Cyril Josh Barker in Amsterdam News:

On Feb. 3, 1870, the Fifteenth Amendment was ratified prohibiting “the federal government and each state from denying a citizen the right to vote based on that citizen’s race, color, or previous condition of servitude” giving Black men the right to vote across the nation. Just under a month later the first African American vote was cast in Perth Amboy, N.J. on March 31, 1870 by Thomas Mundy Peterson. Born in 1824 in Metuchen, N.J., Peterson was the son of ex-slave Lucy Green. Peterson worked as a janitor and handyman in Perth Amboy. After the Fifteenth Amendment was enacted, Peterson participated in Perth Amboy’s local election held at city hall over the city’s charter. A member of the Republican and Prohibition Parties, he cast his ballot in favor of revising the existing charter, making him the first African American to vote in any election in the nation. Along with being the first Black person to vote in America, he was also the first Black person in Perth Amboy to serve on a jury. Peterson would go on to be one of seven people appointed to make amendments to the charter’s revisions he voted in favor of.

In 1884, in honor of his history-making ballot, the Perth Amboy community raised the equivalent of $1,800 in modern dollars to buy Peterson a gold medallion featuring Abraham Lincoln’s profile. “Presented by the citizens of Perth Amboy, N.J. to Thomas Peterson the first colored voter in the provisions of the 15th Amendment at an election held in that city March 31st 1870,” the medallion’s inscription states. Peterson died in 1904 at the age of 79. The medallion Peterson received is housed at the historically Black Xavier University of Louisiana in New Orleans. In 2017, the university loaned the medallion to the City of Perth Amboy for a presentation at St. Peter’s Episcopal Church. “During the 19th century, and even up to the present day, many communities have attempted to stop African Americans from voting. Perth Amboy is different, that is, we encouraged the right to vote,” said local businessman and historian John Kerry Dyke. “The Thomas Mundy Peterson medal is more than just an award. It represents the efforts of all good people that want to enfranchise America’s voters. It embodies the concept that all men are created equal.”

More here. (Note: Throughout February, at least one post will honor The Black History Month. This year’s theme is “African Americans and the Vote.” Readers are encouraged to send in their suggestions)

Over at the International Security Off the Page podcast, Abe Newman on weaponized interdependence:

Samuel Moyn in The LRB:

Like his more impressive companion and tennis partner Anthony Lake, who at least learned Vietnamese, Holbrooke struggled with what he saw there: burned monks, raided pagodas and the displacement of genuine pacification by what he came to call ‘mil-think’. Packer credits Holbrooke, with his exposure to peasant politics in the countryside, for grasping more quickly than his superiors that the American strategy was, if not a failed crusade, at any rate losing more hearts and minds than it was winning. He wrote memos about this to his superiors, but after the Tonkin Gulf incident in summer 1964, the maelstrom of American escalation made the doubts of minor men in the field irrelevant. It would take nearly nine more years of mass killing in Vietnam for the Americans in charge to recognise that the war had been a losing proposition from the start.

‘Counterinsurgency isn’t for everyone,’ Packer writes. ‘It’s a sophisticated taste.’ Holbrooke believed that the mindless application of force by the US would damage its larger goal of converting the populace. In this he followed such practitioners of the dark arts as Edward Lansdale, a former advertising man in California who urged a reorientation in strategy away from military aggression towards protecting villagers and selling the regime’s virtues. (It is an approach that has often been revived in the wars of failing great powers.) But Holbrooke’s real significance is that his doubts about American beneficence led him to recognise the limitations of using military force to pound foreign lands into submission; he knew that if American power was to justify its continuing reach, an updated idiom would be needed.

More here.

Zoe Williams at The Guardian:

As late as the 20th century, grafting a monkey’s testicle on to your scrotum was considered a plausible cure for impotence and general sluggishness. As early as 1139, it was signed into canonical law that impotence was grounds for the annulment of a marriage, so you can see why the try-anything approach persisted, when a person could be unmade by physical failure, publicly ejected from the organising bond of society. Dough has reminded humans of sex, one way or another, pretty much since the cultivation of wheat began; any loaf of bread worth its salt was originally designed to resemble either a penis or a vagina. But much of the significance of food, especially in the early modern period, was not its erotic redolence but its mediating role in the bewitchery of carnal urges. So a wife might increase her husband’s ardency by keeping a live fish in her vagina for two days, then roasting it and feeding it to him. Or she might, conversely, set out to kill him by covering herself in honey and rolling in wheat, before grinding the wheat and turning it into bread, which she then fed to him. But she’d have to remember to mill it in the opposite direction to the sun, whatever that means.

more here.

