I kicked off this week with a big, messy post about, basically, fan fiction. Now that I’ve talked it through a bit with my incredible fellow seminarians, I think my questions boil down to: What are the aspects of a creative text that are most conducive to fostering fan fiction? and How do those attributes translate to nonfictional domains?
Here are the boundaries I’ll draw around my curiosity:
- I’m more interested in creative responses to discrete creative works (e.g. this in response to this) than I am in creative stuff made with creative tools (e.g. this built with this). That is to say, I’m less interested in the general phenomenon of people building things with games or tools that are about building things (e.g. what makes Legos so conducive to worldbuilding?).
- I’m more interested in the wealth (in all dimensions) of responses a work produces than in the inherent creativity of the work itself — the world built on top of or in response to a thing, rather than the world of the thing.
- I’m (ultimately) most interested in how these attributes of creative works apply outside the most familiar domains of fan fiction such as fantasy fiction, Star Wars, etc. I’m curious, for example, how one makes nonfiction that produces fan-nonfiction.
Some of the more unfamiliar examples that strike me as possibly alike enough to cluster with these things are:
- An interplay of visual artworks, like the Picasso and American Art exhibit, and particularly the range of artistic extensions of / responses to “The Studio.” (Including Picasso’s own extensions of that artwork.)
- Op-eds and punditry in major national newspapers and the sort of mirror-world that pundits fashion in concert with one another. (Thanks, Robin!)
- Parody Twitter accounts, like @MayorEmanuel.
Lastly, here are some of the nascent hypotheses I’m forming about aspects of a work that can help bring about world-extending:
- Expansiveness and/or continuity: The world should feel big and open enough that folks feel there’s room to play with it.
- Strong, recognizable systems: The rules and boundaries of the world should feel solid enough to provide a common structure to any world-extensions.
- Focus and blurriness: It seems important that there are areas of the world drawn in fairly vivid detail, but also aspects of the world presented only suggestively. Things to grab onto, and things to fill in.
- Fandom: This kinda goes without saying, but the work needs to have enough attractions that a critical mass of folks will fall in love with it.
There are a few other dimensions I haven’t reached the hypothesis stage for:
- What’s the effect of otherworldliness? Are works of fantasy more conducive to world-extending than works based more solidly in reality?
- How much of world-extension is related to things such as age and gender? We all seem particularly interested in extending worlds when we’re young; does the desire dissipate as we get older and busier?
- What about the degree of user/reader/watcher/listener investment in the text? To inspire fan-fiction, is there possibly a sort of attentional summit that, once ascended, begins to tunnel the person deeper and deeper into the world of the text?
Today and tomorrow, I’ll be crashing the #worldbuilding tag on Twitter to explore some of these questions. Do join me!
I was at a conference called NewsFoo this past weekend. In sessions and in conversations throughout the event, folks shared a number of impressive or memorable cultural artifacts they’d encountered; I wrote down as many as I could. I often stupidly neglected to note who pointed out what. Where I’ve remembered the source, I’ve included her. Thanks to everyone who shared!
(at least) two different electronic editions of Paradise Lost on Project Gutenberg. The first, produced by Judy Boss and released in October 1991, was Project Gutenberg EBook #20. If you do an internet search for “project gutenberg paradise lost,” this is probably the edition you’ll find.
The second, Project Gutenberg EBook #26, was released in February 1992. This is a curiously short interval, particularly considering that there’d only been 25 ebooks encoded and released by Project Gutenberg in the 20+ years it had existed, and there are (when you stop to count them) many more books in the English language that were available. Even Milton fanatics would probably agree that this was a little early in a mass digitization project to start doubling up.
It turns out, though, that EBook #26 is special. In fact, it merits a special unsigned introduction by Project Gutenberg. By contrast, Boss’s 1991 edition doesn’t have an introduction. Instead, it has a totally charming disclaimer:
All persons concerned disclaim any and all reponsbility
that this etext is perfectly accurate. No pretenses in
any manner are made that this text should be thought of
as an authoritative edition in any respect.
