Liminal Beauty

For personal context, before I went to the '98 Burning Man festival, one of the things I'd read from a couple different journalists was that "everybody" runs around naked. Which, fine by me, I'd already spent a lot of time in clothing-optional spaces, I'm not fanatic about it but it's nice.

So I got there early and set up a public shade structure on one of Black Rock City's main roads and spent most of each afternoon just watching the crowds go by. I don't remember seeing more than one actually naked person the whole week. I think a topless woman passed by my intersection maybe every half an hour, sometimes once an hour. So why in the hell were people, normally pretty smart and observant writers, coming away with the impression that everybody was naked?

Then I remembered an unrelated passage from Joel Garreau's great book about the history of the outer-ring suburbs, Edge City. Mall developers told him flat-out that they tried to keep the crowds in their malls less than 5% black. Not because they themselves were racist, but because they had determined, experimentally, that if more than 5% of the people in the mall are black, the median white shopper will wrongly describe the mall as at least half black, as mostly black. And not a few of them would describe it, at 6% black, as a mall where "only black people go." Why?

Because, emotionally, they were still upset over the last one when the next one came into view.

https://people.com/jane-yolen-author-of-450-childrens-books-dies-at-87-11996432

If you didn’t become acquainted with the work of Jane Yolen as a student being assigned her famous, award-winning Holocaust time travel novella “The Devil’s Arithmetic,” it’s likely you will once you become a parent, reading one of her many, many, many books for kids. My young boys are especially partial to her “How Do Dinosaurs?” series with its captivating, realistic dinosaur illustrations and snappy, funny text (and yes, there’s a Hanukkah “How Do Dinosaurs” book).

The prolific children’s book author, who was the recipient of multiple children’s book awards and six honorary doctorates, passed away this week at age 87. She was just about to release her 450th book. “Monsters of Fife: Terror Birds” will come out posthumously on July 14.

Yolen wasn’t raised particularly Jewish, and her exposure to religion was mostly at relatives’ homes, she recounted in a piece for the Jewish Book Council. As a teen, she did become fascinated with Jewish texts and traditions, getting confirmed at her local Reform synagogue; she was one of the first girls to read from the Torah on the bimah at that temple. And she minored in religious studies at Smith College.

But it took a while for Judaism to become part of her children’s book-writing career. In fact, she was two decades into her career when she got “noodged” into writing Jewish tales.

It all happened in the 1980s, she wrote in her essay for the Jewish Book Council: “One of my edi­tors, who hap­pened to be a rabbi’s wife, asked me why I had nev­er writ­ten a Jew­ish book. And I had to think long and hard about that. And she noodged. Boy! Was she an expert noodge. The result was ‘The Devil’s Arith­metic.’ And then the Jew­ish sto­ries began to tum­ble out.”

The books that came tumbling out were as gripping and wonderful and magical as the rest of her oeuvre.

There came magical stories about Jews and dragons and golems (co-written with her son, Adam Stemple).

She published illustrated books about Miriam and other biblical women (and even the children’s book adaptation of the famous “Prince of Egypt”).

She came up with her own twist on the tales of the Wise Men of Chelm.

She perhaps became most known for her three young adult tomes that tackle the Holocaust in novel ways. She wrote the “Sleeping Beauty” inspired “Briar Rose” and the “Hansel and Gretel”-esque “Mapping the Bones.” And of course, she penned the Nebula Prize Winning “The Devil’s Arithmetic,” about a Jewish teen who finds herself transported to 1942 Poland, which continues to be taught in schools to this very day, even as one Texas school district pulled it out of the curriculum for AI-detected “DEI content.” The book was famously turned into a 1999 film starring Kirsten Dunst, Brittany Murphy, Paul Freeman and Mimi Rogers.

Yolen also wrote books about Jewish holidays: “Milk and Honey,” and the lovely “Jewish Tale Feasts” (with her daughter, author Heidi Stemple), a book that my Jewish food-loving family adores.

Heidi, Adam and their brother Jason were all by their mother’s side when she “passed gently with no pain or stress,” Heidi shared on Instagram. Adam was playing his music while Heidi read from her mother’s book “Owl Moon.”

