From lensculture:

Natan Dvir, an Israeli Jewish man, photographed and talked with 18-year-old men and women who are part of the minority Arab population that continues to live within a country that is largely defined by opposing religious beliefs.

Although I grew up and spent most of my photographic career in Israel, I came to realize I did not truly know or understand its Arab society — over a fifth of the population consisting of hundreds of thousands of families who stayed within Israel's borders after it was established in 1948. This large minority, which is currently experiencing a challenging identity crisis, has been somewhat forgotten amidst the Israeli-Palestinian conflict. In a highly political environment, I became interested in the stories of these people living as a minority in a country defined by its majority's religion. I wish to confront and dispute the widespread misconceptions and stereotypes of the people within my own country who I was brought up to consider more as foes rather than as allies. I decided to focus on Arab men and women at the age of eighteen, a crucial turning point in their lives, when they complete school, become legal adults, and earn the right to vote. Yet unlike their Jewish peers, most do not join the military. By photographing and portraying my so-called “enemy”, I hope to highlight the impact that cultural and internal conflict have had on these young men and women both individually and collectively.

More here.

From PhysOrg:

A series of studies showed that people who were provoked by insulting comments from a stranger showed less anger and aggression soon afterwards if they prayed for another person in the meantime. The benefits of prayer identified in this study don't rely on divine intervention: they probably occur because the act of praying changed the way people think about a negative situation, said Brad Bushman, co-author of the study and professor of communication and psychology at Ohio State University. “People often turn to prayer when they're feeling negative emotions, including anger,” he said. “We found that prayer really can help people cope with their anger, probably by helping them change how they view the events that angered them and helping them take it less personally.”

The power of prayer also didn't rely on people being particularly religious, or attending church regularly, Bushman emphasized. Results showed prayer helped calm people regardless of their religious affiliation, or how often they attended church services or prayed in daily life. Bushman noted that the studies didn't examine whether prayer had any effect on the people who were prayed for. The research focused entirely on those who do the praying. Bushman said these are the first experimental studies to examine the effects of prayer on anger and aggression. He conducted the research with Ryan Bremner of the University of Michigan and Sander Koole of VU University in Amsterdam, the Netherlands. It appears online in the journal Personality and Social Psychology Bulletin and will be published in a future print edition.

More here.

Letty Cottin Pogrebin in Forward:

Since the 1970s, radical settlers have been reclaiming properties in Hebron that were owned by Jews prior to the establishment of the state in 1948. Today, there are signs everywhere proclaiming the settlers’ God-given right to the city, citing the words of the Torah (“The children have returned to their own border.” Jeremiah 31:17) and recalling the 1929 massacre of 66 Jews by their Arab neighbors.

I saw no mention of the 1994 massacre that took place at the Ibrahimi Mosque in the Tomb of the Patriarchs, where Baruch Goldstein, an American-born Israeli doctor, opened fire on Muslim worshippers, killing 29 and wounding 125. When the streets of Hebron erupted with rage, the Israel Defense Forces imposed a curfew on the Palestinians, confining them to their homes for all but a few hours a day to buy food.

First we’re massacred, then we’re punished, was the incensed Palestinian response. Why not put the Jewish extremists under curfew? Why does the burden of Jewish security always fall on us?

More here.

Valerie Brown in The Phoenix Sun:

As the world gapes mesmerized at the nuclear disaster unfolding in Japan, those not at risk of exposure to the radiation bless their good luck and wonder what it must feel like to be the unlucky ones – the ones who can’t escape that invisible blanket of fear.

Let me tell you what it feels like.

On a spring day in 1975, the first words I heard as I rose through the fog of anesthetic were “it was malignant.” I was twenty-four years old. A couple of months earlier during a routine physical my doctor had found a mass on my thyroid gland. X-rays and ultrasound had failed to clarify whether the mass was a fluid-filled cyst or a solid tumor. The only choice was surgery. The tissue analysis during the operation confirmed a diagnosis of thyroid cancer. The surgeon removed one lobe and the isthmus of the barbell-shaped gland at the base of my neck. I was informed that I’d take thyroid hormone for the rest of my life because if my own remnant gland were to start functioning again, it might grow itself another cancer. And so I have taken the little pill every morning for thirty-six years. It took a long time for the screaming red scar around my neck – the kind that was later dubbed the “Chernobyl necklace” – to fade.

I was very lucky. I can say that now, after so many years without a recurrence. But it has been thirty-six years of ever-present fear and not a few physical problems, along with an increasing sense of outrage, as the likely cause of my trauma has gradually been revealed to me.

More here. [Thanks to Bill Brooks.]

