When assessing scholarly books, pleasure is not normally a factor, any more than flavor is in judging medicines. Calling a monograph enjoyable is, after all, at best an expression of personal judgment. At worst, it’s a breach of the “professional professorial asceticism” that Pierre Bourdieu identified as definitive for Homo academicus.
But what the hell. A columnist has no other protocol to meet than deadline, so let the enthusiasm roll: Lothar Müller’s White Magic: The Age of Paper (Polity) is the most enjoyable scholarly book I’ve read in a while, despite my initial suspicion that it would be just one more example of the the rather hackneyed genre of middlebrow cultural histories with titles like Salsa: The Condiment That Changed Everything.
White Magic is, just to be clear, a serious work in the field of media studies. Müller, a professor of general and comparative literature at the Free University of Berlin, follows through on the implications of the Canadian historian Harold Innis’s work in a more cogent and coherent way than Innis’s best-known follower, Marshall McLuhan, ever did. The bibliography is broad and dense, and the text moves between economic and technological history and literary works in ways that shed light in all directions.
That said: what a great read! It is a book to warm up the brain on a day of mental fog. It’s possible to open up White Magic at random and find a piece of historical information or analysis that is interesting and suggestive in its own right, elaborated in prose that develops its points clearly, with none of the anxious tics (“unfortunately there is not space here to examine...”) that come from straining to establish authority without having the confidence to exercise it.
First published in Germany three years ago, and now published for the first time in English, White Magic continues the drawn-out effort to understand the changes in publishing, and in society at large, wrought by digital communication. Besides his academic position, Müller is editor of the features section of the Suddeutsche Zeitung, a newspaper. That’s certainly one way to experience the ongoing epochal shift of recent years up close and personally.
But White Magic isn’t a defense of print media, or even a eulogy. It challenges the perspectives embedded in the familiar grand narrative of an age of print, dawning with the invention of movable type, that has entered its twilight with the advent of the digital age. Perhaps the best way to introduce Müller’s point is to consider our presuppositions about Gutenberg’s innovation.
The familiar story is that his press made it possible to produce, at much greater speed and in far larger quantity, texts that in earlier centuries would have been copied by hand onto papyrus, parchment or vellum. From scroll to codex to bound volume, there was a continuity in the history of the book -- changes in format tending to make books more durable, with Gutenberg introducing the catalytic factor of mass production.
And very often the story then continues by recounting the intense, even convulsive impact of all that speedy production of writing in bulk: journalism, pamphleteering, the Protestant reformation, etc.
But imprinting ink on a surface with movable type required that the material it was printed on possess certain qualities (especially standard dimensions and consistent smoothness, but also resilience under pressure from metal type) and that it be available reliably and in great bulk. To put it another way, Gutenberg’s invention depended on a still earlier invention, paper, which was itself a mass-produced commodity, turned out in protofactories that represented sizable investments as well as wide distribution networks.
How paper manufacture was invented in China, perfected by the Arabs and eventually adopted throughout Europe is an exemplary piece of transnational history -- and given Inside Higher Ed’s audience, it’s worth noting the huge impact on university budgets, almost from the moment there was such a thing. “To free itself from dependence on paper dealers from Lombardy,” Müller writes, the University of Paris “successfully petitioned the king in 1354 for the right to run paper mills” of its own, operated by craftsmen “who had the status of university employees.”
That was well after Italian universities found a way around the costly reproduction of textbooks, circa 1200, by authorizing the transcription of costly parchment books as paper editions that “would be split into smaller pieces by book dealers or stationers, who would rent out the pieces to students.” Then the students would make their own copies or hire a scribe to do it for them.
Paper was a dynamic commodity. The supply created its own demands, accelerating if not creating bureaucracy and postal networks even before the printing press came on the scene. Müller’s chronicle of these developments and their cumulative impact is rich in detail but surprisingly brisk in the telling.
The significance of this history, the author explains, comes from the fact that “paper was never on its own; it always sought a symbiosis with other media.” We often talk about communication technologies in ways that stress conflict, forced obsolescence, the replacement of one medium by another.
“But media history also encompasses effects of resonance amplification and the symbiosis and feedback between media which have not become technologically integrated but instead react to and cooperate with one another as distinct, separate spheres.”
In Müller’s interpretation, paper stands as “a virtuoso of substitution... insinuating itself into existing patterns and routines” -- very much like digital communication itself, so often taken to be paper’s antithesis.
The translator, Jessica Spengler, has made the unusual choice to leave the Teutonic sprawl of Müller’s paragraphs intact, rather than breaking them up into pieces of less formidable size. A few run for three pages or more, and even the shorter ones sometimes read like miniature essays. While expansive, though, the paragraphs are lean. (Müller seems to have ignored Walter Benjamin’s tongue-in-cheek advice to academic authors: “Everything that is known a priori about an object is to be consolidated by an abundance of examples.... A number of opponents all sharing the same argument should each be refuted individually.”) White Magic is a remarkably concentrated book; that, I think, is why it will likely prove a re-readable one.
