Cultivating Babel: Disinformation and Dissent in South Africa

There is no calculus for injustice, no measure for atrocity. In the Gulag Archipelago starving prisoners have been known to cut off pieces of their own flesh simply to taste a bit of red meat. Idi Amin required some of the condemned to perform sexual acts of his own devising before they were pounded to death by cheerfully wielded sledgehammers. In Uruguay there are professional torture centers, not unlike clinics in appearance and administration, to which prisoners of conscience are taken on a bureaucratically constant schedule to have their neurological systems meticulously ravaged. The list can go on and on, with greater or lesser vividness, until long after our sensibilities are numbed.

Most acts of savagery, like the structure of the atom or the size of the universe, surpass our imaginative grasp. The worst victims shrivel our capacity for sympathy, since they have lost the last shred of dignity necessary to evoke the remnant of hope for realistic remedy.

It is for this reason that we Americans, with our history of slavery and racism, so readily recognize and facilely revile the apartheid system of the Republic of South Africa. It presents a familiar scale of misery and a nostalgic form of injustice. True, black men have been beaten to death slowly or killed instantly for no offense beyond their color. But most of us have no realistic comprehension of what it must be like to be beaten to death or even to observe such a process.

Social discrimination and economic exploitation we know.

II

You are at a posh bar in Johannesburg, "Jo'burg," the largest city in South Africa and the one to which the largest black city in Africa, Soweto, is subserviently appended. It is the commercial center of the country, spiked with high-rise hotels and office buildings, wrapped round with expressways, and plagued by downtown parking problems. You are alone, attended by a white bartender in crisp red and gold. Behind you at a cocktail table are four young business men, slightly tipsy, bantering boyishly in Afrikaans. Two tables away there is a solitary black man, tweed jacket and trim beard, nursing a tall beer with a paperback book opened before him. Casually, one of the mustachioed businessmen tosses a peanut on the black's table; it bounces insolently to the side of the hand holding the paperback, black wrist in white cuff. There is no reaction. The whites' loud talk is abruptly hushed, punctuated by muffled snorts of derision. Soon, another peanut hits the table, another hits the book, a fourth plops menacingly on the on the padded shoulder of the tweed jacket. The barman studiously polishes glasses. You are transfixed, uncertainly alarmed, angry, a bit anxious. After three or four eternal minutes, the white men return to their conversation and the black man perdures in his impassive posture.

What has happened is against the law.

If you had insisted on complaining and the white men persisted in their little prank, the police may well have arrived, embarrassed at your presence, avuncularly annoyed with the young men, scrupulously correct with the black man, probably a visitor but possibly a native South African businessman himself (South Africa does have the largest black middle class in Africa). Boys will be boys. Best ignore the whole thing. The black man may have some trouble later; be disinvited for his own good from this bar. You suddenly find your voice and make some overly loud banal remark to the barman who agrees with hysterical bonhomie. Law and order have been restored.

The Law. The law is the key to our perpetually selective outrage at South African apartheid. White South Africans, even during the recent years of increasing township violence and repressive emergency measure, present themselves to the world as the embattled custodians of civil order in a continent notorious for whimsical massacres. As this is written, far more Africans have died of starvation in Chad and Ethiopia because of deliberate government policies, than have died in all the impoverished South African homelands put together. Yet racism is enshrined in their legal system, however many decent people try to circumvent it; just as racism is against our law, however many Americans practice it.

The Law. South Africa is a police state and was so long before recent states of emergency were declared; a Poland with palm trees. You are lucky if the police formally arrest you, for then you must be charged. In that case, you can get a lawyer and perhaps be released on bail pending trial. But any policeman of senior rank (in the State of Emergency, any policeman or soldier) may "detain" you: throw you in jail for ninety days without charges, then renew the detention for another ninety days, then for another.

Why have they come for you? You may never know. Perhaps you are suspected of being a terrorist, which is so broadly defined in the Terrorism Act that anyone who "embarrasses" the government can be legally considered a terrorist. Perhaps you are just a suspicious character, or a valuable witness to something you know nothing about. Your white skin is no protection here. Although all the laws are differentially enforced, the security laws do not observe apartheid.

Knowing this, you are amazed at the rarity of uniformed policemen. Johannesburg is a cosmopolitan center, yet one can arrive at Jan Smuts Airport, take a cab the many miles through the suburbs to the business center, and the only uniforms observed will have been on customs officials, bus drivers, doormen, and bellboys. Curiously, this visible absence creates the apprehension that there are even more policemen, in mufti, than the government could possibly muster. Doubt about real identities is a national state of mind.

You are digging into scrambled eggs and bacon at high noon on a well-windowed connecting structure between two bustling department stores in the main shopping center of downtown Jo'burg, not far from the railroad station. It is thronged with blacks, a few white faces in the milling crowds. Your white companion points to a traffic light just below. A few weeks ago, you are informed, he was robbed at the height of the rush hour right there, a knife to his white throat from behind, while another black robber went through his pockets deftly. Eight stitches took care of the farewell slash across the chest. Passersby minded their own business. Police? None about in uniform, as usual, and undercover men on more important security detail, would not reveal themselves for such a trivial cause. They might have come forward if the white man had been foolish enough to pursue his attackers into the railway station, packed with bustling blacks hurrying to get home before the witching hour when special passes would be required for staying in the white center of Jo'burg. The white man might be stopped from running into a black area, for his own good. It might be against the law.

You are standing on a hill overlooking a Scarsdalish inner suburb of Jo'burg. Your companion this time is a white executive, known as a liberal who pays blacks and whites alike for equal work. He is a patriot, too, proud of his country's material accomplishments, pleased with the recent relaxations of petty apartheid, the Jim-Crow segregating of public facilities. Making a broad proprietal gesture over the scene of tree-shaded lanes and discreet estate fences, bourgeois comfort wrested from the unforgiving red earth of Africa, he smiles confidently. You mention freedom. (At that time and place, no state of emergency had been declared.)

"Ah, yes," he admits, "the two of us could be standing here on this balmy winter day and a car could pull up and we could be hustled off, perhaps never to be heard of again. But it would be most unlikely. The police are not mad dogs; they would need a pretty convincing argument to detain us."

"Or," you suggest. "a plausible anonymous accusation."

He makes a gesture of exasperation at this naively pious visitor.

"Yes, yes, but, well, we are under siege from all over the world. The entire continent has vowed to bring us down. The Soviets consider us the key to the entire southern tier. And what about your CIA and FBI? Don't you think they keep tabs on subversives? In any event, the detention laws are perfectly legal - and necessary."

You recall that the SABC, the South African Broadcasting Corporation, the exclusive state monopoly for radio and television, had the night before run an American Defense Department film version of their latest report on "Soviet Military Power," with Secretary Casper Wineberger issuing dire warnings as animated hammer-and-sickle emblems marched menacingly down the coast of Africa. There was little possibility, within this closed system, for the South African executive to see a broadcast rebuttal to this particular view of the world.

It is a pity; for this man is decent and honest; he is remarkably candid in his willingness to even discuss the existence of the security police and the awesome extent of their powers. South Africa is a vast land, bigger than France and Germany combined. It has three mountain ranges of great beauty, an endless seacoast that joins two oceans, red deserts and white deserts, deep forests and high savannahs, Irish-green vinyards and Utah-bleak scrub country. It has one of the largest seaports in the world at Durban on the Indian Ocean and one of the most dramatically scenic harbors of the planet at Cape Town on the South Atlantic. Johannesburg itself is an African Denver, six thousand feet above the sea on the high veldt, straddling the Reef or Rand, a deep rock backbone veined with gold. No matter where you go,* the topic of the Security Police is met with the same fearful freeze the topic of cancer evokes elsewhere. Horrible thing. Dreadful. Could get any one of us at anytime. But it is in rather bad taste, depressing and neurotically morose to go on about it. Chances are you will be passed by - unless you are foolish enough to take unnecessary risks.

The avoidance of politically heated topics is mightily encouraged by the law itself. Just as South Africa is a police state without too many police in evidence (and, as a matter of fact, with less police per capita than New York City), so, too, many of its political prisoners are not in jail. Rather, they are banned, a form of punishment unique to South Africa, with the partial exception of Brazil. Banning admits of different degrees, but it is fundamentally a form of house arrest and a stripping of political rights. In some cases you may not be with more than two people at once. It is a crime for anyone to quote you, even from your unbanned past. You are a non-person.

Although being banned is more humane than solitary confinement in a sternly administered prison, it has a more chilling effect on civil liberties in general because, as it were, it makes of the entire country a prison. The invisibility of the police makes you think they are everywhere. The invisibility of the banned makes you think that any odd passerby may be one of the damned - a prisoner in mufti.

The emergency decrees and the detention of more than 30,000 people by the end of 1986 only underscore the obsession with legal forms for essentially lawless behaviour on the part of the authorities. What the various fine details of the decrees and regulations do is to put a theoretical boundary around the areas of draconian repression. But there remains yet another device for legal illegality and that is the virtually duplicate shadow government that operates beyond the knowledge of the legislature or court system. It is the intricate system of security management so characteristic of totalitarian states. China has its cadres, who stand watch over every function to guarantee political orthodoxy, Nazi Germany had the everpresent party loyalists in all levels of the government, education, and the military sworn to the leader; Stalin had his political commissars who told generals what to do. A secret real government makes a mockery of the facade of legality of the surface government. And of course, mutatis mutandis, there is the same alarming propensity in the American leadership, from Nixon's "Plumbers" to Reagan's National Security Council.

In South Africa, the agency of fear is the State Security Council. Chaired by State President P.W. Botha, the SSC expands and contracts at the whim of the leadership from a central core of the ministers of defense, foreign affairs, police, justice and their lieutenants. This central organ reaches out to the smallest village through a tight network of a central Working Committee, an operations Secretariat, a dozen regional Joint Management Centers, three score sub-regional JMCs, and 448 local JMCs, each of which has an intelligence committee, a political-social-economic committee, and a commmunications committee. These local intelligence committees are the nerve centers of control through domestic spying and the use of informers - all the information is funneled to the National Interpretation Branch in the SSC Secretariat in Pretoria.

It is ironic that this bypassing of the regular government, with the Orwellian title of the National Security Management System, is practiced by `Botha's Nationalists in a sort of mirror image of the black ANC and other anti-apartheid groups, who are delegitimizing the official local black town councils and setting up what the government selectively brands "kangaroo courts." The Nationalists have a kangaroo kingdom of their own devising, while the "real" government is a sort of elaborate charade without power or punch. This emasculation of duly (if only by whites) elected officials reached near completion in the new emergency regulations of December 11, 1986, which abolished one of the most sacred aspects of the quasi-Westminster system that the Nationalists used to boast of: the freedom of debate and speech in the legislature. This abolition was accomplished in a typically "legal" way: Legislative speech is still privileged, but only in the actual chamber; if reported elsewhere, it may be judged "subversive" and thus punishable. Open court proceedings, the sole surviving arena for uncensored reporting, may no longer be reported, if detainees are involved, until after a verdict is reached.

 III

You have just finished a succulent broiled fish fillet washed down with a delicate Cape version of Macon Village at the Civil Service Club in Cape Town. Your table is on a glassed-in veranda overlooking the Botanical Gardens, beyond which are the dignified white-washed silhouettes of the Parliament buildings. Towering over the entire scene is Table Mountain, for the moment trailing a plume of silken vapor. Cape Town, physically, is a place of enchantment. It combines the best features of Bermuda, San Francisco, and Vancouver (B.C.): salt sea air, red flowers, royal palms and tall pines, misty parks, booming surf, crowded and hunched mountains shoving their shoulders into the city. At times, silver curtains of sun showers sweep down one street, leaving its neighbor bone-dry.

You have been lunching with Mr. Tony Heard, the Editor of the Cape Times, one of the principal English-speaking opposition papers, which has more than once been punished by the government for its lack of cooperation. Heard himself has been detained and arrested for violating press laws. Mr. Gerald Shaw, the distinguished Assistant Editor, is also present. As with so many South Africans, they are gracious hosts as well as witty and earnest conversationalists. After lunch you stroll the few blocks to the editorial offices. Once there, Heard makes an ambiguous gesture toward a word processing station which Shaw activates; the printer rasps into life and spews page after page of dense text, mounting steadily in the tray. When it finishes, Heard hands you the packet. It is an updated version, fresh this day, of the various regulations that control the press and the latest list of the banned, the unquotables.

"High tech," he says, with resigned irony.

The Law. You recall being in the offices of John Dugard, the celebrated civil rights advocate and human rights activist, professor of law at Witwatersrand University in Johannesburg, whose Centre for Applied Legal Studies has been the principal instrument for appealing censorship decisions. It had come as a surprise that his highly critical, yet massively scholarly work, Human RIghts and the South African Legal Order, had not been banned. Wryly, he had mentioned that the book had passed muster probably because of its scholarly technical nature. But the dust jacket of the book was not so fortunate. It quoted the endorsement of a scholar who had subsequently been banned. So all the dust jackets had to be stripped from the book, an expensive and time-consuming process. Thus the great utility of the up-to-the-minute list  provided for Tony Heard, who could hardly afford to dump entire editions of the Cape Times. Gulliver in Laputa could not have run across anything more meticulously absurd.

Of course, the avoidance of quoting non-persons is but a minor itch amid a raging eczema of regulations. Laws unrelated to communications have censoring codicils. Acts primarily concerned with the police or prisons, as we shall see, forbid reportage of "false" information concerning them. No information about nuclear energy can be reported at all. The Internal Security Act bristles with direct hostility toward even the most gentlemanly versions of press inquiry. Tertius Myburgh, editor of the Johannnesburg-based but nationally circulated Sunday Times, told me, with baffling good humor, that he was given a suspended three-month sentence for merely printing the facts of a case that was known the world over: the aborted coup of the Seychelles and the subsequent amnesty granted the failed mercenaries. Some of them were South African intelligence agents. Publishing the names of intelligence agents is illegal.

It is the Publications Act, however, which embodies most of the regulations that affect freedom of expression in South Africa. Like any act of Parliament, it is crammed with details, exemptions, exceptions to exemptions, procedural rules and conditions for the suspension of procedural rules; nevertheless, the sweep and scope of the repression is breathtaking. It embraces all media and even includes "objects" which may be seen as expressive of an idea or political position. The grounds for banning any form of expression are extremely broad and vague.  Anything that might cause "ill-feeling" among the different races is reason for finding an utterance or object "undesirable." T-shirt slogans, key-ring emblems, films, audiotapes, videotapes, song lyrics, plays, cabaret skits, even government broadcast material are all subject to banning just as much as the obviously threatening political speeches, books, socially critical novels, and works of scholarship. There are stretches of blank pages in locally published encyclopedias.

Paradoxically, however, it is in keeping with South Africa's curious mixture of Draco and due process that abundant criticism of the government flourishes as do scathing condemnations of the central policy of apartheid. There is a handful of small opposition parties and a coalition of the disaffected called the United Democratic Front in this overwhelmingly one-party country. National Party members and government officials are quick to point out this toleration of vigorous criticism as unusual for Africa. Although the picture is complex and the freedom is both subtly and crudely curtailed, they are sadly correct in the context of sub-Saharan Africa. Without one-tenth of the regulations nor one-hundredth of the bureaucracy to enforce it, the rest of Africa has a much less free press, because what media manage to exist are either state-owned and operated or they are bribed into compliance. Worse, many African media are bullied into submission by totally unpredictable extra-judicial state terrorism.**

The cultural shape freedom of expression assumes in the legal climate of South Africa, therefore, is of unique interest. Some countries have unabashed state censorship. Some countries have a bought-and-paid-for press, whatever the official policies. Still others have a sacred tradition of freedom of expression in religion, morals, and political affairs which may or may not foster and encouraging milieu for countercultural modes of expression. Astonishingly, South Africa shares in all these characteristics, sometimes tilting toward freedom, sometimes toward repression. It has a legal culture cognate to our own yet in some ways alien.

Imagine, if you will, a United States Department of Public Media, which operated all the radio and television stations in the country and made all the programming decisions. All broadcasters, from TV anchorpersons to station janitors, would be federal employees, like Park Rangers of Pentagon public relations colonels. Now imagine, beyond and above this legion for communication control, a United States Department of Public Expression which could act on its own or respond to anonymous complaints about any book, magazine, newspaper, statue, painting, poster, videotape, song lyric – in short, about any "object" which might "express" anything. The Department would then be free to ban the sale, distribution, even the possession, of any "object" because it was "un-American," or "anti-Christian," or "undemocratic," or "depraved." or "communistic." Further imagine a Federal Media Appeal Board, which would review the censorship decisions of the government, now gently chiding the Department as too narrow-minded, now castigating excessive leniency. Finally, picture these agencies of repression presiding over a plethora of varied media that in no way resembles the great gray yea-saying totalitarian states, but rather reminds one of our own vulgar and sassy, bright and brave, deep and honest confusion of voices. In some ways the media spectrum of South Africa is broader than our own, because the churches and universities there are in the mainstream of political debate and their spheres of influence are less narrowly construed than our own.

In this hysterically anti-communist country, with state-run higher education, there are scores of Marxist professors, some of the vulgar variety. A city block from "Wits" [Witwatersrand University}, there is a book store that specializes in Marxist literature and revolutionary tracts. On the other side of the railroad tracks, quite literally, is Khotso House, the headquarters of the South African Council of Churches {SACC}, which provided Desmond Tutu with the strong and secure anti-apartheid platform which led to the Nobel Prize and his elevation to the Anglican Primacy of South Africa. Until it was banned during the most recent state of emergency, SACC published Ecunews, filled with thoughtful yet uncompromising denunciations of many government actions and policies, particularly the forced removals of blacks from newly declared white areas.

There are a large number of civil rights lawyers who donate their services or work for much lower fees than other work would garner to get due process for the detained and the arrested, particularly among the poor blacks. During the mass detentions of the summer of 1986, platoons of such lawyers brought countless court actions. The South African Institute of Race Relations, a rough equivalent of the American Civil Liberties Union, issues a broad program of scholarly books and statistical surveys that are implicit condemnations of state-sponsored racism. Its massive annual survey of issues, topics, and events, crammed with careful documentation, is the standard reference work for recent history. Ironically, the Institute published a study of censorship in 1983 that itself would have to undergo the censorship process from the Directorate of Publications.

Perhaps because of the climate of censorship, theater is more politically conscious here than in America, reminding one more of Czechoslovakia. Woza Albert, written and presented by two spectacularly energetic young black Africans, is a dazzling set of skits and mime that works off the single premise of Christ staging his Second Coming in South Africa; it is comic apocalyptic that sizzles with satire. Produced at the Market Theatre in Jo'burg, which features protest plays as well as Neil Simon-type imports, Woza [=Rise Up} Albert [Lutuli, a revered Christian Zulu chief, African National Congress President, and Nobel Laureate] has toured, uncensored, South Africa and the world. Country Lovers and City Lovers, two of six short films adapted from Nadine Gordimer short stories and locally produced, are well-wrought cries of controlled outrage against sexual apartheid. Despite an on-again-off-again censorship status, these films have been screened all over the world. Finally, there is the globally noted irony of exhibiting the imported superhit, Gandhi, before segregated audiences.

The letter of the censorship laws, like the letter of the security laws, is meticulously detailed, yet the spirit of their application seems capricious. Dissident South Africans develop a sense of what is currently getting by and the brave push against this moving edge until they meet rock.

IV

You are walking down a "street" in Crossroads, the disputed no-man's land some miles from Cape Town, teeming with black squatters in cardboard/plywood hovels, stapled over with plastic garment bags. There is not a blade of grass on the compacted dust. There are no sewers. Amazingly, there is an heroic form cleanliness here and no foul odors flavor the sear air.

Crossroads has a dogged civic pride born of its very insufficiency. The government has been bulldozing the hovels and trucking people further out from the city, claiming, among other things, that no sanitary facilities are present nor providable. The "approved" more distant locations impose a crippling commute. Khayalitsha, the latest, has neat rows of cinder block and corrugated tin shacks, with plumbing. It is built on sand, surrounded by high barbed wire, the stark grounds spiked with immensely tall lighting poles that cast an alien sodium vapor glare at midnight: a Stanley Kubrick set for a futuristic nightmare.

You have also driven through Langa, closer to town, but only for men, not families. The men are stored, not housed, like sides of beef in concrete bunkers. They are often drunk, always angry. Here you did receive some taunts, some menacing gestures, on a late smoky Sunday afternoon. Unlike these pitilessly planned places, Crossroads is a home, however squalid.

You enter a large cinder block building, once owned by Transcendental Meditation, now used as a community center. You have come to see live protest theater. The blacks, advised by two white women students from Cape Town University, are to put on a play in their own tribal language, whose general drift, if not clear from the action, will be explained by locals at your side. No set, few props, a bare wall. The story is about a family going to jail for living in a white area, about unrequited love, about sickness, about revenge and rage. To get the girl who rejects him, the protagonist must present to his medicine man the testicles of a white man, which he duly obtains from the policeman who has been hounding his family. Exeunt omnes to that plaintive African chant that has a hint of the Gregorian. After the performance, the shy young actors gather around you, thinking you might be an agent from the big time.

You stroll over the dirt floor, chatting in English with the gently mannered and friendly black actors, heading for the door. Outside, the young white woman adviser is angry. She had asked them to present a more authentic play, one about displaced native life. This was patched-up Americanized theater of rage, staged to meet your assumed American liberal expectations.

Your black African guide for the day, a social worker, pulls up a battered Volkswagon and lurches you toward Nyanga, another black area, but legal, with semi-permanent buildings, even some struggling gardens despite the drought.

The guide is a handsome, compact man, from a different township, Gugaletu, established and settled: he was born there thirty-two years ago. At the time it was thought to be on the list of areas to be declared off-bounds for blacks, who would be subject to "relocation" - forced removal.

"We will have to fight. We just won't go."

He says this matter-of-factly as you begin walking through a scrubby field to an old white farm house, ramshackled and sagging, in need of paint, but generously proportioned and graced with a wraparound veranda. There must be fifteen or so men lounging about, smoking with an air of drained combatants between battles. Inside, in what must have been the front parlor, a grizzled thin black man is playing a battered but tuned upright piano. A subdued Scott Joplinesque air trickles throughout the room. You are led into a further room, quite large, dusty, filled with clay figures. This is the Nyanga Community Art Center. The next room, not quite so large, is filled with paintings and sketches. There is no attempt to sell or promote anything. Modestly, but knowingly, the works are discussed, the voices soft and serious. The eyes of the speakers are intense, as are the rapid hand movements, commanding you to carry out a message: These people are not beasts of burden. They have sensitivities, dreams for their children, social aspirations, even bourgeois pretensions.

The next day you are back in Cape Town, in the shadow of Table Mountain, driving through a bright neighbourhood of middle class homes, with front yards, plantings, dogs, people chatting on front steps. It would remind you of a Creole area in New Orleans except for the vigor of the salt air. It is a "coloured" district. Awaited in one of the homes, you are met with casual and natural hospitality. Soon you are sipping a beer, your back against the refrigerator door, as the women bustle and the children shriek around you, getting ready for dinner. Pat, the father of the family, is expertly filleting a fish he caught that morning. Over his shoulder, he talks to you about his great love, the Afrikaans language: its earthy flavor, sexual frankness, its connections with manor life and with a earlier, seemingly happier, time for his people.

Pat is a high school teacher who refuses to teach Afrikaans, the language of the oppressor, any longer. This is a sad thing, since until recently Afrikaans was the first language of the "coloured," many of whose ancestors were the slaves or servants of Boers/Afrikaners, or. of course, of Afrikaners themselves. Disowning the language is painful, but beyond that, the "coloured" are beginning to dissociate themselves from their very name. If they cannot be white, they might as well be black, true brothers to the oppressed underside of apartheid. The category is of course hardly scientific, bundling a loose mixture of black, white, imported Malay, Indian, and East Asian. Historically, however, it is quite real.

The Afrikaners have always had a special affection for this group, roughly comparable to the "decent white" regard for the blacks in the older American South. One of the major precipitators of the current political crisis was the passing of the new Constitution, which gave the Indians and "coloured" each a Parliament of their own (about which Thomas More's comment on the Parliament under the Tudor's is most apt: like the male teat, decorative but useless). The regime still hopes to use the "non-white/non-black" groups as buffers between themselves and the angry Africans. In time, they promise the "coloured" full political rights, something they had over fifty years ago, when they had a real vote.

At dinner, switching over to the superb Cape wine, you are bathed in a happy family babble of teasing, dispute, conversation, Pat's strong teacher-voice cutting through to you, still talking about the beauty of Afrikaans, which is not really a language but a patois concocted from Dutch, German, and French, with a certain Flemish fullness to it. As with Norwegian, Afrikaans literature is inaccessible to the world because so few read it.

A local priest drops in, obviously very close to the family. (Pat is the church organist). He has come to take you back to your hotel but first sits down to share dessert, charm the children, tease the ladies, and argue with Pat about his qualities as a fisherman. Later, out on the street, slightly muzzy from the wine and beer, you get in the priest's car and are driven off serenely, as he waves back to dozens of families that know and apparently love him. As you leave the area for the open road, roaring along with the rest of the traffic, the priest turns to you seriously and begins to talk about his country.

The "coloured" number a bit over two-and-a-half million, mostly clustered around the Cape. This is almost exactly equal to the number of Afrikaners spread all over the country but concentrated in the Orange Free State and the Transvaal, the high veldt of the northeast, the center for mining, finance, and government administration. The Republic of South Africa separates its legislature (newly become a racially tricameral body of whites, Indians and "coloured" that can no longer be technically considered a Parliament, although the term is still popularly used to refer to the only body with any real say - and that not much - the White Assembly) from the executive branch. The former sits at the Cape, the original European foothold from which the provinces, then the Union, now the Republic grew. The latter rules from Pretoria, a sort of artificial administrative center, like Brasilia, a short drive from Jo'burg.

The English-speaking whites (he went on) are spread all over the country, but they predominate in Natal, the province containing Durban, the major commercial port, and the Cape. As in India, English is the unifying medium that all ethnic groups can deal with at least as a second language, although it may be utterly foreign in some isolated rural areas. Generally, the English are in commerce and the professions; the Afrikaners are farmers or in government service. Although more Afrikaners are getting into business, among the whites they would have the most to lose if the African majority ruled, for they would lose their government jobs. Productive whites may be welcome to stay in a new black order, but it is doubtful they would man the bloated bureaucracy.

The Afrikaners are a tight-knit white tribe, descendants of Dutch, German, and French Huguenot settlers, as well as some blacks, no doubt. The English are in fact predominantly British, but the term is used to embrace all whites who are not Afrikaners. The Catholic priest telling you about all this is himself something of an anomaly since he is an Afrikaner, virtually all of whom are members of the Dutch Reformed Church, "The National Party at prayer."

He looks levelly at you for a moment, his eyes off the road. Overseas, you are told, the impression one might have is of an overwhelmingly black country dominated by a few clever and cruel whites. Not quite so simple, although it is essentially correct in the moral sense. Non-blacks, to put it that way, number about eight million. The 26 million or so blacks (the census is not terribly accurate about them, just as the American census is not very accurate about the Hispanic population) are tribally fragmented over a vast, mostly desert landscape. Many of the few (about ten million) who are close to the major cities or in so-called white rural areas have been forcibly relocated to the Homelands, remote tribal reservations like the Transkei, Bophuthatswana, or Venda, that are allegedly ancestral. These territories are to be converted into separate countries. Although the international community looks upon these artificial fiefdoms as internal colonies, the regime had high hopes for this plan until foreign pressure at least momentarily suspended the policy of denying blacks citizenship in their own country.