As the subcontinent is gripped by cricket fever (Pakistan plays India in the semifinals of the four-yearly Cricket World Cup in Mohali, India, on Wednesday and the prime minister of India has invited the prime minister and president of Pakistan to come and watch) Anjum Altaf lays out some of the strategic calculus behind the game in The South Asian Idea:

Cricket is emblematic of South Asia. It distinguishes the region qua region from almost anywhere else – East Asia, West Asia, Africa, the Americas, Europe. So at this time when three of the four teams in the World Cup semifinals are South Asian, it is opportune to wrap some thoughts about risk, strategy and design in the metaphor of cricket.

In an earlier article (Achievement and Risk-taking) written quite some time back, I had used illustrations from cricket to make the point that the propensity of an individual to take risks is not a function of personality but an outcome of strategic calculation. In other words, individuals are not born with a given attitude towards risk; they can decide when it makes sense to be cautious or bold.

I have now found an academic presentation of this perspective. In A Primer on Decision Making, James March, a leading authority in the field, frames risky behavior as a reasoned choice:

Individuals can be imagined as rationally calculating what level of risk they think would serve them best. Consider, for example, risk-taking strategy in a competitive situation where relative position makes a difference. Suppose that someone wishes to finish first, and everything else is irrelevant. Such an individual might want to choose a level of risk that maximizes the chance of finishing first. In general, strategies for maximizing the chance of finishing first are quite different from strategies for maximizing expected value.

An extreme example would make this clearer. If winning a particular contest were all that mattered, an individual might take the gamble of cheating. If the long-term reputation mattered more, the risk calculus would change reducing the attraction to cheat.

More here.

Holly Capelo in Seed:

Because chess is competitive and mentally demanding, yet objectively measured, the resulting studies of gendered performance can potentially be more conclusive and less contentious than other approaches to this subject have been. Often, comparisons of male and female brains appear to pathologize the female condition in a manner reminiscent of the Victorian-era pseudoscientific sexism and racism that persisted in opposition to 19th century minority-rights movements. One argument, famously posed by Simone DeBeauvoir and periodically reinvented to support women’s equality, claims that the industrial revolution rendered superfluous the physical strength that long justified masculine dominance. Areas like sports and combat are reminders of male physical advantage, and lead to questions as to why there should not be a corresponding mental advantage.

Marshall responded to this distinction, “In physical sports it’s obvious why there should be a separation. I don’t think that there’s something that shows that men’s and women’s brains are different in a significant sense. I don’t think that chess should be segregated.” She continued, referring to the highest ever Elo-rated players from their respective genders, “The top female player, Judit Polgar, has beaten the top male player, Gary Kasparov, but I don’t think that’s been done, say in tennis. But in chess, it’s been done.”

Though they apparently share equal intellectual potential with their male peers, women in chess and the physical sciences aren’t reaching the top ranks and receiving the highest honors with great frequency. Perhaps, if women were to participate in large numbers for a sufficient period of time, might there arise more prize-winning women intellectuals?

Yasmine El Rashidi in the NYRB:

[T]he debate on how to vote in the referendum intensified, on social network sites and TV talk shows. Even the popular youth radio channel 104.2 Nile FM—whose young hosts spin popular Western tunes and invite guests to talk about dating, love and movies—was discussing the constitution. Yes and No camps swiftly took shape. Activists and the upper-middle class were calling for No; they wanted a new constitution and more time to raise political awareness among the nation’s 80 million people. Those who felt the referendum was taking place too soon—a group of reformists that included presidential hopeful Mohamed ElBaradei—hinged their argument on readiness. None of the opposition coalitions and movements had secured the resources or organization to mobilize large numbers in an effective way, and their supporters worried that a Yes victory would result in a parliament divided between the Muslim Brotherhood and members of Mubarak’s old patronage network. Moreover, such a parliament would then be free to redraft the constitution to its liking. “Bad news,” one activist told me. “We’ll all be dead.”

But the limited Cairo- and Alexandria-based campaigns of the No advocates had little chance of winning over the broader public. The Muslim Brotherhood, the ultra-conservative Salafis, and groups affiliated with the former party of Mubarak, the National Democratic Party (NDP), were endorsing the amendments and targeting their efforts at the working classes, laborers, and farmers. The Muslim Brotherhood—the largest and most organised movement apart, perhaps, from the remaining political network of the former regime itself—initially distributed flyers urging the Yes vote as a religious obligation. But activists and the media quickly got wind of this strategy—stirring up long-standing suspicions about an underlying Brotherhood agenda to turn Egypt into an Islamist state—and it adopted the more palatable slogan, “Yes is a vote for stability.” The day before the referendum, around noon, I could hear from my desk the distant sound of an Imam promoting Yes-for-stability in his Friday sermon; there were reports that the same was taking place at mosques across the country.

