Brain Pickings

Oliver Sacks on Storytelling, the Curious Psychology of Writing, and What His Friendship with the Poet Thom Gunn Taught Him About Creativity and Originality

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“The act of writing is an integral part of my mental life; ideas emerge, are shaped, in the act of writing… a special, indispensable form of talking to myself.”

Who we are and who we become is in large part the combinatorial product of the people and ideas we surround ourselves with — what William Gibson so memorably termed our “personal micro-culture” and Brian Eno called “scenius.” The more different those people are from us, the more they expand the echo chamber of our own mind, the more layered and beautiful the symphony of the spirit becomes. Nowhere is this self-expansion via relationship more evident than in the friendships between great artists and great scientists, one of the most heartening examples of which is the friendship between legendary neurologist Oliver Sacks and the poet Thom Gunn.

In On the Move: A Life (public library) — the immeasurable and incompressible rewards of which I have previously extolled at great length and with great love — Dr. Sacks, a Thoreau of the mind, recounts how his relationship with Gunn shaped his own evolution as a writer. In fact, his very autobiography is titled after Gunn’s poem “On the Move” from his 1959 collection Sense of Movement.

Thom Gunn in the early 1960s, around the time Dr. Sacks met him (Courtesy of Oliver Sacks)

To be sure, Sacks’s love affair with writing predates his meeting Gunn and even his foray into science. Nicknamed Inky as a boy for his voracious appetite for pen and paper, which covered everything in ink, he began journaling at an early age — a formative practice of learning to think on paper and converse with himself. Joining the extensive roster of celebrated writers who championed the creative benefits of keeping a diary and speaking to the potency of journaling as an antidote to Tom Waits’s complaint about the inopportune timing of the muse, Sacks writes:

I started keeping journals when I was fourteen and at last count had nearly a thousand. They come in all shapes and sizes, from little pocket ones which I carry around with me to enormous tomes. I always keep a notebook by my bedside, for dreams as well as nighttime thoughts, and I try to have one by the swimming pool or the lakeside or the seashore; swimming too is very productive of thoughts which I must write, especially if they present themselves, as they sometimes do, in the form of whole sentences or paragraphs…

But for the most part, I rarely look at the journals I have kept for the greater part of a lifetime. The act of writing is itself enough; it serves to clarify my thoughts and feelings. The act of writing is an integral part of my mental life; ideas emerge, are shaped, in the act of writing.

My journals are not written for others, nor do I usually look at them myself, but they are a special, indispensable form of talking to myself.

Dr. Sacks captures a thought in his journal at Amsterdam's busy train station (Photograph: Lowell Handler)

He adds:

The need to think on paper is not confined to notebooks. It spreads onto the backs of envelopes, menus, whatever scraps of paper are at hand. And I often transcribe quotations I like, writing or typing them on pieces of brightly colored paper and pinning them to a bulletin board.

What Sacks is describing is akin to a commonplace book — that Medieval Tumblr in which thinkers recorded quotations and ideas from whatever they were reading, assembling a personal archive of the ideas that shaped their own minds. (Brain Pickings is essentially one giant commonplace book, and this very piece a sort of bulletin board pinned to which is my discourse with Sacks’s extraordinary text.)

Another thought recorded atop a car roof on the side of the road (Courtesy of Oliver Sacks)

By the time he was in graduate school, Sacks began externalizing these inner conversations, doing for others what he had been doing for himself on the pages of his journals — clarifying the complexities of mental life at the intersection of science and storytelling, honing the singular gift for which he is so beloved today.

He was so electrified by working with patients at a migraine clinic in the mid-1960s that he felt compelled to transmute these insights into a book. But when he finally finished the manuscript and showed it to his boss at the clinic — a prominent but petty and egomaniacal neurologist by the name of Arnold P. Friedman — he was curtly told that the manuscript was garbage, that he had to destroy it, and that he dare not think about turning it into a book ever again; or else, Friedman threatened, Sacks would be promptly fired and barred from getting another job anywhere in America. Friedman confiscated the manuscript and locked it away.

Still, Sacks trusted that he had written something substantive and important — something that might forever change our understanding of how the mind works. He suppressed his feelings for months but, finally, the resentment exploded into action: One night, with the help of the clinic’s janitor, he sneaked in and, between midnight and 3 A.M., arduously copied his own notes by hand. The next day, he told Friedman he was taking a long leave to London and when his boss demanded a reason, Sacks responded that he had no choice but to write the forbidden book.

