Wednesday, 22 February 2012

Techno Archaeology - the prehistory of a moment that never quite was

Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose garden.
It is not hard to picture the event. The time is just after dawn and the sun is rising behind the Californian mountains although the chilly launch field is still crepuscular. The assembled crowd gawk and gasp in wonder as out of the brightly lit inwards of a staggeringly immense hangar - one of the biggest structures on earth - slowly emerges a vast, glistening, futuristic finned shape pulled along by the mobile launch tower. The future has arrived. The date is sometime in early April 1933.

Hangar 1 now squats forlorn and desolate at the edge of Moffett Field, a sinister shape vaguely redolent of a double headed phallus or, perhaps more accurately, a wounded triceratops.  Its fate uncertain, its cladding partly removed as the building bleeds toxic waste into the Bay through a gash in its side, the structure bears mute testament to a short-lived moment in American history.  It was built in the 1930s to house USS Macon, a huge airship (a mere 20 feet shorter than the ill-fated Hindenburg) that was in service for less than two years before crashing ignobly into the sea near Monterey taking with it dreams of a lighter than air US Navy and floating aircraft carriers.

Looking at the picture of USS Macon's awe inspiring fuselage floating within the dramatically illuminated bowels of Hangar One and imagining the launch, those of a certain age are, perhaps, reminded of Richard Strauss's, Also sprach Zarathustra. Strauss's tone poem was made famous for its part in the soundtrack of Stanley Kubrick's  2001 A Space Odyssey (1968).  A year later, the piece rose to even greater prominence as the spine-tingling anthem of the Apollo 11 and man’s first landing on the moon.  This conflation of the space era and the zeppelin age is not entirely inappropriate given that the area now belongs to NASA – it is part of the Ames Research Centre.

Within the shadows of Hangar 1 is a disused McDonald's that incongruously serves as testament to this other truncated moment in time. Where diners once sat, an underfunded team of NASA scientists, engineers and student interns from San Jose University struggle with 'ancient' Ampex FR-900 drives and reconstructed demodulators to recover and digitise images of the Moon taken by lunar orbiters during the early space program.  To the layman, the process seems as technically challenging as the process by which the images were acquired in the first place. The project is a prime example of a field known as techno-archaeology.

McMoon, or to use its official title, The Lunar Orbiter Image Recovery Project, is overshadowed in more ways than one by Hangar One. The Space Program offered us so much yet went away so quickly. For one instant in time the future seemed to have arrived and we were all about to take giant leaps; we had lift off, the Moon was conquered and Mars was surely a mere step away. We didn't really know what it all meant, but portentous things seemed afoot and star children might well be involved.  Now all seems as stale as the fat in the disused burger fryers of the re-purposed McDonald's.  Meanwhile the remains of USS Macon welter in the sea off Big Sur.

To refer to yet  another truncated dream of a bright glorious future, Hardy’s reflections on the end of the Titanic insist on intruding:

Dim moon-eyed fishes near
Gaze at the gilded gear
And query: "What does this vaingloriousness down here?"  

The day we visited the base there was another poignant reminder of the end of the space age, the demise of NASA and the diminishment of our hubristic dreams. On arriving, we noticed the sound of a countdown eerily echoing and reverberating through the stripped girders and ribs of the long dead, long empty hangar. Tracing the source of this, we eventually discovered not a Saturn 5 throbbing its way into the atmosphere but a group of schoolchildren and their parents cheerfully launching homemade model rockets into the air from NASA’s slightly down-at-heels concrete airstrip.  These shot up about five hundred feet before fluttering gently back to Earth supported by toy parachutes.

Tuesday, 21 February 2012

A Visit to the de Young Museum, San Francisco

Visiting the de Young to see its collection of American art felt something of a duty rather than a pleasure. The on-line catalogue features Boatmen on the Missouri by George Caleb Bingham and this led to a sense of foreboding. I anticipated endless depictions of worthy pioneers with noble mien, humourless faces and improbably spotless linen. ‘One would have to have a heart of stone to read the death of Little Nell without dissolving into tears of .... laughter', wrote Oscar Wilde. As a somewhat cynical European, one has a similar contrarian reaction to pioneering ramrod-backed American worthiness. To see Gregory Peck playing Abraham Lincoln evokes a contrarian response. One simply wants to kick the dear fellow up his highly dignified posterior.