In 2012, Jessica L. Beyer received the Association of Internet Researchers award for her dissertation, “Youth and the Generation of Political Consciousness Online,” now been published as Expect Us: Online Communities and Political Mobilization (Oxford University Press).
The author, now a research scientist at the Information School at the University of Washington, spent several years monitoring and in some cases participating in a number of online communities which, though non-political, sometimes engaged in political discussion. Her analysis focuses on four sites. In two cases, the political concern led to offline activity, including the creation of parties that have won elections. At the other two sites, the conversation never made the leap to mobilization. Beyer’s study is series of ethnographies of the miniature social orders emerging at the sites, in search of the factors that generated or inhibited activism.
“Once I had chosen to study social sites,” Beyer explains in a long postscript on research methodology, “I had also chosen to study young people.” There’s an implicit “of course!” hovering over the remark – and fair enough, given that she did her digital fieldwork in the late ‘00s. But social sites have greyed somewhat in the meantime. Beyer’s perspective on “the generation of political consciousness online” may well apply to a broader demographic by now.
One of the sites in question enabled file-sharing, primarily of music and video, while two others were devoted to online gaming. The driving interest of a fourth cohort, the group known as Anonymous, seems harder to identify, though Beyer pins it down as well as seems possible by calling it “the nihilistic pursuit of entertainment, referred to as ‘lulz.’” Major sources of lulz (an idiom derived from an acronym: it’s the plural of LOL) include trolling, hoaxing, hacking, and “breaking s[tuff]."
The readerly appeal of ethnography usually comes from its attention to the details of everyday behavior and interaction taken for granted within a subculture. And that’s certainly true in the case of Anonymous, which -- like the Droogs in A Clockwork Orange -- has its own tightly self-encapsulating argot and code of conduct. The file-sharing and online-gaming communities also have specialized lingos and accepted norms, just as a stamp-collecting club might develop. But with Anonymous the markers of in-group status are much more sharply defined. Beyer understands this peculiarity to be a function, in part, of the design of the discussion forums that gave rise to Anonymous. Participants are never identified, even by a pseudonym, and venues do not have archives.
Because distinct identity is obliterated, “users assert their membership status in different ways,” writes Beyer. “To signal they are community members, users must use an extremely dense lexicon; show familiarity with community jokes and stories (signaling knowledge in a very particular way); articulate community values both directly and in the ways in which they frame conversations; and adhere to community norms of anonymity in all interactions, even when telling personal stories (e.g. ‘my math teacher is so stupid….’). Because of these norms of behavior, although the space is technically ‘anonymous,’ outsiders are easily spotted.”
While providing optimal conditions for digital hooliganism, these conditions would also seem to make political mobilization impossible – or, for that matter, completely irrelevant. (Misanthropic individualism tends to preclude any idea of the common good.)
But in 2008, the Church of Scientology forced a number of websites to take down the leaked video of a giddy Tom Cruise discussing his super-powers, and Anonymous responded with a campaign of attacks on its sites, accompanied by a memorable video of its own declaring war on Scientology. Faced with an angry swarm of unidentified and unidentifiable hackers, Scientology’s longtime strategy of litigation against its opponents was of no use. Members of Anonymous then joined forces with longtime critics of Scientology, many of them ex-members, to launch a worldwide series of protests outside its buildings which have continued, on and off, ever since.
Likewise, Pirate Bay, the file-sharing entity originally based in Sweden, took on the motion-picture and recording industries through street protests as well as its online activity. In 2006, it spawned a Pirate Party calling for the abolition of copyrights and patents and respect for privacy. By the end of the decade it was the fourth largest party in Sweden (with, Beyer notes, “the largest youth membership as well as the largest youth organization in Sweden”) and held two seats in the European Parliament. There are now Pirate Parties in at least 40 countries, with candidates elected to hundreds of offices at various levels of government, riding waves of discontent with intellectual property laws and surveillance.
Pirate Bay and the Pirate Parties share an ethos while remaining distinct. File-sharers can be anonymous, but not electoral candidates. While the original site administrators gave the political movement some direction, legal actions attempting to shut down Pirate Bay forced it to build anonymity into its very structure: it operates through a network of servers dispersed over an unknown range of countries, with no individual or group knowing more than a little of the system.
So anonymity, however counterintuitive this may seem, was a major factor in enabling the communities around two sites to move towards real-world activism. By contrast, the other two formations Beyer studied -- the game World of Warcraft and an online discussion-board system called the Imagine Gaming Network – required users to register and regulated their speech and behavior in ways that, she says, “undermine[d] collective group mobilization.”
Her account of how the layout of the different sites and the way they conditioned the degree of participants’ visible identity reveals a number of interesting contrasts – particularly between World of Warcraft, in which creation of an identity is part of the game, and the milieu of Anonymous, in which doing so is effectively impossible. On the gaming sites, in Beyer’s analysis, people are able to form smaller groups defined by shared interests or beliefs; they never reach the critical mass needed for mobilization in the offline world.
