Christopher Hitchens in The Atlantic Monthly:

Ezra Pound: Poet Volume I: The Young Genius 1885-1920
by A David Moody.

Pound’s early life story is in some respects not unlike that of T. S. Eliot, the man who in his dedication to The Waste Land called Pound “il miglior fabbro” (which can mean either “the better writer” or “the better craftsman”). They shared the same desire to escape from provincial gentility in America to Europe and perhaps especially to England, the same struggle to convince parents and family that the effort was one worth endorsing and financing, the same quixotic belief that poetry could be made to yield a living and that poets were a special class, and the same register of annihilating shock when in the summer of 1914 the roof of the over-admired European civilization simply fell in.

It is always impressive to read of the sheer dedication and conviction with which Pound approached poetry, and of the immense hopes he entertained for its regenerative powers. In a single season between 1912 and 1913 in London, we find him taking up the Bengali master Rabindranath Tagore and advising the Irish genius Yeats. Moody writes:

The measures, melodies and modulations of the songs in their original Bengali, which he had Tagore sing and explain to him, interested him as a seeker after ‘fundamental laws in word music’ and seemed to correspond to the sort of metric he was working for in English. He went on to wax enthusiastic about the prospect of Bengali culture providing ‘the balance and corrective’ to a Western humanism which had lost touch with ‘the whole and the flowing’. ‘We have found our new Greece’, he declared. ‘In the midst of our clangor of mechanisms’.

More here.

Over at The Immanent Frame, Philip Gorski on Obama’s speech and civil religion:

In the context of Western, democratic, nation-states, there have been three main solutions to the “church-state problem”: liberal secularism, civil religion and religious nationalism. By liberal secularism, I mean a juridico-legal system that disestablishes churches and privatizes religion. (For purposes of the present analysis, I am treating republican secularism, such as one finds in France or Turkey, as an extreme variant of liberal secularism, of the sort that exists within the Atlantic world.) By civil religion, I mean a sacralization of the democratic polity and a celebration of the sovereign people that borrows heavily from theistic language and ritual. By religious nationalism, finally, I mean a sacralization of the national state and the election of the common people that glorifies blood sacrifice and rejects the restraints of the covenant…

The history of the democratic experiment in the United States can be narrated as an oscillation between these three “solutions” or, more precisely, as an ongoing competition between them waged by an ever-changing cast of politicians, parties and movements. These three solutions are, in fact, one way of defining left and right in American politics. The Democratic Party has typically embraced liberal secularism (Jefferson) or civil religion (Kennedy). The Republican Party has typically embraced civil religion (Lincoln) or religious nationalism, Bush the Lesser). Civil religion, then, is the “vital center” of the American tradition.

Insofar as the present political conjuncture involves a choice between civil religion and religious nationalism – I would like to dwell on them further and say a few words about the particular form that they have taken in the American context.

Over at the NYT, Oliva Judson’s third piece on mutations:

There are several reasons for this neglect of the benign [mutations]. One — dare I say it — is fashion. In the late 1960s, the geneticist Motoo Kimura proposed the neutral theory of molecular evolution. According to this idea, most mutations are either harmful (and will quickly disappear from the population because those bearing them die) or irrelevant. If this is the case, most genetic variation has no impact on fitness — the technical term for how good an organism is at surviving and reproducing. Kimura’s development of the neutral theory was enormously influential, and prompted a flurry of work investigating whether most genetic variation is irrelevant.

Then it was the turn of deleterious mutations, which became trendy in the late 1980s and early 1990s. Deleterious mutations have been hypothesized to play a central role in a variety of evolutionary phenomena, including (and most prominently) sex. The argument is that organisms with a deleterious mutation rate above a certain threshold must reproduce sexually.

The reason is that sex purges deleterious mutations from the population: sex generates new gene combinations, and thus in each generation it creates some individuals with relatively few deleterious mutations and some with lots.

