The CIA Has Declassified 2,780 Pages of UFO-Related Documents, and They’re Now Free to Download

Every­body knows that UFO stands for “uniden­ti­fied fly­ing object.” Coined by the Unit­ed States Air Force in 1953, the term has come to stand for a wide range of phe­nom­e­na that sug­gest we’ve been con­tact­ed by alien civ­i­liza­tions — and in fact has even spawned the field of ufol­o­gy, ded­i­cat­ed to the inves­ti­ga­tion of such phe­nom­e­na. But times change, and with them the approved ter­mi­nol­o­gy. These days the U.S. gov­ern­ment seems to pre­fer the abbre­vi­a­tion UAP, which stands for “uniden­ti­fied aer­i­al phe­nom­e­non.” Those three words may sound more pre­cise­ly descrip­tive, but they also pro­vide some dis­tance from the decades of not entire­ly desir­able cul­tur­al asso­ci­a­tions built up around the con­cept of the UFO.

Yet this is hard­ly a bad time to be a ufol­o­gist. “Buried in the lat­est fed­er­al omnibus spend­ing bill signed into law on Decem­ber 27, 2020 — notable for its inclu­sion of coro­n­avirus relief — is a man­date that may bring UFO watch­ers one step clos­er to find­ing out whether the gov­ern­ment has been watch­ing the skies,” writes Men­tal Floss’ Jake Rossen.

That same site’s Ellen Gutoskey fol­lowed up with an announce­ment that the CIA’s entire col­lec­tion of declas­si­fied UFO doc­u­ments is now avail­able to down­load. You can do so at The Black Vault, a clear­ing house for UFO relat­ed-infor­ma­tion run by ufol­o­gist John Gree­newald Jr. These doc­u­ments come to 2,780 pages in total, the release of which neces­si­tat­ed the fil­ing of more than 10,000 Free­dom of Infor­ma­tion Act reports.

Samir Fer­dowsi at Vice’s Moth­er­board quotes Gree­newald describ­ing the process as “like pulling teeth,” with results more impres­sive in quan­ti­ty than qual­i­ty. “The CIA has made it INCREDIBLY dif­fi­cult to use their records in a rea­son­able man­ner,” Gree­newals writes. “They offer a for­mat that is very out­dat­ed (mul­ti page .tif) and offer text file out­puts, large­ly unus­able,” all of which “makes it very dif­fi­cult for peo­ple to see the doc­u­ments, and use them, for any research pur­pose.” He’s thus also made avail­able a ver­sion of the CIA’s declas­si­fied UFO doc­u­ments con­vert­ed into 713 PDFs. The Black Vault advis­es down­load­ers to bear in mind that “many of these doc­u­ments are poor­ly pho­to­copied, so the com­put­er can only ‘see’ so much to con­vert for search­ing.”

But even with these dif­fi­cul­ties, UFO enthu­si­asts have already turned up mate­r­i­al of inter­est: “From a dis­pute with a Bosn­ian fugi­tive with alleged E.T. con­tact to mys­te­ri­ous mid­night explo­sions in a small Russ­ian town, the reports def­i­nite­ly take read­ers for a wild ride,” writes Fer­dowsi. “One of the most inter­est­ing doc­u­ments in the drop, Gree­newald said, involved the Assis­tant Deputy Direc­tor for Sci­ence & Tech­nol­o­gy being hand-deliv­ered some piece of infor­ma­tion on a UFO in the 1970s.” This doc­u­ment, like most of the oth­ers, comes with many parts blacked out, but as Gree­newald recent­ly tweet­ed, “I have an open ‘Manda­to­ry Declas­si­fi­ca­tion Review’ request to HOPEFULLY get some of these redac­tions lift­ed, so we can see what was hand deliv­ered, and what his advice may be.” Ufol­o­gy demands a great deal of curios­i­ty, but an even greater deal of patience. Enter the Black Vault here.

Relat­ed Con­tent:

The CIA Puts Hun­dreds of Declas­si­fied Doc­u­ments About UFO Sight­ings Online, Plus 10 Tips for Inves­ti­gat­ing Fly­ing Saucers

12 Mil­lion Declas­si­fied CIA Doc­u­ments Now Free Online: Secret Tun­nels, UFOs, Psy­chic Exper­i­ments & More

What Do Aliens Look Like? Oxford Astro­bi­ol­o­gists Draw a Pic­ture, Based on Dar­win­ian The­o­ries of Evo­lu­tion

The Appeal of UFO Nar­ra­tives: Inves­tiga­tive Jour­nal­ist Paul Beban Vis­its Pret­ty Much Pop #14

Richard Feyn­man: The Like­li­hood of Fly­ing Saucers

Carl Jung’s Fas­ci­nat­ing 1957 Let­ter on UFOs

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

How the Bicycle Accelerated the Women’s Rights Movement (Circa 1890)

The ear­ly his­to­ry of the bicy­cle did not promise great things—or any­thing, really—for women at the dawn of the 19th cen­tu­ry. A two-wheeled bicy­cle-like inven­tion, for exam­ple, built in 1820, “was more like an agri­cul­tur­al imple­ment in con­struc­tion than a bicy­cle,” one bicy­cle his­to­ry notes. Made of wood, the “hob­by hors­es” and veloci­pedes of cycling’s first decades rolled on iron wheels. Their near-total lack of sus­pen­sion led to the epi­thet “bone­shak­er.” Some had steer­ing mech­a­nisms, some did not. Brak­ing was gen­er­al­ly accom­plished with the feet, or a crowd of pedes­tri­ans, a tree, or horse-drawn cart.

