News

Perhaps the most consistent irony about our mass media is that it’s curated, edited, customized, or otherwise filtered to such a degree that it is not mass at all. We hear only the news that is meant for us, and we scarcely stop to think about the news we’re not hearing. The recent mid-term elections seemed to me to be basically about different news being created for the benefit of different communities. It’s tempting to think of this as a thoroughly modern phenomenon, a by-product of the speed with which news circulates these days. But my recent foray into old travelogues and historical fiction has really shown me that the way we receive and interpret the news hasn’t changed very much. Take Beloved, for instance. (I’ll be using this book in one of my classes next quarter, which is why it came to mind.) Late in the novel, Toni Morrison writes about how two different racial communities in nineteenth-century Cincinnati perceive and interpret a very specific piece of news. The scene takes place about two-thirds of the way into the novel, when Paul D., a former slave, finds out a secret about Sethe, the woman he loves. Stamp Paid is the man who brings the press clipping (with this secret) to Paul:

Paul D. slid the clipping out from under Stamp’s palm. The print meant nothing to him so he didn’t even glance at it. He simply looked at the face, shaking his head no. No. At the mouth, you see. An no at whatever it was those black scratches said, and not to whatever it was Stamp Paid wanted him to know. Because there was no way in hell a black face could appear in a newspaper if the story was about something anybody wanted to hear. A whip of fear broke through the heart chambers as soon as you saw a Negro’s face in a paper, since the face was not there because the person had a healthy baby, or outran a street mob. Nor was it there because the person had been killed, or maimed or caught or burned or jailed or whipped or evicted or stomped or raped or cheated, since that could hardly qualify as news in a newspaper. It would have to be something out of the ordinary—something whitepeople would find interesting, truly different, worth a few minutes of teeth sucking if not gasps. And it must have been hard to find news about Negroes worth the breath catch of a white citizen in Cincinnati.

There is some back-and-forth as Stamp tries to convince Paul D. to look at the article about Sethe in the paper, even as he’s trying to justify for himself why no one warned Sethe that a slave catcher was headed toward her house.

Stamp Paid looked at him. He was going to tell him about how restless Baby Suggs was that morning, how she had a listening way about her; how she kept looking down past the corn to the stream so much he looked too. In between ax swings, he watched where Baby was watching. Which is why they both missed it: they were looking the wrong way—toward water—and all the while it was coming down the road. Four. Riding close together, bunched-up like and righteous. He was going to tell him that, because he thought it was important: why he and Baby Suggs both missed it. And about the party too, because that explained why nobody ran on ahead; why nobody sent a fleet-footed son to cut ‘cross a field soon as they saw the four hourses in town hitched for watering while the riders asked questions. Not Ella, not John, not anybody ran down or to Bluestone Road, to say some new whitefolks with the Look just rode in. The righteous Look every Negro learned to recognize along with his ma’am’s tit. Like a flag hoisted, this righteousness, telegraphed and announced the faggot, the whip, the fist, the lie, long before it went public.

Some pay attention only to what’s in the newspaper, to declarations from police officials and accompanying pictures; others have to keep their ears trained on the noises coming from the road, and then ‘telegraph’ them elsewhere. The juxtaposition is so skillfully weaved into the scene that I didn’t notice it the first time I read it. (Nor did I realize that the character of Sethe was based on a real-life runaway slave, who attracted the attention of Ohio newspapers because of what she had done. One of the reasons I really enjoyed re-reading the book was because of all the things I’m noticing now that I didn’t notice years ago.)

Photo credit: Alfred Eisenstaedt/Time & Life Pictures/Getty Images

In late 2008, when I was preparing for the publication of my second book, Secret Son, I received from my publisher what seemed like a longer-than-usual author questionnaire. (For those of you who don’t know: the author questionnaire is a form that invites you to list magazine editors, book reviewers, booksellers, and pretty much anyone you think will have the slightest interest in your book.) Dutifully, I began to fill it out. Then I noticed a section on social media, which hadn’t been part of the questionnaire when I published my first book, Hope and Other Dangerous Pursuits.

I had never had any interest in Facebook, but in the face of questionnaires I am nothing if not thorough. I joined the damn site. Within days, I realized that everyone I knew—family, friends, writers, acquaintances, neighbors—were on it. It really felt as if I were the last person in North America to give in to it. I was delighted to find so many familiar names, and happily accepted any and all friend requests. Before long, however, my friend list ballooned to several thousand. And I loved it. I loved seeing my family’s baby announcements or travel pictures; I loved reconnecting with people I had gone to college with; I loved finding out what my friends were reading and recommending; I loved reading articles my colleagues posted.

But the way Facebook works, everyone on your list has the same claim on your attention. So if I made a joke that had a ten-year-history in my family, someone whom I had never met, and who could arguably be the friend of an old acquaintance of a neighbor of a cousin, made a comment about not getting it. It became necessary to explain the joke, which took away some of its humor. Or if I posted a link to an article, along with a line that I thought was clearly sarcastic, someone took it literally. I had to temper the sarcasm, which took away its bite. If I was busy and did not get a chance to respond to an incendiary comment, someone was bound to take it as an endorsement. When someone sent me fifteen invitations to one event in the space of a week, I was forced to politely decline fifteen times. And when someone sent me a marriage proposal, I said, “Enough.”

