An unlikely story from twitter.com/@errolmorris on a conspiracy that never was.
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‘The Umbrella Man’
On the 48th anniversary of the assassination of President John F. Kennedy, Errol Morris takes a critical look at the one man seen standing under an open black umbrella at the site.
Reshared post from +Tim O’Reilly
Steve Jobs on his major mistake during Apple’s troubled years: “Letting profitability outweigh passion” http://huff.to/nNHjGY #ditto (a tweet by @stevecase) struck home for me, because in the aftermath of Jobs’ death I’ve been thinking a lot about O’Reilly, wanting to make sure that we streamline and focus on the stuff that matters most.
Here’s the money quote from the article:
“My passion has been to build an enduring company where people were motivated to make great products,” Jobs told Isaacson. “[T]he products, not the profits, were the motivation. Sculley flipped these priorities to where the goal was to make money. It’s a subtle difference, but it ends up meaning everything.”
Jobs went on to describe the legacy he hoped he would leave behind, “a company that will still stand for something a generation or two from now.”
“That’s what Walt Disney did,” said Jobs, “and Hewlett and Packard, and the people who built Intel. They created a company to last, not just to make money. That’s what I want Apple to be.“
All of our greatest work at O’Reilly has been driven by passion and idealism. That includes our early forays into publishing, when we were a documentation consulting company to pay the bills but wrote documentation on the side for programs we used that didn’t have any good manuals. It was those manuals, on topics that no existing tech publisher thought were important, that turned us into a tech publisher “who came out of nowhere.”In the early days of the web, we were so excited about it that +Dale Dougherty wanted to create an online magazine to celebrate the people behind it. That morphed into GNN, the Global Network Navigator, the web’s first portal and first commercial ad-supported site.
In the mid-90s, realizing that no one was talking about the programs that were behind all our most successful books, I brought together a collection of free software leaders (many of whom had never met each other) to brainstorm a common story. That story redefined free software as open source, and the world hasn’t been the same since. It also led to a new business for O’Reilly, as we launched our conference business to help bring visibility to these projects, which had no company marketing behind them.
Thinking deeply about open source and the internet got me thinking big ideas about the internet as operating system, and the shift of influence from software to network effects in data as the key to future applications. I was following people who at the time seemed “crazy” — but they were just living in a future that hadn’t arrived for the rest of the world yet. It was around this time that I formulated our company mission of “changing the world by spreading the knowledge of innovators.”
In 2003, in the dark days after the dot com bust, our company goal for the year was to reignite enthusiasm in the computer business. Two outcomes of that effort did just that: +Sara Winge ‘s creation of Foo Camp spawned a worldwide, grassroots movement of self-organizing “unconferences,” and our Web 2.0 Conference told a big story about where the net was going and what distinguished the companies that survived the dotcom bust from those that preceded it.
In 2005, seeing the passion that was driving garage inventors to a new kind of hardware innovation, Dale once again wanted to launch a magazine to celebrate the passionate people behind the movement. This time, it was a magazine: Make: (http://makezine.com), and a year later, we launched Maker Faire (http://makerfaire.com) as a companion event. 150,000 people attended Maker Faires last year, and the next generation of startups is emerging from the ferment of the movement that Dale named.
Meanwhile, through those dark years after the dotcom bust, we also did a lot of publishing just to keep the company afloat. (With a small data science team at O’Reilly, we built a set of analytical tools that helped us understand the untapped opportunities in computer book publishing. We realized that we were playing in only about 2/5 of the market; moving into other areas that we had never been drawn to helped pay the bills, but never sparked the kind of creativity as the areas that we’d found by following our passion.)
It was at this time that I formulated an image that I’ve used many times since: profit in a business is like gas in a car. You don’t want to run out of gas, but neither do you want to think that your road trip is a tour of gas stations.
When I think about the great persistence of Steve Jobs, there’s a lesson for all of us in it.
What’s so great about the Apple story is that Steve ended up making enormous amounts of money without making it a primary goal of the company. (Ditto Larry and Sergey at Google.) Contrast that with the folks who brought us the 2008 financial crisis, who were focused only on making money for themselves, while taking advantage of others in the process.
