I understand why others feel compelled to defend the humanities and arts. But their direct relevance for public policy and management has always been obvious. (Master Copy)

Here are ten examples from my practice as a policy analyst.

1. Climate emergency parsed through a poem by Jorie Graham

–I liken one of our complexity challenges to that of reading Hardy’s “Convergence of the Twain” as if it were still part of the news (it had been written less than two weeks after the sinking of the Titanic).

So too the challenge of reading the first sequence of poems in Jorie Graham’s Fast (2017, Ecco HarperCollinsPublishers). The 17 pages are extraordinary, not just because of pulse driving her lines, but also for what she evokes. In her unfamiliar words, “we are in systemcide”.

–To read the sequence—“Ashes,” “Honeycomb,” “Deep Water Trawling,” and five others—is to experience all manner of starts—“I spent a lifetime entering”—and conjoined ends (“I say too early too late”) with nary a middle in between (“Quick. You must make up your/answer as you made up your//question.”)

Because hers is no single story, she sees no need to explain or explicate. By not narrativizing the systemicide into the architecture of beginning, middle and end, she prefers, I think, evoking the experience of now-time as end-time:

action unfolded in no temporality--->anticipation floods us but we/never were able--->not for one instant--->to inhabit time… 

She achieves the elision with long dashes or —>; also series of nouns without commas between; and questions-as-assertions no longer needing question marks (“I know you can/see the purchases, but who is it is purchasing me—>can you please track that…”). Enjambment and lines sliced off by wide spaces also remind us things are not running.

–Her lines push and pull across the small bridges of those dashes and arrows. To read this way is to feel, for me, what French poet and essayist, Paul Valery, described in a 1939 lecture:

Each word, each one of the words that allow us to cross the space of a thought so quickly, and follow the impetus of an idea which rates its own expression, seems like one of those light boards thrown across a ditch or over a mountain crevasse to support the passage of a man in quick motion. But may he pass lightly, without stopping—and especially may he not loiter to dance on the thin board to try its resistance! The frail bridge at once breaks or falls, and all goes down into the depths.

The swiftness with which I cross her bridges is my experience of the rush of crisis. I even feel pulled forward to phrases and lines that I haven’t read yet. Since this is my experience of systems going wrong, it doesn’t matter to me whether Graham is a catastrophizer or not. She takes the certainties and makes something still new.

–I disagree about the crisis—for me, it has middles with more mess than beginnings and ends—but that in no way diminishes or circumscribes my sense she’s right when it comes to systemcide: “You have to make it not become/waiting…”

2. Finding value through different genres

–Capitalism, imperialism, militarism, racism, nationalism, atavism: with that line-up and more, who’s got a chance? Isn’t it better to start at the other end and answer: “What really-existing political conditions and cultural practices allow for the expression of fallibility?”

No wonder, then, rapid change isn’t ignored and utopians want something more. No wonder poems matter, since poems favor words many people don’t know and new words can be new worlds–including worlds uncolonized by our very own historically-contingent “ism’s.”

3. Global Climate Sprawl

You get them wrong before you meet them, while you’re anticipating meeting them; you get them wrong while you’re with them; and then you go home to tell somebody else about the meeting and you get them all wrong again. Since the same generally goes for them with you, the whole thing is really a dazzling illusion empty of all perception, an astonishing farce of misperception. And yet. . .It’s getting them wrong that is living, getting them wrong and wrong and wrong and then, on careful reconsideration, getting them wrong again. That’s how we know we’re alive: we’re wrong.

I suggest that Global Climate Change isn’t just a bad mess; it’s a spectacularly, can’t-keep-our-eyes-off-it, awful mess of getting it wrong, again and again. To my mind, GCC is a hot mess–both senses of the term–now sprawled all over place and time. It is inextricably, remorselessly part and parcel of “living way too expansively, generously.”

GCC’s the demonstration of a stunningly profligate human nature. You see the sheer sprawl of it all in the epigraph, Philip Roth’s rant from American Pastoral. So too the elder statesman in T.S. Eliot’s eponymous play admits,

The many many mistakes I have made
My whole life through, mistake upon mistake,
The mistaken attempts to correct mistakes
By methods which proved to be equally mistaken.

That missing comma between “many many” demonstrates the excess: After a point, we no longer can pause, with words and thoughts rushing ahead. (That the wildly different Philip Roth and T.S. Eliot are together on this point indicates the very real mess it is.)

