by Akim Reinhardt

You shouldn’t curse. People will take you less seriously. Cursing also reveals a certain laziness on your part, suggesting that you can’t be bothered to come up with more descriptive language. In the end, when you curse, you short change both yourself and your audience. Instead, take the time to use the language more fully, more carefully, and more artfully. In so doing, your message will be clearer, more forceful, and better received.

April Fools!

Seriously, are you fuckin’ kidding me? Do you have any idea just how fucked up the world is? I’m sorry, but polite language simply will not do.

The president of the United States is a foul mouthed racist and serial sexual molester. Donald Trump has referred to neo-Nazis as “nice people,” and repeatedly called for a group of incontrovertibly innocent black teenagers (now grown men) to be executed for supposedly raping a white woman. In other words, he’s a failed lyncher. He also brags about committing sexual battery, specifically grabbing women’s “pussies,” and I think you’d be pretty naive to insist he’s never actually raped anyone. By some estimates, 1/5 of all American women have been raped; honestly, what are the odds that this nasty, little motherfucker has never been one of the millions of perpetrators during his six decades of sexual activity? Read more »

Dextro. Algorithmic images; generative art.

More here, and here.

by Richard Passov

Stealing gave me currency with the older kids who hung in front of the apartments on weekend nights. Anything I got from our local supermarket was of value, especially cough syrup with codeine and flasks of rum or vodka.

One of the older boys, who was soon to die in a train accident, showed me how to tie the end of a sleeve on my windbreaker. When I flipped the jacket over my shoulder the tied sleeve rested unnoticed against my back. He also showed me which bottles of cough syrup to slip into the sleeve.

One night, my sleeve full of cough syrup, I exited the store near closing time. Just outside two men stood in front of me.

 A third man approached. “We’ve been watching you,” he said. I knew the mirrors high up at the back of the store were windows. “We’re just going to call your parents.”

He wore a long sleeve white shirt and dark, ill fitted slacks held up by a belt. A pack of cigarettes pressed against his front pocket. I looked only as far as the two red stripes visible under thin cloth: Taryetons, which I remembered my father smoking.

“I’m the store manager. We’re just gonna take you upstairs and call your parents.”

We backtracked through the store, through vinyl slats that hung next to the cold cabinets, into a storage space then up a stairway that led to a long hallway. We walked past the fake mirrors to an office. The manager took the seat behind a desk. The other two stood away from me but stayed in the room. Read more »

by Bill Murray

Two dozen strangers meet by the fjord at the edge of town. We are utterly out of our element, tourists through and through. Today we shall pound across the tundra on snowmobiles, a means of conveyance most of us have never been aboard.

We’re all curious about our tour company-issued Arctic wear. We paw through different sizes and splay ourselves out across the room pulling on one-piece snowmobile suits.

The outfitters can’t be responsible for your hypothermia, so you strap yourself into their suit, boots, helmet, goggles and today, double balaclavas because it is cold cold, the guide named Hans Peter says. One man opts out of the trip rather than surrender his medical shoes for mandatory fur boots.

The suits work. They keep you if not warm, not cold either. The danger is the contact points between goggles and balaclava because if you expose skin there while moving at 35 or 50 kilometers per hour, wind chill will cause frostbite in short order.

All suited up, everybody looks like everybody else. Anonymity serves as metaphor for the dark season here, where the sun set on October 25th and only rose again (for an hour) on February 15th.

This is Longyearbyen, Svalbard, Norway, eight hundred miles from the North Pole. Our destination, across the island, is a Russian settlement called Barentsburg.

They put 22 of us through a precious few novice moves, how to drive a snowmobile. Just a five-minute lesson because there really isn’t much to learn. Push this to start the engine, pull that to go, wiggle your body with the curves. And supervision is close at hand. Read more »

