Teju Cole reviews Sonali Deraniyagala’s Wave, in The New Yorker:

Sorrow flattens her. Then sorrow gives way to anger and suicidal fury, and it takes a dedicated group of relatives and friends to lock away the knives and hide the pills and keep her from self-harm. There’s a period of alcoholism, and for a while she harasses, with demonic inventiveness, a Dutch couple who have rented her parents’ home. Grief is a frightening condition, and at its extreme is like the sun: impossible to look at directly. That Deraniyagala wrote down what happened is understandable. But why would some unconcerned individual, someone who has not been similarly shattered, wish to read this book? Yet read it we must, for it contains solemn and essential truths. I am reminded of what Anne Carson wrote in the introduction to “Grief Lessons,” her translation of four plays by Euripides:

Grief and rage—you need to contain that, to put a frame around it, where it can play itself out without you or your kin having to die. There is a theory that watching unbearable stories about other people lost in grief and rage is good for you—may cleanse you of darkness. Do you want to go down to the pits of yourself all alone? Not much. What if an actor could do it for you? Isn’t that why they are called actors? They act for you.

Carson is writing specifically about Greek tragedy, works of tragic fiction, and of course a book like “Wave” is only too real. There’s nothing put on about Deraniyagala’s suffering. But part of what Carson says applies. In witnessing something far-fetched, something brought out before us from the distant perimeter of human experience, we are in some way fortified for our own inevitable, if lesser, struggles.

Also of note is William Dalrymple’s review of Wave in The Guardian.

Kamila Shamsie interviews Rachel Holmes in Guernica:

“As a white, educated, American woman from a middle-class family, I have not suffered the horrors of overt, brutal misogyny. I was never subjected to genital mutilation or sold to a man as his wife or sex slave.” So begins Siri Hustvedt’s essay in the just-published compilation Fifty Shades of Feminism. How do you read those lines? Are they the self-effacement of a woman aware of her own privilege? Or are they a straightforward expression of sisterhood across borders? I confess I read that opening with a slight grimace—one that might not have been there if I hadn’t just digested Sayantani DasGupta’s preceding discussion of “the imperialist use of women’s oppression as justification for political aggression” and how “feminism itself has been used as a weapon against women of the global South.” I suspect, however, that the three editors of the new book would be entirely delighted to know that my thoughts tangled up as I read and re-read the essays.

The project developed in part as a reaction to E. L. James’s stratospherically popular series, which hit the market roughly a half-century after the publication of The Feminine Mystique, and in short order sold more than 70 million copies of a reductionist fantasy. Psychotherapist Susie Orbach told me that the Fifty Shades of Grey phenomenon echoes a growing—and worrying—essentialism that colors conversations about women. As an antidote, Orbach and Lisa Appignanesi, the former president of PEN English, proposed bringing together multiple voices, stepping away from fantasy and into the complex range of women’s lived experiences. Together with the biographer Rachel Holmes, they managed in the space of weeks to assemble fifty essays by women from different nations, generations, and professions on the particular gradients of feminism that inspire them.

The resulting book is, unsurprisingly, an assorted mix, including Lydia Cacho, Elif Shafak, Jeanette Winterson, Xinran, Ahdaf Soueif, and Shami Chakrabarti. But there are several threads that weave their way in and out from start to finish—the dominant one being women’s relationship to the word “feminism.”

Which other threads catch your eye will probably say much about the particular shade of feminism you’re living with or reacting against. So likely it’s because I’m a Pakistani feminist living in London in 2013 that I was so struck by the number of contributors—Hustvedt is by no means alone—who make reference to the lives of their less fortunate sisters in other demographics.

Kircher has twice inspired the founding of peculiar societies. The intensely German Catholic Internationale Athanasius Kircher Forschungsgesellschaft (International Athanasius Kircher Research Society) materialized in 1968, and its languid devotion to Kircher, which seems to have stood in the way of the society producing its gloriously advertised publications, became the subject of a Dutch documentary and a novel by Anton Haakman. The New York–based Kircher Society held its first meeting in January 2007, staging an exuberant pageant of intellectual pyrotechnics. Among the special guests were Kim Peek, the modern human book-memorization machine who inspired Dustin Hoffman’s character in Rain Man, and Princeton University professor Anthony Grafton, who declaimed in ornate Latin the vivid description of the descent into Mount Vesuvius offered in Kircher’s Underground World (1665). Other entertainments included a display of Rosamond Purcell’s Kircheresque photographic portraits of natural curiosities and the staging of a scene from Romeo and Juliet translated into the nineteenth-century universal language Solresol (presumably in honor of Kircher’s own attempts at a seventeenth-century Esperanto). The evening concluded with an opportunity for guests to win a replica of a walrus-penis bone. That the Kircher Society has not met during the past six years suggests the difficulty of—or exasperation with—imagining feats of erudition stranger than those conceived by a very dead Jesuit.

more from Paula Findlen at The Nation here.

