Storytelling — Harmon vs. McKee

This entry is part 1 of 6 in the series Narrativium

I’ve been on a gigantic yak-shave for the last few months exploring storytelling theories, so I figured I’d start a new blogchain to compile my findings.

The most useful line about storytelling I’ve read so far is this line from Walter Benjamin, quoted at the opening of Reality Hunger:

“All great works of literature either dissolve a genre or invent one.”

I realized the line accurately describes all stories I like, and also everything I attempt in my own fiction experiments, whether or not I succeed. Hitchhiker’s Guide, for example, dissolved the genre of space opera. Iain M. Banks’ Culture series resurrected and reinvented it. Storytellers who do one of the two things tend to do at least a little bit of the other as well, but tend to have a preference. It’s like being left or right-handed.

One storyteller who seems particularly good at dissolving genres, and to a lesser extent, inventing them, is Dan Harmon.

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Storytelling — The American Tradition

This entry is part 2 of 6 in the series Narrativium

Adam Gurri pointed me to this 1895 Mark Twain essay, How to Tell a Story, which makes the interesting claim that the humorous story, dependent for its effect on the manner of telling rather than the matter, is an American invention:

There are several kinds of stories, but only one difficult kind–the humorous. I will talk mainly about that one. The humorous story is American, the comic story is English, the witty story is French. The humorous story depends for its effect upon the manner of the telling; the comic story and the witty story upon the matter.

I’m not sure if Twain’s claim is strictly true even within the narrow scope of his comparison to English and French storytelling traditions, but there’s something to what he was getting at in the essay. For whatever reason, in the 19th century, America reinvented, in a unique new way, an old, primarily oral form of storytelling. A form that appeared centuries after the rise of written and printed forms of storytelling, and within a modern, industrial context.

In making his exceptionalist claim for American storytelling, Twain was, I think, right about something. The question is what?

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Storytelling — Mamet’s Conflict Airing Theory

This entry is part 3 of 6 in the series Narrativium

One of the big questions to which I have yet to find a satisfying answer is what stories are, in the set of things that includes various other kinds of speech. David Mamet has what I think is a partial answer in Three Uses of a Knife, a short, stream-of-consciousness meditation on storytelling which I recently finished (ht: Sachin Benny).

I like plays, but not enough to be an avid theater-goer, so my only real exposure to Mamet’s work is the movie version of Glengarry Glen Ross, which lives up to its reputation, and a few episodes of The Unit, which I didn’t quite get into. But his storytelling chops are clearly strong enough for his theorizing to be interesting. His practical advice certainly is — here is a memo he sent to the staff of the Unit (ht Steve Hely), with plenty of gems in it.

But this post is about Mamet’s philosophy of storytelling, not his bag of tricks.

Mamet opens Three Uses of a Knife with a discussion of our tendency to dramatize entirely mundane everyday events, like a bus being late, or the state of the weather, into proto-stories. His opening example is:

“Great. It’s raining. Just when I’m blue. Isn’t that just like life?:

His exegesis:

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Storytelling — Matthew Dicks

This entry is part 4 of 6 in the series Narrativium

I recently finished, Storyworthy by Matthew Dicks, a quintessentially American storyteller in the Mark Twain tradition. It is perhaps the most unique book on narrative structure and theory I’ve read, after Keith Johnstone’s Impro.

Dicks appears to have lived a very colorful, eventful life that supplies all the raw material you might ever want, to tell lots of outrageous, extreme stories. A very American life. I have friends like that, whose lives seem to be a string of outrageous and improbable events that make for naturally good stories. Only the manner of telling needs work. Dicks insists, however, that you do not need to live a colorful life in order to tell colorful stories. That’s good news for me.

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Storytelling — Cringe and the Banality of Shadows

This entry is part 5 of 6 in the series Narrativium

Thinking about cringe comedy recently, it struck me that the genre is built around characters who are entirely driven by their shadows, and draws its comedic power from the sheer banality of the unconscious inner lives thus revealed. An example is the character of Mick played by Caitlin Olson on The Mick. Olson played a similar character named Dee on It’s Always Sunny in Philadelphia. Cringe characters of this type can be traced back nearly two decades to characters like Larry David in Curb Your Enthusiasm, through several characters on The Office to modern incarnations. While cringe is an old element of comedy (you can find healthy doses in Chaplin), cringe as the defining trait of the (prototypically female, or somewhat feminized male) protagonist seems to be a 2010s phenomenon. The fully-realized form seems to have emerged around 2013. Not coincidentally, this was right after The Office ended. Arguably, that show was proto-cringe. Bleeding edge comedies between 2000 and 2012 gradually refined cringe-based narrative, leading up to modern examples.

The idea that a shadow can drive an entire character complicates Campbell’s Hero’s Journey, which is usually understood as a structure with its middle half being buried in the shadow realm (of both the outer and inner worlds of the protagonist). A cringe character basically never leaves the shadow realm, so there is no heroism in venturing there, and no hope of ever making it back. The cringe self is not a redemptive self.