That earlier word, sprawl, takes us to a more magnanimous view of what is going on, as in Les Murray’s “The Quality of Sprawl”:

Sprawl is the quality
of the man who cut down his Rolls-Royce
into a farm utility truck, and sprawl
is what the company lacked when it made repeated efforts
to buy the vehicle back and repair its image.
Sprawl is doing your farming by aeroplane, roughly,
or driving a hitchhiker that extra hundred miles home…

This extravagance and profligacy–the waste–are not ornery contrarianism. For poet, Robert Frost, “waste is another name for generosity of not always being intent on our own advantage”. If I had my druthers, rename it, “GCS:” Global Climate Sprawl.

4. War

–I finish reading the Collected Critical Writings of Geoffrey Hill, which discussed a poet I don’t remember reading before, Ivor Gurney. Which in turn sends me to his poems, which leads me to his “War Books” from World War I and the following lines:

What did they expect of our toil and extreme
Hunger - the perfect drawing of a heart's dream?
Did they look for a book of wrought art's perfection,
Who promised no reading, nor praise, nor publication?
Out of the heart's sickness the spirit wrote
For delight, or to escape hunger, or of war's worst anger,
When the guns died to silence and men would gather sense
Somehow together, and find this was life indeed….

The lines, “What did they expect of our toil and extreme/Hunger—the perfect drawing of a heart’s dream?”, reminded me of an anecdote from John Ashbery, the poet, in one of his essays:

Among Chuang-tzu’s many skills, he was an expert draftsman. The king asked him to draw a crab. Chuang-tzu replied that he needed five years, a country house, and twelve servants. Five years later the drawing was still not begun. ‘I need another five years,’ said Chuang-tzu. The king granted them. At the end of these ten years, Chuang-tzu took up his brush and, in an instant, with a single stroke, he drew a crab, the most perfect crab ever seen.

It’s as if Chuang-tzu’s decade—his form of hunger—did indeed produce the perfect drawing. Gurney’s next two lines, “Did they look for a book of wrought art’s perfection,/Who promised no reading, no praise, nor publication?” reminds me, however, of very different story, seemingly making the opposite point (I quote from Peter Jones’ Reading Virgil: Aeneid I and II):

Cicero said that, if anyone asked him what god is or what he is like, he would take the Greek poet Simonides as his authority. Simonides was asked by Hiero, tyrant of Syracuse, the same question, and requested a day to think about it. Next day Hiero demanded the answer, and Simonides begged two more days. Still no answer. Continuing to double up the days, Simonides was eventually asked by Hiero what the matter was. He replied, ‘The longer I think about the question, the more obscure than answer seems to be.’

I think Hiero’s question was perfect in its own right by virtue of being unquestionably unanswerable. In the case of Chuang-tzu, what can be more perfect than the image that emerges, infallibly and unstoppably, from a single stroke? In the case of Simonides, what can be more insurmountable than the perfect question without answer?

–Yet here is Gurney providing the same answer to each question. War ensures the unstoppable and insurmountable are never perfect opposites—war, rather, patches them together as living: Somehow together, and find this too was life indeed.

Ashbery records poet, David Schubert, saying of the great Robert Frost: “Frost once said to me that – a poet – his arms can go out – like this – or in to himself; in either case he will cover a good deal of the world.”

5. Intertext as the Anthropocene’s long run

I’m first asking you to look and listen to one of my favorites, a short video clip of Anna Caterina Antonacci and Andreas Scholl singing the duet, “I embrace you,” from a Handel opera (the English translation can be found at the end of the clip’s Comments):

Antonacci’s performance will resonate for some with the final scene in Sunset Boulevard, where Gloria Swanson, as the actress Norma Desmond, walks down the staircase toward the camera. But intertextuality–that two-way semi-permeability between genres–is also at work. Antonacci brings the opera diva into Swanson’s actress as much as the reverse, and to hell with anachronism and over-the-top.

–Let’s now bring semi-permeable intertextuality closer to public policy and management. Zakia Salime (2022) provides a rich case study of refusal and resistance by Moroccan villagers to nearby silver mining–in her case, parsed through the lens of what she calls a counter-archive:

My purpose is to show how this embodied refusal. . .was productive of a lived counter-archive that documented, recorded and narrated the story of silver mining through the lens of lived experience. . . .Oral poetry (timnadin), short films, petitions, letters and photographs of detainees disrupted the official story of mining ‘as development’ in state officials’ accounts, with a collection of rebellious activities that exposed the devastation of chemical waste, the diversion of underground water, and the resulting dry collective landholdings. Audio-visual material and documents are still available on the movement’s Moroccan Facebook page, on YouTube and circulating on social media platforms. The [village] water protectors performed refusal and produced it as a living record that assembled bodies, poetic testimonials, objects and documents

https://onlinelibrary.wiley.com/doi/full/10.1111/dech.12726

What, though, when the status quo is itself a counter-archive? Think of all the negative tweets, billions and billions and billions of them. Think of all negative comments on politics, dollars and jerks in the Wall Street Journal or Washington Post. That is, think of these status quo repositories as a counter-archive of “status-quo critique and dissent.”

