Friday, April 1, 2011

From "Writing" to "Content": Reflections on LAT Editorial "All Work, No Pay" re Payment of Huffington Post Writers

As I wrote on Jeff's FB page, the LA Times may be regarded as a leftist rag with great derision by the right, but compared to the SB News Press, it represents the very best in journalism. The News Press makes the New Haven Register or Connecticut Post look like the New York Times or Wall Street Journal, depending upon one's political persuasion and thus journalistic preferences.

Today's Op-Ed is by Michael Walker, a talented author who wrote "Laurel Canyon: The Inside Story of Rock-and-Roll's Legendary Neighborhood." (I loved that movie , by the way, with Frances McDormand and Kate Beckinsale, about a music industry mother of a doctor son, engaged to a beautiful but solitary scientist, slowly seduced by the world of sex, drugs, and rock-and-roll. There is an amazing scene where the son walks in on his mother and her boyfriend, as well as fiancee or girlfriend, not having a threesome exactly, but certainly having an interesting time....)

The dispute at the center of the article is between the Huffington Post, which does not pay its writers, and the slighted scribes, who feel exploited, and are very cranky at the moment. Arianna Huffington sold the paper to AOL for 315 million in February, so she isn't exactly hurting for cash. Last week, according to the LAT, the Newspaper Guild urged its 26,000 members to boycott, the equivalent of a "virtual picket line" until some sort of compensation is determined.

Huffington, a tough broad I am sure, though I do not know anyone who knows her, has taken her cue from a tough broad about whom I know a little bit, Mitzie Shore, the owner of the legendary Comedy Store on the Sunset Strip, which gave many luminaries in comedy their start (Leno, Letterman, Murphy, Crystal...) Shore did not pay her comedians because she regarded the Comedy Store as a "workshop" which also launched careers, careers that would prove to be lucrative. Like Shore, Huffington argues that she gives writers tremendous visibility and that this will lead to high-paying gigs. This may or may not be true, and I know a writer for the Huffington Post , Thomas Lipscomb, who wrote a piece in support of humanitarian aid to Libya. I have not spoken with him about this but will write him a private message this evening as he always has illuminating perspectives on a wide range of topics, whether I agree or more frequently, disagree.

The comedians, some of whom subsisted on "pilfered Saltines," while Shore reportedly pulled down some 20 grand a week, organized a strike and they prevailed. Huffington's position is if these writers want to strike, it's fine, because she'll just find new writers. In this era of blogging, FB, Twitter, she may very well be right.

What simultaneously interests and disturbs me is Walker's provocative penultimate paragraph: "The no-pay policy espoused by the Huffington Post is also the Web's fundamental underlying business philosophy--what the stand-up comedy business might have become had Letterman, Leno and the rest not thrown down the gauntlet. The reality is that the complicity of writers and entire publications in serving up endless freebies to the metaphorical Comedy Stores of the Web has gone a long way toward transmuting 'writing,' for which professionals have long received pay, into 'content,' which consumers expect to be free" (emphasis mine).

The comedians apparently never intended to work indefinitely for free, but having set that precedent , they gave Mitzie Shore (Paulie's mother), the opportunity to exploit them. 

What I find most offensive about the idea underlying Walker's claim about writing and content is that true writing--whether in journalism or not--is desperately undervalued in our increasingly illiterate and sound byte-addicted culture with ADD. Now, "straight news," as opposed to editorials, is supposed to be , as Dragnet said, "Just the facts, Ma'am." I am not a journalist and a true journalist would quarrel with this simplistic and patronizing characterization of his work, which he may or may not claim, is an art form. I do believe that the writing of some great columnists--the Woodwards and Bernsteins of the world (or Charles Krauthammer or the comparable left-wing journalistic deity)--rises to art. At least, there is art to the writing, whether or not that writing itself should be considered an aesthetic object.

But certainly, the kind of tacky , neon-laden website that bombards a reader with facts , without any essential organization or finesse, is not the same as an orderly, integrated account of a given issue. I also find it upsetting that writers are always the low men on the totem pole, even (or especially) in Hollywood. SAG , I think, has more power and visibility than the WGA, and as I wrote on FB this week, besides the obvious fact that there can be no TV or film without the writers (there is never a shortage of actors, at least in LA and NYC), many a mediocre actor has been saved by a great writer.

