Jeffrey D. Sachs in The Jordan Times:

American foreign policy in the Middle East experienced yet another major setback this month, when Hamas, whose Palestinian government the United States had tried to isolate, routed the rival Fateh movement in Gaza. In response, Israel sealed Gaza’s borders, making life even more unbearable in a place wracked by violence, poverty and despair.

It is important that we recognise the source of America’s failure, because it keeps recurring, making peace between Israel and Palestine more difficult. The roots of failure lie in the US and Israeli governments’ belief that military force and financial repression can lead to peace on their terms, rather than accepting a compromise on terms that the Middle East, the rest of the world and, crucially, most Israelis and Palestinians, accepted long ago.

For 40 years, since the Six-Day War of 1967, there has been one realistic possibility for peace: Israel’s return to its pre-1967 borders, combined with viable economic conditions for a Palestinian state, including access to trade routes, water supplies and other essential needs.

More here.

This is quite brilliant: Nina Katchadourian has found and photographed in libraries and friends’ homes the spines of stacked books whose titles come together to say something more than the sum of their parts:

More here.

From The Washington Post:

OUR FIRST REVOLUTION: The Remarkable British Upheaval That Inspired America’s Founding Fathers By Michael Barone

Voltaire dismissed the Holy Roman Empire as not holy, Roman or an empire. Historians have long given a similar back of the hand to England’s Glorious Revolution of the 1680s. It was glorious, they asserted, mostly in avoiding mass bloodshed, and compared to later revolutions in France, Russia and China, it wasn’t much of a revolution.

Michael Barone disagrees. The change in English government as a result of the events of 1688-89 was not simply astonishing on its own terms, he argues, but pregnant with consequences for the English-speaking world. Barone is a senior writer for U.S. News & World Report, a longtime coauthor of the Almanac of American Politics and an occasional historian of recent American public life. In his current book he digs three centuries into the English past to unearth the roots of contemporary political practice on the Western side of the Atlantic — the “Our” of his title refers to us Americans.

More here.

From Orion Magazine:

In the wake of George W. Bush’s re-election in 2004, frustrated liberals talked secession back to within hailing distance of the margins of national debate—a place it had not occupied since 1861. With their praise of self-rule and the devolution of power, they sounded not unlike many conservatives had in the days before Bush & Cheney & Limbaugh wedded the American Right to the American Empire. While certain proponents of the renascent secessionism were motivated by spite or pixilated by whimsy or driven by the simple-minded belief that the United States can be divided into blue and red—as though our lovely land can be painted in only two hues!—others argued with cogency and passion for a disunionist position that bordered on the, well, seditious. Emphasizing both culture (“Now that slavery is taken care of, I’m for letting the South form its own nation,” said Democratic operative Bob Beckel) and economics (Democratic pundit Lawrence O’Donnell noted that “ninety percent of the red states are welfare clients of the federal government”), writing in forums of neoliberalism (Slate) and paleoliberalism (The Nation), liberals helped to disinter a body of thought that had been buried at Appomattox. And—surprise!—three years later, the corpse has legs.

More here.

When the Swiss lawyer Albin Schram died in 2005, he left behind an extraordinary collection of letters by some of Western civilisation’s greatest minds. They will soon go under the hammer – but here are the highlights of the collection…

From The Independent:

Napoleon Bonaparte to Josephine de Beauharnais, following a row during the preparations for their marriage on 9 March 1796. Translated from the French.

“So you thought that I did not love you for yourself! For what, then? Oh Madame, did you really think this? Could such an unworthy feeling have been conceived by such a pure spirit? I am still astonished at it, but less however than at the feeling which on my awakening brings me back to your feet, without resentment and without willpower. It is certainly impossible to be weaker or further abased. What then is your strange power, incomparable Josephine? One of your thoughts poisons my life, tears my soul apart… but a stronger feeling, a less sensitive mood, takes hold of me, draws me back and rules me again as if I were guilty. I truly feel that if we quarrel I should close my heart… And you mio dolce amor – Have you spared me even two thoughts?!!! I kiss you three times, once on your heart, once on your lips and once on your eyes.”