–So what?

A genre notion of the status quo as counter-archive means that today’s counter-archive is also to be thought of as semi-permeable and in two-way traffic with other genres. Intertextually, today’s status quo not only looks pretty good, it is pretty good compared to the past times of Genghis Khan (think: history as a benchmark genre) and in comparison to post-apocalypse (think: sci-fi as a benchmark genre).

This raises an interesting possibility: a new kind of long-run that is temporally long because it is presently intertextual, indefinitely forwards and back and across different genres.

For example, if the climate emergency is violence and the Big Polluters are culprits, then violent resistance against them is a form of violence reduction if the resistance succeeds. This means the “violence” and the “resistance” are difficult to evaluate, let alone predict, because the long-run over which they are to unfold is itself a current but changing intertext.

As in: “the varieties of revolution do not know the secrets of the futures, but proceed as the varieties of capitalism do, exploiting every opening that presents itself”–to paraphrase political philosopher, Georges Sorel.

6. “Ridicule is the only honourable weapon we have left.” Muriel Spark, novelist

I can’t quote them because Heidegger was a Nazi, Pound a Fascist, Sartre a Maoist, Eliot an anti-Semite. I don’t read Foucault because he didn’t care if he infected guys and I don’t read that mystery writer because she was a convicted killer. I don’t go to baseball games because of the players’ strike way back when and I refuse to watch that man’s films because he’s said to have messed with his own kid.

I don’t buy Nike because of the sweatshops, listen to Wagner because he was a Jew-hater, or have a TV because it makes children violent. I can’t eat tofu because of genetically modified soybeans or cheese because of genetically modified bacteria. I don’t listen to Sinatra because he was a nasty little man or Swarzkopf because she was a collaborator. The U.S. government’s been screwed since Johnson and the Great Society (no, since FDR and the welfare state (no, since Lincoln and the Civil War (no, since Jackson and the Trail of Tears (no, since Jefferson and the Louisiana Purchase (no, since Washington and his plantation slaves…)))).

I don’t trust Freud because he didn’t understand women, Klein because she couldn’t get along with her daughter, Bettelheim because he’s suppose to have hit kids, or Laing because he too wasn’t nice. I think we were never further away from nuclear war than during the Cuban Missile Crisis (only afterwards did Brezhnev insist on nuclear parity). Plus it’s a good thing Japan has lost decades of economic growth or they’d’ve been re-armed by now.

From time to time I’ve wondered if Socrates could go to heaven. Speaking of which, why is Adam painted with a belly button, where in the Bible is the turkey that keeps showing up in those tapestries of Eden and Noah’s Ark, and for that matter why do shadows first show up in early Western art only? Do you really think historical Jesus worried about who licks what where?

Dying means my total annihilation. Too bad for eternity, I say: It doesn’t know what it’s missing. It’s when I’m dead that I become “will always have been.” Still, little gives me quite the exquisite pleasure as knowing my secrets die with me.

Which makes me wonder: Other than the streets, where do squirrels go to die? And whatever happened to pineapple upside-down cake and Saturday drives? I have to wonder, did Wittgenstein read Rabelais: “Utterances are meaningful not by their nature, but by choice”? Can there be anything more mind-numbing than beginning, “In hunting-and-gathering societies. . .”? And just who did say, Freedom is the recognition of necessity (Hegel, Engels, Lenin, who)? E Pluribus Unum: Isn’t that Latin for “Follow the dollar”?

Whatever, every morning I wake up and thank heaven I wasn’t born a minority in this country. If I had a magic wand, I’d solve America’s race problem by giving everybody a master’s degree. I’d make sure they’d all be white, married, professionally employed, and own homes. (BTW, every adult in China should have a car; with all that ingenuity they’d have to come up with a solution to vehicle pollution.)

But then again, I’m quite willing to say that the entire point of human evolution is there hasn’t been any worth speaking of. As for the rest, I suppurate with unease. It’s probably—possibly, plausibly?—wise not to think too much about these things.

7. Consequences and thought experiments

More times than we’d like, formal plans emerge as a by-product of a struggle between contingency and “consequences.” In these cases, people confront not so much discrete events with causal consequences but rather contingencies associated with aftermaths, about neither of which there is much causal understanding.

