New York’s Empire State of Mind: The Colonization of ‘Up’ Part I

by Ryan Sayre
11_elevator_inv

Elisha Otis was a solver of problems—practical problems involving bread ovens, steam engines, bed frames, and the like. Faced with the problem of safely bringing debris down from the second floor of his workshop, in 1852 he repurposed a railroad brake into an emergency elevator brake that would stop the lift cold in its tracks should the supporting cables snap. This small innovation opened an entirely new kind of space; a space we might call the 'up'. ‘Up’ had of course always existed, but never before as a habitable territory. As a place for work, life, and leisure, ‘up’ would have to be imagined. While colonial powers in the early 20th century were busy stretching railroad lines across continents, urban engineers in cities like Chicago and New York were beginning to bend Otis' elevator tracks ever further upward into uncharted verticality.

For a short three to four year period in the late 1920s and early 1930s, New York City drove its skyline 70, 87, and then 102 stories into the air. The expedition marked a transformational moment in the city. During these few years city traffic was detoured skyward. The city’s profile was nearly flipped on its axis. The goal of city planners was to rationalize the city and the ‘up’ seemed like the most efficient direction to take a growing population. But rationalization and efficiency are never linear; the stories of buildings are marked by countless twists and turns.

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Monday, February 14, 2011

Fundamentalism in the age of Facebook

by Feisal H. Naqvi

ScreenHunter_02 Feb. 14 10.39 It is a cold hard fact of nature that those who start revolutions often do not get to enjoy them. Many of the sans culottes who stormed the Bastille in 1789 paid for their temerity with their lives. In 1917, the Tsar was ousted not by the Bolsheviks but by Kerensky and other socialists of the Provisional Government. And as for the 1978 Revolution in Iran, does anybody but their descendants really remember Shahpour Bakhtiar and Mehdi Bazargan?

The question of what to do with a revolution in a Muslim country has gained new relevance in the past few days because of the tumultuous events in Egypt and Tunisia. In both of those countries, popular dissatisfaction has led to the unceremonious ouster of well entrenched autocrats. As a consequence, many observers have jumped to the conclusion that the old choice between a secular dictator and a fundamentalist democracy a la Iran is now dead.

Is that really so? Have Facebook and Twitter really killed all the monsters lurking in the hearts of Muslims? I am not so sure.

Let me begin my thoughts with a plethora of caveats. I have never been to either Egypt or Tunisia. I know very little about the history and the culture of either country. I am in no position to prognosticate about their future with any degree of confidence. But like many other writers before me, I am not going to let my complete ignorance stop me from making a complete fool of myself.

In my defence, I am not trying to make sense of either the Egyptian or the Tunisian revolutions. What I am interested in is how these two countries will make sense of themselves in the years ahead. Both of these countries are predominantly Muslim. Both of these countries are now going to try and develop a popular form of democracy. If either of these countries can develop an intellectually sustainable form of Islam and liberal democracy, my life as a Pakistani will be different (as will the lives of all Muslims). And while I hope I am wrong, history certainly gives me great reason to be cautious.

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Safety in Objects

by Alyssa Pelish

Paycheck objects

I.

“He brought out the five objects and studied them. The green strip of cloth. The code key. The ticket stub. The parcel receipt. The half poker chip. Strange, that little things like that could be important.”

—“Paycheck,” Philip K. Dick

If people know just one thing about Proust, it’s the madeleine. And why wouldn’t that be just exactly what catches in the popular imagination? Whether you read it yourself or hear of it secondhand, there’s a great deal of wish fulfillment in that scene: one small cookie[1] that seems to contain the entirety of a grown man’s childhood. The moment it occurs is marvelous. This is that famous moment, more cited than any other, when our narrator at last recognizes the taste of the tea-soaked madeleine as that of the morsels that his aunt would give him, and

immediately the old grey house upon the street, where her room was, rose up like the scenery of a theatre to attach itself to the little pavilion, opening on to the garden, which had been built out behind it for my parents (the isolated panel which until that moment had been all that I could see); and with the house the town, from morning to night and in all weathers, the Square where I was sent before luncheon, the streets along which I used to run errands, the country roads we took when it was fine. And just as the Japanese amuse themselves by filling a porcelain bowl with water and steeping in it little pieces of paper which until then are without character or form, but, the moment they become wet, stretch themselves and bend, take on colour and distinctive shape, become flowers or houses or people, permanent and recognisable, so in that moment all the flowers in our garden and in M. Swann’s park, and the water-lilies on the Vivonne and the good folk of the village and their little dwellings and the parish church and the whole of Combray and of its surroundings, taking their proper shapes and growing solid, sprang into being, town and gardens alike, from my cup of tea .[2]