Perhaps, but other differences bear mentioning. Both WoW and IGN.com are commercial enterprises which exist strictly for entertainment. Individuals drawn to Anonymous or file-sharing through Pirate Bay are looking for entertainment too, of course. But they do so in ways that violate – or at best skirt – legal norms.
A gathering of stamp collectors might well include members also interested in international affairs. But no matter how passionate their discussion may become, they aren’t likely to be able to mobilize them on non-philatelic matters. I suspect gamers sites resemble the stamp collectors. They aren’t engaged in something that challenges any powers-that-be -- while Anonymous and the Pirates are, and wave a flag while doing it. Beyer's case studies are interesting, but her findings not entirely unexpected.
Some years ago I met a woman who owned a large calico cat bearing a certain resemblance to Queen Victoria: stout, regal, disapproving. She had enjoyed her mistress’s undivided attention as a kitten; thesecond cat joining them a few years later proved easy to dominate. But the large male primate who began coming to the apartment on some evenings was another matter. I appeared incapable of taking a hint, and she was not amused.
Before long I was spending most evenings there. Oaf though I may have been, I did get a feeling of being disdained, at best, and could imagine the older cat taking the woman aside to say, through unhappy looks and feline telepathy, “This guy has got to go.” If things ever reached that point, the woman held her ground – and reader, I married her. (The cat with less seniority had in the meantime grown fond of me, which may have helped.)
The situation de-escalated before reaching the stage depicted in Octave Tassert’s Die eifersüchtige Katze, one of the paintings reproduced in Jealousy (Yale University Press) by Peter Toohey, a professor of classics at the University of Calgary. The author roams across several cultures, media, and disciplines in his investigation of the green-eyed passion. In literature, jealousy tends to resemble a kind of madness, and it usually becomes part of the daily news only after escalating into lethal violence. But Tassert’s canvas presents the emotion in one of its more comic expressions.
Painted circa 1860, “The Jealous Cat” depicts a love triangle of sorts. We see a woman sprawled on her bed in dishabille -- with her lover in, let’s say, close proximity, still clothed for the most part but with his pants below his knees. (A coat hangs on a nearby chair, not draped over the back but thrown on it at an angle suggesting haste.) At first glance he appears to be standing. But the angle of his legs and the way one arm seems to be swinging upward -- and the startled expression on his face as he looks over his shoulder -- all suggest he has just bolted upright. Just behind him, and a little lower, you see the creature giving the painting its title: a jealous cat, stretching up to sink both claws into the man’s exposed buttocks.
“They’re obviously more tempting than the uninspiring ball of string left by the chair,” Toohey deadpans. The painting itself is humorous but it raises perennial questions about emotion: Do animals have them, or is that just anthropomorphizing? And if they do experience feelings that in a human would be understood as emotion, how similar to ours are they?
Animals’ inability to self-report their own mental states makes any answer more or less unverifiable, and we are in the same position regarding the emotions of the human child in its first few years. What we have with both nonverbal animals and preverbal infants is behavior that looks and sounds like what we associate with happiness, excitement, fear, and perhaps one or two other emotions. But is jealousy among them? The experience of it can be raw and overwhelming, but it responds to a situation that is fairly complex. “The foundation stone of jealousy,” writes Toohey, “is triangular”: the product of a situation “usually [involving] two people and some form of possession, animate or inanimate.” The classic form – “the clichéd sine qua non of the jealous situation,” as the author puts it – is the romantic triangle: the jealous party’s claim on the significant other is violated, or at least menaced, by a rival.
Whether or not its brain can process all the elements in play, the jealous feline in Octave Tassert’s painting has at least determined the fastest and most efficient way to disrupt the situation. A desire to hurt the rival may not be noble, but it’s understandable and reasonably straightforward, especially when the rival is standing right there.
Human beings are prone to making things more complicated. The desire for retribution can target the beloved as well as the rival, and even become more intense – sometimes to really horrifying extremes. The author cites one case that sounds like the brainchild of an exploitation-movie director trying to outdo the competition: A British man who spent a week beating, strangling, and threatening his girlfriend also tried to fill her ears and eyes with quick-sealing putty. In handing down a prison sentence, the magistrate told him: “You are almost insanely jealous.” Almost?!
Explosions of jealousy -- even of sexual jealousy, by all counts the most excruciating sort -- usually stop short of mayhem. Toohey notes that there is just enough of a stigma around jealousy to limit how openly we feel comfortable expressing it. At the same time, jealousy is a persistent enough force to make subduing it hellishly difficult, and also irresistible as raw material for art and literature. In Othello, the work most indelibly identified with the experience of jealousy, Shakespeare treats it as a passion that, once ignited, feeds itself, with imagination as the fuel -- even when the grounds for it are entirely false.
Toohey writes of the moment when an individual sees or hears something that ignites the emotion. Even when based in rock-solid fact – with no Iago whispering baseless insinuations – the suffering of the jealous person comes mostly from scenes and conversations running in an obsessive loop within the mind. One of the most interesting chapters of Jealousy considers how literary and artistic works present our eyes and ears as the organs that make us vulnerable to the suspicion then elaborated upon within the brain’s theater.
