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Picture of a book: Where the Sidewalk Ends
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Books
Where the Sidewalk Ends
Shel Silverstein
Where the Sidewalk Ends turns forty! Celebrate with this anniversary edition that features an eye-catching commemorative red sticker. This classic poetry collection, which is both outrageously funny and profound, has been the most beloved of Shel Silverstein's poetry books for generations.Where the sidewalk ends, Shel Silverstein's world begins. There you'll meet a boy who turns into a TV set and a girl who eats a whale. The Unicorn and the Bloath live there, and so does Sarah Cynthia Sylvia Stout who will not take the garbage out. It is a place where you wash your shadow and plant diamond gardens, a place where shoes fly, sisters are auctioned off, and crocodiles go to the dentist.Shel Silverstein's masterful collection of poems and drawings is one of Parent & Child magazine's 100 Greatest Books for Kids. School Library Journal said, "Silverstein has an excellent sense of rhythm and rhyme and a good ear for alliteration and assonance that make these poems a pleasure to read aloud."Shel Silverstein's incomparable career as a children's book author and illustrator began with Lafcadio, the Lion Who Shot Back. In 1964, Shel's creativity continued to flourish as four more books were published in the same year—Don't Bump the Glump!, A Giraffe and a Half, Who Wants a Cheap Rhinoceros?, and the beloved classic The Giving Tree. Later he continued to build his remarkable body of work with Where the Sidewalk Ends, A Light in the Attic, Falling Up, Every Thing On It, The Missing Piece, The Missing Piece Meets the Big O, and Runny Babbit.
Picture of a book: The Giver
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Books
The Giver
Lois Lowry
Lowry's book is a piece of nationalist propaganda, using oversimplification, emotional appeals, and dualistic morality to shut down her readers' minds. More troubling is that it is aimed at children, who don't yet have the critical faculties to defend themselves from such underhanded methods.Unsurprisingly, Lowry adopts the structure of the monomyth, equating a spiritual journey with a moral one. Her Christ-figure uses literal magic powers to rebel against his society. This rebellion and the morality behind it are presented as 'natural', to contrast with the 'abnormal morality' around him.Lowry doesn't seem to understand that we get our morality from our culture, it isn't something in-born that we 'lose'. This is the first hint of Lowry's misunderstanding of the human mind. She assumes her own morality is correct, and then builds her story to fit it.She also makes the character act and think like a modern person would, despite never adequately explaining how he came up with such unusual notions. It's the same trick many historical fiction authors use, leaving us scratching our heads as to why a Fourteenth Century French peasant speaks like a second-wave feminist. I'd suggest that Lowry falls to this fault for the same reason they do: she has no talent for imagining how others might think differently.Lowry's book ends with the standard nonspecific transgressive spiritual event that marks any overblown monomyth. Since the book is not a progressive presentation of ideas, it does not suggest any conclusion. Instead, the climax is a symbolic faux-death event (symbolic of what, none can say). Confusingly, Lowry later redacts the ending in the sequels, undermining the pseudo-spiritual journey she created.Though some call this book 'Dystopian', it's closer to the truth to say Lowry borrows elements from the Dystopian authors, attempting to combine the spiritual uplift of the monomyth with the political and social deconstruction of the Dystopia. What she doesn't recognize is that the faith of the one conflicts with the cynicism of the other. She draws on ideas and images from many other authors: Bradbury, Huxley, Orwell, Burgess, but doesn't improve upon them.These authors created novels that reflected the world around them. They based them on the political events of the times, presented with realism and careful psychology. Though they presented the struggle between the individual and the society, they portrayed morality as grey, and suffering as the result of individual human faults, not political systems. Lowry doesn't realize that the best way to critique Fascism or Communism is not to present it as 'evil', but to simply present it as it was.But Lowry's world is not based in reality, it is symbolic and hyperbolic. Instead of writing about how poverty makes the world seem small and dull, she has the characters magically unable to experience life. Instead of an impersonal government, she presents a sort of evil hippy commune. The only political system it resembles is a school, which is a neat little trick to get the kids interested. The idea that 'school=unfeeling totalitarian hell' is not an uncommon one, but it's one I'm surprised teachers would support. The book also suggests a creche, but lacking similarity to any real-world system, it doesn't work as a political criticism.Lowry creates this artificial world to suit her purposes, but it is not a symbolic exercise like 'Animal Farm'. We understand that the pigs of animal farm are