So it is with the Hotel Hiroshima. We checked in to a metaphoric Hotel Hiroshima—”we” as a culture—on Aug. 6, 1945, when the 16-kiloton atomic weapon detonated about 800 meters over a hospital here. (The hospital wasn’t the ostensible target; a nearby bridge was, but needless to say, the hospital and all those in it were vaporized.) Nearly 100,000 people died instantly or within hours from the original blast and the firestorms that followed (by the end of 1945, 140,000 were dead). Estimates of those who died over a longer period from radiation sicknesses, from radiation-induced cancers, and other disease sequela range far upward.

We checked in to the First Nuclear Age that day in 1945, and yes, sometimes we check out, in the sense of repressed memory, willed or unconscious denial, cultural amnesia. It’s happened for prolonged periods after the end of the Cold War. That all-too-brief “holiday from history” some called it.

more from Slate here.

Mr. Amis’s new book, “The Second Plane” (Knopf, 212 pages, $24), comes wreathed in a new controversy; but this time there is more at stake than teeth. Last year, the British Marxist critic Terry Eagleton, one of the more noxious presences on the academic literary scene, fiercely attacked Mr. Amis for comments he had made to an interviewer on the subject of Islam. Musing on how to combat Islamic terrorism in Britain, Mr. Amis had said: “What can we do to raise the price of them doing this? There’s a definite urge — don’t you have it? — to say, ‘The Muslim community will have to suffer until it gets its house in order.’ What sort of suffering? Not letting them travel. Deportation — further down the road. Curtailing of freedoms.”

The irresponsibility of this is only partly mitigated by Mr. Amis’s explicit disclaimer that such retributive measures were just “an urge.” But Mr. Eagleton put himself in the wrong when, rather than rebuking or rebutting Mr. Amis, he attacked him as no better than “a British National Party thug.” Mr. Eagleton went on to suggest that Mr. Amis had inherited his prejudices from his father Kingsley Amis, whom he characterized as a “racist, anti-Semitic boor, a drink-sodden, self-hating reviler of women, gays and liberals.”

more from The NY Sun here.

If it makes sense to speak of a Cold War culture in the United States—and it’s a concept that would have to accommodate a pretty wide assortment of artifacts, from Partisan Review to the transistor radio—then one of its classic moments was the comic-book inquisition. The event took place on April 21, 1954, at the Foley Square U.S. Courthouse (now the Thurgood Marshall Courthouse), in New York City, where a subcommittee of the Senate Judiciary Committee charged with investigating the causes of juvenile delinquency took on an imminent danger within: the comic-book industry. The hearings were televised.

An investigation conducted by senators has been compared to a court run by kangaroos, and the analogy is not unfair, except possibly to the kangaroos. The normal rules of evidence do not apply in congressional hearings: badgering is appreciated; the verdict has frequently been arrived at in advance.

more from The New Yorker here.

Other lessons by Porcaro available on YouTube.  More about Porcaro here in Wikipedia.

Tibetans’ rage is directed not at communist rule, but the consumerist threat to their traditions and sacred lands.

Pankaj Mishra in The Guardian:

Last week many western commentators scrambling to interpret the protests in Lhasa found that they did not need to work especially hard. Surely the Tibetans are the latest of many brave peoples to rebel against communist totalitarianism? The rhetorical templates of the cold war are still close at hand, shaping western discussions of Islam or Asia. Dusting off the hoary oppositions between the free and unfree worlds, the Wall Street Journal declared that religious freedom was the main issue. “On the streets of Lhasa, China has again had a vivid demonstration of the power of conscience to move people to action against a soulless, and brittle, state.”

This is stirring stuff. Never mind that the rioters in Lhasa were attacking Han Chinese immigrants rather than the Chinese state, or that the Chinese authorities have been relatively restrained so far, one cautious step behind middle-class public opinion – which I sensed in China last week to be overwhelmingly against the Tibetan ethnic minority.