This book was TYPED in by Judy Boss
email@example.com on Internet
eng003@unoma1 on Bitnet
(Judy now has a scanner)
Perfect, right? No authority, just a little signature of the scribe. “Judy made this.” Now she has a scanner.
Ebook #26 needs more context. Here’s the introduction:
This is the February 1992 Project Gutenberg release of:
Paradise Lost by John Milton
The oldest etext known to Project Gutenberg (ca. 1964–1965)
(If you know of any older ones, please let us know.)
Introduction (one page)
This etext was originally created in 1964–1965 according to Dr.
Joseph Raben of Queens College, NY, to whom it is attributed by
Project Gutenberg. We had heard of this etext for years but it
was not until 1991 that we actually managed to track it down to
a specific location, and then it took months to convince people
to let us have a copy, then more months for them actually to do
the copying and get it to us. Then another month to convert to
something we could massage with our favorite 486 in DOS. After
that is was only a matter of days to get it into this shape you
will see below. The original was, of course, in CAPS only, and
so were all the other etexts of the 60’s and early 70’s. Don’t
let anyone fool you into thinking any etext with both upper and
lower case is an original; all those original Project Gutenberg
etexts were also in upper case and were translated or rewritten
many times to get them into their current condition. They have
been worked on by many people throughout the world.
In the course of our searches for Professor Raben and his etext
we were never able to determine where copies were or which of a
variety of editions he may have used as a source. We did get a
little information here and there, but even after we received a
copy of the etext we were unwilling to release it without first
determining that it was in fact Public Domain and finding Raben
to verify this and get his permission. Interested enough, in a
totally unrelated action to our searches for him, the professor
subscribed to the Project Gutenberg listserver and we happened,
by accident, to notice his name. (We don’t really look at every
subscription request as the computers usually handle them.) The
etext was then properly identified, copyright analyzed, and the
current edition prepared.
To give you an estimation of the difference in the original and
what we have today: the original was probably entered on cards
commonly known at the time as “IBM cards” (Do Not Fold, Spindle
or Mutilate) and probably took in excess of 100,000 of them. A
single card could hold 80 characters (hence 80 characters is an
accepted standard for so many computer margins), and the entire
original edition we received in all caps was over 800,000 chars
in length, including line enumeration, symbols for caps and the
punctuation marks, etc., since they were not available keyboard
characters at the time (probably the keyboards operated at baud
rates of around 113, meaning the typists had to type slowly for
the keyboard to keep up).
This is the second version of Paradise Lost released by Project
Gutenberg. The first was released as our October, 1991 etext.
This is honest-to-goodness digital humanism, from start to finish. 113 baud keyboards. IBM punch cards. All caps and no punctuation — like a real Latin text! (In 1964, at least you had spaces between words and periods for the ends of sentences, I guess.) Tapping it out, in many hands, knowing that the number of people likely to even know what they’ve done is probably going to be limited to a handful.
Then in the early nineties, a new generation of digital humanists hears whispered rumors about this file and its editor. Then, after months of persuasion and conversion, “another month to convert to something we could massage with our favorite 486 in DOS.”
Meanwhile, the text itself has actually been recreated by a new editor/typist, working alone. But Project Gutenberg — probably Michael Hart himself — still recreates the text. To maintain that chain unbroken with the past.
When Michael Hart passed away in September, he was hailed as the “inventor of the ebook.” But Hart himself doubtlessly knew better.
He wasn’t the first to type a text into a computer. He didn’t even know who had been, if it was Joseph Raben and his typist(s) or someone else.
Hart didn’t invent the ebook. He invented something more: the place where these digital books and their editors’ names and stories could be preserved and shared. He invented a library; he invented an ark.
I hear you’re embarking on a running career tomorrow. And I hear you’re a skeptic. I thought it might be useful to write this up. (Edit: Whoa! It’s longer than I thought it’d be!)
I was also pretty skeptical when I started running. I was no athlete. In high school, I thought the days we had to run a mile in gym class equated to corporal punishment.