And this may be a bit of a stretch--but it's my blog , so I can say anything I want--I think the failure to distinguish between content and style/form is a serious intellectual problem in our culture, particularly our literary culture. I was trained at Yale, as a critic, though I spent more years at UCSB, so I am of course on one end of the spectrum in my literary-critical leanings. I take exception to the rejection of the high/low culture distinction. Sue Grafton may be entertaining (I think other detective writers are better), but she is not Milton! While the levelling of the distinction between a philosophical and a literary text, as advocated or better, described, by deconstruction does not essentially bother me, the denial of a distinction between a poem and a newspaper article does. And I am not here even concerned with distinctions between fact or fiction, or with the complex notion of truth in life vs truth in art (versimilitude). I am merely talking about form and style.

Part of why I hated UCSB so much was the intense cultural studies focus of that department. As I wrote in my inaugural post from NYC, I don't want to focus on race, class, gender, sexuality, history, or politics in the study of literature . Of course Wordsworth talks about the French Revolution in The Prelude (Book 3 of the 1850 Prelude), but when Alan Liu (former chair of my ex-department of whom I was not a fan on any level, and he didn't think too much of me either but it did not matter as I took no courses with him), writes about the Imagination apostrophe (or the Crossing of the Alps, I don't have it here and it's been awhile) in terms of Napoleon, I get cranky.

If I wanted to study history or politics, I would do so. I like both, though I prefer history to political science. I chose to study English because I believe in the category of the literary; I believe that the analysis and understanding of literary langauge--whether in fiction , prose, or poetry--has value. I am a rhetorical critic or a proponent of rhetorical poetics (and I think deconstruction has much to teach us, though I think also that literature is essentially ethical, at least at its best, and that interpretation must move beyond the aporia, beyond indeterminate meaning or endless play of signifiers). That is, I think form is crucial and that poems and novels have rhetorical and narrative structures which demand our attention.

In short, literary texts are not simply about the what; they are about the how. And when we, as a culture, devalue writing and accept "content" as an acceptable substitute, we at once witness and preside over the demise of literacy and critical thinking.  I am not pinning this heavy load on little Ms. Huffington. I am merely saying that apart from the issue of economic justice here, there is an in some ways even more insidious subtext: writing does not matter. And that does matter.

5 comments:

  1. Deconstruction has much to teach us, to be sure. Socrates was its ancient master. His use of deconstruction bothered Nietzsche immensely. Socrates could shred rhetorical or substantive positions of validity or meaning in a heartbeat. Derrida, the great reader, who read Nietzsche extensively earlier in life, went further to decenter and reposition texts and more clarify and create deconstruction formally, but he left us ultimately with denial of the creative individual, arguing that through every pen flows only the thoughts of the entire social mélange. Form and its analysis was really all that were left. Content was dead or neutralized. Texts and their interpretation was life because we cannot think without language. He of course had to back off these positions a bit, to allow for his own unique insight. Deconstruction is a heady tool, but without sensible guidance regarding its uses and more importantly, a realization that there is a language free understanding of what is real buried in our subconscious minds removed from texts -- a point too rarely recognized -- it creates more problems than not.

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  2. You ask how would we access/discuss/share this extra-linguistic reality? I respond:
    We can't, without putting it in language, with all its problems, but all new and original thoughts, language free, are born in out subconscious. It happens to all of us. Very little new comes to us from conscious inductive or deductive reasoning. Ideas, just appear -- pop into our brains from our subconscious, typically centering on matters we have been working on consciously. At the instance of their birth in our conscious minds they are language free.

    Second topic. Content can kill, to be sure, typically by boring us to death with repetition and dirge. But moving to the possible ethicalities of form resurrects all of the Nietzscheian qualms with ethics which too few few really understand. The optimal or how to get there for balancing form and content presently escapes me.

    The problem is language is linear and serial whereas pure thought is an instantaneous and mostly complete gestalt. What is truly tedious then becomes stringing words together in language to describe for the sake of communication with elegance, precision and clarity only to have the effort reduced to rubble by deconstruction.