Making money through true value creation driven by the desire to make great things that last, and make the world a better place — that’s the heart of what is best in capitalism. (See also the wonderful HBR blog post, Steve Jobs and the Purpose of the Corporation. http://blogs.hbr.org/cs/2011/10/steve_jobs_and_the_purpose_of.html I also got a lot of perspective on this topic from +Leander Kahney’s book, Inside Steve’s Brain http://www.amazon.com/Inside-Steves-Brain-Leander-Kahney/dp/1591841984 )
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What Steve Jobs Learned From His Biggest Failure
Walter Isaacson’s authorized biography of Steve Jobs traces the Apple co-founder’s career in Silicon Valley – from its soaring highs to its crushing lows. Jobs has been hailed as a tech visionary, but …
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This weekend we’ve had a museum parked in our driveway. It’s the “BUS-eum” from the Traces Center for History and Culture in St. Paul, hosting a traveling exhibit on German POW’s in the US during World War II. We were happy to host the BUS-eum’s Irving Kellman over the weekend in-between stops in Cape May Courthouse and Vineland. I asked him to give us the story of the German POWs on video.
As you might guess, there was a lot of Quaker connections in the 1940, with American Friends Service Committee involvement. Traces’ director Michael Luick-Thrams is a Friend and did his PhD thesis on the Scattergood Hostel, a refugee camp set up at the then-abandoned Friends school in Iowa. Many of the BUS-eum’s stops are Friends Schools, with public libraries being another common destination.
The visit was made with help from FGC’s Directory of Traveling Friends. I think this is the first time we’ve actually had a visitor after a decade of being listed there (most past inquiries have fallen through when they looked at a map and realized our distance from Pendle Hill, New York City or whatever other destination brought them east).
A busy Quaker week. On Tuesday I heard North Carolina Friend Betsy Blake give a talk called “He Lives” at Pendle Hill, the story of how “Jesus has been her rock” to quote from the program description. It was a great talk and very well received.
Betsy is a graduate of the Quaker program at Guilford (so she was a
good followup for Max Carter’s talk this weekend) and she helped
organize the World Gathering of Young Friends a few years ago. The talk was recorded and should be up on the Pendle Hill shortly (I’ll add a link when it is) so I’ll not try to be comprehensive but just share a few of my impressions.
Betsy is the kind of person that can just come under the radar. She starts telling stories, funny and poignant by turn, each one a Betsy story that you take on its own merits. It’s only at the end of the hour that you fully realize she’s been testifying to the presence of Jesus in her life in all this time. Real-life sightings, comforting hands on shoulders family tragedy, intellectual doubts and expanded spiritual connections all come together like different sides of the elephant.
One theme that came up a few times in the question-and-answer section is the feeling of a kind of spiritual tiredness – a fatigue from running the same old debates over and over. It’s an exhaustion that squelches curiosity about other Friends and sometimes moves us to follow the easy path in times of conflict rather than the time-consuming & difficult path that might be the one we need to be on.
The last time I was in the Pendle Hill barn it was to listen to Shane Claiborne. I’m one of those odd people that don’t think he’s a very good speaker for liberal Quakers. He downplays the religious instruction he received as a child to emphasize the progressive spiritual smörgåsbord of his adulthood without ever quite realizing (I think) that this early education gave him the language and vocabulary to ground his current spiritual travels. Those who grow up in liberal Quaker meetings generally start with the dabbling; their challenge is to find a way to go deeper into a specific spiritual practice, something that can’t be done on weekend trips to cool spiritual destinations.
Betsy brought an appreciation for her grounded Christian upbringing that I thought was a more powerful message. She talked about how her mom was raised in a tradition that could talk of darkness. When a family member died and doubt of God naturally followed, her mother was able to remind her that God had healed the beloved sister, only “not in the way we wanted.” Powerful stuff.
The sounds at Pendle Hill were fascinating: the sound of knitting needles was a gentle click-clack through the time. And one annoying speaker rose at one point with an annoying sermonette that I realized was a modern-day version of Quaker singsong (liberal Friend edition), complete with dramatic pauses and over-melodious delivery. Funny to realize it exists in such an unlikely place!
And a plug that the Tuesday night speaker’s series continues with some great Friends coming up, with North Carolina’s Lloyd Lee Wilson at bat for next week. Hey, and I’ll be there with Wess Daniels this May to lead a workshop on “The New Monastics and Convergent Friends.”
Earlier today I posted an excerpt of an interesting article on Anabaptism on my Tumblr blog and it’s engendered quite a conversation on Facebook about testimonies and empty forms, etc. It’s true that any form of spiritual discipline can get twisted into look-at-me heroism or lets-talk-anything-but-God group conformity.