Carolyn Kellogg at the LA Times:

For those who don’t know about America’s involvement in Laos, which at the time U.S. officials called the “Secret War,” author Paul Yoon provides a thumbnail sketch at the beginning of the book. From 1964 to 1973, the U.S. dropped more bombs on Laos than were used against Germany and Japan combined during WWII.

When they are forced to leave, Noi, Prany and Alisak are split up. One of them gets on a series of planes to France; one is imprisoned in Laos with their doctor friend; the last disappears.

The novel then tracks their diaspora. It seems that luck is with the one who makes it to France, able to make a new life halfway around the world. But is fate playing tricks?

more here.

Justin Vogt at The New York Times:

The early years of the American nuclear program were dominated by men in the mold of Curtis LeMay, the Air Force general who had overseen the firebombing of Japan during World War II as commander of the Strategic Air Command (SAC). His philosophy of how to win modern wars, Kaplan writes, was simple: “Bomb everything.” For many years, LeMay exercised remarkable influence over nuclear policy by maneuvering to secure SAC’s near-total control of the arsenal while avoiding any meaningful civilian oversight. By 1960, he had put an enduring stamp on the atomic age through the Single Integrated Operational Plan, or SIOP, SAC’s list of all the nuclear weapons in the American arsenal and their intended targets. Reflecting LeMay’s maximalist approach to firepower and minimalist approach to sparing civilians, the SIOP called for the president to fire thousands of nuclear weapons in the event of an armed conflict with the Soviet Union. Nine would strike Leningrad; 23 would hit Moscow. A Soviet city similar to Hiroshima in population and density would be struck with four bombs that would together yield more than 600 times the blast power of the atomic bomb that the United States dropped on the Japanese city in 1945.

more here.

Bruce Levine in Counterpunch:

Getting rid of Trump means taking seriously “shit-life syndrome”—and its resulting misery, which includes suicide, drug overdose death, and trauma for surviving communities. My state of Ohio is home to many shit-life syndrome sufferers. In the 2016 presidential election, Hillary Clinton lost Ohio’s 18 electoral votes to Trump. She got clobbered by over 400,000 votes (more than 8%). She lost 80 of Ohio’s 88 counties. Trump won rural poorer counties, several by whopping margins. Trump got the shit-life syndrome vote. Will Hutton in his 2018 Guardian piece, “The Bad News is We’re Dying Early in Britain – and It’s All Down to ‘Shit-Life Syndrome’” describes shit-life syndrome in both Britain and the United States: “Poor working-age Americans of all races are locked in a cycle of poverty and neglect, amid wider affluence. They are ill educated and ill trained. The jobs available are drudge work paying the minimum wage, with minimal or no job security.” The Brookings Institution, in November 2019, reported: “53 million Americans between the ages of 18 to 64—accounting for 44% of all workers—qualify as ‘low-wage.’ Their median hourly wages are $10.22, and median annual earnings are about $18,000.”

For most of these low-wage workers, Hutton notes: “Finding meaning in life is close to impossible; the struggle to survive commands all intellectual and emotional resources. Yet turn on the TV or visit a middle-class shopping mall and a very different and unattainable world presents itself. Knowing that you are valueless, you resort to drugs, antidepressants and booze. You eat junk food and watch your ill-treated body balloon. It is not just poverty, but growing relative poverty in an era of rising inequality, with all its psychological side-effects, that is the killer.” Shit-life syndrome is not another fictitious illness conjured up by the psychiatric-pharmaceutical industrial complex to sell psychotropic drugs. It is a reality created by corporatist rulers and their lackey politicians—pretending to care about their minimum-wage-slave constituents, who are trying to survive on 99¢ boxed macaroni and cheese prepared in carcinogenic water, courtesy of DuPont or some other such low-life leviathan. The Cincinnati Enquirer, in November 2019, ran the story: “Suicide Rate Up 45% in Ohio in Last 11 Years, With a Sharper Spike among the Young.” In Ohio between 2007 and 2018, the rate of suicide among people 10 to 24 has risen by 56%. The Ohio Department of Health reported that suicide is the leading cause of death among Ohioans ages 10‐14 and the second leading cause of death among Ohioans ages 15‐34, with the suicide rate higher in poorer, rural counties.