by Brooks Riley

by Maniza Naqvi

Now in this damp, stiff swollen fingers, mine, once slender, of gossamer touch, which pierced skin with steel, silk, molded spheres, to be kicked by heroes, turned warriors, turned champions, turned angels in distant lands, on green fields and roaring theaters of fierce contest of fury and cheer. Yet I am not there, at the game, but I am present, in every single game. They don’t know do they, that without me, the game would not be, that without me, they, howling with joy, howling in expectant yowls and cheers awash in victorious and defeated tears, and beer, this ritualistic collective catharsis, all of this, without me, would not happen, would not be. This story. Where am I in it? What is history but unspeakable violence, erasure and invisibility, spat and polished into and put a sheen upon, to create a mirror for those who look. Yes, a mirror, after all that effort to put a spin on it, we can’t get away can we from ourselves? Won’t we all in trying to cross drown in our collective grief? It is I, bobbing in steel on these shores, not allowed in, who’s fingers bloodied by a thousand pierces, who’s eyes blinded by constant attention who brings them this. These intricate delicate, fine, exquisite fingers, this attentive keen sight, this laboring, I bring them this, the very thing they claim as their soul a distilled meaning and morphing to something sublime. I who they bar from entering. I, who has been left un-reading, unread, now thirsty, hungry, suffocating. I who makes all of this. I who am their constant dread. Left for dead. But I am here, here, off shore, there in that field, in that theater, amidst the squeals of joy. No, the game does not happen without me. And now, hidden here, bobbing, stealing away in steel, floating, lurching on waves upon waves, broken away from that bondage of needles and stretching skin for a perfect sphere for kicking, I am here. A prisoner of contained fates. The Adriatic laps outside: the smell of salt, octopus, fir, citrus and jasmine presents itself in the way of salvation in the way of pain, unforgettable almost impossible to conjure in language, in memory, how to give words to the scent of lavender and black pine and Crni bor. Or those left behind. Equally uncontained perfumed keys unlocking the mind. No, the game doesn’t happen without the likes of me. But I am suffocating now, I am contained here in a coffin of steel, upon the sea, unwanted, unwelcomed, unseen, listening to the cheering roar of a crowd ecstatic as some adored gladiator whips it into net—that sphere of skin I have sewn. The game, I cannot enter, does not happen without me.

Lizard on my balcony railing, June, 2018.

by Bill Benzon

A small-state world would not only solve the problems of social brutality and war; it would solve the problems of oppression and tyranny. It would solve all problems arising from power.  – Leopold Kohr, Breakdown of Nations

This insight was the late Thomas Naylor’s lodestone; it informed and animated everything he did. Primarily an economist – who taught at Duke University, University of Wisconsin, Middlebury College, and the University of Vermont ­– he had also been a businessman, running a small software firm, and he advised corporations and governments in over thirty countries, an activity that lead him to predict the political upheavals of the Soviet Union. He moved to Vermont in 1990 in search of human-scale community, which he found, and a decade later founded the Second Vermont Republic, which advocated Vermont secession from the USA to become an independent state, which it had been from 1777 to 1791. Time magazine named the Second Vermont Republic as one of the “Top 10 Aspiring Nations” in the world as recently as 2011.

In Thomas Naylor’s Paths to Peace: Small is Necessary (Wheatmark, 2019) I have collected nine essays and two manifestos Naylor published in the last decade of his life – he died in 2012 – and a long interview in which he placed his ideas and activism in the context of his life. A fond eulogy by Kirkpatrick Sale and a forward and afterward by Charlie Keil place Naylor’s life and work in a larger context. Here is Keil’s forward.

Forward: Naylor’s Arguments in a Broader Context

by Charlie Keil

First, some frameworks, contexts for understanding the importance of Thomas Naylor’s contributions to the Great Transition and a paradigm shift in consciousness: 1) Cosmic; 2) Philosophic; 3) Green or Natural; 4) Self-determination of peoples and persons, the liberation of nations/peoples/cultures and persons/individuals, especially women and children, currently trapped in obsolete state formations. Read more »

by Michael Liss

How do you raise kids in an increasingly harsh and atonal world?  

We all have our templates for seeking harmony. Mine were my own parents. They were not performing artists or even musicians; neither played an instrument (I think the kazoo doesn’t qualify), and neither could sing. But, as listeners, they were virtuosos. Classical, of course, but also big band and swing, boogie-woogie and jazz, klezmer, folk and protest songs. My father even harbored a secret passion for some pretty hardcore mountain music—the real thing, serious pickin’ and fiddlin’ without the Nashville gloss. My sister and I think he gave this up, along with drinking and smoking, when he met my mother.

Then, there was opera. I’ve written before about being tied to a chair in the Orchestra section of the old Met when my legs were still too short to make it all the way to the floor. It was all true: I saw Tosca jump off the parapet, and Madame Butterfly do herself in, and Mimi tragically pass, and Violetta tragically pass, and Radames and Aïda jointly and severally tragically pass, and Baron Scarpia and Don Giovanni not-so-tragically pass. All that passing was inescapable; to quote Bugs Bunny in the towering “What’s Opera Doc?” (as even he passed, a victim of Elmer’s spear and magic helmet), “What did you expect in an opera, a happy ending?” 