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Storytelling: Narrative Wet Bulb Temperature

This entry is part 6 of 6 in the series Narrativium

Telling jokes at a funeral is hard. Even entertaining an urge to do so is perhaps not a decent thing to do. At best, you might get away with telling a poignantly humorous anecdote about the deceased as part of a eulogy. The context of a funeral is simply not appropriate for joke-telling, and it’s not just a matter of social norms and performance expectations of grieving solemnity. People simply wouldn’t be in the mood.

Even if you were a comedian who left instructions for your funeral to be conducted in the form of a comedy festival, if people actually liked you, they’d likely find it somewhat difficult to get into the spirit of the idea.

Jokes at a funeral are a simple example of what we might call poor narrative-context fit, NCF. Not all stories can be told at all times with equal impact. And here I mean any performance with a narrative structure, not just actual fiction. The idea applies to nonfiction works too.

What drives narrative-context fit? I don’t have a general answer, but I have one for a special case: storytelling in a time of generalized crisis, such as we are living through now.

It is no secret that it’s been hard to tell compelling stories in the past few years. Television and cinema have turned into a wasteland of reboots and universe extensions. Thought leadership storytelling has descended from the smarmy heights of TED talks to the barely readable op-ed derps of today. It’s not that there are no good stories being told, but compared to say 2000-2017 or so, we’re definitely in a tough market.

A clue about why this is hard can be found in Robert McKee‘s description of narrative suspense:

“As pieces of exposition slip out of dialogue and into the background awareness of the reader or audience member, her curiosity reaches ahead with both hands to grab fistfuls of the future to pull her through the telling. She learns what she needs to know when she needs to know it, but she’s never consciously aware of being told anything, because what she learns compels her to look ahead.”

And

Suspense is “curiosity charged with empathy…” Suspense focuses the reader/audience by flooding the mind with emotionally tinged questions that hook and hold attention: “What’s going to happen next?” “What’ll happen after that?” “What will the protagonist do? Fee?”

Suspense is a “what happens next” curiosity you care about that anchors your attention to a period of time leading up to potential resolution. Or to put it another way, suspense literally creates your sense of future time. If you are not feeling suspense about how something in the future might turn out, in a sense, you’re not feeling the future at all. Your consciousness is concentrated in the past and present only, and not in a good way.

No suspense, no story, no future.

Now, extend this logic to the general background of suspense in the environment that a story has to compete with. We do not consume stories against a blank canvas backdrop. Whatever is going on in the world — a pandemic, a space telescope on a fraught deployment journey, a critical election — shapes the suspensefulness of life in general.

In fact, we might frame a hypothesis, which I call the suspense blindness hypothesis: You can’t see past the next big identity altering thing in your future that’s keeping you in suspense. The most acutely felt “what happens next” thing.

Note that this is a spectator point of view. Suspense only exists if you can’t do much to change the uncertain outcome. You can only watch. If you can act, you’re in the story, not watching it unfold from the sidelines.

When there is a high level of suspense in the general background, it is harder to tell stories because you have to beat that level of suspense. It gets especially hard if you have to tell a story that extends far beyond the temporal horizon created by the suspense blindness. If everybody is waiting for the outcome of a critical election in a year, it’s hard to tell a story spanning the next decade. And this applies equally to a TED talk painting (say) a vision of progress over the next decade, and to a fictional story that plays out over the next decade.

Some of this is merely technical difficulty dealing with storytelling in a forking future. If there is no vague consensus around the future being a certain way, it’s hard to tell stories set in that future. It’s a bit like having to choose a foreground paint color that works against many different background colors, ranging from black to white.

Your only technical recourse is to jump far enough out into the future — a century say — that the stark forking divergences of today can be assumed to have been sorted out. But then the storytelling loses access to the emotional energies of the present.

I came up with a weird metaphor for thinking about this — narrative wet-bulb temperature.

The wet-bulb temperature is a complicated measure of the body’s ability to cool itself. It is a function of temperature and humidity, and when it goes above around 35C, the body can no longer cool itself through sweating. This is one of the many ways in which climate change is a more serious threat than you might think, since it can drive dangerously high wet-bulb temperatures.

Here’s the metaphor: we tell ourselves stories to regulate the amount of narrative tension we feel in life generally. Felt suspense is one measure of this tension (though it’s a rich mess of many contributing textures, such as cringe, horror, fear, amusement, mystification). We metaphorically “cool” or “warm” ourselves through stories (where “temperature” maps to a vector of attributes. Like thermoregulation, narrative regulation is a function of context.

Narrative wet-bulb temperature is a measure of how well narrative regulation can work in a given zeitgeist. Beyond some metaphoric equivalent of 35C, perhaps it becomes impossible to tell stories. Perhaps the appropriate scale is a weirdness scale, measured in Harambes. Perhaps above 35H, storytelling is psychophysically impossible.

As with climate, we have some ability to control our environments through the narrative equivalent of air-conditioning. Personal climate control, through management of exposure to the stresses of the general outdoor zeitgeist, can be done through gatekeeping information aggressively (this idea is central to the book I’m writing). But to the extent storytelling is a public act, such “air conditioned” stories can only be heard by those who share your particular cozy climate-controlled headspace.

We appear to have collectively accepted this particular tradeoff, in that we have collectively abandoned public spaces (and by extension, truly public storytelling) and retreated to the cozyweb.