    Just some thoughts in passing. (I was a lit minor [math/econ double major] in college with full access to graduate level only classes in all areas, but the effort left me with zero electives and much to digest. I am still working on it.)

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  3. Like Derrida, Nietzsche was buried in and a master of Greek thought as well.

    Hint: the language free knowledge of what is right or wrong and good and bad is buried in each of us intuitively in our subconscious. It is common to us all and negates or supersedes all conscious reasoning and understanding. It derives from the Stoics and their underpinnings and is the core and central realization of the Nietzscheian system, in my view. Remember Piage's The Moral Judgment of the Child? It is all built into each of us, and, going a step further, using Seth, each of our subconsciouses is linked to each other and all consciouses at all levels in the universe. All comes from within. Heady stuff, me thinks.

    By the by, the originals of all the Seth materials are at Yale which had the good sense to gather and take them, notwithstanding their bizarre origins. At one point, copies of them were the most checked out materials of the University's library system.

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  4. Thanks so much, Kimball, for your lovely comments.

    1. The fact that discussing ethics resurrects qualms, by Nietzsche (I saw a great panel at APA last year about anti-morality, Bernard Williams etc..) does not for me invalidate or undermine the discussion of ethics in literature, or its very possibility to be a Kantian /transcendentalist about it.

    2. I would agree essentially about the language as linear comment and thought as instantaneous. In Paradise Lost, Milton discussed the intuitive/discursive in relation to angels.. who think in the former manner, in contrast to mere mortals...

    3. Some deconstructive criticism--a fair amount--may be in destructive in the way that you suggest, "reducing to a rubble," and that of course was the basis for the mainstream literary culture's horror at, and indictiment, of this school of thought. The problem is that those people had ZERO understanding of the philosophical roots of deconstruction and people in Nietzsche scholarship even made this error, in attacking Paul de Man's readings of Nietzsche.

    Randall Havas is an extremely h andsome Cavell student, PhD, around the time of Korsgaard at Harv ard, junior faculty at Yale in the 90s...He's full professor at Willamette now... He defended some of this lit crit work on Nietzsche in his MARVELOUS book--if you have any interest in Nietzsche, who is of course a great favorite in lit crit circles because he blurs the boundaries betweent philosophy and lit and writers philosophy in a "literary style" (itself a big issue--what is a literary style? what is style? what is it to write philosophy AS literature--Arthur Danto has a piece on this very issue in Literature and the Question of Philosophy, ed Altieri and Cascardi, 197=87).

    I do not know Piage well at all. I would love to see them at Yale next trip.

    :)

    V

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  5. My take on Nietzsche is that his critique of ethics reached to and beyond the Kantian /transcendentalist perspectives, excepting only the categorical imperative which of course reaches back and has under pinnings in natural law.

    Don't mistake my take on deconstruction. While it can be frustrating, it is also highly informative about texts and authors. If more than just rubble is left, as is often the case, particularly for period pieces or where other excuses can be made, which is usually the case, the author may still be read pleasurably, enjoyably and usefully. Nietzsche would surely have understood that.

    Piaget's The Moral Judgment of the Child I read to stand for the proposition that moral and ethical judgments are built into us like preternatural knowledge because Piaget observed small children interactions evidenced a moral judgment too developed and nuanced to have been crafted since birth. This squares nicely with Nietzsche's views. The mess of ethics he critiques is what we make of such matters trying to think about them consciously.

    I spend more time thinking than reading, so I need some guidance here. Please refer me to two books you think I could read usefully and profitably, given where I am and my understood oddities -- hopefully but not necessarily available on Kindle. (I have amassed a collection now of 32,560 books now for that system. I should have the lifespan left to read them all.)

    I take it you think this discussion all too much for Facebook. I can understand that, but don't agree. I try anything there, except for mathematical equations, and struggle hard to simplify and make myself understandable and intelligible. Milton Friedman once told me privately that unless you can do that effectively with any idea, no matter how complex, you don't know your subject as well as you think you do. Of course he was a content only man, as most economists are, although extremely interesting nonetheless.

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