At the time I started running, I was living in Fresno. I had nothing resembling an “exercise routine.” I would on occasion find myself in the tiny “gym” in my apartment complex, pushing some machine back and forth for half-an-hour until I felt I’d filled a quota. And I was perfectly satisfied with this.
What I wasn’t satisfied with was my iPod. Poynter had given it to me as a parting gift when I left the Institute for Fresno the previous summer. And as delighted as I was with the thing, I hadn’t found any good time to use it. My ride to work was too short; I needed my ears free for the workday; and I usually ate lunch with friends from the paper.
One beautiful fall afternoon, I happened to arrive home early from work to find my iPod staring at me, guilting me out over not enjoying the gorgeous weather. I decided to create an iTunes playlist including some of my favorite weather-appropriate songs, and load the playlist onto the iPod. I figured I’d go outside and walk, but the blocks immediately surrounding my North Fresno apartment complex weren’t the most soul-stirring things. A sudden impulse presented itself: why not jog for a spell? Moving faster, I’d see a bit more of the neighborhood, and possibly discover some previously unseen scenery. No obvious counterarguments presented themselves, so I strapped on the closest running-shoe equivalents I could find in my closet, booted up the iPod, and stepped out.
I made a few key promises to myself as I walked out of the gates of the complex. I recommend these to you:
1) Go slower than you think you should. I had no interest in setting speed records, and I wasn’t really even all that concerned about elevating my heart rate.
2) Turn back when you know you’ve got more than half your energy left. I figured I’d probably jog about 10–15 minutes, and that I could always walk if I overestimated my stamina.
So I started my trot. Nothing magical happened, but the music paired with the scenery was pretty nice. And when I got back home, I wasn’t all that tired. It was pleasant, in its way.
So I went back out, the morning after next — a tiny bit farther, a tiny bit faster. The early morning adrenaline was a treat, and I found myself starting to love the way the pace let you appreciate the scenery — more varied than a walk, more unhurried than a bike ride. And my music mix was the *best.* So I went out again.
Before I realized what was happening, I *loved* running. I craved it. I couldn’t do enough of it. There was always one gorgeous instant when I’d pass over railroad tracks and a grove of walnut trees, typically shrouded in an early-morning fog. (This was where the grove used to be; it’s since given way to development.)
By the time I got to Minneapolis — a runner’s paradise — there was little more miraculous to me than an early morning run around a beautiful lake. Soon, I was going on 6-mile runs, three times a week. I didn’t even need the music anymore. It’s impossible to describe how peaceful it is to run around a frozen lake before dawn, warmed by your own breath inside a balaclava, all the sound in the air absorbed by the snow around you, the white ground glowing beneath a dark sky.
How I stopped running
This guest post by writer, photographer, and Friend of the Snark Quinn Norton is part of Border Town Online, a digital complement to the Border Town Design Studio which will be on display in Detroit starting on September 21st. You can find the rest of the posts at dividedcities.com.
(Let’s just get the silly literary allusion stuff out of the way. Yes, in this Bordertown essay I’m talking about Gerlach and Burning Man, but they’re standing in for the interstitials of modern life and the internet, because we all live in that bordertown now, and frankly, we’re still kind of crap at dealing with it. But Gerlach/Burning Man and IRL/the intartubes are also sometimes synecdoches for the tension between physical need vs the life of the mind. You get deconstructionist bonus points for spotting when, but don’t ask me, because I probably don’t know that much better than you, and intend to lie anyway. HTH, HAND.)
Sometime in the 1970s either Leslie Nielsen, or someone that sounded remarkably like him, did the voiceover of a video about the tiny and worn-down mining town of Gerlach, Nevada. It began, intoned with the solemnity of biblical tragedy or spaghetti westerns, “The town of Gerlach, Nevada endures alone in the vast alkali flats of the Black Rock Desert.” The residents were poor, but hardy and proud. Even then it was already fighting impending death, sitting at the edge of a desert with none of the resources that make modern human lives possible, its little train station on the transcontinental cargo arterial rendered obsolete by the growth of the world around it and by technology. “It’s second best, if you like a rough life,” said one of the residents, the woman who ran the hotel. The video is grainy, low-res, and degraded, in a way that feels true to the subject.
