John Paul Rollert at Harper's Magazine:

For one weekend every year, the corner of Georgetown Road and West 25th seems like the center of the universe, the perfect place for Tate to tell people about a world far beyond our own. Or try to tell them, for no one stops to have a conversation with him, not on the afternoon before the Indianapolis 500.

“I wouldn’t be here if y’all came to church,” Tate explains to no one in particular. He’s armed with a portable microphone and a street preacher’s shield of self-righteousness, holding his phone out before him as if he were trying to cast out a demon dispatched from the Verizon call center. This is how I find him, and it takes me a moment to realize what he’s doing: videotaping hecklers on the other side of a temporary fence. One of them is wearing a shirt with an arrow on it pointing up to his face, holding a sign that reads He wants to see boobies.

I can’t blame the goons, not entirely, not even the one with the bullhorn who attempts to trump Tate’s appeals by invocations that begin, If you believe in drink…. This is Indy after all, and the corner of the Coke Lot is a perfect place to party and preach.

more here.

Tim Parks at The London Review of Books:

The Alighieri family was Guelf by tradition, but obscure enough to have avoided exile with other Guelfs when the Ghibellines were in the ascendant shortly before Dante’s birth. Of his education we know only that his family wasn’t rich enough to provide him with a private tutor. Dante’s father died when his son was ten, leaving him, as Leonardo Bruni would put it, ‘not greatly rich … but with moderate and sufficient wealth to live honourably’. The problem, as Santagata construes it, was that Dante’s notions of honourable living were not Bruni’s. He was ambitious, had the highest possible opinion of himself and aspired to the life of a noble, or at least to a noble life, a life dedicated to writing. Which brings us to one of the core themes of this biography: Dante’s self-image, the way it dominated his writings and conditioned his every move.

Giovanni Villani, almost the only person to write about Dante who actually knew him, thought him a ‘great poet and philosopher’ but ‘presumptuous, contemptuous and disdainful’ as a person. A generation later, Boccaccio, whose biography of Dante is based on conversations with people who had known him, describes him as ‘proud and disdainful’ and prone to losing his temper. Around these meagre testimonies, Santagata gathers a quantity of detail, largely drawn from Dante’s writing, to suggest a man intent on constructing a myth of himself as both nobly born and destined to greatness. All three of his major works, the Vita nova (1295), the Convivio (1307) and the Commedia (1321), were, for their time, remarkably autobiographical. ‘

more here.

Thomas Manuel in The Wire:

Note: Dear 3qd followers, As a community of sophisticated readers, you keep raising the bar higher for us through your timely comments. Thank you. Please read the article below which finally gives due credit to my brother Abbas who has dedicated himself to this public service: “So then how does something like this ‘stay the course’ and last more than a decade? I asked Meis what the secret was, completely unsure what to expect as a reply. “It is the people and the relationships,” he said “That’s the core of it. It is, to be terribly corny, love that has always held the thing together.” Thanks to my co-editors. And to Abbas…BRAVO!

On July 31st 2004, Abbas Raza began to curate the internet. On his first day, he posted links to the Cavafy poem, ‘Waiting for the Barbarians’, a New Scientist article on the possibilities of extra-terrestrial contact, ‘Is it Art, Or is it Arab Art?’, two obituaries of Francis Crick, a primer on how to avoid copyright litigation and a curious piece in the Independent on Mike Tyson’s short-lived comeback. An undoubtedly dizzying range of subjects.

Almost twelve years later, on June 23, 2016, 3QuarksDaily, or 3QD for short, is still going strong. The latest contents include an analysis of the immigration concerns around Brexit, a book review of American Amnesia: How the War on Government Led Us to Forget What Made America Prosper, the ever entertaining Slavoj Žižek, an article titled ‘Should ethics professors observe higher standards of behaviour?’, and a Caravan feature on the Urdu poet Faiz Ahmed Faiz. While a majority of people might see this as a vertigo-inducing list of esoterica, to thousands of intellectual omnivores (including Richard Dawkins, Steven Pinker, Nassim Nicholas Taleb, David Byrne and Mohsin Hamid) who subscribe to the site, it’s a vantage point. They, like me, have become overawed by the vastness of the internet’s moving feast. One that is increasingly so filled with food that there’s no place to manoeuvre around the table. So we find ourselves malnourished while choking on delicacies. As Raza put it, the “overload is something of a cliché by now but that doesn’t make it any less real”.

