Category: Blog Post

we awl fall down; or, read into existence the internet you want

That’s all for The Awl. This week the outlet—not sure whether you’re supposed to call it a  “general interest” website or a media blog or?—announced that it plans to close up shop at the end of the month: “For nearly a decade we followed a dream of building a better Internet, and though we did not manage to do that every day we tried very hard and we hope you don’t blame us for how things ultimately turned out.”

The closure was covered heavily—more than I expected even knowing that the site was, at least to a limited degree, the terrain of media insiders. Yes, it was popular in certain New York City circles and cracked jokes according to a certain New York City humor and even had reviews of New York City weather! (“deliberately obtuse and staunchly the opposite of weather prediction.”) But it was swiftly mourned in The New York Times and The New Yorker, these laments popping up almost like pre-written obits for serious cultural cornerstones.

I don’t think these prompt eulogies are out of place, however, even if it’s easy to dismiss them as signs of coastal cliquishness. (Disclaimer: The nice folks at The Awl let me write a couple brief posts for their site.) Instead, the Internet’s writers—at the Times and elsewhere—are discovering that the web is increasingly calcified, without many places to post weird, smart prose. On-line media now operates by the laws of virality and reliable appeal, so literary, existential weather reviews (e.g.) aren’t going to survive.

It’s a real bummer because it all means that the Internet is becoming boring and predictable.

Jia Tolentino analyzed The Awl’s plight through a similar lens: “in 2018, the economics of online publishing are running everyone off the map.” She explains earlier:

Blogs are necessarily idiosyncratic, entirely about sensibility: they can only be run by workhorses who are creative enough to amuse themselves and distinct enough to hook an audience, and they tend to publish like-minded writers, who work more on the principle of personal obsession than pay. The result is editorial latitude to be obscure and silly and particular, but the finances are increasingly hard to sustain; media consumption is controlled these days by centralized tech platforms—Facebook, Twitter—whose algorithms favor what is viral, newsy, reactionary, easily decontextualized, and of general appeal.

Tolentino’s assessment—the quirky, inquisitive genre of blogs vs. the “newsy, reactionary” genre of social media—reminded me of something that Timothy Burke from Swarthmore wrote earlier this very week about his own Internet writing habits:

It’s not clear to me any longer what good I can contribute as a public diarist. Much of what I think gets thought and expressed by someone else at a quicker pace, in a faster social media platform. More importantly, the value of my observations, whatever that might be, was secured through combining frankness and introspection, through raising rather than brutally disposing of open questions. This more than anything now seems quaintly out of place in social media. I feel as if it takes extreme curation to find pockets of social media commentary given over to skepticism and exploration, through collectively playful or passionate engagement with uncertainty and ambiguity.

Both of these posts draw attention to social media’s ascent and its omnivorous, impatient orientation. On the one hand, it is “decontextualized” and therefore has the potential not just for a “general” but even for a universal appeal. It doesn’t ask us for “introspection”; it blurts out “what’s happening in the world right now,” but unfortunately what’s happening in the world right now is consistently regrettable tweeting.

There’s some serious reckoning to do about on-line media—the ways it’s written, distributed, consumed—and there’s no way to accomplish all that in one way-past-my-bedtime blog post. I don’t mean to sketch a kind of Luddite argument here against Facebook, and I’m maybe just restating some element of that DFW “Inverse Cost and Quality Law” but for writing on the Internet. But one thing that definitely comes to mind, more generally, is the Awl tagline (or supplication or demand): “Be Less Stupid.” To borrow some of Burke’s terminology above, people have got to seek out “exploration” and “frankness” on the web, not just stumble into ICQL-driven, algorithmically rewarded anti-content.

To clarify: I don’t mean more people should have read The Awl. I do mean some people should read some odd duck sites like The Awl. I don’t know, think about using an RSS reader and then read into existence the Internet you want.

another jahr, another rückblick

Last year, I made a list of some of my favorite music from 2016, and I’m continuing the tradition just a day late. I’ve thrown into the mix some non-musical stuff, too:

  • Nate Smith,  Kinfolk: Postcards from Everywhere
    Drummer Nate Smith’s new album spotlights his own technical chops in tracks like “Skip Step,” which works some syncopated sorcery in its time signature, and some of the brief interludes like “From Here,” which packs a lot of Smith’s set into just a couple minutes. They were recently featured on Tiny Desk, too.
  • Ron Miles with Bill Frisell, Brian Blade, Jason Moran & Thomas Morgan, I Am a Man
    This album reminds me a lot of Brian Blade’s 2014 album Landmarks. As one review put it, “Ron Miles is a reminder that not all the music is about or around New York City or a city at all.” One can hear some of that sentiment, I think, in tracks like “Mother Juggler,” which trades out big-city buzz for music that’s a bit sparse.
  • Cécile McLorin Salvant, Dreams and Daggers
    What a rich, entertaining, talented vocalist. Salvant is still under 30 and has deservedly rocketed to stardom. This CD, the follow-up to her Grammy-winning For One to Love, showcases her ability as a live performer: even without a visual, you can easily hear how well she plays for her audience on tracks like “Sam Jones’ Blues” and “If a Girl Isn’t Pretty.” A stunning release.
  • Sufjan Stevens, “Tonya Harding (in D Major)”
    This track—which is not part of the new film I, Tonya—was released as a single near the end of the year, and like some of Stevens’ most successful material, it rehabilitates disreputable subjects without irresponsible sentimentalizing. Stevens’ calls the skater “strange, disputable, heroic, unprecedented, and indelibly American,” and when he set out to reveal “the wholeness of [Harding’s] person,” he did just that.
  • Simone Dinnerstein, Bach Piano Concertos
    Not a recording (yet). Simone Dinnerstein played with several other musicians during this series of piano concertos, one requiring four (!) pianists. Daniel Tepfer also performed an algorthimically-assisted improvisation which I’m not sure I loved at the time, but it’s a neat idea for aleatoric music.
  • The Killing of a Sacred Deer and Three Billboards Outside Ebbing, Missouri
    Killing is based on Euripides’ Iphigenia at Aulis, but both of these movies have strong tragic elements—morally impossible choices, protagonists who aren’t clear heroes, and especially in Three Billboards, sharp moments of character development. Lady Bird was really great, too, but these two movies were my favorites this year.

lead us not into mistranslation

[Update 12/12/17: You can read an expanded version of this post now published at Commonweal Magazine.]