Whatever the cosmetic packaging of the policy, to the regime it certainly was and may still remain a plausible foundation for maintaining white supremacy.  Should it succeed, the role of the "coloured" would be pivotal, giving the urban whites a locally strong plurality vis-a-vis the urban blacks. If the "coloured" decide they are "black," as it appears they are doing thanks to both the United Democratic Front and the sledgehammer politics of the Nationalists, then the game is clearly up.

Petty apartheid, the public facilities Jim Crow practices that are truly being phased out in the larger cities (where they matter), are trivial and largely irrelevant to the grander strategies of both apartheid and liberation: A point sometimes lost on American liberals who remember the U.S. civil rights activism of the sixties.

He suddenly pulls over to the side of the road.

"You've got to see something."

You drive back a bit, still in the central area of Cape Town, only about a half-hour's brisk stroll from your hotel. You have entered a sea of rubble, level and combed, the size of Harvard's campus, its emptiness emphasized by three widely separated standing buildings: the priest's own Catholic Church at one end, a Mosque to the east and an abandoned Episcopal Church, now used as a community art center, further to the south. This is what is left of the notorious District 6, a "coloured" area once densely packed with a bustling community. It was declared too close to the center of things, too poor, too unsanitary, a hotbed of crime. The people were moved out to more planned, more controlled, more remote places. And then the bulldozers came in and leveled everything. To the north, where the rubble rears up toward Table Mountain, a new row of luxurious townhouses, reserved for whites, had just been erected.

It is this kind of action that makes "coloured" solidarity with the blacks rather than with the whites more likely. Pat's family, in this scheme, is between a rock and a hard place, deprived of their language and left only with another white one, English; deprived of their local habitation and name.

The priest has a professionally cheerful manner as he ticks off these observations, but his eyes are sad, flickering over smashed walls that you suppose might have housed memories of parish life, good and bad. Now there is a void. He drives you back to your hotel in five minutes.

 V

The Mount Nelson Hotel in Cape Town is a rambling Bermudan pink structure, approached up a long drive guarded by soaring royal palms and surrounded by its own garden alive with songbirds even in winter. Inside, past a very efficient porter who disarmingly resembles John Cleese, there are cozy, hearth-dominated tea lounges, walls and drapes in flowery pastels. It is veddy, veddy British and the black and Indian staff serve with the style of the Savoy.

You are reminded that the British ruled South Africa under a variety of political arrangements and at the cost of some bloody battles for centuries. The last battle was against the Boers, the Afrikaner settlers whom they defeated and kept down for generations with their inimitable class system.
Only a few years ago, to speak Afrikaans in these rooms or in a posh shop was an admission of hairy-backed country-bumpkinism. Afrikaners do not forget this, especially since they turned the political tables on the English in the 1948 elections, when the National Party began its long climb to consolidated power. Among many other more obvious things, apartheid is also an attempt to restore the legal and social bondage of the darker-skinned that had been self-righteously diminished by the long arm of Victorian conscience, eager to "improve" natives.

Pieter Dirk Uys, a cabaret satirist who often does his stand-up routines in drag, plays an upper-class "English" matron who between bon-bons confesses her enormous hatred of apartheid - and of blacks, too, of course. Dirk Uys, an Afrikaner, does an "Afrikaner" matron as well as a merciless rendition of every verbal and facial tic of the State President, whom he can uncannily resemble. As in Moscow or New York, the great causes have left in their wake small hates and parlor grudges that the Directorate of Publications is just as happy to have lanced in public.

So the apartheid system is not just a question of black or white. It is the codified summit of a complex ziggurat of caste and culture, language and bloody history. It is an ingenious exploitation of African tribalism, that most intense form of the universal human need for in-group/out-group dichotomies which animates petty practices and energizes grand ideologies. Prison life, for instance, is rife with conflicts between rival gangs which the warders encourage. They, in turn, are part of a civil service caste system that recalls Evelyn Waugh's satiric view of the British army.

Apartheid, by its inventors, is defined as separate development and defended as a protection for disparate cultures. This formulation, if applied on a global scale, is alarmingly parallel to the language of apartheid's archenemies, Third World members of UNESCO and the UN, who have been demanding a "New World Communication Order" which will honor local cultures and oust the "information imperialism" of that great vulgar leveler, Western mass culture with its mouth wash, blue jeans, and James Bond movies.

Unhappily for ideologues on both sides of the argument, tribalism is not a total principle of social organization in the modern world, however fervently some form of tribalism, in Africa or Lebanon, or Ireland, or Iran, or Israel, is invoked. People cannot help belonging to a variety of cultures and groups in different degrees at the same time. A Frenchman may eat an American hamburger, see a British movie, revere a German philosopher, enjoy Spanish music, use Japanese technology. Look at any nation, even a Denmark, which banks on cultural homogeneity, and ethnic diversity appears. On a grander scale, India, China, Malaysia, Polynesia have all mixed and mingled cults and customs over the centuries. The high-tech communication distribution systems developed by the West and Japan may pour images of Madison Avenue all over the globe, but those very images are ladled from a huge melting pot of the creative and kitschy from hordes of ethnically diverse contributors.

The South African media system is part of this diversity and part of this unity, but it exists within a symbolic apartheid system of its own.

 VI

At one end of the media spectrum is the South African Broadcasting Corporation, SABC, the state monopoly for all television and almost all radio; it serves as an arm of the state, much more so than French television does and only slightly less so, if these things can be measured, than Soviet broadcasting. At the other end are the print organs of the black labor unions and black communities, which focus on specific grievances that stem from daily coping with life under apartheid. In the middle are the establishment presses: First come the fiercely loyalist Afrikaans press, which has a mildly dissenting wing on the right, growing less mild each day of township unrest. Next come the English newspapers and magazines which range from apolitical sex-and-soccer tabloids to brave anti-apartheid journals, mostly from the left. Student and church publications are politically aware, usually from a sharply left or right viewpoint, and have a much greater influence than do similar organs in America. Finally there are the non-broadcast audiovisual media, from rock and reggae records to videotapes, live theater, and funeral orations. Although these formats favor either apolitical entertainment or moral uplift, they nonetheless offer instances of both the most extreme state propaganda and the most radical rejections of the establishment, especially through the unique form of black protest theater.

In surveying the media world of South Africa, it must be borne in mind that most South Africans cannot or do not choose to read. In a country with an educated white population of over four million, with a middle class mixed race group of about two million, and the largest black middle class in Africa (admittedly a small part of the total black populace), the largest single print run is under half a million, for the weekly Sunday Times. The largest daily, The Star, runs well under a quarter million. None of the Afrikaans dailies exceeds ninety thousand. The solitary newsmagazine, The Financial Mail, modeled on Great Britain's The Economist, reaches thirty thousand. Frontline, an English liberal feature magazine in style similar to Clay Felker's original New York Magazine, has a readership of ten thousand.

Books are very expensive in South Africa, partially due to the censorship laws (a banned person's books are all retroactively contraband) which have made remaindering impossible and partially due to the high cost of importing books. Outside of schools and churches, there are scarcely a dozen bookstores in the country, although, as in the States, drugstores and newstands have paperback racks.

Once the literacy factor is accounted for, however, one must not underestimate the indirect, and for that reason perhaps more powerful, influence of the press. American broadcast news would have to invent The New York Times and even THe New England Journal of Medicine, if they did not already exist. So, too, South African audiovisual media depend on print for their ideas and most of their facts.

The most important influence of the mass media system, however, is its intrinsic marketing mentality, beyond and behind any fundamental moral conflict about apartheid. It forms the assumed unquestioned background to everyday life, dominating the public images and inner fantasies of black and white, of South and North Africans, of American, French, or Japanese. In this context, Tom Selleck or Frank Sinatra, Pele and Jimmy Connors, Donna Sommers and Ralph Lauren are more important than Archbishop Tutu or State President Botha. Despite the increased global coverage during the State of Emergency and the heightened curiosity provoked by tighter press controls, most people outside of South Africa have not paid much heed to either of them, but probably are aware of Sun City, the African Las Vegas in Bophuthatswana. Here whites and blacks dance and drink together and watch Vegas acts like those of magician Doug Henning or, until the boycott of the mid-eighties, of Sammy Davis, Jr. As we shall see, the commercial transformation of publics into markets makes T-shirt slogans and rock lyrics, which fall under the all-seeing eye of the Directorate of Publications, far more influential than Professor Dugard's scholarly skewering of the legal system.

Although losing ground to the secularising influence of the media, the churches still provide the single major forum for the apartheid struggle, which at a time of increasing violence still remains more a matter of words and symbols than of guns or fists. Although the Cape Parliament formally disestablished the Anglican Church in 1875, both it and the Dutch Reformed Church have a history of ecclesiastical leadership in civil affairs. With the ascendancy of the Afrikaners and the National Party, it is the increasingly reluctant task of the Dutch Reformed Church of South Africa to demonstrate that the status quo is the will of God. Virtually all the other ethnic groups, black and white, have their own churches, from Catholic to Congregationalist. Most of these are politically united under the banner of the South African Council of Churches, which, as noted, has gone far beyond declaring apartheid a heresy as an idea and fundamentally anti-Christian as a policy (which it has repeatedly done in a variety of fora). SACC supports a string of media beyond its own churchly publications. It gave an initial grant to Frontline; it produces videotape documentaries and editorials decrying substandard conditions for the black population; it regularly sends abroad exposes of government repression. In effect, SACC serves as an anti-establishment church.

The government has struck back with the Eloff Commission. South African commissions are similar to American Congressional Investigating Committees in powers and purpose, but they are totally creatures of the executive arm and their members are not necessarily elected officials. As in a previous investigation of a dissident church group (Beyers Naude's Christian Institute), this commission zeroed in on the finances of SACC and found irregularities. It also accused the body of actively supporting terrorism. It did fall short of urging the government to declare SACC an "affected organization." This is a legalism which would forbid SACC to accept foreign money. Since SACC is greatly dependent on funds from the World Council of Churches and other outside sources, such a ruling would be crippling.

Both sides share the conviction of American churchmen and politicians that the mass media are their most effective instruments for control, for "winning minds and hearts." Interestingly, as the churches at home and abroad condemn apartheid with rising intensity, the South African Broadcasting Corporation has turned more and more of its religious programming within. Christianity is projected as a private inner choice with no social consequences. The programmers may have gotten their cue from the corporately run American media, who find it convenient to present morality as private, something that should not be socially or politically "imposed" on others. Churches are for charity, not justice.

VII

You are in the huge auditorium of the Good Hope Centre at Cape Town. You are part of a stomping, clapping mob of young South Africans, white and black, throbbing with the raw energy of Jaluka, a racially mixed indigenous rock-and-reggae band. They sing their own lyrics:

 

Spirit is the Journey

Body is the bus

I am the driver
From dust to dust.
Spirit is the story
Body is the book
I am the writer
Together we flow.
We hold on, and when the story ends
We hold on, until it begins again,
We hold on, we hold on, hold on . . .

South Africa, raw and repressed, Calvinistic yet sensual, howling grievances from the bottom and blaring righteous avarice from the top, this nation has much to tell America, the only other modern nation-state with a tradition of freedom and a history of slavery.

 

* A field trip during July and August of 1983 took the writer to all the major cities and many of the towns and villages in every province of the Republic, as well as the "homelands" of Ciskei and Transkei. Interviews, shared meals and quarters, journeys, brief and lengthy encounters were experienced with scores of South Africans. Rev. Bernard Sponge of the Interchurch Media Program, who shares my professional interests, was particularly informative and gave me entre to all the relevant and generous people at Khotso House, including, of course, the heroically accessible then Executive Secretary Bishop Tutu. Official South Africa was, I should add, both correct and cordial. My impressions and recollections are of course my own. I wish to emphasize that no one to whom I spoke ever favored any violent overthrow of duly constituted authority, although many were deeply opposed to apartheid on moral and humanitarian grounds and were well known to the authorities for this reason.

 

** Since this point is often made as a justifying boast by the Nationalist regime, it is often either ignored or denied by opponents of apartheid, especially if they are white and safe. Black African journalists and authors outside South Africa are not helped by this selective and ultimately self-undermining tolerance.

Nigeria, the most populous black African country, has had a particularly sad history of press repression, particularly under the former military junta headed by Major General Muhammadu Buhari, whose infamous Decree Number 4 against criticism of the government was the pretext for a number of detentions of journalists, some of whom died under mysterious circumstances. When President Ibrahim Babangida took over the government in August of 1985, he immediately repealed this decree. This was taken as a signal by my former student and friend, Dele Giwa, who had suffered for his journalistic courage and integrity, to try yet again with a new weekly newsmagazine, Newswatch, with the help of fellow journalists Ray Ekpu, Yakubu Mohammed, and Dan Agbese. The magazine was a sensation, which made us very proud of Dele, who was editor-in-chief. The new government was not very happy with this exercise in press freedom and made threatening noises which did not daunt Newswatch. On October 19, 1986, Dele Giwa was blown apart by a letter bomb. There is a widespread belief, and fear, that the bomb originated with the Nigerian Security Police. It was a message for other critical journalists but we hope that Dele Giwa, who wore his bravery lightly, who was warmly affectionate as well as coldly analytical, stands for a more enduring message to journalists and dissenters everywhere.

For more broad overviews of the African press and media, I refer the reader to:

 

Frank Barton. The Press of Africa: Persecution and Perseverance.
London: Macmillan, 1979

David Lamb. "Some of the News That is Fit to Print," The Africans. New York: Random House, 1982, pp. 245-257.

W. Steif and T. Mechling. "A Precarious Freedom," Commonweal,
112: 429-31, Aug. 9, 1985.

W. Steif. "Stop the Press," The Progressive, 48: 32-4, December, 1984.

Sanford J. Ungar. Africa: The People and Politics of an Emerging Continent.
New York: Simon and Shuster, 1985. Esp. pp. 115, 263.

Dennis L. Wilcox. "Black African States," Press Control Around the World. Edited by Jane Leftwich Curry and Joan R. Dassin. New York: Praeger Special Studies, 1982. Pp. 209-32.

_______________. Mass Media in Black Africa: Philosophy and Control.
New York: Praeger, 1975.

 

Activist Television: Sociological and Public Policy Implications of Public Service Campaigns

Unlike most advanced countries in the world, the United States does not have a ministry of culture. This may be because, as a nation of immigrants, America is a land of many cultures — and languages as well. The French may tolerate their Academy, which rules with authority on what can properly be said in French; but Americans, the masters of inventive slang, would never accept a Federal Correct Usage Department. Beyond mere language, the whole idea of some officials telling us what is American and what is un-American has overtones of fascism and McCarthyism.

But the downside of this freedom is that many Americans do feel at a loss as to the right thing to do or say. This in part explains the avalanche of authoritative guidebooks on every subject from running to "parenting."

Into the great guidance gap has stepped the most powerful communication machine in the world: the American broadcasting industry. It is a complex and hugely varied industry, which now includes cable and other methods of signal distribution that are not over-the-air broadcasts. Cable, fiber-optics, point-to-point microwave, encoded satellite signal distribution - the mix of technical possibilities grows daily. So, too, do the legal arrangements. Stations must be licensed by the government and subject to regulations for the privilege of using the airwaves. But owners of groups of stations as such do not have to be so licensed. And licenses can be owned by private corporations, huge publicly traded conglomerates, churches, non-profit educational institutions, any imaginable legal person.

Nevertheless, despite the variety, there is a unity. Broadcasting in effect is the American Ministry of Culture. Whatever the form, radio and particularly television programming are the premier vehicles for American mass culture. Increasingly, this mass culture is not just a matrix for sports and entertainment; it has become the arena for much of politics and religion. Whereas there are legitimate concerns for people becoming passive couch potatoes who no longer go to church or vote, there can also be concern for people who all too eagerly follow calls to action and advice on how to care for their health from those who may not be qualified to lead or advise. The scandal of TV preachers is matched by the scandal of political dirty tricks and government by public relations.

In this welter of kaleidoscopic images and electronic screams for attention, some observers see nothing but a degradation of national character and a total propaganda machine to keep people in line as trusty employees, uncomplaining consumers, and meek taxpayers. From another perspective, many see a conspiracy of "the liberal press" and "the view from Sunset Boulevard" eroding the work ethic by turning Americans into credit junkies who demand instant gratification.

Straddling both these ideological assessments of American broadcasting are two working hypotheses which are poles apart in theory but which are often compelled to co-exist in practice.

The first is Broadcasting as Electronic Marketplace. In this view every tier of broadcast activity, from the selling of soap to a housewife through spot advertising all the way to the selling of packages of programs to networks, is ruled by the invisible hand of the market. High ratings, whether viewed as crude numbers or as sophisticated psychographics of narrowly calibrated market segments, rule the roost. Programming lives or dies by sales.

The second is Broadcasting as the Fifth Estate. In this view, enshrined in the Communications Act of 1934 and various court decisions, broadcasting is largely a service industry, serving the public interest, not consumer demand. Public interest was perhaps best defined by Walter Lippmann as what we would all want for ourselves and our children if we saw clearly and acted disinterestedly.

The principal forum where the two hypotheses meet is the public service/community campaign on commercial television.

Some aspects of these campaigns are familiar to every American: campaigns against drug abuse or drunken driving and campaigns for help and understanding for AIDS victims, among many other causes, are bombarding viewers and listeners 168 hours a week. Among these, the broadest cultural indicators, the campaigns that tell us most about ourselves, are those that are syndicated nationally; that is, packaged and sold as a whole collection of different programming elements, both on-air and off-air, to stations all over the country. The pioneer syndicator is the Westinghouse Broadcasting Company, more widely known as Group W.

Group W would be a logical choice even if it were not for years the exclusive packager, since it has a long history of public service campaigns and activities, and since, despite its evident independence, it is wholly owned by a large corporation with major interests in defense, public utilities, nuclear energy, railroads, and consumer products. In other words, Group W is as deeply establishment as most of the major market players in the broadcast game. Its stations are affiliates of all three major networks and the clients for its campaigns are in every region of the country in virtually every size of market.

Group W has written the book on converting good causes into goods, on how to integrate community services and volunteer work — mainstream activism — into sellable media commodities. It stands clear as the exemplar of media adaptation of even the best intentions to the mediaworld environment of communication marketing.

A close look at the major campaigns marketed by Group W, especially their controversial AIDS Lifeline, provides a special window on how our mass society has become a crafted environment of industrialized exhortation almost without our realizing it. To this end the writer spent the better part of 1988 traveling around the country and interviewing the people who make, sell, and buy these campaigns as well as those who observe and watch over the broadcast industry as a whole.

To understand how this environment happened and how it both shapes and serves Group W’s efforts, we have to look first at the genesis of the modern mass media campaign and then at its principal vehicle: the television marketplace.

Once this multifaceted environment has been laid out, the gestation, system-fit, avowed purposes, real consequences, and, finally, cultural significance of commercial public service/community campaigns — the most sophisticated marshaling of mass media persuasion yet devised — assume a clear and challenging shape.

 Campaign Communications

 If campaigns did not exist in other media prior to the existence of modern media like film and broadcasting, they would certainly have been invented precisely for these media.

Originally derived from the focussed direction of a variety of forces on one clear objective in military warfare, political campaigns mobilized voters as soldiers in the army of the party. Advertisers, who saw the advantage of focussing attention on specific sales events, subsequently mobilized messages to take the objective of a specific target (a favorite marketing term that is shared with the military) to be persuaded to buy a specific product, often at a specific time. As we have recently seen, the advertising industry's sophisticated embellishments of techniques originally borrowed from politicians have come back full cycle to election campaigns.

For the last fifty years, a significant part of the study of communications has been the study of campaigns. Communication campaigns have been employed in three principal areas: (1) politics, (2) public health, safety and welfare, and (3) product promotion and corporate image enhancement.

An overwhelming amount of specific case study has been commissioned by the customers for product promotion and corporate image enhancement and is in fact the bulk of what is known as market research. Media advisers and political pollsters are performing an increasing amount of research on elections and referenda.

Although government and varied public service agencies, from the New York Public Library to the United States Army, have commissioned research into effects as well as other research called "formative" [=analysis of the needs and vulnerabilities of the target before designing the campaign], for the most part research into American public or community service campaigns has not been nearly as abundant. It is nowhere near as thorough, for instance, as the research commissioned by India into the effectiveness of its population control campaigns. The reason for this may be that in many instances the campaign involves a so-called "preventive innovation" such as not taking drugs or not starting to smoke. How does one count the number of dogs who do not bark in the night? In other instances it may be that the agents of the campaign are not that concerned with the obvious explicit intent of the campaign, but rather with other effects on intermediate targets, as we shall see.

In any event it is the public or community service communication campaign that is now moving toward center stage for on-air broadcasters who wish to maintain and even expand their share of audience in a fragmenting market. These community campaigns require some analysis within the historical context of the development of the communication campaign.

Communication campaigns have been variously defined. Traditionally, they have been planned to take place within a definite time frame; they are focussed toward some measurable change in the target, either of attitude (knowledge of the United Nations' value, for instance) or of behavior (using seat belts while driving). Although the mass media are primary vehicles for distributing the exhortative messages of the campaign, the media usually are orchestrated together with more focussed and direct methods, such as public meetings, individual interviews, event attendance.

This deployment of a variety of means excludes a number of common public service activities that are restricted just to on-air programming, whether it be in the form of short announcements, special news segments, thematic content of already scheduled magazine, audience-participation, or talk-interview formats. Because broadcast media are so often used for exhortations of various kinds, it is tempting to catalogue any set or series of messages of a non-commercial nature as a campaign. But some sets of messages are either so random or so much the result of content-free standard programming routine, that they are more properly a form of filler which may incidentally do some good. For instance, it has been the mandated and voluntary practice of stations to provide free air-time for a given number of public service announcements, most of them produced by the interested parties (like the Post Office urging use of zip codes) or the National Association of Broadcasters, as an aid to member stations. Recently, both taxpayer and freely contributed dollars have provided a large number of such announcements (PSA's) directed against drug abuse, which broadcasters have shown without charge as their contribution to the Bush Administration's update of its predecessor’s "Just Say No" campaign. But this is a government campaign that uses broadcasting among other means. Broadcasting is on board, but not in the driver's seat. If the PSA's are orchestrated by station management into a larger plan that uses other formats of on-air programming, plus off-air activities, then it is a communications community campaign. Stations often do this: the latest National Association of Broadcasters (NAB) survey indicates that when it comes, for instance, to AIDS issues, local stations not only show Public Service Announcements (PSAs) (85%), use local news stories on the issue (57%), feature it on their own public affairs programs (27.7%), and locally produce their own PSAs (17.7%), they also participate in community outreach activities off-air (22.1%). It should also be noted that 23.1% of all such programming focuses on strictly local matters that often include fundraising for charities.

Just as the NAB does, network and group owners often provide packages of PSAs on a given theme, the current favorites being drug abuse, drunken driving, and AIDS. Some local stations might not have the facilities to produce acceptably slick spots nor access to national celebrities who often donate their time to nationally distributed PSAs. But another important reason is to protect the local station from being deluged with requests for free time by plugging the holes with unimpeachably "safe" spots for "safe" causes.

Local stations also often contribute time for fundraising announcements from area charities. These activities are often called campaigns, but they are not usually tied to any organized station effort beyond themselves.

Campaigns differ widely and are conceived variously, depending on the goal of the exercise, and the pre-existing conditions, as well as the communication instruments available. In general, the goals of a campaign can be traced on a continuum. The most rudimentary type of campaign seeks to spark public awareness of a given thing, event, opportunity, danger, or person and is successful when there is a reasonable increase in "name recognition" test results. The next step is to change attitudes, to persuade, to get people to change the way they think and feel about a serious topic, such as abortion or, in a lighter vein, fragrances for men. Since we only know what people think and feel in this context from what they are willing to say in a focus group or to an interviewer, this type of campaign is both difficult to test and to achieve. Finally, a campaign may seek to actually change the way people act: picket abortion clinics or the Supreme Court, lobby for or against a given tax, buy an airline ticket of a certain type. This is a bit easier to test than attitudes, but it is much harder to achieve than the other two types of campaigns. Nonetheless, it is the goal most campaigners are interested in: mobilization of a group for specific action.

If one is out to make people act, it is a lot easier if they already have the knowledge and correct attitude, so most campaigns that must, in effect, fulfill all three functions take a good bit of time to build support, which entail further problems sustaining interest (and budgets) over the long haul. Americans are better informed about the danger of smoking than they were twenty five years ago, less tolerant of smoking in others than they were ten years ago and, in a much smaller degree, more willing to give up smoking and actually quit than they were five years ago. This was the result of a quarter century of a variety of campaigns.

In general it is best to have the first two steps accomplished before trying to get people to donate blood, money, or labor to any cause.

One can also divide campaigns among those that have only one target — smokers, let us say — and those that have intermediate targets as well, sometimes with different though related goals. There are abundant examples of this in product/service promotion. National Car Rental, United Airlines, A & P and many others have run campaigns that feature attractive and efficient personnel. While primarily, it would seem, aimed at attracting customers, this type of campaign also flatters and encourages the employees of the company that promotes itself by promoting them as an A-Team. On a yet more sophisticated level, celebrities who are "used" by campaigns are often managed by savvy agents who know precisely what kind of campaign will promote the celebrity's image in a career-enhancing manner. These intermediate targets and secondary goals, as we shall see, are vitally important in television community campaigns and at times may override the ostensibly primary target/intention.

A further secondary result of campaigns, often intended, is to increase group morale in the campaigners themselves, who feel they are involved in a worthy and admirable cause. This phenomenon is the same in such divergent contexts as combat troops aiding disaster victims and "Hey-Kids,-Let's-Put-on-A-Show!" initiatives in any depressed or bored social setting. It is important to stress that this is group morale - the good feeling springs primarily from membership and team work and bonds each individual more tightly to the group, as every sergeant, headmaster, scout leader, and corporate manager knows.

The beneficial intermediate and secondary effects of a campaign can in paradoxical fashion be at odds with the primary goal. When the Salk vaccine was invented and applied, it was a blessed triumph for polio victims who had long been the exclusive beneficiary of the March of Dimes campaign organization, who no doubt cheered the development. But the morning after it was a disaster for the organization as such, whose purpose had been whisked away. (The organization was able to shift, not without difficulty, to other worthy purposes.)

This reality underscores the fact that all campaigns must be within some reasonable time frame with some finite measurable primary goal. A permanent campaign is a contradiction since of its nature it implies urgency and heightened activity which cannot be sustained indefinitely. This characteristic creates a minor problem of fit for television.

We have seen that the essence of campaigning is mobilization, which is marked by focussed purposeful activity - by unity and identification. In a medium that is propagated through the air and is perceived more in terms of time and scheduling than of space and location, continuity is the most effective form of identification.

Continuity implies duration just as campaigns imply completion. While specific campaigns on television must come to an end, whether it be for food donations for the needy at Thanksgiving or toy donations in the Christmas season, the station itself, and what it stands for, must continue past Thanksgiving and Christmas as a permanent locus of community service. Furthermore, in many instances the intermediate targets, from employees to financial supporters, need to be continually cultivated even though the primary target's goals have been met (so many students signing a pledge not to drink and drive on Prom Night, for instance).