The answer isn’t to give up testimonies or to hold onto them even tighter, but instead to constantly remind ourselves about their purpose: to learn how to live as an attentive people of God. Here’s what I wrote on Facebook:
I’ve been a mostly bicycle-riding vegan for decades, an outspoken
pacifist and a frequent plain dresser. All of these practices have
aided my spiritual growth but also have unearthed new sources of pride
for me to wrestle with. The self-examination has been practice in
discernment.I often think back to the story of the Good Samaritan. What mattered
wasn’t how he was dressed or whether he was riding a bicycle. No, what
mattered is that he knew enough to know he was being called to
sacrifice something: to get covered in a strangers blood, to aid
someone who might resent him for it, to lose money he had earned to put
someone up for the night. Maybe he had practiced this discernment of
self-sacrifice by living a testimony that had challenged him to
navigate between loss and pride, and maybe he had been brought up in a
community where the value of love was prized above all. The important
thing is he knew to stop and be a true neighbor.
I wrote this in Eighth Month 2004 for the Plainandmodestdress discussion group back when the red dress MacGuffin made it’s appearance on that board.
I wonder if it’s not a good time for the Margaret Fell story. She was one of the most important founders of the Quaker movement, a feisty, outspoken, hardworking and politically powerful early Friend who later married George Fox.
The story goes that one day Margaret wore a red dress to Meeting. Another Friend complained that it was gaudy. She shot back in a letter that it was a “silly poor gospel” to question her dress. In my branch of Friends, this story is endlessly repeated out of context to prove that “plain dress” isn’t really Quaker. (I haven’t looked up to see if I have the actual details correct – I’m telling the apocryphal version of this tale.)
Before declaring her Friend’s complaint “silly poor gospel” Margaret explains that Friends have set up monthly, quarterly and yearly meeting structures in order to discipline those walking out of line of the truth. She follows it by saying that we should be “covered with God’s eternal Spirit, and clothed with his eternal Light.”
It seems really clear here that Margaret is using this exchange as a teaching opportunity to demonstrate the process of gospel order. Individuals are charged with trying to follow Christ’s commands, and we should expect that these might lead to all sorts of seemingly-odd appearances (even red dresses!). What matters is NOT the outward form of plain dress, but the inward spiritual obedience that it (hopefully!) mirrors. Gospel order says it’s the Meeting’s role to double-guess individuals and labor with them and discipline them if need be. Individuals enforcing a dress code of conformity with snarky comments after meeting is legalism – it’s not gospel order and not proper Quaker process (I would argue it’s a variant of “detraction”).
This concern over legalism is something that is distinctly Quaker. Other faiths are fine with written down, clearly-articulated outward forms. Look at creeds for example: it’s considered fine for everyone to repeat a set phrasing of belief, even though we might know or suspect that not everyone in church is signing off on all the parts in it as they mutter along. Quakers are really sticklers on this and so avoid creeds altogether. In worship, you should only give ministry if you are actively moved of the Lord to deliver it and great care should be given that you don’t “outrun your Guide” or add unnecessary rhetorical flourishes.
This Plain and Modest Dress discussion group is meant for people of all sorts of religious backgrounds of course. It might be interesting some time to talk about the different assumptions and rationales each of our religious traditions bring to the plain dress question. I think this anti-legalism that would distinguish Friends.
For Friends, I don’t think the point is that we should have a formal list of acceptable colors – we shouldn’t get too obsessed over the “red or not red” question. I don’t suspect Margaret would want us spending too much time working out details of a standard pan-Quaker uniform. “Legalism” is a silly poor gospel for Friends. There’s a great people to be gathered and a lot of work to do. The plainness within is the fruit of our devotion and it can certainly shine through any outward color or fashion!
If I lived to see the day when all the Quakers were dressing alike and gossiping about how others were led to clothe themselves, I’d break out a red dress too! But then, come to think about it, I DO live in a Quaker world where there’s WAY TOO MUCH conformity in thought and dress and where there’s WAY TOO MUCH idle gossip when someone adopts plain dress. Where I live, suspenders and broadfalls might as well be a red dress!
I had an interesting opportunity last Thursday. I skipped work to be talk with two Quakerism classes at Philadelphia’s William Penn Charter School (thanks for the invite Michael and Thomas!). I was asked to talk about Quaker blogs, of all things. Simple, right? Well, on the previous Tuesday I happened upon this passage from Brian Drayton’s new book, On Living with a Concern for Gospel Ministry:
I think that your work will have the greatest good effect if you wait to find whether and where the springs of love and divine life connect with this opening before you appear in the work. This is even true when you have had an invitation to come and speak on a topic to a workshop or some other forum. It is wise to be suspicious of what is very easy, draws on your practiced strengths and accomplishments, and can be treated as an everyday transaction. (p. 149).