We’ve reached the point at which the CEO of Amazon, a giant corporation, in his attempt to integrate bookselling and book production, has perfectly adapted the language of a critique of the cultural sphere that views any claim to “expertise” as a mere mask of prejudice, class, and cultural privilege. Writing in praise of his self-publishing initiative, Jeff Bezos notes that “even well-meaning gatekeepers slow innovation. . . . Authors that might have been rejected by establishment publishing channels now get their chance in the marketplace. Take a look at the Kindle bestseller list and compare it to the New York Times bestseller list — which is more diverse?” Bezos isn’t talking about Samuel Delany; he’s adopting the sociological analysis of cultural capital and appeals to diversity to validate the commercial success of books like Fifty Shades of Grey, a badly written fantasy of a young woman liberated from her modern freedom through erotic domination by a rich, powerful male. Publishers have responded by reducing the number of their own “well-meaning gatekeepers,” actual editors actually editing books, since quality or standards are deemed less important than a work’s potential appeal to various communities of readers.

more from The Editors at n+1 here.

Wagner has kept me awake at night. Sleepless, I turn my thoughts to Tristan und Isolde, Wagner’s most extreme work and the nec plus ultra of love stories, and I notice a kinship between aspects of Tristan and Isolde’s passion and the experience of a certain kind of insomnia. The second act of Tristan und Isolde is Romanticism’s greatest hymn to the night, not for the elfin charm and ethereal chiaroscuro of moonbeams and starlight, the territory of Chopin and Debussy, but night as a close bosom-friend of oblivion, a simulacrum of eternity and a place to play dead. Insomnia is a refusal to cross the boundary between waking and sleeping, a bid to outwit Terminus by hiding away in ‘soundless dark’, a zone beyond time. As garlic is to vampires, so clocks are to insomniacs, not because they tell of how much sleep has been missed, but because they bring the next day nearer. As Philip Larkin, poet of limits, knew so well, sleep has the one big disadvantage that we wake up from it: ‘In time the curtain edges will grow light,’ he wrote in ‘Aubade’, bringing ‘Unresting death, a whole day nearer now’. For Tristan and Isolde, too, night must not give way to day, not for the trivial reason that day will end their love-making, but because dawn brings death one day nearer. They must stay awake, for to sleep is to allow the night to pass, to awake from the night is to live and to live is to die. And when, inevitably, day dawns, they have only one recourse. To Tristan and Isolde, in their delirium, it seems that by dying they will preserve their love for ever: by dying, they will defy death.

more from Nicholas Spice at the LRB here.

Susan Faludi in the New Yorker:

In some two hundred pages, “Dialectic” reinterpreted Marx, Engels, and Freud to make a case that a “sexual class system” ran deeper than any other social or economic divide. The traditional family structure, Firestone argued, was at the core of women’s oppression. “Unless revolution uproots the basic social organization, the biological family—the vinculum through which the psychology of power can always be smuggled—the tapeworm of exploitation will never be annihilated,” Firestone wrote. She elaborated, with characteristic bluntness: “Pregnancy is barbaric”; childbirth is “like shitting a pumpkin”; and childhood is “a supervised nightmare.” She understood that such statements were unlikely to be welcomed—especially, perhaps, by other women. “This is painful,” she warned on the book’s first page, because “no matter how many levels of consciousness one reaches, the problem always goes deeper.” She went on:

Feminists have to question, not just all of Western culture, but the organization of culture itself, and further, even the very organization of nature. Many women give up in despair: if that’s how deep it goes they don’t want to know.

But going to the roots of inequality, Firestone believed, was what set radical feminism apart from the mainstream movement: “The end goal of feminist revolution must be, unlike that of the first feminist movement, not just the elimination of male privilege but of the sex distinction itself: genital difference between human beings would no longer matter culturally.”

