It’s a common problem for those of us who work on the web: we never seem to have the time or energy to put into our personal sites. This was certainly the case for me — I hadn’t updated the look and feel of my site since 2010 (!), it wasn’t responsive or mobile-friendly, and it no longer particularly reflected what I hope to get out of a personal site. Content-wise, I jettisoned a bunch of the sales-pitchy stuff (I’m not really looking for freelance work anymore) and have turned the focus to my blog posts, which I’ve now finally migrated from Blogger to the more flexible platform of WordPress. Design-wise… well, this cobbler’s child may finally have new shoes, but they are straight off the rack from Payless. I chose to go, for the time being, with the default “Twenty Seventeen” theme. It’s clean and gets the job done, and I knew that if I started spending time obsessing over the site’s design, I’d never get it launched. So I will go back and customize the design at some point, but for the time being I’ll have plenty of content-related cleanup to deal with (I’ve already found a few broken image links, and I’m sure there are more).
As I’ve done the last few years, I’m posting a playlist of some of my favorite songs of the year for 2017. Rather than also post the list of my top 25 albums compiled for my annual higher ed web music nerd list, the songs are listed on the playlist in the order of my ranking (so, for example, She-Devils put out my favorite album of the year, Valerie June had my second-ranked, and so on). I had intended to recuse myself from including Americayana on the list, but just couldn’t resist the lure of getting to 25 albums. I’d love to hear what you think of the selections, and hope you all have a 2018 worth singing about.
It’s been just over two weeks since Tom Petty died, and some time stuck in an airport last week finally gave me a chance to jot down my thoughts on one of my favorite songwriters. My generation has lost a lot of its musical heroes in the last few years. We’ve been through this before, of course — back in the 90s with Cobain and Staley and Buckley and Tupac and a dozen others who, to borrow the cliche from an earlier generation, burned out before they ever had the chance to fade away. In this second, most recent round of losses, some — Chris Cornell, Phife-Dawg — are our contemporaries, who managed to make it through the peak of their fame and go on to establish long careers, only to have them cut short by illness, whether mental or physical. Others — Prince, David Bowie — were like cool older siblings, or the badass aunts & uncles who showed us you could be our parents’ age but still keep surprising everyone.
Tom Petty is the first of this recent group to whom I felt a real connection. I respected Prince and Bowie as artists, but their music never really did it for me. I owned and enjoyed (and still do) Soundgarden and A Tribe Called Quest albums, but they never really felt like “mine.” Petty’s music did, though. I wasn’t a fan from childhood. Yes, a cassette of Damn the Torpedos was in the rotation along with Bob Dylan and Huey Lewis and The Highwaymen in my dad’s truck when I would go visit him out west each summer, and I remember hearing the early stuff on the classic rock station that always played on the school bus, and the new stuff on the Top 40 station that I listened to because I didn’t know any better, and I remember seeing the video for “Into the Great Wide Open” at the houses of friends who had MTV. But it wasn’t until the Greatest Hits album came out, and “Mary Jane’s Last Dance” was suddenly everywhere, that something clicked. Somehow that adolescent switch had been flipped that turns some of us from people who hear music to people who listen to music, where what had been sonic wallpaper suddenly becomes the soundtrack to our own lives.
By the time Wildflowers (still my favorite Petty album) came out, I’d discovered a whole new way of listening, like the shift from black-and-white to color in The Wizard of Oz. And heard through that filter, Petty was unique among the songwriters I heard around me. He wasn’t creating surrealist wordscapes like Dylan or his grunge-era heir apparent, Beck. He wasn’t dramatic, confessional and angsty like Eddie Vedder and Adam Duritz (two other songwriters I idolized back then, but whose output has not aged nearly as well as Petty’s). He was crafting these understated impressionist short stories of characters in a moment in time, with enough specificity to create a mise-en-scène but leaving just enough space to allow your imagination fill in the gaps. In “Time to Move On,“ a woman is “moving through the airport, she’s an honest defector, conscientious objector, now her own protector;” I swear there’s an entire novel waiting in those two lines.
Yet Petty also seemed to never take himself too seriously. A deep sense of empathy for his characters lives side-by-side with a great sense of humor— the line in “Down South” where his narrator is “gonna impress all the women, pretend I’m Samuel Clemens, wear seersucker and white linens” never fails to make me smile. And on songs like “Free Fallin’,” he was able to take two-and-a-half chords and make them simultaneously anthemic and achingly intimate, timeless and completely of the moment. He was one of the artists who made me want to write songs, and his fingerprints are all over just about every song I’ve written in the last fifteen years (there’s a particularly obvious nod to him in the “it’s good to be king” line in “A Small Sacrifice”). If I ever manage to write anything even half as good as one of his tunes, I’ll consider my little hobby a perfect success.