But Gerlach survived, meeting the needs of its dusty people in the coming decades, with gypsum mining, dribbles of tourism, and fixed income retirees. Then, somewhere in the 1990s, Gerlach became a transit town, the last outpost before the edge of this world. Gerlach gave up its position as the last stop before the Black Rock Desert to an intruding municipality seven miles further down the road: Black Rock City.
The line between Gerlach and its neighbor isn’t merely one of land management. It’s one of the most tightly controlled borders in the world, with 24/7 monitoring of ground radar that can pick up a coke can bouncing in the wind, and interstitial agents can be dispatched to check it out within minutes. Access is tightly controlled, vehicles entering are searched. It is actively patrolled by three, sometime four agencies of the law, and even more agents and actors of the city itself. This is what happens at the edge of Black Rock City, home for one week a year to Burning Man. The perimeter of Burning Man is not just a border, it’s a kind of magical frame for the city, what modern man needs to hold the contours of inverted custom, a wellspring of creative madness. It keeps the bodies inside safe, and the minds outside sane.
What is custom in BRC is madness in Gerlach, and vice versa. But they must get along, or it’s likely both municipalities will die. There is animosity, interdependence, the need to be so close they can almost touch, but never risk mingling identities, because Gerlach and Black Rock City are meant to be dichotomous. One is permanent, the other ephemeral. One is an expression of mighty infrastructure, a daughter of commerce; the other, self-generated and money is against custom. The two are trapped in the high energy state of tense borders, conflicted and needful. If you are used to the Gerlachian world, nothing but going can really explain Black Rock City. But Burning Man becomes natural so quickly, because it’s a place of imagination, directly linked to our internal worlds. It is city and deep playa, man and temple, music, sex, and places to cry. Old naked men you’ve never met welcome you home. It is sparkly and glows at night, it has plenty of pain and meanness, and people fight. It is full of actual, non-metaphorical fire, and if you’re used to the safety rail culture of modern life, it dawns on you slowly that no one out here will stop you from stupidly killing yourself.
In the run up to Burning Man and the week you are there, you may, for the first time, put a value on your own life. Burning Man will look for ways to push you. It is full of secret gardens: some sublime, some comfortingly dull, some downright Boschian. You are responsible for your own moral development on the playa; you have no one to blame for your experience. Barring the occasional violence of all cities, you always had the option of walking away, going out from the city, into the darkness and safety of the deep playa. You didn’t have to take that pill, no one made you kiss that boy, and no one can ever take it away. If Gerlach is a place where the work of survival requires the books be balanced, the outer world placated in exchange for support, Black Rock City pushes its citizens into a state mental agility that exceeds their native frame of mind. Burners learn to cultivate serendipity; they come to harness it, and ride it towards the next distant light.
Somewhere, sometimes, in the deep playa you can find a place called the Dust City Diner. It is best found in a mild dust storm, by following the clinking of thick cheap china, and the sound of greasy spoon waitresses calls of “Order up!” Surrounded by nothing but the sterile, basic playa, you will find a small diner bar with red pleather stools. If you sit down on the stools a woman, sometimes chewing gum, will say, “What can I getcha?” All around is the corpse of a sea that died before the first human made a linguistic mark on a piece of bark, or clay, or in charcoal on a stone cave, before the first time imagination was snatched from ephemerality. Now this dream sits on it, ephemeral still but captured, mediated, contained for the outer world.
You can order coffee at the Dust City Diner. You can get a very good grilled cheese sandwich. You can talk to the man seated next to you about the things you’ve done so far today. He might be naked, or if it’s a Tuesday, he might be wearing only a tutu. The sandwich will really be much better then it has any right to be, but everything will taste a bit of dust. You may hear dance music in the distance, but getting louder. Eventually you will work out this is a three masted wooden sailing ship, running so low on an old car it looks to be floating across the fine white playa. Dozens of people, sparkling and many in tutus, are on the deck, dancing. This is also normal.
