July 24, 2014 | by James Kennaway
Musical mind control from Mesmer to the Satanic panic.
To lose oneself in music is generally regarded as a good thing—an ecstatic experience, or at least an absent-minded pleasure. But despite the Eminems, Daft Punks, and Sister Sledges of the world, Western culture has often had niggling fears about letting go in that way. What if the music can make you do things? What if surrendering to it means surrendering the parts of yourself that hold you back from madness, adultery, and murder? What if heavy metal sends teens on killing sprees? What if rock and roll makes girls shed their sexual inhibitions, causing a rash of nymphomania and pregnancy and the collapse of social order—or what if it can whip crowds into a malleable frenzy, leaving them the pitiful stooges of Communist or other sinister causes? What if it can be used with other forms of thought control to turn people into Manchurian Candidate–style automatons?
The fear, however implausible, that music has mysterious powers—that it can hypnotize or brainwash, making us the playthings of malign manipulators or our own dark instincts—has crept into the public discourse surprisingly often over the past two hundred years. Concerns about the medical, sexual, social, and political consequences of musical hypnosis are an essentially modern business; until the eighteenth century, trance states were often seen in a positive light, even as a way of connecting to the divine. But against the background of the internalized self-control demanded by modern urban society, trance states have been increasingly regarded as pathological symptoms—something to be explained by doctors, not priests. Read More »
July 2, 2014 | by Adee Braun
The free-love couple who pissed off nineteenth-century America.
In the summer of 1853, the Tribune of New York published a pointed letter directed at the proprietors of the American Hydropathic Institute, a “health institute” in Port Chester, denouncing the establishment for spreading “free and easy notions respecting Love and Marriage.” Its reputation locally was as a bawdy place, a breeding ground for anarchy, free love, and other dubious socialist practices. Shortly after this public cudgeling, enrollment dropped, the institute closed, and its proprietors disbanded, taking their unsavory ideas with them to Long Island. On one hundred acres of wooded land, they rebuilt the institute with the modest aim of rectifying society’s ills.
The institute was, at least nominally, a school for hydrotherapy, or water-cure, a popular nineteenth-century health movement that rejected drugs in favor of precise bathing regimens and an ascetic lifestyle aimed at keeping the body, mind, and spirit in careful order. The school was the vision and creation of Dr. Thomas Low Nichols and his wife, Mrs. Mary Gove Nichols. She was a freethinking novelist, an early feminist, and a health reformer; he was a physician, a progressive journalist, and a social agitator. Together they amassed fervent followers and passionate detractors, synonymizing the name “Nichols” with licentiousness and radicalism.
In the years before the Civil War, America was inundated with reformist ideologies—a response to societal shifts brought on by rapid social and economic changes. The Nicholses embodied this anxiety: they embraced a smorgasbord of nineteenth-century reform movements, sampling generously from socialism, free love, spiritualism, mesmerism, phrenology, hydrotherapy, and other progressive health and social ideologies. Few radical figures were as devoted to the twin causes of individualism and love. Their ideal union was one in which plurality of love was openly embraced and each individually sovereign man and woman was “drawn together solely by the charm of a mutual attraction,” as they jointly wrote in Marriage: Its History, Character, and Results in 1854. “Such a union seems to us to constitute the true marriage of mutual love in perfect freedom.” Read More »
June 4, 2014 | by Dan Piepenbring
Today marks the twenty-fifth anniversary of the Tiananmen Massacre. In 2009, The Paris Review published Liao Yiwu’s “Nineteen Days,” an essay in which he chronicles his imprisonment after the atrocity. He wasn’t there, but in his outrage he recorded a poem, which was enough to get him arrested for years. His piece is a haunting testament of a nation still struggling to reckon with the import of the event:
Three years after the massacre, I was in jail. Five years later, police were stationed in front of my house. Seven years later, there were sporadic memorial activities organized by individuals or small groups—petition letters, candlelight vigils, the burning of paper money to appease the dead, poetry readings, and hunger strikes. On the tenth anniversary, I repeated my poem “Massacre” for an overseas radio station by chanting and yelling into my telephone receiver … I remembered the story of Sun Jinxuan, a poet who died of lung cancer in late 2002. On June 4 that year, he woke up with pain. He called a dozen of his friends, most of whom were poets, writers, and celebrities. The first thing he asked on the phone was: “Do you know what day it is?” … Believe it or not, I was the only one who correctly pointed out the anniversary. Sun felt embarrassed and outraged by the answers of his friends. He yelled loudly on the phone, announcing that he intended to stage a one-person demonstration on the street. His slogan would be: “Killings, killings. No memories, no memories.”
