The are two photos which I took last Monday.  The one with the bright blue sky, me looking up, was taken in Wigmore Street.  The one looking down, was taken from the ME Hotel Radio Rooftop Bar.

They are photos not so much of roof clutter, as of roofs, roof in all their elaborately designed glory.  But, you can spot the late twentieth century incursions:

The aesthetic impact of radio and television aerials does not seem to be much discussed in the architectural world.  It could be that it has, and I merely haven’t noticed, but I don’t think that’s it.

Here is what I think is going on inside the heads of architectural aestheticians, on this subject.  The deal we will make with you mindless philistines is: you can have your damn aerials, because we know that if you are not allowed, by us, to have your damn aerials, you will hut us down and burn us at the stake.  But, we refuse to talk about them.  We will not incorporate them into our aesthetic theories of how things look, and should look.  We will not see them.

Which is how we got from the above scenario, where everything on the roof is elaborately designed, but the first few aerials have crept into the pictures, but have not been seen by the architects and their aesethetic guides, to this:

Yet still, they don’t see it and they don’t talk about.

Really, really weird.

I’ve been pondering roof clutter for a while now, but the more I ponder it, the more weird the phenomenon is.

What this reminds me of is a distinction that my sociology teachers at Essex University all those years ago made much of, that between the sacred and the profane.  The sacred stuff here is the regular “architecture”, the walls, the windows, the roofs, the interiors, and so on.  All of that is sacred, and is accordingly obsessed over, every tiny square inch of it, every subtle colour change, just as priests obsess about every word in a prayer.

But those aerials are profane.  They don’t register.  They aren’t architecture, any more than a tracksuit worn by a impoverished member of the congregation in a church is a sacred vestment, the details of which must be argued about by bishops and theologians, or the sales pitch being done over the phone on Monday morning (by someone who had been devoutly praying on Sunday) is itself a prayer.  That sales pitch is profane.  Forget about it.  Don’t even think about it.

Those aerials, in among the sacredness of all those designed chimneys and roofs and little towers, are profane.  And hence invisible.  Aerials are designed, by aerial designers, to make sense of radio waves.  But they are not designed to be looked at.  They are a pure case of form following function.  Architects ought to love them, if they believed their prayers.  But they don’t because what is there for architects to add?  Nothing.  The job has all been done, by profane aerial designers.

Well, I don’t know.  I’m thinking as I go along here, but writing it anyway.  Which is all part of why I have this blog.  At this blog, I am allowed to be wrong.  This is a thinking allowed zone, you might say, a place where the thinking does not have to be done before the blogging begins.  This is, you might say, a profane blog.

For quite a while now, I’ve had a window open (which I would like now to shut and now I can) on these STUNNING PHOTOS OF WHAT THE WORLD LOOKS LIKE FROM THE COCKPIT, and in particular on this photo, which is number 4 of the set, of some houses outside Las Vegas:

Visuals can be misleading.  It looks like a prison, or perhaps a military encampment.  People are either being kept in, or it must be possible, as and when, to keep people out.  America, land of the free?  Certainly not.  But neither is the actual story, is it?

Here is another picture from the same set (number 7), of another scene out in the desert near Las Vegas:

Put that picture next to the first one, and perhaps you get a true handle on what is going on, in both pictures.  What is being controlled here is not people.  It’s water.  Those golf greens are there because water keeps them green.  There are even a couple of big old artificial lakes.  No water, and everything turns light brown again, and the desert takes back everything.

And the reason the houses are all in a clump like that, rather than scattered around the landscape, is surely also, at least partly, again: water.  All those houses depend on the same centralised water supply.

Two of the other pictures in this set also involve organised water.  Number 1 is an artificial wave pool, in Florida.  And the final picture involves a swimming pool, in Boston.

So, despite the appearance of the first picture, America is a free country.  But it is also a very organised country.

I particularly smile at how that golf course is in a giant ocean of sand, and in it they contrive these elongated artificial islands of green, and then within these green islands, they put smaller bits of artificial desert.  Where else would you see bits of fake desert, in a real desert?

As my talk deadline (tomorrow evening) approaches, further insights keep rearranging themselves in my brain.

Not long ago, I read Alex Singleton’s new book (he will be speaking at my home on Friday 31st of this month) about how to do P(ublic) R(elations).  (Not so long before reading that book, I read another book in which PR meant, throughout, P(hoto) R(econnaissance).  How the world keeps changing (see below).)