Most of the songs on Americayana were written and recorded in the order they appear on the album, but “Burn So Bright” is the major exception – it was the first song written for the album, and in a lot of ways laid out the framework of the whole project.
The spark of the idea that became “Burn So Bright” came more than ten years ago, while listening to a song that might as well be Holy Scripture within the country music canon: “Ring of Fire,” by Johnny Cash. I had spent some time in grad school studying a famous episode that pops up some form in nearly every version of the Ramayana: the agnipariksha, or the test of fire.
In most versions of the story, Sita, the wife of the exiled king Rama (who is usually considered to be an avatar of the god Vishnu, sent to earth to destroy the ten-headed demon Ravana) is kidnapped by Ravana and taken to his kingdom of Lanka. Rama leads an army to defeat the demons, kill Ravana, and free Sita. But then a curious thing happens: Rama tells Sita that, since she has lived in another man’s house, she has been defiled; while it was his duty to save her, she’s no longer worthy of being his wife. Sita declares that she remains entirely pure and not only never allowed Ravana to touch her, but never let her mind wander from Rama. She then (depending upon the version) either orders that a fire be built so that she may enter it to prove her purity, or is told by Rama that such is the only way he can be sure of her faithfulness. Sita enters the fire and remains untouched by the flames, proving her purity and giving Rama the justification to take her back (there are also versions in which Rama and Sita are described as planning the whole thing to happen as it did, with a shadow version of Sita created specifically to be kidnapped by Ravana, while the real Sita was spirited off for safekeeping by the fire god Agni; in these versions the fire test is simply how the real Sita is returned to our world).
With the story of the fire test bouncing around in my head, all it took was hearing the chorus of “Ring of Fire” one day to suddenly make me realize that at its core, the narrative structure of the Ramayana is basically that of a country tune: a seemingly true love destroyed by suspicion, with the murder of the “other man” thrown in to make it extra juicy. By that time I had also encountered the work of Nina Paley, who was at the time creating some fantastic Flash animations of characters from the Ramayana set to the songs of Annette Hanshaw (she would eventually bring them all together in the fantastic full-length film, Sita Sings the Blues, which you can watch or download for free).
Nina’s work helped make clear to me the potential for cross-pollination in two ostensibly very different artistic traditions. Like many versions of the story that I had read or heard, her work also highlights just how unfair and misogynist the entire notion of the fire test is (the versions where Sita is hidden by Agni that I noted above would seem to be attempts to deal with the uncomfortable idea of a supposed paragon of virtue acting like such a cruel jerk).
So, when I decided to write a country song retelling the Ramayana, I wanted to accomplish two things: to reframe the story within the idioms of country music, and to retell the story from Sita’s perspective. The first task wasn’t tough; I didn’t quite know yet why the Rama character was out on the road, but the ramblin’ exile is an established trope in the genre. The Ravana character, instead of disguising himself as a mendicant sage to kidnap Sita as in most versions of the story, becomes a door-to-door salesman of bibles and knives who just happens to be in the right(?) place at the right time. Along the way, the theme that emerged from the Sita character’s perspective was how hard, even infuriating, it must be to be married to someone who can (or thinks they can) do no wrong: “best intentions make an awful mess,” as she says in the song. Perhaps, faced with living with that kind of self-righteousness all the time, she might have actually been looking for a way out, and who could blame her? In this version, she becomes the agent of what happens to her rather than the object.
After I finished the song back in 2008 or so, I took it to my band at the time, The Lost Cartographers. Our keyboardist, Erin Fusco, gave it a compositional polish, adding in the chord changes in the pre-chorus and the outro, and together the band performed it live a number of times. Eventually we figured it didn’t quite fit with some of the other songs were doing, and I decided that someday I was going to do a Ramayana concept album that I would somehow fit “Burn So Bright” into.
While it was the first song written for the album, its recording was done in sequence, so I had already finished a good chunk of the album before I sat down to record this. Given the relatively mellow songs on either side of it I decided I wanted to keep the rocking feel of the Lost Cartographers’ version, but maybe even kick it up a notch into a kind of messy garage rock tune. The stomps and claps that provide the backbone of the percussion for the song were recorded in my dining room (I love that you can still kind of hear the glasses in our wine rack clinking together), and were recycled from a recording of “My Name Is Charles Guiteau” that I did as a promotional piece for a production of Assassins. My lovely wife provided the vocals, one of two songs on the album in which she provides the voice of our heroine.