Group W, drawing from long experience in community service, has evolved the type of campaign that meets a surprising variety of the demands a television station must meet for continuity, identification with local concerns, campaign worker and employee morale building, bonding with sponsors and other supporters, and, sometimes last but never least, mobilizing the appropriate target for responding to a genuine community need.

Because of the nature of the television marketplace, the total environment of the campaign, elevates the intermediate targets to a level that rivals the primary targets of any mass media campaign, it is imperative to understand its latest shape and likely future direction.

 The Television Marketplace;

 If the Dukakis-Bush presidential campaign of 1988 were not sufficient evidence to convince the last skeptic about the power of television to mobilize public opinion toward a precise political goal, August of 1989 offered an epiphany of media’s legitimacy on the world stage of politics. With much of the world hysterically focused on the drug trade and the the dissolution of legitimate government in Colombia in the face of the drug lords, the President of Colombia, Virgilio Barco Vargas, had a chance to address the American people on the new punchy show-biz "news" show, Prime Time Live, starring Sam Donaldson and Diane Sawyer. What were the the first words of Virgilio Barco Vargas? "Hello Sam, Hello Diane." So much for the dignity of heads of state in times of international crisis.

Beyond politics, we have observed the great power of television, and broadcasting in general, in forming public support for massive behavioral changes in diet, smoking, and exercise regimens.

While television has effected changes in government, politics and public attitudes, few outside the industry have noted how much television itself is being transformed by technology and economics. Analysts of state-run systems, from South Africa to the Soviet Union to the mixed system of the United Kingdom, all too readily ignore these pressures as negligible in the face of state and hegemonic interests. But they are very real in the commercial system of the United States and the mixed systems of places like Japan. With the coming of a "United States of Europe," these technical, political, and economic forces will have greater play in areas of hitherto direct government or party control. While surely not invisible, the hand of the marketplace is becoming a fist with a worldwide grasp.

What are the effects of new technologies and economic structures on the American television marketplace and thus, what kinds of pressures are likely to produce what kind of campaign adaptations?

Technology has radically altered the roles of major players in the television world. Networks are steadily feeling the pressures brought about by cable and satellite access, with a number of alternative paths being opened for national distribution of programming, their former oligopoly. At the same time, the replacement of film with videotape and ever smaller instruments for live on-the-spot coverage have made the production of local news much more attractive for affiliate stations and independents, further lowering the need for "clearance" of network offerings.

These same technologies of accessible and affordable production have added new encouragement to local stations to produce shows of such caliber that they can be sold to or otherwise shared with other outlets.

However, just as the networks are less necessary to local stations, so too are local stations less necessary to the local television market. The technology that has helped local broadcast stations has also enabled out-of-market "superstations" to beam in on many lucrative markets all over the country. Low-power television stations and other methods of expanding the available spectrum have been added to the multiple channels available through cable, whose share of market has catapulted in recent years. San Francisco, for instance, has gone from five to twenty-two television outlets in the eighties. All of these factors are added to the burgeoning home use of VCRs, not only for rented videocassettes but for time-shifted viewing and commercial zapping of broadcast fare.

The net result of all this technological innovation is radically to reduce the market share of each outlet and, even more seriously, to undercut the revenue base of advertiser-supported television media, whose rates are based not only on raw numbers but increasingly on demographically targeted market segments.

A further pressure on broadcast stations, at a time when revenue is being squeezed, is a demand from ownership for ever higher return on investment. This obsession for maximum profits in the immediate term is a broader disease of the entire corporate American economy, fueled by crushing debt service created by leveraged buy-outs. Although the effect on networks, all three of which are now part of far larger corporate conglomerates with a great demand for cash flow, has been widely noted, the enormous effect on individual stations, whether independent, affiliated with networks, or parts of chains, is less noticed.

Despite increasing deregulation, stations remain the most highly regulated node in the many-stranded television web. They not only are the primary responsible agents for programming liability, they also are under pressure to serve the local community by both the terms of the license and the public interest tradition from the original Communications Act — an obligation not shared by other program producers and distributors.

Enlightened management has over the years seen the obligation of local service as the advantage of local identification, the characteristic which a station can use as a classic "unique selling point" against all those other competitors. (Except for other local stations, of course.) This is achieved in practice by building on traditional avenues of community involvement, adapted to broadcasting realities.

It should be noted that "identity" for any medium that exists in time, rather than space, takes the form of "continuity." Although the local station obviously has an address on a real street in a real town, it is presented to its market on screens everywhere, along with other entities from New York, London, Tokyo, even outer space. This lack of a "local habitation and name" had earlier plagued movie studios, which assuredly had huge tracts of real estate in California and elsewhere, but which were presented to their customers in a nationally scattered set of theaters shared with other movie producers.

The answer for the movie studios was the star system. They became identified (more properly, their product became identified) with the faces of known stars, whose clever promotion and personal talent created instant identification, sometimes to the point of adoration. People were loyal to the Gable or Bogart or Ginger Rogers-Fred Astaire movies. Each star provided a thread of continuity to a series of movies, which could be seen as a "vehicle" for the star. It was of course the other way around: the power of the star was "moving" the product.

Note that films, which are experienced sequentially in time, naturally move producers into the concept of a series, so that each new product can build from the popularity of the previous product. Movie makers knew well that Kellogg's could not sell one cereal box at a time, but that it could promote a brand name that made every box part of a way of life. Movie-going must also be a way of life.

Broadcasting grew up when more markets from breakfast cereal to the movies were going national, and it borrowed the promotional ideas of the series and "brand name identity" from them. With all of the programming flotsam and jetsam about, broadcasting identity depends all the more on the continuity concept. It is not good enough to own movies; you must also own groups of movies that can be shown over time with the same identity, creating brand loyalty among viewers. If you don't own a series, you can at least bill a set of movies as "Clint Eastwood Week."

Thus the repetitive display over time of the station logo, the network mark, the series "billboard," is the fundamental tool of establishing identity, just as scheduling is the fundamental programming tool for reaching specific audiences.

In broadcasting, continuity is identity, and must shape the form of any strategy for building local identification, however based on traditional techniques.

Since the time of the Greek city-states, the way to local prominence has been boosterism. Promote the positive side of local life and local people will naturally welcome you as one of their own. Merchants have long seen contributions to local charities and causes as enlightened self-interest, and civic groups have long exploited this interest. Join in local organizations and ad hoc drives that address problems of local concern as well and the local identification is more deeply bound.

These obvious and time-tested strategies have over the years been fashioned into ready-made formats by such large corporations as MacDonald's, which can only live on the success of thoroughly local franchises from Topeka to Tokyo.

Stations thus have adopted forms of these same strategies appropriate to broadcasting. They are fundamentally divided into three parts: local news and special documentary coverage, on-and-off-air involvement of station personnel in community affairs, and concomitant cultivation of local advertisers. All strategies must also contribute to "continuity," the peculiar form identity takes in a product whose "location" is in time, not space.

Given that the enormous appetite for programming requires all stations to run network and other purchased material that is metaphorically "From Nowhere" so it can be sold everywhere (in Edward J. Epstein’s memorable formulation), stations seek to expand local programming in formats that are not cripplingly expensive yet attract audience. Local News and local audience-participation shows (the Phil Donahue/Oprah Winfrey/Geraldo Rivera format), because of that new technology, would seem just the ticket. As a result, most stations have early evening news programs that are often at least two hours long and late news from thirty minutes to one hour. More stations are inaugurating hour-length audience participation shows in early morning and late afternoon, to which some even provide van or bus service. In addition, regularly scheduled or "special" programs, usually on weekends or in fringe times, are focused on specific local issues.

What sort of content characterizes these local programs, whatever their format? The Television Information Office, as the research arm of television owners in the National Association of Broadcasters, conducts surveys on precisely this and allied questions. Samples are usually large and representative, typically involving over 250 stations from every region, including Alaska and Hawaii, about two thirds from the top fifty markets and about one third from the second fifty.

Local coverage can be divided into news, which concentrates on events, and varied treatments of more enduring conditions, positive or negative. Sports is at the top of the event list, followed by ethnic festivals, local government affairs, neighborhood and church activities, awards, Chamber of Commerce meetings, school matters and cleanup drives. The performing arts and any occasion that raises funds for charity, like the Special Olympics, form the second tier. Minority activities such as local celebrations of Martin Luther King Day come last. About ten percent of such coverage was in the form of specials, in addition to regular local news programming.

Non-news treatment consists of discussions, specialist-interviews, and often exhortation, about crime, drug abuse, good health practices, family conflict, education, sexual problems, employment, the environment and consumer complaints. Since these topics are perennial, they are recycled regularly, sometimes in the form of a short series, or a monthly "drive" that orchestrates various formats, from specials to short announcements to news segments. Although many of these topics raise heated controversy, such as abortion or nuclear hazards, the overwhelming tendency is to preserve an atmosphere of upbeat optimism. If news is bad news, then local public affairs tend to be good news, or at least comforting information. (A seeming exception to this general trend is the enormous attention paid to AIDS, a decidedly downbeat topic, and a frightening one at that. It is thus a special challenge for adaptation to mass television campaigns, whose complex political and cultural elements that are discussed below.)

Controversy can be addressed in editorials, which are usually one or two minute talking heads, the head often that of the station manager or the public affairs director, if there is one. Another NAB survey, with a sample of 422 stations, found that less than one third bother to editorialize and that, of these, less than 3% will actually endorse a candidate in a contested election. So, although the occasional station, like KPIX-TV in San Francisco, may take an unpopular position it believes in, most stations play it safe for fear of alienating viewers or of triggering equal time rebuttals from sources that will surely alienate viewers, for whose loyalty all this localism is expended.

Localism cannot be confined to on-air activities. General managers, like executives of any local business that depends on public acceptance, spend a great deal of time attending local civic affairs, visiting schools, speaking at ceremonies. The better stations make sure that their on-air talent, which is the key to news and public affair ratings, is visible in the flesh for public affairs and local charities. Stations themselves sponsor dinners for the elderly, music concerts, park and zoo days for families, fund-raising ball games with their own employees participating. The weather reporter is increasingly fitting a central casting type of the all-purpose warm community person, who visits schools and hospitals with some sort of science or health presentation.

Since all of these strategies, on and off-air, are often common within the same market, the competition for ratings among local stations revolves around two intangibles: the personalities of the talent and the perception of the station as "the" local station. Hiring charismatic talent is still much of a mystical operation, with successful producers referring to mysterious visceral cues as the determining factor. Scarcely open to rational discussion, the star factor is thus underemphasized in studies of programming strategy. The other factor - competitive edge in local identification of the station as a whole - admits to some logical planning.

The key to this planning the public service campaign: a special form of one of the oldest methods of organizing a variety of forces against a variety of obstacles in order to focus on one objective.

Flowing from a creative transformation of an alleged weakness into a strength, the public or community service campaign manages to mobilize all the strategies local stations have mustered to meet their obligations to owners, advertisers, viewers, government, and, of course, the local community in one policy gesture. A showcase for media adaptation, it seems almost too good to be true.

The A-Team

The pioneer and major national syndicator of public service campaigns, as mentioned is Westinghouse Broadcasting, better known as Group W. Its parent company is Westinghouse Electric, a multinational corporation based in Pittsburgh. It is a major defense contractor (about one quarter of all sales have been to the United States Government in recent years) and the manufacturer of nuclear reactors sold to both the Pentagon and other countries. It has joint ventures with General Electric, Mitsubishi and Toshiba of Japan, Hyundai of Korea, and Electromar of Brazil. With over two billion dollars in real estate financing alone, it is known to consumers as a producer of refrigerators and heating systems and is more widely known to industry as a major manufacturer and supplier of defense electronic systems, heavy electrical equipment, elevators, railroad equipment, and as a provider of engineering and construction services. Although representing less than ten percent of total corporate sales, broadcasting has been accounting for almost one fifth of pre-tax profit.

Group W, although wholly owned by Westinghouse Electric, is nonetheless truly a separate company with a separate and independent board of directors.

The Westinghouse Broadcasting Company is called Group W because it itself has a number of divisions. In keeping with the origins of the parent company, one of the divisions provides broad and diverse technical services to other broadcasters through satellite signal distribution. Group W is not confined to hardware, however, since it is involved in broadcast software (program production and material) with a production company in Los Angeles, a specialized television cable service in Country and Western music, The Nashville Network, and a news bureau, NEWSFEED, that works out of Washington, D.C., Philadelphia, and New York.

Westinghouse is one of the earliest American enterprises to be associated with broadcasting since its radio station, KDKA, made the first public broadcast on November 2, 1920 (the Harding-Cox presidential election). The first to bring the all-news radio format to a major market, Westinghouse has a string of radio stations (six AM and eight FM) from Boston to San Diego. Group W is most widely known, however, for its five television outlets, in Boston, San Francisco, Baltimore, Philadelphia, and the original Pittsburgh. Although all the stations are affiliated with networks, Group W identity is overriding because much of their programming and production is shared among the group.

Although every station, as is endemic to the industry, has had its ups and downs, Group W television stations have a long record of public service. In 1973, for instance, acting for the National Citizens Committee for Broadcasting [a Ralph Nader Public Interest Research Group] former FCC Commissioner Nicholas Johnson evaluated 144 network affiliates in the top fifty markets and placed four of the five Group W stations in the top five stations according to criteria of excellence in four areas: local programming, local news and public affairs, degree of commercialization, and amount of money allocated for local programming.

Currently, they all are strong in their markets and two, KPIX in San Francisco, the first station to win a national Emmy for local programming (which became the foundation for a national campaign), and WBZ in Boston, the spearhead of two immensely successful Group W national public service campaigns, are considered industry leaders. In fact, Channels magazine in October of 1986 said that "WBZ may be the finest local TV station in America."

The corporate culture of Westinghouse has a good deal to do with this. The policy handbook of the company, which explicitly states that the integrity of the operation always takes precedence over profit, requires each station to produce a minimum of two one-hour documentaries a year, one of which must be usable by the group. It also lays out a specific requirement that all station executives be conversant with current community issues, preferably by personal involvement in as many as possible. KPIX began a magazine show, Evening Magazine, which eventually became a Group W co-op, with all stations contributing to and airing it. In 1978 this program was syndicated and expanded its co-op features to over 100 markets. Outside Group W it is known as PM Magazine, and in every market the format has windows for local anchors. More recently KPIX, in its pioneering coverage of the AIDS epidemic, sparked the creation of an AIDS co-op with over 100 members sharing local stories about AIDS that can be used as news segments.

The tradition of local production and broader commitments to public needs stems in large measure from the tenure of the late Donald H. McGannon, who was CEO of Group W from 1955 to 1981, when Alzheimer's disease forced his retirement. (He died of the illness in 1984. check date) He demanded a high standard and greater quantity of local production from his stations as well as a locally oriented news operation. He was a pugnacious opponent of what he saw as excessive network control over affiliate programming and led the fight for Prime Time Access, which gave time back to the affiliates. He banned cigarette advertising from his stations years before the government got around to a general broadcast prohibition of such advertising. And he fought against what he believed to be excessive sex-and-violence in network offerings. Tom Goodgame, the current president of Group W Television, brought this attitude up to date, in the time of "reality programming" a la Geraldo, when he announced on ABC's Good Morning America that Group W would not carry such a program since it "did not choose to be The National Enquirer of the air."

Larry Fraiberg, Goodgame's predecessor (and currently president of MCA Broadcasting), notes that Group W was a seed ground for a number of executives throughout the industry, including Joel Chaseman, president of Post-Newsweek Stations, Wally Schwartz, president of Blair Television, and William Baker, now president of PBS' WNET and Fraiberg's predecessor.

George Moynihan, Senior Vice-President for Group W Television, who has been with Group W for over three decades, recalls that the first long term awareness campaign that he can remember was at the Group W radio station in Boston in the late fifties, started by the manager, Frank Tooke. It was called "Let Freedom Ring" and ran for a full year, with each month holding a specific sub-theme. The theme organized a variety of patriotic and upbeat news features, interviews, and narrative segments. It involved most of the staff who were placed on the "Let Freedom Ring" Committee. It was about this time, 1957, that the Group, under the leadership of Programming Vice-President Dick Pack, held an industry-wide Programming Clinic for Public Service and Education.

This clinic led to a series of industry-wide Local Public Service Programming Conferences, for which Westinghouse Broadcasting provided full financial support, in Baltimore (1958), Palo Alto and San Francisco (1959), Pittsburgh (1961) and, finally, in Philadelphia (1966), so that each conference could be hosted by the local Group W television station. Representatives of the FCC were present at each conference and the first and last were keynoted by the sitting Vice-President of the United States (Nixon in 1958 and Humphrey in 1966).

Such industry leadership is enlightened self-interest. No executive at Group W pretends that the campaigns are wholly altruistic or not well worthwhile for solid business reasons. Larry Fraiberg, who in his new position is pumping local public service programming and campaigns vigorously into New York's previously troubled WWOR-TV since his MCA Broadcasting acquired it, states flatly without apology that there is nothing wrong with public service being underwritten. Tom Goodgame, his successor at Group W, readily admits that "we are trying to make money, trying to be a force in the community, but we are now through the campaigns becoming a resource for television stations in the country to do better." Some perspective can be cast on how well Group W is doing by noting that it is among the top syndicators in television and that the campaigns account for the great bulk of its profits in this area along with PM Magazine. Debra Zeyen, director of development and syndication for Group W TV Sales, candidly grants that her sales people spend sixty percent of their time on campaigns. "It is crucial; it is our lifeblood!"

The corporate culture of Group W, therefore, has an historical affinity for public service programming which naturally led to the contemporary structure and purpose of the community campaigns that Group W has developed not only for its own stations but for the television industry as a whole.

 Genesis of a Format

Granted that community public service campaigns are a natural product of the general corporate culture of Group W, the demands of the television marketplace, and the formative historical precedents of media campaigns, the two current campaigns in syndication, For Kids Sake and Time To Care (as well as the specially distributed AIDS Lifeline) have a more proximate particular heritage. According to Larry Fraiberg, who was vice-president for television at the time, Tom Goodgame, the incumbent head of Group W Television, and Nance Guilmartin, who developed both campaigns and is currently the national director of all campaigns for Group W, it began with a WBZ-TV campaign called You Gotta Have Arts, instigated by Larry Fraiberg in 1981. As Fraiberg put it in an interview in his office on Park Avenue recently:

[When I was] at GW I felt we should consolidate all the dollars we were spending here and there into one focussed program so that we had more dollars to do better programming and do it more effectively; to promote those [public service] programs, to do it over at least a year and finally to find some way to measure our impact. The worst thing you can do is dissipate time, energy, money, anything.

We try to pick a specific issue or problem peculiar to a given market and make our station the champion in that area. If we do something, I think we should own it, if you see what I mean. We started in Boston with You Gotta Have Arts right after Reagan came in and chopped the National Endowment for Arts, then the Mass. legislature also reduced subsidy to arts. Boston being a cultural hub had a strong identity with arts. We started by having the company make a contribution to the arts of 75 thousand dollars, as a basis for the campaign so that in the end we would have a foundation of sorts for continuing support for the arts. We owned it. Any other station who later wanted to get involved with the arts would be confused with BZ!

My role was inspiration. The station people focused in on it and did a fabulous job. Then they started the Anti-Crime Team (ACT) and used the station to focus on community activities — using car decals. Lots of off-air meetings we handled and a lot of collateral [=non-broadcast material such as posters, stationary, outlines for local strategies, etc.]. We owned them and continued to live with these projects and programs. The Police Chief said the crime rate went down about 8%. Well, if it only went down 2%, we were still doing a lot. These programs were devices for converting members of the station staff into evangelistic enthusiasts.

Tom Goodgame and Carolyn Wean at KDKA were quick to pick up on what was going on in Boston and they got the idea. It started from the chance event of a letter being read with a check on the news from someone who wanted to help create food for the poor. As a result, a flood of checks hit the station - this led to the creation of KDs Army,[=the groups of volunteers who pitch in for station supported programs] sending barges up and down the river collecting food, station folk worked joyfully seven days a week, lots of volunteers.

Earlier on we had a market research study which placed KDKA behind the competition, with a perception of a cold operation. KD's army changed all that.

Tom Goodgame, speaking to the same interviewer in his office overlooking Central Park, is characteristically generous in giving credit to others:

As for the authors of this idea (=campaigns) there are many but it starts with Larry Fraiberg who said to me one day that the idea behind public service is to do something with a real impact in the community over a long period of time with a readily identifiable positive result. It's gotta be your own. Larry taught me that principle. Jonathan Klein, and who was my sales manager vp in Boston and Nance Guilmartin who was the catalyst at BZ who said this is how it's gonna work. I kept sending them back until they got it right. They got it very right and we are all still working on how to improve the total package. We should be planning a new campaign to be ready for the nineties.

There were other campaigns as well in the eighties. KDKA in Pittsburgh has long had a special affiliation with the hospitals there, spearheading fundraising for many of them, particularly the world-renowned Childrens' Hospital. Pittsburgh's medical center is even more widely known for organ transplants. Thus was born Second Chance, a campaign that focussed on the drama of recovery for recipients and the heroism and generosity of donors. A distinctive feature and development in this campaign was the concrete purpose of persuading people to do something: filling out a donor card that could be carried on the person.

Originally a one-station campaign, Second Chance was picked up and developed further by the Group. Added to the Pittsburgh stories were news segments, interviews, talk shows produced by Group W stations all over the country. Evening Magazine, the cooperative program of local feature segments produced by each station and shared by all, was a natural vehicle for stories about transplants. A one-hour special, using actor William Devane as anchor-narrator, was added to all the varied on-air formats. Each station pumped local material connected with transplants into its news segments, talk shows, public affairs programs, and PSA's. Uniform donor cards, posters, electronic billboards, and other markers of uniformity, of continuity, were gradually put together to form a "package" that could spread beyond the Group. The two-month campaign eventually reached 108 participating stations. The material was not syndicated, but given to stations outside the Group.

No individual part of Second Chance was new, but the total orchestration of the parts was an innovation and the wide and eager acceptance of this two-month campaign from so many stations drew the attention of Group W management. It set the stage for the next campaign: For Kids' Sake. (In between there was a brief awareness campaign about Alzheimer’s Disease, called Whispering Hope, but it was never syndicated.)

According to Guilmartin, Tom Goodgame felt that previous campaigns, although good, failed to be broad enough. They did not reach into the entire community served by the station, on the one hand, nor did they really involve the station across the board. He wanted something that could give a total identity to a total station effort. Guilmartin, in an interview at Group W headquarters in New York, said she saw the mandate as a campaign whose purpose was "to empower viewers with a sense they can do things, to offer information-cum-entertainment and to enhance the image of the station as a place that cares. It is better to be judged by the whole personality of the station rather than by the news anchor or weatherman. If the viewer believes you care about the community, then perhaps they will have more loyalty to you."

Guilmartin comes from a political science and community studies background. Following Goodgame's lead, she put together "backroom brainstorms" involving as many of the the different station departments, from sales to news to programming, as possible. The goal was to find some "uniting umbrella that would, one, tie together a number of local issues such as homelessness, child abuse, juvenile delinquency, education, family stability, job training and that would, two, tie in to existing community structures like the PTA, the police, the schools, hospitals." Both the issues and the organizations must have staying power so that the campaign could run indefinitely yet shift focus to maintain that heightened edge.

The answer was For Kids' Sake, a campaign that is still running all over the country. Unlike the classic campaign, it deliberately avoided one specific single issue with one tangible goal, for then, win or lose, it would have to be terminated. It was conceived as an initial two year cycle that could be renewed. John Spinola, now general manager of WBZ, has said that when it comes to campaigns, "A year is a waste."

Guilmartin explains: "Just about the time a public is beginning to get the message (four to six months), the station people are getting tired and want to move on to something else. But you must build momentum and it takes a year or more before you can ask people to do something." Developed initially by WBZ-TV, it quickly became a Group W campaign and went into syndication by 1986. At the end of 1988 there were twenty six markets involved in For Kids' Sake reaching almost 18% of the total United States television market.

What were these stations buying? They were buying two things. The physical package of broadcast and off-air materials was one thing. The more important thing was a method for orchestrating their own local public affairs programming to establish a local identity for their station. It is a an endemic irony of the broadcast world (and of all mass marketing), of course, that local stations would become "more local" by buying into a nationally marketed package intended for "everywhere."

By the second year of For Kids' Sake the package consisted of the following elements:

• Station Image spots: one minute or thirty second music and sound messages that convey what in Variety jargon is called "warm fuzzies," often featuring a celebrity involved in some way with children. Each carries a music signature ("theme song") and of course a window on both audio and video for station identification. For Kids' Sake has seven of these.

• A collection of video and audio graphics, billboards ("the screen title"), variations on the theme music, animation and graphics, that can be mixed and matched with all the packaged as well as the locally produced pieces of the campaign to tie them all together and to provide that constant hammer of continuity.

• Four one hour specials that have a celebrity anchor-narrator, each with an organized upbeat treatment of specific kids who triumph with adult help over ordinary or extraordinary difficulties. These new programs are packaged with the backlog of eleven previous specials and the buyer can pick any six from this menu.

We will analyse some typical specials below, but one that created very favorable stir in Pittsburgh was "Drop Everything and Read," presented by the celebrity husband-and-wife acting team, David and Meredith Baxter Birney. KDKA even went to the startling extreme of "going black" for fifteen minutes so that they themselves would be dropped to give people time to read, a theatrical gesture that merited wide local press attention. The program concentrated on very young children in school and at home or in the library, almost always in a group. Although no scientific survey was done, it was reported that the rate of library card acquisitions showed a marked increase. It presented reading fundamentally as a social activity which provided "family quality time" when mom or dad read to the kids from a story book. KDKA also made sure one of its news presenters was taped reading stories to children in the local park during a festival promoted by the station as part of the campaign.

• Each of the specials comes with "program support:" three promotional spots of ten, twenty, and thirty seconds, press kits, and ad slicks.

• Most importantly, the package contains eight new vignettes, to be added to the thirty-eight vignettes from previous editions of the campaign.

What is a vignette? A vignette is a short (twenty or thirty seconds with a window for local insertion) message on the theme. With For Kids' Sake it might show a handicapped child being loved or instructed, a "tough cop" being a lovable dad, or other dramatic highly personal and appealing little narratives, usually with some variation of the theme music, always with the campaign billboard and, of course, station identification. The added and vital ingredient is space for display of the logo or other mark of an underwriter. Vignettes are bought by sponsors. It is a brilliant yet simple concept. Stations have always run PSA's, but they were scattered and often vaguely national. Vignettes are PSA's that are organized in clusters, focussed on a local issue, clearly identified with the station, and paid for.

Vignettes are the keys to any campaign. Larry Fraiberg has said that there is nothing classy about not being underwritten and Tom Goodgame has said that stations can be a lot more public-spirited if they can be paid for it. Although the specials are also sponsored, specials only appear four to eight (with repeats) times a year. Any single vignette is shown hundreds of times a year; in a given campaign, there may be up to twenty different vignettes in the course of a year, for a staggering amount of air-time and a very broad scatter throughout the broadcast day. Vignettes give the identity, the continuity, that a station wants; they give the identity that the sponsor wants. And they pay well.

Although the mechanics of media buying, to the layman, often resemble the whimsical intricacies of a casino game, the vignette offers the station a simple and powerful tool to increase revenue and good will in one grand coup.