In the event, sour faced cynicism was dispelled even before entering the museum. The scene outside was uplifting and joyful. The neat lines of stumpy pollarded trees and palms, the sanded court and cluster of friendly commercial artists selling their paintings round the fountain all brought to mind Paris. But then the French capital does not enjoy virtually year-round Californian sun and the works on sale here were of a far higher order than the mass produced depictions of Sacré-Cœur one encounters in Montmartre.

The copper clad structure of the museum is pretty standard for a modern gallery and is not desperately exciting; although the twisting 144 foot tall tower adds some visual interest. It is bland and as such harmonizes well with the surrounding Golden Gate Park. Once the copper has oxidized it should attain greater anonymity. On the whole I prefer the exterior of the de Young to that of the nearby Legion of Honor, the latter reminding me not a little of a mausoleum.

Inside, the de Young is beautiful, well lit and airy. It feels immensely spacious and the exhibits have a lot of room to breathe – sometimes too much. One is first confronted with an almost hallucinogenic mural by Gerhard Richter, Strontium (2005). Measuring some 30 square feet, it calls to mind an op art work by Bridget Riley, except it is far larger than anything Riley produced and is based on a photograph of strontium titanate. The notes on the wall are silly, but marginally less so than the typical absurdly pretentious twaddle provided by way of ‘explanation’ at Tate Modern in London:

Strontium reflects Richter’s interest in the dialectic of opposites and his longstanding artistic and philosophical investigation into the relation between the window and the mirror of representation. Using his signature blurring of images, Richter manipulates existing photographs of strontium titanate and thereby underscores the impermanence of these atomic structures. By organizing the photographs into a monumentally scaled mural, he calls attention to the aggregate experience of the discrete yet undetectable instants that make up our experience of reality.

Well, at least it isn’t described as “profound investigation of the nature of reality itself”. Dialectic of opposites or not, the piece is imposing and more than moderately interesting.

The museum is certainly not at all parochial in feel. After Richter’s mural, we managed to drag our attention sufficiently away from contemplating Strontium's 'undetectable instants' to take in an exhibition of the late Stephen De Staebler’s sculptures. Calling to mind amongst other things, Pharaonic art and the work of Alberto Giacometti, the pieces transcend their place of origin and are far more than merely examples of the California Clay Movement. Standing Woman and Standing Man, for example, evokes the inhumanly vast statues of Ramesses II at Abu Simbel, except that the subject is the all-too-human and the scale far more congenial.

While the exhibition of works by De Staebler’s certainly merited the space accorded it, that of Ralph Eugene Meatyard’s silver prints probably didn’t.  Once one had admired the technique, tedium set in quite quickly.  There are only so many pictures of grotesquely masked figures one can take.  True, there is no compulsion to look at all of them, but by giving so much space to such stuff is tantamount to an endorsement by the museum.

Other works on the first floor were more interesting.  We especially liked Cornelia Parker’s Anti Mass (2005) – an installation in which carbonized fragments of an African American Baptist church are suspended to form a cube. This is a powerful piece and, for once, the explanation was not too daft.  It is not quite as dramatic as Parker’s Cold, Dark Matter: An Exploded View (1991) but slightly more moving given the provenance of its materials (the church was destroyed in a racially-motivated arson attack).

In the same room the collection of mirrored works by Josiah McElheny are pretty enough; however, they are a tad less satisfactory than the far larger reflective sculptures of Anish Kapoor if only because of the scale.

We disagreed slightly over Al Farrow’s The Spine and Tooth of Santo Guerro (2007).  This is a scale model of a European cathedral cum reliquary constructed from decommissioned gun parts and featuring a human spine in the nave.  Whilst admiring the craftsmanship, I felt the thing to be gimmicky and a little facile. Christianity may have been responsible for much war and bloodshed in previous eras, but it would be hard to blame it for the horrors of the mechanized killing of the last century.  

We were so captivated by the first floor that we gave ourselves insufficient time for the main purpose of our visit and had to make a whistle-stop tour of the American Art Department.  There were indeed pictures that justified my forebodings.  Thomas Hovenden’s Last Moments of John Brown (1882-4) is well composed and technically accomplished but of a piece with, say, George W. Joy's General Gordon's Last Stand in its heroic worthiness and gushing sentimentality.  