Lad­dish clubs formed and raced around Lon­don, Paris, and New York. No girls allowed. The ear­li­est bicy­cles for women were rid­den side-sad­dle…. But despite all this, it is entire­ly fair to say that few tech­nolo­gies in his­to­ry, ancient or mod­ern, have done more to free women from domes­tic toilage and bring them careen­ing into the pub­lic square, to the dis­may of the Vic­to­ri­an estab­lish­ment.

Bicy­cles “gave women a new lev­el of trans­porta­tion inde­pen­dence that per­plexed news­pa­per colum­nists” and the gen­er­al pub­lic, writes Adri­enne LaFrance at The Atlantic, quot­ing a San Fran­cis­co jour­nal­ist in 1895:

It real­ly does­n’t mat­ter much where this one indi­vid­ual young lady is going on her wheel. It may be that she’s going to the park on plea­sure bent, or to the store for a dozen hair­pins, or to call on a sick friend at the oth­er side of town, or to get a doily pat­tern of some­body, or a recipe for remov­ing tan and freck­les. Let that be as it may. What the inter­est­ed pub­lic wish­es to know is, Where are all the women on wheels going? Is there a grand ren­dezvous some­where toward which they are all head­ed and where they will some time hold a meet that will cause this wob­bly old world to wake up and read­just itself?

Women cyclists were seen as the advanced guard of a com­ing war. “Square­ly in the cen­ter of this bat­tle was one tool,” notes the Vox video above, “that com­plete­ly changed the game.” Both Susan B. Antho­ny and Eliz­a­beth Cady Stan­ton are cred­it­ed with declar­ing that ‘woman is rid­ing to suf­frage on the bicy­cle,’ a line that was print­ed and reprint­ed in news­pa­pers at the turn of the cen­tu­ry,” LaFrance writes. By the 1890s, every­one rode bicy­cles, the first Tour de France was only a few years away, and cycling tech­nol­o­gy had come so far that it would help cre­ate both the car—with its inno­v­a­tive pneu­mat­ic tires and spoked wheels—and the air­plane, through the exper­i­ments of Ohio bicy­cle-mak­ers the Wright Broth­ers.

The new bikes, orig­i­nal­ly called “safe­ty bikes” to con­trast them with giant-wheeled pen­ny-far­things that were briefly the norm, may not have devel­oped gear­ing sys­tems yet, but they were far lighter, cheap­er, and eas­i­er to ride (com­par­a­tive­ly) than the bicy­cles that had come before, which began as play­things for wealthy young men-about-town. The Nation­al Women’s His­to­ry Muse­um describes the scene:

At the turn of the cen­tu­ry, trains, auto­mo­biles, and street­cars were grow­ing in use in urban areas, but peo­ple still large­ly depend­ed on hors­es for trans­porta­tion. Hors­es, and espe­cial­ly car­riages, were expen­sive and women often had to depend on men to hitch up the hors­es for trav­el…. Sur­round­ed by inef­fi­cient and expen­sive forms of trav­el, bicy­cles arrived in cities with the promise of prac­ti­cal­i­ty and afford­abil­i­ty. Bicy­cles were rel­a­tive­ly inex­pen­sive and pro­vid­ed men and women with indi­vid­ual trans­porta­tion for busi­ness, sports, or recre­ation.

Not only did bicy­cles give women equal access to per­son­al rapid tran­sit, but they did so for women of many dif­fer­ent social class­es. The lev­el­ing effects were sig­nif­i­cant, as were the changes to women’s fash­ion. Exposed calves (though still encased in var­i­ous cycling boots) pre­pared the way for trousers. Tra­di­tion­al­ists were out­raged, cease­less­ly mocked women on bikes, as they mocked the suf­frag­ists, and pushed for restric­tions on full free­dom of move­ment. “Whilst the 1890s saw dis­cours­es of mid­dle-class fem­i­nin­i­ty become rec­on­ciled with the notion of women on bicy­cles,” The Vic­to­ri­an Cyclist points out, “learn­ing to ride a bicy­cle required mid­dle-class women to care­ful­ly nav­i­gate their way through a set of high­ly con­ser­v­a­tive and rigid gen­der norms.”