One of the questions that I’ve gotten a lot over the last few years when it came up in conversation that I was working on a alternative country album about Hindu mythology(no, seriously, it did actually come up in conversation) was: how did you get interested in all this?
The truth is that I’ve been interested in “mythology” – which we’ll define for the sake of expediency as “shared narrative traditions concerning the heroic or divine” – since I was a small child. In first grade, when each of us had to bring a book to read to the class, I chose a child’s adaptation of the story of Demeter and Persephone. From Greek mythology, I moved on to Arthurian legend and Celtic myth, and designed my own major in Comparative Mythology at Oberlin College.
It was at Oberlin that I first found out about the story of Rama and Sita, in a class on Hindu Mythology taught by one of the greatest teachers I’ve ever had, Paula Richman. Through her classes and her books (I can’t recommend the edited volumes Many Ramayanas and Questioning Ramayanas highly enough) she made me see not only what great stories were contained in this diverse narrative tradition, but also how compelling they had been – and still are – to millions of people across thousands of years. I learned about not only the historical epic, first written down in Sanskrit between 300 BCE and 300 CE, but about how these tales still provided models for how people could and should live their lives in media as diverse as 1980s state-run Indian television and Indonesian shadow-puppetry. I learned about the ways these stories were still vibrant in everything from art-house LGBT cinema to fundamentalist politics and everything in between.
I was, in short, hooked. One of the subjects of my honors thesis was the relationship of Rama and Sita, and I went on to do a master’s degree and several years toward a Ph.D. in History of Religions at the University of Chicago Divinity School, studying (among other things) the way that tellings in different media changed the story of the Sita’s trial by fire and uses of the Rama story in anti-Muslim Hindu nationalist activism. I spent a summer in Jaipur, Rajasthan, studying Hindi. And while I never did finish that Ph.D., I also never lost my love for these characters, or for the storytellers who have brought them to life over and over in so many different forms for so many centuries. Americayana is my own humble contribution to that tradition, and over the rest of the posts in this series I’ll share some of the stories behind the songs.
Of course, if there’s anything specific you’d like to know about, leave a comment and I’ll be sure to address your question. Thanks for listening!
I’m very pleased to announce the completion of a project that I’ve been working on for more than five years now, a solo album called “Americayana.” I’ve been describing it as Willie Nelson’s Red Headed Stranger meets the Ramayana: each of the ten songs on the album reimagines part of the ancient South Asian epic in 20th-century America, using the idioms of country, blues, and early rock. I spent years studying the narrative traditions surrounding Rama and Sita, from Sanskrit texts to Bollywood retellings, so I’m excited to add my own humble contribution to this particular sea of stories.
The album is currently available to stream and purchase on Bandcamp.com, with other streaming and download services available soon, and a limited number of physical copies (CDs! How quaint!) will be available on cdbaby.com in the near future.
It’s that time again… time for the end-of-the-year mixtape. While I usually just choose my favorite tracks from the year, it felt like this disaster of a year needed to be reflected in the song choices, so you might notice a little more of a narrative embedded in this year’s selections. Here’s to a better year ahead.
I just returned from the annual conference of the Higher Education Web Professionals Association, held this year in Memphis. It was my fifth national conference for this organization in six years, with a handful of smaller regional events in Michigan scattered amongst the same timeframe, and the third conference where I’ve been involved in helping to choose presenters and keep the show running during the week.
In the course of those years, I’ve noticed that there are a few words or phrases that you tend to hear a lot over the course of HighEdWeb, and I’m not talking about acronyms, buzzwords, or terms of art. I’m talking about phrases like “I’ve found my people.” Even LeVar Burton (of Roots/Reading Rainbow and Star Trek fame), who presented a powerfully moving keynote on Wednesday, said it. But what exactly does that mean? Attendees at HighEdWeb tend to be fairly widely distributed in terms of their job functions — they are writers, programmers, videographers, designers, social media managers, marketers, and more (sometimes all at once). What brings us together, I think, are three things:
- an fascination with and curiosity about this incredibly quickly-evolving meta-medium we call “the web;”
- a commitment to higher education, despite the fact that most of us could probably be making a lot more money in the private sector;
- a belief that, if you’re going to be spending eight-plus hours a day doing it, then damn it, work should be fun.