My favorite Malcolm Gladwell piece:

In 1956, when Shirley Polykoff was a junior copywriter at Foote, Cone & Belding, she was given the Clairol account. The product the company was launching was Miss Clairol, the first hair-color bath that made it possible to lighten, tint, condition, and shampoo at home, in a single step-to take, say, Topaz (for a champagne blond) or Moon Gold (for a medium ash), apply it in a peroxide solution directly to the hair, and get results in twenty minutes. When the Clairol sales team demonstrated their new product at the International Beauty Show, in the old Statler Hotel, across from Madison Square Garden, thousands of assembled beauticians jammed the hall and watched, openmouthed, demonstration after demonstration. “They were astonished,” recalls Bruce Gelb, who ran Clairol for years, along with his father, Lawrence, and his brother Richard. “This was to the world of hair color what computers were to the world of adding machines. The sales guys had to bring buckets of water and do the rinsing off in front of everyone, because the hairdressers in the crowd were convinced we were doing something to the models behind the scenes.”

Miss Clairol gave American women the ability, for the first time, to color their hair quickly and easily at home. But there was still the stigma-the prospect of the disapproving mother-in-law. Shirley Polykoff knew immediately what she wanted to say, because if she believed that a woman had a right to be a blonde she also believed that a woman ought to be able to exercise that right with discretion. “Does she or doesn't she?” she wrote, translating from the Yiddish to the English. “Only her hairdresser knows for sure.” Clairol bought thirteen ad pages in Life in the fall of 1956, and Miss Clairol took off like a bird. That was the beginning. For Nice 'n Easy, Clairol's breakthrough shampoo-in hair color, she wrote, “The closer he gets, the better you look.” For Lady Clairol, the cream-and-bleach combination that brought silver and platinum shades to Middle America, she wrote, “Is it true blondes have more fun?” and then, even more memorably, “If I've only one life, let me live it as a blonde!” (In the summer of 1962, just before “The Feminine Mystique” was published, Betty Friedan was, in the words of her biographer, so “bewitched” by that phrase that she bleached her hair.) Shirley Polykoff wrote the lines; Clairol perfected the product. And from the fifties to the seventies, when Polykoff gave up the account, the number of American women coloring their hair rose from seven per cent to more than forty per cent.

Stephen Stich and Wesley Buckwalter in The Philosopher's Magazine:

Once upon a time, a Club was started by some really clever people. It was a very prestigious Club whose members were thought to be some of the deepest thinkers in all the world. Since the members of the Club were lovers of wisdom, they were called “Philosophers”. To get into the Club, one had to be very bright and very well educated; one also had to relish argument and debate and be very good at it. The Club was founded a long, long time ago, back in the days when men got to do all the cool stuff, and women were treated as second-class citizens (or worse!). So there were no women in the Club.

In addition to being very clever, and very good at argument and debate, there was also another requirement for getting into the Club, and that will take a bit of explaining. In their arguments and debates, Philosophers frequently come up with rather odd hypothetical cases – thought experiments, as they are sometimes called – that pose interesting philosophical questions. Some of these thought experiments focus on whether a character in a hypothetical story really has knowledge of some proposition; others ask whether an action recounted in the story was just or morally permissible; still others raise questions about free will, personal identity, meaning and other matters. Here’s an example that focuses on knowledge:

Bob has a friend, Jill, who has driven a Buick for many years. Bob therefore thinks that Jill drives an American car. He is not aware, however, that her Buick has recently been stolen, and he is also not aware that Jill has replaced it with a Pontiac, which is a different kind of American car. Does Bob really know that Jill drives an American car, or does he only believe it?

Thought experiments like this one are called “Gettier cases” since a man named “Gettier” first proposed them. Philosophers often find that they can make spontaneous judgments about these questions. After hearing or reading a thought experiment, a compelling answer just pops into their minds. They have no conscious awareness of the psychological processes that lead to that answer. Nonetheless, the answer seems to be true.