Despite media efforts to tamp down or tame the rev­o­lu­tion­ary poten­tial of the bicy­cle for women, the mar­ket that made the machines saw no prob­lem with increas­ing sales. Bicy­cle poster art and adver­tis­ing from the turn of the 20th cen­tu­ry is dom­i­nat­ed by women cyclists, who are por­trayed as ordi­nary ram­blers about town, hip adven­tur­ers, ultra-mod­ern “New Women,” and, per­haps less pro­gres­sive­ly, nude god­dess­es. Whether we call it Gild­ed Age, Belle Epoque, or Fin de siè­cle, the end of the 19th cen­tu­ry pro­duced a trans­porta­tion rev­o­lu­tion that was also, through no par­tic­u­lar­ly con­scious design of the mak­ers of the bicy­cle, a rev­o­lu­tion in wom­en’s rights and thus human free­dom writ large.

Relat­ed Con­tent: 

The Library of Con­gress Dig­i­tizes Over 16,000 Pages of Let­ters & Speech­es from the Women’s Suf­frage Move­ment, and You Can Help Tran­scribe Them

Odd Vin­tage Post­cards Doc­u­ment the Pro­pa­gan­da Against Women’s Rights 100 Years Ago

How Bicy­cles Can Rev­o­lu­tion­ize Our Lives: Case Stud­ies from the Unit­ed States, Nether­lands, Chi­na & Britain

The First 100 Years of the Bicy­cle: A 1915 Doc­u­men­tary Shows How the Bike Went from Its Clunky Birth in 1818, to Its Endur­ing Design in 1890

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

 

Should You Race Back to Theaters When It’s Safe? Pretty Much Pop: Culture Podcast (#77) on the Big Screen Experience

The pan­dem­ic has kept us out of the movie the­aters, forc­ing new stream­ing prac­tices so that films can be released at all, but as these restric­tions end in 2021, do we want things to go back just to the way they were?

Your hosts Mark Lin­sen­may­er, Eri­ca Spyres, and Bri­an Hirt reviewed many arti­cles where film­mak­ers fret­ted about the future of cin­e­ma. Even before the pan­dem­ic, con­cerns about falling movie house atten­dance and the increased use of stream­ing have had the indus­try wor­ried about films being viewed in the man­ner their cre­ators intend­ed, or even made at all.

For at least the first half our of this dis­cus­sion, we large­ly ignored all that in favor of mus­ing on our own past the­ater-going habits and expe­ri­ences. What has worked and has­n’t in the shift toward more spec­ta­cle and ameni­ties? What do we like and loathe about being in an audi­ence with oth­ers? Is the the­ater expe­ri­ence essen­tial just for big spe­cial effects films, or does it make any film more effec­tive? How would we improve moviego­ing and home view­ing? We con­sid­er the list of films that were sup­posed to come out this year and were either delayed or moved to stream­ing, like Tenet, Soul, In the Heights, etc.

Here are those arti­cles, in case you’re curi­ous:

Hear more of this pod­cast at prettymuchpop.com. This episode includes bonus dis­cus­sion you can access by sup­port­ing the pod­cast at patreon.com/prettymuchpop. This pod­cast is part of the Par­tial­ly Exam­ined Life pod­cast net­work.

Pret­ty Much Pop: A Cul­ture Pod­cast is the first pod­cast curat­ed by Open Cul­ture. Browse all Pret­ty Much Pop posts.

How to Talk with a Conspiracy Theorist: What the Experts Recommend

Why do peo­ple pledge alle­giance to views that seem fun­da­men­tal­ly hos­tile to real­i­ty? Maybe believ­ers in shad­owy, evil forces and secret cabals fall prey to moti­vat­ed rea­son­ing. Truth for them is what they need to believe in order to get what they want. Their cer­tain­ty in the just­ness of a cause can feel as com­fort­ing as a warm blan­ket on a winter’s night. But con­spir­a­cy the­o­ries go far­ther than pri­vate delu­sions of grandeur. They have spilled into the streets, into the halls of the U.S. Capi­tol build­ing and var­i­ous state­hous­es. Con­spir­a­cy the­o­ries about a “stolen” 2020 elec­tion are out for blood.

As dis­tress­ing as such recent pub­lic spec­ta­cles seem at present, they hard­ly come near the harm accom­plished by pro­pa­gan­da like Plan­dem­ic—a short film that claims the COVID-19 cri­sis is a sin­is­ter plot—part of a wave of dis­in­for­ma­tion that has sent infec­tion and death rates soar­ing into the hun­dreds of thou­sands.

We may nev­er know the num­bers of peo­ple who have infect­ed oth­ers by refus­ing to take pre­cau­tions for them­selves, but we do know that the num­ber of peo­ple in the U.S. who believe con­spir­a­cy the­o­ries is alarm­ing­ly high.

A Pew Research sur­vey of adults in the U.S. “found that 36% thought that these con­spir­a­cy the­o­ries” about the elec­tion and the pan­dem­ic “were prob­a­bly or def­i­nite­ly true,” Tanya Basu writes at the MIT Tech­nol­o­gy Review. “Per­haps some of these peo­ple are your fam­i­ly, your friends, your neigh­bors.” Maybe you are con­spir­a­cy the­o­rist your­self. After all, “it’s very human and nor­mal to believe in con­spir­a­cy the­o­ries…. No one is above [them]—not even you.” We all resist facts, as Cass Sun­stein (author of Con­spir­a­cy The­o­ries and Oth­er Dan­ger­ous Ideas) says in the Vox video above, that con­tra­dict cher­ished beliefs and the com­mu­ni­ties of peo­ple who hold them.