symbolic, because there are no talking pigs. Lowry's world is more insidious, since its oversimplification is hidden. She builds an artificial world to support the dualist morality that she's pushing. She presents the same knee-jerk fears about euthanasia and abortion that people use against Women's Rights or Health Care.Worse than these Straw Man arguments is the fact that she never deals with the economic causes of totalitarianism. Tyrants don't just rise up and take control by their own force of will, they come into power because of the socioeconomic situations that surround them. Lean times produce strong, fascist leaders while profitable times produce permissive, liberal societies.Strong, centralized leadership simply doesn't self-propagate in cultures where everyone is clothed, fed, and housed. The Holocaust was socially about some ideal of 'change' and 'purity', but it was economically about the transmission of wealth from Jews, Poles, and Catholics to Germans (and more specifically, to those Germans who had elected the new ruling party).The atrocities of war are, for the most part, committed by normal people on other normal people. By presenting the power structure as 'amoral' and 'inhuman', Lowry ignores the fact that people will willingly cause others to suffer. Painting the enemy as 'evil' and 'alien' is just an unsophisticated propagandist method.She contrasts her 'evil' with the idealized 'goodness' of emotion, beauty, and freedom. This is nothing more than the American dream of 'specialness' that Mr. Rogers was pushing for so many years. We are all special, we are all good, we all deserve love and happiness. Sure, it sounds good, but what does it mean?Where does this 'specialness' come from? If it is just the 'sanctity of human life', then it's not really special, because it's all-encompassing. If all of us are special, then none of us are. There's nothing wrong with valuing life, but when Lowry presents one mode of life as valuable and another as reprehensible, she ceases to actually value humanity as a whole. Instead, she values a small, idealized chunk of humanity. 'People are good, except the ones I don't like' is not a moral basis, nor is it a good message to send to kids.If the specialness is only based on fitting in with a certain moral and social guideline, then Lowry isn't praising individuality, she's praising herd behavior. The protagonist is only 'special' because he has magic powers. His specialness is not a part of his character, it is an emotional appeal.The idea of being a special individual is another piece of propaganda, and its one kids are especially prone to, because kids aren't special: they are carefully controlled and powerless. Giving a character special powers and abilities and then using that character to feed a party line to children is not merely disingenuous, it's disturbing.There is also a darker side to universal specialness: giving a child a sense of importance without anything to back it up creates egotism and instability. Adults noticed that children with skills and friends had high self-esteems, but instead of teaching their children social skills and knowledge, they misunderstood the causal relationship and tried to give them self-worth first.Unfortunately, the moment unsupported self-worth is challenged, the child finds they have nothing to fall back on. Their entitlement didn't come from their skills or experiences, and so they have nothing to bolster that sense of worth. Instead, any doubt sends them down a spiral of emotional instability.A single book like this wouldn't be the cause of such a state in a child, but it does act as part of the social structure built to give a sense of worth without a solid base for that worth. People like to believe they are special, kids especially so, but being a remarkable person is not a result of belief but of actions. If the book had informed them, then it would leave them better off, but giving them a conclusion based on emotional appeals does nothing to build confidence or character.Many people have told me this book is good because it appeals to children, but children often fall for propaganda. Children develop deep relationships with pop stars, breakfast cereals, and Japanese monsters. This does not make them good role models for children.Feeding 'specialness' to kids along with a political message is no better than the fascist youth programs Lowry intends to criticize. The obsession with individuality is just another form of elitism. It's ironic that people in America most often describe themselves as individuals when pointing out the things they do to align themselves with groups.But banding together in a community is not a bad thing. For Lowry and other 'Red Scare' children, any mention of 'communal' can turn into a witch hunt, but we all give up some personal rights and some individuality in order to live in relatively safe, structured societies. There are benefits to governmental social controls and there are drawbacks, and it's up to us to walk the line between the two. Anarchy and Totalitarianism never actually exist for long: we are social animals.It's not difficult to understand why Lowry is so popular, especially amongst educators. The message she gives aligns perfectly with what they were taught as kids, from Red Scare reactionism to the hippy-dippy 'unique snowflake' mantra. These ideas aren't entirely misguided, either. It's good to recognize the benefits of difference and the dangers of allowing other to control our lives.If a reader believes that fascism and socialism are inherently wrong and that their own individuality is their greatest asset, they will likely sympathize with Lowry's work. However, this doesn't make the book honest, nor beneficial. One of the hardest things we can do as readers is disagree with the methods of authors we agree with ideologically.It makes us feel good to find authors who agree with us, but this is when we should be at our most skeptical. Searching the world for self-justification is not a worthwhile goal, it simply turns you into another short-sighted, argumentative know-it-all. 