As for religious freedom, the Tibetans have had more of it in recent years than at any time since the cultural revolution. Eager to draw tourists to Tibet, Chinese authorities have helped to rebuild many of the monasteries destroyed by Red Guards in the 1960s and 70s, turning them into Disneylands of Buddhism. Tibet and Tibetan Buddhism have even inspired a counterculture among Chinese jaded by their new affluence.

More here.

From Nature:

Boy meets girl. Sperm meets egg. Now, scientists are a step closer to understanding the climax of this eternal love story: how sperm and egg merge to create a brand new individual. “It’s really the defining moment in an organism,” says William Snell, a biologist at the University of Texas Southwestern Medical Center in Dallas, Texas, who headed one of the teams that made the find.

Snell, along with a group in Britain, discovered that a protein called HAP2 is involved with the fusion of egg and sperm, and found it in a wide range of species. As well as shedding new light on fertilization, the discovery opens up a possible new avenue to tackling parasite-carried diseases such as malaria: targeting HAP2 with drugs or vaccines could perhaps stop a parasite’s sex cells from consummating their union, preventing them from replicating.

More here.

Virginia Heffernen in the New York Times Magazine:

The superfit walk among us. They saunter or strut, depending on whether they’re showcasing their magnificent agility or their oxlike strength. They ignore the chatter in the health media over treadmill technique and pedometer steps. They scoff even at seemingly rigorous practices like Mysore Ashtanga yoga and marathon training. They are America’s self-styled fitness elite, adherents of a punishing online exercise regime called CrossFit, which orders its followers to cultivate a distinctly martial — not to say paranoid — ideal of “physical preparedness.”

CrossFit has 450 chapters in 43 states (and several other countries). The network has a message for the merely healthy: “Your workout is our warm-up.” Every day, its members consult CrossFit.com like a Book of Common Prayer, receiving instructions for their workout rites and periods of rest. Performing caveman feats like hauling, clambering, trudging, snatching, hurling and deadlifting, CrossFitters deliberately overwhelm and distress their bodies, executing near-impossible stunts with as much weight as they can bear. A Workout of the Day, or W.O.D., might include 50 kettlebell swings, 3 800-yard dashes in rapid succession and 10 pull-ups. Then repeat. No breaks. No weight machines. All you need is a body built for discipline and a mind that can justify so much apparent self-abuse.

More here.

Noam Scheiber in The New Republic:

When Democrats contemplate the apocalypse these days, they have visions of Barack Obama and Hillary Clinton slugging it out à la Ted Kennedy and Jimmy Carter at the 1980 convention. The campaign’s current trajectory is, in fact, alarmingly similar to the one that produced that disastrous affair. Back then, Carter had built up a delegate lead with early wins in Iowa, New Hampshire, and several Southern states. But, as the primary season dragged on, Kennedy began pocketing big states and gaining momentum. Once all the voting ended and Kennedy came up short, he eyed the New York convention as a kind of Hail Mary.

Any candidate trailing at the convention must employ divisive tactics, almost by definition. For example, much of the bitterness in 1980 arose from the floor votes Kennedy engineered to drive a wedge between Carter and his delegates. At one point, Kennedy forced a vote on whether each state’s delegation should be split equally between men and women. Carter counted many feminists among his delegates, but the campaign initially opposed the measure so as to deny Kennedy a victory. “You had women who were with Jimmy Carter who were crying on the floor,” recalls Joe Trippi, then a young Kennedy organizer.

The Kennedy strategy worked both too well and not well enough.

More here.

..

McFarland California
Amarjit Chandan

Pash lives here in the orchards
plums………………….apples……………………grapes
oranges……..apricots,
in the fields of wheat and cotton
The wind…the sun…..pigeons
the drowsy tractors
………………………….ask Pash:
tell us, what was it like as a child,
…………….and as a young man?

When cotton balls bloom like
clusters of stars in your dreams
don’t you feel restless?

When you remember the sun
sliding on the sand dunes in your village,
on the prison walls, in the dreams of the
sleeping prisoners, don’t you feel sad?

Pash stays quiet.
On a nearby line
children’s clothes sway
in the afternoon sun.