Beyond the diner and the ship is the trash fence, the border of Black Rock City. Outside the fence is the perimeter, and beyond that, nothing. playa the stretches for a 100 miles, soundless and barren, a landscape of pure physical need, and without the trappings of civilization, absolute danger. In the other direction is Gerlach, Empire, Reno, and all of real life. This is the psychogeography of Black Rock City: trapped between mortality and reality.
Wednesday night we biked along Birthday, near 4, looking for something we never found. A man in a trench coat ran nearly in front of my bike, screaming in exasperation that we were both late. We glanced at each other in trepidation for a moment, and pulled off into his camp. “Wardrobe!” he yelled, in between admonishing out tardiness and expressing an extreme relief that we were there at all, “WARDROBE! Get them into costume!” Moments later we were both wearing fedoras, and I another trench coat. They pulled us into the set of a 1930s private detective’s office. I was seated behind the desk, surrounded by incandescent lights, scattered typed pages, books, cigarettes, matchboxes, and a full crew. I heard theme music, a lonely sax, which may not have been real. Everything was dusty, but it wasn’t playa anymore, now it was the dust of troubled neglect. The playa was ten feet away, but it could have been miles. A crew member ran in front of me with a giant pad of cue cards with our lines on them. Turned out I had pictures of my friend’s wife, cheating on him.
She’s just no good.
What can I tell you, Kid?
You’re right. When you’re
right, you’re right, and
I was Jack Nicholson at the beginning of Chinatown. Our scene continued only a couple of minutes, and the crew broke into applause and pats on the back. “You were great, you were perfect!” our director effused, still full of Hollywood. The matchbooks had the password to their speakeasy on the back. We returned later, to a dimly lit bar with more sax and piano, this time definitely real. They gave us excellent Manhattans, and we sat at a round cafe table, legs tucked under a floral tablecloth, munching at mixed nuts and watching the detectives wander by and chat.
Both BRC and Gerlach testify to a common quality; they are both expressions of human effort. These worlds are a lot of work. Gerlach and Burning Man share another tragedy; you will never really know either of them. Gerlach is hidden by your disinterest. You are trying to get through it, either to or from Burning Man. You suspect the locals hate burners. (You’re right.) Some sense of social propriety makes you think maybe trying to get to know Gerlach is impolite, because you’re a freak, and getting to know them is also thrusting yourself upon them. You can’t easily get the things you need most as you’re passing through, which are gas, and an Indian taco. You can’t even say “Indian taco” without feeling a little guilty, especially this close to the res. But by god, you do want one. You’re driving through the Pyramid Lake Paiute Tribe Reservation, and you won’t know it, either. Thousands of years of history that make this country what it is, likely formed your character — the story of the genocide that made the world is here, but there’s no chance you’ll find it, because it’s underneath normal life and you need to get somewhere, either back to your life or out to BRC.
You will never see all of Burning Man. If you had a year, you’d never see all of it, and you only have a week. You can’t go to all the parties you’d enjoy the hell out of. Your soul mate is likely out there this year, and you almost certainly won’t run into them. You probably won’t fly in an airplane over the event, even if you know it’s not hard to get a ride at the airport. You not only won’t have all the experiences you could, you won’t even have all the ones you planned on. You will not find the friends you planned to see, and will miss even more friends than that. You will not see a fight at Thunderdome, despite promising yourself that this is the year, damn it. You will run over to climb up inside the Man too late, and it will already be blocked off as people are hauling explosives and accelerants into it. You will miss the artwork your friends made, and you will regret this. but when you tell them this, you will sound like a disingenuous asshole because you’re simply too overwhelmed by that point to sound like you care. You will miss events you really wanted to make, because you were at camp exclaiming that you were bored. You will fall in and out of love several times. You will do things you never imagined yourself doing, and miss other things because of that fact, while extricating yourself from a shade structure converted to a pleasure palace. You will not be able to bring yourself to regret it. You will miss precious things. You will cuss at the weather, and the fucking hippies, and the fucking sparkle ponies. You will know, finally, totally, that the best things and perfect moments are beyond the reach of your time, dribbling into the oblivion of the past, possibly while you were hunting around for your spork. There’s a term for this anxiety at Burning Man, this unease that arises from that which is unseen, from the ghosts of the future missed rather then the past dead. It’s FOMS — fear of missing something. The trick, and this is a very important trick indeed, is to learn that this is OK. This is how you make a life. You miss things, you reach into the river, grab what you can carry, and let the rest go. Instead of finding the best in the infinite out there, you craft an experience one moment chained to the next, made of choices, and appreciated as your own masterpiece, singular in all the world. You feel it all out there, in its tremendous bounty and wonder, and you trust your fellow burners to drink in what you can’t.