“As you all probably know, she had one of the most brilliant creative minds of our time,” Heidi wrote of her mother. “She has mentored, inspired and nurtured so many authors and illustrators through her words both on the page and off. But, beyond that, she was our mother and grandmother.”

At the same time, that rate of production is high enough that a household which found itself bereft of (male) farmers (for instance due to a draft or military mortality) might well be able to patch the temporary hole in the family finances by dropping its textile consumption down to that minimum and selling or trading away the excess, for which there seems to have always been demand. ...Consequently, the line between women spinning for their own household and women spinning for the market often must have been merely a function of the financial situation of the family and the balance of clothing requirements to spinners in the household unit (much the same way agricultural surplus functioned).

Moreover, spinning absolutely dominates production time (again, around 85% of all of the labor-time, a ratio that the spinning wheel and the horizontal loom together don’t really change). This is actually quite handy, in a way, as we’ll see, because spinning (at least with a distaff) could be a mobile activity; a spinner could carry their spindle and distaff with them and set up almost anywhere, making use of small scraps of time here or there.

On the flip side, the labor demands here are high enough prior to the advent of better spinning and weaving technology in the Late Middle Ages (read: the spinning wheel, which is the truly revolutionary labor-saving device here) that most women would be spinning functionally all of the time, a constant background activity begun and carried out whenever they weren’t required to be actively moving around in order to fulfill a very real subsistence need for clothing in climates that humans are not particularly well adapted to naturally. The work of the spinner was every bit as important for maintaining the household as the work of the farmer and frankly students of history ought to see the two jobs as necessary and equal mirrors of each other.

At the same time, just as all farmers were not free, so all spinners were not free. It is abundantly clear that among the many tasks assigned to enslaved women within ancient households. Xenophon lists training the enslaved women of the household in wool-working as one of the duties of a good wife (Xen. Oik. 7.41). ...Columella also emphasizes that the vilica ought to be continually rotating between the spinners, weavers, cooks, cowsheds, pens and sickrooms, making use of the mobility that the distaff offered while her enslaved husband was out in the fields supervising the agricultural labor (of course, as with the bit of Xenophon above, the same sort of behavior would have been expected of the free wife as mistress of her own household).

...Consequently spinning and weaving were tasks that might be shared between both relatively elite women and far poorer and even enslaved women, though we should be sure not to take this too far. Doubtless it was a rather more pleasant experience to be the wealthy woman supervising enslaved or hired hands working wool in a large household than it was to be one of those enslaved women, or the wife of a very poor farmer desperately spinning to keep the farm afloat and the family fed. The poor woman spinner – who spins because she lacks a male wage-earner to support her – is a fixture of late medieval and early modern European society and (as J.S. Lee’s wage data makes clear; spinners were not paid well) must have also had quite a rough time of things.

It is difficult to overstate the importance of household textile production in the shaping of pre-modern gender roles. It infiltrates our language even today; a matrilineal line in a family is sometimes called a ‘distaff line,’ the female half of a male-female gendered pair is sometimes the ‘distaff counterpart’ for the same reason. Women who do not marry are sometimes still called ‘spinsters’ on the assumption that an unmarried woman would have to support herself by spinning and selling yarn (I’m not endorsing these usages, merely noting they exist).

E.W. Barber (Women’s Work, 29-41) suggests that this division of labor, which holds across a wide variety of societies was a product of the demands of the one necessarily gendered task in pre-modern societies: child-rearing. Barber notes that tasks compatible with the demands of keeping track of small children are those which do not require total attention (at least when full proficiency is reached; spinning is not exactly an easy task, but a skilled spinner can very easily spin while watching someone else and talking to a third person), can easily be interrupted, is not dangerous, can be easily moved, but do not require travel far from home; as Barber is quick to note, producing textiles (and spinning in particular) fill all of these requirements perfectly and that “the only other occupation that fits the criteria even half so well is that of preparing the daily food” which of course was also a female-gendered activity in most ancient societies. Barber thus essentially argues that it was the close coincidence of the demands of textile-production and child-rearing which led to the dominant paradigm where this work was ‘women’s work’ as per her title.