Perhaps that accounts for the bizarre revenge taken by the “almost insanely jealous” man mentioned earlier. And perhaps imagination is the factor distinguishing human jealousy from whatever it is animals feel when faced with rivalry. Our motives are more complex, and our memories are longer. That gives us an evolutionary advantage. But it also opens up wide vistas of potential misery, where the jealous mind is condemned to wander in circles.
Last weekThe New York Times published a reproduction of a poison-pen letter that Martin Luther King Jr. received 50 years ago this month, a few weeks before he accepted the Nobel Peace Prize. A couple of passages in the screed suggest it was accompanied by audiotape of MLK in a hotel room, indulging in a round of extramarital recreation. King and his circle assumed that J. Edgar Hoover was behind the whole thing – a reasonable guess, since bugging a hotel room counted as a sophisticated surveillance operation in 1964.
Portions of the letter have been quoted by King’s biographers for years, and Hoover’s animus against King and the rest of the civil rights movement was obvious enough. But in her essay for the Times, Beverly Gage -- the history professor from Yale who found the original draft in the National Archives – underscores something that only shows through with the whole document in front of you. It might be called an element of psychosexual frenzy.
The note -- prepared by one of Hoover’s agents, but reflecting his own preoccupations regarding King -- purported to be from a disillusioned African-American supporter. MLK’s “alleged lovers get the worst of it,” writes Gage. “They are described as ‘filthy dirty evil companions’ and ‘evil playmates,’ all engaged in ‘dirt, filth, evil and moronic talk.’ The effect is at once grotesque and hypnotic, an obsessive’s account of carnal rage and personal betrayal…. Near the end, it circles back to its initial target, denouncing him as an ‘evil, abnormal beast.’ ”
All in a day’s work at J. Edgar’s FBI. The only thing surprising about the note is the lack of any charge that King was a Communist Party stooge. Hoover’s practice of collecting information on the sex lives of prominent individuals served the perfectly straightforward function of bolstering his personal authority, of course. And it worked: he served as the bureau’s director for almost 50 years, in part because he had the goods in his hands to derail any effort to replace him. But there is also a hint of voyeurism to the director’s “Official/Confidential File.” Blackmail is power -- and power, as someone once said, is the ultimate aphrodisiac.
The director only comes onstage about halfway through Jessica R. Pliley’s Policing Sexuality: The Mann Act and the Making of the FBI (Harvard University Press). It would be excessive to call Hoover a minor figure in the book, but it certainly displaces him from his familiar status as prime mover in the bureau’s history.
Pliley, an assistant professor of women’s history at Texas State University, begins a generation or two before the creation of the Bureau of Investigation in 1908 (the name was changed in 1935), with the stresses and strains of American society in the late 19th century that ultimately gave rise to one of the laws the bureau tried to enforce: the Mann Act, which made it a felony to transport “any woman or girl” across state lines “for the purpose of prostitution or debauchery, or for any other immoral purpose.”
The law, passed in 1910, now seems almost idiomatically peculiar: As with the decision to make alcohol, tobacco, and firearms the purview of a single law-enforcement agency, most people would have a hard time explaining the logic behind it. Pliley traces its roots to a series of moral panics in the United States over the changes induced by the country’s rapid expansion and urbanization. A growing national economy brought with it an expanded market for prostitution -- the horrors of which were summed up by 19th-century reformers as “white slavery.”
"[M]easures to reassert control over the American libido were always one or two steps behind the social changes -- and enforcement could never be much more than episodic."
That phrase expressed the moral fervor of the abolitionist spirit finding a new cause, while also carrying its share of racial overtones, especially in sensational accounts of blue-eyed girls servicing the lusts of nonwhite customers. The influx of immigrants was another concern. Women finding their way in a new country were especially vulnerable. But there was also the need to protect America's precious bodily fluids from the contaminating influence of foreign cultures, with their deplorably lax moral standards and unwholesomely exotic bedroom practices. (Despite the xenophobia, there was something to the last point. By the 1920s, any bordello trying to keep its clientele had to offer “the French,” i.e., fellatio.)
Urbanization and the automobile multiplied the temptations for other sins of the flesh, as well as the venues for committing them. The danger of a young woman being seduced and abandoned after false promises of marriage became more intense when parents knew that the cad might impregnate her in the rumble seat, then drive off to who knows where.
Pliley devotes most of the first third of her book to building up, layer by layer, a picture of the trends and anxieties of the period -- some of them overblown, but with enough examples from the legal record of women raped and then forced into sexual labor to show that it wasn’t all a matter of yellow journalism.
Pliley also discusses various laws and social campaigns that emerged in response -- efforts to shore up the norms by which sexual activity would be restricted to monogamous, legally married straight couples of the same race, who, while not necessarily born in the U.S., otherwise tried to make themselves as inconspicuous as possible. But measures to reassert control over the American libido were always one or two steps behind the social changes -- and enforcement could never be much more than episodic.