It is not easy to leave Black Rock City. The process is called Exodus, and it can involve a whole work day’s worth of waiting, ass in car seat, in the line to get back to the paved earth, back on the narrow two lane highway that took you here. People run out of gas, water, patience. You have to work Burning Man, and you’re working right up to the moment you make the left turn onto the highway. Once you’re back on that highway, you will find a plethora of shabby temporary stands have popped up along the side of the road to offer you everything from Indian tacos to trash dumping ($5 per bag, less for sorted recycling), drinks, bicycle rental returns for your dust covered bikes, and even blessed showers. All of it yours, now exchangeable for precious money. You’ll see trash dumped on the side of the road, something exceedingly rare at Burning Man, because of the banal indifference foreigners always have to the little towns, like Gerlach, they pass through. You will feel bad about this, or at least know you should.
The process of coming back out through Gerlach, Empire, and Reno and coming back to the “default world” has a name among burners: decompression. It can be rather like the bends in some ways. The customs are different out here, and you’ll have to remember them. You must remember to stay dressed, and in mostly normal clothes. There’s no dust; you’ll shower more, pick your nose less, and not start every meal with whisky. The next week will be hard. You won’t get enough done. The default world is not about how you feel, or even what you can build; it’s about where you are and what you’re supposed to be doing. There’s a kind of a relief in this; radical self-reliance and radical self-expression have a lot of self in them, and it’s good to not have the whole world you’re called upon to inhabit be about what you and you friends like. It is deeply unhealthy to have your main responsibility be making an experience that is only for you. Back in the real world, you’ll need to have something required of you by others. It’s good to not care so much about what’s in your own head. But nevertheless, you try to carry the mind of Black Rock City home with you. To be a full person this day and age, you have to live in both places at once, alternating, meshed, and distinct.
The other day on Twitter, I had a particularly silly/dorky Steve Jobs tweet become crazy popular, like a thousand retweets popular. So — being again, particularly silly and dorky myself — decided to pull some of my most popular tweets into a Storify to try to discern a pattern (if any).
BIG PATTERN: People love pop culture references. But my Twitter feed (and probably yours) regularly ABOUNDS in pop culture references. So that actually turns out not to have a ton of explanatory value on its own.
SMART PATTERN: What people really seem to love are oblique, unexpected pop culture references that hit a particular niche. They’re tweets that say: “this message was only for you; now share it with everyone you know.”
BIG PATTERN #2: People definitely respond in a big way to big news events. If something is going on that’s happening in real-time, the retweet button gets a workout.
SMART PATTERN #2: The problem with big events is that everybody’s tweeting and retweeting everything. Which is fine! It’s good! But at the same time, some sort of conceptual scoop that shines a light on something different about what’s happening adds more value.
BIG PATTERN #3: People love anything that reminds them of their childhood.
SMART PATTERN #3: I love anything that reminds me of my childhood. And that Proustian love is a propulsive force that drives me to write better sentences.
From Robert Krulwich’s 2011 commencement speech at UC-Berkeley’s Journalism School:
Some people when they look for a job in journalism ask themselves, What do I like to do and Who can take me there? Who can get me to a war zone? To a ballpark? To Wall Street? To politicians, to movie stars? Who’s got the vehicle? And you send them your resume and you say, “I want a seat in your car.” … And you wait.
But there are some people, who don’t wait.
I don’t know exactly what going on inside them; but they have this… hunger. It’s almost like an ache.