I don’t recall any of the facts in this book of Alex’s about how to do PR being any sort of shattering revelation.  Rather was the book a relentless drip-drip-drip of what is called “commonsense”, that is, of facts which might well be true, which would make sense if true, and which are, in the opinion of one who knows, actually true, as opposed to some other equally commonsensical notions about these or those circumstances, which, in the opinion of the same expert, are not true.  Yet Alex telling me all the things he knows about how to do PR hardly begins to turn me into a PR expert, even though I am now at least passingly acquainted with every important principle, or even fact, that he has gathered up during his PR-ing over the last few years, and furthermore now know (or think I know) where to look to reacquaint myself with all these facts.

What distinguishes Alex from me as a PR-er is that he not only has his facts right, but that he also has them, as the saying goes, “at his fingertips”.  That is, he knows how to deploy the pertinent fact at the pertinent time, again and again.  He makes connections between his facts, and knows, from experience, which fact matters at which particular moment.  He has his facts properly arranged and cross-referenced, inside his head.  He knows his way around his facts.  All I have is an ill-remembered list of facts.

Trying to “make sense” (as I now am) of digital photography is like that.  I already know everything about digital photography that I need to know, pretty much, as (I’m guessing) do you.  The problem is making sense of what I know, of putting it all together and relating this fact to that fact, in a way that is slightly interesting and surprising, yet also true.

I now find myself thinking about digital photography as part of that wider historical change known by labels like: the Information Revolution.  The Information Revolution kicked off, I would say, on May 11th 1844, when the first message between two different cities (Washington and Baltimore) was sent by electric telegraph.  It is intrinsic to digital photography that it is photography that can be communicated.

The effect of the Information Revolution has been to unleash a succession of changes in the texture of everyday life, with each successive decade being defined by whatever stage the Information Revolution happened to have arrived at at that particular passing moment.  Photography is both an example of such a change, and the means of recording and remembering and celebrating such changes.  Photography remembers things like tablets and iPhones, just as in earlier times it remembered and still remembers big mobile phones, antique microphones, dance crazes, the social structure of successive pop combos, fashions in costume and make-up, and so forth and so on.  (Photography also remembers successive iterations of the Industrial Revolution, like trains, cars, airplanes and wars.)

Photography remembers, among many other things, itself.  Digital photography remembers, among even more other things, itself.

I like this, from David Byrne:

I’m not saying that the artist doesn’t put their feelings into it, or any part of their biography, but that there’s a lot of constraints and considerations and templates that they work with – unconscious decisions or constraints put upon them that guide what they’re going to do.

Otherwise, why didn’t people in the 14th century start writing full-blown operas with giant orchestras and whatever?  These things just weren’t available to them. Our imaginations are constrained by all these other things — which is a good thing. There’s kind of a process of evolution that goes on where the creative part of you adapts to whatever circumstances are available to you. And if you decide you want to make pop songs, or whatever, there’s a format. You can push the boundaries pretty far, but it’s still a recognized thing. And if you’re going to do something at Lincoln Center, there’s a pretty prescribed set of things you are going to do. You can push that form, but kind of from inside the genre. So I guess I’m saying that a lot of creative decisions are kind of made for us, and the trick is then working creatively within those constraints.

Happy is the artist whose inner inclinations happen to fit perfectly with the artistic forms he is offered, with audiences as they are - or as he can easily make them.

And, happy is the artist whose artistic wishes are in alignment with his artistic talents.

It is constantly said that “if Mozart had been alive today” he would have done this or that, and in all cases: a lot.  But maybe he would have done nothing.  Maybe he would have turned away from music-making nowadays in disgust and contempt, or maybe just frustration that it could not be what he wanted it to be.  We can never know.

I am, as noted in the previous posting, reading Deidre McCloskey’s Bourgeois Dignity.  At the join between page 350 and page 351, I learn this:

The second sons of British aristocrats, such as Richard Howe, had long joined even the technically demanding and bourgeois navy.  They stood on the quarterdecks facing enemy fire, as aristocrats should, but their fellow offers were the sons of lawyers or of clergymen (such as Sir Frances William Austen, Admiral of the Fleet in 1863 and Jane Austen’s brother; and Sir Charles Austen, another brother and another admiral).