He was fired via telegram a week later. And yet a strange sense of liberation set in, which he poured into the writing.

But if this wasn’t courageous enough an act, he soon performed what is perhaps the greatest act of creative courage — the same one John Steinbeck had performed three decades earlier in destroying a manuscript he didn’t feel was good enough and rewriting it from scratch into what would become his Pulitzer-winning novel The Grapes of Wrath, the cornerstone of his Nobel Prize. Sacks recounts:

I was dissatisfied with my 1967 manuscript and decided to rewrite the book. It was the first of September, and I said to myself, “If I do not have the finished manuscript in Faber’s hands by September 10, I shall have to kill myself.” And under this threat, I started writing. Within a day or so, the feeling of threat had disappeared, and the joy of writing took over. I was no longer using drugs, but it was a time of extraordinary elation and energy. It seemed to me almost as though the book were being dictated, everything organizing itself swiftly and automatically. I would sleep for just a couple of hours a night. And a day ahead of schedule, on September 9, I took the book to Faber & Faber. Their offices were in Great Russell Street, near the British Museum, and after dropping off the manuscript, I walked over to the museum. Looking at artifacts there — pottery, sculptures, tools, and especially books and manuscripts, which had long outlived their creators — I had the feeling that I, too, had produced something. Something modest, perhaps, but with a reality and existence of its own, something that might live on after I was gone.

I have never had such a strong feeling, a feeling of having made something real and of some value, as I did with that first book, which was written in the face of such threats from Friedman and, for that matter, from myself. Returning to New York, I felt a sense of joyousness and almost blessedness. I wanted to shout, “Hallelujah!” but I was too shy. Instead, I went to concerts every night — Mozart operas and Fischer-Dieskau singing Schubert — feeling exuberant and alive.

Sacks’s jubilant intuition wasn’t misplaced — that manuscript became his 1970 debut Migraine, which was welcomed with wholehearted critical acclaim and catapulted him into the status of masterful science storyteller. When the book came out, he found out that Friedman had adapted the original manuscript and attempted to publish it under his own name — a tragicomic testament to the fact that it is Sacks’s singular gift as a writer and storyteller, not his scientific genius alone, that make him the cultural icon he is today.

Dr. Sacks recovering in the hospital with nothing but a typewriter by his side. He had broken his leg in Norway, falling down a slippery canyon while being chased by a bull. (Courtesy of Oliver Sacks)

Sacks had befriended Thom Gunn in the early 1960s, but it wasn’t until after the publication of Migraine that he was able to engage with the poet in conversations about writing more confidently — a confidence further nurtured by Gunn’s encouraging feedback which, alongside the staunch support of Sacks’s beloved aunt Lennie, was instrumental in emboldening the budding writer to embark upon this far from easy path.

He talked with Gunn about “the process of writing, the rushes and stoppages, the illuminations and darknesses, which seemed to be part and parcel of the creative process.” Long before cognitive scientists came to study the psychology of writing, Gunn captured the mysterious psychological messiness of the process in one of his letters to Sacks:

I am a bit slothful at the moment. My pattern seems to be: a long cessation of any coherent writing after I have completed a MS, then a tentative start followed by, during the next few years, various separate bursts of activity, ending with a sense of the new book as a whole, in which I make discoveries about my subject(s) that I have never anticipated. It’s strange, the psychology of being a writer. But I suppose it’s better not to be merely facile — the blocks, the feelings of paralysis, the time when language itself seems dead, these all help me in the end, I think, because when the “quickenings” do come they are all the more energetic by contrast.

Sacks reflects on the sincerity of his friend’s values:

It was crucial for Thom that his time be his own; his poetry could not be hurried but had to emerge in its own way… “My income,” [he] wrote, “averages about half that of a local bus-driver or street sweeper, but it is of my own choosing, since I prefer leisure to working at a full-time job.” But I do not think Thom felt too constrained by his slender means; he had no extravagances (though he was generous with others) and seemed naturally frugal. (Things eased up in 1992, when he received a MacArthur Award, and after this he was able to travel more and enjoy some financial ease, to indulge himself a bit.)

I was particularly taken, and felt a deep kinship, with Sacks’s parenthetical note about Gunn’s ethos regarding writing about the writing of others:

Thom rarely reviewed what he did not like, and in general his reviews were written in the mode of appreciation.

Despite knowing his friend’s disposition toward criticism, Sacks recounts:

I sometimes felt terrified of his directness — terrified, in particular, that he would find my writings, such as they were, muzzy, dishonest, talentless, or worse.

