Atom Egoyan at The Walrus:

THEY ARE DISAPPEARING. When I arrived in Toronto in 1978 and first became involved with Armenian issues, there were many survivors still alive. Every year on April 24—the day commemorating the Armenian genocide—we would head to Ottawa. There, survivors would present testimonials, and offer living proof of the systematic campaign of extermination carried out by Ottoman Turks a century ago.

These people would tell their haunting stories—stories that Canadians needed to hear. Unlike the Holocaust, the Armenian genocide has not been universally acknowledged. Turkey—the successor state to the Ottoman Empire—still refuses to admit the historical fact of the event. And with each passing year, there are fewer and fewer survivors left to disprove the deniers with eyewitness recollections.

In the immediate aftermath of World War I, there was hope for accountability. When the Young Turk government collapsed in 1918, many former senior party members fled to Germany, a wartime ally. But the incoming Turkish administration arrested hundreds of those officials who remained in the country—and their collaborators—on suspicion of having participated in the orchestration of the deportations and killings. The suspects were charged with a variety of offences, including murder, treason, and theft. In a series of trials that took place between 1919 and 1920, former Young Turk officials delivered startling confessions and revealed secret documents that outlined the tactics they employed in carrying out their genocidal program.

more here.

Max Tegmark in Edge:

Jaan Tallinn

I find Jaan Tallinn remarkable in more ways than one. His rags-to-riches entrepreneur story is inspiring in its own right, starting behind the Iron Curtain and ending up connecting the world with Skype. How many times have you skyped? How many people do you know who created a new verb?

Most successful entrepreneurs I know went on to become serial entrepreneurs. In contrast, Jaan chose a different path: he asked himself how he could leverage his success to do as much good as possible in the world, developed a plan, and dedicated his life to it. His ambition makes even the goals of Skype seem modest: reduce existential risk, i.e., the risk that we humans do something as stupid as go extinct due to poor planning.

Already after a few short years, Jaan’s impact is remarkable. He is a key supporter of a global network of non-profit existential risk organizations including The Future of Humanity Institute, The Machine Intelligence Research Institute, The Global Catastrophic Risk Institute, The Centre for the Study of Existential Risk at University of Cambridge, and The Future of Life Institute, the last two of which he co-founded.

I’ve had the pleasure to work with him on The Future of Life Institute from day one, and if you’ve heard of our recent conference, open letter and well-funded research program on keeping artificial intelligence beneficial, then I’d like to make clear that none of this would have happened if it weren’t for Jaan’s support.

More here, including video.

Husna Haq in Christian Science Monitor:

We live in an era that celebrates the self and places foremost value on achieving wealth, fame, and status. New York Times columnist David Brooks achieved all of that and learned that none of it made him happy. Then he came across a group of women tutoring immigrants in Frederick, Maryland. None of them were particularly wealthy or famous but “they just glowed.” “They radiated a goodness and a patience and a service,” Brooks told 'CBS This Morning.' “They weren't talking about how great they were. They were just – nothing about themselves at all. And I thought, well I've achieved more career success than I ever thought I would, but I looked at the inner light they had, and I said, I haven't achieved that.”

And so, he set out to explore that elusive quality, a certain contentment through selflessness. The result was “The Road to Character,” a new book in which Brooks profiles some of the world's greatest leaders, thinkers, and humanitarians, in an effort to shine a light on the sort of moral virtues that have been discounted in the modern age. “It occurred to me that there were two sets of virtues, the résumé virtues and the eulogy virtues,” he wrote in a New York Times oped piece which quickly became the NYT's most-emailed story of the day. “The résumé virtues are the skills you bring to the marketplace. The eulogy virtues are the ones that are talked about at your funeral — whether you were kind, brave, honest or faithful. Were you capable of deep love?” “We're raised in a society called the 'big me' society,” Brooks said Monday on “CBS This Morning.” “In 1950, the [Gallup organization] asked high school kids, are you a very important person? Then 12 percent said yes. Asked again in 2005, 80 percent said, yes, I'm a very important person. We all think we're super important. “That's great for your career if you're branding yourself. That's great for social media, if you want a highlight reel of you own life you can put up on Facebook, but if you want inner growth, you've got to be radically honest,” Brooks said. “…[T]he road to character is built by confronting your own weakness.” In his “The Road to Character,” Brooks found that great people in history became that way by doing just that – confronting their weaknesses.