Nance Guilmartin designed For Kids' Sake to build on existing community organizations within communities, such as we have seen on "Drop Everything and Read," which was a natural tie-in to schools, libraries, and PTA's. The vignette is the device which enables the station to get commercial sponsors involved with communities by sponsoring off-air events, such as a day in the park or a "read-in," and then to use the event as the material for a locally produced vignette which gives the sponsor credit. Larry Fraiberg has said that stations "may be doing a lot of [good] things, but if they are not focussed or organized in some kind of campaign, the good will effect is dissipated." Ms. Debra Zeyen, director of development and syndication for Group W TV Sales, has used this notion repeatedly in selling the package to the station: "People will probably say [about your station], 'Oh, yeah, they're doing something,' but with the campaign they will link you with specific service to their own community." What the Group can say to a station buying the package is precisely what the station can say to a potential underwriter. They, the sponsors, may be giving away bushels of money for their favorite charities year after year, but nobody knows about it. By linking their good works to a media campaign they will be recognized for what they are already doing. And there is a further parallel. In interviews with managers and department heads at WBZ, KPIX, and KDKA, and in testimony from many customers of the campaigns at luncheons and symposia, again and again it was repeated that the campaign involves station employees in far more charity and volunteer work than they would otherwise do. Carolyn McClair who directs public service for KDKA noted in an interview that she is met by mock groans when she approaches talent or other station personnel because they know it may mean another late night of extra work. Sponsors linking with a campaign find that they and their employees, because of the encouragement of the coverage, wind up doing more.

Furthermore, since the campaign goes beyond just broadcasting to a number of local events, drives, meetings, and award ceremonies, purchase of the vignette amounts to a total media buy: print, collateral, posters, event staging, event coverage, celebrity endorsements. This can at times produce some rancor between stations and advertising agencies, who may be cut out of what they usually do for clients, but often enough the agency is involved from the beginning. Because of all of this involvement, the commitment between the station and the sponsor or underwriter is multifaceted and enduring (another reason that campaigns must last beyond one year). As a result, the term preferred by Group W and their clients is "partner" rather than "sponsor" or "underwriter," and it does reflect a truth.

Bruce Kaplan, marketing director of KDKA, was one of the first to institutionalize this relationship in a "Partners' Council" which would meet under station auspices periodically to discuss off-air aspects of the campaign. The fruit of this mixing can lead to relatively complex tie-ins, such as a supermarket offering discount coupons to an amusement park for a campaign event and underwriting promos for the event and having its name on the print ads for the event. The supermarket and the park get both traffic and credit, the community benefits, and the station is at the center.

In 1988 the average price of partnership in the KDKA market, for instance, went from $175,000 to $225,000. And these dollars often represent funds that might not otherwise go into broadcast advertising; they can be print dollars or promotion dollars, or public relations dollars. At KPIX Kennen Williams, General Sales Manager, and Carol Tweedle, Marketing Development Manager, note that the direction of all broadcasting time sales is to go after "partners," to seek special relationships for special services that cannot be reduced to a simple rate card charge for air-time. It affords the station a stability that the ups and downs of program popularity or of network offerings (for affiliates) cannot disrupt.

This strategy meets the curent split of broadcast time into two-tiers: at one extreme, a sort of K-Mart of the air that is based only on numbers and is marketed through national media services that sell complex computerized packages of spots. With the fragmentation of the market (recall that, typically, San Francisco has gone from 8 to 22 outlets since 1980), this type of sale is almost out of the stations' control. The partner becomes vital for the core local business, which is made up precisely of those local programs (news, public affairs, audience participation, magazine) that stations see as their great differentiators in a growing market.

The campaign partner is the ideal solution for this problem. Chevron, for instance, was giving six million dollars away in school aid; when they came aboard For Kids' Sake it was known what they were doing.

Williams points out that partnership works in both directions. For Kids' Sake was sold to the prestigious Embarcadero Center, whose president happened to head the committee in charge of marking the anniversary of the Golden Gate Bridge. When it was time to arrange coverage of the event, Tweedle notes that "we were the ones to get the call, because the campaign had set us apart as the local station." Williams adds that vignettes sometimes take the place of ad agency freebies (=bonus free air time to helpful agencies as an incentive premium) and thus attracts new business.

So, in the end, it is hard to separate the physical elements of the campaign from the concept which they embody and the methodology and incentive they offer stations. Deb Zeyen notes that only stations sell media time, she sells concepts, even though her national sales people soften up national advertisers who have outlets in markets where the campaign is active.

It is up to any station outside the group how they use the package. For a station of very poor facilities, the campaign can be a "turnkey" [= an automatic self-running module with no modifications or additions]. But this would be a waste. The elements of the campaign are also templates for local activities, both on and off-air. With new taping technologies, local production does not require as many technicians nor facilities as in the past and the ideas are simple and easy to localize. A local vignette can be as simple as a talking head in a local schoolyard with the music, billboards and logos provided. In an extreme, only the audio need be altered to dub in the name or slogan of a local partner.

Nance Guilmartin emphasizes the actual community impact of the campaigns:

Plugging into local organizations is never a turnkey and many stations with meager resources do this quite well. Some stations have tried to just put the product on the air and try to get sponsors. Some have done well at this but they would do better if they locally customized it especially with off-air events and tie-ins. We do provide a turnkey operation which you can just put on the air, with a lot of completed on-air material with windows of all kinds for local insertions which may or may not be exploited. But there is a lot of collateral and suggestions for local news segments which would just go to waste if the local stations don't try to customize by getting involved with their own communities, like partnerships with local agencies.

We want to teach stations how to maximize their community resources in the interest of community service which is then in the interest of the station. If you just put on these beautiful spots with heartwarming visuals and music, but there is no proof of performance, no proof of the pudding, to show how you (the station) care or why you care, then you just have a shallow self-promotion campaign. We do not recommend that stations do that.

Some client stations put a lot of their own creativity into it. For instance a station in Richmond, Virginia created "Ambassadors" T-shirts and badges for kids who did community work. Some were taken on as unofficial junior reporters, etc. Tremendous response. Received discount coupons for partners' stores, etc. Not just in it for money — portion of proceeds went to the town to build playgrounds. We encourage this.

They did it, we didn't; but they might not have done it without the encouragement of a larger structure.

All of us do many different good things in the community from telethons to colon cancer screenings. We also have all kinds of news reports and public affairs programming that is disparate. But how do you add them up so that they equal more than just a local TV station? For Kids' Sake knits together promotionally and content-wise in your viewer's mind all the different things you do during the year and during the day into a theme - "We care about children and families" - Well, this is saying something like you care about motherhood and apple pie in that it means something to everybody. But that is what makes it work.

We are marketing a structure to organize the effective communication of many different parts that in the viewer's mind do not stick together until he sees and hears those billboards and verbal tags and theme music that identify it.

For Kids' Sake will be phased out at the end of 1989. It will share its last year with a new campaign, Time To Care, which by December of 1988 already has been bought by 56 stations, more than twice the number (26) achieved by For Kids' Sake. For 1990, Time To Care will be alone, but has already been "cleared" (=contracted for) by 73 stations, reaching 45% of the total American television market. Time To Care has been meticulously planned by a team of over 100 people, with the project development centered in Boston under Nance Guilmartin. It takes the campaign one step further.

 Packaging the Public Interest

 Time To Care is a supremely slick package, fitted out with every conceivable convenience and as ergonomically enhanced as a Mercedes-Benz. Just as local underwriters of campaigns are "partners" with the station, the stations in turn are "partners" with Group W, which as a matter of course runs workshops for station buyers where all contribute experience and innovations to the common pool. (Needless to say, campaigns are not and cannot be sold to competing stations in the same market.)

It is ironic that this localism is orchestrated by a series of strategies developed all over the country by teams of people in contact by telephone and jet. Nance Guilmartin says that Time To Care was the result of six years of planning. It has the recognizable elements of For Kids' Sake but it has built on this structure to an extraordinary degree. Before we look at the elements, let Nance Guilmartin talk about the idea, the overarching rubric that binds the campaign together:

Time to Care was the result of six years of research which spotted a trend in the US of growing volunteerism and community action projects. For Kids' Sake clients had registered a desire for more flexibility. This is why Time to Care did not select four or five specific issues for all the stations in the US like homelessness, dropouts, etc. Time to Care is a national infrastructure into which local issues can fit. The problems of St. Louis are not those of San Francisco. First and foremost we design the campaigns to be good community service.

There used to be six specials per year in campaigns but this has been scaled down because of less demand. Now just seven in two years - one per quarter with one repeat - with encouragement to local to do their own special once a year. WBZ-TV has done two locals: one on helpers for AIDS victims and one on education in Massachusetts.

Everything has been improved. For instance, local self-promo spots, which are worth millions of dollars of time, can be transformed into Time to Care spots with a prominent station logo. These are more tactful and more effective than saying we're great, watch us. These are great image spots.

Time To Care is clearly the son of For Kids' Sake but it has pushed out the boundaries. For Kids' Sake admirably met Goodgame's desire for a broad campaign that would involve the whole community; but For Kids' Sake customers began asking for something even more broad. As we have seen, this emphasis on the biggest possible umbrella flies in the face of tradition which dictates that for a campaign to succeed it must concentrate on a specific goal within a reasonably short time. For campaigns whose raison d'etre is to effect just the primary target, this is common sense. But broadcasting campaigns have a variety of intermediary targets which in some ways supersede the primary target. For Kids' Sake was also for partners' and stations' sake, and while the umbrella of the campaign permits, even encourages, a shifting focus from, let's say, child abuse to handicapped children during any given period, the partners and the station are relatively permanent. Therefore the more broad the umbrella, the better for those intermediate targets.

Although in one sense such an arrangement would seem to subvert the very idea of an effective campaign, in practice it means that stations can be organized to carry on a number of real primary campaigns, with all the characteristics of the traditional campaign, under a relatively permanent structure of mobilization and focussed imaging. Nance Guilmartin's task in formulating son-of-For Kids' Sake was to come up with a concept that would give legitimacy and symbolic unity to a sellable structure for just about any conceivable finite primary campaign — a structure that would in fact be For People's Sake.

Using the resources of WBZ, which are considerable (it has its own documentary unit, for instance) and relying once again on backroom brainstorming there and throughout Group W ("People are on the phone all the time"), Guilmartin came up with a focus: volunteers — individual volunteers and volunteer organizations — as a telegenic vehicle for portraying and promoting just about any "community caring and involvement." The gestation process took place in the latter half of 1987, culminating in a presentation to Group W management at the end of the year. At this time the volunteer concept dovetailed with the Reagan administration's rhetoric of private efforts replacing government initiative to say nothing of Reagan's real cutbacks to social programs. It could not be anticipated that George Bush would carry the idea yet further with his popular "thousand points of light" and "kinder, gentler nation" rhetoric, but it did not hurt that the campaign would begin its first full year of syndication under the Bush administration.

Based on her corporate presentation notes which she shared with the interviewer, it is clear that Guilmartin pitched her proposal in terms of readily grasped and concrete actions.

 

1. Empower viewers by showing that ordinary people like them can make a difference. (a fine antidote to the "sofa spud" self-image viewers might have.)

2. Present positive images of benefits to volunteers, such as new friends and job skills, sense of accomplishment, pleasant camaraderie.

3. Dispel myths about volunteering, such as exclusive contexts of depressing surroundings of suffering and poverty.

4. Build on existing good will, by expanding existing community efforts.

5. Demonstrate 'state of the art' caring and helping through surveys and portrayals of professionals.

6. Sponsor workshops to strengthen recruitment and retention of volunteers.

7. Broadcast recognition of outstanding volunteer role models.

8. Identify types of problems that customer stations can locally inject into structure.

9. Campaign for projects that have built-in effect measurement: numbers of recruits through "calls-to-action," event attendance, etc.

10. Pick causes that are marketable to sponsors.

This concept met the stations demand for a broader umbrella, in fact for a rubber umbrella that could stretch into almost any shape; at the same time, it met the basic marketing need of providing that indispensable upbeat ambience within which commercial messages can thrive.

When we turn to the practical elements of the campaign, we see that some specific requests have been specifically met. For instance, there was a complaint that many of the programming elements, particularly the specials, of For Kids' Sake were not "entertaining enough." The line-up of special broadcasts, which is under the direction of executive producer Francine Achbar from WBZ programming, directly addressed this complaint. The first, "kick-off" special, which had the working title "Who Cares?" until the later devised campaign title was affixed to it, was to be a cheery overview of volunteering in America, following the journalistic line that the "me generation" had turned into the "we generation" and that altruistic giving of the self met a need that career-obsessed yuppies had been starving. The second idea for a special was "Celebrities Who Care," whose title explains all, including its ideal fit to the promotion machine of stars-cum-product. As the campaign went into actual development, these ideas were collapsed into one kick-off "Time To Care" special, which used celebrities to introduce ordinary people caring for others. The "Celebrities Who Care" concept was revived in its purity for the third quarter special in the second year of the campaign.

Guilmartin's team realized the importance of music in stamping that continuity into memorable form and spent a good deal of time and money developing a Time To Care theme song with variations to back up a great variety of program elements, from simple billboards to elaborate vignettes and station image spots. The Time To Care theme music was specially written and produced by Frank Gari Productions in three "campaign moods:" sentimental, inspirational, and celebratory, as described in the Group W literature. Vocal versions are sung by Jonathan Edwards. The second scheduled special, "That American Spirit" would be about inspirational music from The Battle Hymn of the Republic to We are the World.

The third quarter special is a docudrama about troubled teens who overcome their problems; the fourth quarter "Holiday Special" is slated to be an animated classic fable (this will not be produced by Group W) that will be repeated the following year also during the holiday season, with the implied hope that it may become a "perennial favorite" like The Wizard of Oz. Other planned specials include profiles of "activist heroes" like John Walsh, who founded the Adam Walsh Center for Missing Children after the loss of his own son; and a true-life drama about an individual who "fights city hall" and wins, in the spirit of Tender Places and produced by the same staff. Altogether seven specials are to be provided, with the suggestion that each be repeated (first run in prime time, second run in the following weekend), with the Holiday Special (the only program to be thirty minutes instead of one hour) run four times. It is strongly suggested that the local station produce its own special each quarter, so that optimally Time To Care would cover thirty-two runs of fifteen programs over the eight quarters of two years. But even if the local station produces nothing, there would be sixteen runs of seven programs.

As we have seen, the higher frequency would be still insufficient for the all-important continuity and would certainly not provide an abundance of occasions for underwriting partners to identify with a worthy cause. The heart, therefore, of the on-air campaign is the oft-repeated theme music, billboard, and logo of Time To Care. This signature comes in sufficiently varied forms with built-in windows to provide stations with tailored tags to its own news, public affairs, talk and promo programming.

Centrally important as vehicles for the campaign signature are the newly refined short spots provided by Time To Care in carefully crafted categories. First there are what are called "concept promos." There are five of these, each a warm short drama of people helping people in a variety of contexts, with strong musical background and various audio windows for local statements. These promos will be repeated heavily at the beginning of the campaign to establish its identity. Frequently recycled in every quarter, they also serve as station image spots. Each special comes with three promos of varying spot length and of course tagged as part of Time To Care.

But as with For Kids' Sake, the heart of the campaign is formed by the vignettes, which are run hundreds and hundreds of times over the two years and are all meant to be underwritten. Group W provides each station with 24 core vignettes each year for a total of 48. The vignettes are divided into four types of six each annually:

 

Slice of Life: "simple dramas of human kindness."

Historical Figures: "inspiring figures like Booker T. Washington."

Famous Quotes: for example, "The most I can do for my friend, is simply to be his friend." — Henry David Thoreau

Traditions: "warm reminiscences of parents and friends celebrate the spirit of caring."

Each vignette is twenty seconds and can be customized with the provided music, animation, billboards and logos. One minute versions might have a customized Time To Care opening of three and a half seconds, the vignette, then a thirty-second sponsor commercial followed by a six-and-a-half second Time To Care close. Thirty-second spots would just add ten seconds of sponsor/campaign identification. Although conditions vary from market to market, of course, in Pittsburgh the average sponsor got about 215 plays of its vignette for its annual partnership in For Kids' Sake in 1987.

The stations are further encouraged to produce entire vignettes of their own and Group W suggests three types: Time-Out Breaks, local actuals shot with talent at community events; Care Force Salutes, broadcast tributes to local achievers; Proof of Performance, broadcast announcements of tangible results of campaign efforts.

Time To Care provides the station with elaborately documented game plans for local off-air activities which dovetail with these vignette suggestions. The creation of a local "Care Force" is directly modeled on the success of Group W's own "KD's Army" in Pittsburgh and a client station's (WIVR in Richmond, VA) "Ambassadors," a way of both creating new resources for good in a community and of capturing the identity of existing good will and works. The "Salute" vignettes carry forward the Fraiberg-Goodgame-Guilmartin notion of giving credit for what was already done but unsung as a firm step toward becoming the authoritative local station and earning good will in the bargain. "Proof of Performance" is the most laudable from a strictly traditional view of the campaign as aimed at the primary target - getting people to do something like volunteer to give blood, or food, or time to a definite cause in a measurable way.

Group W provides an abundance of collateral to client stations as well: But What Can I Do? is a simple flyer that explains the mechanics of volunteering and has windows for local organizations as places to try. The material can be given out by the station in conjunction with the concept promos at the beginning, with the "Celebrities Who Care" special in the seventh quarter, and throughout the campaign. There is no reason why one or more partners cannot be identified on the cover nor why they could not provide their places of business as distribution points. Greeting cards for any number of holidays, from New Year's to Valentine's Day, can be customized to appropriate these occasions into the seemingly infinite reach of the campaign.

The massive Time To Care Station Handbook, the richly detailed manual of implementation provided with the package, includes a calendar for planning off-air events prior to launching the campaign, so that service organizations, hospitals, and other foci for volunteerism can be plugged in at the beginning. And of course there are sample sales presentations of Time To Care for perspective partners. The handbook is such an exhaustive compendium that it could easily take over an entire year’s worth of station executive decision sessions.

Clearly, Group W is on to something. Writing in The New Yorker, the witty economist Robert Heilbroner has opined that even Karl Marx would never have dreamed of how clever capitalists would manage to make commodities out of simple everyday things like family entertainment, housework, meal preparation, and exercise. In its development of the campaign that has culminated to date in the overwhelmingly comprehensive and sophisticated Time To Care, Group W has made a commodity out of good will. Good causes have become goods.

Nobody at Group W feels they have to apologize for this, for it is up front and everything in our society carries a price tag. Marketing is simply the way to get anything done in a capitalist society; it is a fluid method that adapts itself to almost any reality. It also transforms, at times wantonly, whatever it touches.

To put this perhaps disturbing thought into perspective one very special campaign, still very much alive, must be examined. It embodies all of the techniques of the broadcast campaign but it appears to fly in the face of the profit motive and to challenge and break through the often facile optimism of mass media uplift: it is called AIDS Lifeline.

It presents a striking stage for both the dramatic confrontation and mutual co-optation of traditional institutions coupled with the new mechanization of hope and love.

 AIDS For All

 On August 26, 1987 the National Academy of Television Arts and Sciences granted KPIX-TV its 1986 Community Services Award, from a field of two hundred entrants and fifteen finalists. For the same year, 1986, KPIX also won the Peabody Award. Both occasions of professional kudos were in recognition of KPIX's extraordinary local campaign effort, AIDS Lifeline, which started with one spectacularly successful documentary in 1983. By 1986 it had blossomed into a massive campaign of ten Eyewitness News special segments, sixty-two PSA's using forty-five celebrities and a number of sixty and thirty-minute specials. Eight months after the period judged, KPIX was still at it, having aired "Heterosexuals and AIDS," a live studio call-in discussion, two weeks before the announcement of the award.

AIDS Lifeline is a true community campaign focussed narrowly on a special subject but reaching and holding the attention of the widest possible audience. It is a terrifying, unpleasant subject that in many of its particulars impinges on controversial political questions which raise tempers to a boil. Not the ideal selling environment. Yet KPIX began this campaign because it wished to be The San Francisco station, as station manager Carolyn Wean told an interviewer, and San Francisco has in relative terms the largest gay population in the country and without doubt, irrespective of size, the most organized and politically active gay population in the world, in terms of its impact on community awareness, civil services, electioneering, and municipal hiring practices. KPIX anticipated the AIDS "story" as worthy of major coverage by at least a year in the broadcast news media.

Sceptical critics can point out that although AIDS is hardly upbeat, it wields a powerful fascination for a mass audience, mixing the perennial dramatic themes of sex, death, forbidden fruit and apocalyptic plague. It is thus a topic easily open to exploitation, like that of serial murder or pornography, on the one hand, and like that of miracle cancer cures and "Florence Nightingale" tearjerkers on the other. Both facets, the terror and the triumph, are proven box-office hits.

Whatever the courage required to begin coverage of AIDS, the orchestrating of a campaign, one might argue, can be totally explained in terms of sheer good business. That first one-hour special in 1983, "Our Worst Fears: The AIDS Epidemic," turned out to be the highest rated public affairs show in the history of KPIX, sparking the most hotline calls to the San Francisco AIDS Foundation since it began. After the program was repeated, more than one million people viewed it locally, an enormous number for public affairs in the fifth-ranked U.S. broadcast market. This program was broadcast by all the Group W stations and was successfully syndicated from New York to Honolulu. Requests for videotapes came from as far as Australia and it was ultimately shown all over the world and domestically by over 100 companies, schools, local governments and service associations.

From this beginning KPIX went into an all out effort by 1985 called AIDS Lifeline: over a four year period (up to the announcement of the Emmy) the station presented over 1000 news reports, not only from California, but from their own crews filing stories from Australia, Brussels, Geneva, as well as domestically from coast to coast. The different celebrity PSA's were expanded to a roster of over sixty. All this time talk shows, call-ins, additional documentaries were produced as part of the campaign.

These on-air elements were complemented by an unusual number of off-air activities. Not just a flyer, but a hefty booklet about AIDS with lists of helping agencies was published in cooperation with the San Francisco AIDS Foundation and went into over a half-million copies in several languages. A further cooperative effort with the Foundation and a new twist on collateral was the production of an educational videotape about AIDS presented by actress Jane Curtin made available at local video rental stores (the Captain Video chain).

Off-the-air, KPIX was a senior partner or instigator of many local events, from huge walkathons to school "safe sex" programs. KPIX made sure that its own employment practices did not discriminate against AIDS patients in terms of workplace, insurance, or workmates.

By 1985 WBZ-TV in Boston hooked into this campaign and began doing its own version of the blanket coverage and community outreach that it had applied so well to other subjects. The national interest led KPIX to head a national co-op of ultimately over 100 stations, who shared AIDS-related news stories by satellite feed.

Although it would be impossible to track down all the footage filed by the entire co-op, it would be a captious critic indeed who could say confidently that any Group W footage deliberately sensationalized the AIDS disaster. In fact, a visitor to Group W stations finds a very sensitive protective apparatus surrounding the AIDS question, with a host of taboos and recommended procedures to quash even the slightest hint of disapproval of gay sexuality or promiscuity and especially to avoid the tagging of any "risk" group with a "typhoid Mary" label. For instance, no AIDS Lifeline broadcast element will ever refer to an AIDS victim, it is always a "person with AIDS" to the point that the acronym "PWA" is gaining currency.

The subject is simply not being exploited. What about money?

The intrinsic power of the system to force adaptation to its needs, to subordinate the obvious primary goals of a campaign to what has been called the secondary goals (the needs of the campaign organization itself) is spectacularly illustrated in Aids Lifeline precisely because of the evident personal good faith of the major participants. Clearly, KPIX and Group W never placed raw profit as the primary purpose of AIDS Lifeline.

One of the criticisms often leveled at news media is that they are too cost conscious to assign mature reporters to specific "beats" that require technical expertise and hours of research when the beat is not in the mainstream of the police blotter, politics, or celebrities. During the peak of the campaign, KPIX had the equivalent of three producers and two researcher-organizers full-time on AIDS Lifeline.

The month after the Emmy award, in September of 1987, KPIX donated the services of their point reporter on AIDS, Jim Bunn, to the World Health Organization. Bunn moved to Geneva where he was appointed public information officer to the WHO's Special Programme on AIDS (SPA). Bunn's salary was paid by Group W while he produced strategies and broadcast quality tapes for WHO at their facilities over a full year.

Just as other campaigns were accompanied by cash grants from the station, so KPIX gave $35,000 to the San Francisco AIDS Foundation, with whom they continue to collaborate on off-air events and collateral production.

On October 19, 1987 Group W announced that it would launch a nationwide campaign with all of its stations and syndicate it for others. The kick-off for the campaign announcement was an impressive video teleconference and symposium on the threat of AIDS linking all Group W stations and adding the studios of Public Broadcasting System stations in New York (WNET) and Washington, D.C. (WETA). Each of the seven studios fielded a panel of distinguished experts and others associated with AIDS work. Outstanding were Surgeon General C. Everett Koop, M.D., at WETA and NIH Director of Allergy and Infectious Diseases, Anthony S. Fauci, M.D., at Group W's Baltimore station, WJZ-TV. Tom Goodgame, President of Group W Television, along with KPIX general manager Carolyn Wean shared WNET with the Director of the World Health Organization's Special Programme on AIDS, Jonathan Mann, M.D. One is reminded of those industry-wide Group W conferences on public service during the fifties and sixties which established Westinghouse Broadcasting's authority and linked it with government through the presence of FCC officials and United States Vice-Presidents.

On this hook-up and with these auspices, Tom Goodgame announced that Group W would launch a nationwide campaign with all of its stations participating. Although the campaign would be syndicated nationally, Group W would absorb all production and distribution costs and would charge no license fee to any station that cleared the campaign.

Instead, Group W would require each station, including its own, to send copies of cancelled checks made out to local or national non-profit AIDS care agencies equal in amount to what would have been the license fee.

Although Metropolitan Life signed on later as the national sponsor of the campaign for one million dollars to defray costs, Group W was foregoing at least one million dollars in licensing revenue for the first year. Furthermore, Group W continued to carry AIDS Lifeline for a second year (1988) without any underwriting, since Met Life did not renew. An added burden was that the vignettes, "Faces of AIDS" were never suitable for local underwriting so they have been run as straight PSA's. Digital Equipment Corporation, which locally underwrote some of KPIX's local AIDS Lifeline received a thirty second spot before each AIDS Lifeline documentary or feature, which are of course much less frequent. This diminished underwriting was characteristic in all markets.

AIDS Lifeline is thus a testimony to Group W's bona fides in crafting public service campaigns. Although sponsorship and station leadership are important permanent factors in all campaigns, this campaign is clearly focussed on helping those suffering from AIDS and reducing the risk of its spreading.

The definitive measure of the "success" of AIDS Lifeline is beyond any final determination because it is not alone in the media mix — all sorts of media not affiliated with AIDS Lifeline are covering the AIDS story. In addition, the primary target for the campaign is not so clearly defined as one might at first think, since it must include not only the population of AIDS victims, but the more nebulous and diffuse communities of AIDS risk groups, professional and volunteer providers of care in AIDS-related contexts, government agencies and officials, and the friends and relatives of persons with AIDS. Beyond the specific targets, one cannot exclude some measure of the level of informed awareness about AIDS among the general population.

Two accessible areas that can reasonably represent the entire campaign do, however, afford some reasonable index of intent and achievement: first, San Francisco AIDS-affected communities, since the municipality as a whole has been in the forefront of dealing with AIDS as a question of public health and KPIX has been the point station in the country in AIDS coverage, in or out of AIDS Lifeline; second, the major broadcast elements of the campaign at KPIX which at least afford some purchase on the general shape of the message(s) in the entire national campaign.