Albert Einstein to his childhood friend Paul Habicht, written in Connecticut, 5 July, 1935. The reference in the first sentence is to Habicht’s ill-health.

“I heard recently that the Devil – the only one who is never without work these days – has had his claws firmly in you. He will let you go again sooner or later, as in the long period of our separation has already happened to me twice, although he seemed to have me firmly in his paws. Do you still remember when we were young, and we were working together on those nice little electrostatic machines? Do you also remember our conversation about the politics of Germany, which you were still defending during the war, while I had already got to know at first hand the consequent dangers? I weighed anchor just at the right moment from there, so that I at least didn’t get to feel the claws of the clean-cut heroes in my back. I have now set up home in this curious new world and am still brooding like an old hen on the same old scientific eggs, even if the bodily warmth which one needs for brooding has rather diminished over the years. What is so nice in this country is that the people don’t sit so much on top of one another and, as a result, feel more comfortable with each other. So I sit here the whole summer in a quiet bay and sail in a little sailing boat as much as I want to. And one becomes some sort of Indian in this sun.”

More here.

Jeff Foust in The Space Review:

NASA is currently experimenting with some ways to get the public more involved with future exploration of the Moon and other destinations, particularly through the use of virtual reality tools; the agency is hosting a “Participatory Exploration Summit” this week at the Ames Research Center on this subject. But, by doing so, does NASA run the risk of blurring the lines between hard physical reality and its computer-generated counterpart and, in the long run, make it harder to support human exploration of the solar system?

NASA’s best-known foray into this area has been its presence in Second Life, an “online digital world” in the words of its developer, Linden Lab. Second Life is one of a number of online multiplayer games that have become popular in recent years, but unlike other such games, there are no specific adventures to undertake, battles to fight, or worlds to conquer. Instead, it’s more of an unstructured environment where people can explore, interact with others, build (and buy and sell) all sorts of items, and… whatever else one might do in ordinary life, and then some. NASA’s Collaborative Space Exploration Laboratory (CoLab) has its own presence, or “island”, in Second Life, that’s used to host meetings and as a technology testbed of sorts.

More here.

Irfan Husain in OpenDemocracy:

The decision to knight Salman Rushdie, announced in Queen Elizabeth II’s birthday honours list on 15 June 2007 has provoked a vigorous reaction in Pakistan. As protests continue, they are descending from the genuine to the self-serving. While there no more public demonstrations, politicians are jumping on the bandwagon in an attempt to out-fatwa each other.

Arbab Rahim, the Sindh chief minister, was at least original when he announced he was surrendering the British awards given to his grandfather in 1937, and to his uncle in 1945. Considering that these worthies are no longer with us to voice an opinion, this was gesture of dubious value. In fact, I doubt very much that Tony Blair is greatly troubled by this post-facto, post-mortem rejection of two minor medals the colonial government handed out by the cartload to minor tribal chiefs and feudal landowners. Rahim also urged Benazir Bhutto to similarly renounce the knighthood conferred upon Shahnawaz Bhutto, her grandfather, accusing her of not being sufficiently angered by this “insult to all Muslims”.

At the same time, a group of Islamabad traders decided to increase the stakes by announcing a 10-million rupee (around 80,000 pounds) reward for Rushdie’s decapitation. The leader of this association, Ajmal Baluch, also called for a boycott of British goods. A ban on bootlegged Scotch would certainly hit Pakistan’s elite very hard.

More here.

Saifedean Ammous in the Columbia Spectator:

It was a cold Sunday morning in Teaneck, N.J. Some two-hundred-odd Jewish-Americans were entering the Orthodox synagogue Congregation B’nai Yeshurun where they were to hear a sales pitch by the Amana Settlement Movement aimed at convincing them to buy homes in illegal Israeli settlements.