“Honey, Shaka’s trending again!” I realize my brother has moved into a new phase of sports celebrity when his name—Shaka Smart—becomes a trending topic on Twitter, right alongside Rebecca Black. His name is being inserted into spam tweets from China (“ShakaSmart International IQ Test … Play Free Online”), and women are posting comments about … well, you know. A Tennessee Volunteers fan, whose team is in the market for a hot young coach, jokingly speculates on the fact that Shaka wore an “orange tie” against Purdue. (Actually, the tie was golden.) A confused Brazilian asks, in Twitter Portuguese, “Does anyone know what is Shaka Smart?” In his second year as the men’s basketball coach at Virginia Commonwealth University, Shaka has become “one of the most talked-about young coaches in the game,” sayeth the AP. This all happened very quickly. First, VCU beat USC in the NCAA Tournament’s “First Four.” Then the Rams demolished Georgetown. Two days later, Purdue met a similar fate, and VCU entered the Sweet 16 as a media darling. By this point, anything Shaka did or said was a newsworthy event. After the Purdue game, a Sports Illustrated writer reveled in a courtside hug between my brother and my mom. When I called mom to ask about it, she said she’d just gotten off the phone with the Washington Post. “The reporter was asking about his early character-building experiences,” she said.

more from our own, dear J.M. Tyree at Slate here.

London before the mid-1600s was a general calamity. The streets were full of thieves, murderers and human waste. Death was everywhere: doctors were hapless, adults lived to about age 30, children died like flies. In 1665, plague moved into the city, killing sometimes 6,000 people a week. In 1666, an unstoppable fire burned the city to the ground; the bells of St. Paul’s melted. Londoners thought that the terrible voice of God was “roaring in the City,” one witness wrote, and they would do best to accept the horror, calculate their sins, pray for guidance and await retribution. In the midst of it all, a group of men whose names we still learn in school formed the Royal Society of London for the Improvement of Natural Knowledge. They thought that God, while an unforgiving judge, was also a mathematician. As such, he had organized the universe according to discernible, mathematical law, which, if they tried, they could figure out. They called themselves “natural philosophers,” and their motto was “Nullius in verba”: roughly, take no one’s word for anything. You have an idea? Demonstrate it, do an experiment, prove it. The ideas behind the Royal Society would flower into the Enlightenment, the political, cultural, scientific and educational revolution that gave rise to the modern West.

more from Ann Finkbeiner at the NYT here.

Dr Kissinger famously said that the fierceness of academic quarrels is proportionate to the triviality of the issues; he was mistaken. These issues can engage fundamental questions of intellectual and moral life. They can far outweigh the factitious mummeries of diplomacy. When Heidegger ruled that the destiny of the West turned on the Latin mistranslation of the Greek “to be”, he was exaggerating, but his hyperbole was meaningful. According to Pierre Bouretz, a “thirty years’ war has rent apart the philosophical conscience of Europe”. (Where conscience signifies both “conscience” and “consciousness”, a blurring duality integral to French.) This war set at radical odds the deconstruction and reconstruction of reason; the subversion or transgression of metaphysics; antithetical ways of eliminating classical concepts of the ego and of individual consciousness. Implicit in the polemics were the liquidation or salvation of the heritage of Kant and the Enlightenment, a casus belli crucial to Theodor Adorno and the Frankfurt School no less than to Michel Foucault. Further in the background, but of consequence, were almost incompatible readings of Descartes opposing Jacques Derrida to Foucault in the period from 1963 to 1972. And although it is the European matrix that is the origin and context of these clashes, the impact on philosophical teaching and argument in the United States (later in Japan) proved seminal.

more from George Steiner at the TLS here.

Crime fiction has long depended on a sense of dark forces lurking below calm surfaces and it is not unusual for it to have a reformist, critical edge. Critics have pointed to US noir novels and films as an allegory for fears of subversion and communism in the 1940s and 50s. English country-house crime of the Mousetrap genre depended on an assumption that, behind the tennis and the gin, bestial passions waited their time. But in Scandinavian noir this is frequently married to a revolutionary intent. Most of these writers are militantly left-wing. It is a tradition started by Maj Sjöwall and Per Wahlöö, a couple of Swedish journalists who, between 1965 and 1975 (when Wahlöö died in his late 40s) wrote the 10-novel Martin Beck series. Beck, a Stockholm police inspector who resembles the later Wallander, stoically solves crimes that are often rooted in upper-class chicanery or lower-class desperation. Interviewed by The Observer in 2009, Sjöwall said: “We wanted to describe society from our left point of view … we could show readers that under the official image of welfare-state Sweden there was another layer of poverty, criminality and brutality. We wanted to show where Sweden was heading: towards a capitalistic, cold and inhuman society, where the rich got richer, the poor got poorer.”

more from John Lloyd at the FT here.