Poet Note: Pash: A Punjabi poet who lived in California in 1987
and was assassinated by Sikh fundamentalists in March 1988
in his home village in East Punjab.

Photo: Amarjit Chandran

..

Read more »

Via Henry Farrell at Crooked Timber, Alex Tabarrok offers a reason as to why those who were right about the financial crisis and the Iraq war from the beginning get so little media attention, over at Marginal Revolution.

The answer is media incentives.  It wasn’t just the experts who were wrong, the majority of the American people got Iraq and housing wrong.  The war was popular in the beginning and people continued to buy houses even as prices rose ever higher.  So what does the American public want to hear now?

The public wants to hear why they weren’t idiots.  And who better to explain to the public why they weren’t idiots than experts who also got it wrong?

Richard Dawkins and PZ Meyers discuss their trip to the screening of Ben Stein’s documentary defending intelligent design, Expelled.

Sean Carroll discusses the incident over at Cosmic Variance:

When Chris [Mooney] and Matt [Nisbet] talk to the PZ/Dawkins crowd, they do a really bad job of understanding and working within the presuppositions of their audience — exactly what framing is supposed to be all about. To the Framers, what’s going on is an essentially political battle; a public-relations contest, pitting pro-science vs. anti-science, where the goal is to sway more people to your side. And there is no doubt that such a contest is going on. But it’s not all that is going on, and it’s not the only motivation one might have for wading into discussions of science and religion.

There is a more basic motivation:  telling the truth.

Even Paula Varsano, translator of In Praise of Blandness (2004), one of the several Jullien tomes expertly published by Zone Books, voices some of the concerns that arise in scrutinizing the corpus of this singular professor at the Université Paris Diderot and director of the Institut de la Pensée Contemporaine. “Recognized professionally as a sinologist,” writes Varsano in her preface, “Jullien has frequently and publicly asserted that he came to this field not out of a passion for things Chinese but out of a desire to gain a clearer perspective on the roots of his own tradition as found in Greek philosophy. He describes his lifelong foray into Chinese philosophy as a ‘never-ending detour.’” Varsano properly notes that Chinese thought provides Jullien with an ideal vantage from which to view the Western philosophical tradition from the outside, becauseWestern thought’s Indo-European syntax and etymology didn’t shape Chinese philosophy, Western civilization didn’t influence China until modern times, and the field abounds in classic texts that can be confronted directly.

more from Bookforum here.

ONE NIGHT SOME years ago, I tried to explain to my husband why it was that our future kids would be black kids. No matter how light or dark their skin turned out, no matter how coarse or cooperative their hair, chances were they would be black in the eyes of this racialized world, and I needed him to be prepared for that. So that they could be prepared for it.

He looked at me like I was crazy. Then he shot back, “They’re going to be half-white too, you know.” And as occasionally happens in our mixed-race marriage, I saw the canyon of America’s race divide open up between us, right there on the sofa. “There is no such thing as half-white,” I said, and I suddenly felt exhausted.

I am black; my husband is white. We live in a small town where llamas easily outnumber black people.

more from Boston Globe Ideas here.

In New Humanist, Toby Saul on Kingsley Amis’ defense of alcohol.

You can often hear alcohol being compared (unflatteringly) with other drugs. Usually along the lines of “Why do we kill ourselves and other people with legal alcohol, when we should be killing ourselves and other people with legal coke, MDMA, glue, whatever?” One answer might be that no other intoxicant has ever come close to gathering about itself such a weight and variety of cultural endeavour. Nor has any other drug succeeded in inspiring so many inventive and variegated ways to be mixed and presented to the enthusiast. Not even hashish, with its umpteen strains and baroque rituals, pipes and paraphernalia and assorted tat, has ever come within a whisker of evolving a similar deep-rooted cultural patrimony.

Amis proves this point with a bracingly comprehensive list of cocktails, though some will be of more practical use than others. There are handy recipes for imperishable classics such the Dry Martini, the Bloody Mary and the Old Fashioned, but why not get back to your Anglo-Saxon roots (if you possess them) with Cock Ale?

