Notes

The odds and ends have piled up around LI. We should gesture occasionally to the duty of the blogger to gather esoteric links and recommend them. We have two such links to recommend.

The first is this Prospect magazine article by Bella Thomas, a tv producer. The article penetrates the smug assumption cultivated among Americans by flunkies in the press that our tv programs are the world's progams. This assumption has been alluded to as the explanation for anti-Americanism in the third world -- how are you gonna get em back from the jihad, once they see Jerry Springer? Thomas plausiblibly refutes that theory in favor of her own schema, which goes something like this: when Asia or the Middle East or Sub-sahara Africa experiences the tv boom -- and, according to her, tv sets are more plentiful than telephones in rural China and Egypt -- the first things broadcast to the little boxes are definitely made in the West: the soaps, Dallas, Baywatch, etc. The whole inane litany. But then... Well, here are her thesis grafs:

"In 1998, according to Screen Digest, there were more than 2,600 television channels operating in the world, most of them private. What sort of programmes are these channels transmitting? Two trends stand out. The first is the growth of entertainment programmes in relation to current affairs-such that news programmes themselves have often become a form of "infotainment." Miss Egypt, for example, now reads the news on Egypt's Dream TV. In the transition from the Soviet Union to today's Russia, the broadcasting time for fiction grew by 44 per cent (with cartoons up by 176 per cent); for entertainment by 192 per cent. Transmission time for information programmes fell by 61 per cent.

Second, countries in the first stage of globalisation tend to experience a wave of western programming; but in the second and third waves of globalisation, local versions of western programmes or genuinely local programmes become more visible. Terhi Rantanen, a media analyst at the LSE, says of Russian television that "the novelty value that western programmes and advertisements once had was lost in the 1990s." Increasingly, Russians watch Russian programmes."

This makes sense to LI. America's famous provincialism, we've always thought, isn't really so different than the provincialism to be found in Lyon, or Kiev, or Madras. Naturally, x-s want to watch other x-s on tv. Also, it makes sense that favored narrative types will eventually be shoehorned into the standard American tv narrative. Watchers of Dallas in Morocco have been interviewed by anthropologists, and the anthropologists have found that Dallas looks different to these watchers -- family dynamics are interpreted differently, or even deliberately misinterpreted.

Incidentally, Thomas also records an excellent joke from Egypt:

"In 1980s Cairo, a popular joke used to go around about backward peasants from Upper Egypt, called the Sa'idis. A Sa'idi goes into an appliance store and asks, "how much is that television set in the window?" The owner yells, "get out of here you stupid Sa'idi." He comes back dressed as a Saudi Arabian. The owner yells the same thing-and again, when he comes back disguised as a European. Puzzled, the man asks, "how could you tell it was me?" The shop owner answers, "that's not a television, it's a washing machine."


We'd also recommend an article from Esoterica magazine: UNLEASHING THE BEAST: Aleister Crowley, Tantra and Sex Magic in Late Victorian England BY Hugh Urban

Urban views the Crowley phenomenon under the well worn schema of Bataille's concept of transgression, and helps himself to a dose of Foucault as well. Reading the article, however, we were more impressed by Crowley as an entrepreneur of transgression, rather than as a transgressor in Bataille's dark sense. Veblen seems a more apposite reference than French theory. Urban contends that Crowley has been ignored by academia -- but he doesn't have a story about why this should be the case. We think the story is bound up with Crowley's transgressive persona. What the sex stuff was about was not, as in the case of D.H. Lawrence (Urban, inevitably, quotes Lawrence), serious transgression, but the transgression of seriousness. Alas, there is way too little curiosity about how seriousness, and its complement, unseriousness, are made -- how they operate as forms that mark genres of discourse. In fact, unseriousness doesn't really have a name -- LI must use the negative form of seriousness to demarcate what isn't serious. Ludic doesn't work, nor does frivolous. We are transiting into the real deep structure here, so I'll back up ... don't wanna frighten my ever faithful readers!

To return to Urban's article, the man does highlight the Victorian adjuncts to Crowley's sex-theology. And he refers to a character LI had never heard of, one Paschal Beverly Randolph. Randolph was, like Frederic Douglass, a freed slave (from Madagascar, no less) and an abolitionist. He was also a sex theologian. Here's a graf about him:

"In the course of his wanderings in the Middle East, Randolph claimed to been initiated by a group of Fakirs in the area of Jerusalem, which may have been a branch of the mystical order of the Nusa'iri -- a group long persecuted by orthodox Islam because of their alleged Gnostic sexual rituals. Upon his return to the United States, Randolph began to teach a form of sexual magic that would have a profound impact on much of later Western esotericism. For Randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power: "true Sex-power is God-power," as he put it. As the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos: "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished." [49] The power of sex, then, can be deployed for a wide range of both spiritual and material ends. If one can harness the creative energy aroused by sexual contact, he can realize virtually any worldly or otherworldly goal. Not only can one achieve the spiritual aims of divine insight, but he can also attain the mundane goals of physical health, financial success or regaining the passions of a straying lover. [50] "

Wow. LI will have to find out more about this fellow.

Finally, a bit of correspondance. Our friend, T., in NYC, sends this reflection on Pilate.

"...so the Pilate thing is going not exactly where I thought it might, but it is going.
An indication of a thought: for myself, I have never given Pilate all that much thought; certainly not much beyond "Ecce Homo", or as the only "sympathetic" character in the New Test. (all that via FWN). I've always had a sort of Judas approach to the life of JC (probably a long lingering effect of a youthful affair with Kazantzakis). And so to this: how is a notion of Christianity conditioned by the assumption of either a Christ/Pilate or Christ/Judas "initial position"? I mean to say that depending on the conceptual personae that you hold at attention, I think that you get two very different JCs, and so I wonder what manner of person attends to one or the other? (sure, sure: inessential issues of cause-effect arise, but that is not the angle I want to think about)."