'Yes men' never progress.Lowry is toeing the party line. She does not base her book around difficult questions, like the Dystopian authors, but around easy answers. She doesn't force the reader to decide for themselves what is best, she makes it clear what she wants us to think. Her book is didactic, which means that it instructs the reader what to believe.Even if her conclusions about Individuality vs. Community are correct, she doesn't present arguments, she only presents conclusions. Like rote memorization or indoctrination, she teaches nothing about the politics, social order, economics, or psychology of totalitarianism or individuality. The reader is not left with an understanding, just an opinion.The baseless 'individuality' of the book lets the reader imagine that they are rebels--that they are bucking the system even as they fall into lock-step. By letting the reader think they are already free-thinking, Lowry tricks them into forgetting their skepticism.She is happy to paint a simple world of black and white, and this is likely the world she sees. I doubt she is purposefully creating an insidious text, she just can't see past her own opinions. She writes this book with a point to make, and makes it using emotional appeals and symbolism. She doesn't back it up with arguments because she doesn't seem to have developed her opinions from cogent arguments.In the end, she doesn't show us that the structure of this society is wrong, she says nothing poignant about individuality vs. community; instead, she relies on threats to the life of an innocent infant. Yet nowhere does she provide an argument for why communal living or the sacrifice of freedoms for safety must necessarily lead to infanticide.In politics, making extreme claims about the opposing side is called mud-slinging, it is an underhanded and dishonest tactic. It works. Arguing intelligently is difficult, accusing is easy, so that's what Lowry does.She is another child of WWII and the Cold War who hasn't learned her lesson. She quickly condemns the flaws of others while failing to search out her own. Even after the Holocaust, there are many racist, nationalist, violent Jews; conflict rarely breeds a new understanding.America condemned the faceless communal life of the Second World, and yet America created The Projects. We critiqued strong governmental controls, but we still have the bank bailout, socialized medicine, socialized schooling, and socialized charity. America condemned the Gulags and Work Camps, and yet we imprison one out of every hundred citizens; far more than Stalin ever did. Some are killed, all are dehumanized.As a little sci fi adventure, the book isn't terrible. It's really the pretension that goes along with it. Lowry cobbles together religious symbolism and Dystopic tropes and then tries to present it as something as complex and thoughtful as the authors she copied. Copying isn't a crime, but copying poorly is.Like Dan Brown or Michael Crichton, she creates a political pamphlet of her own ideals, slaps a pretense of authority on it, and then waits for the money and awards to roll in--and they did. Many people I've discussed this book with have pointed to those awards as the surest sign of this book's eminent worth.Award committees are bureaucratic organizations. Their decisions are based on political machinations. This book is a little piece of Nationalism, and so it was lauded by the political machine that Lowry supports. The left hand helps the right. If awards are the surest sign of worth, then Titanic is a better movie than Citizen Kane.What surprises me is how many of those who brought up the award as their argument were teachers. If a politically-charged administrative committee is the best way to teach children, then why do you take umbrage when the principal tells you that bigger class sizes (and fewer benefits) are fine? Listen to him: doesn't he have award plaques?The other argument is usually that 'kids like it'. I usually respond that kids also like candy, so why not teach that? Some people also get angry at me for analyzing a book written for children:"Of course it's not a great book, it's for kids! If you want a good book, go read Ulysses!"I prefer to give children good books rather than pieces of political propaganda (even if they agreed with me). Children can be as skeptical, quick-witted, and thoughtful as adults if you give them the chance, so I see no excuse for feeding them anything less. Kids aren't stupid, they just lack knowledge, and that's a fine distinction. It's easy for