When Representative James R. Mann proposed the White Slave Traffic Act (soon to be known by his name) to Congress in 1910, its odd mandate reflected the effort to patch over some of the existing gaps in terms just broad enough to cover problems that ever-faster means of transportation were bound to create.
It met a little opposition. One Congressman expressed concern that “immoral purposes” was so vague that it might apply to horse racing and chicken fighting. Southern politicians were initially troubled that the law might infringe on states’ rights, but found themselves charged with a lack of concern with the protection of white womanhood, which settled the matter soon enough. President Taft signed the bill into law the day Congress sent it to his desk.
The burden of enforcing the Mann Act soon fell to the Justice Department’s recently formed Bureau of Investigation, which had a small staff and not much precedent for how to proceed. An early investigation seemed like a promising way to crack the organized traffic in prostitution between bordellos in Connecticut, Louisiana, and other states. But it turned out the hookers operated as free agents who traveled from bordello to bordello in a circuit. Customers, madams, and sex workers alike seem to have found it a reasonably satisfactory arrangement.
Pliely points out that the whole “white slavery” discourse rested on the idea that women wanted, more or less by instinct, to establish a monogamous relationship and start a family, and would only enter or remain in prostitution under threat of violence. But the interstate pimp ring that turned out not to exist suggested otherwise. The author shows that a great deal of the case load for agents in the early decades of the bureau pertained to cases of adultery where the lovers had fled the state. The aggrieved spouse could charge the adulterous man with violating the Mann Act, despite his paramour being perfectly happy with the situation. She had been taken “across state lines for immoral purposes,” though the investigation usually ended once she had agreed to return to her husband.
Thanks to the Great Depression, the bureau was able to enter the headlines for cases involving banks robbers and gangsters – and, a bit later, political radicals, as well as professional spies. But Pliley notes that in the late 1930s, Hoover (who joined the bureau in 1919 and became director five years later) reasserted the original understanding of the Mann Act as a measure against prostitution.
“The Bureau investigated only when the right person invited it,” she writes, “a father, a husband, or a male local law enforcement official. When the Bureau considered aggravated cases of sexual exploitation, it almost always conceived of prosecuting these crimes as defending the family (and concomitantly upholding men’s rights to control the sexuality of their dependents) rather than upholding an idea of female sexual sovereignty.”
It seems almost superfluous to mention the other implicit requirement: the man in question had to be white. The author names a few cases in which the complainant was of another color, but it seems that the most agents ever did was to fill out some paperwork, presumably to humor him.
None of this can really be attributed to Hoover, though. He executed the law, and enforced its biases, but they were established well before he joined the Bureau.
Policing Sexuality takes the story up to roughly America’s entry in World War Two, but I think the surveillance of MLK and the vicious letter from 50 years ago take on a new aspect in light of Pliley’s research. She directs our attention away from the director to the matrix in which the Bureau took shape. That challenges the habit of regarding the FBI as an institution shaped, and distorted, by his personality -- parts of which are expressed in the letter to King, written by a subordinate who knew what he wanted.
But the letter also echoes the concerns that Pliley finds in the Mann Act well before Hoover took power. Besides hostility to African-American advancement (one undercurrent of the "white slavery" theme), it expresses a fervent, one might even say deranged, aversion to sex outside of marriage. That Hoover shared these attitudes made him a perfect fit for the job. He thrived in it, and was good at it, although “good” isn't really how it looks from here.
In 2009, the Cornell Law Review published an article called “The Anti-Corruption Principle” by Zephyr Teachout, then a visiting assistant professor of law at Duke University. In it she maintained that that the framers of the U.S. Constitution were “obsessed” (that was Teachout’s word) with the dangers of political corruption – bribery, cronyism, patronage, the making of laws designed to benefit a few at the expense of public well-being, and so on.
Such practices, and the attitudes going with them, had eaten away, termite-like, at the ethos of the ancient Roman republic and done untold damage to the spirit of liberty in Britain as well. The one collapsed; the other spawned “rulers who neither see, nor feel, nor know / but leech-like to their fainting country cling,” as Shelley in a poem about George III’s reign wrote some years later. But in Teachout’s reading, the framers were obsessed with corruption without being fatalistic about it. The best way to reduce the chances of corruption was by reducing the opportunities for temptation – for example, by preventing any “Person holding any Office of Profit or Trust” from “accepting any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State” without explicit permission from Congress. Likewise, a separation of powers among the executive, legislative, and judicial branches was, in part, an expression of the anti-corruption principle.
Teachout indicated in a footnote that her argument would be expanded in a forthcoming book, called The Meaning of Corruption, due out the following year. It was delayed. For one thing, Teachout moved to Fordham University, where she is now an associate professor of law. And for another, her law-review article gained the unusual eminence of being cited by two Supreme Court Justices, Antonin Scalia and John Paul Roberts, in their opinions concerning the landmark Citizens United v. Federal Elections Commission decision.
Now Teachout’s book has appeared as Corruption in America: From Benjamin Franklin’s Snuff Box to Citizens United, from Harvard University Press – an appreciably livelier title, increasing the likelihood (now pretty much a certainty) that it will inform the thinking of many rank-and-file Democratic Party supporters and activists.