I did not know this, that is to say, I did not know (in particular) the bit in the brackets.  That explains a great deal about the novel Persuasion, in which the best men are navy men, and the biggest arse is an aristocrat.

Jane Austen’s books are popular because, despite the way they look on television, they are precisely not unthinking celebrations of aristocratic privilege and excellence.  Upwardly mobile traders are accorded dignity, and aristocrats who despise tradesmen for trading are in their turn despised by Jane Austen.  Yes, Mr Darcy owns half a county, and Elizabeth Bennet falls for him when she first sets eyes on his gigantic stately home.  But his aunt, Lady Catherine de Burgh, who despises Elizabeth for being related to tradespeople, is another pompous aristocratic arse (of the female sort), bested at the end by bourgeois Elizabeth Bennet.

By the way, McCloskey is a cricket fan.

Marc Sidwell, who just happens to be my next Brian’s Last Friday speaker, certainly has a way with words:

Like the space in an Elizabethan court masque that the performers left for the courtiers themselves to step forward and take part, today everyone needs to work out how to create a stage on which the constellation of divas formerly known as the audience will strike their own pose.

That’s to be found under this headline:

The Long View: Bob Dylan and the selfie: The world’s now a stage and we’re all performing

And under this photo:

Are yes, selfies.  Says Sidwell, re this new word:

Even as I cling to my old-fashioned desire to take photographs of the things that I see, “selfie” – the new nickname for a photographic self-portrait – has been declared Oxford Dictionaries’ word of the year, following a 17,000 per cent increase in usage year-on-year.

I have been long been studying this phenomenon.  We may not have had the word “selfie” in 2007, but there were already many, many people doing selfies:

That being one of my all time favourites from my selfies archive.

LATER: Incoming from Michael Jennings:

Taken, says Michael, on a ferry between Greece and Albania in July.

Anton Howes spoke earlier this evening to Libertarian Home, about what made the Industrial Revolution get started.  I took this photo of Howes, as he relaxed afterwards:

Howes really is a class act, as I already knew from when he addressed my Brian’s Last Friday, in July.  What he has to say about the Industrial Revolution is already fascinating, and full of fascinating detail.  When he has done all his research, then this talk will turn into something very formidable.

Meanwhile, a way to understand where Howes is coming from, and what kind of thesis he is exploring the further biographical and other detail of, is to read a book called Bourgeois Dignity, by Deirdre McCloskey.  Howes recommended this book at the talk he gave in July.  I bought a copy and am reading it now.

McCloskey’s basic thesis is that the thing that made the difference was ideas.  The Industrial Revolution was not merely a bunch of people responding to economic incentives.  It was people doing something they had come to believe in, surrounded by other people who also got the point, enough to let them get on with it.  The Industrial Revolution was an ideology, brought to life by a core community of industrial inventors and creators, and sufficiently bought into by the wider society for those creators not to be suppressed.

The Industrial Revolution had plenty of chances to happen far earlier, in such places as China and Imperial Rome.  That it did not happen earlier in such places is because, although the material conditions seemed to be all present and correct, they just weren’t thinking the right way to make the breakthrough.  So McCloskey says, anyway.

As to what Howes said, well, the good news is that, unlike the talk he gave at my place, tonight’s talk was recorded on video by Simon Gibbs, and will accordingly materialise at Libertarian Home, by and by.

Here.

So, could this also work for cats?

Scroll scroll:

And for all the cat lovers out there, don’t accuse Polimeno of being biased toward pooches. Finding Kitty is in the works.

A lot of the cat stuff I stick up here on Fridays is things I find by googling for “cat” news.  But this I learned about by getting regular google emails that come to me about face recognition.

Face recognition software is, I predict (as do many others I’m sure), going to have all kinds of weird unintended consequences.  This is only the start of it.

For instance, scientists: Which animals have faces that face recognition software can distinguish between, and which not?  What does those answers mean?

What about face recognition errors, joining you up with relatives or long lost twins you never knew you had?

What will face recognition do to the lookalike trade?  “How much like Brad Pitt do I look?  Face recognition couldn’t tell the difference, that’s how much!”

Will face recognition answer the question: Which celebrity do I most look like?

Any more stuff like that that anyone can think of?