I

Yet, the ability to identify consequences is core to many professions, including my own, policy analysis. Here in the States it is the spawn of pragmatism (i.e., consequences matter) and rationalism (i.e., the steps in an analysis extend from define the problem through identify the options to predict the consequences of each and chose among the best in terms of predicted outcomes). The difficulty, of course, is predicting consequences.

Thought experiments, so common in philosophy and in contrast, can challenge a problem definition in ways that offer new insights, options and/or problem definitions. A thought experiment searches out other kinds of “consequences,” perhaps more tractable to the cognitive and affective limits of analysis.

This possibility of tractability is why I hate “formal experiments,” i.e., they succeed when they fail (as in “fail to reject the null hypothesis”). For: What if some failed hypotheses were good-enough futures anyway?

II

In my view then, the attempt to identify consequences can be analogous to trying to find the right word.

Many people assume that writing is all about finding the right word. On the other hand, when asked how he seemed always able to choose the right phrase, the poet responded: “Dear Mr. Stein, I do not choose the right word. I get rid of the wrong one. Period. Sincerely yours, A.E. Houseman.” T.S. Eliot makes the same point: “It is supposed that the poet, if anybody, is one engaged in perpetual pursuit of the right word. My own experience would be more accurately described as the attempt to avoid the wrong word. For as to the right word, I am not convinced it is anything but a mirage.”

A thought experiment, in other words, is to search out wrong words, the mirage.

Examples fly to mind. Consider some descriptions for the self-correcting, self-regulating, self-healing efficacy of complex adaptive systems. If fireflies can do it, why can’t humans? If fireflies can self-organize and flash in unison, why can’t humans better coordinate and synchronize their behavior? Presumably so too: If earthworms can do it, why can’t humans? If earthworms can move tons of soil, why can’t humans do the same?

8. “Keep it simple!,” when not sabotaging complexity, cannabilizes it

Not to worry, we’ll scale up later, soothes the techno-managerial elite. Later on, presses the happy-talk, we’ll relax assumptions and add realism. Anyway, we know how to reduce inequality (just give them money!), overpopulation (just don’t have babies!) and save the environment (just don’t cut down the trees!). So many of these just-do-this suffocate in their fat of “Well, this time is different,” “This time we really don’t have any other choice,” and “This time, you have to believe us, failure is not an option here and now.”

The chief problem with “start simple here and now” is that each scale/level is complex in its own right. The shoreline only looks smooth on the map. “Keep it simple” and “Break it down to essentials” only work, if they work at all, when context complexity is first admitted as helpful. “Which do you find to be simpler,” asks novelist and essayist, William Gass: “The radio that goes on when you turn a single knob, or the one that won’t work because the parts are all lined up on the floor?”

When I hear someone telling us “Keep it simple!” I immediately suspect they’ve lost the plot, like the actor playing Hamlet, who finished the bedroom scene with Gertrude but forgot to kill Polonius.

9. Quoting our way to answering, “What happens next?”: I/2

What to do when there isn’t even a homeopathic whiff of “next steps ahead” in the policy-relevant document you are reading? Yes, it’s a radical critique that tells truth to power, yes it is a manfesto for change now; yes, it’s certain, straightforward and unwavering.

But, like all policy narratives with beginnings, middles and ends, the big question remains: What happens next? Without provisional answers, endings are premature. “The thing is that you can always go on, even when you have the most terrific ending,” in the words of Nobel poet, Joseph Brodsky.

II

“It is an interesting fact about the world we actually live in that no anthropologist, to my knowledge, has come back from a field trip with the following report: their concepts are so alien that it is impossible to describe their land tenure, their kinship system, their ritual… As far as I know there is no record of such a total admission of failure… It is success in explaining culture A in the language of culture B which is… really puzzling.”
Ernest Gellner, social anthropologist

Thomas Carlyle’s mock philosopher, Dr. Teufelsdröckh asks in Sartor Resartus: “Am I a botched mass of tailors’ and cobblers’ shreds, then; or a tightly-articulated, homogeneous little Figure, automatic, nay alive?” That is: patched together when it comes for purposes of understanding.