More here.

President Obama betrayed him. He’s stopped publishing new work. He’s alienated his closest friends and allies. What happened to America’s most exciting black scholar?

Michael Eric Dyson in The New Republic:

“Nor hell a fury like a woman scorned” is the best-known line from William Congreve’s The Mourning Bride. But I’m concerned with the phrase preceding it, which captures wrath in more universal terms: “Heaven has no rage like love to hatred turned.” Even an angry Almighty can’t compete with mortals whose love turns to hate.

Cornel West’s rage against President Barack Obama evokes that kind of venom. He has accused Obama of political minstrelsy, calling him a “Rockefeller Republican in blackface”; taunted him as a “brown-faced Clinton”; and derided him as a “neoliberal opportunist.” In 2011, West and I were both speakers at a black newspaper conference in Chicago. During a private conversation, West asked how I escaped being dubbed an “Obama hater” when I was just as critical of the president as he was. I shared my three-part formula for discussing Obama before black audiences: Start with love for the man and pride in his epic achievement; focus on the unprecedented acrimony he faces as the nation’s first black executive; and target his missteps and failures. No matter how vehemently I disagree with Obama, I respect him as a man wrestling with an incredibly difficult opportunity to shape history. West looked into my eyes, sighed, and said: “Well, I guess that’s the difference between me and you. I don’t respect the brother at all.”

West’s animus is longstanding, and only intermittently broken by bouts of calculated love. In February 2007, West lambasted Obama’s decision to announce his bid for the presidency in Illinois, instead of at journalist Tavis Smiley’s State of the Black Union meeting in Virginia, calling it proof that the nascent candidate wasn’t concerned about black people. “Coming out there is not fundamentally about us. It’s about somebody else. [Obama’s] got large numbers of white brothers and sisters who have fears and anxieties, and he’s got to speak to them in such a way that he holds us at arm’s length.” It is hard to know which is more astonishing: West faulting Obama for starting his White House run in the state where he’d been elected to the U.S. Senate—or the breathtaking insularity of equating Smiley’s conference with black America.

More here.

And also see this: Michael Eric Dyson’s Interview on His Break With Cornel West

And counterpoint in Salon: Cornel West was right all along

And this from The Nation: Cornel West Is Not Mike Tyson

Natalie Angier in The New York Times:

By all evidence, Nero’s favorite color was green. The Roman emperor dressed in green, collected emeralds, cheered at the chariot races for the “green stable” team, and was particularly fond of eating green leeks. Goethe praised green as the “soothing” marriage of the chromatic opposites yellow and blue. George Washington called green “grateful to the eye,” and painted his Mount Vernon dining room a brilliant verdigris. And let’s not forget that everybody’s favorite elephant, Babar, wore a dapper suit in a “becoming shade of green.” Scientists, too, appreciate green’s many charms and for manifold reasons, starting with one best grasped through a walk in a newly spring-sanctioned park. Chlorophyll, the pigment that makes plants green, lies at the heart of photosynthesis, the fundamental electrochemical enterprise that continues to dazzle the scientists who study it, and who say it should dazzle us, too. After all, not only does photosynthesis spin sunlight and water into the sugars we eat, it spawns as a happy waste product the oxygen we breathe. “All food comes from photosynthesis,” said Petra Fromme, a professor of chemistry and biochemistry at Arizona State University. “There would be no higher life on Earth without it.”

