While working from home the other day I had my work laptop out at the dining table with my six year old nearby. Since I’m usually hidden away in my home office, this quickly piqued his curiosity. I let him type out a short email I had to send, then opened up Paint and showed him how to use the mouse to select a color and draw.
The result is below. If you squint you can make out his attempt at a smiley face in the lower left corner:
Glad to see MS Paint live on in the next generation…
There are two powerful moments in Amazon Prime’s alternate-history “what if Germany and Japan won World War II” show The Man in the High Castle that I think about a lot, especially in relation to current events.
The first is in the sixth episode of season one (“Three Monkeys”). Frank, a laborer who also creates replicas of antique guns for wealthy buyers, is wracked with guilt and resentment after his sister and her kids were murdered by Japan’s secret police while he was being interrogated due to his girlfriend Juliana’s connection with the underground resistance. In distress, he goes to the home of a man named Mark, his sister’s former boss and a fellow closeted Jew who practices in secret with his kids despite Judaism being outlawed.
Mark asks Frank if he’d be OK with them doing a prayer for his sister and her kids. “Losing people is one thing,” Mark says. “Not being allowed to grieve for them, well, that’s another.” He then performs the kaddish, a Jewish mourner’s prayer for the dead, which is intercut with scenes of Juliana’s covert resistance work. In a ramshackle, candlelit apartment, hearing words he doesn’t understand but feels deep in his bones, Frank is finally able mourn his immense loss.
The other moment happens in the following episode (“Truth”), when Frank asks Mark why he chose to have kids despite the danger of being Jewish and continues to risk their lives practicing their faith. Their exchange:
MARK: I don’t plan on dying, Frank. But you can’t live your life in fear. I was back east at the end of the war, in Boston. You had to see it to believe it. Overnight, lynch mobs were murdering Jews because suddenly we were less than human. Those of us who came out in one piece, we buried service weapons underground, well-wrapped in oil, and we vowed revenge. I got a life to lead, got kids to raise. And Hitler and the Nazis—I don’t care how it looks, they won’t last. One thing I realized about my people is we got a different sense of time. These may be dark years, but we’ll survive. We always do. You’ve just got to find something to hold on to.
FRANK: Faith, you mean.
MARK: Yeah, faith.
FRANK: I don’t have any of that.
MARK: Well, what about art? You’re supposed to be an artist. Why are you making fake guns?
FRANK: Because no one wants to buy my art.
MARK: So do it for yourself. Beauty is important, Frank. It gives us hope.
FRANK: I don’t know. I don’t know where it would get me.
MARK: Yeah. Right. You don’t need anybody to keep you down because you got your own little inner fascist right there telling you what you can and cannot do. That’s how you let them win.
I wrote about The Man in the High Castle more generally after it debuted. Though I stopped watching after two seasons, these and other moments stuck with me ever since and resurfaced in my mind recently when I read Eliot Stein’s new book Custodians of Wonder: Ancient Customs, Profound Traditions, and the Last People Keeping Them Alive. It’s a travelogue that spotlights artisans and specialists all over the world who have continued practicing their often incredibly arduous crafts, often with great sacrifice, even as modern life has rendered them obsolete.
From the world’s last nightwatchman in Sweden to an Incan rope bridge master in Peru to a rare pasta maker in Sardinia to the makers of first-surface mirrors in India, these dedicated folks have upheld traditions passed down often within a single family for centuries or even longer. How? And why? According to Paola Abraini, the Sardinian grand master of su filindeu pasta:
It’s a matter of principle, of tradition. What I have always said is that as a custodian of this tradition that has been passed down from mother to daughter, I will respect that. My daughters know how much of an undertaking this is for me, but they know how much I love it, so as long as the good Lord gives me health and life, I will continue to make it. I remain hopeful that one of them will one day take it on, but if they can’t, then I will be sad. So many things in this world that once were no longer are.
Stein writes that Abraini’s parting message “felt like a prophecy, a pressing reminder to cherish the beautiful, gentle customs that make the world glimmer while warning us not to blink.”
Guardians in the darkness
Perhaps you can see why learning about these remarkable people brought to mind Mark in The Man in the High Castle, who continued the practices he considered meaningful despite the societal forces allayed against him. He continued to cherish the customs that made his world glimmer and lived out his assertion that beauty is important. Though the traditions documented in the book aren’t outlawed like Judaism in The Man in the High Castle, they require the same dedication to uphold—to hold fast against the entropy of modernity and relentless advance of technology that would try to make them disappear.
The book also helped me reckon with what being a custodian means, which is much more meaningful than my reductive view of it as something akin to a school janitor. Knowing the word custodian comes from the Latin for guardian gives it the weight and nobility it deserves. And here’s the thing: custodians of all kinds keep the world going. Where would we be—what would we be—without the people who handcraft pasta, take out the garbage, clean up messes, build vital bridges, and routinely perform so many more acts of preservation and maintenance and care?
We are all custodians of something or someone, whether in our families, communities, or just our own minds. We must not let the fascists in our government or our inner voice dictate what’s important. Or make us forget that art matters, and that there’s good in this world that’s worth fighting for. (Cue Samwise Gamgee’s speech in Osgiliath.)
Tend to your garden. Make your art. Do not obey in advance. Find something to hold on to and be its custodian in the darkness.