(There is some irony that while the men of patriarchal societies of antiquity – which is to say effectively all of the societies of antiquity – tended to see the gendered division of labor as a consequence of male superiority, it is in fact male incapability, particularly the male inability to nurse an infant, which structured the gendered division of labor in pre-modern societies, until the steady march of technology rendered the division itself obsolete. Also, and Barber points this out, citing Judith Brown, we should see this is a question about ability rather than reliance, just as some men did spin, weave and sew (again, often in a commercial capacity), so too did some women farm, gather or hunt. It is only the very rare and quite stupid person who will starve or freeze merely to adhere to gender roles and even then gender roles were often much more plastic in practice than stereotypes make them seem.)

Spinning became a central motif in many societies for ideal womanhood. Of course one foot of the fundament of Greek literature stands on the Odyssey, where Penelope’s defining act of arete is the clever weaving and unweaving of a burial shroud to deceive the suitors, but examples do not stop there. Lucretia, one of the key figures in the Roman legends concerning the foundation of the Republic, is marked out as outstanding among women because, when a group of aristocrats sneak home to try to settle a bet over who has the best wife, she is patiently spinning late into the night (with the enslaved women of her house working around her; often they get translated as ‘maids’ in a bit of bowdlerization. Any time you see ‘maids’ in the translation of a Greek or Roman text referring to household workers, it is usually quite safe to assume they are enslaved women) while the other women are out drinking (Liv. 1.57). This display of virtue causes the prince Sextus Tarquinius to form designs on Lucretia (which, being virtuous, she refuses), setting in motion the chain of crime and vengeance which will overthrow Rome’s monarchy. The purpose of Lucretia’s wool-working in the story is to establish her supreme virtue as the perfect aristocratic wife.

...For myself, I find that students can fairly readily understand the centrality of farming in everyday life in the pre-modern world, but are slower to grasp spinning and weaving (often tacitly assuming that women were effectively idle, or generically ‘homemaking’ in ways that precluded production). And students cannot be faulted for this – they generally aren’t confronted with this reality in classes or in popular culture. ...Even more than farming or blacksmithing, this is an economic and household activity that is rendered invisible in the popular imagination of the past, even as (as you can see from the artwork in this post) it was a dominant visual motif for representing the work of women for centuries.”

In the lead up to the American Revolution, you see newspapers talking about women – many if not most of whom had never spun a day in their lives, either because they were wealthy and didn't have to or because they were poor but didn't have time to among all of the other things they had to do for their families or their jobs, and professional spinster's existed, so why would they? -Getting together "spinning bees" to try and make homespun thread for homespun fabric so they could boycott textiles coming from England. These women were hailed as paragons of patriotic womanhood (never mind the fact that we have no evidence they ever produced scalable amounts of textiles, or even like… High-quality anything. Most of these bees seem to have been one-off events that were almost more about performing femininity and patriotism than actually producing threads/fabric)

And moving into the 19th century, the image of the spinning wheel became ubiquitous here in the US when talking about women in earlier American history. Longfellow's poem about his Mayflower ancestors features the female protagonist at her spinning wheel, even though textile production wasn't really a thing in the new colony at the time when the events he wrote about took place. Popular illustrations showed colonial women spinning at home. In the early 20th century, an art photographer named Wallace Nutting and his wife Mariet Griswold staged images of imaginary colonial interiors that almost always involved some type of antique spinning wheel as set dressing (to the great annoyance of later museum workers, who are forever having to debunk his photos in various ways)

Intellectual property laws used to mean something when it targeted the consumer.

Yes, because the Washington state government activated like a sleeper-cell and ruthlessly, systematically hunted them down and annihilated them.

“Y2K came to nothing amirite?”

Yes because an army of software engineers working around the clock, losing sleep, and busting ass till the last minute prevented it from happening.

“Remember the hole in the ozone layer?”

You mean the one that was fixed through rigorous world wide government action?

One of the root problems of our society is a refusal or inability by media to articulate that all those “it’s gonna be an apocalypse” disasters were not disasters because we collectively did something about them.

The good news is this is actually quite correctable. I maintain my firm belief that we as humans are capable of solving almost all of our problems, when we decide to do so.

And I still think that’s going to happen. I don’t know when or how, but I do know that abandoning hope won’t help bring it about.

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Ground News - Somali Referee Denied US Entry Before World Cup

He carries a DIPLOMATIC PASSPORT.

Fuck Trump. Fuck ICE. Fuck everything about this.