Green, she added, “is the color of life.” In surprising new research on the evolution of different forms of photosynthesis, scientists have found that the prized oxygen-making variety may be much older than anybody suspected, and that the greening and aerating of Earth could well have begun soon after the earliest living cells appeared.

More here.

The New Song

For some time I thought there was time
and that there would always be time
for what I had a mind to do
and what I could imagine
going back to and finding it
as I had found it the first time
but by this time I do not know
what I thought when I thought back then

there is no time yet it grows less
there is the sound of rain at night
arriving unknown in the leaves
once without before or after
then I hear the thrush waking
at daybreak singing the new song

by W.S. Merwin
from The Moon Before Morning
Copper Canyon Press, 2014.

Akram Dost Baloch. Code # 14355.

Mixed media on canvas board.

More here.

The scientist turned author has just won the James Tiptree award for her first novel, The Girl in the Road, as she works toward a goal of ‘radical empathy’.

Lydia Kiesling in The Guardian:

Monica Byrne is about to head to a coffee shop and sort 23,000 words’ worth of notes into the bones of a new novel when I speak with her. “Fifty per cent of novel writing is just organisation,” she tells me. “It’s like writing a thesis.” Byrne, who was lately awarded the James Tiptree award for her debut novel The Girl in the Road, has a master’s degree in geochemistry fromMIT and an alternative future in the sciences if writing doesn’t pan out. On off-days, she tells me, she reminds herself that if she doesn’t write, she’ll wind up “a lab tech for my whole life”.

Given her track record, this seems unlikely. Byrne’s first fiction efforts got her accepted into the prestigious Clarion Science Fiction and Fantasy Writer’s workshop, where she took a class with Neil Gaiman. She has a polymath’s assortment of interests and skills – pile “accomplished playwright” on to her résumé with the geochemistry degree. As she works on her new novel, set in Belize, she’s also writing a new play, an absurdist work called Such Cake, about two people trying to put on a good show despite the overwhelming evidence that, according to Byrne, “95% of all theater is bad”.

Her work has a kinetic quality that seems the natural habit of a quick mind, as difficult to pin down as the metallic hydrogen that forms a major plot point in The Girl in the Road. The novel travels nimbly from science to spirituality to geopolitics, claiming territory inside and outside of its genre.

More here.

From Guernica:

Mohammed Dajani Daoudi’s ancestors include custodians of King David’s tomb, two mayors of Jerusalem, and an assassinated peace activist. Dajani, a Palestinian professor of political science, non-violent activist, and founder of al-Wasatia, a moderate Islamic movement, is actively upholding this lineage.

Born in Jerusalem in 1946, Dajani experienced the ramifications of the 1948 Arab-Israeli war firsthand. As Israelis took over Arab neighborhoods in Jerusalem, his family fled to Egypt, only to return as refugees in 1949. After the 1967 war, during which Dajani was separated from his family, he joined the ranks of Fatah, which advocated for the liberation of Palestine through armed struggle, and trained as a guerilla.

In 1970, Dajani’s passport was revoked by Jordan during the so-called Black September civil war, and in 1975 he was deported from Lebanon to Syria. Disappointed by the corruption he observed within Fatah, he took the opportunity to “divorce” politics and “marry” academics. He then, on an Algerian passport he was granted, traveled to the United States to complete a series of advanced degrees, including a master’s in social science at Eastern Michigan University, a PhD in government from the University of South Carolina at Columbia, and a PhD in political economy from the University of Texas at Austin. In 1985, King Hussein of Jordan issued Dajani a pardon, allowing him to return to Amman, where he worked at the Applied Science University as chair of the political science and diplomacy department.

More here.

Elisabeth Rosen in The Atlantic:

Forty years ago, on April 30, 1975, Nguyen Dang Phat experienced the happiest day of his life.

That morning, as communist troops swept into the South Vietnamese capital of Saigon and forced the U.S.-backed government to surrender, the North Vietnamese Army soldier marked the end of the war along with a crowd of people in Hanoi. The city was about to become the capital of a unified Vietnam. “All the roads were flooded by people holding flags,” Nguyen, now 65, told me recently. “There were no bombs or airplane sounds or screaming. The happy moment was indescribable.”