Nick Wolterstorff on the purpose of art (via Alan Jacobs):
What then is art for? What purpose underlies this human universal?
One of my fundamental theses is that this question, so often posed, must be rejected rather than answered. The question assumes that there is such a thing as the purpose of art. That assumption is false. There is no purpose which art serves, nor any which it is intended to serve. Art plays and is meant to play an enormous diversity of roles in human life. Works of art are instruments by which we perform such diverse actions as praising our great men and expressing our grief, evoking emotion and communicating knowledge. Works of art are objects of such actions as contemplation for the sake of delight. Works of art are accompaniments for such actions as hoeing cotton and rocking infants. Works of art are background for such actions as eating meals and walking through airports.
Works of art equip us for action. And the range of actions for which they equip us is very nearly as broad as the range of human action itself. The purposes of art are the purposes of life.
The 4 year old and I were drawing shapes on our whiteboard, and he told me to draw a beehive. I guess it wasn’t up to his standards because he said “this is not art” and drew a red circle and slash over it:
In the end, the reason actually doing things matters so much isn’t because it’s the right way to raise a successful adult, complete a novel, or achieve some other beneficial future goal. It’s because you’ll be using a bit of your actual time on the planet to live how you want to live.
It turns out, not doing their art was costing them time, was draining it away, little by little, like a slow but steady leak. They had assumed, wrongly, that there wasn’t enough time in the day to do their art, because they assumed (because we’re conditioned to assume) that every thing we do costs time. But that math doesn’t take energy into account, doesn’t grok that doing things that energize you gives you time back. By doing their art, a whole lot of time suddenly returned. Their art didn’t need more time; their time needed their art.
The way I show up for myself, the way I discover who I really am, is to make an appointment every day to show up to the page. If I show up to the page, I show up to myself.
At one point they talk about having an aesthetic mindset, which isn’t some kind of highfalutin theory but instead just the concept of taking things in through your senses. Their four key aspects of that mindset: curiosity, playfulness, sense experiences, and making/beholding.
I’m definitely now intrigued by the book, not that I need to be convinced of its thesis…
Everyone in power, or aspiring to power, in this country seems to be studying Politics and War, though they will sometimes cover that study with a flimsy disguise.
On the so-called Left we see surveillance moralism (and often enough the sexualization of children and early teens) masquerading as science.
On the so-called Right? It’s wrathful trolling masquerading as political philosophy.
None of these folks, God bless their earnest if shriveled hearts, have any room inside for the arts. Everything has to serve their political purposes, and works of art are rarely sufficiently blunt instruments.
“The Actor’s Vow” by Elia Kazan (via The Last Movie Stars on HBO Max):
I will take my rightful place on stage and I will be myself. I am not a cosmic orphan. I have no reason to be timid. I will respond as I feel; awkwardly, vulgarly, but respond.
I will have my throat open, I will have my heart open, I will be vulnerable. I may have anything or everything the world has to offer, but the thing I need most and want most, is to be myself.
I will admit rejection, admit pain, admit frustration, admit even pettiness, admit shame, admit outrage, admit anything and everything that happens to me.
The best and most human parts of me are those I have inhabited and hidden from the world. I will work on it. I will raise my voice. I will be heard.
My wife found a kid-sized easel on post-Christmas super sale that’s whiteboard on one side and chalkboard on the other, and so far it’s been Mr. Almost 3’s go-to activity.
Fortuitously, and perhaps relatedly, his drawing skills have evolved just enough to be able to depict some basic body-like shapes and eyes:
Though they look more like ghosts (or amoebas, or maybe potatoes?) than humans, he’s on the right path and I’m impressed all the same.
It’s been fun drawing alongside him, and trying to keep up. I’ve had to relearn a lesson similar to when he was in his building blocks phase as a baby: no matter how proud I am of what I manage to make, it’ll be gone in a minute or two, tops, because he loves erasing as much as drawing.
In a recent newsletter about the movement to dismantle the classics, Andrew Sullivan wrote about Martin Luther King Jr.’s syllabus for a seminar he was teaching at Morehouse College in 1962, which included Plato’s Republic, Aristotle’s Nicomachean Ethics, Augustine’s City of God—a glimpse of what King believed an educated black man at that time should know.
Sullivan:
What King grasped, it seems to me, is the core meaning of a liberal education, the faith that ideas can transcend space and time and culture and race. There are few things more thrilling than to enter a whole new world from another era — and to see the resilient ideas, texts, and arguments that have lasted (or not) through the millennia. These ideas are bound up, of course, in the specific context and cultures of the past, and it is important to disentangle the two. But to enter the utterly alien world of the past and discover something intimate and contemporary is one of the great joys of intellectual life.
We cannot use the past to love ourselves unless we also learn to love our ancestors. We must see them not as others but as neighbors—and then, ultimately, as kin.
We’re finally redoing the original kitchen in our 1956 house. Once the old metal Youngstown cabinets were removed, I noticed this collision of patterns on the unfinished wall:
Andrei Kashcha’s City Roads tool beautifully renders every road of any city in the world into a simple line drawing using OpenStreetMap.
I did my hometown of Madison (above), knowing its isthmus gives it a distinct look. I then did the city where I work and discovered that for some reason it includes a large chunk of the interstate that borders it: