We Still Don’t Call It Football, But . . .

June 26, 2014
Posted by Jay Livingston

How American is soccer now as a spectator sport? My totally unscientific indicator is the front page of New York tabloids.  And today, they both had the US-Germany World Cup match.

The inset in the Daily News picture is a letter written by coach Jurgen Klinsmann for workers to give to their employers:  World Cup as excused absence. 

(Someone ought to remind Coach Klinsmann that this is the US, not Europe. Employers here don’t even have to give workers a day off for childbirth.)

Eight years ago, the World Cup was not front page news, perhaps because team USA went 0-2 in the first round. In 2010, soccer made it to the front page of the Post, when the US was knocked out of the tournament by Ghana.

It’s still one of my favorite captions.  But if the US loses today, I doubt that we’ll see this kind of ironic humor.

And Then There Were Two

June 19, 2014
Posted by Jay Livingston

Horace Silver died yesterday. He was 85.

Great musicians have an unmistakable sound. Horace’s chord voicings were distinctive. Even if you hear him comping behind a horn solo, you know it’s Horace.

Horace and his music rarely reached beyond the jazz audience. Some jazzers complained that Steely Dan stole the opening vamp from “Song for My Father” for their “Rikki Don’t Lose That Number.” But as someone else said, you can’t copyright one and five.  Norah Jones, who learned and played jazz as a teenager, used to sing “Peace” in her concerts. “This is a Horace Silver tune,” she says quickly after the first chord on one live recording, and I wonder, how many people in that audience knew who Horace is.  She sings and plays the song beautifully.  Outside of that, I know of no crossovers.

Horace is known less for his piano soloing, though that too is unmistakable, than for the groups he led. So many great players have stints with the Horace Silver quintet early in their careers – Hank Mobley, Joe Henderson, Donald Byrd, Art Farmer, et al.

But he will be most remembered for his writing.  I started thinking of his compositions that I know – know well enough to play and have them be recognizable. It started with “The Preacher,” which I first heard when I was thirteen or so on a four-trombone Kai Winding record. “Opus de Funk,” “Strollin',” “Nica’s Dream,” . . . .  and the hits just kept on coming. My Real Book app has eleven Horace tunes, and that leaves out quite a few.  His best known is probably “Song for My Father.” My own list of favorites includes, for idiosyncratic reasons, lesser known tunes like “Cool Eyes” and “The St. Vitus Dance.”

Dan Okrent tweets that with Horace’s death, of the musicians from the Great Day in Harlem photo, only two remain: Benny Golson and Sonny Rollins. 

(Horace is at the left, Golson at the top of the steps, Sonny Rolllins just to the right behind Marian McPartland and Mary Lou Williams.)

These were the musical heroes of my youth, and it’s strange to see them gradually disappear. Others in the photo are from a slightly earlier era – musicians whose names and sound were familiar, but I had no idea what they looked like.  One night, probably in 1994 when a documentary film had given the Art Kane photo some popularity, I was walking up Amsterdam Ave. and saw the great pianist Tommy Flanagan looking in the window of a neighborhood store. Inside was the photo. I stopped, and we talked briefly. Tommy would point to the faces of those who had already passed on.  “That’s Buck Clayton. There’s Red Allen.”

And now, that’s Horace Silver.

Take Up the Rich Man’s Burden

June 17, 2014
Posted by Jay Livingston

Pity the wealthy. How their burden has increased. At least that’s what Mark Perry would have us believe. The income tax burden, he says in the title of this chart that he tweeted today, has become “more progressive.”

It certainly looks as though the rich man’s burden has increased.  Perry is careful not to say that “taxes” have become more progressive. That would mean that rates have increased more on the wealthy than on others. Instead he says that the “burden” has become more progressive. 

The burden might have become more progressive, but did tax rates on the wealthy increase? No.

Except for the period from 1990 to 1993, tax rates fell or were level.

Why then did the burden increase?  Since it’s unlikely that the wealthy were voluntarily kicking extra bucks into the IRS coffers, there’s only one explanation: the wealthy were getting an increasing share of income. This possibility seems not to have occurred to Perry.