The event, known in the United States as the fall of Saigon and conjuring images of panicked Vietnamese trying to crowd onto helicopters to be evacuated, is celebrated as Reunification Day here in Hanoi. The holiday involves little explicit reflection on the country’s 15-year-plus conflict, in which North Vietnam and its supporters in the South fought to unify the country under communism, and the U.S. intervened on behalf of South Vietnam’s anti-communist government. More than 58,000 American soldiers died in the fighting between 1960 and 1975; the estimated number of Vietnamese soldiers and civilians killed on both sidesvaries widely, from 2.1 million to 3.8 million during the American intervention and in related conflicts before and after.

In the United States, the story of America and South Vietnam’s defeat is familiar. But North Vietnam’s war generation experienced those events differently, and several told me recently what it was like to be on the “winning” side.

More here.

Avner Cohen and William Burr in Politico:

For decades, the world has known that the massive Israeli facility near Dimona, in the Negev Desert, was the key to its secret nuclear project. Yet, for decades, the world—and Israel—knew that Israel had once misleadingly referred to it as a “textile factory.” Until now, though, we’ve never known how that myth began—and how quickly the United States saw through it. The answers, as it turns out, are part of a fascinating tale that played out in the closing weeks of the Eisenhower administration—a story that begins with the father of Secretary of State John Kerry and a familiar charge that the U.S. intelligence community failed to “connect the dots.”

In its final months, even as the Kennedy-Nixon presidential race captivated the country, the Eisenhower administration faced a series of crises involving Cuba and Laos. Yet, as the fall of 1960 progressed, President Dwight D. Eisenhower encountered a significant and unexpected problem of a new kind—U.S. diplomats learned and U.S. intelligence soon confirmed that Israel was building, with French aid, a secret nuclear reactor in the Negev Desert. Soon concluding that the Israelis were likely seeking an eventual nuclear weapons capability, the administration saw a threat to strategic stability in the Middle East and a nuclear proliferation threat. Adding fuel to the fire was the perception that Israel was deceitful, or had not “come clean,” as CIA director Allen Dulles put it. Once the Americans started asking questions about Dimona, the site of Israel’s nuclear complex, the Israelis gave evasive and implausible cover stories.

A little anecdote about an occurrence sometime in September 1960 sheds light on the development of U.S. perceptions that Israel was being less than honest about Dimona.

More here.

Eve of the Ascent

……….. —Yosemite National Park.

Neither level nor inhospitable.
near the summit the ridgeline gentles,
the bald rock ringed (unevenly) with pines.
We’re gathered by two campstoves
in the lee of giant boulders, our faces
sun-beatified gold-violet. We look up.
Half Dome steepens while we gaze
and seems farther away for how night-hikers
avoiding fees, spider through the trees
then disappear. Our day-sore muscles
ache against the stones—we’d sleep anywhere
and dream we were ascending.
For three days, our guides have warned us
if we slip outside the cables we will plummet
down the sheer rock face and die.
Alpine scalpel. Stilled bell. The campsite’s
eerie as a theater, the air is thin, and when
they tell us to set intentions, my demons
rise out of the valley in the massive,
granite forms to which I’ve fixed them—
the friends I’ve lost to wordless anger
crowd the switchbacks like anti-song,
pointing me back to the circuit path
that since I wanted it resolved leads
dully nowhere. I still want to believe
I acted justly. In Dante’s Purgatory, the wrathful
make their paces through a veil of smoke
they somehow need to see, then see through.
Pretty, bird-blue, iris-stinging smoke—
a thing that blocks the light you cannot cling to.
Behind gnarly junipers our white tent flaps
in wind that would lift it a mile over the valley
had we not weighed it down with heavy stones.
And what if what’s beyond this is no feeling?
We watch the midnight hikers’ headlamps
light the woods like water-ripple haloes.
Their voices echo as if across a lake, and I think
of swimming in late summer, late at night,
when I’d join my friends in the black waves naked,
and like I used to do on nights like this, I want to smoke,
or like the time twenty years ago when Carol and I
drove back from a summer in Seattle
and camped in Big Sky Country, trying to light
the bong we’d made from an empty can
of Country Time Lemonade. I took my contacts
out too soon, and couldn’t see the stars.
The miracle is friends who know you’re flawed
and love you anyway, like pilgrim Dante
who opened his arms to every penitent Italian
on the mountain. And while our fellow hikers
fall asleep in the shelter of our temporary city,
Carol imitates her Granny Ray, who like an angel
born in the state known from premium tobacco
suddenly appears, making us laugh so hard
we cannot breathe. Michael Wilson snores
three tents away, but we’re awake under gray stars
and the Dome looms, amplified in moonlight,
to the shape of what we cannot keep impossible.
.
.
by Katy Didden
from 32 Poems, Fall/Winter 2014