So how do we dis­tin­guish between real­i­ty-based views and con­spir­a­cy the­o­ries if we’re all so prone to the lat­ter? Stan­dards of log­i­cal rea­son­ing and evi­dence still help sep­a­rate truth from false­hood in lab­o­ra­to­ries. When it comes to the human mind, emo­tions are just as impor­tant as data. “Con­spir­a­cy the­o­ries make peo­ple feel as though they have some sort of con­trol over the world,” says Daniel Romer, a psy­chol­o­gist and research direc­tor at the Uni­ver­si­ty of Pennsylvania’s Annen­berg Pub­lic Pol­i­cy Cen­ter. They’re air­tight, as Wired shows below, and it can be use­less to argue.

Basu spoke with experts like Romer and the mod­er­a­tors of Reddit’s r/ChangeMyView com­mu­ni­ty to find out how to approach oth­ers who hold beliefs that cause harm and have no basis in fact. The con­sen­sus rec­om­mends pro­ceed­ing with kind­ness, find­ing some com­mon ground, and apply­ing a degree of restraint, which includes drop­ping or paus­ing the con­ver­sa­tion if things get heat­ed. We need to rec­og­nize com­pet­ing moti­va­tions: “some peo­ple don’t want to change, no mat­ter the facts.”

Unreg­u­lat­ed emo­tions can and do under­mine our abil­i­ty to rea­son all the time. We can­not ignore or dis­miss them; they can be clear indi­ca­tions some­thing has gone wrong with our think­ing and per­haps with our men­tal and phys­i­cal health. We are all sub­ject­ed, though not equal­ly, to incred­i­ble amounts of height­ened stress under our cur­rent con­di­tions, which allows bad actors like the still-cur­rent U.S. Pres­i­dent to more eas­i­ly exploit uni­ver­sal human vul­ner­a­bil­i­ties and “weaponize moti­vat­ed rea­son­ing,” as Uni­ver­si­ty of Cal­i­for­nia, Irvine social psy­chol­o­gist Peter Dit­to observes.

To help counter these ten­den­cies in some small way, we present the resources above. In Bill Nye’s Big Think answer to a video ques­tion from a view­er named Daniel, the long­time sci­ence com­mu­ni­ca­tor talks about the dis­com­fort of cog­ni­tive dis­so­nance. “The way to over­come that,” he says, is with the atti­tude, “we’re all in this togeth­er. Let’s learn about this togeth­er.”

We can per­haps best approach those who embrace harm­ful con­spir­a­cy the­o­ries by not imme­di­ate­ly telling them that we know more than they do. It’s a con­ver­sa­tion that requires some intel­lec­tu­al humil­i­ty and acknowl­edge­ment that change is hard and it feels real­ly scary not to know what’s going on. Below, see an abridged ver­sion of MIT Tech­nol­o­gy Review’s ten tips for rea­son­ing with a con­spir­a­cy the­o­rist, and read Basu’s full arti­cle here.

  1. Always, always speak respect­ful­ly: “With­out respect, com­pas­sion, and empa­thy, no one will open their mind or heart to you. No one will lis­ten.”
  2. Go pri­vate: Using direct mes­sages when online “pre­vents dis­cus­sion from get­ting embar­rass­ing for the poster, and it implies a gen­uine com­pas­sion and inter­est in con­ver­sa­tion rather than a desire for pub­lic sham­ing.”
  3. Test the waters first: “You can ask what it would take to change their mind, and if they say they will nev­er change their mind, then you should take them at their word and not both­er engag­ing.”
  4. Agree: “Con­spir­a­cy the­o­ries often fea­ture ele­ments that every­one can agree on.”
  5. Try the “truth sand­wich”: “Use the fact-fal­la­cy-fact approach, a method first pro­posed by lin­guist George Lakoff.”
  6. Or use the Socrat­ic method: This “chal­lenges peo­ple to come up with sources and defend their posi­tion them­selves.”
  7. Be very care­ful with loved ones: “Bit­ing your tongue and pick­ing your bat­tles can help your men­tal health.”
  8. Real­ize that some peo­ple don’t want to change, no mat­ter the facts.
  9. If it gets bad, stop: “One r/ChangeMyView mod­er­a­tor sug­gest­ed ‘IRL calm­ing down’: shut­ting off your phone or com­put­er and going for a walk.”
  10. Every lit­tle bit helps. “One con­ver­sa­tion will prob­a­bly not change a person’s mind, and that’s okay.”