“From my cup of tea.” The tea in which he’d dissolved the crumbs of that madeleine. That very small cookie. What impossible relief, that. To find that all is not lost – that, in fact, all has been neatly contained and preserved in a small object not a bit subject to the vicissitudes of one’s own moods and mental lapses. See it splendidly unfurl and bloom like a paper flower come alive in water.

Most people are concerned at least a little about remembering. This is largely why shops sell souvenirs and we snap photographs and save ticket stubs and keep diaries. Most people are at least a little bit worried about losing the past. Memory is messy; it’s most of the time hopelessly inexact and fragmented. It’s unreliable – if it’s there at all. So to be able to stash the whole of one’s experience in a small object, retrievable (as it was not even for Proust) at will, sounds very reassuring. It does to me, at least.

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PLAYING BY THE BOOK (*MSTRRC)

by Gautam Pemmaraju

Allauddin Khilji1 did not vacation in France. The Turko-Afghan marauder and conqueror did not say to 250px-Sultan-Allahudeen-Gherzai himself on one hot Delhi summer at the end of the 13th century, after having marched into the city with his uncle Jalaluddin’s head at the end of a lance, that the tropical heat, the sweeping ‘loo’ blowing across from the western deserts of Southern Baluchistan to the Thar, was too much to bear. And that he would rather bugger off to the more pleasant and purportedly more glamorous (even then?2) climes of Southern France. Via Paris of course, having first taken in the sights.

But I wrote that he did. I claimed, in my 7th class history final exam, that the heat-stricken ruler set off for some well deserved R&R and frolicked, as men of such regal stature are apt to do, with some fine local lasses – one massaged his troubled brow, one fed him grapes, and others fanned him. A few days later, post our Maths final as we played makeshift cricket with thick plywood clamp boards and a red rubber ball, I was called into a higher class (their exams were longer) by our history teacher Mr. Imdad Ali – popularly known as petloo on account of his distended, overhanging belly. He asked after my parents, if there was to be a family holiday, and how I had fared on the history exam. I had cracked it of course. The margins were straight, broad and drawn in red ink, I had spaced out my words cleanly, my handwriting was fairly legible, it even had an distinctive appeal I thought, and importantly, I had written more answer sheets than anyone else in my class. As the older boys sniggered in the prescient knowledge of my humiliation, I began to get a sneaky suspicion that something was amiss. He ruffled my hair, pinched my cheeks, told the class of how good a student I was, of my passion for cricket, and then asked in faux concern: “But baba, when did Allauddin Khilji go to France?”

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Identity Politics in the 21st Century

by Akim Reinhardt

During the 1990s, Brad Shwidock, 'Fractured Face' there was much hand-wringing in some quarters at the prospect of America’s beautiful mosaic fracturing into an unworkable, divided society. Doomsayers fretted that Americans were no longer identifying themselves as, well, Americans first and foremost.

Critics claimed that identity politics were the culprit in this emerging crisis. That too many people’s allegiances, identities, and agendas were based on their membership in various sub-groups of ethnicity, gender, and/or class. None other than Arthur Schlesinger, an eminent American Historian and former adviser to President John Kennedy, complained that America was suffering from “too much pluribus and not enough unum.” Another term that became popular among critics was “hyphenated Americans,” a jab at those who were supposedly not content to simply be “American.”

Theodore Rex and Whoopi Of course identity politics were nothing new to the United States. Indeed, the very term “hyphenated Americans” was first popularized by former President Theodore Roosevelt back in 1915 when he gave a Columbus Day speech in which he derided anyone, whether immigrant or nativist, who did not identify solely as American. “There is no such thing as a hyphenated American who is a good American,” he decreed. “The only man who is a good American is the man who is an American and nothing else.”

The issue girding identity politics in Roosevelt’s time was foreign immigration. Immigrants had been washing over America’s shores by the millions for 35 years when TR gave his speech at a Knights of Columbus meeting in New York City, to an audience comprised mostly of Irish immigrants no less. But identity politics in American history go back much further than that.