Herbert Simon once said, “..in an information-rich world, the wealth of information means a dearth of something else: a scarcity of whatever it is that information consumes. What information consumes is rather obvious: it consumes the attention of its recipients. Hence a wealth of information creates a poverty of attention and a need to allocate that attention efficiently among the overabundance of information sources that might consume it.”  Apparently, this also holds true for bees, in the NYT.

Much has been made about the waggle dance, a fox trot of sorts that foraging honeybees do to tell their hive mates when they have found a good food source. The dance — a zigzagging figure eight maneuver performed in the hive — provides cues as to the direction and distance of the trove of flowers so the other bees can locate it.

There is only one problem: Many bees seem to ignore the information. Instead, researchers in Argentina have found, the bees rely on their own memories of where to find food.

In addition to its waggle moves, which provide location information, a dancing bee carries the odor of the flowers it visited. And flower scents have a known effect on bees: if the insects haven’t been foraging for a few days, the scent spurs them to resume, often at a food source they have visited before.

So the question for Walter M. Farina of the University of Buenos Aires, with colleagues Christoph Grüter and M. Sol Balbuena, was what happens when the dance creates a conflict: The dancer provides information about a new location, but the flower odor reminds the watching bees about food that they remember is at another location. What do the watching bees do?

Our own Morgan Meis in The Smart Set:

It is not your father’s design exhibit! A design exhibit at MoMA 50 years ago would have been a study in restraint. This one, “Design and the Elastic Mind,” is more like a study in exuberance. It is also massive, essentially infinite, in scope. The entire known universe is now subject to design, from the molecular level to the deepest reaches of outer space to every aspect of our own bodies. This show, in its essence, is about the fact that we can design anything and everything. We merely have to think it and we can affect it, our ideas immediately become something we can activate and use.

This does raise one sticky question in the age-old tension between design and art. Ever since at least Kant, we’ve been told that one essential characteristic of art is its uselessness. Kant called the aesthetic realm the realm of “purposiveness without a purpose.” He meant that in aesthetics we get to explore the relationship between our ideas and what they actually produce without being held to account for it. That is the “play” of art. It’s the chance to experiment in that hazy zone between the world as it is given to us and the world as we project upon it. This sense of art as being free from the demands of use is also there in the art for art’s sake movement, and in much of 20th-century Modernism and the avant-garde. Modernism demanded to explore and solve problems in form purely for the reason that they were problems in form. “Art is art,” said Ad Reinhardt, “and everything else is everything else.” The 20th-century avant-garde wanted to monkey around at the limits of reason and sensibility for the sheer sake of it.

More here.

From The New York Times:

Al Hicks was standing outside an old mine in the Adirondacks, the largest bat hibernaculum, or winter resting place, in New York State. It was broad daylight in the middle of winter, and bats flew out of the mine about one a minute. Some had fallen to the ground where they flailed around on the snow like tiny wind-broken umbrellas, using the thumbs at the top joint of their wings to gain their balance. All would be dead by nightfall. Mr. Hicks, a mammal specialist with the state’s Environmental Conservation Department, said: “Bats don’t fly in the daytime, and bats don’t fly in the winter. Every bat you see out here is a ‘dead bat flying,’ so to speak.”

They have plenty of company. In what is one of the worst calamities to hit bat populations in the United States, on average 90 percent of the hibernating bats in four caves and mines in New York have died since last winter. Wildlife biologists fear a significant die-off in about 15 caves and mines in New York, as well as at sites in Massachusetts and Vermont. Whatever is killing the bats leaves them unusually thin and, in some cases, dotted with a white fungus. Bat experts fear that what they call White Nose Syndrome may spell doom for several species that keep insect pests under control. Researchers have yet to determine whether the bats are being killed by a virus, bacteria, toxin, environmental hazard, metabolic disorder or fungus. Some have been found with pneumonia, but that and the fungus are believed to be secondary symptoms.

More here.