Authoritative testimony to the campaign's local effectiveness is offered by Ron De Luca, the Development Director of the San Francisco AIDS Foundation, who readily declares that KPIX is easily the single most important outreach tool that local AIDS helping agencies have. He points out that in San Francisco the annual care per AIDS patient costs $75,000 less than the national average. Although this cannot be attributed to one cause, he believes the greater community of San Francisco, which has responded magnificently to the special needs of the gay community, is the major factor - volunteers have replaced paid professionals. De Luca credits KPIX's outreach programs and awareness campaign as indispensable in raising volunteers of various kinds to help AIDS patients.

Almost everybody who watches television and reads the newspaper has by this time become aware of one particular project that was initiated in San Francisco and has traveled all over the country, culminating in a grand event on the "national mall" in Washington D.C. It is the Names Project, perhaps better known as THE QUILT. It encapsulates AIDS Lifeline, since it is an off-air community project as well as the subject of an entire special not to mention innumerable feature and news stories among and beyond AIDS Lifeline stations in the main news stream.

A project of many years duration, the Names Project Quilt is the brainchild of Cleve Jones, a gay activist and art center director. The Quilt keeps growing from additions of three by six-foot fabric panels each of which is a memorial for someone who has died of AIDS. Each panel is different in color and design with people of varying talent and resources putting their hearts into creating suitable memorials for loved ones. The Quilt has toured the country and was prominently displayed in major cities from coast-to-coast, culminating in a massive roll-out on the Washington Mall overlooked by the Capitol Building, the Smithsonian buildings and the Lincoln Memorial, where it received television network and other national media attention.

When the Quilt came back to San Francisco, KPIX and the San Francisco Examiner sponsored a "homecoming" at the Moscone Center from December 17th through 20th of 1987, just before the inception of the national Group W AIDS Lifeline and a few weeks after the Group W teleconference announcing the campaign. The first night was a fifty-dollars-per-person affair which raised $75,000 to underwrite the cost of a new national tour during the Spring of 1988, when AIDS Lifeline would begin in earnest across the country. On subsequent nights admission was free but people were asked to bring food and clothing donations to help people with AIDS. Over the course of the homecoming five truckloads of food and 500 pounds of clothing were contributed. Both the newspaper and KPIX featured advance notice, current coverage, and follow-up features on the event, which drew an estimated 100,000 people.

On the first free night, Friday the 18th, KPIX broadcast a live special, "Threads of Love," hosted by their local news talent, who cut to celebrity interviews from the floor, in the format of political convention coverage. Local officials like Mayor Dianne Feinstein and Speaker of the California State House of Representatives Willie Brown were interviewed as well as comedienne Lily Tomlin. Special-information and volunteer-recruitment AIDS hotlines were manned during the broadcast and up until midnight. The AIDS Lifeline directory published by KPIX and the Aids Foundation were advertised on the program and mailed free to those who called in. Three thousand people called in to volunteer as a result of the broadcast of the event.

The following summer, on July 28, the AIDS Foundation, Herth Realty Company, radio station KGO, and KPIX sponsored "AIDS WALK San Francisco," which raised in the neighborhood of one million dollars for the following local agencies: AIDS Emergency Fund, AIDS Health Project, Asian AIDS Task Force, Black Coalition on AIDS, Instituto Familiar de la Raza-Latino AIDS Project, Mobilization Against AIDS, San Francisco AIDS Foundation, STOP AIDS Resource Center, Visiting Nurses and Hospice of San Francisco. The catalogue of sponsors and beneficiaries is a testimony to the broadness of KPIX's community base and the integrated local nature of the campaign.

As before, KPIX featured the walk prominently on its news programs before the event and with follow-up, and of course covered it live with the same style of celebrity and people-on-the-street interviews, with cutaways to prepared "up-close-and-personal" related features. The night before the walk, the station broadcast "Talking With Teens," a half-hour guideline for parents on the subject of talking about AIDS, hosted by Jane Curtin, an actress starring in a popular CBS melodrama (KPIX is a CBS affiliate). This particular program as aforementioned was also distributed as a rental videotape.

In a very special campaign which flies in the face of many marketing considerations in order to meet perceived community needs, it is all the more convincing of the problems of the system to find serious dangers and distortions in mass media methods of presentation and exhortation; the pitfalls of industrializing persuasion.

We don’t have to look far to pinpoint the trouble. Just take the content and style of a representative sample of the broadcast elements, to see in fact what message is being conveyed to what target. A good place to start is with the Jane Curtin video, "Talking With Teens," available throughout San Francisco on a rental basis and aired on the eve of the AIDS Walk.

In this half-hour program which is intended as a serious guideline for parents who wish to protect their children from AIDS, the word homosexual is not mentioned once. The word "gay" is mentioned once, in a joking manner, by an actor portraying a straight male teenager: "Gee, Dad, I'm not gay or anything." To which the father replies, "Fine, son, but the AIDS virus doesn't know that."

The film begins with Curtin in an empty classroom, thinking about her days as a teenager, when her generation didn't have to worry about AIDS. We cut to a matronly Hispanic school counselor who sympathizes with Curtin about the difficulty parents have accepting that their child is a sexual being, who may well be in the intimate hands of some stranger (to the parents).

Curtin then voices over a series of billboarded simple statistics: that seven girls and eight boys of every ten are sexually active as teens, that one in ten teenage girls becomes pregnant, and that one out of seven of either sex get some sexually transmitted disease. There is also the figure of 200,000 intravenous drug users among all American teenagers, cited as a low estimate. No AIDS statistics are introduced at all. But after these general statistics there is a cut to Dr. Robert Scott, a black internist who practices internal medicine in Oakland and specializes in AIDS cases. He states flatly, on the heels of these statistics, that "The potential for getting the disease [AIDS] in that population is going to be explosive."

We then cut to a group of teenagers having a discussion in school about sexual activity in general with random references to AIDS. The discussion leader, Ms. Kim Cox, "health educator" then says to Curtin and us, "Sex is a natural way of living. Unfortunately, it is becoming a common way of dying."

After this melange of statistics and random comments, about teen sex in general and pointed dire predictions and statements from authority figures about AIDS, Curtin states: "Accurate information is the best defense . . ." There follows a short graphic depiction of virus invasion of the body's immune system cells with a voice-over stating that the AIDS virus is "very hard to catch. It is a fragile" — and here the face behind the voice, that of Dr. Mervyn Silverman, Director of the American Foundation for AIDS Research, fills the screen — "virus; it can be destroyed by soap and water. . . Study after study shows that you don't easily get AIDS."

The good doctor is interrupted so that Curtin can voice-over large billboard statements to the effect that AIDS cannot be contracted from casual contact, which is defined as sharing a glass of water, hugging, handshakes, even kissing, if it is not deep open-mouth kissing. Dr. Scott reappears to indicate that one can care for a person with AIDS and even have skin contact with urine, feces, and vomit without being in danger, provided one is careful.

Curtin then asks the rhetorical question, how do you get it? Graphics return in the shape of male and female having genital-to-genital heterosexual intercourse while Curtin intones "Any unprotected sexual contact, sharing of semen and vaginal fluids with someone who has AIDS, male or female." There is a brief mention of sharing of needles. Dr. Silverman returns to point out that abstinence is a sure way to protect yourself, but short of that, a condom and a spermicide should be used during sex, "from beginning to end." He points out that one should not take drugs, but if one does, at least do not share a needle.

This segment of the video constitutes the "accurate information" part. There follows the advisory examples of how to talk to your teenage child about the problem.

What problem? From the context it would seem to be both the standard heterosexual rites of initiation and experimentation during adolescence and protecting oneself, in this straight setting, from AIDS. Other diseases are never mentioned, although the initial statistic of one in seven referred to all sexually transmitted diseases.

First we are shown the Stone family, a white professional middle-class couple who have lost their only son, Michael, to AIDS. Stills of Michael reveal a strikingly handsome young man. The parents say they knew he was sexually active, but wish they had talked more. The Stone's are an attractive and brave couple, who are unusually articulate and frank about their experience. We cannot help but admire and feel for them.

From this we are exposed to three little dramas that illustrate situations in which parents may inject their values about sexual activity and the dangers of AIDS into conversations with their children.

The first situation takes place in a kitchen, an affluent middle class kitchen similar to those used for commercials featuring kitchen products, in which a very young black girl (who talks like a "valley girl,") has a friendly and very quick chat with her substantial, earth-mother mom. With some embarrassment, the girl reels off rote instructions from school on how to have safe sex. The mom does not reveal any technical knowledge, but rather urges her daughter to be careful and wait for someone who has respect for her ["I am not telling you what to do, I am telling you how I feel."]

The second situation takes place in a parked car where a divorced Dad is meeting his son. He urges the son to be careful because of AIDS and because he should have respect for the girls he goes with. This is the context for the remark about being gay and its seeming irrelevance to the AIDS question. The final scene is in the living room, again white and middle-class, where a young teenage girl is about to go off "with friends" until midnight. There is an embarrassed series of little jokes that show the unease of all three with the topic, but it frankly deals with the concern of the parents that their little girl not have sex with anyone nor take drugs nor drink and drive. In the course of the conversation, the threat of AIDS and the need for precautions are emphasized.

Although there is not one untruth in "Talking With Teens," the film editing and comparative weight given to different facets of the topic by graphics, authority figures, and the settings for parent-teenager interchange, are misleading.

Is the subject AIDS and how to guard against it or how to deal with your child's first steps into sexuality? The video never made up its mind.

Furthermore, two juxtapositions seem to be deliberately misleading. After giving prominence to the statistic that one in seven sexually active teenagers will contract a sexually transmitted disease, there is a cut to a doctor who claims (we do not know the context of the interview from which this snippet was taken) that there is a potential for an "explosion" of AIDS in that population. When another authority figure is pointing out how difficult it is to get AIDS, the sound is fighting graphics of the AIDS virus vividly succeeding in infecting an immune system. Immediately after the correct information of how weak the virus is, the script jumps to the conclusion that it is casual contact (not the virus) that is "weak," that is, hardly likely to spread the disease. This distortion is followed by a description of how one does get the disease, with graphics displaying normal heterosexual intercourse. The true parts add up to the false, and seriously false, impression that there is a serious risk of contracting AIDS from normal heterosexual intercourse.

As for the tone of the parent-teenager interchanges and the sad story of Michael Stone, the clear implication is that middle class heterosexual non-drug users with caring affluent parents are at serious risk of AIDS. Although we can all use sex education and although drug abuse in the non-intravenous forms of crack, speed, and marijuana, unwanted teen pregnancy and sexually transmitted diseases like herpes and clamydia (which are not laughing matters) are certainly not unknown among the affluent mostly white middle classes, AIDS is rare in this group. It was rare two years ago, when the film was shown, and it remains rare today, two years into the epidemic "explosion." AIDS is on a rampage, however, among those who practice the risky behavior of anal and oral sex promiscuously and among intravenous drug abusers who share needles. This risky behavior is particularly prevalent among homosexuals, who are the overwhelming majority of victims of the disease, and drug abusers, who are beginning to catch up with the homosexuals (as are the children of women, mostly drug abusers, with AIDS.) Although both groups can come from all walks of life, intravenous drug abuse accompanied by sharing of needles is overwhelmingly a practice in racial and economic ghettoes; put another way, such self-destructive behavior is most often the consequence of poverty and racial discrimination. Any kind of unprotected sex with someone who has AIDS does put one at risk, but the question is among what populations does one have a significant risk of meeting someone who has AIDS. With this in mind, it would seem the choice of Jane Curtin and the atmosphere of the safe suburban school is aiming at the wrong target.

Furthermore, if the threat were as serious as one is led by innuendo to believe, the facile and fleeting encounters in kitchen, car, and living room that are shown as models would hardly suffice, nor would a string of such superficial verbal joustings between embarrassed teenagers and unconfident, unknowledgeable, and tentative parents. Given the real statistics, parents should want to know if their children are homosexual and/or intravenous drug users, which would put them at serious risk. Yet these questions are not addressed at all.

Maybe the real thing, like the blow-torch "Scared Straight" video about life in prison, would be too much of a downer. But one view could be that this video does not reach those at risk and does reach those who can misread the message as not for them (about AIDS) so they can ignore the rest (about parent-child communication and sexual responsibility in general).

Like any aid to family communication and any video that deals frankly with sex, especially in a general population scared out of its wits by stories about AIDS, "Talking With Teens" was enormously popular.

A different AIDS Lifeline thirty-minute special directly deals with the question of risk factor: "Sexual Roulette." The program begins with pictures of a motorcycle accident, airline travel, and smoking, all of which have known risks to life yet which people pursue anyway. In this context "risky behavior," we are told, is "meeting someone in a bar and going to bed with them." We are then told the story of a young healthy looking woman who has contracted AIDS by sleeping with a stranger she met in a bar. The young woman is neither homosexual nor a drug user, "yet it happened to her." The narrator asks us: was she just unlucky or was she taking foolish chances? There follows a reference to a then current Cosmopolitan article stating that there is not much risk in vaginal intercourse; an immediate contrasting reference is given to the Masters and Johnson contention that a heterosexual AIDS epidemic is poised for take-off. "The experts," says the voice, place the real risk "somewhere in between." [This statement is true in the sense that most adult males are between four and four hundred feet tall.] This case, from real life, is the frame for what follows, introduced by a doctor who as an aside mentions that the chances of the young woman catching AIDS that way were one in five thousand (0.02%). His main message is that such low odds are "deceptive," since risk depends on specific behavior. This leads us to short life-style montages of four "types:" a young college student, a recently divorced swinging single woman, a traveling businessman, and a black-hispanic ghetto resident, recently separated from her intravenous drug abusing husband, who continues to have sex with male drug abusers. All four types are sexually active but none of the four are homosexual, nor are they drug abusers themselves. No judgment is passed on the behavior from any point of view but risk of AIDS.

After each short video vignette we are shown in graphics the risk of each behavior. If the college boy has sex with about six different girls each year for two years, without a condom, his chances of contracting AIDS are one in 50,000 in contrast to his one in 1200 odds of being killed in a scooter or motorcycle accident. The swinging single woman, who lives in Omaha where only one known case of AIDS existed at the time, has herself regularly tested for the HIV virus. "You can't be too careful," she states. In an interview she jokes: "The sexiest man in the bar is the one who just passed his blood test." The graphics point out that her chances of contracting AIDS from unprotected sex on a regular basis with bar pickups is one in 10,000; if she lived in New York, her risk would rise to one in 4000 [=0.025%]. By contrast her risk of contracting cancer from cigarette smoking is one in 300 [0.33%]. If the traveling businessman were to go with a different woman every week for five years with no condom, his chances of contracting AIDS would be one in 10,000 (his chances of dying in a plane crash would be one out of 15,000). If all those women were prostitutes and he still failed to use a condom, his odds would increase to one in 2000. Although the film does not bother to make the calculation, that would mean that any one unprotected intercourse with a prostitute has a risk factor of one in about half a million for AIDS. Since the program is about AIDS, we are not told in any of these cases the risk factors for other very serious, but rarely fatal, sexually transmitted diseases nor of unwanted pregnancies and subsequent abortions.

The final case is that of the drug abuser's estranged wife. Her chances are one in ten. Serious odds. In the course of being told her sad story, we learn that her best friend and supporter, her sister, who was having sex with drug abusers, did in fact contract AIDS. Although she continued to have sex with drug abusers other than her husband, the lady did not contract AIDS and had found a man who respected her and insisted that she demand the use of a condom.

The film ends with the original case, which we were later told was a one in 5000 chance, "Of little comfort when it happens to you." The final message is that whatever the risk, you should lower your chances by practicing safe, protected sex.

The figures in the program were quite on the high pessimistic side for the time; now the odds of heterosexuals catching AIDS have been further reduced with more numbers coming in.§ The odd thing is that the visuals, and the whole premise of the program, do not jibe with the numbers. AIDS is still presented as a plague that threatens us all. It may threaten us all, but if you do not practice unprotected homosexual oral and anal sex nor share needles or a bed with an intravenous drug abuser, if you are not a hemophiliac nor a medical worker who must continually handle infected blood in a context of needles and scalpels, the threat is less than those of being struck by lightning, contracting lung cancer, getting cirrhosis from alcoholism, or, if you are a young man (as the program itself pointed out), dying in motorcycle crash.

In other words, the facts are not hidden, but they are so skewed by the method of presentation, the heart of media adaptation, as to seriously mislead the viewer, even a sophisticated one. A local KPIX program in the form of a call-in to a panel of experts was similar in frame: careful correct answers were given, but no sense of scale and no sense of the tremendous difference in odds once one was out of contact with homosexual or drug abusing communities.

Like all campaigns, AIDS Lifeline depends for its impact most of all on the short "vignettes" and news segments that are shown so much more frequently than the specials. The campaign has two types. The first is a set of over sixty celebrity stand-up statements about the dangers of AIDS, the need for understanding, the need for helping and treating AIDS patients with dignity, the need for research, the importance of safe sex. All of these goals are worthy and literally what is said is true. But the implication is that the entire nation, heterosexual and homosexual alike, are faced with a coming overwhelming disaster unless drastic revision of lifestyles, principally among heterosexuals, is not forthcoming. The second set is a series of black and white stills, in a slow dissolving montage, of real ordinary people connected with AIDS. They are victims, relatives of victims, doctors, volunteers. The series is called "The Faces of AIDS" and at the end of every showing when the title comes up, "All of Us. Together." is added in equal size type. Now, the idea can well be that all of us human beings must love one another and care, as in Time To Care. But in the context of the thematic programming, the idea is that all of us, together, are at equal risk of catching AIDS. In fact, one of the Faces, that of a heterosexual man who has caught AIDS from a prostitute says: "All it took was that one instance. It doesn't matter whether you are gay or straight. The pain is the same." True, but the risk is far from the same.

One recalls that Metropolitan Life has underwritten AIDS Lifeline for Group W to the tune of one million dollars. As a result, Mr. John Creedon, the CEO of Metropolitan Life, presents the Group specials through a brief tape made in his office, in which he declares how important Met Life feels proper information and public education about AIDS is. In this context he then states: "We believe the AIDS epidemic may be the most serious health issue facing our nation and the world in this century." Not malnutrition, not toxic and radioactive pollution, not even smoking and alcoholism, all of which either actually do or seriously threaten to kill, far more humans? No one can make light of the seriousness of a fatal and loathsome disease for those who have it and those likely to get it. A large variety of cancers are such diseases. But hyperbole and fear are not helpful. To paraphrase Jane Curtin, accurate information is the best defense. Within the special context of San Francisco and the Bay Area, KPIX may not be distorting the problem too much, but AIDS Lifeline is a national campaign.

One keeps thinking of Larry Fraiberg's observation that television is a visceral medium. Time To Care, which is virtually content free, is the ideal structure for mini-campaigns on real local finite needs. AIDS is a complex disease involved with all the psychological twists and turns we associate with sex and with sexual deviance. Its major victims are a controversial group, who have a huge political stake in distancing themselves from a disease which might be labeled "the gay disease," and thus add to the motives for discrimination they already suffer. The heartbreaking slow course of the disease and its pandora box of secondary infections and other diseases makes AIDS a treatment nightmare which severely taxes health resources at every level, a factor that attracts significant interest from hospitals, insurance companies and caring agencies in any campaign effort that might alleviate a strain on their resources.

It will be recalled that AIDS is among the top three topics for all national PSA's on television, in or out of Group W's AIDS Lifeline, a further testimony to its mainstream relevance, if not to its marketability. But precisely because of this relevance, as Edward Brecher and John Langone have pointed out conclusively, the mainstream media have seriously misreported the AIDS problem, as they did with radon and as they often do with science and health stories. AIDS is a complex story and is not in the "safe" mold that is ideal for community media campaigns. Critics should bear AIDS Lifeline and its well-intentioned but dangerous distortions in mind when they demand that the mainstream media, which must aim for the bulging middle of any market, should bite the bullet and pump unpopular but important causes that management believes are truly in the public interest.

Group W's persistence for over two years in maintaining this costly campaign produced significant cash contributions to AIDS agencies and, whatever the shortcomings of the campaign, it has proved a net public gain for those people affected by the AIDS disaster and its many private tragedies. An unanticipated benefit may be its demonstration of the limits and hazards of what Nance Guilmartin has called "activist television."

 Safety in Numbers;

 There is no doubt that local community campaigns spearheaded by local television stations around the country are in general effective. They raise money and "armies" for good causes; they almost guarantee attendance at community affairs. Although some ill-conceived campaigns may fail, most succeed. The special spin that the Group W national campaigns have put on the formula enhances campaign effectiveness on the intermediate targets: sponsors ("partners"), client stations, and pre-existing community organizations. This often betrays the original goal sought for the primary target (usually the public at large or some market segment like senior citizens or teenagers). We are left in the uncomfortable situation of finding urgent issues inevitably, if innocently, betrayed by the exigencies of the media system when they choose to treat them. More serious, but less noticeable, is the invisible choice of simply ignoring the most urgent issues because they are not "safe," and may offend and thus lose an important part of the market. The media share the dilemma with the official government, which is again and again forced to back off needed reforms because of the power of vested lobbies.

With local television stations being in more and more economic trouble unless they are either in major markets or part of a powerful corporate parent, the range of "safe" causes will shrink, since ownership interests become more broad.

The seeming exception to this, AIDS Lifeline, proves the rule. AIDS and homosexuality are in the middle of very hot controversial issues, not to mention sensitive personal religious convictions. But the point station, KPIX, is in the middle of the most articulate and politically powerful gay community in the world. It is from this point of view that the otherwise baffling downplay of homosexual anal and oral intercourse as the principle sexual transmitter of the disease makes sense. When the original setting is coupled with national conditions like the research and helping professions' crying need for more funds from public sources, as well as the relative scarcity of homosexuals in client markets, then the need to conceive of AIDS as a broad deadly plague that threatens all of us equally makes sense nationally as well. Although this entire affair may be construed as what Plato called a noble lie, it is a lie nonetheless. Noble lies, like the light at the end of the Vietnam tunnel and the inevitability of dependence on safe nuclear energy, have a way of rewarding faith with catastrophe.

Stepping back from any particular campaign, how do the structure and setting of any public service/community campaign relate to the broader cultural question of how media shape our values and attitudes on matters of pressing urgency?

At this point, the research community and evaluators of campaigns in general are still stuck with the effectiveness model that dominated all communications research until recently. Concrete measurable effects, on the model of billiard-ball causality — how many boxes of cereal? how many people recognize a name? — was seen as the "real" measure of what media do. In the same vein, the number of volunteers or checks or generous partners resulting from a campaign are seen as the "real" significance of a campaign. From a management point of view, this can hardly change because the bottom line is the last ball on the billiard table (to mix metaphors). From a research point of view, however, the contemporary television public service/community campaign raises questions of politics and culture and thus fundamental questions of values.

Tobie Pate, KPIX marketing director, says with some force that the "churches and government have failed" to deal with the AIDS problem effectively. The reason they have failed is that they do not know how to communicate effectively to the vast run of ordinary people; they have lost the common touch. While not exhibiting a trace of smugness (Ms. Pate is realistic about television's own shortcomings), she points out that marketing has become more and more of a sophisticated science - careful formulas for reaching the people you want with the message you have. True, like medicine, at its best marketing will always remain an art, a place for people who do have "the touch." Television, she is confident, is the instrument for reaching people and, more importantly for campaigns, for mobilizing people to get things done.

Nance Guilmartin, the national coordinator for all Group W campaigns, speaks about "activist" television, which has awakened a can-do spirit among people, in sharp contrast to the couch-potato stereotype. In fact, in recounting the origin of a particular campaign, she tells the anecdote of an executive at WBZ who lost a close relative and was in the unenviable position of having to explain the loss to his little daughter, who had never before experienced a death in the family. He was surprised that there was no available guidance on the task and this led to a television "guideline" program to help others in the same spot. Probably this programming did some good, but one is at first astounded to hear Ms. Guilmartin say: "Before we did this, there was nothing out there on death."

Does she mean Judaism, Christianity, Islam, Buddhism, secular humanism and all the vasty resources of Boston's churches and libraries, to say nothing of Harvard's faculty, had nothing worthwhile to say on the subject? It surely did sound like that. But Ms. Guilmartin is more aware than most of Boston's cultural resources. What she meant, one soon realized, was that there was nothing on television to offer specific by-the-numbers guidance to adults who must explain death to children.

The clear implication is that religion, churches, education, in fact all the resources of Western civilization available in a cultural hub like Boston are irrelevant in reaching ordinary people with ordinary problems. They need real help; they need to be empowered, one of the favorite words of campaign planners. If the issue were put so baldly to any television executive, among whom there is no lack of cultivated and sophisticated individuals, he or she would surely deny, and sincerely deny, that this arrogant assumption were present. But whatever their intentions or assumptions, the "natural" uses to which technology is put within a given political economy have inevitable systematic consequences. In our system, broadcast television, and most of cable, is market driven. Thus mass culture, in this view, is our only culture and the only one we really need. There is no animus against traditional or high culture - broadcast executives have their equal share of Bach and Tolstoy devotees - but such culture is rarely dragged into the marketplace, "the real world," where it is deemed irrelevant.

The mass media have developed a sophisticated language of simplicity, a method that strips off subtlety, stimulation to further questioning, or any hint that what is being discussed is in reality tangled and difficult and requires hard work to understand. This can be seen, for instance, in the way For Kids' Sake treated the hard subject of reading, which is at the heart of the Renaissance and Enlightenment traditions embedded in our best literature and scientific endeavors. It was treated, and quite consciously treated, as a vehicle for family togetherness and especially as a problem for young children or totally untutored adults. This is not to condemn the producers' professional integrity or skill, both of which are of a high order, but simply to locate the program in its cultural and political setting.

The public service campaign presents an urgent form of the general problem of media adaptation. Something happens when good causes are mass marketed that is neither obvious nor intended, but culturally and morally critical. Recall the process in more obvious occasions of adaptation.

What happens to Shakespeare or Dickens when their work is mass marketed? If we have a master adapter whose reputation puts him or her above strict marketing considerations, we have something brilliant like Olivier's Hamlet. But if we have individuals, no matter how great their talent, who are employees of a large marketing corporation like a big film studio or a television network, the systematic pressures often squeeze the work into a programming cookie cutter, as they did with The Winds of War.

In and of itself, adaptation does not destroy a work. It all depends on the marketing environment and the goals of the producer-owners. But it is impossible to aim at the greatest market for the greatest revenue unswervingly and preserve the artistic integrity of any challenging work intended for adults.

Just as this is true for art and literature, so is it true for science. Ted Koppel or Time just cannot deal with Star Wars the way the Scientific American has.

Alarmingly, much more is at stake when it comes to science. People who are never exposed to unadulterated works of genius have missed something important, but they can live responsibly and happily in any event. People unequipped to grasp the degree of dangerous difference between acid rain and plutonium fallout as environmental hazards cannot deal with the politics of technology, which increasingly shapes our society and our health.

And as with art and science, so with religion and politics, in an increasing curve of serious social consequences.

Local campaigns adapt causes to the mass culture milieu of mainstream television programming. Syndicated public service/community campaigns, since they are reaching for a much wider market, adapt causes more radically and thus must deal very carefully with problems of adaptation. If areas like AIDS that require some scientific understanding can cause trouble, it is even more true in the realms of politics and religion.

