Aesthetics of Equity

In Root Shock, the first volume of my urban restoration trilogy, I proposed that the key to a just and sustainable future was an "aesthetics of equity." In such an aesthetics, we would find the signs of inequality to be unattractive. For example, we would not celebrate the beauty of something because it was gilded. Nor would we love a statue that paid homage to someone who violated our values. 

We have taken many steps in the direction of this aesthetics in recent years. One that I read about in the New Yorker -- "Britain's Idyllic Country Houses Reveal a Darker Narrative" -- was particularly shocking. It gave details of the ways in which slavery created the wealth to build fabulous mansions.  The article made the case that seeing the story behind the wealth made the oohing and aahing over its trappings a new experience. The illustration that accompanied the article said it all, juxtaposing the iconic drawing of ship packed with people to be sold into bondage with a father and son traipsing through a mansion to see its splendors.  

In a somewhat similar vein, an article by Roberta Smith in today's New York Times about the painter Chuck Close explored how we might think about his work in light of the revelations of sexual harassment. Are we to stop looking at his paintings because of those revelations?  She argues perhaps not, though we should know his story.

I have thought about this issue a lot because it was revealed that my most beloved college professor -- Dr. Herbert Aptheker -- had molested his daughter Bettina. Dr. Aptheker's work is of monumental importance, but we can't just brush aside his crimes. Had he been convicted in his lifetime, he might have gone to prison, served time, and re-entered society, as millions of people are now doing. Are we to never forgive any of them? Will we discount whatever they do because of their crimes?

This is why we need an aesthetics of equity. I do think that the question of forgiveness for crime will find a place in this philosophical endeavor. There is much to be explored. In the meantime, we can look skeptically at the houses of the rich and famous and wonder where the filthy lucre came from.  

Just as yin and yang are opposites, but always in relationship to one another, might we have an aesthetics that is non-dualistic, which sees good and evil as parts of the whole?

Coronavirus: Of battered spouses and rioters

Herbert Aptheker, the Marxist historian and author of American Negro Slave Revolts, was my professor in college and I often wrote to him in years after graduation to discuss things that were on my mind. One of these was how to name civil unrest. He always used words like "rebellion" to describe the events of the long, hot summers of the 1960s. As my studies of psychiatry progressed, I resisted such language. I thought that "riot" was a better description of the chaotic events that unfolded on the streets, as tempers boiled over and people took their feelings out on storefronts.

Because "riots," "rioters" and "rioting" are used so disparagingly, there has not been much reason to press the point but it has been rattling around in my brain for a long time. A conversation today with anthropologist Edgar Rivera Colón helped me articulate my thought that those inchoate moments are  speaking an emotional language, asking us to listen with our hearts, not our judgements. I think they convey scream, and we are meant to hear and feel all the terror and impossibility held in that scream. I am writing "scream" in italics to make it a neologism, an emotion word.  To me, the word "riot" -- defined as "public violence, disorder or tumult" -- has a core of scream that the word "uprising" does not contain. 

As a psychiatrist, that scream is the deep and essential communication and it should neither be denigrated nor prettied up. It is, I realized in the conversation with Edgar, like domestic violence, like the moment when the battered spouse picks up a rolling pin and bashes in the head of the abuser. We are supposed to hear the breaking point in the act, the straw that broke the camel's back, "no worse there is none, pitched past pitch of grief," as the poet wrote. 

If we could hear the scream, and hear in it the years of torment, we would understand that the battered spouse and the rioter are acting in self-defense. We would honor the courage of their refusal -- which I think is what Dr. Aptheker was trying to get at -- and we would see from their acts the structural violence that was and is the real danger threatening all of us.  

I worked with Hannah Cooper for two years on our book, From Enforcers to Guardians: A Public Health Approach to Ending Police Violence. I read a lot about the kinds of brutality that define policing at its worst. The key analysts of the issue, like Shaun King and Paul Butler, have helped us to see the vast and insidious system of support for this brutality, so extensive that it is nearly impervious to change, and hence the scream.  

But we know that this scream at this moment holds much more than the rage at police brutality: the path of the coronavirus has revealed the dense fabric of inequality in a manner we have never seen before, the Grim Reaper striding the paths of social stratification to take the weak, the marginalized, the exposed, while those with wealth and power tweet their derision and deny shelter to the terrified.  If this were all going to end in this tenth week of shelter-in-place we might feel some hope, but we see 40 million unemployed, jobs disappearing not to return, and mass evictions and hunger looming on the horizon.  

This particular scream has risen from the streets to reach into the hearts of all of us.  Maybe ten weeks ago our ears might have been stoppered with the certainty of the next paycheck, but not now.  Now we see, now we hear, now we are so hurt.  In this moment we both feel the scream and see the system that is hurting all of us.  I find, for myself, that it is only in drawing on spiritual resources that I can do both of these tasks.  As Chogyam Trungpa said, "Hold the sadness and pain of samsara in your heart and at the same time the power and vision of the Great Eastern Sun.  Then the warrior can make a proper cup of tea."  

Put another way, in the immortal voice of Odetta, "Another man done gone," a song which is so precise in conveying the pain it has survived decades and crossed cultures, giving us in music an understanding that defies words, yet she holds us to it, helps us face it. In the embracing power of her art, we go deep, which opens time to think.

We need time to absorb these ten weeks of revelation, to digest that we aren't going "back to normal," but to somewhere else, somewhere new. One step forward is to get on the "bus" and go the Poor People's Assembly on June 20th. RSVP now. You can come on the "bus" of 400 Years of Inequality which will board at 9:30am for the 10am rally. You have to bring your own cake, though we will provide recipes. And you have to make your own signs, though there will be lots of models. You could also organize your own "bus" with your friends and relations.  We have to be there, in the space of indignation and planning, so that we can move forward together, in a massive moral fusion coalition, towards a new future that reflects what we are FOR.