In retrospect, I should have been honored that my parents had such confidence in my emotional stability that they felt assured I could cope with all that passing. In the moment, however, I don’t think it ever entirely registered with me, especially since all the adults would then cheer wildly. Brava, she’s dead? Read more »

by Scott F. Aikin and Robert B. Talisse

One commits the straw man fallacy when one distorts an interlocutor’s argument or claim in a way that makes it more easily criticized. In effect, one replaces an actual opponent with one made of straw – a new figure that is easily knocked over and who cannot fight back. For example, consider:

Students request that there be a bar on the college campus for informal gatherings and receptions. The administration opposes the bar because they “refuse to subsidize student bacchanalia.”

The problem here is that the request for a bar, even from college students, is not identical to a call for wild, destructive drinking binges. The administration has constructed a straw man of the students’ request.

The straw man fallacy comes in a variety of forms. These range from the standard version captured in the case above, to the selectional weak man, the hollow man, and the iron man. However, a unique kind of straw man is perpetrated when one creates a pastiche of distortions of one’s dialectical opponent – it is not composed simply of a single distortion, but rather a slew of mischaracterizations bent on representing one’s opponents in the worst light. We call this the burning man. In deploying the burning man fallacy, one not only stuffs an opposing figure with straw, but then proceeds to surround it with more tinder and additional flammable material, with the intention of committing the view at issue to the flames, along with whole traditions, movements, and ways of thinking. Read more »

by Paul Braterman                                                                                    

20^th-century creationism and racism

Henry Morris, founding father of modern Young Earth creationism, wrote in 1977 that the Hamitic races (including red, yellow, and black) were destined by their nature to be servants to the descendants of Shem and Japheth. Noah was inspired when he prophesied this (Genesis 9:25-27) [1]. The descendants of Shem are characterised by an inherited religious zeal, those of Japheth by mental acumen, while those of Ham are limited by the “peculiarly concrete and materialistic thought-structure inherent in Hamitic peoples,” which even affects their language structures. These innate differences explain the success of the European and Middle Eastern empires, as well as African servitude.

All this is spelt out in Morris’s 1977 book, The Beginning of the World, most recently reprinted in 2005 (in Morris’s lifetime, and presumably with his approval), and available from Amazon as a paperback or on Kindle.

Morris is no fringe figure. On the contrary, he, more than any other individual, was responsible for the 20^th-century invention of Young Earth “creation science”. He was co-author of The Genesis Flood, which regards Noah’s flood as responsible for sediments worldwide, and founded the Institute of Creation Research (of which Answers in Genesis is a later offshoot) in 1972, serving as its President, and then President Emeritus, until his death in 2006.

Nor was this a personal aberration. As we shall see, he was heir to a strong tradition of creationist racism, of which he never managed to rid himself.

Strong accusations require strong evidence. I have therefore included as an Appendix some relevant passages from The Beginning of the World, quoting at length to avoid any risk of misrepresentation. Read more »

Rana Begum. No. 814. Frieze, London, 2018.

More here, here, and here.

by Tim Sommers

Sometime in the near future I hope you will find yourself in New York or London, Pittsburgh or Sydney, Detroit or Portland in a music venue, a theater space, or a bookstore attending a “storyslam”. They happen in at least 25 cities in at least 4 countries and attendance varies from under a hundred people to several hundred people. Many, probably the bulk, are associated with The Moth organization – which sponsors many other events including an NPR Radio Hour featuring stories (often from slams). First-Person Arts in Philadelphia has its own large and lively scene – and there are many smaller organizations and slams elsewhere, including, for example, Chicago’s Story Club. And there are many more out there in bars and pubs and bookstores. In the era of New Media, storytelling – maybe, the oldest media of all – is making a comeback.

Most storyslams follow some version of the Moth’s basic template. A theme is announced and advertised well ahead of time. Themes I have heard include Walls, Envy, Love Hurts, Detour, Heat, Magic, and Public Transportation. The night of the slam wanna-be storytellers put their names in a bag or a box or a hat. There’s a host (usually a stand-up comedian or a storyteller), often a musical guest, and the host pulls names out of the hat over the course of the night and these random strangers make their way through the darkened space to a bright stage with a mic and they tell you a story for around five minutes.