In China, June 4 is also known as “Internet Maintenance Day”; authorities censor Weibo, a Chinese social network like Twitter, making it next to impossible for anyone to recognize or remark upon the political weight of the occasion. As a post on Language Log attests, the list of redacted words is remarkably thorough: even the usage of a simple word like today is enough to merit suppression. Subversive workarounds like “May 35,” a coded reference to June 4, are blocked, too, as are many others: Read More »
June 3, 2014 | by Dan Piepenbring
Happy Opium Suppression Movement Day! This is, according to such reputable resources as Wikipedia and career.osa.ncku.edu.tw, a Taiwanese holiday dedicated to stamping out cigarette smoking—but it all began on June 3, 1839, when more than one thousand tons of illegal opium were systemically destroyed at Humen, in China’s Guangdong province.
By that time, an estimated four to twelve million Chinese citizens were opium addicts; though the opium trade had been banned in China since 1800, smugglers continued to import massive quantities, largely to the gain of the British and the East India Company. The Daoguang Emperor, understandably fed up with these circumstances, adopted a kind of zero-tolerance policy, enforced by a Special Imperial Commissioner named Lin Zexu.
In March of 1839, tensions between the British and the Chinese came to a head, and Commissioner Lin aimed to seize the Brits’ entire supply of opium; when said Brits offered only a small bit of their contraband, Lin threatened to behead one of them. Long story short, his force paid off, and he came into tons and tons of opium. On June 3, he began to destroy it all, a task that absorbed the better part of three weeks. An 1888 account explained his process, which was ingenious, if labor-intensive: Read More »
May 29, 2014 | by Benjamin Breen
John Dee and the occult in California.
Working summers at a Northern California health food co-op brings you into a constellation of eccentrics. The one that stands out in my memory, at a remove of more than a decade, is the old man who dressed as a wizard. His was not some flimsy Halloween affectation—it was a lifestyle, with accessories to match: thick robes of purple velvet stitched with golden stars, a silvery beard, and a hefty wand topped with a crescent moon. In our sole interaction that summer, he entered the co-op around closing and cornered me as I struggled to replace a roll of receipt paper. Peering out from under his pointed hat, he hit me with an intense stare and asked, “You ever done DMT, kid?”
Dimethyltryptamine, you might recall, is a highly potent, short-acting psychedelic alkaloid. It’s the stuff in the bitter Amazonian brew known as ayahuasca, and it’s the reason people lick the backs of Mexican toads to get high. The question surprised me at the time, but it shouldn’t have. Wizards have been asking questions like this for about four hundred years now.
Merlin has long occupied point position in pop culture as our archetypal sorcerer. But John Dee of England, born in 1527, the astrologer to Queen Elizabeth and advisor to Sir Walter Raleigh, was the true founder of the wizardly iconography and mythos. A skilled mathematician, geographer, and inventor, Dee also delved into grimoires, kabbalah, alchemy, and Biblical prophecy. He believed he’d been chosen by God to receive a new divine revelation—angels were sending him a new set of Biblical texts from heaven. And he had a sidekick: Dee believed the ultimate conduit was not himself but his servant, a mysterious ex-con named Edward Kelley, who spoke with the angels through a glass orb that the two called a “shew-stone,” or crystal ball. Read More »
May 7, 2014 | by Dan Piepenbring
Today brought welcome news that the New York Public Library has abandoned its plan to “renovate” (i.e., reduce and/or ruin) its research flagship at Bryant Park, on Forty-Second Street. The renovation would have meant removing the stacks beneath the main reading room, thus displacing an untold number of books and research materials; the plan met with derision among scholars and authors, and a piece in the Times last year by Michael Kimmelman made an elegant case against it.
And wouldn’t you know it—today is also Archibald MacLeish’s birthday. His 1974 Art of Poetry interview is great reading, but given the news of the day, and given his role as the Librarian of Congress—a position he held from 1939 to 1944—it seems fitting to peruse his 1940 essay, “The Librarian and the Democratic Process,” which addresses … well, not many of the same issues at stake in the NYPL’s renovation controversy. It was 1940; the world was on the brink of war, and digitization was not a going concern for librarians. But the piece does find MacLeish asking, in a sweeping, stentorian tone: What is a librarian supposed to do, anyway? Read More »