But their relationship lived up to Emerson’s assertion that “a friend is a person with whom [one] may be sincere” — Gunn’s feedback, always in the spirit of Samuel Beckett’s masterwork of constructive criticism, was monumentally beneficial to Sacks’s development as a writer, who was “eager for [Gunn’s] reactions, depended on them, and gave them more weight than those of anyone else.”

Dr. Sacks on the set of the cinematic adaptation of his book Awakenings, with Robin Williams, 1989 (Courtesy of Oliver Sacks)

But the feedback that most touched him was about his 1973 book Awakenings — a cultural classic that has was eventually made into a film starring Robin Williams as Sacks. Gunn wrote:

Awakenings is, anyway, extraordinary. I remember when, some time in the late Sixties, you described the kind of book you wanted to write, simultaneously a good scientific book and worth reading as a well-written book, and you have certainly done it here… I have also been thinking of the Great Diary you used to show me. I found you so talented, but so deficient in one quality — just the most important quality — call it humanity, or sympathy, or something like that. And, frankly, I despaired of your ever becoming a good writer, because I didn’t see how one could be taught such a quality… Your deficiency of sympathy made for a limitation of your observation… What I didn’t know was that the growth of sympathies is something frequently delayed till one’s thirties. What was deficient in these writings is now the supreme organizer of Awakenings, and wonderfully so. It is literally the organizer of your style, too, and is what enables it to be so inclusive, so receptive, and so varied… I wonder if you know what happened. Simply working with the patients over so long, or the opening-up helped by acid, or really falling in love with someone (as opposed to being infatuated). Or all three…

Sacks adds:

I was thrilled by this letter, a bit obsessed, too. I did not know how to answer Thom’s question. I had fallen in love — and out of love — and, in a sense, was in love with my patients (the sort of love, or sympathy, which makes one clear-eyed).

But it was in Gunn’s poetry that Sacks found something else — something tremendously important to our understanding of how creativity works and the constant, necessary dialogue between influence and so-called originality mediated by our imperfect memory, of which Sacks has written beautifully. Reflecting on Gunn’s intricate tapestry of influences — his creative lineage of what Margaret Mead termed our “spiritual and mental ancestors” — Sacks writes:

I loved the sense of history, of predecessors, in many of Thom’s poems. Sometimes this was explicit, as in his “Poem After Chaucer” (which he sent me as a New Year’s card in 1971); more often it was implicit. It made me feel at times that Thom was a Chaucer, a Donne, a Lord Herbert, who now found himself in the America, the San Francisco, of the late twentieth century. This sense of ancestors, of predecessors, was an essential part of his work, and he often alluded to, or borrowed from, other poets and other sources. There was no tiresome insistence on “originality,” and yet, of course, everything he used was transmuted in the process.

Gunn himself, echoing Montaigne’s sentiments about originality, addressed this in an autobiographical essay:

I must count my writing as an essential part of the way in which I deal with life. I am however a rather derivative poet. I learn what I can from whom I can. I borrow heavily from my reading, because I take my reading seriously. It is part of my total experience and I base most of my poetry on my experience. I do not apologize for being derivative… It has not been of primary interest to develop a unique poetic personality, and I rejoice in Eliot’s lovely remark that art is the escape from personality.

Dr. Sacks at home on City Island, the Bronx (Courtesy of Oliver Sacks)

And yet art requires undisturbed personal space for the “quickenings” of the creative process to unfold slowly — something Sacks protected with great discipline as he blossomed into a prolific writer himself. In his house on City Island, he tacked a sign to the wall above his desk that simply read “NO!” — “reminding myself to say no to invitations so I could preserve writing time,” he explains. It is no accident that Sacks dedicates the final sentences in his autobiography to this great love of writing and, in a sentiment that calls to mind the psychology of flow, fuses it with his great gift for science:

I am a storyteller, for better and for worse.

I suspect that a feeling for stories, for narrative, is a universal human disposition, going with our powers of language, consciousness of self, and autobiographical memory.

The act of writing, when it goes well, gives me a pleasure, a joy, unlike any other. It takes me to another place — irrespective of my subject — where I am totally absorbed and oblivious to distracting thoughts, worries, preoccupations, or indeed the passage of time. In those rare, heavenly states of mind, I may write nonstop until I can no longer see the paper. Only then do I realize that evening has come and that I have been writing all day.

Over a lifetime, I have written millions of words, but the act of writing seems as fresh, and as much fun, as when I started it nearly seventy years ago.