The need for filters, aggregators and curators to navigate the web isn’t new. Arts and Letters Daily, the inspiration for 3QD, was founded by the late Denis Dutton way back in 1998. It in turn was inspired by the news aggregator, Drudge Report, which started in 1995. But each of these had their own niche (literary humanities and conservative politics respectively) while Raza envisioned something more all-embracing – which ironically turned out to be a niche of its own. His plan was to “collect only serious articles of intellectual interest from all over the web but never include merely amusing pieces, clickbait, or even the news of the day… to find and post deeper analysis… and explore the world of ideas… [to] cover all intellectual fields that might be of interest to a well-educated academic all-rounder without being afraid of difficult material… [and to] have an inclusive attitude about what is interesting and important and an international outlook, avoiding America-centrism in particular.”

In practice, this elaborate vision looks deceptively simple. According to Morgan Meis, one of the editors of 3QD, all you had to do was “get a few reasonably smart people together, have them create links to the sorts of things they would want to read across the web, on any given day. Voila! You’ve got an interesting website. Then, don’t fuck that simple formula up. Don’t get cute. Stay the course.”

More here.

Alicia Garza. One of the founders of BlackLivesMatter, 2013.

More here, here, and here.

Joseph Allchin in the New York Review of Books:

The first time I walked into the Holey Bakery, in Dhaka, Bangladesh, one of its owners was on the verdant front lawn, a rare holdover of old-world extravagance in the country’s densely inhabited capital. Situated next to a lake in the upscale Gulshan neighborhood, the bakery and its sister restaurant, the O’Kitchen, occupied the house in which, he said, he had fallen in love with his wife. A rare venue for European food, it catered to affluent foreigners and the country’s elite; less than a dozen dimly-lit marble-topped tables stretched around impressive imported ovens inside, with a few on a terrace for use when weather allowed.

On the evening of Friday, July 1, bone marrow was on the menu, and the diners included nine Italians, most of whom were employed in the country’s garments sector, as well as a group of recent graduates of the exclusive American International School, which is just across the lake that Holey’s garden overlooks. Cristian Rossi, forty-seven, and Nadia Benedetti, fifty-two, were Italian apparel entrepreneurs saying farewell to the country. The young students enrolled in college in the United States—Tarishi Jain, nineteen, at Berkeley, and Faraaz Hossain, twenty, and Abinta Kabir, eighteen, a US citizen, both at Emory—were back for the summer holidays and celebrating a reunion of sorts.

At around 8:45 PM, however, the restaurant turned into a place of devastation and utter horror, when a siege by five—or possible six—young Islamist militants (the presence of a sixth attacker has not been ruled out), apparently affiliated with ISIS, executed these and other patrons, eighteen of them foreign nationals.

More here. [Thanks to Kazi Anis Ahmed.]

Ed Yong in Not Exactly Rocket Science:

Every year, in northern Myanmar, thousands of farmers pull tonnes of Cretaceous amber out of the ground, and send the glistening nuggets to local markets. For six years, Bo Wang from the Chinese Academy of Sciences and his colleagues have visited the markets and sifted through 300,000 of the glistening nuggets. It was a lot of work. Then again, it takes a lot of work to find animals that spent their whole lives trying not to be found.

Within the amber, Wang’s team identified dozens of ancient insects that camouflaged themselves by adorning their bodies with junk. They had short bristles and elaborate feathery tubes, onto which they stuck sand, soil, wood fibres, bits of ferns, and even body parts of other insects. They were the earliest animals that we know of to camouflage themselves, some 100 million years ago.

Many living creatures still embellish their bodies in debris. The aptly nameddecorator crabs, for example, look like walking bundles of algae and seaweed. The larvae of caddisflies live in tubes made of rock, sand, plants, and other underwater detritus, bound by silk. And one grisly species of assassin bug wears a coat made from the corpses of its ant prey.