One painting we found particularly pleasing and not a little surprising was Albert Bierstadt’s Roman Fish Market. Arch of Octavius (1858).  Bierstadt is normally associated with highly romantic, Turner-like depictions of America’s majestic scenery.  This work is different.  A genre painting, it depicts a naïve American couple exploring ancient Rome with the assistance of a bright red copy of Murray's Handbook of Rome and Its Environs while completely oblivious of the squalor of modern Roman life going on around them.  There is a gentle satirical humour in the work reminiscent of Henry James that I had not expected.

Towards the end of our visit, an extraordinarily enthusiastic guard insisted that we visit the tower to take in the view, which was indeed more than moderately ‘awesome’, to use a word one hears quite a lot in this neck of the woods.   We ended with a meal in the museum’s excellent albeit not inexpensive restaurant.  Having had my expectations regarding American earnestness somewhat confounded by Bierstadt’s painting, I was delighted to notice that a number of fellow diners were completely disregarding the smoking ban and puffing away in the Barbro Osher Sculpture Garden.   Only as we were leaving did I notice they were speaking French.

Friday, 17 February 2012

US Healthcare; a Panegyric

After experiencing the incredible efficiency and overwhelming niceness of those delivering healthcare in Los Altos, it is really hard to be all that cynical, try as I might. The warmth feels genuine and not in the least ersatz. The charming doctor who attended me was highly intelligent, unhurried and seemed to enjoy our conversation. She was also refreshingly frank. After listing the battery of routine tests to which I was to be subjected and carefully explaining the reasons for each, she merely smiled without demure when I ventured to suggest that one reason I was to endure the dubious delights of a colonoscopy was to avoid litigation should something potentially malignant be overlooked;in other words, it was either my ‘ass’ or hers. She told me that over half of US doctors face legal action at some point in their careers.

The phlebotomist was also remarkably affable and my encounter with him counted as one of the high points of my visit. He told me that I'd experience a slight pinch and indeed that was all I felt. Used to the cheerful savagery of the British health service I was expecting agony; this was smooth and virtually painless. I was so disarmed by all this pleasantness that when my urine sample vanished into the spotlessly clean turntable in the corner of the restroom, I was just able to resist the urge to batter the wall and howl hysterically "Give it back ... it is mine ... all mine".

Later in the day I was amazed to find an email telling me my results were available at my private account at the hospital website. They were all there supported by little pop- up boxes explaining the significance of the more recondite terms.

One could point out that in financial terms US health is highly inefficient and that, despite the efforts of President Obama, a large segment of the American population is without access to primary healthcare. Doubtless too I was privileged to be treated in a vastly luxurious clinic in the Silicon Valley; I am sure I would be a mite less enthusiastic were I to visit one on the other side of the Bay. However, grumbling would be unchivalrous, so I won't.

Wednesday, 8 February 2012

The Junk Shop of the Soul: Spirituality in Silicon Valley

We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw.

The body beautiful figures highly in this part of California. When the locals are not munching their 'organic' fruit and vegetables bought from vast supermarkets specialising in the bloody stuff, incessantly playing with their smart phones or writing line after line of computer code, they are biking, hiking, trekking, climbing, skiing, running and otherwise torturing themselves as a way of  fending off age and the only end of age, that last exit in a fire chariot of pain.  Given that we are in the heart of the Silicon Valley and Stanford University is just up the road, not to mention the close proximity of Google, Apple and Oracle - actual places rather than ontologically less-than-points in cyberspace - one would suppose that the minds round here are pretty robust too. There must be more sheer intellectual horsepower in Los Altos and its environs than practically anywhere else in the world and it might be imagined it would be a centre of down-to-earth rationality. But there are certain anomalies coupled with a feeling of desperate yearning and rootlessness.  This is, after all, a world whose economy is built on what is essentially modified sand.

The people I have met and the conversations I have held since arriving here gave me my first indications that the Bay Area is not quite as I expected. First, there was a charming and apparently sane computer engineer who revealed that he had recently visited England to investigate crop circles and South America to get to grips with ancient tribal wisdom: then there are my morning chats with a fellow smoker, something of a rarity in these dreadfully health conscious parts. He is a delightful and seemingly level-headed material scientist but tells me he has just found God (I hadn't realised he was missing) and that his life has been changed through the Church of the Living River or Vivacious Puddle or something along those lines. Then there are the Meetup groups. Aside from the expected clubs who gather to 'network' and enthuse annoyingly about IT related topics, Internet marketing or startup strategies, there are a host of others devoted to shamanism, the divine female, out-of-body experiences, the occult, mysticism and the like.