From The Telegraph:

From The New York Times:

Some years ago, the British writer Patrick French visited the Sabarmati ashram on the outskirts of Ahmedabad in the Indian state of Gujarat, the site from which Mahatma Gandhi led his salt march to the sea in 1930. French was so appalled by the noisome state of the latrines that he asked the ashram secretary whose job it was to clean them. A sweeper woman stopped by for an hour a day, the functionary explained, but afterward things inevitably became filthy again. But wasn’t it a central tenet of the Mahatma’s teachings that his followers clean up after themselves? “We all clean the toilets together, on Gandhiji’s birthday,” the secretary answered, “as a symbol to show that we understand his message.”

Gandhi had many messages, some ignored, some misunderstood, some as relevant today as when first enunciated. Most Americans — many middle-class Indians, for that matter — know what they know about the Mahatma from Ben Kingsley’s Academy Award-winning screen portrayal. His was a mesmerizing performance, but the script barely hinted at the bewildering complexity of the real man, who was at the same time an earnest pilgrim and a wily politician, an advocate of celibacy and the architect of satyagraha (truth force), a revivalist, a revolutionary and a social reformer. It is this last avatar that interests Joseph Lelyveld most. “Great Soul” concentrates on what he calls Gandhi’s “evolving sense of his constituency and social vision,” and his subsequent struggle to impose that vision on an India at once “worshipful and obdurate.” Lelyveld is especially qualified to write about Gandhi’s career on both sides of the Indian Ocean: he covered South Africa for The New York Times (winning a Pulitzer Prize in 1986 for his book about apartheid, “Move Your Shadow”), and spent several years in the late 1960s reporting from India. He brings to his subject a reporter’s healthy skepticism and an old India hand’s stubborn fascination with the subcontinent and its people.

More here.

As We Are So Wonderfully Done with Each Other

As we are so wonderfully done with each other
We can walk into our separate sleep
on floors of music where the milkwhite cloak of childhood
lies

oh my love, my golden lark, my soft long doll
Your lips have splashed my dull house with print of flowers
My hands are crooked where they spilled over your dear
curving

It is good to be weary from that brilliant work
It is being God to feel your breathing under me

A waterglass on the bureau fills with morning…..
Don't let anyone in to wake us

by Kenneth Patchen
from Kenneth Patchen Selected Poems
New Directions Books 1957

From PhysOrg:

You’re not alone. A new study by Neal Roese, Kellogg professor of marketing, finds that romance is the most common source of regret among Americans. Other common sources of regret include family interactions, education, career, finances and parenting. For the study, Roese and Mike Morrison of University of Illinois at Urbana-Champaign analyzed data from a telephone survey of 370 adult Americans. Subjects were asked to describe one regret in detail, including the time in which the regret happened and whether the regret was based on an action or inaction. “We found that one’s life circumstances, such as accomplishments or shortcomings, inject considerable fuel into the fires of regret,” Roese said. “Although regret is painful, it is an essential component of the human experience.”

Key findings from the study include:

• About 44 percent of women reported romance regrets versus 19 percent of men. Women also had more family regrets than men. About 34 percent of men reported having work-oriented regrets versus 27 percent of women reporting similar regrets. Men also had more education regrets than women.
• Individuals who were not currently in a relationship were most likely to have romance regrets.
• People were evenly divided on regrets of situations that they acted on versus those that they did not act on. People who regretted events that they did not act on tended to hold on longer to that regret over time.
• Individuals with low levels of education were likely to regret their lack of education. Americans with high levels of education had the most career-related regrets.

More here.

From The Record:

Fourteen years ago, Hassan Abbas served on the police force in his homeland, Pakistan. Now from his perch at the School of International and Public Affairs, Abbas has come up with a plan to reform his country’s weak police system, which he argues would be far better than the military at fighting terrorism. “Nuclear bombs and attacks are not going to save Pakistan from militant threat,” says Abbas, the Quaid-i-Azam Professor with the South Asia Institute. “You need better law enforcement mechanisms to tackle the growing violence and crime in the country.” In February, Abbas’ research was published in a report released by the nonpartisan United States Institute of Peace. His recommendations include improving coordination between various policing agencies, streamlining the decision-making process, modernizing investigative skills and increasing police salaries.

Abbas’ research is timely as Pakistan becomes increasingly dangerous. Earlier this month, minority affairs minister Shahbaz Bhatti was gunned down in his car. Bhatti, a Roman Catholic, was the second government official to be assassinated in the past two months for seeking to reform Pakistan’s harsh blasphemy laws, which impose the death penalty for insulting the Prophet Muhammad. Salmaan Taseer, the Punjab governor, was murdered in January by one of his own bodyguards after he called for a pardon of a Christian woman sentenced to death under the law.

More here. (Note: This proposal is almost exactly similar to what our own 3qd editor Abbas Raza had sent as an aopen letter to President Musharraf more than five years ago)