Oliver Sacks writing in his seventies (Photograph: Bill Hayes)

Every page of the altogether magnificent On the Move emanates this contagious delight in writing and furnishes an equivalent delight in reading — a sense of being invited, in the most generous way possible, into a lifetime of Sacks’s conversations with his own luminous, incessantly quickening mind. Take another step inside.

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Blaise Pascal on the Intuitive vs. the Logical Mind and How We Come to Know Truth

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“The heart has its reasons, which reason does not know…”

“Your intuition and your intellect should be working together… making love,” Madeleine L’Engle asserted in contemplating how creativity works. Ray Bradbury believed that intuition and emotion should guide creative work, the intellect coming in only to revise after the act of creation, and Susan Sontag admonished against buying into this polarity in the first place: “The kind of thinking that makes a distinction between thought and feeling is just one of those forms of demagogy that causes lots of trouble for people.” But it’s hard to deny that in most minds there exists a combination of the two and in very few a perfect balance.

The duality of these two faculties and their interplay is what the great French physicist, philosopher, inventor, and mathematician Blaise Pascal (June 19, 1623–August 19, 1662) explores in Pensées (free ebook | public library) — the same masterwork of fragmentary reflections that gave us Pascal on the art of changing minds.

In a passage outlining the difference between the intuitive and the mathematical mind — “mathematical” meaning “logical” or “rational” — he writes:

In the intuitive mind the principles are found in common use, and are before the eyes of everybody. One has only to look, and no effort is necessary; it is only a question of good eyesight, but it must be good, for the principles are so subtle and so numerous, that it is almost impossible but that some escape notice. Now the omission of one principle leads to error; thus one must have very clear sight to see all the principles, and in the next place an accurate mind not to draw false deductions from known principles.

All mathematicians would then be intuitive if they had clear sight, for they do not reason incorrectly from principles known to them; and intuitive minds would be mathematical if they could turn their eyes to the principles of mathematics to which they are unused.

Suggesting that it is a greater failure to be unintuitive than to be unanalytical, Pascal adds:

The reason, therefore, that some intuitive minds are not mathematical is that they cannot at all turn their attention to the principles of mathematics. But the reason that mathematicians are not intuitive is that they do not see what is before them, and that, accustomed to the exact and plain principles of mathematics, and not reasoning till they have well inspected and arranged their principles, they are lost in matters of intuition where the principles do not allow of such arrangement. They are scarcely seen; they are felt rather than seen; there is the greatest difficulty in making them felt by those who do not of themselves perceive them. These principles are so fine and so numerous that a very delicate and very clear sense is needed to perceive them, and to judge rightly and justly when they are perceived, without for the most part being able to demonstrate them in order as in mathematics; because the principles are not known to us in the same way, and because it would be an endless matter to undertake it… Mathematicians wish to treat matters of intuition mathematically, and make themselves ridiculous.

Art from 'The Boy Who Loved Math,' a children's book about the life of legendary mathematician Paul Erdos. Click image for more.

But this mathematical (or logical) mind is only a subset of the intellect that stands opposite intuition:

There are then two kinds of intellect: the one able to penetrate acutely and deeply into the conclusions of given premises, and this is the precise intellect; the other able to comprehend a great number of premises without confusing them, and this is the mathematical intellect. The one has force and exactness, the other comprehension. Now the one quality can exist without the other; the intellect can be strong and narrow, and can also be comprehensive and weak.

Pascal argues that our failure to understand the principles of reality is due to both our impatience and a certain lack of moral imagination:

Those who are accustomed to judge by feeling do not understand the process of reasoning, for they would understand at first sight, and are not used to seek for principles. And others, on the contrary, who are accustomed to reason from principles, do not at all understand matters of feeling, seeking principles, and being unable to see at a glance.

He considers what mediates the relationship between our intellect and our intuition:

The understanding and the feelings are moulded by intercourse; the understanding and feelings are corrupted by intercourse. Thus good or bad society improves or corrupts them. It is, then, all-important to know how to choose in order to improve and not to corrupt them; and we cannot make this choice, if they be not already improved and not corrupted. Thus a circle is formed, and those are fortunate who escape it.

Pascal makes a peculiar and rather poignant aside — doubly so in our divisive age of harsh snap-judgments directed at others via soundbites and status updates — suggesting that our inability to appreciate the singular gifts of other people is essentially a failure of our own intelligence, for the prerequisite for appreciation is comprehension:

The greater intellect one has, the more originality one finds in men. Ordinary persons find no difference between men.