Some of the shops are pretty strange too.  While the streets are not exactly lined with them, palmists and tarot readers are to be found at practically every corner.  In the heart of Los Altos and nearby Mountain View there are stores where one can attempt to give meaning to one's life by buying dream catchers, prayer beads, statues of Hindu gods or books of eternal wisdom by somewhat obscure but, according to the blurb, massively enlightened gurus. The one thing missing is a spiritual cocktail shaker.  The Mountain View store boasts a shrine complete with a miniature waterfall and features a box for posting notes so that the staff can pray for you.  There is no charge for this service.

It sometimes seems that I have travelled some five thousand miles from my old home in Wessex only to find that I have arrived in Glastonbury, the epicentre of New Age spirituality in SW England.   This impression is undermined by the chatter in coffee shops.  In Dorset these are frequented by ladies of a certain age talking about their knees; here they are haunted by geeks discussing aggregated indexes.  It is all extremely curious.  

The Church of Self-Actualization


On the way to Palo Alto along El Camino Real, one encounters The Church of Self-Actualization. It seems to be a bizarre amalgam of Hinduism & Christianity - much of the iconography & rites being derived from the more picturesque bits of Roman Catholicism; However, it is almost as though the body of one has been crudely eviscerated and the innards of the other shoved inside.  For example the Stations of the Cross are replaced by universal religious symbols - the Cross, the Star of David, sacred words in Arabic (well, one assumes this, but they might as well be trademarks for motorcycle companies).  In place of Holy Communion, the congregation stand in line to have pretty tea-lights waved over them as they kneel by the altar rail.  The somewhat chipper 'hymn' in the background adds to the general incongruity:

Aum Christ Aum
Aum Christ Aum


Just as in a normal church, a collection is held.  The other congregants fill the plate with high denomination notes and large cheques - it is surprising that they don't seem to have a credit card reader - and I surreptitiously chuck in a couple of coins as it strikes me that in the realm of Maya, or the unreal, there is surely little difference between 50 Cents and 5,000 Dollars. I receive a somewhat disapproving look from my neighbour.

The service is run by a carefully constructed charming couple clad in robes of an overwhelmingly tasteful matching egg-shell blue. She stands in front of a cross composed of saccharine sweet sentimentalised depictions of Christ and various gurus while delivering homely anecdotes involving camper vans, peanut butter sandwiches and her husband's lousy driving. The congregation laughs affectionately and is rewarded with a sheepish grin and a flash of the husband's improbably white teeth. The peanut butter incident then segues into a sermon on the importance of not passing on misery to one's fellows.  There is some common sense in what is said, but this is undercut by the context. Oddly juxtaposed readings follow from the New Testament and the Bhagavad Gita.

The service over, I buttonhole the pastor and ask about his church's blend of syncretism.  After death will we merge into one universal whole or will we find ourselves standing before our maker? Less than disposed to discuss such matters, he cites his wife's peanut butter story and refers me to the church's philosopher in residence who glibly fobs me off with a Buddhist anecdote about not enquiring into the nature of the arrow but simply addressing one's mind to the urgent  task of extracting it. This seems somewhat unsatisfactory, but perhaps I am being too demanding.

We socialise with the congregants over organic brownies and mugs of herbal tea.  None of them seem especially barmy; indeed, they all appear well educated and most are programmers. When we ask what on earth they are doing there, the response is invariably that it is a good place to meet people and the other parishioners are 'awesome'.

The next installment: out of body/mind experiences

The Junk Shop of the Soul: Spirituality in Silicon Valley



We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw.

The body beautiful figures highly in this part of California. When the locals are not munching their 'organic' fruit and vegetables bought from vast supermarkets specialising in the stuff, incessantly playing with their smart phones or writing line after line of computer code, they are biking, hiking, trekking, climbing, skiing, running and otherwise torturing themselves as a way of  fending off age and the only end of age, that last exit in a fire chariot of pain.  Given that we are in the heart of the Silicon Valley and Stanford University is just up the road, not to mention the close proximity of Google, Apple and Oracle, one would suppose that the minds round here are pretty robust too. There must be more sheer intellectual horsepower in Los Altos and its environs than practically anywhere else in the world and it might be imagined it would be a centre of down-to-earth rationality. But there are certain anomalies coupled with a feeling of desperate yearning and rootlessness.  This is, after all, a world whose economy is built on what is essential modified sand.