Good advice. Of course the role of ministry is even more complicated in that I wasn’t addressing a Quaker audience: like the majority of Friends schools, few Penn Charter students actually are Quaker. I’m a public school kid, but it from the outside it seems like Friends schools stress the ethos of Quakerism (“here’s Penn Charter’s statement”). Again Drayton helped me think beyond normal ideas of proselytizing and outreach when he talked about “public meetings”:
We are also called, I feel to invite others to share Christ directly, not primarily in order to introduce them to Quakerism and bring them into our meetings, but to encourage them to turn to the light and follow it” (p. 147).
What I shared with the students was some of the ways my interaction with the Spirit and my faith community shapes my life. When we keep it real, this is a profoundly universalist and welcoming message.
I talked about the personal aspect of blogging: in my opinion we’re at our best when we weave our theology with with personal stories and testimonies of specific spiritual experiences. The students reminded me that this is also real world lesson: their greatest excitement and questioning came when we started talking about my father (I used to tell the story of my completely messed-up childhood family life a lot but have been out of the habit lately as it’s receded into the past). The students really wanted to understand not just my story but how it’s shaped my Quakerism and influenced my coming to Friends. They asked some hard questions and I was stuck having to give them hard answers (in that they were non-sentimental). When we share of ourselves, we present a witness that can reach out to others.
Later on, one of the teachers projected my blogroll on a screen and asked me about the people on it. I started telling stories, relating cool blog posts that had stuck out in my mind. Wow: this is a pretty amazing group, with diversity of ages and Quakerism. Reviewing the list really reminded me of the amazing community that’s come together over the last few years.
One interesting little snippet for the Quaker cultural historians out there: Penn Charter was the Gurneyite school back in the day. When I got Michael’s email I was initially surprised they even had classes on Quakerism as it’s often thought of as one of the least Quaker of the Philadelphia-area Quaker schools. But thinking on it, it made perfect sense: the Gurneyites loved education; they brought Sunday School (sorry, First Day School) into Quakerism, along with Bible study and higher education. Of course the school that bears their legacy would teach Quakerism. Interestingly enough, the historical Orthodox school down the road aways recently approached Penn Charter asking about their Quaker classes; in true Wilburite fashion, they’ve never bothered trying to teach Quakerism. The official Philadelphia Quaker story is that branches were all fixed up nice and tidy back in 1955 but scratch the surface just about anywhere and you’ll find Nineteenth Century attitudes still shaping our institutional culture. It’s pretty fascinating really.
In the last year scandals seem to follow a curious pattern: they rise up, get a lot of talk in Washington but little elsewhere and then disappear, only to come back three months later as massive public news.
Back in July, we posted a number of entries about White House dirty tricks against a whistleblower’s wife. For those who missed the story, diplomat Joseph Wilson had traveled to the African nation of Niger to investigate the story that that Iraq had tried to buy uranium from it. Wilson easily determined that the story was a hoax and reported this information back to Washington. Despite the debunking, President Bush used the allegation in his State of the Union address and Wilson later came out and told reporters the President knew the information was false. A short time later someone in the White House let a conservative columnist know that Wilson was married to an operative for the Central Intelligence Agency, exposing her name and endangering both her mission and the lives of those helping her.
We called this a treasonable offense but the news blew over and few people outside Washington seemed to follow the story. Last week it blew up big again and it’s been creating headlines. Rumor has it that the White House leak came from very high up in the Vice President’s office and the questions have mounted:
The in’s and out’s of the renewed scandal are being ably tallied by Joshua Michal Marshall’s Talking Points Memo. He’s situating the leak in the backdrop of an ongoing war between the Vice President’s office and the CIA. As we’ve been documenting for a year now, the Vice President has been pressuring the CIA to skew their findings to suit the political needs of Administration. Most of the pre-war reports from the CIA found no evidence of Iraqi weapons of mass destruction, for example, which made Vice President Dick Cheney furious and he was somewhat sucessful in getting them to rewrite their story. Now of course we know the CIA was right, and that Saddam Hussein didn’t have any weapons of mass destruction.
We have independent intelligence services precisely so we will have the best information possible when making decisions of national security. To politicize these services to serve the agendas of a pro-war Administration (who salivated over an Iraq invasion long before the 9/11 bombings) is wrong. It’s the kind of thing a banana republic dictator does. It’s not something that the American people can afford.