III

There is talk of revolution, whispers of reform,
and everything seems possible except departure from the norm.
Sean O’Brien (“If I May”)

But then again: Consider the same norm–e.g., even cobblers should be happy–but change the point of departure. For example, Japanese adult pornstar, Jin Narumiya, has announced he’s retiring as a porn actor:

Dear Always Supportive People

I am celebrating my 28th birthday today. I have been able to do my best in my activities because of the support of all of you. Thank you so much. As some of you may already know, I have retired from pornoactor. There are three reasons. The first is that as I continued my activities, I lost sight of my own meaning life. I was chased by mysterious pressure, and before I knew it, my mind was empty. I was able to do my best even though I was on the edge of my mentality because I had people who supported me and were looking forward to my work, but I reached my limit and made time to face myself for a while. During this time, I focused on getting in touch with nature, meditating, and recovering my empty mind. Who am I? What is happiness? I faced these questions seriously, and the answer I came up with was retirement. And to take on a new challenge.The second is at work. I saw the reality of working in pornoactor and not being able to expand my work. And all you can do is get naked and have sex. I’ve had people say that to me. This made me feel very frustrated. It also made me very sad. So I wanted to challenge myself in a new field and achieve results, and look back at those who made me feel frustrated. Third, I wanted to live my life in a way that I could love myself more. I want to do what I want to do and make those who are involved with me happy. And I want to create the best life possible.I have been supported by many people in my life. I am helpless on my own. I cannot do anything. So we need your support going forward. I will soon start a new journey. I would like to make this journey exciting together with all of you. Thank you for reading this far. Lastly, I would like to thank my parents for giving birth to me, everyone who has always supported me, and all my friends who support me behind the scenes.

“If it were possible, I would have such priest as should imitate Christ, charitable lawyers should love their neighbours as themselves, . . .noblemen live honestly, tradesmen leave lying and cozening, magistrates corruption, &c., but this is impossible, I must get such as I may.” Robert Burton from his The Anatomy of Melancholy.

IV

quin etiam refert nostris versibus ipsis
cum quibus et quali sint ordine quaeque locata;
. . .verum positura discrepitant res.
(Indeed in my own verses it is a matter of some moment what is placed next to what, and in what order;…truly the place in which each will be positioned determines the meaning.)
Lucretius, De Rerum Natura

In other words, one answer to “What happens next?” is to juxtapose disparate quotes in order to extend the endings we have. There must be a sense in which such extensions are forced and since forced, any resonance (no guarantees) is compelling. This is a high-stakes wager that answers to “What happens next?” are alternative versions of what I would have thought instead.

10. Quoting our way to answering, “What happens next?”: 2/2

"Who we are is what we can't be talked out of" Adam Phillips

Large proportions of the Chinese collection are perhaps copies in the eyes of those collectors and dealers, who believe that authentic African art has become largely extinct due to diminishing numbers of active traditional carvers and ritual practices. However, the ideological structure and colonial history of authenticity loses its effects and meanings in China, where anything produced and brought back from Africa is deemed to be “authentically African” https://www.tandfonline.com/doi/full/10.1080/13696815.2021.1925089

But when. . .researching shanzhai art made in Dafen village, located in Shenzhen, Southern China, and home to hundreds of painter-workers who make reproductions in every thinkable style and period, I was struck by the diversity of the artworks and their makers. The cheerfulness with which artworks were altered was liberating, for example, the ‘real’ van Gogh was considered too gloomy by customers, so the painters made a brighter version (see Image 1).

In another instance, I witnessed the face of Mona Lisa being replaced by one’s daughter to make it fit the household. When I brought an artwork home, the gallery called me later to ask if it matched my interior. Otherwise, I could change it. Such practices do turn conventional notions about art topsy-turvy. And shanzhai does not only concern art, it extends to phones, houses, cities, etc. As Lena Scheen (2019: 216) observes,

‘What makes shanzhai truly “unique” is precisely that it is not unique; that it refuses to pretend its uniqueness, its authenticity, its newness. A shanzhai resists the newness dogma dominating Euro-American cultures. Instead, it screams in our faces: “yes, I’m a copy, but I’m better and I’m proud of it”.’ https://journals.sagepub.com/doi/10.1177/13675494251371663

So what?

Any realistic attempt of ecological restoration with cloned bucardo [the Pyrenees ibex] would have to rely on hybridisation with other subspecies at some point; the genetic material from one individual could not be used to recreate a population on its own. Juan hypothesised: “we would have had to try to cross-breed in captivity, but you never know what could be possible, with new tools like CRISPR developing… and those [genome editing] technologies that come in the future, well, we don’t know, but maybe we could introduce some genetic diversity. This highlights a fundamental flaw in cloning as a means of preserving ‘pure’ bucardo—not only are ‘bucardo’ clones born with the mitochondrial DNA of domestic goats, but the hypothetical clone would also be subjected to further hybridisation. This begs the question, could such an animal ever be considered an authentic bucardo?” https://rgs-ibg.onlinelibrary.wiley.com/doi/10.1111/tran.12478