One of Antoine de Saint-Exupéry's original watercolors for 'The Little Prince.' Click image for more.

Three centuries before the most beloved line from the most beloved children’s book“It is only with the heart that one can see rightly,” wrote Antoine de Saint-Exupéry. “What is essential is invisible to the eye.” — Pascal observes:

The heart has its reasons, which reason does not know… We know truth, not only by the reason, but also by the heart.

Nearly four centuries later, Pensées remains a revelatory read, full of timeless wisdom on everything from navigating uncertainty to the key to eloquence. Complement this particular portion with a fascinating read on the role of intuition in scientific discovery, Carl Sagan on the necessary balance between skepticism and openness, and Hannah Arendt on the crucial difference between truth and meaning.

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Pool: A Tender Illustrated Celebration of Quiet Curiosity and How We Find Our Kindred Spirits

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What our hunger for connection has to do with Borges’s imaginary beings.

A century and a half after Lewis Carroll plunged his Alice into a fantastical world through the looking-glass, South Korean fine artist and illustrator JiHyeon Lee offers a magnificent modern counterpart in her picture-book debut, Pool (public library) — a wordless masterpiece of space, scale, and silence converging to create an underwater world of wonder just beneath the reflective surface of ordinary life.

Lee’s delicate yet immensely expressive pencil illustrations, partway between Sophie Blackall and mid-career Maurice Sendak, emanate childhood’s tender trepidations and the gentle playfulness at the heart of the story.

We meet a boy standing poolside, looking reluctantly at the boisterous crowd lurching into the annual invasion of the public pool — a noisy, chaotic scene Lee communicates with great subtlety and quietude.

Perched on an uncrowded corner of the pool, the boy hesitantly contemplates the prospect of plunging.

At last, he takes the leap and dives below the superficial clamor of the crowd, where he encounters his unexpected counterpart — a little girl propelled by the same shy curiosity.

Together, they dive even deeper and the pool suddenly transmogrifies into a whimsical underwater wonderland full of strange and beautiful creatures — a magical mashup of the ocean’s most glorious real-life inhabitants, the mythological marine deities of ancient folklore, and Borges’s imaginary beings.

Suddenly, they come upon a most magnificent sight.

With a mastery of pacing time through negative space, calling to mind Marianne Dubuc’s exquisite The Lion and the Bird, Lee paints a visual gasp as the two children find themselves facing a gentle giant — a peculiar being reminiscent of our planet’s largest real creature (the subject of another spectacular picture-book), only white and furry.

They peer into its giant eye, into its enormous otherness, not with fear but with affectionate awe — a sweet and subtle reminder that, as Neil Gaiman memorably put it, “behind every pair of eyes, there’s somebody like us.”

As the two make their way back to the surface, that watery looking-glass through which they had plunged into a modern-day Wonderland, they exit the pool from the other end, somehow transformed; the clamorous crowd, having completed this annual chore, leaves the same way it had flounced in.

And then, as they take off their goggles, they peer into each other’s naked eyes to find in the otherness an affectionate sameness of spirit peering back.

Pool is wonderful beyond words from cover to cover. Complement it with another wordless masterwork: Marla Frazee’s The Farmer and the Clown.

Thanks, Amy

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MoMA Acquires the Rainbow Flag as a Design Icon: A Conversation with the Artist Who Made It

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“Flags are soaring symbols of pride and community, as well as emotional, incendiary sparks for those on the other side of the barricade. They are among the most immediate, primal, and communicative forms of design.”

In 1976, a young man named Gilbert Baker conducted that great creative act of “bisociation,” bringing two unrelated concepts together into something revolutionary. He fused vexillography — the art-science of designing flags — with the groundswell of the LGBT rights movement, spearheaded by his friend Harvey Milk. Baker incubated the idea for the next two years and on June 25, 1978, he raised the first two rainbow flags at the United Nations Plaza in downtown San Francisco. He was twenty-seven.

Nearly forty years later, the Museum of Modern Art acquired the iconic rainbow flag into its permanent design collection — a visionary move by Paola Antonelli, MoMA’s Senior Curator of Architecture and Design, who has previously acquired the @ symbol in her continual quest to expand our understanding of design as a force of culture and an agent of civic discourse.