Television campaigns are above all messages of their medium, and they have more in common, in form, with commercials and sports coverage than with church meetings or lecture halls, to say nothing of inspiring texts read in solitude. Different as they are, both Jerry Falwell and Pat Robertson have far more in common with Johnny Carson and Phil Donahue than they do with Martin Luther King or Mother Theresa.

Thinking down the campaign road, Ms. Guilmartin reflects that "what we are doing for companies and causes now we may well be called on to do for governments tomorrow." For a middle-aged reader of Brave New World who has just lived through the media blitz of the successful Bush campaign, such innocent ambition rings an ominous Orwellian bell.

The way television has taken over the prime analogate of campaigns, the political campaign, offers a cautionary tale.

There has been an abundance of writing for years on how television has transformed American Politics and helped kill off the party. Nineteen eighty-eight campaigns spent ten dollars for every one dollar spent in 1972 for television. At the same time, the number of people actually voting has been plummeting, so the cost per vote in the last fifteen years has gone from 12¢ to $3.34 per vote. If the trend continues, candidates will soon be spending millions of dollars for very few votes, but those few votes will amount to a landslide from an electorate on boycott.

This paradox accounts for the at first surprising inverse proportion of voter turn-out and campaign costs. The cash drain takes money away from the campaign for travel and debates that would bring the candidate in the flesh to groups of live voters, giving people a sense of participation that might lead to a vote. Television, it appears, only manages to mobilize the "majority" toward a "landslide" victory for incumbents by paralyzing the real majority.

The new politics of image cast directly to local constituents require a great deal of money - for media consultants, even for fashion and "makeover" specialists, as well as the obvious costs of air time and slick production. It has concurrently accelerated the promotion of cold cash as the ultimate political arbiter when it comes to both legislation and regulatory policy. Paradoxically, therefore, while the media enable politicians to go directly to voters, avoiding the brokerage of party leaders, use of the media confers overwhelming importance to cash contributors who thus gain often unnoticed privileged access to legislators and executives that is denied to the common voter.

If the profit sector gets involved in political and religious campaigns any more than they are already, poverty and other pressing social issues which the late Michael Harrington found invisible will be totally inaudible as well.

These considerations put the whole concept of media public service/community campaigns between a rock and a hard place.

On the one hand they strongly suggest that any movement of syndicated campaigns into "unsafe" areas like religion and politics is unlikely from the viewpoint of responsible adaptation as well as of sheer marketing savvy.

On the other hand, sticking to "safe" topics has the obvious downside of promoting conventional wisdom at a time when we desperately need innovation and leaders of new vision.

Although there is still room for the shock of the new in rare instances of intelligent interviews with genuine experts in place of "spokespersons," which may lose some of the audience in the interest of holding those who can benefit, such programming is in short supply. KPIX and other stations are now getting into longer and more imaginative editorials, which use some location shooting and research on difficult unpopular topics, presented by the General Manager but prepared by full-time staff. There is little reason for station management to be afraid of controversy and innovation in this context.

Nonetheless the overwhelming experience of commercial community campaigns underscores the reality that an advertising-based, market-driven system of public communication can only offer conventional wisdom, for the most part. Daring drama, investigative journalism that hits hard at established abuses, social criticism that seeks to strip a bogus legitimacy from rapacious special interests — all these necessary public communication services cry out for a public mass media system that can in some way be insulated from totalitarian politics and mass marketing. The admirable exceptions which pop up rarely on commercial networks and with more frequency on the Public Broadcasting System and National Public Radio only underscore the bland vacuity which dominates the horizon.

The public can only be served by broadcasting that can truly be conceived as the Fifth Estate. The Electronic Marketplace, as it has come to be manipulated, is destroying the promise of technology to deliver honest truths to those without the sophistication to explore the elite channels in print and film, and even of television itself, where they can still be found. 

 

 

 

Managing Appearances

 

The concern of public relations professionals, advertisers, and politicians with image and appearance as an instrument for persuading people about important matters in the real world of events and decisions is matched by the growing scholarly and intellectual interest in signs and symbols as makers, not merely conveyers, of the world we live in.

Appearances now carry a burden perhaps too great.

For instance, before the diversity and division of the modern world, with its intimate mixture of silent strangers, the language of clothing, "the dress code," consisted mostly of nods of agreement or reminders of the familiar. But now individuals sail the high seas, as it were, of a fluid intercultural world and, like ships, must bristle with flags of intention and explanation. Like marriage and money, fashion is being stretched to cover a field of duties and difficulties hitherto borne comfortably by broader institutions in more confident cultures.

Balzac saw fashion as a language, but it now takes a Barthes or an Eco to decipher the intricate uniforms fashion designers have provided for the lost middle classes of the advanced nations : cowboy, tycoon, traditionalist with liberal views, teenage tough, honest laborer, jovial professor, aesthete, and on and on. Those charming nursery books of yesteryear that showed children the stereotypical garb of firemen, nurses, ballet dancers, and policemen no longer can comfort children or adults with the clear categories of an imaginable future. For one thing, job uniforms have been replaced by designer adaptations, often to accommodate the degenderizing of crafts and professions: the fireman is now the sexually ambiguous firefighter, the nurse may well be a man, and so forth. For another thing, the bewildering cosmopolitan menu of affiliations and occupations would exhaust any schoolbook effort toward the reassuringly straightforward.

Over a generation ago, John Kenneth Galbraith under the pseudonym of Mark Epernay poked fun at the solemn triviality of social scientists with his mythical Sociometric Institute. The Institute assuaged the agonies of hostesses and diplomats by assigning a numerically determined prestige horizon to various individuals that permitted secure ranking at the most diverse gatherings. At last, ferryboat captains would know how to address morticians and ancestral dukes could be seated on the proper side of film stars. I recall trotting out this elaborate academic joke in the early seventies only to have it received gratefully as a needed service. What was the phone number of the Institute?

This not really ridiculous earnestness carried for me a further signal. Not only are we at sea in trying to establish the pecking order for others; we are equally, perhaps especially, confused about our own position. In a secular society in which there is no vertical relationship to some ultimately clarifying, and thus comforting, transcendent standard, one's "position" on the horizontal plane of the social order is also one's meaning, one's very self.

Originally, "Style is the man," was a corrective cliche for "Clothes make the man." Unlike the instant attractiveness a good wardrobe might provide, true "style" was the outer result of an inward force, an expression of character. Now character is a not very compelling inference one might or might not draw from observable characteristics. The glass of fashion is truly become the mold of inner form.

The world may always have been a stage, but now set designers and special effects technicians get top billing.

Fashion has thus assumed in the total world the central significance it once had at Versailles: the art of managing appearances with a view to controlling actions. It amounts in fact to a socio-philosophical revolution that has literally turned our view of reality inside out.

Aristotle, the scholastics, and Kant converted Plato's idea to inner substance and then into the secret noumenon, the inner heart which can only offer clues of its nature to the groping senses of inquirers who are by definition permanent outsiders. This professional thought confirmed common sense. Language discounts the surfaces of things as "superficial" and "skin-deep."

But now our wafer-thin technologies with their remarkable power to simulate life's every sight and sound are eroding this once entrenched human attitude.

Freud's serious concern with the trivial actions of everyday life, the superficial, as keys to character is an early sign of this shift. He saw slips of the tongue, stumbles of the foot, harsh words blurted out in rage as no mere chinks in social armor but as enactments of the real self. The face, surely, tells us more than the heart ever could, had we chests of glass.

It may thus be that Castro's battle fatigues, Reagan's World War II bomber jacket and cowboy boots, and the operatic uniforms favored by Latin American dictators tell us more about each man's political views than any number of speeches. It may be that visual media in so relentlessly focusing on "personality" are giving us truer pictures of candidates for office than they would if they focused on alleged "issues." Coverage of "personality" is reporting on what politicians wear and do, whom they socialize with, what their hobbies and little pet hates are - the superficial. Those very things, in short, that Freud (and every parent) sees as the key to character. When real issues are extremely complex and all political decisions are of necessity compromises to be executed by a technological elite that forms the permanent government, then surely character is of greater importance than position papers written by hired "information specialists."

Ronald Reagan's little joke about bombing Russia, slipped out through an inadvertently open mike, surely tells us more than White House press releases about the significance of "Star Wars."

In the disturbing investigations and speculations of Julian Jaynes, language preceded self-conscious thought in human evolution. Acknowledged intentions, plots, plans, the entire human project - all are based on the technology of language.* The inside came from the outside. Life imitates art, as we increasingly see in our crafted mediaworld of images and symbolic gestures.

Seen from the perspective of these reflections, the sanctions/disinvestment campaign can be viewed as not only a wise, but as an inevitable strategy to overthrow Pretoria. To my mind, it is the threat of sanctions and disinvestment, not the actions themselves, that are effective.

 

*Jaynes, Julian. The Origin of Consciousness in the Breakdown of the Bicameral Mind. Boston: Houghton Mifflin, 1976.

 

Advertising: Commercial Rhetoric

"Advertising." Entry for Dictionary of Theology and Society. Eds. Paul A.B. Clarke and Andrew Linzey. London: Routledge, 1995. Essay on the moral and ethical implications of commercial rhetoric and their adaptations for political, religious, public order and public service purposes.

 

Definitions

Advertising is a social institution that produces advertisements within a political economy of technical specialization and bureaucratic organization.

An advertisement is any public form of announcement about any entity, usually but not exclusively a commodity, aimed to promote the acceptance or purchase or at least a toleration of, if not a preference for, the entity.

The advertising agency is the advanced technological means of soliciting, creating, and placing advertisements as well as, frequently, of measuring their effects. The advertiser is the client of the agency and pays the bills. Usually a corporate seller of commodities, the advertiser can also be a political party, a government, a public utility, a religion, a social movement, a charity. Any entity, in other words, which chooses some medium of the public forum to reach large numbers of the public with a message and is willing and able to pay to do so.

The advertising agency began in the nineteenth century with the advertising agent, usually just a middleman between an advertiser and a medium, most usually the newly mass produced large circulation newspaper. The agent bought up a large quantity of newspaper space in blocks and then sold those blocks in pieces to various advertisers at a mark-up. In time, the agent expanded his services to include composition of the advertising copy and eye-catching art work. The modern agency retains this distinction in the account executive as opposed to the creative director. With the addition of more and more services, including research of public wants, needs, fears and hopes as well as follow-up studies of advertising effects on sales, votes, or simple acceptance, the more general term marketing has grown in use to signify all the varied parts of an orchestrated campaign to "move" any entity, from soap to Senators, into a market. Advertising in this context is narrowly construed as that part of marketing which creates and places announcements of whatever complexity in whatever mass medium. Marketing goes further not only in services to clients but also in use of more varied media as well, such as direct mail and telephone calls. A further distinction is often accorded marketing as a quasi-science of analysing what a given market (i.e., regional or income group or other demographic slice of the general public) can be persuaded to buy, accept or prefer, whereas advertising merely follows an advertisers’ need to push an already accomplished product, idea, or program on a given public.

In practice, however, the distinction between marketing and advertising is without much difference since most advertising, except for the basic price-availability announcement, is done within the context of marketing and most often through the same agencies, which are still called advertising agencies. The lis de verbis can verge on the self-serving and spurious when it is claimed that advertising serves producers while marketing serves consumers, on the disingenuous grounds that marketing gives people what they already want. Marketing is only used to move objects which people need to be persuasively told they need or want, usually at a price. There is no marketing of fresh air unless it comes with a mountain resort or sea cruise.

The confusion is averted if one defines advertising as the multimedia language that marketing speaks, thus making it an integral yet rationally separable part of the industrialization of persuasion.

 Principal ideas

The vast bulk of advertisements are simply price and availability announcements about basic commodities. A much smaller but culturally significant portion of advertisements promote political parties, candidates for office, public policy positions, favorable acceptance of various industries, unions, or other entities, particularly if they are unpopular for some reason. A fraction, but a most visible fraction, of all types of advertisements compete for attention by adding emotional appeal and differentiating information in an attractive form — anything from the color red to a full-scale musical comedy television minute. The announcements become elaborate and go far beyond information about the entity. In a context of low demand, high competition, or actual public antagonism, advertising agents may seek to exploit psychological needs that may be only factitiously joined to the entity by the advertisement itself. Excesses in this direction have led advertising to be called the art form of bad faith.

As in much else, the social issues raised by advertising are not based on the number of advertisements placed, but on the cultural and social impact of the influential visible advertisements in advanced media that go far beyond the mere announcement of price and availability of commodities. Ponderantur, non numerantur.

The social and moral issues raised by the great majority of advertisements are for the most part no different than the standard issues raised by buying and selling (honesty and reliability) or any other form of human intercourse (obligations of truth and faithfulness, compassion, respect for the integrity of individual rights, and so forth.) Bargaining and barter were and are known in all the cultures that have developed moral and religious traditions, most of which have well-known maxims and principles that deal with the vast spectrum of social and moral issues, from fair weight to marriage contracts, bred in the marketplace.

An example of one of these common moral problems found in advertising but not by any means restricted to it or newly created by the modern industrialization of persuasion is the obligation of the speaker to be sincere. Sophists in ancient Greece were condemned by some because they sold their eloquence to the highest bidder. Do the copywriters or art directors for a conservative politician have themselves to be politically conservative? Whatever the answer to this moral question, if it deserves one, it need not spring from special inside knowledge about advertising. Advertisers may lie about the reliability, or true price, or utility of their commodities. These are serious moral and social issues, but not particularly confined to, nor made special by, the context of advertising. People may commit adultery in the back seats of automobiles. This does not raise a special question of automotive ethics.

The issues raised by the abuse of advertisements are real, even urgent, but they are issues long with us and long understood. In other words, clear moral wrong is done in situations where the common moral expectations of obligations met and crimes avoided are not fulfilled. But the language spoken by modern marketing, the institution of advertising, may cause social ills unforeseen or unplanned, perhaps even unapprehended, when it works as common expectations suppose.

The institution of advertising, in other words, is something different from the mere sum of all advertisements. It has evolved into a complex structure of its own, intimately interlaced with other institutions of great antiquity, from churches to governments, and in some measure has actually altered these greater, but dependent, institutions. Advertising has grown into the predominant industrial process of communicating with a public in order to obtain its cooperation with or, at very least, its passive acceptance of, whatever the advertiser wants. Advertising is the technological management of modern media in the service of the advertiser. It has evolved methods for effective persuasion that put it at the heart of modern propaganda.

Modern advertising is not unlike total high-tech nuclear warfare. Both carry on hoary practices from the dim past but each has so industrialized the process with advanced technologies that the fundamental activity is transmuted into something new that raises questions beyond standard discussions of right and wrong on battlefields or in the marketplace. One might say that just as nuclear war has made of the whole planet a potential battlefield, thus raising new questions about war itself, so, too, has modern advertising made of the whole planet an actual constant marketplace, thus provoking radical changes in the practice and theory of human intercourse.

Social issues

In the largest single market, the United States, explicit advertising constitutes sixty percent of newspaper copy, fifty-two percent of magazine pages, eighteen percent of radio time and an average of twenty-seven percent of television time. More importantly, most influential media are dependent on advertising income. They therefore reinforce, in non-advertising copy or time, the subtexts of conformity, narrow immediate gratifications, and non-critical acceptance of established institutions. This is called offering a supportive environment for advertising, which the advertisers have come to expect. Advertisers don’t like to waste money on people who cannot afford their products or who do not vote and thus do not support media that might aim at the politically or economically disenfranchised. This force has narrowed the spectrum of aesthetic and political diversity as effectively as outright authoritarian censorship.

Advertising is the principal employer of writers, musicians, composers, artists, and actors. The effect of this is to subordinate the independent vision of the artist to the social interests of his current or likely future employers. Looking back through history it is obvious that great art has outlasted its patrons’ immediate self-interests, but the themes of the art clearly reflect the world views of the patrons, be they Italian Popes, Dutch businessmen, English dukes or the French bourgeoisie.

There is no denying that some of the most clever, brilliant, witty, even awesome, art is directly connected with advertising. There is also no denying that much art would not exist if there were no advertising. But the avowedly persuasive marketing context distorts the styles and and narrows the range of the admitted cornucopia.

While it is true that advertiser-supported news and opinion media, such as the The New Yorker magazine in America and Great Britain’s Guardian or Independent, may be of higher quality than reader-supported tabloids like the American National Enquirer of British Mirror, the former generally share the same viewpoint and values while the latter have a much greater range and scope from admitted trash to scholarly quarterlies and alternative journals of opinion like Granta or Grand Street. Despite the range, readers (or viewers) who support their own media are few in number and this limits the resources of any communications outside of advertising or state sponsorship.

Advertising, as noted, has made an art of hyperbole and its overwhelming presence has desensitized people to measured statements. It thus inflates public discourse and creates expectation of, and resignation to, exaggeration, misdirection, prevarication, even outright contradiction. Loud and insistent advertising for state lotteries trumpet "You’ve got to be in it to win it!" with bells and whistles, while a lightning whisper, "Bet with your head, not over it," follows as a disclaimer and sop to moral objections. Virtually invisible fine print, in other words, has come to television and radio. The circus barker sets the tone for public debate.

Global fallout

Advertising is the capital pump that fuels global media. No broadcasting system in the world is without advertising. It is obvious in the total or mixed market systems that now characterize most of the world; it is less obvious but just as pervasive in mixed market systems such as China or Bulgaria or Zaire, where the state is the principal advertiser. Advertising agencies are increasingly international organizations with specialists who study local cultures for the appropriate "hook" or "angle" that will be effective and inoffensive. The collapse of central planning in the East had its own internal dynamics, but the long reach of advertised and advertising Western music, film, television, fashion - the sacraments of consumerism — played an acknowledged role in making centrally planned economies appear unbearably shoddy and barren. The force of Western advertising in Russia, where basic necessities are scarce and expensive, is breathtaking in its ability to get people to spend a month’s salary in an hour on designer jeans or cosmetics.

The Third World, incorrigibly plural as it is, is as one in being affected by advertising’s seductive pictures of the good life through consumption. Thus, elites squander scarce resources on Western luxury items and others scramble to migrate to a better life. This is not to deny the original sin of the powerful pampering themselves nor the substantive rationality of seeking escape from poverty, disease and political instability; it is to underscore the enormous power of Western mass culture, the seamless garment of advertising, to legitimate material success as identical with human worth.

This power can override previous powerful allegiances. During the Falklands War, the fiercely anti-British Argentinian populace were flocking to the current James Bond film in Buenos Aires. Bond films, a media pioneer in successful international marketing, are of course a much parodied vehicle for outrageous excess in brand name luxury. Whether one is amused or awed by the spectacularly supplied superspy, one humbly emulates his love for and dependence on gadgets. The Anglo-American political freight of effortless superiority in both morals and money that this glitzy comic strip carries is of course the subtext of all mainstream advertising.

 Evaluation

The traditional defense of advertising agencies for their work is that it is a needed service for what has become a confusing and impersonal market. The village greengrocer or pharmacist has disappeared and one has only ads and packaging and trademarked franchised services to guide one. A growth in candor or a decay of shame may account for the latest industrial apologetic: advertising serves the public and its clients because it adds value to a product by altering purchasers’ perception of its value! A car, drug, home, appliance is only as good or bad as you can be made to think it is.

This may account for the ho-hum reaction of electorates to the revelation of corruption and deceit in candidates successfully marketed for high office.

There is no doubt that advertising, as a special industrialized language of persuasion aimed at researched psychological vulnerabilities of a mass audience, cut off from traditional trusted sources of advice, is successful. No greater mark of its achievement is the rush of good causes, like Amnesty International and many others, to utilize its methods and outlets.

Can such means corrupt such ends?

 

 

 

 

The Meaning of Life

Early in 1984 a former student of mine from the sixties called me from Washington, where he is now working as a dedicated and notable labor lawyer. It was to give me bad news. He had been and remained an extraordinary person, having sailed around the world numerous times in the Merchant Marine both before and after a hectic politically active college career. He had put himself and his first wife through professional school (she, a Ph.D. physiologist; he, a law student on the law review) by working as a Customs Inspector, a droll occupation for a political radical. His news was indeed bad; he had a rare form of cancer-like tumor that would in all probability necessitate surgical removal of his tongue. He would like to see me for one of his "last conversations." During it, I found out that the tongueless can neither talk nor eat, because the root of the tongue is required for swallowing.

Some weeks later, after radiation therapy that was designed to limit the extent of the surgery, he wrote to tell me that the doctors were astounded to learn that the tumor had been stopped cold by the radiation and that surgery would not be required. He talked with a faint lisp - the only reminder of the bizarre and terrifying episode. He then put to me an embarrassing question. Did I pray? Was there a meaning in life? This experience had brought him, a typically modern sceptical intellectual, quite literally to his knees. Abashed but in earnest he wondered if he had experienced a miracle? What, really, was the meaning of life?

 I realized he had asked the one question that sophisticated professionals of our time and place don't ask. It is in bad taste. Only hopelessly ignorant fundamentalists ask such questions and then only to provide a triumphantly simplistic answer. Once in a while a scientist or novelist would offer a lyrical paean to the "evolutionary process" as though it were a personal god. But generally the question was not broached.

 The following letter, sans some personal references, represents my reply.

 

Dear X,

 The news about your cure is overwhelmingly welcome, but as you will recall from our "last conversation" it is, like all good news within the human condition, in the form of a reprieve.

 It is strikingly coincidental that you asked me the Big Question just when you did, because it is the question my age and the age have been prompting me to ask myself of late. I'm heading into senior citizenship: it seems that most of my temporal hopes will not be fulfilled; the flesh is sad, and I have read all the books. In the world, there is terrorism, agonized death among infants, spectacular greed, bangs and whimpers. And, as Woody Allen might add, there is always the rush hour traffic to contend with as well. Does it make sense? Is it worth it? (Whatever "it" signifies.) Is there a pattern or is it just a pity?

 First off, let me say that asking the Big Question, worrying with some consistency about the meaning of life and final ends is only for certain kinds of people. Freud confessed he was mystified by the trouble some personalities took to unravel the ineffable purpose of the universe, which is irretrievably beyond our ken. In my own case I have always experienced profound philosophical unease (a condition that might be triggered by some body chemistry imbalance, perhaps). It is just when problems are settled, books are finished on time, love is made with some rare finesse, that I get the sunny-sky blahs, offended by the pointlessness of joy. "Nothing is so sad as to see Englishman about their pleasures." This drawing room witticism for me is a universally valid critique of human culture. The adolescent Stephen Dedalus living with his father, Simon, in the Victoria Hotel reflects: "Victoria and Stephen and Simon. Simon and Victoria and Stephen. Names."

 Of course suffering and death forces the Big Question on everyone at times: Why this? Why me? Why now? Why? Even if there were no suffering or death, the Big Question can still be asked: Why life? Why anything?

 The classical Greeks, who seem among the first to ask these kinds of questions, came up with three attitudes of response to life: The Stoic, The Hedonistic, The Epicurean. All three presume that life is short and death final.

 Because life is short, say the Stoics, do not take its passions seriously. Strive for a dignified passage of cultivated indifference to the demeaning demands of fear, lust, ambition, jealousy. Many Christian moralists, by the way, such as some of the early Fathers and Thomas A Kempis, adopt this attitude wholesale. More about Christianity later, but for the moment let me say that I abominate this view as a voluntary death of the spirit; a slap at the Creator, if there is one.

Hedonism offers an almost diametrically contrary attitude prompted by an identical assessment of the human condition. Life is short, the Greek poet writes, and the night of the big sleep comes, so why wait for the lighting of the lamps? Break open the wine now! Enjoy! Madison Avenue and credit cards are the current exponents of this not unappealing fatalism. Yet there is something vulgar about it that repels the aesthetic, if not the moral, sense. And so in response the Greeks cooked up Epicureanism, which urges that we strive for the exquisite pleasures of difficult masteries, "going for it," as we say today, through the techniques of "self-realization," from TM to aerobics, from theoretical physics to Japanese tea ceremonies. As in so many areas, the Japanese are the best modern bearers of the classic ethos and Yukio Mishima, the existentialist novelist and master of many arts, offers a spectacular episode of Epicureanism in his bizarre seppuku, which he trained for as an athlete, so that his body would be at its peak precisely when he would have done with it. No degrading slow decay for him. Epicureanism offers the fundamentally sad satisfaction of wresting a moment of disciplined control from a finally doomed chaos. The brown bread and white wine folk of Georgetown and Cambridge are the American heirs to this approach.

Although since then a legion of philosophies of life have come and gone, I do believe these three fundamental attitudes, in some combination or in pure form, exhaust the range of emotional responses to the human condition. None of them, of course, explain it.

The Greeks may have invented the word politics, but it was the Jews who brought to social life a positive passion for justice. Not believing in an afterlife, early Judaism developed a theodicy of a pact with a Great Father, who sternly but fairly guided the fate of his chosen ones. While this does have the disadvantages of ethnocentrism, it did introduce the notion of the Big Picture in personal terms. This or that piece of life may be absurd and horrible, but taken as part of the cosmic mosaic it would make perfect sense. Faith, in the sense of a blind trust so alien to the Greek ethos, would transcend experience, perhaps contradict experience, in order to give meaning to life.

The anomie of antiquity at the turn of the first millennium put all religious faiths and intellectual positions to a test they failed. Magic, drugs, cults, mystery religions, and the lure of the irrational were at a high boil when Christ showed up. The simple story of the perfect man crucified yet triumphant was a real life enactment of mythical themes that took the ancient world by storm (in three hundred years or so - a blitz campaign for those times.) Christianity, as the intellectualist elaboration about Christ's meaning provided by Paul and John, was a brilliant recipe of given ingredients: a mystic doctrine of personal survival was combined with Stoic earthly disdain and Epicurean aestheticism wrapped up in hope for ultimate justice from a newly close God, Whose long view of the Big Picture would someday be revealed to the most lowly confused slave.

As an historical movement, Christianity has always been like an avalanche, its massive momentum ripping up and assimilating previously established customs, beliefs, and practices -- the best and the worst of the human heritage energized by an irresistible vision that can and has justified every cultural posture. I have no reason to believe that the other world religions are much different from the Graeco-Judaeo-Roman melange in this regard, bearing in mind that the Jews, Greeks, and Romans influenced one another and that all were deeply affected by still earlier Asiatic world views like Zoroastrianism. West and East have always borrowed from one another. Thus, Zen artfully embodies Epicureanism-Stoicism; Confucian morality is much like the tribal code of Moses, and so on.

All of these world views and the syncretistic Christian combination of them had long been peppered with pithy slogans, golden rules, words of wisdom, etc., which range from Socrates' Know thyself to Christ's If you lose the world, you gain it and on to Nothing in excess and Treat every human as an end in itself. Most of these moral herbs and spices do improve the flavor of life, but they never add up to a coherent view that explains life.

To recapitulate: Human beings live, think, and feel. To do each of these things "meaningfully" they need codes to guide living, creeds to organize beliefs, and socially approved attitudes to legitimate private feelings. From this premise, we can see that the "MEANING OF LIFE" can be an unconscious assumption about the value of our own lives that guides behavior, the sanction for a code; or it can be what you think history, or geology, or physics, or biology "means" — the rational underpinning for a creed. Finally, the meaning of life can be your emotional response to experience, your fundamental attitude. Codes, creeds, and attitudes can be mixed and matched in virtually any combination. There are Hindu hedonists, Islamic Stoics, Jewish Epicureans: Savonarola and St. Francis of Assisi shared the same creed.