It has occurred to Piketty and Saez, who have been providing us with information on the income shares of those at the top.  Here is a chart of the top 10%.

From 1985 to 2010, their share of income increased from roughly 34% to 47% – a 38% increase. Their tax burden rose by only 29%. 

And the 1%.

Their income share increased from 12% to 20% – a 67% increase. Their share of the tax burden increased by only 45%.

According to the bio at the American Enterprise Institute website, “Mark J. Perry is concurrently a scholar at AEI and a professor of economics and finance at the University of Michigan's Flint campus.”

A scholar. Is this what passes for scholarly work at the AEI? I am not an economist or a finance expert. But even I know enough to see that the chart and its title are deliberately misleading. 

(And with apologies to Kipling)
.

Take up the rich man’s burden, and shower him with praise,
For at the AEI, this style of economics pays.

The Shabbos Goy – Solidarity or Shanda

June 14, 2014
Posted by Jay Livingston

The shabbos goy used to annoy me. I don’t mean the goy himself; I never met one. I mean the whole concept.  The Bible says, “Ye shall kindle no fire throughout your habitations upon the sabbath day” (Exodus 35:3). The shabbos goy was the person Jews hired to light their ovens on the Sabbath so they could still cook without technically violating the commandment. Strictly observant Jews extend the fire-kindling prohibition to anything that might start an electric current – turning on the lights, or pushing an elevator button.  Somewhere today, no doubt, a shabbos goy has gone into an Orthodox home, turned on the TV, and tuned it to ESPN for the World Cup.

This legalistic ploy allows Jews to keep the letter of the law while violating its spirit, and I always found it embarrassing. Is this what we want others to see in how Jews practice their religion?  A shanda fur die goyim. It’s sort of like getting around “Thou shalt not kill” by hiring a hit-man goy.  The purpose of the commandment, I thought, is to make everyday life more difficult so that Jews would spend their time worshiping God. Instead, they hire a shabbos goy so they can have their sabbath cake and bake it too.

It wasn’t just the hypocrisy that bothered me. It was the tone that accompanied it – at worst a smug satisfaction, more typically an amiable chuckle – as though there were virtue in putting one over on God.

How unsociological of me. How could I not have remembered Durkheim? Religion – its rituals and rules – is not about suffering or self-denial or carrying out God’s wishes; it’s about group solidarity. The point of the laws is to draw the boundary lines of the group. Like the funny clothes and hair styles, these laws separate Us from Them. These are our laws. They define who we are. It doesn’t matter so much that we believers have also evolved ways to circumvent them.

What reminded me of this was an article in the Atlantic (here) by Dominic Pettman.  (“Dominic, Dominic,” I can hear my grandmother rolling the name around in her head – “interrogating” it, as we might now say - and finally asking point blank: “Is he Jewish?”  I don’t know, Grandma.)  Pettman lives in a building with a shabbos elevator. It is programmed to stop at every floor so that the strictly Orthodox don’t have to push a button. Of course, if you live on a high floor, all those stops take forever.  Jews must suffer. Sometimes.

Pettman chides me for my accusations of hypocrisy.  “Certainly we cannot pretend to know if God is angered by the conceit of the Shabbos elevator, or if He chuckles at the elaborate nature of the solution.” True. Maybe God is totally cool with the shabbos goy, and I am wrong to think that the Jews who hire him are hypocrites. More important, the hypocrisy in this case is sociologically irrelevant.

For the Durkheimian angle, Pettman digs out a copy of a 2003 book by folkorist Alan Dundes, The Shabbat Elevator and Other Sabbath Subterfuges. I’m not sure I agree with all of Dundes’s ideas, for example the one about the “Jewish character” being “culturally and historically drawn to ingenuous workarounds.” Dundes takes the Durkheimian idea to places beyond where I would go. Solidarity, he says, comes not just from the special rules but also from the communal subterfuges for avoiding them and the collective rationalizations for this avoidance.  I disagree, on the basis of no evidence, probably because I would still be embarrassed to think that these “counter customs” (as Dundes calls them) are essential to Jewish solidarity* rather than merely incidental. 

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* I should add that I myself have never felt much solidarity with the Orthodox community.