I decided to remove anyone from my page whom I didn’t personally know. Sounds pretty sensible, right? Boy, was I wrong. It turns out that if you massively remove people from your list, these people don’t necessarily like it. And that you acquire a reputation as an anti-social person. (Which, okay, fair enough, maybe I am. That’s why I took such a perverse interest in David Fincher’s film. It was amusing to see a socially inept person create a site like that.) The truth is, I like people. But, call me crazy, I just want to know them, too. So now I have two personalities on Facebook: Private-me and Public-me. Public-me will tell you about her upcoming book, or about this cool article she just read, or even about this post, while Private-me sits in the corner, watching quietly, the way she always does.

Photo: Columbia Tristar Marketing

This is what my windshield looked like when I left yoga class yesterday morning. We’ve had a very cool summer in Santa Monica—temperatures rarely rose above 70 degrees—and now it looks like winter is here in earnest. I don’t mind the cold weather, though. It provides fewer distractions from my book. Exactly what I need at the moment. The title of this post is from one of La Fontaine’s fables, which I, like every other child in the Francophone world, had to memorize: “La Cigale et la Fourmi” or “The Cricket and the Ant.” (In Aesop’s version, it’s called “The Ant and the Cricket.) For a few weeks now, I’ve been worrying that perhaps I had misspent my summer, that I hadn’t written enough. But I’m happy to say that I was wrong, that I needn’t have worried. I turned out to be the Ant, not the Cricket.

Fodail Aberkane is a name you will not have read much about in the press. He was a Moroccan construction worker, a man of very modest means, who spent the last week of his life fighting for the return of his motorcycle. It seems like such a trivial thing to lose your life over, a motorcycle, but when you have nothing, even an old moped, little more than a bicycle with a low-speed motor, can make a difference.

One reason you haven’t heard about Fodail Aberkane is that the facts about him are few and slim, and come mostly from an account given by his brother to newspapers in Morocco. Aged thirty-seven, Fodail Aberkane lived in Hay Inbi’at, a working-class neighborhood in Salé, the town that sits across the river from the capital, famed for its fortress walls, its medina, and its pirates. On September 9, which was the eve of Eid in Morocco, Aberkane was riding his moped when he was stopped by police, on suspicion of being under the influence of cannabis. The officers took him to the Hay Salam station, where he was held for two days, before being released on judge’s orders.

On September 13, Aberkane returned to the police station to collect his moped and his mobile phone. The police told him they could not release the vehicle without proof of insurance, which he did not have in his possession. Instead, he showed them a document attesting that he had declared the loss of his insurance papers to the relevant authorities. The police refused to accept the document. On September 15, Aberkane returned to the station yet again, this time bringing with him a new insurance contract, but the officers still refused to release his moped.

Here an argument broke out, which resulted in his arrest for insulting police officers. When his brother Mustapha visited him at the Hay Salam station, he says, he saw agents beating Fodail in full view of everyone. The police then threw Mustapha out of the station and warned him, “Don’t ever come back.” Two days later, on September 17, Fodail Aberkane was turned over to Ibn Sina Hospital in Rabat, where he was pronounced dead. The district attorney has opened an investigation, and everyone connected with the case is waiting to see whether charges will indeed be brought against the agents responsible for his murder. Until then, it’s the usual Wait and See.

The other reason you will not have heard about Fodail Aberkane is that he is the kind of victim who does not attract the attention of the English-language press. He is not a famous journalist, he does not run a political party, he has not run afoul of the Islamists, and he does not have any connection to terrorism. This particular victim is an easy one to ignore and to forget. When stories about Morocco are written, who will remember his name? Who, aside from his family, will mourn him? Who will hold his alleged murderers to account? Who will make sure that no other man or woman is beaten to death?

In 2004, Morocco established an Equity and Reconciliation Commission to document cases of torture during the Years of Lead. Since then, however, the country has once again started down the old, familiar road. Fodail Aberkane is not an exception. Over the last few years, allegations of torture have been made against the police in Morocco on many occasions. Two years ago, Zahra Boudkour, a 21-year-old university student from Marrakech, was arrested for taking part in a student demonstration. She was stripped naked and beaten, but no one was brought to account for the violence that was visited upon her. In his encounter with the Marrakech police, another university student, Abdelkebir El Bahi, found himself thrown from the 3rd floor window of a dorm. He is now in a wheelchair for the rest of his life. Boudkour and El Bahi were abused and tortured because of their ideas and their ideals. Fodail Aberkane was trying to get his moped back.

Torture has become one of Morocco’s most popular exports. According to the New York Times, the kingdom has provided its services to CIA investigators in the case of Binyam Mohammed, the Ethiopian citizen who was detained for five years at Guantánamo Bay, and later released after all charges against him were dropped. Morocco was also the site where Ramzi bin al Shibh, one of the 9/11 conspirators, was allegedly questioned. Videotapes of the interrogations were discovered under a desk at the CIA last year, the Associated Press recently revealed.

At a plenary meeting of the United Nations last week, Morocco’s king Muhammad VI spoke about the National Initiative for Human Development he has committed himself to for the last five years: education, job creation, poverty alleviation, environmental protection. These are all wonderful goals. But even an educated, employed, middle-class citizen with a low-carbon footprint cannot enjoy her full rights if her human life, that most precious of gifts, is not itself respected. Morocco cannot—indeed, it will not—progress as a nation, if the rule of law is not obeyed. Until then, the names may change, but the story will remain the same.