Recall that each of the Greek attitudes presumed that life was short and death final. It is interesting that believing Christians, who hope for an eternal life of unimaginable bliss, have neither discarded nor added to the Greek triad. They have just elaborated more reasons for whatever choice they make. Christ died on the Cross, how can we frivolously waste time in shallow emotions? Christ rose from the dead, how can we not rejoice in the beauty of nature, knowing it will be eternally renewed? And so forth.

The "meaning of life" is thus the suppressed premise underlying emotional attitude, fundamental belief , and moral behavior.

When it comes to our attitudes, scores of profound thinkers and superficial self-help specialists alike have promised us that we can change them, learn to think positively, pull our own strings, and so forth. I can’t add much to this flood of advice except to submit, with humility, that in my view we don’t have much choice about our fundamental emotional attitude; it is a matter of personal character (body chemistry and the close culture of family and schooling), but this need not affect our choice of creed and code if we have independence of mind.

It would seem that creeds should be judged by their truth value and codes by their social consequences. After some little thought on the subject, however, we are left with a tangle of codes and creeds, so tied to the large cultures and their ethnic embodiments that they are hard to judge objectively. In any event, I feel that we cannot achieve sufficient distance from the human condition to judge creeds for their truth value; as for codes, modern industrialized society has so isolated individuals that the social consequences of most private decisions, beyond either the grossly immoral or the notably heroic, are difficult to imagine, let alone trace.

Practically speaking, therefore, we are left with judging creeds by their beauty, elegance, and transcendence of narrow ethnic origins. Codes we can judge by the sort of people we associate with them after some experience of life. Believe me, I spent a long time looking for a creed that would ineluctably lead to a code that in turn would produce peace of mind, serenity of spirit, and dreamless sleeps followed by hearty breakfasts without a trace of acid indigestion later.

As you might expect, I have thus far failed. But I would like to describe my position with regard to creed and code in the context of Christianity, the tradition we both share.

Before I can tell you what I think, I have to give you some idea of how I feel.

Years ago I did voluntary work in a number of hospitals, mostly for the terminally ill. I have stood by and watched scores of people, young and old, die. Some died in agony, some in their sleep, some of them with the pathetic consciousness of drugged children, a few with awesome self-control, faith, and love. One-vignette: a dying cancer patient, a man in his forties, demanded to be placed on his feet (he was in great pain) and was obeyed because of his moral authority. Standing, he embraced his wife passionately, mentioned the name of each of their children (all adopted and all handicapped), and then simply died on the spot. Others, of course, just want to piss or drink a glass of water. But in all the cases I witnessed I was left with the overwhelming impression that something "leaves" when people die that is qualitatively different from your dog Rover dying. The act of knowledge, the act of perception, even the act of despair are all so much more than the mere sum of their neurological components.

There is spirit. And our minds share in this spirit, experiencing vague intimations of permanent perfection which are not reducible to blood sugar levels.

Something, I deeply feel though I could never demonstrate, does survive physical death. I doubt that that something would be me at thirty-five, without a speck of acne, strolling down a clipped green lawn with my long gone Mom and Dad in their Sunday best. But I also doubt that it is my atoms, immensely diffused, joining the flowing matter of the expanding universe. (One might as well form a mystic attachment to the vast quantity of bodily wastes three score years and ten have strewn over the planet from each of us. while we still live.) This romantic transformism is just as nonsensical as kindergarten fundamentalism and both visions are equally alien to the spiritual sense of the survival of the self.

Man's mounting spirit in his bone-house, mean house, dwells

[but]... meadow-down is not distressed

For a rainbow footing it,

Nor he for his bones risen.

 

I believe Hopkins is saying something more true than Dickinson's

Once the ivory box is broken,

Beats the golden bird no more.

 

Henri Bergson in his lyric paean, Elan Vital, said that the universe is a machine for making gods. By this he meant that although inorganic matter was inevitably subject to entropy, (all the structure of peaks and valleys puddling out into a flat line of cosmic death) organic matter, life, had a reverse drive for higher and higher complexities, from the amoebae to the whale brain. I find it easier to accept this process as being started by Spirit, with all the potentials achieved so far — and infinite more to be achieved already within it — than to see Plato and the Pleiades as the result of blind chance or some impersonal "force." We are going somewhere because we come from someone, someone unimaginable yet certainly with the attributes of all the goodness we aspire to, as well as, in some darkly terrifying way, of all the evil and waste that make us cower and may defeat us.

 One may choose to call this Spirit, God, so long as one realizes it is a vague idea at the end of emotionally profound gropings, not a Cartesian clear and distinct idea, let alone a crystalline concept from Scholastic logic-chopping. And should God exist, I doubt he is concerned with our controversial issues or that he shares the ideas of Bill Buckley or the Ayatollah Khomeini, of Mary Poppins or Virginia Wolff, or of you or me. Staying on the same plane of feelings, I can say that I believe this Spirit knows me and is letting all sorts of things happen to me that present me with decisions to make and courses of action to take or reject — life is sort of a training program for the next step in existence (not unlike bizarre Mishima's preparation for seppuku).

 As Pascal pointed out long ago, if this wild guess is wrong, I have lost nothing; but if the truth in some way resembles this vague intimation, something is gained. (There is also the possibility that the Spirit is what we would call evil, but it is a possibility fruitless to entertain for the same Pascalian reasons.

 

Mark Twain, who did entertain the possibility, presents in his later despairing writings a powerful illustration of this fruitlessness.)

Now we come to the hard part. If this is what I feel, what do I think about it? Above all, what do I do about it? Christianity claims to offer The Way.

As I said earlier, Christianity, as a movement, was born from the ashes of late antiquity's social malaise, gobbling up the philosophical attitudes and cultic practices that were lying about, offering ultimate meaning to the Greeks, ultimate justice to the Jews, a City of God to the Romans. But Pauline and Johannine theology advertised something new as central to the Good News: the flesh is redeemed, the body will see God; the risen Christ is not just a redeemer, he is an exemplar, the first fruits of the eternal harvest. This is a crude belief and most sophisticates either laugh it off or, like not a few clerics, explain it away as an allegory. But it is the heart of Christianity as a belief system. Paul said that if Christ were not risen we are the saddest of men, because it would mean that we would not rise. The real flesh and blood you have now, not the disembodied wraiths of later Hellenism, will be transformed and live forever. It is no use having refuge in our modern concepts of matter as the mysterious energy of quantum mechanics nor of living cells as the constantly shifting embodiment of the essentially "spiritual" software program of the genes. However you explain your body, the body you experience is the body you are promised, renewed. In your flesh you will see your God, not in your quarks or genes. This insistence is unique to Christianity.

A second unique character of Christianity is its constant advocacy of sheer altruism, utterly gratuitous self-sacrifice, modeled on Christ, who chose freely what for us is fate. Buddhism, Hinduism, Judaism, all have admiration for the self-sacrificing hero, but there is always some justifying practical end in view: the survival of the tribe, the avoidance of re-incarnation, and so forth. Thus Alyosha Karamazov, precisely because he takes Christ literally, is a fool, even by the standards of organized church practices. In this sense Christianity, the belief, is at fundamental odds with Christendom, the set of organized churches. The former is otherworldly, ludicrously impractical, wacky; that's why Popes, Bishops, and professional holy men are such worldly wise and down-to-earth marriage counselors and politicians: they have to keep this huge Zeppelin from just floating away. You have to look to extraordinary individuals, like Mother Teresa, or non-Church movements, like Amnesty International, to catch this altruism in action.

In fact, looking around the world today, the most hopeful sign I see is the human rights movement, which operates from the unprovable and, on its face, improbable moral conviction that all humans are equal and that no human should be abused by any other for any reason whatsoever.

Like Christianity, this movement does not try to show how practical in the long run human rights observance would be for governments. The stand is moral and extra-rational, but recognized to the extent that violators feel they must excuse their torture policies or hide them.

So, in this sense, Christianity does transcend its origins.

Although individual Christians can have the temperaments of Stoics, Hedonists, or Epicureans, unlike any of them, they do live in real hope. They have a powerful exemplar in the crucified yet risen Christ for altruistic love, which the pagans had to practice on abstract principle, and thus rarely. And they have faith, that impractical heritage from the Jews, in the ultimate sense of things, even if the immediate meaning of things now eludes them here. For believing Christians (and I do not mean simple-minded fundamentalists) there is a meaning to life because it is a prelude to Real Life.

I prefer to conceptualize Christianity in this exemplary resurrectional fashion, as did many of the Greek Fathers, rather than in the crude Roman legalistic sense of sin-punishment-vicarious expiation, so popular with the African Fathers and particularly with Tertullian, the proto-canon lawyer, God help him. This nursery morality of "you're gonna get it!" was of course the easiest to teach people fresh from the nursery, where regrettably so much religious orientation is ended as well as begun.

I believe, in many senses of all the words, that the Greek resurrectional version of Christian redemption is the best we can hope for.

This is not to identify Christianity with any one of the confessional churches or even with organized religion in general. But Christianity does seem to me to require some form of fellowship of hope, faith, and charity with others. I would like to believe (and have operated under the assumption) that "good" people, folks for whom I have felt affection, admiration, or respect, whatever their philosophies or faiths, make up such a legitimate fellowship. There is another school of thought that dismisses such personal likes and dislikes as irrelevant to allegiance to a church, the lone legitimate Christian fellowship, all the more virtuous if you find some of your fellows insufferable. Nonetheless, it seems soft-headed to me to buy into an outfit whose shoddiness you ignore, or even welcome, on the dubious grounds of an exclusive franchise from God.

So. What does one do? It is relatively effortless to wager on the existence of a mysteriously benign Supreme Spirit. It is intellectually taxing to make the same Pascalian wager on the Resurrection of Christ, although the stakes are much greater if you win, and no worse if you lose. If your creed is to place that bet, then your code becomes a bit tough to honor, since it is a very high ideal without the comfort of mechanical rules that some churches seem to offer.

What am I, then? If north by northwest is a legitimate compass heading, then I am a hedonistic Epicurean in attitude, a non-denominational Pascalian resurrectionist in creed, and a would-be Alyosha Karamazov in code with shamefully abundant lapses into short-term Machiavellianism.

Do I pray? Not very often, never for material things, certainly not to any sexed figure in a colorful ethnic costume of any kind. My most common prayer is a thank-you shot up to whomever for some beauty or joy that for a moment filled my empty heart.

When I lost loved ones, to death or misunderstanding, I don't recall praying. I have thanked God for sweet memories of lost loves and experiences of present ones, of course. In fear, fear of death, of pain, of despair, of fear itself, I have prayed for strength, for hope, for courage, but perhaps like you I have always felt it foolish to pray that the pain itself would go away, although I have been driven to my knees by the immense force of several terrible events.

I don't know whether you would call it prayer, but I often contemplate, become the sun-fired tree I gaze at, become the music while the music lasts, lose myself in the dancing lights of a wooded stream or the rosy tops of thunderclouds seen from the window of a rocketing 747. I have been transfixed at the sundered innards of a seed-packed melon I had been splitting for breakfast, quiet deer in late light, beads of red taillights stringing over the Tappan Zee Bridge. Blissed out, as the kids would say. Is this prayer?

What can I say to you, dear friend and fellow pilgrim? Life is such a cruel waste on the living, who piss away their days waiting for the night. Maybe you are only alive when your ego is so threatened by the immense evil of the Destroyer, and you fight to get back up for air, for light, for animal normalcy now grasped as ecstasy ignored. Some scripture scholars say you can derive a doctrine of independent evil from the Bible, evil that somehow God can't quite handle, the Great Negation. Although this does not at all fit with either a clear Greek concept of a Supreme Being nor with a nursery need for security, it may be the terrible truth, one that lets God off the hook of our unforgiving resentments.

That's all I can say. I have not been able to tell you the meaning of life, only what some cultures and collective experience have tried to make of it. And of course I have put these thoughts down more for my own sake than yours. Nevertheless, I hope they may be of some utility in your own blind groping with the painful and promising puzzle we call human life.

 

Love,

 

The Wright Quest for the Historical Jesus

One of the more bizarre experiences of my career took place at the Christian Booksellers Association meeting two years ago in Denver. A press conference was set up for the media to interrogate several authors who are of a more traditional bent on the historical Jesus. In the midst of booths selling everything from schmaltzy Christian greeting cards to tacky Christian pillows to memberships in Christian health resorts to healing handkerchiefs -- and even some books -- was a small cadre of scholars huddled in a back room with newspaper reporters, trying to discuss serious questions about Jesus. All of us would have been mightily relieved if the Man from Nazareth had shown up and cleansed this convention center of its all-too-American religious paraphernalia, little of which had much to do with the historical Jesus.

At the same time, both the presence of the press and the enormous popularity and success of this Christian trade show seemed to suggest that we are at the very least a Jesus-haunted culture. Even those not on familiar terms with the Man from Nazareth want to know more about "what he was really like."

Apart from certain members of the Jesus Seminar (such as John Dominic Crossan and Marcus Borg), the person most visible in the Jesus debate on both sides of the Atlantic (on the BBC, on the lecture circuit, in print, at scholarly meetings and in church settings) has been Nicholas Thomas Wright, formerly of Oxford and now the dean of Lichfield Cathedral in England. His visibility has been enhanced by the recent appearance of the second book of his projected trilogy. Since the final volume will deal with the period subsequent to the death of Jesus, we are in a position now to assess Wright's contribution to the debate on the historical Jesus.

Wright is not satisfied simply to discuss this or that aspect of the search for the historical Jesus. Indeed, he offers an alternative to the dominant model of approaching the Gospels, the model championed by Rudolf Bultmann and his followers. Having set up his own alternative, he pursues the Jesus question in his own manner.

Specifically, Wright is skeptical of form criticism, which dices the Gospels up into bite-sized portions -- a riddle here, a parable there -- and then pronounces judgment on the authenticity of this or that piece of data. He is not at all convinced that the Gospels are like onions, from which one peels numerous outer layers to get at the core -- and then discovers there is none. Instead of seeing in the Gospels numerous layers of literary strata, Wright sees traditions that have been passed along relatively intact, with some editing done by the transmitters and then by the Gospel writers. He believes that this model better fits what we know of the way early Jews handled revered or sacred traditions than does the Buitmannian one, which contends that the Gospel material was handled rather like ancient folklore such as Homer's Odyssey or Iliad. The gestation period for the Gospel material is at most only a generation or so, a period of time in which there were still numerous eyewitnesses to corroborate or correct this or that form of a Jesus tradition. Thus, analogies with the handling of legendary material by writers far removed from any eyewitnesses simply will not work.

In Wright's view, the way to get at the historical Jesus is by means of a pincer movement--forward from the picture of early Judaism and backward from the portrait in the Gospels. Wright draws especially on the insights into the social, political and religious milieu of Galilee that have arisen with recent research -- the so-called Third Quest of the historical Jesus. But he hs no time for reductionistic social analyses that ignore the religious and theological factors that helped make the ethos of Jesus' society what it was. In short, he pursues his subject as an historian and theologian, not chiefly as a literary archaeologist or social scientist.

Wright insists that our view of the history of the Gospel traditions, like our portrait of Jesus, must make sense within the structure of early Judaism, not least because all the Gospel writers (with the possible exception of Luke) and their forebears were themselves Jews before they became followers of Jesus. It makes no sense for Jesus and his followers to be compared with Hellenistic cynics or existentialist sages or New Age gurus, for such figures never existed in any significant numbers in first-century Israel and certainly never attracted large audiences of Jews. For Wright, a non-Jewish Jesus is a non sequitur. And since those who first handled the Jesus material were Jews, it is unlikely that they handled it in a non-Jewish way. Even Luke constantly uses the Greek version of the Old Testament as his chief vehicle for commentary on Jesus and his movement.

For Wright, the most fundamental question is what sort of first-century Jew Jesus could have been, given what we know about the political and theological milieu of early Jewish life. It is in his focus on the obvious Jewishness of Jesus and his earliest followers that Wright differs most from various members of the Jesus Seminar -- especially Crossan and Robert Funk. Funk paints Jesus as a social radical, gadfly and deviant who serves up an alternate construal of reality by offering puzzling parables. Crossan offers a Jesus who was setting up an egalitarian community in Galilee by free healing and meals open to all comers. Wright, however, seeks to understand Jesus in light of the major symbols and values of early Judaism: Torah, temple, territory and ethnic ties. If the former two scholars could be accused of anachronism, Wright will surely be accused (though not by this writer) of archaizing. In short, Jesus and the Victory of God reads like a good old-fashioned book on Jesus, one that gives matters of theological substance and historical plausibility pride of place. Wright is no postmodernist, not least because he believes real historical knowledge about the past and about Jesus is still possible if we will but sift our sources carefully and sympathetically This historical optimism comes especially into play in Wright's analysis of the passion narratives. He would not concur with Crossan that these stories are largely prophecy historicized rather than history seen as fulfilling prophecy. In other words, he would not agree that the O.T. prophecies were the raw material out of which these narratives were concocted. To the contrary, it was the shocking events at the end of Jesus' life that caused his early Jewish followers to search the scriptures diligently in their effort to understand how God's Anointed One could have been crucified. Wright has an advantage over many other Jesus questers in that he gives full historical weight to the importance of the last week of Jesus' life in understanding who he was. It is especially there that one glimpses how Jesus stood on issues of Torah, temple, territory and ethnic ties.

Wright understands that a Jesus separated from the passion narratives is to a large degree a passionless and perhaps pointless Jesus. The Jesus of endless one-liners or short pithy sayings or even of modest social reforms was highly unlikely to cleanse the temple or get himself crucified during one of the major Jewish feasts, and certainly unlikely to generate the variety of Christologies one finds in the New Testament. Jesus' startling views of the law, the temple, the land, the people and the kingdom do not become fully evident apart from the passion material.

Jesus died because of who he was and what he said and what he did, not in spite of these things. His death was no mere accident or miscarriage of justice, if by the latter one means a death unrelated to a person's actual life and work. In short, while various Third Questers have sought to void or avoid the scandal of the cross, Wright shows how it is quite plausible that Jesus would end up as he did. His words and deeds, given how the temple leaders and Roman overlords would view them, would lead him to the cross. Passion narratives are not later attempts by Jesus' followers to place a christological mantle on a nonchristological Jesus, but are the reflection of what the first followers came to understand as a result of the last events of Jesus' earthly life about Jesus' relationship to God and to God's people, God's word and God's dominion.

In some ways, Wright's view is a revival of the old Schweitzerian model of Jesus as a person who truly believed he was sent to inaugurate God's kingdom on earth and so focused his message on last or end things. Jesus' "beliefs were those of a first-century Jew who believed that the Kingdom was coming in and through his own work. His loyalty to Israel's cherished beliefs therefore took the form of critique and renovation from within; of challenge to traditions and institutions whose true purpose he believed . . . had been grievously corrupted and distorted."

Yet there is a notable difference from Schweitzer. In Schweitzer's view Jesus believed the world was about to end at any moment and his teaching was a sort of interim ethic or a set of reflections as the curtain of history began to come down. In Wright's interpretation, which owes much to the realized eschatological views of C. H. Dodd and G. B. Caird, Jesus did not proclaim the imminent end of the world, if by "world" one means the space-time continuum. Rather, Jesus proclaimed the end of a world -- the world of early Judaism, which was centered on the Herodian temple, its hierarchy, retainers and scribes, who expounded the Torah (Wright apparently includes the Pharisees), and a land-centered approach to Jewish life.

Wright proffers the controversial view that early Jews believed they were still in exile, even though they were in the Holy Land, and that Jesus came to bring an end to that exile by taking upon himself the punishment for Israel's sins and so set it free. This conclusion rests uneasily with various Gospel pronouncements about the return of the Son of Man. It especially leaves one wondering why someone like Paul, writing well after the crucifixion, might place so much emphasis on future eschatology in texts like 1 Thessalonians 4-5 and 1 Corinthians 15. Wright will have to come to terms with such early Pauline texts in the third volume of the trilogy.

Readers might have been better served if Wright had spent more time on Jesus' miracles and relationships and less on Jesus the wordsmith. More needs to be said about the messianic implications of Jesus the exorcist and miracle worker and about Jesus' presentation of himself as God's Wisdom come in the flesh. Prophetic categories are not fully adequate to describe a person who was known as much for what he did as what he said, and who taught not in a "thus sayeth Yahweh" mode but spoke on his own authority and taught primarily in parables, aphorisms and riddles--the mighty meshalim. Prophetic categories are also stretched to the breaking point by comparing and contrasting Jesus and John the Baptist, who was indeed a prophet and self-consciously styled himself on the prophets of old.

The depth and breadth of Wright's work is profound and impressive, though his lack of attention to detail on important issues of form and redaction criticism will cause some to dismiss his arguments too quickly. Wright prepared readers for his non-Bultmannian approach to such matters in his first volume, which focuses more on first principles and methodology. In most respects Jesus and the Victory of God is the most revealing of all the Jesus books to date, precisely because it takes Jesus' Jewish and Torah-centric matrix so seriously. Wright's work shows that the Third Quest is fertile, not futile, and important both for the church and for its dialogue with the synagogue and the larger Jesus-haunted world.

Anyone who thought that the Jesus Seminar and the Third Quest have eliminated the need to ask profound historical and christological questions about Jesus will be brought up short by Wright's work. Wright allows no radical separation of the theological and social dimensions of Jesus' ministry. "It was because Jesus' agenda was 'theological' from first to last that it was 'social,' envisaging and calling into being cells of followers committed to his way of life. . . It was because this way of life was what it was, while reflecting the theology it did, that Jesus' whole movement was thoroughly and dangerously, 'political."' If nothing else, Wright's work will force us to deal with the problems of anachronism and truncated interpretations of Jesus that lead to such horrible aberrations as anti-Semitism on the one hand and an all-too-modern non-Jewish Jesus on the other.

The book makes clear that interfaith dialogue between Jews and Christians can never be easy not least because Jesus was a very Jewish yet complex figure with clear messianic overtones. These overtones and undercurrents call into question the contours of both early Judaism and modern Christianity. Jesus does not fit neatly into the categories of modern Judaism, or modern Western Christianity, or modern Western secularity.

Jesus continues to raise profound questions about what it means to be human, what it means to be a Jew, what it means to be a Christian. Jesus is still the stumbling block or the building block which defines how we construct our world views. We must still seek to take his measure, even if some choose to avoid measuring themselves by him.

The Light of God in Action

When it seeks to tell us who Jesus is, John's Gospel begins at the same place as Genesis 1:1. "In the beginning was the Word, and the Word was with God [in his "heart"], and the Word was God." (Note that the Word is no "thing," but is "He," on the ground that God is the "living" God of the Hebrew text of the Old Testament.) "He was in the beginning with God. All things came into being through him. ... What has come into being in him was life [the life of the living God], and the life was the light of all people. " That is why John can write later of Christ: "I am the light of the world," that light that is the creative saving love of God for all peoples.

Straightaway, however, we are up against a problem of meaning. For example, in nonscriptural literature the concept of light could cover a vast spectrum of meaning. The Dead Sea Scrolls, for one, in describing the Qumran community, refers to us as "sons of light," and everyone else as "sons of darkness." In the eyes of Jesus, however, this view of light was not "of God": "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' " This was probably a dictum of the community, for it does not occur in the Old Testament in so many words. Jesus continued, "But I say to you, love your enemies..." (Matt. 5:43). Jesus very likely on occasion met members of the Qumran community, for some members paid occasional visits to the Temple, and he might have warned them that their understanding of light was not in conformity with that of Genesis.

Genesis has come down to us in the Hebrew language. John's Gospel is written in Greek, a language which has no affiliation whatsoever with Hebrew. It has been a well-known fact to people trained in languages that there are occasions in which it is virtually impossible to transfer the meanings of some words expressed in one language accurately to another language, such as from ancient Hebrew into ancient Greek--and so into modern English.

John's employment of the term "Word" can find no equivalent if it is to be translated from Hebrew to Greek. The Greek noun logos which John uses was a very general term among the intellectuals of the Hellenistic world of his day. In the ordinary language of educated people logos might mean speech, narrative, pronouncement, report, teaching, call, sense. "The Greek root log-leg represents a comprehensive and overarching unity of meaning--gather, collect, select, report, speak" (H. Ritt, Exegetical Dictionary of the New Testament). Among philosophers, beginning with Heraclites of Ephesus (550-480 B.C.E.), right through Hegel and Nietzsche in our era, logos has meant "the essential abiding law of the world, thought and custom."

Some might suppose that John is using Platonic and Stoic concepts of the logos in an attempt to link universal and moral and religious experience with the incarnation. No. There was no need to denigrate the true light, the Logos that enlightens everyone which "was coming into the world" (John 1:9). Christ is all in all in himself:

Though he was in the form of God, he did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness (Phil. 2:6-7).

Here Christ as God is described in very personal terms. Likewise, what Logos means for John includes being a person, truly human, for true personhood is at the center of Reality, or Truth; for the Truth is that God is the supreme Person.

Today we have inserted this root log into the names of many scientific categories of study; we find it in zoology, pathology, physiology, geology and so on. The concept of logos is accepted today as having affinity primarily with the world of the sciences, all of which, it is believed, give us a handle on ultimate reality and the meaning of human existence. In this perspective, however, logos is an impersonal concept.

John begins his description of the Logos by setting it in comparison with what we read in the first verses of Genesis. He has the Septuagint before him as well as the Hebrew text; it offers him a ready-made translation into Greek. "Let light become, and light became, egeneto." So he employs the same Greek verb when he comes to "The Word became, egeneto, flesh." But in quoting Genesis he wishes to anchor his exegesis in the Hebraic approach to the divine. He does not deny, nor seek to refute, the many possible interpretations which the Hellenistic intelligentsia of his day might read into his particular employment of the word Logos ; it may be that he even believed Christ was also all these philosophical ideas and more at once. What he is doing above all is affirming that there is but one ultimate content to the term "Word," and that content is divine being, one with God himself.

John now expresses what he believes is important for his readers to learn as he leads us to take our eyes off "heaven" and bring them down to "earth." He prepares us for this move by informing us of "a man sent from God," John the Baptist. He was not that heavenly light mentioned in verse 4, "but he came to testify to the light." It certainly needed such an attestation, for what comes next is so ludicrous, so absurd, so incongruous and contrary to natural beliefs about God that it is not surprising to learn that only some "believed in his 'Name'" (a very anthropomorphic and non-Platonic idea!). And then comes the equally astonishing statement that "he gave [them] power to become children of God."

This "prologue" to the Gospel culminates in a statement which both the world of his day and the world ever since have rejected as destructive of all religious thought about and awareness of the mystery of the divine. It is stated in just one short phrase. It seems to shatter all belief in the concept of a Creator Spirit before whom humankind can but bow in awe and fear. It runs: "The Word became flesh."

Does this mean that the divine became a human being, the nephesh of a Semitic male, a member of our sinful human family of frail, short-lived creatures of a day? Does it mean that the Word of God, God's speech, his dabar , uttered from the heart of his very self, became effective, active, lovingly active, creatively and purposefully vital in the sphere of human life on earth and, in the structure of a mere human nephesh , actually lived in a remote province of the mighty Roman Empire called Galilee? ("Can any good come out of Galilee?" people jibed in those days.) John affirms just that.

He goes further:

From his fullness [remember, the Word is of God and bears, not part of God, not just his breath, which conveys the spoken word, but all of God, all of his wholeness, his pleroma ] we have all received grace upon grace . . No one has ever seen God. It is God's only Son, who is close to the Father's heart, who has made him known.

This is what incarnation means. This is the fulfillment of covenant, this is the meaning of grace.