In one of the book’s later chapters, Firestone floated a “sketchy” futuristic notion that she intended only “to stimulate thinking in fresh areas rather than to dictate the action.” She envisioned a world in which women might be liberated by artificial reproduction outside the womb; in which collectives took the place of families; and in which children were granted “the right of immediate transfer” from abusive adults.

John Cassidy in The New Yorker:

When Margaret Hilda Thatcher took over as Prime Minister, in May, 1979, I was sixteen. To Britons of my generation, she wasn’t merely a famous Conservative politician, a champion of the free market, and a vocal supporter of Ronald Reagan: she was part of our mental furniture, and always will be. The day after her electoral triumph, Mr. Hill, my fifth form English teacher, an avuncular fellow with longish hair and a mustache, who had never previously expressed any political opinions, came into the classroom and shouted, “Right, you lot. Shut up and get down to work. It’s a new regime.” My father, a lifelong Labour Party voter, was equally aghast, especially when he discovered that my mother had voted for Mrs. T., on the grounds that “it’s about time we had a woman in charge.”

The Iron Lady, a sobriquet that some Soviet journalists would subsequently bestow upon her, was already inside 10 Downing Street, laying down the law. On her way in, famously, she stopped and quoted St. Francis of Assisi about bringing harmony where there was doubt—a statement that I and many others came to see as the first of her many outrages. How could such a divisive, bellicose, and heartless figure have the gall to talk like that? But this morning, watching for the first time in many years some footage of what she said, I realized that she wasn’t actually trying to portray herself as a conciliator. Mrs. Thatcher—and despite the life peerage that gave her the title of baroness, no one in Britain would call her anything else—was sending a sterner message about what lay ahead. Flanked by two burly policemen, her blonde hair swept back and lacquered into immobility, she also recited several more of St. Francis’s lines: “Where there is error, may we bring truth. Where there is doubt, may we bring faith. And where there is despair, may we bring hope.” Then, quoting the late Airey Neave, her aristocratic mentor in the Conservative Party, whom the I.R.A. had blown up just weeks earlier, she added in a voice that, even today, thirty-four years later, can set my teeth grating: “There is now work to be done.”

More here.

From The New York Times:

Scientists are trained to be skeptics, and Elizabeth H. Blackburn considers herself one of the biggest. Show her the data, and be ready to defend it. But even though she relishes the give and take, Dr. Blackburn admits to impatience at times with the questions some scientists have raised about one of her ventures. “It’s just such a no-brainer, and yet people have such difficulty understanding it,” she said. At issue is a lab test that measures telomeres, stretches of DNA that cap the ends of chromosomes and help keep cells from aging too soon. Unusually short telomeres may be a sign of illness, and Dr. Blackburn, who shared the 2009 Nobel Prize in medicine for her work on telomeres (TEEL-o-meers), thinks measuring them could give doctors and patients a chance to intervene early and maybe even prevent disease. A company she helped found expects to begin offering tests to the public later this year. Other researchers have raised doubts about the usefulness of the measurement, which does not diagnose a specific disease.

But Dr. Blackburn, 64, a professor of biology and physiology at the University of California, San Francisco, says she has been convinced by a decade of data from her own team and others, linking short telomeres to heart disease, diabetes, cancer and other diseases, and to chronic stress and post-traumatic stress disorder. With studies that explore the connections among emotional stress, health and telomeres, she has delved into questions that she would have shied away from earlier in her career, as a woman trying to establish herself in science. But now, she has enough confidence and autonomy to follow the leads that intrigue her. The scope of her research has expanded tremendously, from a tight focus on molecular biology to broader questions about the implications of her work for health and public policy.

More here.

Sikander Ali. Untitled. Circa 2007-2013.

This is among works by inmates enrolled in the Karachi central prison’s Fine Arts School, as shown in a recent exhibition at Alliance Francaise, Karachi.

More here.

Massimo Pigliucci over at Rationally Speaking:

I shouldn’t be surprised at the mental gymnastics that even some professional philosophers go through when they talk about their own religion. After all, mental gymnastics (in the positive sense of exercising one’s critical faculties) is what philosophy is all about. Still, the latest defense of Catholicism by Gary Gutting in the New York Times really rubbed me the wrong way. Here’s why.

Referring to something Gutting often hears from fellow philosophers, he sets out to answer the question: “Can reflective and honest intellectuals actually believe that stuff?” As the reader will have quickly surmised, my own answer is a resounding no. But let’s proceed with order.