Another word that one hears frequently at HighEdWeb, often half (but only half) jokingly is “therapy.” Many of us work in places where we are one of just a handful (if we’re lucky) of web workers, where the people around us don’t understand the strategy, resources, and sweat that are needed to go into building and maintaining a website that effectively serves the students who are our primary audience. Our work is often thought of as some sort of arcane magic, or, worse, something that pixel-pushing and button-mashing trained monkeys could do. To be surrounded by 800 other people who understand the joys and frustrations of the work we do, and to learn that every school has pretty much the same problems, can be a powerful experience, one that truly makes you feel like you are less alone in the world than you might have thought.
Particularly among the group of people who volunteer many hours of their lives toward putting together this event, those first two concepts—”finding one’s people” and “therapy”—seem to coalesce into another word that I heard a lot this year: family. It’s a family that I’m glad to have been adopted into, and one that I look forward to sharing many memories with in the years to come.
(also posted on Medium)
There is probably an entire introductory economics textbook to be written using negative examples from the higher ed web world (the sunk cost fallacy in relation to content management systems comes immediately to mind). The one that is most evident to me as I fight through my first redesign at the university level, though, is the distributed authorship model and the concept of the tragedy of the commons. I’ve written before about the problems with distributed authorship when it comes to the quality of content produced, but in this case the issue is really sheer quantity.
If you’re unfamiliar with the tragedy of the commons, it’s the idea that, given a shared resource, rational actors are incentivized to consume as much of that resource as possible, before the other actors can do so. This leads to the eventual, often permanent, depletion of the resource. So for example, farmers grazing their sheep on public land have every incentive to have their sheep consume as much grass as possible, despite the fact that this may ruin the land and eventually make it unsuitable for any grazing at all.
At first glance, the problems with the distributed authorship model may seem like exactly the opposite problem: in the distributed authorship model, our content creators are incentivized to overproduce, rather than overconsume. Our tendency on the web has long been, “when it doubt, put it up.” After all, webspace is nearly infinite, and the (perceived) cost is basically zero. As a result, we rarely think to ourselves, “Why am I putting this online? Does it serve an actual purpose for actual users?” So when faced with the question of whether or not to put something on their website, each content creator, in charge of a small territory of, say, a dozen or two pages, may rationally think, “I’m not positive that anyone actually wants, needs, or is looking for this information. But someone might need it someday, so why not?” Now multiply that decision across dozens or even hundreds of content creators — none of whom is aware of what the others are doing — contributing to an institutional web presence, and we wind up with hundreds, even thousands of pages of content that no one (including their creators) really cares about. This useless content chokes search results pages, leads users down rabbit holes of irrelevant or outdated content, and drains staff efficiency by forcing them to both maintain more and more web content *and* to deal with phone calls from confused and frustrated users who can’t complete the tasks they’ve come to the website to do.
How is this like the tragedy of the commons? If we think about it, in the distributed authorship model, content is not the finite resource — our users’ attention span is. Our users’ attention is the grass, and our content is the flock of hungry sheep. That content devours our users’ attention to the point where they throw up their hands in frustration and simply pick up the phone, or worse, give up entirely and move on. If we want to sustain this finite resource, some measure of governance must be put in place. Requiring our editors to work with a centralized strategist in the creation of any new content, rather than giving them free reign to create pages as they see fit, would be an excellent start.
Tomorrow I’ll be giving a couple of presentations at the CASE Multimedia Workshop. One will be a reprise of last year’s “Serial Effect” presentation, while the other will be a new one entitled “Press Play: Engaging Constituents Through Games.” Below are a few resources mentioned in the presentation that may help if you’re interested in adding some gamification tactics into your communications tool box.
- Richard Bartle, “Hearts, Clubs, Diamonds, Spades: Players Who Suit MUDs” http://mud.co.uk/richard/hcds.htm
- Roger Callois, Man, Play, and Games.
- Credly: https://credly.com/
- Wendy Despain, 100 Principles of Game Design. https://www.pearsonhighered.com/program/Despain-100-Principles-of-Game-Design/PGM157414.html
- Digital Badges at Penn State: http://badges.psu.edu/
- Johan Huizinga, Homo Ludens. Full text available at http://art.yale.edu/file_columns/0000/1474/homo_ludens_johan_huizinga_routledge_1949_.pdf
- Ralph Koster, “A Theory of Fun.” http://www.theoryoffun.com/theoryoffun.pdf
- Nicole Lazaro and XEODesign blog on the Four Keys to Fun: http://www.xeodesign.com/category/the-4-keys/
- Michael Stoner, editor: Social Works. http://www.mstoner.com/thought-leadership/socialworks/