More here.

Being out West When Time Stood Still

Once she had a seamless mind.
Clouds rolled into her thinking
like opposites attracting. And hitching.
There was that openness of beginning.
Those crisp little white cockle shells. And then
that low fog. Spreading around
like when once you could touch time without rules or referees,
like when you used to dance alone with your eyes closed
serenading crazy in your room late, doors shut, the music on fire,
and you moved around in there, bumping the walls
like salmon swarming and flopping up the ladder.
Just that. Somehow just
to be seamless that way. Fiercely in the free.
Clouding in open fog.

by Linda E. Chown
from The Other Side of Language

From ASALH:

When Carter G. Woodson established Negro History week in 1926, he realized the importance of providing a theme to focus the attention of the public. The intention has never been to dictate or limit the exploration of the Black experience, but to bring to the public’sattention important developments that merit emphasis. For those interested in the study of identity and ideology, anexploration of ASALH’s Black History themes is itself instructive. Over the years, the themes reflect changes in how people of African descent in the United States have viewed themselves, the influence of social movements on racial ideologies, and the aspirations of the black community. The changes notwithstanding, the list reveals an overarching continuity in ASALH–our dedication to exploring historical issues of importance to people of African descent and race relations in America.

2020- African Americans and the Vote

The year 2020 marks the centennial of the Nineteenth Amendment and the culmination of the women’s suffrage movement.  The year 2020 also marks the sesquicentennial of the Fifteenth Amendment (1870) and the right of black men to the ballot after the Civil War.  The theme speaks, therefore, to the ongoing struggle on the part of both black men and black women for the right to vote. This theme has a rich and long history, which begins at the turn of the nineteenth century, i.e., in the era of the Early Republic, with the states’ passage of laws that democratized the vote for white men while disfranchising free black men. Thus, even before the Civil War, black men petitioned their legislatures and the US Congress, seeking to be recognized as voters. Tensions between abolitionists and women’s suffragists first surfaced in the aftermath of the Civil War, while black disfranchisement laws in the late nineteenth and early twentieth centuries undermined the guarantees in the Fourteenth and Fifteenth Amendments for the great majority of southern blacks until the Voting Rights Act of 1965.  The important contribution of black suffragists occurred not only within the larger women’s movement, but within the larger black voting rights movement. Through voting-rights campaigns and legal suits from the turn of the twentieth century to the mid-1960s, African Americans made their voices heard as to the importance of the vote.  Indeed the fight for black voting rights continues in the courts today.  The theme of the vote should also include the rise of black elected and appointed officials at the local and national levels, campaigns for equal rights legislation, as well as the role of blacks in traditional and alternative political parties.

More here. (Note: Throughout February, at least one post will honor The Black History Month. This year’s theme is “African Americans and the Vote.” Readers are encouraged to send in their suggestions)

Maureen Johnson in Crime Reads:

It’s happened. You’ve finally taken that dream trip to England. You have seen Big Ben, Buckingham Palace, and Hyde Park. You rode in a London cab and walked all over the Tower of London. Now you’ve decided to leave the hustle and bustle of the city and stretch your legs in the verdant countryside of these green and pleasant lands. You’ve seen all the shows. You know what to expect. You’ll drink a pint in the sunny courtyard of a local pub. You’ll wander down charming alleyways between stone cottages. Residents will tip their flat caps at you as they bicycle along cobblestone streets. It will be idyllic.

Unless you end up in an English Murder Village. It’s easy enough to do. You may not know you are in a Murder Village, as they look like all other villages. So when you visit Womble Hollow or Shrimpling or Pickles-in-the-Woods or Nasty Bottom or Wombat-on-Sea or wherever you are going, you must have a plan. Below is a list of sensible precautions you can take on any trip to an English village. Follow them and you may just live.

More here.