The people I have met and the conversations I have held since arriving here gave me my first indications that the Bay Area is not quite as I expected. First, there was a charming and apparently sane computer engineer who revealed that he had recently visited England to investigate crop circles and South America to get to grips with ancient tribal wisdom: then there are my morning chats with a fellow smoker, something of a rarity in these dreadfully health conscious parts. He is a delightful and seemingly level-headed material scientist but tells me he has just found god (I hadn't realised he was missing) and that his life has been changed through through the Church of the Living River or Vivacious Puddle or something along those lines. Then there are the Meetup groups. Aside from the expected clubs who gather to 'network' and chat with near maniacal enthusiasm about IT related topics, Internet marketing or startup strategies, there are a host of others devoted to shamanism, the divine female, out-of-body experiences, the occult, mysticism and the like.

Some of the shops are pretty strange too.  While the streets are not exactly lined with them, palmists and tarot readers are to be found at practically every corner.  In the heart of Los Altos and nearby Mountain View there are stores where one can attempt to give meaning to one's life by buying dream catchers, prayer beads, statues of Hindu gods or books of eternal wisdom by somewhat obscure but, according to the blurb, massively enlightened gurus. The one thing missing is a spiritual cocktail shaker.  The Mountain View store boasts a shrine complete with a miniature waterfall and features a box for posting notes so that the staff can pray for you.  There is no charge for this service.

It sometimes seems that I have travelled some five thousand miles from my old home in Wessex only to find that I have arrived in Glastonbury, the epicentre of New Age spirituality in SW England.   This impression is undermined by the chatter in coffee shops.  In Dorset these are frequented by ladies of a certain age talking about their knees; here they are haunted by geeks discussing aggregated indexes.  It is all extremely curious.  

The Church of Self-Actualization

On the way to Palo Alto along El Camino Real, one encounters The Church of Self-Actualization. It seems to be a bizarre amalgam of Hinduism & Christianity - much of the iconography & rites being derived from Roman Catholicism.  However, it is almost as though though the body of one has been crudely eviscerated and the innards of the other shoved inside.  For example the Stations of the Cross are replaced by universal religious symbols - the Cross, the Star of David, sacred words in Arabic (well, one assumes this, but they might as well be trademarks for motorcycle companies).  In place of Holy Communion, the congregation stand in line to have pretty tea-lights waved over them as they kneel by the altar rail.  The somewhat chipper 'hymn' in the background adds to the general incongruity:

Aum Christ Aum
Aum Christ Aum

Just as in a normal church, a collection is held.  The other congregants fill the plate with high denomination notes and large cheques - it is surprising that they don't seem to have a credit card reader - and I surreptitiously chuck in a couple of coins as it strikes me that in the realm of Maya, or the unreal, there is surely little difference between 50 Cents and 5,000 Dollars. I receive a somewhat disapproving look from my neighbour.

The service is run by a carefully constructed charming couple clad in robes of an overwhelmingly tasteful matching egg-shell blue. She stands in front of a cross composed of saccharine sweet sentimentalised depictions of Christ and various gurus while delivering homely anecdotes involving camper vans, peanut butter sandwiches and her husband's lousy driving. The congregation laughs affectionately and is rewarded with a sheepish grin and a flash of the husband's improbably white teeth. The peanut butter incident then segues into a sermon on the importance of not passing on misery to one's fellows.  There is some common sense in what is said, but this is undercut by the context. Oddly juxtaposed readings follow from the New Testament and the Bhagavad Gita.

After the service I buttonhole the pastor and ask about his church's blend of syncretism.  After death will we merge into one universal whole or will we find ourselves standing before our maker? Are we reborn? Less than disposed to discuss such matters, he cites his wife's peanut butter story and refers me to the church's philosopher in residence who glibly fobs me off with a Buddhist anecdote about not enquiring into the nature of the arrow but simply addressing one's mind to the urgent  task of extracting it. This seems somewhat unsatisfactory, but perhaps I am being too demanding.

We socialise with the congregants over organic brownies and mugs of herbal tea.  None of them seem especially barmy; indeed, they all appear well educated and most are programmers. When we ask what on earth they are doing there, the response is invariably that it is a good place to meet people and the other parishioners are 'awesome'.

The next instalment: out of body/mind experiences