Relat­ed Con­tent: 

Con­stant­ly Wrong: Film­mak­er Kir­by Fer­gu­son Makes the Case Against Con­spir­a­cy The­o­ries

Neil Arm­strong Sets Straight an Inter­net Truther Who Accused Him of Fak­ing the Moon Land­ing (2000)

Michio Kaku & Noam Chom­sky School Moon Land­ing and 9/11 Con­spir­a­cy The­o­rists

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

A 16th-Century Astronomy Book Featured “Analog Computers” to Calculate the Shape of the Moon, the Position of the Sun, and More

If you want to learn how the plan­ets move, you’ll almost cer­tain­ly go to one place first: Youtube. Yes, there have been plen­ty of worth­while books writ­ten on the sub­ject, and read­ing them will prove essen­tial to fur­ther deep­en­ing your under­stand­ing. But videos have the capac­i­ty of motion, an unde­ni­able ben­e­fit when motion itself is the con­cept under dis­cus­sion. Less than twen­ty years into the Youtube age, we’ve already seen a good deal of inno­va­tion in the art of audio­vi­su­al expla­na­tion. But we’re also well over half a mil­len­ni­um into the age of the book as we know it, a time that even in its ear­ly phas­es saw impres­sive attempts to go beyond text on a page.

Take, for exam­ple, Peter Api­an’s Cos­mo­graphia, first pub­lished in 1524. A 16th-cen­tu­ry Ger­man poly­math, Api­an (also known as Petrus Api­anus, and born Peter Bienewitz) had a pro­fes­sion­al inter­est in math­e­mat­ics, astron­o­my and car­tog­ra­phy. At their inter­sec­tion stood the sub­ject of “cos­mog­ra­phy” from which this impres­sive book takes its name, and its project of map­ping the then-known uni­verse.

“The trea­tise pro­vid­ed instruc­tion in astron­o­my, geog­ra­phy, car­tog­ra­phy, nav­i­ga­tion, and instru­ment-mak­ing,” writes Frank Swetz at the Math­e­mat­i­cal Asso­ci­a­tion of Amer­i­ca. “It was one of the first Euro­pean books to depict and dis­cuss North Amer­i­ca and includ­ed mov­able volvelles allow­ing the read­ers to inter­act with and use some of the charts and instru­ment lay­outs pre­sent­ed.”

Pop-up book enthu­si­asts like Ellen Rubin will know what volvelles are; you and I may not, but if you’ve ever moved a paper wheel or slid­er on a page, you’ve used one. The volvelle first emerged in the medieval era, not as an amuse­ment to liv­en up chil­dren’s books but as a kind of “ana­log com­put­er” embed­ded in seri­ous sci­en­tif­ic works. “The volvelles make the prac­ti­cal nature of cos­mog­ra­phy clear,” writes Katie Tay­lor at Cam­bridge’s Whip­ple Library, which holds a copy of Cos­mo­graphia. “Read­ers could manip­u­late these devices to solve prob­lems: find­ing the time at dif­fer­ent places and or one’s lat­i­tude, giv­en the height of the Sun above the hori­zon.”

Api­an orig­i­nal­ly includ­ed three such volvelles in Cos­mo­graphia. Lat­er, his dis­ci­ple Gem­ma Fri­sius, a Dutch physi­cian, instru­ment mak­er and math­e­mati­cian, pro­duced expand­ed edi­tions that includ­ed anoth­er. “In all its forms,” writes Swetz, “the book was extreme­ly pop­u­lar in the 16th cen­tu­ry, going through 30 print­ings in 14 lan­guages.” Despite the book’s suc­cess, it’s not so easy to come by a copy in good (indeed work­ing) con­di­tion near­ly 500 years lat­er. If these descrip­tions of its pages and their volvelles have piqued your curios­i­ty, you can see these inge­nious paper devices in action in these videos tweet­ed out by Atlas Obscu­ra. As with plan­ets them­selves, you can’t ful­ly appre­ci­ate them until you see them move for your­self.

Relat­ed Con­tent:

The Atlas of Space: Behold Bril­liant Maps of Con­stel­la­tions, Aster­oids, Plan­ets & “Every­thing in the Solar Sys­tem Big­ger Than 10km”

An Illus­trat­ed Map of Every Known Object in Space: Aster­oids, Dwarf Plan­ets, Black Holes & Much More

When Astronomer Johannes Kepler Wrote the First Work of Sci­ence Fic­tion, The Dream (1609)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Social Psychologist Erich Fromm Diagnoses Why People Wear a Mask of Happiness in Modern Society (1977)

Mod­ern man still is anx­ious and tempt­ed to sur­ren­der his free­dom to dic­ta­tors of all kinds, or to lose it by trans­form­ing him­self into a small cog in the machine. —Erich Fromm

There are more think pieces pub­lished every day than any one per­son can read about our cur­rent moment of social dis­in­te­gra­tion. But we seem to have lost touch with the insights of social psy­chol­o­gy, a field that dom­i­nat­ed pop­u­lar intel­lec­tu­al dis­course in the post-war 20th cen­tu­ry, large­ly due to the influ­en­tial work of Ger­man exiles like Erich Fromm. The human­ist philoso­pher and psychologist’s “pre­scient 1941 trea­sure Escape from Free­dom,writes Maria Popo­va, serves as what he called “‘a diag­no­sis rather than a prog­no­sis,’ writ­ten dur­ing humanity’s grimmest descent into mad­ness in WWII, lay­ing out the foun­da­tion­al ideas on which Fromm would lat­er draw in con­sid­er­ing the basis of a sane soci­ety,” the title of his 1955 study of alien­ation, con­for­mi­ty, and author­i­tar­i­an­ism.