Whether it will resonate with their leaders beyond the level of campaign rhetoric is another matter. Each of the two parties has a revolving door between elected office and the lobbying sector. While discussing the book here last week, I mentioned that suspicion and hostility toward lobbying were conspicuous in American political attitudes until fairly recently. They still are, of course, but with nothing like the intensity exhibited when the state of Georgia adopted a constitution outlawing the practice in 1877: “Lobbying is declared to be a crime, and the General Assembly shall influence this provision by suitable penalties,” including a prison sentence of up to five years. Other efforts to curtail lobbying were less severe, though nonetheless sharper than today’s statutes requiring lobbyists to register and disclose their sources of funding.
“[T]he practice of paying someone else to make one’s arguments to people in authority,” writes Teachout, “threatened to undermine the moral fabric of civil society…. In a lobbyist-client relationship, the lobbyist, by virtue of being a citizen, has a distinct relationship to what he himself might believe. He is selling his own citizenship, or one of the obligations of his own citizenship, for a fee.”
The lobbyist’s activity is “more akin to selling the personal right to vote than selling legal skills,” as a lawyer does. Nor is that the only damage lobbying does to the delicate ecology of mutual confidence between state and citizen. It “legitimates a kind of routine sophistry and a casual approach towards public argument. It leads people to distrust the sincerity of public arguments and weakens their own sense of obligation to the public good” – thereby creating “the danger of a cynical political culture.” (So that’s how we got here.)
Clearly something went wrong. The anti-corruption principle, as Teachout formulates it, entails more than the prevention of certain kinds of acts – say, bribery. It’s also supposed to strengthen the individual citizen’s faith in and respect for authority while also promoting the general welfare. But private interest has a way of seeing itself as public interest, as exemplified in a railroad lobbyist’s remarks to Congress during the Gilded Age: If someone “won’t do right unless he’s bribed to do it,” he said, “…I think it’s a man’s duty to go up and bribe him.”
Teachout refers to an erosion of the anti-corruption principle over time, but much of her narrative documents a recurring failure to give anti-corruption laws teeth. “Criminal anticorruption laws were particularly hard to prosecute” during the 19th century, she writes, because “the wrongdoers – the briber and the bribed – had no incentive to complain,” while “the defrauded public was dispersed, with no identifiable victim who would drive the charge.” The concept of corruption has dwindled to that bribery defined as quid pro quo in the narrowest possible terms: “openly asking for a deal in exchange for a specific government action.”
In a colloquy appearing in the Northwestern University Law Review, Seth Barrett Tillman, a lecturer in law at the National University of Ireland Maynooth, suggests that a core problem with Teachout’s argument is that it overstates how single-mindedly anti-corruption the framers of the U.S. Constitution actually were. The Articles of Confederation made broader anti-corruption provisions on some points, for example.
And “if the Framers believed that corruption posed the chief danger to the new Republic,” he writes, “one wonders why corrupt Senate-convicted and disqualified former federal officials were still eligible to hold state offices—offices which could indirectly affect significant operations of the new national government—and were also (arguably) eligible to hold congressional seats, thereby injecting corrupt officials directly into national policy-making.”
Concerned about corruption? Definitely. “Obsessed” with it? Not so much. There is much to like about Teachout’s book, but treating the framers of the Constitution as possessing the keys to resolving 21st-century problems seems extremely idealistic, and not in a good way.
It's taken a while, but we’ve made a little progress on the mathesis universalis that Leibniz envisioned 300 or so years ago – a mathematical language describing the world so perfectly that any question could be answered by performing the appropriate calculations.
Aware that the computations would be demanding, Leibniz also had in mind a machine to do them rapidly. On that score things are very much farther along than he could ever have imagined. And while the mathesis universalis itself seems destined to remain only the most beautiful dream of rationalist philosophy, there’s no question that Leibniz would appreciate the incredible power to store and retrieve information that we’ve come to take for granted. (Besides being a polymathic genius, he was a librarian.)
Johanna Drucker’s Graphesis: Visual Forms of Knowledge Production, published by Harvard University Press, focuses in part on the capacity of maps, charts, diagrams, and other modes of display to encode and organize information. But only in part: while Drucker’s claims for the power of visual language are less extravagantly ambitious than Leibniz’s for mathematical symbols, it is a matter of degree and not of kind. (The author is professor of bibliographical studies at the Graduate School of Education and Information Studies of the University of California at Los Angeles.)
“The complexity of visual means of knowledge production,” she writes, “is matched by the sophistication of our cognitive processing. Visual knowledge is as dependent on lived, embodied, specific knowledge as any other field of human endeavor, and integrates other sense data as part of cognition. Not only do we process complex representations, but we are imbued with cultural training that allows us to understand them as knowledge, communicated and consensual, in spite of the fact that we have no ‘language’ of graphics or rules governing their use.”