More here.

Sheherzad Preisler in Nautilus:

The environmental artist Ned Kahn, a MacArthur Foundation “genius grant” awardee, gravitates toward phenomena that lie on the edges of what science can grasp—“things,” he tells me over the phone, “that are inherently complex and difficult to predict, yet at the same time beautiful.” The weather, for example, has, because of its chaotic yet orderly nature, “fascinated me for my whole career,” he says. For almost the last 30 years in particular, he’s been creating dynamic installations that he thinks of as “observatories”: Since they frequently incorporate wind, water, fog, sand, and light, he states on his website, “they frame and enhance our perception of natural phenomena.”

Take his most recent project, the “Shimmer Wall”. Composed of over 30,000 tiles, it will be a 1,100-foot long façade of a new building, home to the “Ocean Wonders: Sharks!” exhibit, set to open this year at the New York Aquarium (over $80,000, toward a $100,000 goal, has been donated for its construction). It will house over 100 species of animals, including but not limited to a variety of crustaceans, sharks, fish, rays, and turtles. “They were struggling with the façade and someone on the design committee knew about my work and approached me,” says Kahn. “That led to the idea that we’re doing a skin for the aquarium inspired by fish skin, shark skin, scales. I’ve been doing a number of faceted, fragmented, kinetic artworks influenced by scales—that move with the wind and, when you step back, you get an idea of how the wind affects it.”

Kahn tells me that, before Hurricane Sandy hit, on October 29th 2012, there was a six-foot square experimental piece of the Wall outside the aquarium, to test if it could stand extreme weather. It held up perfectly, he says. In his conversation with Nautilus, Kahn also spoke with enthusiasm about how nature both inspires and interacts with his work, as well as what people make of it.

More here.

Danny Heitman in Humanities:

Earlier this year, when the New York Times asked novelist and essayist Roger Rosenblatt to name the best memoir he’d read recently, he was unequivocal in his reply. “Speak, Memory, recently or ever,” Rosenblatt told the Times.

He was referring to the classic account by Vladimir Nabokov (1899–1977) of his idyllic Russian childhood in a family of colorful aristocrats, the 1917 Bolshevik revolution that banished him to exile, and the path that would eventually lead him to live in the United States.

Rosenblatt is far from alone in hailing Speak, Memory as a gem. “To write superior autobiography one requires not only literary gifts, which are obtainable with effort, but an intrinsically interesting life, which is less frequently available,” literary critic Joseph Epstein once observed. “Those who possess the one are frequently devoid of the other, and vice versa. Only a fortunate few are able to reimagine their lives, to find themes and patterns that explain a life, in the way successful autobiography requires. Vladimir Nabokov was among them.” After closing the pages of Speak, Memory, John Updike, no slouch himself as a prose stylist, was carried away. “Nabokov has never written English better than in these reminiscences; never has he written so sweetly,” he declared. “With tender precision and copious wit . . . inspired by an atheist’s faith in the magic of simile and the sacredness of lost time, Nabokov makes of his past a brilliant icon—bejewelled, perspectiveless, untouchable.”

Updike was writing in 1966, the year that the definitive version of Speak, Memory, subtitled An Autobiography Revisited, was published. That edition is 50 years old this year, still in print after half a century, and still attracting new readers. Perhaps no one would be more surprised at the book’s longevity than Nabokov himself. He pronounced the memoir “a dismal flop” after its release, lamenting that it brought him “fame but little money.”

More here.

Mark Oppenheimer reviews Shahab‘ Ahmed's What Is Islam?, in Tablet:

So we’ve been told. Even though it has no pope, and authority is radically decentralized, in any given community the authority is likely to reside with a cleric whose chief claim to authority is memorization of the Quran and knowledge of sharia law and its application. That’s Islam. Right?