Fromm “is an unjust­ly neglect­ed fig­ure,” Kier­an Durkin argues at Jacobin, “cer­tain­ly when com­pared with his erst­while Frank­furt School col­leagues, such as Max Horkheimer and Theodor Adorno.” But he has much to offer as a “ground­ed alter­na­tive” to their crit­i­cal the­o­ry, and his work “reveals a dis­tinct­ly more opti­mistic and hope­ful engage­ment with the ques­tion of rad­i­cal social change.” Nonethe­less, Fromm well under­stood that social dis­eases must be iden­ti­fied before they can be treat­ed, and he did not sug­ar­coat his diag­noses. Had soci­ety become more “sane” thir­ty-plus years after the war? Fromm didn’t think so.

In the 1977 inter­view clip above, Fromm defends his claim that “We live in a soci­ety of noto­ri­ous­ly unhap­py peo­ple,” which the inter­view­er calls an “incred­i­ble state­ment.” Fromm replies:

For me it isn’t incred­i­ble at all, but if you just open your eyes, you see it. That is, most peo­ple pre­tend that they are hap­py, even to them­selves, because if you are unhap­py, you are con­sid­ered a fail­ure, so you must wear the mask of being sat­is­fied, of hap­py.

Con­trast this obser­va­tion with Albert Camus’ 1959 state­ment, “Today hap­pi­ness is like a crimenev­er admit it. Don’t say ‘I’m hap­py’ oth­er­wise you will hear con­dem­na­tion all around.” Were Fromm and Camus observ­ing vast­ly dif­fer­ent cul­tur­al worlds? Or is it pos­si­ble that in the inter­ven­ing years, forced hap­pi­nessakin to the social­ly coerced emo­tions Camus depict­ed in The Strangerhad become nor­mal­ized, a screen of denial stretched over exis­ten­tial dread, eco­nom­ic exploita­tion, and social decay?

Fromm’s diag­no­sis of forced hap­pi­ness res­onates strong­ly with The Stranger (and Bil­lie Hol­i­day), and with the image-obsessed soci­ety in which we live most of our lives now, pre­sent­ing var­i­ous curat­ed per­son­ae on social media and video­con­fer­enc­ing apps. Unhap­pi­ness may be a byprod­uct of depres­sion, vio­lence, pover­ty, phys­i­cal ill­ness, social alien­ation… but its man­i­fes­ta­tions pro­duce even more of the same: “Them that’s got shall get / Them that’s not shall lose.” If you’re unhap­py, says Fromm, “you lose cred­it on the mar­ket, you’re no longer a nor­mal per­son or a capa­ble per­son. But you just have to look at peo­ple. You only have to see how behind the mask there is unrest.”

Have we learned how to look at peo­ple behind the mask? Is it pos­si­ble to do so when we most­ly inter­act with them from behind a screen? These are the kinds of ques­tions Fromm’s work can help us grap­ple with, if we’re will­ing to accept his diag­no­sis and tru­ly reck­on with our unhap­pi­ness.

Relat­ed Con­tent: 

Albert Camus Explains Why Hap­pi­ness Is Like Com­mit­ting a Crime—”You Should Nev­er Admit to it” (1959)

How Much Mon­ey Do You Need to Be Hap­py? A New Study Gives Us Some Exact Fig­ures

The UN’s World Hap­pi­ness Report Ranks “Social­ist Friend­ly” Coun­tries like Fin­land, Nor­way, Den­mark, Ice­land & Swe­den as Among the Hap­pi­est in the World

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Peanuts Plays Yes’ “Roundabout”

Dig­i­tal film­mak­er Gar­ren Lazar gives us a cre­ative par­o­dy video and a bad­ly-need­ed men­tal health break. Enjoy.

To watch pre­vi­ous Peanuts par­o­dies of songs by Queen, Lynyrd Skynyrd, Jour­ney & more, click here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

via Laugh­ingSquid

Relat­ed Con­tent

Umber­to Eco Explains the Poet­ic Pow­er of Charles Schulz’s Peanuts

The Vel­vet Under­ground as Peanuts Char­ac­ters: Snoopy Morphs Into Lou Reed, Char­lie Brown Into Andy Warhol

How Franklin Became Peanuts‘ First Black Char­ac­ter, Thanks to a Car­ing School­teacher (1968)

 

A Look Inside William S. Burroughs’ Bunker

When every­body had one or two vod­kas and smoked a few joints, it was always the time for the blow­gun. —John Giorno

From 1974 to 1982, writer William S. Bur­roughs lived in a for­mer lock­er room of a 19th-cen­tu­ry for­mer-YMCA on New York City’s Low­er East Side.