Forget the old saw about a picture being worth a thousand words. Drucker’s claim is not about pictorial imagery, as such. A drawing or painting may communicate information about how a person or place looks, but the forms she has in mind (bar graphs, for example, or Venn diagrams) perform a more complex operation. They convert information into something visually apprehended.
We learn to understand and use these visual forms so readily that they seem almost self-evident. Some people know how to read a map better than others -- but all of us can at least recognize one when we see it. Likewise with tables, graphs, calendars, and family trees. In each case we intuitively understand how the data are organized, if not what they mean.
But the pages of Graphesis teem with color reproductions of 5,000 years’ worth of various modes of visually rendered knowledge – showing how they have emerged and developed over time, growing familiar but also defining or reinforcing ways to apprehend information.
A good example is the mode of plotting information on a grid. Drucker reproduces a chart of planetary movements in that form from 10th-century edition of Macrobius. But the idea didn’t catch on: “The idea of graphical plotting either did not occur, or required too much of an abstraction to conceptualize.” The necessary leap came only in the early 17th century, when Descartes reinvented the grid in developing analytical geometry. His mathematical tool “combined with intensifying interest in empirical measurements,” writes Drucker, “but they were only slowly brought together into graphic form. Instruments adequate for gathering ‘data’ in repeatable metrics came into play … but the intellectual means for putting such information into statistical graphs only appeared in fits and starts.”
And in the 1780s, a political economist invented a variation on the form by depicting the quantity of various exports and imports of Scotland as bars on a graph – an arresting presentation, in that it shows one product being almost twice as heavily traded as any other. (The print is too small for me to determine what it was.) The advantages of the bar graph in rendering information to striking effect seem obvious, but it, too, was slow to enter common use.
“We can easily overlook the leap necessary to abstract data and then give form to its complexities,” writes Drucker. And once the leap is made, it becomes almost impossible to conceive such data without the familiar visual tools.
If the author ever defines her title term, I failed to mark the passage, but graphesis would presumably entail a comprehensive understanding of the available and potential means to record and synthesize knowledge, of whatever kind, in visual form. Drucker method is in large measure inductive: She examines a range of methods of presenting information to the eye and determines how the elements embed logical concepts into images.
While art history and film studies (especially work on editing and montage) are relevant to some degree, Drucker’s project is very much one of exploration and invention. Leibniz’s mathesis was totalizing and deductive; once established, his mathematical language would give final and definitive answers. By contrast, graphesis would entail the regular creation of new visual tools in keeping with the appearance of new kinds of knowledge, and new media for transmitting it.
“The ability to think in and with the tools of computational and digital environments,” the author warns, “will only evolve as quickly as our ability to articulate the metalanguages of our engagement.”
That passage, which is typical, is some indication of why Graphesis will cull its audience pretty quickly. Some readers will want to join her effort; many more will have some difficulty in imagining quite what it is. Deepening the project's fascination, for those drawn to it, is Drucker's recognition of an issue so new that it still requires a name: What happens to the structuring of knowledge when maps, charts, etc. appear not just on a screen, but one responsive to touch? The difficulties that Graphesis presents are only incidentally matters of diction; the issues themselves are difficult. I suspect Graphesis may prove to be an important book, for reasons we'll fully understand only somewhere down the line.
The dominion of open educational resources is apparently looming large, if one were to judge by a blog thread touched off with a panel discussion at a recent Knewton event. David Wiley, participating in the panel, made the bold claim that “in the near future, 80 percent of textbooks would be replaced by OER content.” Jose Ferreira responded critically to that view a few days later with a blog post, to which Wiley offered a dissenting reply. Michael Feldstein then weighed in with a dissenting perspective of his own.
It’s a spirited and fruitful discussion; well worth a read. Their comments, though, didn’t tackle what I’ve come to see as the core issue for the OER movement, a foundational assumption that has crimped its progress. The assumption holds that because open-source educational content is like open-source software -- in that it’s free content that you can chop up, remix, and share with anyone -- its application and uses should follow in a similar way.
The short history of the two movements makes clear that this is not the case. As David Wiley points out, the first openly licensed educational materials were published more than 15 years ago, around the time that Linux led the movement of open-source software (OSS) into the mainstream. So why did one open-source movement take off as the other tarried on the margins, championed only by the most stalwart advocates?
While Linux has long been part of standard practice, and our daily computing lives would be unthinkable without open-source software, more than 90 percent of faculty textbook adoptions in the U.S. are still locked-down, expensive commercial materials. Most don’t doubt the unsustainability of the present course (including most publishers), but it’s also plain to see that the OER movement had not yet offered a truly satisfying alternative. The failure of OER to become mainstream at this point is only underscored by the myriad forces working in its favor: economic pressures, greater administrative accountability, government oversight and budget cuts, and a truly broken publisher model.