Wrong, says Shahab Ahmed, in his new book What Is Islam? Last fall, Ahmed, then a research scholar at Harvard, died of leukemia at the age of 48, and it’s tempting to think that the popular attention given to this scholarly book—a review in The Nation,a column in the New York Times opinion section—owes something to his early demise. But I think that if Ahmed were alive to promote his book, it would be getting far more attention. Because what he’s saying is intriguing over 500 footnoted pages, but is downright explosive when summarized out loud. The short version of his thesis, the one he’d have given Terry Gross or Rachel Maddow, is that Islam is many things, and some of them don’t even have much to do with the Quran.

In short, Islam is a lot like Judaism, in that there’s a culture, and a context, and only a pedantic boob would think that the whole thing can be found by reading the Scriptures, let alone reading them literally.

To back up: Ahmed is very clear that most Muslims today see the Quran and the hadiths as a normative and necessary text, providing a fixed star recognizable even to those who don’t take guidance from it. But he believes that this obsession with Islamic law and religious scripture is recent, contingent, and not typical of Islamic history. And he believes—although he is a little bit coy about saying so—that the Islamic world would do well to rediscover its far more playful and rope-skipping, less doctrinaire and sober, past.

More here. The first chapter of Ahmed's book can be found here.

Douglas Starr in Aeon:

[I]f you look at the totality of peer-reviewed studies of the past several years, it’s hard not to come to the conclusion that biology plays some role in criminal behaviour, impossible to quantify. The new science of epigenetics proposes an interaction between environment and heredity, in which environmental factors (such as childhood abuse) can affect the expression of genes. In other words, the nature-nurture division that scientists have been arguing about for more than a century is narrowing, and might someday disappear. Genes and brain structure do not represent a simple on-off switch that determines a person’s behaviour but, as some studies show, they can indicate a vulnerability. A temperamentally-impulsive young man who lives in deprivation and has been handed a gun is more likely to make a bad decision than an equally impulsive guy from a nice neighbourhood holding a tennis racket.

Raine has been studying brain scans for decades, and he has come up with a kind of grand unified theory of violence. He describes it with the phrase ‘from genes to brain to antisocial behaviour’. Certain gene abnormalities can lead to structural brain abnormalities that lead to emotional and cognitive abnormalities (such as poor impulse control) that can lead to anti-social behaviour. At the same time, he writes, early life experiences – including maternal neglect, poor nutrition, or being surrounded by gang violence – can feed into the cycle.

‘In this context,’ writes Raine, ‘how moral is it for us to punish many criminals as harshly as we do?’

Here’s where today’s researchers fundamentally diverge from their 19th-century forbearers, not only in the content of their research but its direction. No one is suggesting the existence of ‘born criminals’, or that such people need to be permanently locked away. Fallon posits a ‘three-legged stool’ model of psychopathy, involving genes, brain function and early childhood exposure to emotional, physical or sexual abuse. The one component we can affect – childhood violence – involves social, not biological, intervention. Raine and other criminologists propose that courts consider an alleged criminal’s genetic and neurological make-up prior to sentencing – not to impose lifetime segregation for someone with violent predispositions, but to include appropriate treatment and care.

More here.

Her Body is Private

in spite of all
the sweet inducements to disrobe
in the public eye, to sunbathe
in the hot glow of the spotlight (not be
forgotten for a minute, maybe two);
in spite of all
the cash that flows to those
who wear their heart, not on their sleeve
in that old innocence, but on their naked
wrist, or butt, like a tattoo;
in spite of all
emoluments, of shrinks who swear
that secrets eat the lining from the guts
and that the more you tell, the less
you burn in hells intestinal;
in spite of all,
her memory, like her body, is
her own, and serpents guard it
like a tree with treasure in a myth;
if you approach, she’ll turn
the blank side of her words, a shield
to the light, to fix your face
in the bright circle
of its mirror. This time Medusa
has the shield, and the last word.
.

by Eleanor Wilner
from Reversing the Spell: New and Selected Poems
Copper Canyon Press, 1998
.

