In spite of all the progress made by modern science and technology in penetrating the mysteries of nature and providing new possibilities for its transformation, we remain largely helpless in the face of such natural phenomena as earthquakes, tsunami, typhoons, floods, and droughts. Natural disasters occur suddenly, but with periodicity, and man has been confronted by their devastating consequences throughout history. The way people deal with these problems is primarily predetermined: by charac ter, by conditions, and by the social and economic development of society. Industri ous efforts to reconstruct nature, and exploitation of her resources, have brought about additional damage, and there is the apparent danger that our interference with the atmosphere and other areas such as climate, soil, and hydrology has initiated devastating processes which may well be irreversible. As a result, the effects of natural disasters, and all the ensuing repercussions, become ever more aggravating. Their scope becomes global, and for the time being we have no effective countermeasures at our disposal with which to fight them. The contemporary world, then, faces the interconnected and interdependent phenomena of ecological crises and natural disasters: the problem of protecting man from the environment, and the concurrent problem of protecting the environment from man.
Three dramatic and emblematic stories intertwine in Zachary Lazar's extraordinary novel, Sway -- the early days of the Rolling Stones, including the romantic triangle of Brian Jones, Anita Pallenberg, and Keith Richards; the life of avant-garde filmmaker Kenneth Anger; and the community of Charles Manson and his followers. Lazar illuminates an hour in American history when rapture found its roots in idolatrous figures and led to unprovoked and inexplicable violence. Connecting all the stories in this novel is Bobby Beausoleil, a beautiful California boy who appeared in an Anger film and eventually joined the Manson "family." With great artistry, Lazar weaves scenes from these real lives together into a true but heightened reality, making superstars human, giving demons reality, and restoring mythic events to the scale of daily life.
In spite of all the progress made by modern science and technology in penetrating the mysteries of nature and providing new possibilities for its transformation, we remain largely helpless in the face of such natural phenomena as earthquakes, tsunami, typhoons, floods, and droughts. Natural disasters occur suddenly, but with periodicity, and man has been confronted by their devastating consequences throughout history. The way people deal with these problems is primarily predetermined: by charac ter, by conditions, and by the social and economic development of society. Industri ous efforts to reconstruct nature, and exploitation of her resources, have brought about additional damage, and there is the apparent danger that our interference with the atmosphere and other areas such as climate, soil, and hydrology has initiated devastating processes which may well be irreversible. As a result, the effects of natural disasters, and all the ensuing repercussions, become ever more aggravating. Their scope becomes global, and for the time being we have no effective countermeasures at our disposal with which to fight them. The contemporary world, then, faces the interconnected and interdependent phenomena of ecological crises and natural disasters: the problem of protecting man from the environment, and the concurrent problem of protecting the environment from man.
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