A clear reason for the different trajectories is the commercial support that OSS has enjoyed, and that OER has not. Contrary to the common view that OSS has advanced largely through loosely organized communities of volunteers, it’s actually often strongly supported through private enterprise. More than 80 percent of the contributions to Linux, for example, come today from companies like Google and Samsung. But the success of OSS isn’t simply through commercial appropriation. Instead, companies were able to support OSS because they were building on an already-present foundation of voluntarism in the hacker community. While a volunteer community of course exists in OER, it does not have the depth and breadth of its OSS counterpart. The voluntarism of the hacker community does not, in other words, map well onto the community of academic instructors.This situation isn’t an accident of history but reflects a fundamental difference in the roles and self-understanding of each group.
With OSS, the hacker is often an end user but more centrally the creator and modifier of code. And to the extent that hackers form a community, it is a community of problem-solvers addressing issues that concern their work directly. In his seminal book on hacker open-source culture, The Cathedral and the Bazaar, Eric Raymond suggests that “Every good work of software starts by scratching a developer’s personal itch.” Contrast this with the relationship faculty have to the educational content they use: for most, it’s a tool for teaching a class, a means of supporting an activity that is largely extrinsic to the tasks of creating and modifying pedagogical content. Most instructors are not editors, let alone creators of their classroom content; they are simply end users.
If there’s a personal itch to scratch at all, it’s usually in the area of original scholarship and research, not teaching materials (let’s recall that the Internet was born to share research, not lesson plans). For most instructors, the textbook is a convenient package, without which the task of managing a class would be that much more laborious. Commercial publishers have long recognized what the OER movement has not: that often-overworked and underpaid instructors are looking to content and course technology to make their lives easier, not to take on the additional responsibility of managing their own content without financial recognition for that labor. Unlike the open-source hacker, the thrill of belonging to a community of problem-solvers of content simply isn’t their thing. To truncate an otherwise large topic, instructors are not hackers and that changes everything. Or it should have for the OER movement.
The recent gains of, and the growing prospects for, OER are, in fact, a tacit acknowledgement of this difference. No doubt the single biggest success to date for the movement is the OpenStax project, but this success breaks any illusion that the practice of OER is analogous to that of open software. Connexions, the OpenStax predecessor project at Rice, languished for years as an open-source content platform until Rice hired Joel Thierstein as associate provost to turn the project around. What did he do? Thierstein, who previously worked in the private sector developing content for the telecommunications industry, had a simple and very powerful idea: raise grant money to hire the same companies that ghostwrite textbooks for the traditional publishers, and then release the texts into the public domain under the most open license available.
As commercial textbook equivalents, their use required no behavioral changes for faculty. They would not be “learning objects” or fragments that required additional faculty work. Faculty could use them as teaching tools, just as they would conventional content, except, in this case, they’re free. Like the commercial publishers, Thierstein rightly understood that faculty want an easy and straightforward way to adopt high quality and appropriate content. Thierstein’s success enabled Rice to go forward with additional fund-raising and the Connexion’s rebranding as OpenStax. A simple idea has had a significant impact.
And yet for all the success of OpenStax, it’s also clear that a free version of a commercial text will never alone be sufficient for OER to reach the mainstream, nor should it be. Some learning technologies, either already in use or emerging, have the capacity to improve student success significantly. The OER movement’s almost singular focus on cost can obscure the larger objective -- actually getting more students through to graduation while ensuring that they’ve learned (and enjoyed learning) something along the way.
The risk for the OER movement is that it unwittingly reinforces the kind of resource disparities we see everywhere else in our society: a situation in which the well-off enjoy content with the latest technologies and practices, and the not-so-well-off manage without them. To be sure, OpenStax partnerships with third-party technology partners are a recognition of this need, but these relations are still established within the traditional publisher/tech partner binary model, with the difference that the core content is low-cost or free. As important as that project is, it doesn’t yet realize the promise of OER as disaggregated high-quality content created and modified from anywhere.
A better way forward is to compensate the stakeholders -- faculty, copyright holders, and technologists, principally -- for their contributions to the OER ecosystem. This can be done by charging students nominally for the OER courses they take or as a modest institutional materials fee. When there are no longer meaningful costs associated with the underlying content, it becomes possible to compensate faculty for the extra work while radically reducing costs to students. While I launched a new venture to do this, what’s needed are lots of entities -- for-profit and nonprofit -- to experiment with funding models. It’s all achievable and there will likely be no single way to accomplish it.
From this will emerge a new breed of courseware, one that preserves the low cost and flexibility of open content while embracing learning technologies that support faculty and student success. Certainly such a model involves costs, though not so much for the content as for the tools that improve its use and for the people on the ground who are actually doing the work of curating and adapting materials. Align the incentives in the right way, and this model of for openness can empower faculty members and institutions in unprecedented ways. It will encourage local innovation so that, over time, the courseware, now unlocked and financially supported, becomes an expression of the teaching itself.
Openness, then, lends itself to a new order of distributed content development that includes outstanding learning technologies; I think all the bloggers mentioned above recognize this. But precisely because instructors are not hackers and belong to an entirely different community of practice, a system for distributed content development also needs to be accompanied by a system of distributed financial incentives. When this all comes together -- and it will -- then courseware will escape commodification and become a creative and low-cost force in education. Only then should we begin to count the percentages.