Gutting thinks that his Catholic faith is a matter of self-respect, and he defines the latter as respect for the sources of one’s self. Fair enough, as far as it goes. The trouble begins immediately afterwards, when he proceeds to tell his readers about the two sources from which his own self identity emerged: the Enlightenment and the Catholic Church. This willprima facie sound a bit strange, considering that it was one of the Enlightenment’s foremost exponents, Voltaire, who famously took to signing his letters with “Ecrasez l’infame,” let us crush the infamous, where “the infamous” was, you guessed it, the Catholic Church! [Incidentally, Voltaire was a deist, not an atheist, and he actually thought atheists were a pernicious element of society. Pobody’s nerfect…]

In order to rationalize (I really can’t find any other suitable term here) his conviction that he can juggle within his philosophical framework both the Enlightenment and Catholicism, Gutting has to explain why he is attached to the latter (presumably he feels — and rightly so — that as a philosopher committed to the role of reason in human affairs he doesn’t have to justify his intellectual kinship with the thinkers of the Enlightenment).

Josh Eidelson in Dissent:

By the time Martha Uvalle’s boss threatened to have her children assaulted, she’d already lowered her expectations. Uvalle, a forty-year-old from Tamalipas, Mexico, has come to Louisiana as a guest worker every year since 2006. “I came to fulfill the American Dream,” Uvalle told me with a laugh in November. Her choice to become a guest worker was “difficult, because you know you’re leaving your children.” But given “the chance to make a little money…you decide the sacrifice is worth it.” Each year, Uvalle worked for two to five months for CJ’s Seafood in Louisiana, supplying shrimp to companies including the retail giant Wal-Mart. “You have the costs here, the costs there, the costs to come here, so you really can’t save any money.” She also took out high-interest loans to pay for the costs of the travel. Still, “it’s more than you can make in Mexico. But it’s not what I was expecting.” (Interviews with Uvalle and other guest workers were conducted in Spanish.)

For years, the hours at CJ’s were long, and the work was hard. Then, in 2011, Mike LeBlanc replaced his father as the head of the company. “That,” said CJ’s worker Ana Rosa Diaz, “was when it started to get out of control.” Workers say they were required to come to work earlier and stay later, sometimes working as many as sixteen to twenty-four hours straight. Management installed security cameras in the plant and also around the company-owned trailers where the workers lived. Workers say management imposed a curfew, threatened to confiscate the keys to their cars, and told them they couldn’t have visitors. Worse, one of the managers repeatedly said, “If you don’t understand that your break is over, I’ll make you understand with this shovel.” Uvalle understood: “He was saying he would beat us.”

The worst day at CJ’s, Uvalle remembered, was “the day of the threat.” It came after LeBlanc heard that a worker had attempted to report him to the police. Workers say they were called into a mandatory meeting where LeBlanc told them that if any of them got him in trouble, he wouldn’t just get them deported forever. He would send armed men to assault their families back in Mexico.

Mark Mazzetti in the New York Times:

Nek Muhammad knew he was being followed.

On a hot day in June 2004, the Pashtun tribesman was lounging inside a mud compound in South Waziristan, speaking by satellite phone to one of the many reporters who regularly interviewed him on how he had fought and humbledPakistan’s army in the country’s western mountains. He asked one of his followers about the strange, metallic bird hovering above him.

Less than 24 hours later, a missile tore through the compound, severing Mr. Muhammad’s left leg and killing him and several others, including two boys, ages 10 and 16. A Pakistani military spokesman was quick to claim responsibility for the attack, saying that Pakistani forces had fired at the compound.

That was a lie.

Mr. Muhammad and his followers had been killed by theC.I.A., the first time it had deployed a Predator drone in Pakistan to carry out a “targeted killing.” The target was not a top operative of Al Qaeda, but a Pakistani ally of theTaliban who led a tribal rebellion and was marked by Pakistan as an enemy of the state. In a secret deal, the C.I.A. had agreed to kill him in exchange for access to airspace it had long sought so it could use drones to hunt down its own enemies.

That back-room bargain, described in detail for the first time in interviews with more than a dozen officials in Pakistan and the United States, is critical to understanding the origins of a covert drone war that began under the Bush administration, was embraced and expanded by President Obama, and is now the subject of fierce debate. The deal, a month after a blistering internal report about abuses in the C.I.A.’s network of secret prisons, paved the way for the C.I.A. to change its focus from capturing terrorists to killing them, and helped transform an agency that began as a cold war espionage service into a paramilitary organization.

More here.