adults to take advantage of their naivete, their emotionality, and their sense of worth. Just because it's easier for the teacher doesn't mean it's better for the child.When we show children something that is over-simplified, presenting an idealized, crudely moralizing world, we aren't preparing them for the actual world. If you give a child a meaningless answer to repeat, he will repeat it, but he won't understand why. Why not give the child a book that presents many complex ideas, but no rote answers, and let them make up their own minds? If they don't learn how to separate the wheat from the chaff and form their own opinions early, in a safe, nurturing environment, what chance will they have on their own as adults?In all the discussions and research regarding this book, I have come across very little analysis. It's especially surprising for a book with such a strong following, but there aren't many explanations of why the book is supposed to be useful or important.This lack of argument makes sense from a political standpoint, since there is no reason to analyze the worth of propaganda: its worth is that it agrees with society and indoctrinates readers. Analyzing it would defeat the purpose; political diatribes do not stand up to thoughtful attention.Perhaps someday someone will create a thoughtful, textual analysis of this book that will point out its merits, its structure and its complexity. I've gradually come to doubt it. I never expected when I wrote my original review of this book that it would garner this much attention.I still welcome comments and thoughts, but if your comment looks roughly like this: "You should read this book again, but this time, like it more. You think you're smart but you aren't. You're mean. Lowry is great. This book won awards and kids like it. It's meant for kids anyways, why would you analyze what its about? I bet you never even read the sequels. Go read 'Moby Dick' because you are full of yourself."I've heard that one before. If you do want to comment though, you might check out this article; I find it helps me with presenting my ideas.
Picture of a book: The Tell-Tale Heart
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Books
The Tell-Tale Heart
Edgar Allan Poe
Published in 1850, Edgar Allan Poe’s The Tell-Tale Heart is one of the best known and most memorable short stories ever written. Since there are dozens of commentaries and reviews here and elsewhere on the internet, in the spirit of freshness, I will take a particular focus: obsession with an eye or eyes and compare Poe’s tale with a few others. In The Painter of Eyes by Jean Richepin, we encounter an obscure artist who sells his soul to the Devil in order to paint at least one masterpiece. There is a bit of writing attached to the corner of his great painting that reads: “The Devil has informed me as to the secret of painting eyes. That secret consists of decanting the life from the models one wishes to represent and fixing that life on the canvas. In doing that, one slowly kills the people whose portrait one paints. It is sufficient for me to know that I have made this masterpiece. I commend my soul to the prayers, in case the Evil One does not leave me the time.” The writing ends abruptly since death strikes the artist in mid-sentence - his masterpiece is a self-portrait.In The Gaze another story by Jean Richepin, the narrator peers through the window of a cell at a madman holding his arms spread, head uplifted, transfixed by a point on a wall near the ceiling. The doctor-alienist relates to the narrator how this inmate is obsessed with the gaze of eyes from an artist's portrait. "For there was something in that gaze, believe me, that could trouble not only the already-enfeebled brain of a man afflicted with general paralysis, but even a sound and solid mind." Turns out, the narrator discovers the doctor is also driven mad by these eyes. So much so, the doctor took a scissors to the painting. We read: “In front of me, a fragment of a painting, cut out of a canvas with scissors, showed me a pair of eyes: the eyes of the portrait that the alienist said that he had lacerated, the eyes darting that famous gaze – in which, indeed, the very soul of gold was alive.”The Enigmatic Eye by Moacyr Scliar is a most imaginative tale of a wealthy old man who becomes infatuated with a portrait of an aristocratic gentleman in the town’s museum. And what makes this portrait so infatuating? Why, of course – the gaze of the right eye, which is truly enigmatic. The old man has his close friend steal the portrait from the museum so he can put it in his attic and sit in front of the painting, pondering the enigmatic gaze round the clock. The servants think the old man mad but he could care less – he has exactly what he wants – the portrait with its enigmatic eye right in his very own attic. Unfortunately, something unexpected happens. Due to the attic’s heat and light, the painting begins to fade and then, over time, vanishes. The old man concludes there is only one thing for him to do – he buys some brushes and oils and begins re-painting the portrait, starting with the enigmatic eye. Turning now to Poe’s tale, the narrator insists he should not be taken for a madman; rather, he is dreadfully nervous causing his senses, especially his sense of hearing, to be heightened