Annie Sparrow in Foreign Policy:

The official story is that this new coronavirus emerged from a Wuhan wet market, where live animals that would never normally meet in the wild live side by side, facilitating trans-species mutation of pathogens. Yet the first three known cases from Dec. 1 and 2 were not linked to the market. Neither were 11 more cases of the 41 reviewed in the recent study. This early data suggests an evolving virus that surfaced considerably earlier. Undetected among the plethora of similar chest infections and common symptoms, it honed its capacity to spread from human to human. As happened with SARS, new corona may be mutating along the way, gradually becoming more virulent.

The coronavirus is a physically large virus—in relative terms, at just 125 nanometers with a surface of spike projections, too big to survive or stay suspended in the air for hours or travel more than a few feet. Like influenza, this coronavirus spreads through both direct and indirect contact. Direct contact occurs through the physical transfer of the microorganism among friends and family through close contact with oral secretions. Indirect contact results when an infected person coughs or sneezes, spreading coronavirus droplets on nearby surfaces, including knobs, bedrails, and smartphones.

More here.

Bill Bigelow in Common Dreams:

January 27th marks the 10th anniversary of the death of the great historian and activist Howard Zinn. Zinn did not merely record history, he made it: as a professor at Spelman College in the 1950s and early 1960s, where he was ultimately fired for his outspoken support of students in the Civil Rights Movement, and specifically the Student Nonviolent Coordinating Committee (SNCC); as a critic of the U.S. war in Vietnam, and author of the first book calling for an immediate U.S. withdrawal; and as author of arguably the most influential U.S. history textbook in print, A People’s History of the United States. “That book will knock you on your ass,” as Matt Damon’s character says in the film Good Will Hunting.

It’s always worth dipping into the vast archive of Zinn scholarship, but as the United States flirts with another war in the Middle East, as the presidential campaign raises fundamental questions about the kind of country we will become, and as the world confronts a potentially catastrophic environmental crisis, now is an especially good time to remember some of Howard Zinn’s wisdom.

More here.

Ed Simon at berfrois:

Art historian Jean M. Evans (the current Chief Curator and Deputy Director of the Oriental Institute) writes in The Lives of Sumerian Sculpture: An Archeology of the Early Dynastic Temple that the “eerie effect of the enlarged eyes… has often arisen as a question. These eyes are perplexing.” Several hypotheses have been tendered over the decades as to why the Tal Asmar figurines, and other Sumerian votive statues, have this distinctive characteristic. Wide eyes, especially those absurdly large ones on these idols, could convey an emotion of surprise, or of ecstasy, or pupil-engorged intoxication. Evans gives several examples of modern interactions viewers have had with the figurines, quoting the American painter Willem de Kooning who commented that the Metropolitan Museum of Art had a cache of Sumerian statues with “huge staring goggle eyes” that were “wild-eyed,” and the psychologist George Frankl writing in The Social History of the Unconsciousness that these spheres of obsidian and opal convey a “sense of awe and apprehension which obviously indicated the anxiety those people felt in the presence of the gods.” Regardless of the intent (or multiple purposes) of the statues’ creators, Evans makes the point that the artworks have become “the subjects and objects of gaze.” Consider the first of these functions when deciding why the creatures’ pupils are so wide–it’s because they’re looking at you.

more here.

Katarina Luketić at Eurozine:

Through the language of his ‘troubling strangeness’,4 Kiš broached important questions about contemporary identities in a highly effective literary fashion: the meaning of the European and the Balkan, and the manner in which ‘we’ invent our identities and present them to others. Do ‘we’ present ourselves as others expect us to? How far do we adapt our own identities to other peoples’ readings of ‘our’ authenticity? Why should belonging to one place (the Balkans) preclude belonging to another (Europe)? Where does the idea come from that living in a particular place preordains one to a particular type of mentality or artistic tendency, and why does it predominate? Do we have to present ourselves to the outside world as a ‘we’, or can we also approach it as individuals: me, him, her?

more here.

Anthony Mostrom at the LARB:

AMONG THOSE L.A. RESIDENTS who have listened (patiently) over the years to KPFK-FM, our local — and at times volatile — Pacifica-based radio station, many will recall my erstwhile colleague at the station Jacki Apple and her excellent performance art program, Soundings, which ran from 1982 to 1995. Since that was an era long before the crucial turning point of 2012–’13, when humanity finally reached its potential as walking appendages of electronic devices (a development actually prophesied by some of those performance artists), Jacki was an essential, one-woman dervish of activity in this city, a writer-observer who avidly promoted the furthest fringes of performance art and experimental music in the Southland, through both the printed word (in the pages of High Performance and Artweek) and that unlikely 20th-century medium of radio.

more here.