America, the land that gave the world the separation of church and state, is hosting an auction where only members of one religious group can buy property.

And here I am, a Palestinian who grew up hundreds of meters away from some of these very settlements. I cannot buy any of these houses and am not admitted into the auction room. Literally and figuratively left out in the cold, I light a cigarette and get over it immediately; being denied entry is not an entirely novel experience for a Palestinian.

More here.

The street is still named Marshall Tito. It is not any street but the main street of the capital, perforating the torso of a broken city that is only slowly growing back together again. It is also the witness to an unusual event in Sarajevo – a crowd at a bookshop. Even from outside, it can be seen that something is wrong. In the bookshops of the countries that emerged on the territory of the now departed Yugoslavia, writing supplies, reams of paper for copy machines, souvenirs, and even toys have proliferated like termites, invading the display windows and almost entirely pushing out the product advertised in the signs – Knjigarna, Knjizara: namely, books. They’ve been on the defensive since 1992. Since the Dayton peace agreement was signed, I have come every year or two to this bookshop, and this is the first time that there has been anyone else in the place besides me and the salesgirl. I had anticipated that, like always, I would see her seated in her solitary corner, her gaze penetrating the emptiness, gray fingers, a long-ashed cigarette between them, hovering over an ashtray that rests on a stack of dusty classics. And now this crowd all of a sudden; the salesgirl unrecognizably busy. Right now, she is serving a lady whose faced is covered by a feredza. I steal a glance at what kind of a book the woman holds with her left hand as she counts out convertible marks with her right. Would you think I was exaggerating if I wrote that the book she is holding is the same book that is lying on the nightstand of my hotel room? It would be a mistake if you didn’t. Because the lady with the veil is purchasing a Bosnian cookbook that is not at this moment lying on the nightstand of my hotel room. As she does not have enough convertible marks, she puts down the cookbook on top of another book stacked on the sales counter among the other best sellers. And, behold, this time it is the same book that is lying on the nightstand in my hotel room and is now covered by a book about the art of Bosnian cuisine in the same way that we might cover ourselves with a blanket in an ice-cold bedroom.

more from Eurozine here.

For the past three decades, Mikhail Bakhtin has been more of an industry than an individual. Not only an industry, in fact, but a flourishing transnational corporation, complete with jet-setting chief executives, global conventions and its own in-house journal. In the field of cultural theory, this victim of Stalinism is now big business. Most of the mouth-filling terms he coined – dialogism, double-voicedness, chronotope, heteroglossia, multi-accentuality – have passed into the lexicon of contemporary criticism. A cosmopolitan coterie of scholars, some of whom have devoted a lifetime to his texts, have long since struggled to appropriate him for their own agendas. Is he a Marxist, neo-Kantian, religious humanist, discourse theorist, literary critic, cultural sociologist, ethical thinker, philosophical anthropologist, or all these things together?

more from Terry Eagleton at the LRB here.

Adolfo Bioy Casares had his first conversation with Jorge Luis Borges in 1931 or 1932, when Bioy was about eighteen and Borges was thirty-two. From then on they enjoyed an extraordinarily intense literary friendship which lasted until Borges’s death in 1986. In 1947 Bioy started to write a diary, in which he recorded the often daily conversations that make up this gargantuan book. The diary clearly covered many other topics, and they are tantalizingly referred to by Daniel Martino, the editor of Borges, in a short, unilluminating preface. Martino says that “Bioy’s diaries open up a vast universe where his notes on his conversations with Borges coexist with his writings on everyday life and his frequent examinations of matters of conduct”. Martino seems to have had exclusive access to this material, but he does not tell us where the rest of it is, which is a pity because Bioy is a considerable writer in his own right, even if many critics still see him first and foremost as Borges’s friend, and collaborator in numerous stories and satires which they jointly wrote under the pseudonyms of H. Bustos Domecq and B. Suárez Lynch.

more from the TLS here.