and sharpened. He goes on to convey how once the idea of killing the old man of the house entered his brain, he was haunted by the idea day and night. And why would he want to kill this old man, a man who never wronged him? We read, “I think it was his eye! Yes, it was this! He had the eye of a vulture – a pale blue eye, with a film over it.” What is it about a human eye, painted or real, when seen by someone who is mentally unstable? Perhaps part of the answer is given by contemporary Argentine author, Ernesto Sabato, when he says that hell is being the object of the gaze of another. Every one of Poe’s sentence is sheer perfection, building tension and suspense. For example, we read how the narrator, lantern in hand, secretly peers in at the sleeping old man at midnight. But then, one night, a noise wakes the old man and he sits bolt upright in bed. And what does the narrator do? We read, “I resolved to open a little – a very, very little crevice in the lantern. So I opened it – you cannot imagine how stealthily, stealthily – until, at length a single dim ray, like the thread of the spider, shot from out the crevice and fell full upon the vulture eye. It was open – wide, wide open – and I grew furious as I gazed upon it. I saw it with perfect distinctness – all a dull blue, with a hideous veil over it that chilled the very marrow of my bones; but I could see nothing else of the old man’s face or person: for I had directed the ray as if by instinct, precisely upon the damned spot.”Anybody familiar with the story knows the narrator’s actions and emotions escalate from this point. What I find particularly fascinating is how the narrator’s obsession and fixation with the eye, once there is no more eye to fixate upon, quickly shifts into a heightened sense of feeling and, of course, heightened hearing. What a tale; what an author – a masterpiece of suspense and horror.*The quotes from the two tales by Jean Richepin are taken from The Crazy Corner a collection of stories translated by Brian Stableford and published by Black Coat Press.
Picture of a book: The Lottery
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Books
The Lottery
Shirley Jackson
Science Imitating ArtJackson’s story was published in 1948. At the time, and since, it has been praised as insightful and criticised as obscure. But almost 20 years later, the French philosopher, Rene Girard, produced a theory which has a remarkable congruence with its theme and, I think, provides the best explanation of what Jackson was getting at in The Lottery.Girard argued that our individual desires are never the product of some inner longing but always rather of the imitation of others. We want what other people want. This he called ‘mimetic desire’ and Girard went on to explore the implications of this insight for the next half century.Mimetic desire, according to Girard, has a predictable trajectory that is familiar to advertising executives around the world. One person wants what another has, just because the other has it. This attracts the desire of others in a sort of exponential wave of wanting. But widespread wanting of anything means, first, a shortage of that commodity, and consequently the mutual antagonism of all those who share the same desire. Girard’s contention is that this incipient hostility threatens to create a sort of Hobbesian world, a non-society, in which no cooperative or coordinated action, including effective government, can be established.Human beings, Girard believed, deal with this situation unconsciously and instinctively by the mechanism of ‘scape-goating’, through which a group identifies one of its own members as the cause of its mimetic tension. This individual is both sacred and an object of communal hatred. The elimination of this individual is therefore not just necessary for the welfare of the community, but also forms the basis of religious practice in which the role of the scape-goat is transformed into a noble duty.Girard goes even further in his later work to claim that the ritual establishment of the scape-goat is the most primitive form of representation, and consequently of language, that human beings have demonstrated. In a sense the essential foundation for human power in the world is religious violence which victimizes random members or groups in modern society.Whether or not one agrees with Girard’s anthropology, and there is a substantial body of evidence to recommend it, his literary usefulness is demonstrated by the application of his theory to The Lottery. The theory explains, among other things the liturgical character of the story; its origins in a distant past; its particular relevance to a relatively isolated agricultural community; and its connection to a paternalistic hierarchy whose continued existence depends on the ritual. As far as I am aware, Girard did not read The Lottery; but since he was in America at the time he might have done. In any case, it is certainly remarkable that an author of fiction like Jackson could have written such a tight short story which captures so much of subsequent academic work. Thus demonstrating, if demonstration were needed, the tremendous importance of fiction to cultural life.For an introduction to Girard’s work see: https://www.goodreads.com/review/show...
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