Hey, People!

Hey, you over there
who are sitting on the shore, happy and laughing,
someone is dying in the water,
someone is constantly struggling
on this angry, heavy, dark, familiar sea.
When you are drunk
with the thought of getting your hands on your enemy,
when you think in vain
that you’ve given a hand to a weak person
to produce a better weak person,
when you tighten your belts, when,
when shall I tell you
that someone in the water
is sacrificing in vain?

Hey, you over there
who are sitting pleasantly on the shore,
bread on your tablecloths, clothes on your bodies,
someone is calling you from the water.
He beats the heavy wave with his tired hand,
his mouth agape, eyes torn wide with terror,
he has seen your shadows from afar,
has swallowed water in the dark blue deep,
each moment his impatience grows.
He raises from these waters
a foot, at times,
at times, his head…
Hey you there,
he still has his eyes on this old world from afar,
he’s shouting and hopes for help.
Hey you there
who are calmly watching from the shore,
the wave beats on the silent shore, spreads
like a drunk fallen on his bed unconscious,
recedes with a roar, and this call comes from afar again:
Hey, you over there…

And the sound of the wind
more heart-rending by the moment,
and his voice weaker in the sound of the wind;
from waters near and far
again this call is heard:
Hey, you over there…

Nima Yooshij
from Poem Hunter
___________________________________

Nima Yoshij (1896 – 1960), his real name is Ali Esfandiyari, the eldest son of Ebrahim Nouri of Yosh (a village near Nour county in Mazandaran province of Iran), was born in November 12 1896. He was a contemporary Tabari (Mazandarani dialect) and Persian poet who started a new movement in Persian poetry called she’r-e no (“new poetry”) or sometimes called she’r-e Nimaei (Nimaic poetry). —More Here.

Melissa Hogenboom in BBC:

Forty thousand years ago in Europe, we were not the only human species alive – there were at least three others. Many of us are familiar with one of these, the Neanderthals. Distinguished by their stocky frames and heavy brows, they were remarkably like us and lived in many pockets of Europe for more than 300,000 years. For the most part, Neanderthals were a resilient group. They existed for about 200,000 years longer than we modern humans (Homo sapiens) have been alive. Evidence of their existence vanishes around 28,000 years ago – giving us an estimate for when they may, finally, have died off. Fossil evidence shows that, towards the end, the final few were clinging onto survival in places like Gibraltar. Findings from this British overseas territory, located at the southern tip of the Iberian peninsula, are helping us to understand more about what these last living Neanderthals were really like. And new insights reveal that they were much more like us than we once believed.

In recognition of this, Gibraltar received Unesco world heritage status in 2016. Of particular interest are four large caves. Three of these caves have barely been explored. But one of them, Gorham’s cave, is a site of yearly excavations. “They weren’t just surviving,” the Gibraltar museum’s director of archaeology Clive Finlayson tells me of its inhabitants.”It was in some way Neanderthal city,” he says. “This was the place with the highest concentration of Neanderthals anywhere in Europe.” It’s not known if this might amount to only dozens of people, or a few families, since genetic evidence also suggests that Neanderthals lived in “many small subpopulations”.

More here.

Michael Dirda in The Washington Post:

Michael Graziano at the IAI:

The scientific work that I do on the brain basis of consciousness is sometimes misunderstood – a misunderstanding which I think comes mainly from the political divide between mystics and materialists. I am a materialist, and reactions to my work tend to follow along the lines of: ‘keep your scientific hands off my consciousness mystery’.

This kind of argument often devolves into distortions and phrases examined out of context – in short, the wooly thinking of philosophy that’s lost its integrity. Among the most common and puzzling reaction I get goes something like this: ‘Graziano says that consciousness does not exist; that we lack an inner dialogue; that getting stuck by a pin, or walking into a wall, is ethereal’. None of these statements are true, of course, but I do often hear them coming from the nonscientific, or often pseudoscientific, political side.

As an attempt to get across the reality of what I work on, I’ll start with a simple example: suppose you’re looking at something obvious, like a chair. There it is, in front of you. The truth is that the chair you think is there is not exactly the same as the chair that is actually there – a strange thought for most people, but a very familiar one to neuroscientists.

More here.