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Bret Stetka in Scientific American:

About 2,500 years ago something changed the way humans think. Within the span of two centuries, in three separate regions of Eurasia, spiritual movements emerged that would give rise to the world's major moral religions, those preaching some combination of compassion, humility and asceticism. Scholars often attribute the rise of these moral religions—Buddhism, Judaism, Islam, Hinduism and Christianity included—to population growth, seeing morality as a necessary social stabilizer in increasingly large and volatile human communities. Yet findings from a recent study published in Current Biology point to a different factor: rising affluence.

The authors investigated variables relating to political complexity and living standards. Affluence emerged as a major force in the rise of moral religion, in particular, access to energy. Across cultures moral religions abruptly emerged when members of a population could reliably source 20,000 calories of energy a day, including food (for humans and livestock), fuel and raw materials. “This number appears to correspond with a certain peace of mind,” says lead author Nicolas Baumard, a research scientist at École Normale Supérieure in Paris. “Having a roof over your head, not feeling like the world is full of predators and enemies, knowing that you'll have enough to eat tomorrow.” As Baumard points out, psychology research shows that affluence appears to influence our motivations and reward circuitry away from short-term gain to also considering the benefits of long-term strategy. In other words, with a steady energy supply, we had more time to cooperate, cultivate skills and consider consequences. Affluence also allowed more time for existential pondering: maybe we have some greater moral responsibility; perhaps life has a purpose.

Baumard acknowledges that moral and ascetic qualities probably existed in humans before the major religions emphasizing them.

More here.

From the New York Times:

What books are currently on your night stand?

“The Left Side of History,” by Kristen Ghodsee, and “The Parthenon Enigma,” by Joan Connelly. Two wonderful new books by friends of mine. Kristen is an anthropologist at Bowdoin College, writing about the history of the last hundred years as it is seen through the eyes of her informants in Bulgaria. History looks very different if you fought for national liberation and human progress under the banner of Communism. Joan is an archaeologist at New York University. She writes about the archaic Greek myths and rituals that became embodied in the statuary of the Parthenon. She has a startlingly new interpretation of the Parthenon as the centerpiece of the religious life of ancient Athens. Kristen and Joan are kindred spirits, working with different tools in different millennia, and finding a similar illumination. To understand either modern Bulgarians or ancient Greeks, you must enter their world of human self-sacrifice.

Who is your favorite novelist of all time?

Octavia Butler, a tall black lady who died in 2006. She wrote “Parable of the Sower” and “Parable of the Talents,” two books that are normally classified as science fiction but are more concerned with theology than with science. The main character in both stories is a black woman who survives apocalyptic disasters and becomes the founder of a new religion in California. The character is in many ways a self-portrait of Octavia. I once spent a day with her entertaining a crowd of Chicago inner-city schoolchildren. I answered the science questions. She answered all the others. She was the star of the show.

More here.