Something inside you says I can’t wait to be asked I just have to jump in and do it.
So for this age, for your time, I want you to just think about this: Think about NOT waiting your turn.
Instead, think about getting together with friends that you admire, or envy. Think about entrepeneuring. Think about NOT waiting for a company to call you up. Think about not giving your heart to a bunch of adults you don’t know. Think about horizontal loyalty. Think about turning to people you already know, who are your friends, or friends of their friends and making something that makes sense to you together, that is as beautiful or as true as you can make it.
And when it comes to security, to protection, your friends may take better care of you than CBS took care of Charles Kuralt in the end. In every career, your job is to make and tell stories, of course. You will build a body of work, but you will also build a body of affection, with the people you’ve helped who’ve helped you back.
And maybe that’s your way into Troy.
This speech makes me want to run around the entire internet, giving a million high-fives.
(via @edyong209, who gets high-five #001)
Here’s another post-constellational metaphor for a mode of thinking and writing, from Sarah Vowell’s interview with The Onion A/V Club, with reference to her new book on Hawaiian history Unfamiliar Fishes:
AVC: Your writing also features these tangents that circulate back around to the main thesis and manage to fit well in the context of the larger topic. When you’re writing, do you craft these tangents consciously, or do they come about naturally in the way you write?
SV: Both. When I went to Hawaii, I had never seen a banyan tree before.A banyan tree is this tree that starts with one trunk, and then when the branches branch off, little tendrils sprout off the branches and eventually grow down to the ground and take root and become another trunk, and more and more branches and tendrils develop off of that, so each banyan tree becomes its own monster-looking forest. And when I first saw one of those trees, I thought, “That is how I think.” Little thoughts just sprout off and drip down and take root, and then they end up supporting more and more tendrils of thought, until it all coheres into one thing, but it’s still rickety-looking and spooky. I like to think that my tangents have a point. I do love a tangent. I think part of it is inherent within the discipline of non-fiction.
I always found that when I was a college student and researching my papers always the night before—and this was before the Internet—I’d be in the library and I’d find one thing, and see something else and want to follow that, which now is how the Internet has taught us to think, to click on link after link after link. But there is something inherent in research that fosters that way of thinking, and then there’s this other interesting thing, and that builds and builds. When I’m writing, I have all these index cards, and I sit on my living-room rug and move them around until they make sense. When I’m talking, it’s just the unedited me. Anyway, there are just sometimes asides, some of them are just about the joy of fact. I find facts fun, and sometimes I’ll just put something in if I think it’s interesting, even though it’s not going anywhere.
You can think about the banyan tree as an associative style of writing, but also as a new kind of community, and way of writing in public — or better still, both at the same time. A matrix.
Also, let’s not forget to note “the joy of fact”! A greater phrase even than Ezra Pound’s “luminous detail.” I believe I need a T-shirt for this. Or create a small shrine for a school of nonfiction writing, devoted to digging in the crates and extracting, not only facts, but their joy.
Update: Dropped in the wrong embed code. I wondered why it was so quiet! Fixed.
Must not sleep. Must liveblog Ze Frank.
As a follow-up to my earlier compilation, “The Two Mayors,” here is the stunning conclusion to the story of @MayorEmanuel. He won the election and as predicted by Mayor Daley, vanished into a time vortex in order to save the multiverse.
I’ve also been boning up on my @MayorEmanuel backstory, and man, it is totally batshit in the best possible way. There are layers and layers to this thing that I couldn’t even guess at, and a few I’m probably still missing. In short, the anonymous author(s) of the thread have been building towards this science-fiction/comic-book resolution of the story for a while now, first planting the seeds months ago, then grinding them up like fine celery salt.
You can read a quick-and-dirty PDF of all of @MayorEmanuel’s tweets here, assembled by @najuu (h/t Carla Casilli). I’m not Storifying the whole thing, because 1) Twitter’s archives have a hard time going back that far in the Storify interface and 2) even if they did, I’m not stupid. But I would like to do my small part to gather the limbs of Osiris just here at the end. Enjoy.