When he moved on, his stuff, includ­ing his worn out shoes, his gun mags, the type­writer on which he wrote Cities of the Red Night, and half of The Place of Dead Roads, a well-worn copy of The Med­ical Impli­ca­tions of Karate Blows, and a lamp made from a work­ing Civ­il war-era rifle, remained.

His friend, neigh­bor, tour­mate, and occa­sion­al lover, poet John Giorno pre­served “The Bunker” large­ly as Bur­roughs had left it, and seems to delight in rehash­ing old times dur­ing a 2017 tour for the Louisiana Chan­nel, above.

It’s hard to believe that Bur­roughs found Giorno to be “patho­log­i­cal­ly silent” in the ear­ly days of their acquain­tance:

He just would­n’t say any­thing. You could be there with him the whole evening, he wouldn’t say a word. It was not the shy­ness of youth, it was much more than that, it was a very deep lack of abil­i­ty to com­mu­ni­cate. Then he had can­cer and after the oper­a­tion that was com­plete­ly reversed and now he is at times a com­pul­sive talk­er, when he gets going there is no stop­ping him.

Accord­ing to Bur­roughs’ com­pan­ion, edi­tor and lit­er­ary execu­tor, James Grauer­holz, dur­ing this peri­od in Bur­roughs’ life, “John was the per­son who con­tributed most to William’s care and upkeep and friend­ship and loved him.”

Giorno also pre­pared Bur­roughs’ favorite dishbacon wrapped chick­enand joined him for tar­get prac­tice with the blow­gun and a BB gun whose pro­jec­tiles were force­ful enough to pen­e­trate a phone­book.

Prox­im­i­ty meant Giorno was well acquaint­ed with the sched­ules that gov­erned Bur­roughs’ life, from wak­ing and writ­ing, to his dai­ly dose of methadone and first vod­ka-and-Coke of the day.

He was present for many din­ner par­ties with famous friends includ­ing Andy WarholLou ReedFrank Zap­paAllen Gins­bergDeb­bie Har­ryKei­th Har­ingJean-Michel Basquiat, and Pat­ti Smith, who recalled vis­it­ing the Bunker in her Nation­al Book Award-win­ning mem­oir, Just Kids:

It was the street of winos and they would often have five cylin­dri­cal trash cans to keep warm, to cook, or light their cig­a­rettes. You could look down the Bow­ery and see these fires glow­ing right to William’s door… he camped in the Bunker with his type­writer, his shot­gun and his over­coat.

All Giorno had to do was walk upstairs to enjoy Bur­roughs’ com­pa­ny, but all oth­er vis­i­tors were sub­ject­ed to strin­gent secu­ri­ty mea­sures, as described by Vic­tor Bock­ris in With William Bur­roughs: A Report from the Bunker:

To get into the Bunker one had to pass through three locked gates and a gray bul­let­proof met­al door. To get through the gates you had to tele­phone from a near­by phone booth, at which point some­one would come down and labo­ri­ous­ly unlock, then relock three gates before lead­ing you up the sin­gle flight of gray stone stairs to the omi­nous front door of William S. Bur­roughs’ head­quar­ters.

Although Bur­roughs lived sim­ply, he did make some mod­i­fi­ca­tions to his $250/month rental. He repaint­ed the bat­tle­ship gray floor white to coun­ter­act the lack of nat­ur­al light. It’s pret­ty impreg­nable.

He also installed an Orgone Accu­mu­la­tor, the inven­tion of psy­cho­an­a­lyst William Reich, who believed that spend­ing time in the cab­i­net would improve the sitter’s men­tal, phys­i­cal, and cre­ative well­be­ing by expos­ing them to a mys­te­ri­ous uni­ver­sal life force he dubbed orgone ener­gy.

(“How could you get up in the morn­ing with a hang­over and go sit in one of these things?” Giorno chuck­les. “The hang­over is enough!”)

Includ­ed in the tour are excerpts of Giorno’s 1997 poem “The Death of William Bur­roughs.” Take it with a bit of salt, or an open­ness to the idea of astral body trav­el.

As per biog­ra­ph­er Bar­ry Miles, Bur­roughs died in the Lawrence Memo­r­i­al Hos­pi­tal ICU in Kansas, a day after suf­fer­ing a heart attack. His only vis­i­tors were James Grauer­holz, his assis­tant Tom Pes­chio, and Dean Ripa, a friend who’d been expect­ed for din­ner the night he fell ill.

Poet­ic license aside, the poem pro­vides extra insight into the men’s friend­ship, and Bur­roughs’ time in the Bunker:

The Death of William Bur­roughs

by John Giorno

William died on August 2, 1997, Sat­ur­day at 6:01 in the
after­noon from com­pli­ca­tions from a mas­sive heart attack
he’d had the day before. He was 83 years old. I was with
William Bur­roughs when he died, and it was one of the best
times I ever had with him.  