Courtney Baker in Avidly:

The images and videos of Castile’s and Sterling’s deaths are coming fast and furious. They find us in our homes, in our offices, at the supermarket—anywhere we have access to the internet. Those of us who live daily with the knowledge and fear that we and our kin are hated and hunted, that we are not safe and that the police are often the cause of that sense of insecurity, are dealing with the trauma and indignity of the visual and video reminders of our own precarious lives. We are enraged, we are disgusted, we are mourning, and we are terrorized by the uncritically circulated spectacles of our destruction. Being forcibly confronted with auto-played videos online and on televised news broadcasts and with, as one print outlet offered, a full-color, front-page photograph of a Black man murdered by those, the police, who insist they are our best hope for peace and safety and who will most likely not be found at fault for their actions by a court of law is the twenty-first century equivalent of having to endure the lynched body’s circulation through town by members of the lynch mob (as happened to teenager Jesse Washington’s corpse in Waco, Texas in 1916). As I noted above, we have seen these images of Black destruction before when they were put into service for a Black liberationist cause. However, in those instances, the harrowing images were contextualized and controlled by pro-Black advocates like the anti-lynching journalist Ida B. Wells and the National Association for the Advancement of Colored people. In its antilynching circular, the NAACP printed an explicit photograph of a lynching and used the caption to further manipulate the image’s reception. The caption instructed readers quite clearly. “Do not look at the Negro,” it read, “His earthly problems are ended. Instead, look at the seven WHITE children who gaze at this gruesome spectacle.” Both Wells and the NAACP reproduced images of the “gruesome spectacle,” but their doing so in the Black press, in an explicitly antilynching context, counteracted the then-more frequent and popular circulation networks for these images which were expected to be kept in and controlled by white hands.

The videos and photographs of Castile and Sterling, like the videos and photographs of Garner, Brown, Scott, and Bland are not being kept and controlled by Black hands or even by institutions invested in the protection and defense of Black bodies. The contexts of care and of justice are absent and at times anathema to the mass media entities that carelessly circulate these images for titillation or profit or some bad faith interpretation of the exposé. As long as these images and videos are published alongside cries that blue lives matter and queries about black-on-black crime and recitations of the victims’ irrelevant criminal histories, they have no place in the public sphere. And they certainly have no place on my screen.

More here.

Luca Santarelli in New Statesman:

Technology can be awkward. Our pockets are weighed down with ever-larger smartphones, and attempts to introduce more easily accessible smart watches have so far fallen flat. But what if a part of your body could become your computer, with a screen on your arm and maybe even a direct link to your brain?

Artificial electronic skin (e-skin) could one day make this a possibility. Researchers are developing flexible, bendable and even stretchable electronic circuits that can be applied directly to the skin. As well as turning your skin into a touchscreen, this could also help replace feeling if you’ve suffered burns or problems with your nervous system. The simplest version of this technology is essentially an electronic tattoo. In 2004, researchers in the US and Japan unveiled a pressure sensor circuit made from pre-stretched thinned silicon strips that could be applied to the forearm. But inorganic materials such as silicon are rigid and the skin is flexible and stretchy. So researchers are now looking to electronic circuits made from organic materials (usually special plastics or forms of carbon such as graphene that conduct electricity) as the basis of e-skin. Typical e-skin consists of a matrix of different electronic components – flexible transistors, organic LEDs, sensors and organic photovoltaic (solar) cells – connected to each other by stretchable or flexible conductive wires. These devices are often built up from very thin layers of material that are sprayed or evaporated onto a flexible base, producing a large (up to tens of cm²) electronic circuit in a skin-like form.

More here.

Orhan Pamuk in The Art Newspaper:

All museums are genuine treasures of humankind, but I am against these precious and monumental institutions being used as models for the institutions to come. Museums should explore and uncover the population as a whole and the humanity of the new and modern man that emerges from the growing economies of non-Western countries. I address this manifesto in particular to Asian museums that are experiencing an unprecedented period of growth.

The aim of the great state-sponsored museums is to represent a state and that is neither a good nor innocent aim. Here are my proposals for a new museum, some themes on which we must reflect now more than ever.

The great national museums like the Louvre and the Hermitage assumed the form of tourist institutions with the opening of royal and imperial palaces to the public. These same institutions, today national symbols, present the narrative of nation, History with a capital H, as much more important than the histories of individuals. This is a shame, since individual histories lend themselves much better to portraying the depths of our humanity.

More here.