If you are the storyteller, you are supposed to tell a story that is true, about you, and relatively short. No one facts check, of course. Usually, you are judged, however. But not, you know, in a very judgey way. Unlike comedy open mic nights which tend to be brutal, storyslam crowds are warm and supportive – in an NPRish kind of way. And there’s no prize. Art, Nietzsche would tell you, just needs to be judged. Plus, many of the slams have grandslams at the end of the year featuring all of the winning storytellers from earlier slams telling stories on a new theme. Read more »

by Shadab Zeest Hashmi

Less than a month ago, the Indian Air Force conducted airstrikes inside Pakistan. The last attack of this kind took place in 1971, before I was born, and though tensions between the two countries have never ceased, even the family’s fragmented recollections of blackouts, travel restrictions and patriotic songs on the radio had become a distant memory for me until the moment I found myself stranded in Karachi due to airspace closure and witnessed not just military crossfire but that of the media of the two countries. The outbursts on news channels, as well as social media were interspersed with slogans and songs. One Indian patriotic song in particular, a ghazal by Allama Iqbal who is known as Pakistan’s national poet, sung not only in the voices of India’s celebrity singers and sweet-faced schoolchildren, but also adapted to their military march tune, caught my attention.

As in other places and other times of conflict, it was clear that words may serve not only as symbols of sovereignty and to cement the bond of nationhood, but can become veritable weapons aimed at the enemy. The media’s language of posturing and propaganda, all too familiar in both countries, saw a marked shift in Pakistan due to the tone set by Prime Minister Khan. In his critically-timed address to the nation, he was neither glib nor incendiary; his sentiments about the loss of life in the Pulwama bombing (claimed by a terrorist group in Pakistan) were heartfelt and expressed at length, his words were measured, dignified, and backed by a genuine spirit of peace. In contrast, the election-fevered Indian premier Modi’s yelling matches continued, as did his media’s angry sloganeering. Read more »

by Brooks Riley

by Thomas Manuel

“The last time there was a protest in this country, they didn’t just arrest everyone – they killed the protestors and carried on killing for weeks after. Ever since then, people here have been very afraid.” “When was this?” I asked. “Nineteen seventy-seven,” he said, “and they killed thousands.” – Lara Pawson, The 27 May in Angola: a view from below

It’s simultaneously sotto voce and hyper-visible. – Marissa Moorman, The battle over the 27th of May in Angola

“Sita Maria Dias Valles …remains, for all intents and purposes, missing. Her body was never returned to her family. She was about to turn 26 when she was executed.” – Leonor Figueiredo, Sita Valles: A Revolutionary Until Death

If stories have shapes, this one lies over the sphere of the Earth like a triangle. The three vertices or points of this triangle lie on three different continents: one in India, one in Angola and one in Portugal. But the lines that join these points, that form these vertices, traverse not just space but time.

Goa, India

In the 16^th century, Afonso de Albquerque attacks Goa and captures it from the Muslim king who ruled it. Goa becomes the capital of the Portuguese maritime operations in Asia. Through this tiny land, the riches and rarities of South East Asia traveled to Europe. It remained like this for four and a half centuries.

In 1947, the country of India gained its independence and threw off the grasping hands of the British Empire but the Portuguese held on to Goa with a deathly grip. The Salazar regime did not hesitate to shoot and kill Goans who agitated for independence.

In 1961, the Indian army marched into Goa and claimed the land. (In the process, they destroyed a Portuguese frigate named after Afonso de Albquerque. That is the nature of history.) The US and the UK would try to condemn the invasion in the United Nations but the then USSR would veto it. Read more »

by Katrin Trüstedt

In a Palazzo in Palermo, a video installation of a moving digital map of the sea traces the disappearance of a migrant ship. With this installation, the project Forensic Oceanography makes visible what is – even from this Palazzo, facing the Mediterranean Sea – usually removed from sight.

The figure of the migrant is, according to Thomas Nail, the political figure of our time, and this century will be the century of the migrant. In his book Nail traces the long history of migration, to question the notion of the nation state – in fact historically a fairly recent idea. Understood as a stable and organic, self-reproducing and self-sustaining whole, this notion tends to cast migrants as abnormalities and exceptions.^[1] Instead, the figure of the migrant, the stateless, and the refugee should be seen as the defining figures for our time, as writers from Hannah Arendt^[2] to Thomas Nail have suggested. With much more climate change migration to be expected, this figure can only become more crucial. While appearing quite prominently in political discourse as a problem, the migrant has remained in many other ways still unseen. It is this peculiar status of the figure of the migrant that “Forensic Oceanography” highlights in Palermo, as both excluded and included in European politics and discourse. Read more »

Frederica Krueger turned 14 a couple of days ago and this is her birthday portrait.