We have just read that the Logos was the conveyor of the grace of God, and that it was grace that opened the eyes of some to see God's glory; and glory is the anthropomorphic term for God's "outer clothing," as it were. But now, when the Word became flesh (v. 14), this glory was being worn by a human being. When Jesus was "glorified" in the transfiguration scene, he was glorified in his humanity--it was not simply that the disciples became aware of his divinity.

At this point in his exegesis of Logos John refers back to this version of God's glory in the body of Israel, his "son." He writes: "The Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son." The Greek word means literally that the Word "tabernacled" among us, that he pitched his tent on our site. And this in turn reminds us of what God did during the Exodus when he "camped" among his people in the cloud over the tabernacle.

John wishes to emphasize that the Word of God had "descended" from the realm of the Spirit and had become no longer a mental image, no longer a philosophical idea, but a human being in history. He referred back to what God, so long before, in the days of Egypt, had ordered Moses to say to Pharoah, "Thus says the LORD, Israel is my first-born son" (Exod. 4:22).

Here we find no discussion on metaphysical lines on the relationship between the divine and the human. Rather, John can declare quite daringly "the glory of a father's only son." And similarly in concrete terms he describes Jesus as being "full of grace and truth." The human son, whom we know as Jesus, through the descent of the Word to our human level, is full of grace, even as God himself is, so that he is also the Truth itself, even as God is. Then, in verse 18, to cap it all, he reiterates the whole Old Testament witness in these words: "No one has ever seen God. It is God's only Son, who is close to the Father's heart, who has made him known." Or, as the postresurrection language of John 14:7 declares: "If you know me, you will know my Father also."

Today's world finds it difficult to accept the story of creation as it is in Genesis, because it seems to be just another of the many myths that seek to provide a satisfactory explanation of the origin of all things. But those faithful persons who have left us with the Genesis stories traveled on a completely different road.

There is a sense in which the Book of Exodus comes before the Book of Genesis. Exodus tells us how God had brought a rabble of slaves into being as an ordered society of God-conscious human beings. He had spoken the Word to Moses, "Go," as he had done to Abraham, "Go" (Gen. 12:1). In the power of that word Moses went, because God had added, "I will be with you" (Exod. 3:12). "I will be" is the same one word by which God next informs Moses who he is, viz. I AM (v. 14). The power of Egypt is more than a mere mythical monster, it is a stark and dark reality; as such it is representative of the terrors of the chaotic waters of the primal deep. God becomes known to Moses as Yahweh , the third personal form of the one word of divine revelation, ehyeh , I AM.

So God had actually, historically speaking, created Israel, as he had created heaven and earth, out of chaos, now perhaps moral chaos, and he had done so by being with his chosen people as their Savior from the powers of darkness, by his mysterious yet all-loving creative Presence in their experience of life. So God promised to be with Moses and send him to overcome the dark powers of oppression and moral chaos ("bricks without straw"). Yahweh brings his people freedom and order out of their chaos. That understanding of actual deliverance in history became the model for understanding creation.

The appropriate word to be used in connection with "the road traveled" by the authors of both Genesis and Exodus is "grace," for grace represents the love of God incarnate in his saving initiative. John now interpolates this word at this point (1:14) to exegete this new genesis and exodus in the coming of Christ. And by the same grace, sinful men and women could learn to call this Jesus the Son of God, a step beyond what they knew of sonship from the Old Testament--when Israel had been named Son of God (Exod. 4:22) or when Israel's later kings, each in turn representing the nation of Israel in the line of David, had also been called "Son of God" (Ps. 2:7).

 

Disciples on Trial

In Mark’s Gospel the disciples are as much a hindrance as a help to Jesus. They do not understand Jesus’ words or support him in his mission. Repeatedly Jesus rebukes them for their inability to see and comprehend and for their hardness of heart. But when the disciples misunderstand Jesus and in other ways fail him, they are doing more than simply trying his patience. Rather, the disciples are serving as agents of testing. As ones who "think the things of humans," rather than the things of God, they cannot comprehend that the straight and narrow path lying before Jesus must necessarily end at the cross. And so they act in ways that threaten to lead Jesus astray.

Mark depicts this straight "path" or "way" of Jesus as lined with temptations or tests, from its beginning in the wilderness to its climactic end on Golgotha. By the conclusion of his Gospel, Mark shows us how Jesus endured all his tests. Jesus refused to turn aside from the path when Peter rebuked him for prophesying that he must suffer. He refused to abandon his course when religious authorities tested him with guileful questions and later had him tried in judicial courts. He refused to curse God even in the extreme hour when he hung, forsaken, on the cross. By his endurance Jesus showed himself to be the perfect sacrifice, able to atone for human sin and to tear the veil that obstructs people’s vision and keeps them from seeing Christ clearly.

But for the duration of Jesus’ earthly ministry, the disciples fail to understand the message that he and they must suffer. Peter and the other disciples test Jesus because their minds have first been blinded by sin, or perhaps Mark would say, by Satan. Indeed, the Twelve are like the blind man whose two-stage healing Mark recounts in chapter eight. After Jesus first laid on his hands, the blind man could see people, but said that "they look like trees, walking." So also, in the course of his earthly ministry Jesus partially succeeds in opening Peter’s eyes: at Caesarea Philippi, Peter can see that Jesus is the Christ, but his vision is still blurred. He and the others do not yet see that Jesus is to be a suffering messiah. That is why Peter rebukes Jesus, and why they all continue to put Jesus to the test.

How could Mark get away with portraying the Twelve in such a bad light? Were not the 12 disciples revered church leaders in Mark’s own day? Would not Mark’s readers have admired the disciples, and taken offense at his harsh depiction—much as some Christians took offense at the negative portrait of Jesus in Nikos Kazantzakis’s The Last Temptation of Christ?

One of the most provocative explanations for Mark’s negative portrayal of the disciples was offered by Theodore Weeden in the 1960s. Weeden argued that there was a controversy in Mark’s community over Christ’s nature. Mark’s Gospel reflects these two contrasting views of Christ’s nature—a "Christology of glory," or what Weeden called a "divine man Christology," represented by the Twelve; and a Christology centered on the cross, represented by Jesus. The Twelve are portrayed as they are, Weeden argued, because Mark wants to make clear that the "divine man Christology" is wrong inasmuch as it has no place for a suffering, crucified messiah. Weeden’s theory was once quite influential, but is now rejected by most scholars. It is implausible that Mark would have expected his readers to view Peter and the other disciples as heretics, especially if the disciples had already come to be revered as leaders in the church.

In more recent years, some scholars have suggested that Mark portrays the Twelve as, in Elizabeth Malbon’s phrase, "fallible followers." Malbon contends that Mark deliberately portrays the disciples as flawed, but not as complete failures. They are people who do their best to follow Jesus, but who fall short. Malbon and like-minded scholars argue that this nuanced, balanced portrayal would have been encouraging to Mark’s readers, who could identify with the disciples precisely because they were less than perfect. Readers would be prompted to imitate the achievements of the disciples and to avoid their failures. I think that this reading is slightly closer to the target. Indeed, there are some positive aspects to Mark’s portrayal of the Twelve: for example, Mark depicts them as having left everything to follow Jesus, as wanting to be single-minded in their discipleship. And yet, on balance, Mark’s portrait is harsher than Malbon and others allow. Mark portrays the Twelve as failing to live out their commitment to act single-mindedlly. Moreover, some of their more striking failures occur at the end of the narrative. In Paul Achtemeier’s words, "If there is any progression in the picture Mark paints of the disciples, it appears to be from bad to worse.

In my own reading, Mark’s depiction of the Twelve is negative but serves a positive purpose. By portraying them as blind and inconstant during Jesus’ earthly ministry, Mark seeks to show that their positive—perhaps even heroic—stature and accomplishments already known to his readers were entirely postresurrection developments. Only after Easter would the disciples be given full sight and brought to single-minded faith. The portrayal of Jesus’ disciples as abysmal failures before Christ’s resurrection serves to magnify and commend the amazing grace and power of God. "I once was lost but now am found; was blind, but now I see." Our God, Mark teaches, not only moves mountains but also opens blind eyes, softens hard hearts, and changes infidelity to unswerving devotion. "Might not such transforming power be available also to me?" the reader asks. "Might it not transform me, too, from one who is fearful, double-minded and in danger of deserting the Lord’s way, to one who faithfully endures in time of trial?"

Several passages in Mark hint that the disciples, who fled from Jesus at his arrest, would return to see and follow him after the resurrection. To give just one example, in Mark 14:27-28 Jesus quotes from Zechariah to prophesy the scattering of the Twelve, but simultaneously he looks ahead to their regathering: "And Jesus said to them, ‘You will all become deserters; for it is written, "I will strike the shepherd, and the sheep will be scattered." But after I am raised up, I will go before you to Galilee’" Jesus’ statement is a prophesy of reconciliation: he will "go before them," which implies that they will "follow" him in the way.

When modern critical scholars read Mark, they ask, "Why did Mark portray the disciples in such a bad light?" But Mark’s earliest readers would have focused not on Mark’s literary strategies but on the events depicted in the narrative. They would have asked something like this: "What could it mean that the disciples whom we know as great leaders once acted so shamefully?" And the answer to that question would have been obvious: God had opened the eyes of the disciples, and had transformed them from ones who misunderstood and tested Jesus into worthy servants, even fearless leaders.

Thus, the traditions about the failure of the Twelve in the time before Jesus’ death and resurrection functioned much like the traditions about Paul as persecutor of the church prior to his conversion. In Galatians Paul reports that, when churches received word of his "turning," they were moved to praise God. The churches in Judea heard it told that "the one who formerly was persecuting us is now proclaiming the faith he once tried to destroy." And they glorified God because of me." God’s power and grace must be very great indeed to reverse one as dead set on destruction as Paul! So also, God’s power and grace must be very great indeed to change people as fickle and blind as the Twelve into fearless leaders of the church!

We do not know very much about the first readers of Mark. We cannot identify even the Gospel’s place of origin or its date of composition with any certainty. But though we cannot securely locate Mark’s Gospel in space and time, we can say some things about how Mark assessed his readers’ pastoral needs. Mark viewed his readers as disciples on trial. Like Jesus, the readers of Mark are tested and tempted in many ways. But whereas Jesus had to face such tests alone, his followers are empowered by Christ to endure.

Mark 13 is the evangelist’s most direct address to his readers, for here Jesus prophesies concerning events that are "about to be accomplished"—that is, events to take place in the period after his crucifixion and resurrection. This is the era in which Mark’s first readers lived and, indeed, in which we ourselves live. Many ancient Jews and Christians believed that eschatological "woes" or "birth pangs" would precede the day of resurrection and final judgment. In Mark 13 Jesus foretells wars, earthquakes and famines, and identifies these as "the beginning of the birth pangs." That is, the prophesied events signal the painful advent of the new age, which comes about even as the powers of the old age struggle to prevent it.

Jesus warns that eschatological testing will take a variety of forms. First, there will be betrayals. Just as Jesus was "betrayed" or "given over" to the hands of sinners for testing, so Mark’s readers will be "betrayed or given over" to councils, beaten in synagogues, and called to give testimony before governors and kings. They will be "betrayed" or "given over" to death not only by their enemies, but even by their fathers and children. Second, false Christs and false prophets will appear, to "lead many astray." These deceivers will promise deliverance and perform signs and wonders so as to trick people into abandoning their faith in Jesus. Third, there will be trials or temptations even for those who enjoy relative peace and stability. Jesus speaks about this last sort of trial in his concluding parable in chapter 13, about a man who goes on a journey, having put his servants in charge and commanded his doorkeeper to "watch" or to "keep awake." At all times the doorkeeper must be on guard, for he knows not when the master will return. The parable suggests that Mark’s readers are in danger of failing to "watch," of falling asleep. Perhaps they are threatened by "the cares of the world, and the lure of wealth, and the desire for other things," which Jesus elsewhere warns may choke out the seed before it matures.

Jesus’ first disciples failed their tests of fidelity to him because of their habit of thinking the things of humans rather than the things of God. "Thinking the things of humans doesn’t mean that one has no idea what God desires; all too often, one knows God’s will but refuses to give up one’s own vision of the future, if giving it up means that one must suffer or deprive oneself. Thus Peter vows that he will die with Jesus rather than betray him; yet, in the critical moment in the courtyard of the high priest, he finds that he cannot carry out his intention. So it is all too often for us in moments of trial: we know the way of God, but a path of our own choosing has impressed itself on our minds. We become trapped in what the ancients called double-mindedness, or the condition of the "divided soul." We vacillate, we waver, we are uncertain and ambivalent, torn between our intention to do God’s will and our intention to pursue our own desires.

Mark insists that all who follow Jesus on the "way of the Lord" will be put to the test. They will be tested by great affliction or by powerful seducers who do signs and wonders to lead them astray. Or they will be tested by the soporific routines of daily existence and by fleshly desires. Whatever the form of the tests we face, Mark tells us, we must remain vigilant and pray, for if we are double-minded we shall fail the tests and so be unprepared to greet the master and be vindicated before him when he comes. Mark uses the disciples’ failure to "keep awake" in Gethsemane as a case in point. Despite their best intentions, the disciples did not remain vigilant and prayed "not to enter into testing," but were asleep when the Lord returned. Later they failed their tests of fidelity. But Mark would have us know that we are far better off than the disciples were, for we do indeed have the power to "see and understand." We possess what, for the duration of Jesus’ earthly ministry, the disciples did not possess: a knowledge of Jesus which neither Satan nor sin can obscure. We need not be seduced or coerced into abandoning our vigilance. Hence when the master returns he will find us watchful and sober, strengthened by prayer, walking as children of light and of the day.

We shall indeed be put to the test, but we need not fear, Mark tells us, for Jesus has changed forever the context in which testing occurs. Because of his endurance of his own testing, Jesus could and did offer himself as the perfect sacrifice to God, thereby rendering the cult in the Jerusalem temple obsolete. Henceforth the appropriate "offerings" of the righteous will be prayers made in the gathered community of believers, rather than sacrifices made in the temple. Moreover, God has accepted Jesus’ self-offering as sufficient to atone for human sin; those who follow Jesus have therefore been "ransomed" from wrathful punishment by the just God. They can be confident that they are destined for salvation. Finally, because Satan was unable to lead Jesus astray, the authority that Satan gained when Jesus was "given over" into sinners’ hands has been taken back. Jesus regained his life, and gained also the power to heal all who follow him: henceforth, Satan will be unable to blind Jesus’ followers, and so will be much less able to lead them astray. The person whose eyes have been opened sees that the weak flesh, with its passions and desires, belongs to the realm of the perishing and is the site of satanic assault and domination. Thus, the one who sees has been freed from Satan’s control and is able to follow Jesus in single-minded devotion to God’s will. He or she is able to "think the things of God."

Mark indicates that in the wake of the temple’s destruction, the community of those who pray will be the "house of prayer for all nations," the new temple to be raised up by Jesus. Thus, the way in which believers should offer up their praises and sacrifices to God has been forever changed. Single-minded prayer is the hallmark of this new community, the temple built of living stones. But how might Mark and his readers have understood this notion of "single-minded prayer"? How did one go about praying in such a manner, and what were the consequences of such prayer for daily life? When the fig tree that Jesus had cursed withered, Jesus said to the disciples,

"Have faith in God. Truly I tell you, if you say to this mountain, ‘Be taken up and thrown into the sea,’ and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. So I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours."

Jesus promises that faithful prayer will be answered, but his promise is qualified: those who pray must not doubt in their hearts. This notion that "doubt" is sinful may strike modern readers as ridiculous or even offensive. "How can we stop ourselves from doubting?" we ask. But ancient Christians and Jews understood "doubt" somewhat differently than we do. For them, the problem of doubt was more a question of alliance or commitment than of intellect. As Oscar Seitz remarks, "When the double-minded [that is, the doubting] person approaches God in prayer he wavers or hesitates; his heart is in need of purification because his motives are mixed; his mind is not wholly turned to God because of his desire for other things, especially the wealth and pleasures of the world."

Thus, when Jesus exhorts the disciples to "have faith in God," he is exhorting them to have single-minded faith. The temple cult will be displaced by a community not caught in the snare of double-mindedness, of moral ambivalence, but able to pray with genuine devotion that God’s will be done, however painful or great might be the sacrifice required. But how does one get single-minded faith? By what means can one ensure that one will not doubt or be double-minded in one’s heart?

When Jesus came down from the Mount of Transfiguration, he found with the disciples a man who had brought his demoniac son to be healed. At Jesus’ command, the man explained the boy’s symptoms and beseeched Jesus for help. Jesus responded, "’If you are able!—All things are possible for the one who believes.’ Immediately the father of the child cried out, ‘I believe; help my unbelief!.’" The man’s cry is a request for healing of his double-mindedness—of his doubt. The incident suggests that the way to achieve single-minded faith is to ask for it in prayer. Such prayers will not cause all our intellectual questions to disappear. But they will enable us to commit ourselves single-mindedly to following Christ. Jesus empowers us to persevere even when seductive or afflicting forces beset us. The temptation or trial may not disappear, but, strengthened by Jesus through prayer, we know that we shall endure.

Jesus promises us that because we devote ourselves fully to God, with no fraction of the self wavering in this commitment, we can trust God to support us in times of trial. Because our eyes are open to the dangers on every side, we will not so easily be led astray. But Jesus’ promises come at a steep price. The price is our entire selves, which must be given up for God: "If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it."

When we "deny the self," we commit ourselves to following God’s will, wherever it may lead. Jesus demonstrates such self-denying commitment in Gethsemane, when he prays his twofold prayer: "And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.’"

One remarkable feature of this prayer is that it combines a plea that God take away the testing with submission to God’s will. Jesus earnestly requests that God save him from the agony that lies ahead, and he is fully convinced that God can do so. But at the same time, he submits himself to the will of God. Here his endurance, his single-mindedness, is not the absence of a desire for his own prospering, conceived in human terms—on the contrary, with every fiber of his being Jesus wants to live! Rather, Jesus’ single-mindedness is his deliberate laying aside of his own vision for himself in favor of God’s vision for him. For Mark, this prayer in Gethsemane is a model of how "disciples on trial" ought to pray.

There are enormous consequences when we pray such a prayer. The accounts of the withering of the fig tree and of the healing of the man’s son show that there are no limits to what God can do, or to what believers can request. Our God is not inclined only to small miracles! In particular, we can and should pray that we might avoid testing. But we also must anticipate that the Lord may not will to "take away the cup." God may answer such a prayer not by removing the trial, but by giving us the strength to endure it. The price of Jesus’ promise is steep, but so also is the reward, for when we lose our lives for Jesus and for the gospel, we have Jesus’ assurance that we will gain life back again.

How are we being put to the test? Is an experience of rejection, or suffering, or deprivation leading us to give up the word of life that we once received with joy? Are our concerns about money, success in school, health, release from addiction, job security, status and recognition, family or relationships choking out the word of God which has been planted in our hearts? Are we gripped by passions such as anger, grief or lust which block us from following Jesus?

The Good News of Mark’s Gospel is that we do not have to replicate Jesus’ faithfulness in time of trial by the sheer force of our own will. We do not have to face satanic tests bereft of divine power. For Jesus has changed our situation forever. Mark phrases the Good News in terms of the empowering of believers that takes place in prayer. The Christian community is empowered to engage in single-minded prayer—that is, prayer that cannot be derailed by fear, or grief, or persecution, or deceptive powers at work in the world. Because Jesus has atoned for human sin, and undermined the very powers that seek to separate humans from God, all things are possible when we come to God in prayer.

Two Divine Promises (Ex.6:2-8; Rom.11:33-36; Mt.16:13-20)

I find myself drawn in each of these meditations not to a single. point from a single text but to the way the combined texts draw us into a complex of problems. In the reading from Exodus 6:2-8, God speaks to Moses his prophet and renews for another generation the promise first made to Abraham, that God would "give them the land of Canaan, the land in which they dwelt as sojourners." Once more the promise is stated: "I will bring you into the land . . . I will give it to you for a possession," and the renewal of the promise is secured by the identity of the one promising -- "I am the Lord" (6:8) In Matthew 16:13-20, Jesus, now identified by Peter as "Messiah, the Son of the Living God," delivers another promise. God has revealed the truth of Jesus’ identity to Peter, so Jesus promises that "on this rock I will build my church, and the powers of death shall not prevail against it." He calls this furthermore "the kingdom of heaven" wherein "whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

Two solemn, divinely revealed promises, each with dramatically different content. In the first, the promise is that the people will possess the land: in the second, a church is given the keys to heaven. Certain hard questions are bound to occur when we read these texts sequentially. Does God mean both promises or only one? Does one promise cancel or supersede the other? Does God deceive or change the divine mind? The real issue uncovered by this textual tension could not be less trivial. It has to do with the nature of the blessings for which we hope: are they essentially this-worldly and material or are they spiritual and to be found in the next life?

I am not allowed to avoid the issue by appealing to the historical circumstances of the text’s composition, even if such an appeal would help. In fact, on just such important issues the entire apparatus of biblical scholarship is of remarkably little assistance. Even less helpful are academic ploys such as the one that all religious texts simply legitimate certain prior social or political commitments and there is no God in the loop at all. Scholarship does not get at the problem for the believer in the liturgical setting who is committed to the premise that all these readings are somehow the word of God addressed to us,

The problems exist of course, only if we are Christian. It is obvious that contemporary Jews can take the first promise in its literal sense as the legitimation of their holding the land of Israel. They are not burdened or bothered by a messianic appendix called the New Testament. But we are, and we must therefore somehow take the passages together and in their apparent contradiction.

It was precisely this issue with which the church of the first three centuries struggled in its debates; external and internal. The Gnostic and Marcionite position represented one extreme: The entire Old Testament comes from the evil demiurge who trapped humans in materiality. Christians must reject that God and that testament together with physicality in order to be saved.

Irenaeus tried to arrange the texts typologically. so that one promise anticipated another in a textual sequence corresponding with God’s work of educating humanity through history: thus one promise was fulfilled in the past, but a richer promise now lies before the Christian reader. Origen recognized the limitations of this compromise and relativized both promises in an inclusive system of allegorical readings.

None of these ways of negotiating the texts won universal approval any more than did later attempts. My interest in reviewing the options is not, however, antiquarian. Christian exegesis began with the event of Jesus’ death and resurrection and the promise involving the church and the kingdom of heaven. Any return to the first promise as itself more normative was then termed, simply, "judaizing," and was regarded as a rejection of the new promise of eternal life through Jesus’ resurrection.

This brings me to my enduring difficulty with liberation theology and its attempt to ground its vision of social and economic reform in the Bible. It not only takes the Exodus as the paradigmatic revelatory event, but understands it within the framework of the deuteronomic blessings. Not Jesus’ death and resurrection and sending of the Spirit, but his earthly life of solidarity with the oppressed is normative. Paul’s attention to the life of the spirit is not taken as a "fulfillment" but at best as a distraction, at worst a distortion. Paul’s puzzlement over God’s "inscrutable ways" in a crucified Messiah is replaced by a simplistic "preferential option for the poor."

I can’t judge liberation theology as a whole. But I wonder whether any generation before our own would recognize it as Christian theology. Its leap toward a material gospel bypasses the defining convictions of the historical Christian community and the obvious ways that these represent a point of discontinuity with the blessings of the first promise. Can Christians dismiss the "hope of a blessed resurrection" as a form of alienation or accept it grudgingly as an optional accessory for the weak-minded? Apparently some do. I bet many young ministers preparing sermons on these texts are more embarrassed by the word about the kingdom of heaven than they are by those promising possession of the land.

Shattering the Closure of Unbelief (Is. 55:10-11; Rom. 8:18-25; Matt. 13:1-9, 18-23)

Lectionary readings tease our minds because of their odd combination of openness and closure. They can become a deconstructionist’s dream. By providing only fragments from biblical books (in this case part of an oracle from Isaiah, a reassurance from Paul, a parable from Jesus) , they leave a suggestive opening, not only to other texts but also to the even more fragmented tissues of our individual lives. But they also come to us as a package. They are placed side by side in close conjunction and therefore bend our minds to a closure: we want to make sense of these fragments as if they were the only pieces that mattered.

This mental tension is somewhat analogous to the life of faith -- a constant oscillation between the poles of idolatry (closure) and freedom (openness) ,) an oscillation, moreover, in which each new opening realized by faith (enabled by another) is quickly turned into another closure.

These texts share a theme and tonality. In each, God’s activity in the world is suggested by means of an organic metaphor: in Isaiah and the parable of the sower, the word of God is imaged as a seed; Paul speaks of the birth pangs of creation. In each there is also an unmistakable tone of tempered optimism. Isaiah declares that the word sent out will not return empty but rather will complete the purpose for which God sent it. This is as certain "as the rain and snow [that] come down from heaven . . . and water the earth" (Isa. 55:10) . Jesus’ parable states that despite the attrition caused by a scatter method of sowing, any seed that falls in good soil will bear abundant fruit. And even Paul’s image of birth pangs suggests an inexorability; despite the anguish of present circumstances, the revelation of the "glorious liberty of the children of God" (Rom. 8:21) seems certain.

This neat closure is at once dissolved by my practiced skepticism. The first thing I know when I read texts like these is that I emphatically do not believe them. A not always locatable but nevertheless important segment of my mind (and heart) rejects these affirmations. They are too easily and too obviously disconfirmable. I am far more aware of the ways in which God’s word simply blows about emptily in the world, without God’s stated purposes being fulfilled in any verifiable fashion. I know too much about the seed plucked from the rocks, smothered by thorns and dried from lack of moisture in wasted sowings of the human spirit. And when I can make myself gaze fully at the "groaning of creation" around me, I see more evidence of its "bondage to decay" than of its hope for liberation. Are these birth pangs or are they death throes?

Part of me therefore resists the authority assumed by these texts not only to know what is happening in the world (and in the mind of God) but also to interpret it in positive terms. I am too fragmented and see my world as too shattered to be repaired by such simple glue as this. How can anyone alert to the ecological disaster around and within us appeal to the natural and predictable rhythms of nature? How can anyone aware of the terror we inflict on one another every day in our envy and rage think of ourselves as the "first-fruits of the Spirit"? How can any of us rejoice in the one seed that "bears a hundredfold" when all those other seeds were lost?

Perhaps that is part of the point of listening to these texts. When we look around and within us, we find only the closure of idolatry, sin and despair. Left to ourselves, we cannot break out to freedom. Maybe these texts ask us not to look simply at ourselves and at the so-called evidence (of which we are so fond, so long as we get to select it) . Maybe they ask us to listen to a voice that provides an opening to freedom by providing a perspective other than our own, enunciated by the voice of the one who creates this world at every moment and knows where it is going, who calls prophets to speak and knows the purpose of their words, who sows the seed of the word with joyful abandon, secure in the knowledge of the harvest.

These texts, then, deconstruct me more than I deconstruct them. They shatter the "structure" of my unbelief, my idolatrous hold on my own interpretation of the world, my own despair at the lack of the world’s possibilities. They say to me: this is not a closed system but one open to its creator, whose possibilities are endless.

Evidence? I think of an Isaiah 2,500 years ago pronouncing this word (about his word) and letting it blow through the ages; of Paul dictating to Tertius in Corinth a letter to. a community he had never met concerning certainties he had never witnessed; of Jesus scattering parables in a backwater province to some ignorant peasants. And here am I, reading their words as though they mattered. On such a basis, perhaps I can affirm -- however obliquely -- the faith that says God’s word works in the world to shape a new creation.