This impending shift seems to me to be monumental. In the NYT:

By next year, more than half the world’s population, 3.3 billion people, will for the first time live in towns and cities, a number expected to swell to almost 5 billion by 2030, according to a United Nations Population Fund report released today.

The onrush of change will be particularly extraordinary in Africa and Asia, where between 2000 and 2030 “the accumulated urban growth of these two regions during the whole span of history will be duplicated in a single generation,” the report says.

This surge in urban populations, fueled more by natural increase than the migration of people from the countryside, is unstoppable, said George Martin, author of the report, “State of World Population 2007: Unleashing the Potential of Urban Growth.”

Cities will edge out rural areas in more than sheer numbers of people. Poverty is now increasing more rapidly in urban areas as well, and governments need to plan for where the poor will live rather than leaving them to settle illegally in shanties without sewage and other services, the United Nations says.

From The Atlantic Monthly:

The history of civilization is the history of sending children out into the world. The child of a 17th-century weaver would have been raised and educated at home, prey to the diseases and domestic accidents of his time, but protected from strangers who meant him harm. As the spheres of home and work began to separate, cleaving parents from their sons and daughters, children faced dangers of an altogether different kind. The world is not, nor has it ever been, full of people who prey upon children. But it has always had more than enough of them, and it always will. Think of the Children’s Crusade: Several thousand children marched out of Cologne to liberate the Holy Land but barely made it to Brindisi; they ended up dead or sold into sex slavery, an army of innocents easily picked off within a few weeks’ march from home.

With the Internet, children are marching out into the world every second of every day. They’re sitting in their bedrooms — wearing their retainers, topped up with multivitamins, radiating the good care and safekeeping that is their lot in life in America at the beginning of the new century — and they’re posting photographs of themselves, typing private sentiments, unthinkingly laying down a trail of bread crumbs leading straight to their dance recitals and Six Flags trips and Justin Timberlake concerts, places where anyone with an interest in retainer-wearing 13-year-olds is free to follow them. All that remains to be seen is whether anyone will follow them, and herein lies a terrifying uncertainty, which neither skeptics nor doomsayers can deny: The Internet has opened a portal into what used to be the inviolable space of the home, through which anything, harmful or harmless, can pass. It won’t be closing anytime soon — or ever — and all that parents can do is hope for the best and prepare for the worst.

More here.

From Scientific American:

There are experimental sciences, and then there are historical and observational sciences. The experimental sciences, like chemistry and physics, are easy to spot. When stuff blows up or systems don’t work right, you’ve got yourself an experiment.

Historical and observational sciences can be a little tougher to get a handle on. The researchers in these fields must adopt the Yogi Berra stance—“You can observe a lot just by watching”—and then interpret reality. Or, as the great scientist Ernst Mayr patiently explained in these pages, “Evolutionary biology, in contrast with physics and chemistry, is a historical science—the evolutionist attempts to explain events and processes that have already taken place.… One constructs a historical narrative, consisting of a tentative reconstruction of the particular scenario that led to the events one is trying to explain.”

More here.

Christopher Hitchens in Slate:

If you follow the link, you will be treated to some scenes from the strenuous life of a professional Muslim protester in the Kashmiri city of Srinagar. Over the last few years, there have been innumerable opportunities for him to demonstrate his piety and his pissed-offness. And the cameras have been there for him every time. Is it a fatwah? Is it a copy of the Quran allegedly down the gurgler at Guantanamo? Is it some cartoon in Denmark? Time for Rage Boy to step in and for his visage to impress the rest of the world with the depth and strength of Islamist emotion.