The NYT reports Pope Francis is considering refashioning a line of the Our Father that he says is poorly rendered and even theologically misleading:

In a new television interview, Pope Francis said the common rendering of one line in the prayer — “lead us not into temptation” — was “not a good translation” from ancient texts. “Do not let us fall into temptation,” he suggested, might be better because God does not lead people into temptation; Satan does.

“A father doesn’t do that,” the pope said. “He helps you get up right away. What induces into temptation is Satan.”

In essence, the pope said, the prayer, from the Book of Matthew, is asking God, “When Satan leads us into temptation, You please, give me a hand.”

The Times also notes that these proposed changes have ignited debates between factions of Christians, some who see Francis’ suggestion as an affront to orthodoxy.

The textual tradition surrounding this prayer, however, might be Francis’ best ally in arguing for changes. Some of the most important early Christian authors, including Ambrose and Augustine, show an understanding of temptation in the Our Father that aligns quite well with Francis’ interpretation.

First, it’s worth revisiting the Greek New Testament and Jerome’s Latin Vulgate, where the Our Father appears twice. At Matthew 6:13, we have et ne inducas nos in tentationem, and at Luke 11:4 we have et ne nos inducas in tentationem. The Latin verb inducere seems pretty straightforward here: “to lead in” or perhaps “to carry in” or even “to drag in.” (For a full range of these various shades of lead/carry/drag/etc., see the TLL entry for induco beginning at vol. VII 1, 1231, 40.) The Greek is similarly clear. Both Matthew and Luke write καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, and εἰσφέρω (the irregular aorist stem appears in Gospels) simply means “to bring in” or perhaps some minor variant, similar to what we see with the Latin inducere.

If we rely on these Gospel texts alone, the Pope will have a tough argument to make. The original languages don’t seem to offer much space for “Do not let us fall” as a faithful translation of inducere or εἰσφέρω

But an article by A. J. B Higgins in The Journal of Theological Studies (Vol. 46, No. 183/184 [July/October 1945], pp. 179-183) shows us that the story of this Gospel verse is quite complex among the earliest Christian authors. In fact, these ancient writers suggest that even if one leaves the Greek and Latin texts above unmodified, something like “do not let us fall” could be an acceptable English rendering of this compact verse.

The article proceeds through several early patristic authors who provide alternative texts for the prayer or guidance on how to interpret the verb inducere. To begin, Higgins cites Tertullian who in his De Oratione writes “lead us not into temptation, that is to say, do not allow us to be led.” (ne nos inducas in temptationem, id est, ne nos patiaris induci, 8). While for Tertullian, Higgins notes, the second phrase is not meant to be part of the original prayer but rather an explanation, Cyprian believes this explanation is “part of the actual scriptural text.” In his De Dominica Oratione, Cyprian gives the following as a Gospel citation: et ne patiaris nos induci in temptationem, or in English, “And do not allow us to be led into temptation.” (25). In English, Cyprian’s citation sounds quite close to Francis’ suggestion above.

Ambrose follows Cyprian and “regards the words et ne patiaris induci nos in tentationem as part of the text of the Lord’s Prayer,” and this patristic author goes so far as to reject the more compact phrase used in the Vulgate. In De Sacrimentis (V.4.29), he writes “non dicit: non inducas in tentationem.” Higgins explains that Ambrose here “evidently reject[s] the form non inducas in favour of ne patiaris induci.”

Perhaps the most interesting example from Higgins’ survey of early Christian authors comes from Augustine, who provides evidence of variations in the Our Father among his contemporary believers. He observes, “Many people in their prayers, however, say it this way: ‘and do not allow us to be led into temptation.’ Clearly, they are just explaining how inducas is being used” (multi autem precando ita dicunt, ne nos patiaris induci in tentationem; exponentes videlicet quomodo dictum sit, inducasDe Sermone Domini in Monte II.9.30).

This last example is especially interesting as we consider what one wants to accomplish with a translation of the original Greek and Latin texts into contemporary vernacular prayers. Should the English strive to mimic the simplicity of et ne nos inducas by using “and do not lead us” in a one-to-one correspondence between the two languages? Or should an English translation, following Augustine’s explanation, use a phrase like “and do not allow us to be led” or Francis’ “do not let us fall” for an English version, understanding that an expanded phrase better captures the meaning of inducas or εἰσενέγκῃς?

As today’s churchgoers consider this debate, they should bear in mind their ancient exegetical predecessors, those patristic authors who defined the Christian church in its first centuries. Like these early authors and their aged texts, today’s believers would do well to view themselves as malleable interlocutors rather than stubborn authorities. If Augustine, Ambrose, and Jerome couldn’t quite settle on a definitive text or perspicuous meaning of Christianity’s central prayer, we should allow ourselves a little room for debate, too.