Historians, though they don’t necessarily use the term in this context, are keenly aware that Andrew Jackson’s rise to the presidency came as he rode a wave of unprecedented identity politics. Although their candidate was a wealthy land speculator who owned a cotton plantation nearly two square miles in size and over 150 slaves, Jackson’s campaign presented him as an every man. They starkly contrasted him against and even mocked the well-heeled, blue blood elitism of his main rival, John Quincy Adams.

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2020 Vision

by Kevin Baldwin

Sarah-palin-vice-president I've been told many of you stopped paying attention to much of anything after the 2010 midterm elections, so here's an update. The “shellacking” of the Democrats extended into 2012 and swept Sarah Palin and Christine O'Donnell into the oval office.

The real tipping point was peak oil, which was actually reached in early 2011, but couldn't be confirmed until just before the election. Saudi production fell off a cliff and nothing could replace it. Gasoline shot up to $5, $10, and then $15/gallon. The world suddenly seemed both smaller and larger at the same time.

A rehabilitated Ted Haggard (who since stepping down from his church in 2008, received a JD from Regent University) was nominated and confirmed to replace a retiring Chief Justice John Roberts just last year.

The financial meltdown that began in the waning months of the Bush II administration accelerated not unlike that of the Arctic ice cap, which is now a memory for much of the year. Inflation got so bad that dollars are now either burned to generate heat in the winter or are stitched together to make fabric. “New Madras” as it is called was created by an Indian fashion designer as kind of a post-post-modern joke, but became a legitimate staple of the clothing industry almost overnight, being both colorful and breathable.

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Where Superheroes and Sisyphus Meet

by Kelly Amis

Portrait_hr3 Early in Davis Guggenheim’s education documentary “Waiting for Superman,” star Geoffrey Canada explains the title’s origin: as a child, Canada was devastated to learn that Superman didn’t exist, because who else would come save his troubled South Bronx neighborhood?

Today, Canada embodies a real-life version of the superhero he longed for, at least for several thousand families in New York City. Canada has embraced an entire community—100 blocks in Harlem—with a multifaceted effort to break the cycles of illiteracy, poverty and crime that have ravaged lives there for decades, including and especially by ensuring that every child receives a rigorous education. The results, so far, have been tremendous.

Success stories like this make me cry, but another story Canada relates in “Superman” made me laugh out loud (in a very quiet theater).

Once he became an adult, Canada explains, he decided to go study what was wrong with the public education system so he “could fix it.” After earning a master’s degree from Harvard, he figured this would take “two, maybe three years.” That was 35 years ago.

I didn’t laugh because this overreached; I laughed because I had thought the exact same thing when I first started working in education reform, in my case, about 20 years ago.

During my senior year in college, posters announcing a new program suddenly appeared everywhere on campus. Created by a twenty-two year-old named Wendy Kopp, Teach for America would send recent college grads into “under-resourced” American public schools to teach for two years, following the Peace Corps model. This struck me as the perfect way to give something back for the privileged educational opportunities I had enjoyed.

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Re-Thinking the Ethics of Stem Cell Research

by Tauriq Moosa

There is always the danger of dogmatism lurking within any collection of ideas. A collection of ideas tied together by a singular focus tends to be called an argument. However, it is often refreshing to have such bundles of ideas untethered and scattered after being cut by a sharper focus. It is, I would like to think, the mark of good critical analysis that one is self-critical, too; that you find an argument that you hold destroyed in order to clear the way for a more robust one.

I recently had such an experience regarding the ethics of human embryonic stem cell (HESC) research. Often we secularists, under some weird broad canvas, regard opponents to things like abortion, HESC research and euthanasia as one large pile of dogmatic reactionaries. And no wonder, considering their spokespeople are often dogmatic religious reactionaries who get given airtime on popular news-sources.

But so often forgotten are careful arguments against the typical liberal secularist view that euthanasia and HESC research is not immoral. Consider the insightful abortion debate between two non-believers, Richard Carrier and Jennifer Roth; there we have good arguments instead of speaking from the knee as many people, on both sides, are prone to do in these discussions. It should be immediately apparent that we ought not to perceive ‘our’ side as the sober, good and right, whilst anyone who disagrees as merely fanatical.

To understand the usual arguments for stem-cell research, this quick clip by Sam Harris at Beyond Belief ’06 is an excellent quick overview. But even if you don’t watch it, the arguments will come up during the post.