There is a poignant parallel between this acquisition and Antonelli’s 2011 exhibition Talk to Me, which examined the communication and interaction between people and (mostly digital) objects. The rainbow flag is an utterly analog yet highly interactive object — a flag only flies on the wings of wind or human hands, or else it collapses into limp fabric — that speaks to and with people powerfully. It embodies Antonelli’s famous words from her Talk to Me essay: “In our relationship with objects, as in any relationship, indifference is the worst offense and laziness the worst sin.”

There is also a profound resonance with her more recent Design and Violence project, as the rainbow flag was a telegraphic response to the Stonewall riots that catalyzed the political momentum of the LGBT rights movement. The flag became an inclusive celebration of those violently excluded by nation and state, the people whose basic human and civic rights were being denied and outright violated by the very entities supposed to protect them — the same entities belonging to which traditional national flags symbolize.

I spoke with Antonelli about her rationale behind the acquisition and its broader cultural implications:

Flags are soaring symbols of pride and community, as well as emotional, incendiary sparks for those on the other side of the barricade. They are among the most immediate, primal, and communicative forms of design. They are made of icons and become icons themselves — even more so when they come to represent a long struggle, as does the rainbow flag: bright, simple, luminous, positive despite everything. The epitome of grace under pressure, a design feat. When it was born almost 40 years ago, it defied violence and prejudice. Sadly, it still does, in some places. There is no prouder addition to our collection than a great design object about real life and tough issues.

Antonelli and her curatorial assistant, Michelle Millar Fisher, kindly shared this exclusive recording of Fisher’s conversation with Baker about the origin story of his iconic creation and its enduring impact in the world. Transcribed highlights below — please enjoy.

On being inadvertently initiated into vexillography and how the rainbow flag was born:

It started hitting me in 1976, [which was] the bicentennial of the United States… I began to notice the American flag — which is where a lot of the rainbow flag comes from… All of a sudden I’m looking at the American flag everywhere — from Jasper Johns paintings to trashy jeans in the GAP and all kinds of tchotchkes. And I [realized] a flag is something that’s really different than any other form of art — it’s not a painting, it’s not just cloth, it is not a logo. It functions in so many ways, it’s interpreted in so many different ways.

And I thought that’s the kind of symbol that we needed as a people — something that everyone instantly understands. It doesn’t have to say the word [like] it doesn’t say “United States” on the American flag, but everyone knows visually what that means… I decided that we should have a flag, that a flag fit us as a symbol, that we’re a people — a tribe, if you will — and flags are about proclaiming power, so it’s very appropriate that we have that kind of symbol.

On being at the right place at the right time — a fruitful intersection of culture, conviction, and craft:

I was a big drag queen in 1970s San Francisco [and] I knew how to sew — I was in the right place at the right time to make the thing that we needed. It was necessary to have the rainbow flag, because up until then we had the pink triangle — the pink triangle came from the Nazis [and] was the symbol that they would use to still label us, but it came from such a horrible place of murder and Holocaust and Hitler. We needed something beautiful — something from us, and the rainbow is so perfect because it really fits our diversity in the sense of our race, our gender, all of those things, our ages… Plus, it’s a natural flag — it’s from the sky…

[…]

Because I was in San Francisco in the early seventies [knowing how to sow] translated into being the guy that would make banners for protest marches… and that became … my role in the movement. My craft … became my activism.

On how the rainbow flag came to telegraph the most important message Harvey Milk championed for a community that had remained invisible for most of modern history:

Harvey Milk … carried a really great message about how important it was to be visible, how important it was to come out… That was the single most important thing — our job, as gay people, was to come out, be visible, to live in the truth… to get out of the lie. And a flag really fit that mission — because that’s a way of proclaiming your visibility.

On being very deliberate about the birthplace of the flag and how this inclusive intention has since been reflected in the universal language the flag carried around the world:

The United Nations Plaza wasn’t an accident. That was very deliberate — because, even in those days, [our] vision was that we’re a global struggle, this is a global human rights issue.

[…]

Much has changed for some [but] as a global vision, we’re way far from that. We’re still dealing with huge, massive resistance — even here, in our own country; even here, in our own city; in our own families… What the rainbow has given [gay people] is a thing that kind of connects us. I [travel] and I see a rainbow flag and I think … that’s a kindred spirit or it’s a safe place to go… It’s sort of a language onto itself… The beauty of it is the way that’s connected us, and that’s the wonder of it.

See more of Baker’s work — including a series of limited-edition handmade rainbow flags — on his site. Complement this milestone for design and human rights with the illustrated biography of Harvey Milk, the the greatest LGBT children’s books, and these vintage photos of the first-ever Pride parades.

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