Doing Tibetan Nying­ma Bud­dhist med­i­ta­tion prac­tices, I
absorbed William’s con­scious­ness into my heart. It seemed as
a bright white light, blind­ing but mut­ed, emp­ty. I was the
vehi­cle, his con­scious­ness pass­ing through me. A gen­tle
shoot­ing star came in my heart and up the cen­tral chan­nel,
and out the top of my head to a pure field of great clar­i­ty
and bliss. It was very powerful—William Bur­roughs rest­ing
in great equa­nim­i­ty, and the vast emp­ty expanse of
pri­mor­dial wis­dom mind.

I was stay­ing in William’s house, doing my med­i­ta­tion
prac­tices for him, try­ing to main­tain good con­di­tions and
dis­solve any obsta­cles that might be aris­ing for him at that
very moment in the bar­do. I was con­fi­dent that William had
a high degree of real­iza­tion, but he was not a com­plete­ly
enlight­ened being. Lazy, alco­holic, junkie William. I didn’t
allow doubt to arise in my mind, even for an instant,
because it would allow doubt to arise in William’s mind.

Now, I had to do it for him.

What went into William Bur­roughs’ cof­fin with his dead body:

About ten in the morn­ing on Tues­day, August 6, 1997,
James Grauer­holz and 
Ira Sil­ver­berg came to William’s
house to pick out the clothes for the funer­al direc­tor to put
on William’s corpse. His clothes were in a clos­et in my
room. And we picked the things to go into William’s cof­fin
and grave, accom­pa­ny­ing him on his jour­ney in the
under­world.

His most favorite gun, a 38 spe­cial snub-nose, ful­ly loaded
with five shots. He called it, “The Snub­by.” The gun was my
idea. “This is very impor­tant!” William always said you can
nev­er be too well armed in any sit­u­a­tion. Of his more than
80 world-class guns, it was his favorite. He often wore it on
his belt dur­ing the day, and slept with it, ful­ly loaded, on
his right side, under the bed sheet, every night for fif­teen
years.

Grey fedo­ra. He always wore a hat when he went out. We
want­ed his con­scious­ness to feel per­fect­ly at ease, dead.

His favorite cane, a sword cane made of hick­o­ry with a
light rose­wood fin­ish.

Sport jack­et, black with a dark green tint. We rum­maged
through the clos­et and it was the best of his shab­by clothes,
and smelling sweet of him.

Blue jeans, the least worn ones were the only ones clean.

Red ban­dana. He always kept one in his back pock­et.

Jock­ey under­wear and socks.  

Black shoes. The ones he wore when he per­formed. I
thought the old brown ones, that he wore all the time,
because they were com­fort­able. James Grauer­holz insist­ed,
“There’s an old CIA slang that says get­ting a new
assign­ment is get­ting new shoes.”

White shirt. We had bought it in a men’s shop in Bev­er­ly
Hills in 1981 on The Red Night Tour. It was his best shirt,
all the oth­ers were a bit ragged, and even though it had
become tight, he’d lost a lot of weight, and we thought it
would fit.  James said,” Don’t they slit it down the back
any­way.”

Neck­tie, blue, hand paint­ed by William.

Moroc­can vest, green vel­vet with gold bro­cade trim, giv­en
him by 
Brion Gysin, twen­ty-five years before.

In his lapel but­ton hole, the rosette of the French
gov­ern­men­t’s Com­man­deur des Arts et Let­tres, and the
rosette of the Amer­i­can Acad­e­my of Arts and Let­ters,
hon­ors which William very much appre­ci­at­ed.

A gold coin in his pants pock­et. A gold 19th Cen­tu­ry Indi­an
head five dol­lar piece, sym­bol­iz­ing all wealth. William
would have enough mon­ey to buy his way in the
under­world.

His eye­glass­es in his out­side breast pock­et.

A ball point pen, the kind he always used. “He was a
writer!”, and some­times wrote long hand.

A joint of real­ly good grass.

Hero­in. Before the funer­al ser­vice, Grant Hart slipped a
small white paper pack­et into William’s pock­et. “Nobody’s
going to bust him.” said Grant. William, bejew­eled with all
his adorn­ments, was trav­el­ing in the under­world.

I kissed him. An ear­ly LP album of us togeth­er, 1975, was
called 
Bit­ing Off The Tongue Of A Corpse. I kissed him on
the lips, but I did­n’t do it .  .  . and I should have.

Relat­ed Con­tent: 

Call Me Bur­roughs: Hear William S. Bur­roughs Read from Naked Lunch & The Soft Machine in His First Spo­ken Word Album (1965)

How William S. Bur­roughs Influ­enced Rock and Roll, from the 1960s to Today

William S. Bur­roughs’ Class on Writ­ing Sources (1976) 

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. She most recent­ly appeared as a French Cana­di­an bear who trav­els to New York City in search of food and mean­ing in Greg Kotis’ short film, L’Ourse.  Fol­low her @AyunHalliday

« Go BackMore in this category... »
Quantcast
Open Culture was founded by Dan Colman.