My experience of this sudden realisation of (possibly) holding fallacious views was through an article by Don Marquis. Professor Marquis is renowned for an article defending a secular argument for why abortion is immoral (see references). However, I encountered him after reading his, again, secular argument against HESC research.

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My Friend Ahmed

by David Schneider

Ahmed He'd disappeared. I searched and searched –– nothing but null sets. For the past four days, around the clock, he'd been beaming the news, minute by minute, from Cairo. But Tuesday morning, a vast silence on FaceBook. He'd ceased to exist. They'd just released Wael Ghonim; did they nail my friend Ahmed instead? He was a democrat, a revolutionary; a journalist, a broadcaster, an educator, a link between Arabic and English, a link between Egypt and America, someone I knew. I sent up the flares, waiting. We'd only just met, I thought, and now he's gone.

Where did they take him?

•••

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Suicide as Scene and Spectacle: Notes on The Bridge and Aokigahara – Suicide Forest

Two of the most famous suicide sites in the world are the Golden Gate Bridge 51g9jrvb3bl-_ in San Francisco Bay and the Aokighara Forest in Japan. Both have been the topic of documentaries: The Bridge and Aokigahara – Suicide Forest.

Eric Steel, director of The Bridge sought a permit to film the Golden Gate Bridge, without divulging his real purpose which was to capture suicides. He later managed to capture 23 of the 24 suicides that happened within his yearlong watch. He went on to interview families of the victims, in an attempt to understand their lives before jumping off the bridge. In another controversial move, he didn’t disclose that the suicides had been captured on film.

Aokigahara – Suicide Forest follows geologist Azusa Hayano on a regular suicide watch. He finds an abandoned car near the forest and notes how someone could have gone in there ‘with troubled thoughts’. During his trek, he talks about the history of the place, the men and women who come to hang themselves. He finds a skeleton which he deems to be at least a year old, traces of a human life—food wrappers, crushed soda cans, flowers and food left by relatives and a man in a tent, apparently contemplating suicide.

“I was curious why people kill themselves in such a beautiful forest,” Hazano muses.

Both documentaries try to answer this question, as to why especially vulnerable people are lured to come to these places to commit suicide. The families of the victims in The Bridge speak of problems they have observed, of their loved ones feeling alienated from the world. They try to understand, and bring forth stories, anecdotes, memories. Sometimes their eyes brim with tears. In Aokigahara Forest, Hayano shifts from theorizing about the state of society which leads to annihilation to saying he doesn’t quite get it at all.

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Facebook 2, Arab leaders 0

by Sarah Firisen

Ssp_temp_capture “Facebook 2, Arab leaders 0”, read a sign held by an Egyptian woman on Friday as the celebrations erupted in Tahir Square. In a sharply ironic turn of events, it seems that American software companies may have done more to bring about regime change in the Middle East than all the trillions of dollars poured into the wars in Iraq and Afghanistan and the resulting deaths and casualties. There does seem to be no doubt that Facebook, Twitter, and YouTube had a significant role to play in giving a voice to the democracy-seeking citizens of Egypt & Tunisia and helping them to create a community of international supporters. If there ever is a judgement day, surely Mark Zuckerberg’s sins of inflicting Farmville and Mafia Wars on the world will be more than outweighed by the events of the last month of so.

And this makes me wonder, will people now stop saying that they don’t see the point of social media and that it’s an absurd waste of time? Of course, many of the things that people choose to spend their time doing on social media – see above comments re: Farmville and Mafia Wars – may not be the most productive things they could be doing. But, the same is true for almost everything; the fact that some people spend their time reading Harlequin romances, doesn’t negate the value of reading in general.

Whether its Second Life, Twitter, Facebook or a plethora of other offerings, there are many worthwhile, often beneficial uses of social media: disease support groups, public awareness campaigns, news feeds, educational programs, and more. Yes, there are an awful lot of videos of cats dancing on YouTube, but YouTube has also become a vital means of communication in and out of Tunisia and Egypt.

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Necessary Luxury

by Dave Munger

Sculpture4It's almost impossible to come up with a pithy statement summarizing the age-old struggle to define “art” and “artist.” Yet for my stepbrother Mark, for whom daily existence is a struggle, wrestling with these concepts takes on a new dimension.

I can still remember scoffing in my Intro to Art class in college, when the professor told us about objets trouvés and showed us works like Duchamp's Fountain—an unmodified urinal displayed as art. That's not art, I muttered to myself. If I can do it, it's definitely not art. Picking up some random object and putting it in a museum does not make something art. Art is something more than that (Of course, maybe it's not, but at the time I was quite convinced I was right).

When we were kids, Mark was always picking up sticks and shaping them into amazing things. I was particularly fond of a knotted piece of driftwood that he carved into a hydroplane with his pocketknife. Hydros are like Seattle's version of stock car racing, and here Mark had transformed a bit of flotsam into something any ten-year-old would love.

Eventually one of his parents gave him a set of real carving tools, and he started to make sculptures out of wood. “Wood is interesting to me because it had a previous existence,” Mark says. “Then it ends up dying and being made into something completely different. What it went through in its life affects how it grows, which affects what you can make out of it.” Mark created the sculpture above to represent metamorphosis; as you rotate it, the magical person he's depicted seems to change, to lose its skin and express its inner self. But the act of creating the carving mimicked the work itself (or is it the other way around?), as he transformed a piece of wood into into a work that expressed what he wanted.

The more difficult transition, the one he's still struggling with, is making himself into an artist. It's something I share with him, because I struggle with it too. The differences between the two of us are primarily due to chance. I've never had the physical ailments he's had, and unlike me, he wasn't lucky enough to marry someone who can support the irregular career of an aspiring artist (Once again, we're back to definitions—you can of course dispute whether a writer is an artist).

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The Six Emotions Of Revolution: What Egyptians Are Feeling Now

by Evert Cilliers aka Adam Ash

Egypt waves shoes If you really want to know what's been happening in Egypt, you have to know what folks there have been feeling for decades, and all the new feelings rippling through them now.

Take a basic emotion: fear. Before a revolution can even get started, it has to face down fear.

After all, how do you prevent a revolution from happening? You put fear, massive fear, in the minds of your population. At one point, the Shah of Iran's secret police, SAVAK, had a surgeon cut off the arms and legs of a dissident in prison; then they sent his live torso back to his family and friends as a living warning of what could happen to anyone who resisted. A pretty effective fear tactic.

Revolutionaries swim in that fear. Like fish swim in water.

The conditions that breed revolution may be material: oppression and poverty. Egypt had 15,000 political prisoners to torture. Up to 50% of its workers unemployed. But there is something more lacerating than physical hurt and deprivation to consider: the psychology of revolution. A revolution is an intensely emotional experience. It has to be, to break the chains of fear.

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Monday, February 7, 2011

Some brief reactions to the turmoil in Egypt

698511-egypt-protests

3 Quarks Daily asked a number of scholars, academics, journalists, writers and others to give us brief reactions to the recent events in Egypt. Their responses are given below in the order in which they were received:

  • Akeel Bilgrami
  • Mohsin Hamid
  • Mark Blyth
  • Frans de Waal
  • Pablo Policzer
  • Ejaz Haider
  • Mona El-Ghobashy
  • Gerald Dworkin
  • Ram Manikkalingam
  • Jonathan Kramnick
  • Amitava Kumar
  • Alexander Cooley
  • Suketu Mehta
  • Justin E. H. Smith

Akeel Bilgrami:

It is far too early to write with any prognostic depth about the spontaneous and ongoing democratic movement in Egypt. But two immediate observations: First, it is interesting to see American pundits on television, despite their pious support for 'democracy', uniformly expressing a subdued anxiety about what worse and chaotic things might befall Egypt now. These very same pundits expressed no such anxiety about worse and more chaotic periods to follow the regime change that came with the American bombing and slaughter in Baghdad, Fallujah…. And second, it seems at the moment that the best thing for Egypt is for this popular movement to prolong itself on the streets for a measurably long time since real political deliberation and genuinely public education occurs (whether in democracies or in dictatorships) only on the site of popular movements, not hugger-mugger in round table negotiations and conferences among leaders and advisers, not in universities, not in the widely read or viewed media, not in editorials…. Even in a democracy like the United States, people got educated into civil rights on the site of popular movements through the sixties, not by the classroom and editorial commonplaces about 'racial equality'.

Akeel Bilgrami is the Johnsonian Professor of Philosophy and the Director of the Heyman Center for the Humanities at Columbia University.