Last week, there was another go-round of this now-formulaic story, when Salman Rushdie accepted a knighthood from her majesty the queen, and the whole cycle of hysteria started up again. Effigies and flags burned (is there some special factory in Karachi that churns out the flags of democratic countries for occasions like this?), wounded screams from religious nut bags, bounties raised to suborn murder, and solemn resolutions passed by notional bodies such as the Pakistani “parliament.” A few months ago, it was the pope who was being threatened, and Christians in the Middle East and Muslim Asia who were actually being killed. Indeed, Rage Boy had a few yells and gibberings to offer on that occasion, too.

More here.  [Thanks to Tariq Khan.]

James Gambrell in the New York Review of Books:

Russian journalists have suffered crippling attacks in recent years, as Vladimir Putin pursues his policy of strengthening the “vertical” dimension of his administration’s “power pyramid.” The Kremlin’s geometrical terminology means enforcing, from the top down, an ideology intended to align all sectors of Russia’s “managed democracy” (another key phrase of the Putin era) into tidy, clearly demarcated, easily controlled zones of activity and influence. No strong minority views, no awkward revelations in the press are to mar the sleek façades of the state. The messy disarray normally associated with functioning democracy—the irritating criticism, noisy opposition, and inconvenient news uncovered by investigative reporters (what Russians proudly called glasnost a mere seventeen years ago)—has been summarily and sometimes harshly dealt with.

More here.

Robert Scott Stewart in Metapsychology:

Withdrawing and/or withholding life support has become completely common in American hospitals. For example, 65,000 chronic dialysis patients die each year in the U.S. due to withdrawal from dialysis (Moss, 2001), and the number of deaths in neonatal intensive therapy units due to the withdrawal of therapy has increased nearly fivefold in the last thirty years from 14% to 66% (Shooter and Watson, 2000). This is why, as the editors say in their introduction to this indispensable collection of material on the Schiavo case, “[t]o many in the bioethics, theology, and legal communities, the bitter battle over the fate of Terri Schiavo was a complete surprise. From an ethical and legal point of view many of the key issues that were being keenly debated regarding Terri Schiavo had been settled”.

More here.

Omid Safi in Sightings (at the University of Chicago Divinity School website):

It is a commonplace today to begin a discourse on Islam with the theme of “crisis.” It is not my intention here to add to that unrelenting discursive assault. Instead, I would like to describe the salient features of Muslims who self-identify as progressive, and comment upon the challenges they face in struggling to realize the full potential of the progressive movement.

Who are progressive Muslims? Progressive Islam both continues and radically departs from the 150-year-old tradition of liberal Islam, embodied by ‘Abduh, Afghani, Shari’ati, and others. Unlike most earlier modernists, progressive Muslims are consistently critical of colonialism, both in its nineteenth-century and in its current manifestations. Progressive Muslims develop a critical and nonapologetic “multiple critique” vis-à-vis both Islam and modernity.

And again distinct from their liberal forefathers, another feature of the progressive Muslim movement has been the equal level of female participation and leadership, as well as the move to highlight women’s rights as part of a broader engagement with human rights.

Progressives measure their success not in developing new and beatific theologies but rather by the on-the-ground transformation that they can produce in Muslim and non-Muslim societies. This movement is characterized by emphasis on a number of themes: striving to realize a just and pluralistic society through critically engaging Islam, a relentless pursuit of social justice, an emphasis on gender equality as a foundation of human rights, a vision of religious and ethnic pluralism, and a methodology of nonviolent resistance.

More here.  [Thanks to Giles Anderson.]

Alexandra Alter in the Wall Street Journal:

What’s in a name?

Stress.

Sociologists and name researchers say they are seeing unprecedented levels of angst among parents trying to choose names for their children. As family names and old religious standbys continue to lose favor, parents are spending more time and money on the issue and are increasingly turning to strangers for help.

Some parents are checking Social Security data to make sure their choices aren’t too trendy, while others are fussing over every consonant like corporate branding experts. They’re also pulling ideas from books, Web sites and software programs, and in some cases, hiring professional baby-name consultants who use mathematical formulas.

More here.