Mohsin Hamid:

It's still possible that the old regime will find a way to cling on in Egypt, that the army will find a new front man. But what is clear is that beneath the ossified surface of the US-backed dictatorships and monarchies that span the Middle East, from Morocco to Saudi Arabia and from Jordan to Yemen, something profoundly different is waiting to be born. Turkey and Indonesia may already offer us a glimpse of that possible future: a future of modern, moderate, independent-minded democracies, pursuing their own interests, and no longer obsessively shaped by security concerns. If Egypt can do it, then maybe one day Saudi Arabia can follow, and if that happens, so much that is wrong in Muslim-majority countries today, so much that is inegalitarian, sectarian, and stifling, has the potential to be put right. Here, in Pakistan, such a possibility gives me much-needed hope.

Mohsin Hamid is a Pakistani novelist and the author of The Reluctant Fundamentalist.

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Having a Literary Experience

by Aditya Dev Sood

The plane shudders and groans, forcing me to look up. The rumble of the cabin has passed clear through my body, rattling my stomach. I give up trying to read, or even to think, allowing myself to acknowledge the inchoate signals emanating from deep in my bowels, rising up through layers of nervous networks up into the swirling bowl of consciousness that I carry around with me wherever I go. Yes, I hear you, I tell my mind-body, I hear you. No more cognitive demands — iPad off, eyes closed — let's breath deeply, unclench, and we’ll just ride this thing out.

The aerial maneuvers finally end, and the low rise of Nagpur city’s buildings begin to take shape. The airport is likely to be quite near the rest of the city, I imagine. The conference guys will be there with a sign, I’ll grab my luggage and soon we’ll be off and away. Still, something is happening inside of me that needs my attention. Am I just queasy from the hard flying? Is this maybe a fart? Or is this something more insistent? More certain of its peristaltic beat and rhythm, due to arrive, right on time, this Saturday morning at seven-thirty, as on every other good day? A lot rides on this, and I have to listen carefully to what my mind-body is saying.

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Accommodationism and Atheism

by Scott Aikin and Robert B. Talisse

Atheist-advertising-campa-0011 Our book Reasonable Atheism does not publish until April, yet we have already been charged with
accommodationism, the cardinal sin amongst so-called New Atheists. The charge derives mainly from the subtitle of our book, “a moral case for respectful disbelief.” Our offense consists in embracing idea that atheists owe to religious believers anything like respect. The accusation runs roughly as follows: “Respect” is merely a euphemism for soft-pedaling one’s criticisms of religion; but religion is a force of great evil, and thus must be fought with unmitigated vigor. Atheist calls for respect in dealing with religion simply reflect a failure of nerve, and must be called out. Anything less than an intellectual total war on religion is capitulation to, and thus complicity with, irrationality.

In our case, the charge of accommodationism as a failure of critical nerve is misplaced; anyone who actually reads our book will find that we pull no punches. But we also think that, as it is commonly employed in atheist circles, the idea of accommodationism involves a conflation between two kinds of evaluation which should be kept distinct. Some clarification is in order.

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Bringing It All Back Home (To Shillong)

by Vivek Menezes

Bahlou2
Our first glimpse of Lou Majaw comes just outside the Guwahati airport – his face is building-sized, emblazoned high above the multi-lane expressway to Meghalaya, on an advertisement for Star Cement. These billboards turn out to be ubiquitous along our route. By the time we’ve wound our way up from the Brahmaputra floodplains into the cloud-wreathed Khasi hills, the legendary rocker of the North-East seems a reassuringly familiar fixture of the landscape, even the toddler in our midst chortling with glee every time his flowing silver hair looms up ahead, instantly recognizable even in the fading light that slowly obliterates the thick pine forests that line the steep, curving road to Shillong.

But when we set out to find him the very next morning, the man seems as elusive as the fast-rising mists that are a permanent fixture of life in his hometown. We knew that Lou Majaw doesn’t go on the Internet, but now we learn that he doesn’t have a permanent contact number, or even a particularly fixed address. Then we discover that you can’t buy a copy of any of his albums in any of the music stores in Shillong either.

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Kant’s body and other natural disasters.

Part II of “And The World Hummed Back – or – Ecologists and Their Bodies”

By Liam Heneghan

[In the first installment of this series, A fly and I, I tell an autobiographical story, one typical in its general contours to that of many naturalists, of how in youth I acquired knowledge about one obscure division of the insect world, namely chironomid flies. Crucial to the production of knowledge about nature is the training of the body to comport itself in a landscape oriented by a sensitivity to the critters being observed (a “fly-eyed” vision). Rarely is this trained movement of the ecologist’s body recorded in the professional literature, even though it is an essential tool and methodology in natural history.]

Friedrich Nietzsche, in tones braggadocio, prefaced his intellectual autobiography, Ecce Homo: How One Becomes What One Is, with the following sentence (suggestion: read it slowly and dramatically), “Seeing that before long I must confront humanity with the most difficult demand ever made of it, it seems indispensable to me to say who I am.” 3qdNEW0001
Nietzsche proceeded to review the challenges he confronted us with in several chapters with titles progressively more grandiose (or jocular, depending upon your sensibility): “Why I Am So Wise”, “Why I Am So Clever”, “Why I Write Such Good Books” and “Why I Am a Destiny”. My objectives are more humble than Nietzsche’s. I am inviting you to re-examine the relationship between the comportment of our bodies and the founding of knowledge about the natural world. Does having a body matter at all for deepening our relationship with the rest of nature? Though my objectives are modest, nevertheless it may be mannerly to take Nietzsche’s lead and say a little more about who I am.

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Decolonizing My Mind

by Namit Arora

On English in India and the linguistic hierarchies of colonized minds

(NB: an updated version of this essay is here.)

DecolonizingMindThe modern era of European colonialism began in the Americas with bands of adventurers seeking El Dorado. Their early intrusions evolved into predatory monopolies like the East India Company and European states exerting direct control over the economic and political life of the colonies. The natives tended to not welcome and cooperate with the intruders, so alongside came great developments in the art of subjugating the natives, through military, political, and cultural means. In this essay, I’ll look at some cultural means of controlling the natives, particularly through language, and its effect on the psyche of the colonized, using examples from Africa and India.

When it comes to colonial quests, military might is what breaches the metaphorical Gates of Damascus. Regime change follows. Thereafter, the most efficient and durable means of colonial control happens via culture. Culture holds the keys to how a group sees itself and knows its place in the world. As Ngugi wa Thiong’o—Kenyan novelist, professor, and author of Decolonizing the Mind—has pointed out, ‘Economic and political control can never be complete or effective without mental control. To control a people’s culture is to control their tools of self-definition in relationship to others.’ [1]

When done right, the native comes to elevate and mimic his master’s ways, to see his own culture as inferior, and to look down on his past as ‘a wasteland of non-achievement’. He begins to defer to the colonizer’s ideas on fundamental things like beauty, art, and politics. In time, writes Ngugi, he begins to understand himself and his culture through the eyes of the colonizer—using the latter’s concepts, categories, and judgments. Before too long, he turns into a proxy for his master: colonialism with a native face.

How does the colonizer gain such control? The easiest method, explains Ngugi, is to actively spread his language among the natives, and to simultaneously denigrate the language of the natives as crude and unfit for proper education. It is amazing how much mileage this delivers. Simply make the colonizer’s language the lingua franca of imperial administration, accord prestige and upward mobility to those who learn it in colonial schools, and before too long, there is a feeding frenzy among a native minority. This has been the way of the great colonialists of history, such as the Arabs in the 7-8th centuries, the British and the French in the 19th, and the Russians with the Baltic States in the 20th. Ngugi writes,

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Where Is Cairo’s Winter Palace?

by Michael Blim

Tumblr_lfppf9gMrB1qz82gvo1_500 With each stone thrown, each Molotov cocktail hurled from one side of Cairo’s Liberation Square to another, an Egyptian revolution appears being thrown further away. The Square is a symbolic space, first occupied by people envisioning revolutionary change, and now made a marker in a game of competition among elites for governance. The state is secure. No one has yet set upon storming Cairo’s Winter Palace. No one in the popular movements against the state has set upon taking the state.

It is puzzling. What are the immediate reasons? Perhaps all of the candidate revolutionary state-takers are dead or among the 17,000 political prisoners of the regime. Not to be under-estimated is the 59-year military rule and two generations of stop and go mixes of cooptation and repression. The figure of Omar Suleiman, the torturer, the renditioner, the Israel interlocutor, says much about the center of things in Egypt today. The sheer corruption of Egyptian state power scars his face. He is no Kerensky; he is evil incarnate.

Perhaps Egypt is better off without a Lenin. In any event, it does not have one. Must it forego revolution as well?

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