by Daniel Ranard

you cannot
turn around in
the Absolute: there are no entrances or exits
no precipitations of forms
to use like tongs against the formless

—A.R. Ammons, in Guide

The world is usually grasped by its pieces. We may speak of a “holistic” perspective, but it's hard to understand all of a thing at once, or even to talk about it all at once. So we delineate pieces within the whole; we analyze the pieces and their interactions. For instance, to understand the recent political changes in the United States, it is uninformative to treat society monolithically. On the other hand, it's impossible to consider the disparate lives of every citizen at once. Instead, we delineate groups within the whole of society – political groups, racial groups, geographic groups – and discuss their interplay. Some delineations are more useful than others; it's probably difficult to understand the 2016 election in terms of cat- and dog-lovers. And all delineations share some degree of blurriness or arbitrariness: race is already a blurry construction, and though it may be crystallized in a bureaucratic form, the distinction only makes it more arbitrary. Through these delineations, we come to understand the otherwise formless and chaotic world and even to create our experience within it.

Imagine viewing all of human history as a video on fast-forward; observed all at once, you see only the tangled scurrying human beings. You cannot usefully describe what you see, nor guess what might happen next. But to the historian, history is not formless, though it may require hard work and ingenuity to find the right units of analysis. The traditional divisions of global society into self-described nation states and political institutions may serve you well, but new divisions may also be informative. In What is Global History?, Sebastian Conrad outlines the view that historians must not “accept political entities a priori as the boundaries of analysis, but instead trace the actual scope of entanglements and interconnections and work form there.” For instance, Marx chose to analyze history as an interplay of social classes. New perspectives might require more than the simple re-organization of people into different groups; historians might also invent new abstractions, such as the concept of capital, that help organize their observations.

These abstractions can be world-changing and world-making. That is, we live in the world of our chosen abstractions, which shape our narratives about ourselves and society. Although we choose these delineations and abstractions ourselves, I would not draw the radical conclusion that all choices are equal, or that the world is anything we make of it. Some choices are more useful, or maybe also more true or beautiful.

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by Olivia Zhu

A month ago, I wrote about haikus that wended their way through the Internet and found me. Really, truly—I hadn’t gone looking for them, had read them casually, and thought I might forget them. “And yet, and yet…” Chiyo-ni’s and Issa’s haikus kept nagging at me, so I looked for the translations that spoke most to me and wrote about them. Their mark lingers still, though, and when I passed by a used copy of Harold G. Henderson’s An Introduction to Haiku: An Anthology of Poems and Poets from Bashō to Shiki in a bookstore, I had to pick it up.

Relatively speaking, it’s quite an old book on haiku. Published in 1958, it now appears to be out of print—so I really felt quite fortunate stumbling across as a clueless neophyte. It’s so old that inflation dictated I pay almost double the $1.45 that’s listed on the duck-decorated paperback cover, even in the book’s well-loved condition—still well worth it, of course. From what little I’ve read online, it seems likely that Henderson might have contributed to initial interest in haiku in America, as he helped found the Haiku Society of America and published some of the earliest English-language works on Japanese haiku.

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by Jalees Rehman

Less than one fifth of PhD students in the United States will be able to pursue tenure track academic faculty careers once they graduate from their program. Reduced federal funding for research and dwindling support from the institutions for their tenure-track faculty are some of the major reasons for why there is such an imbalance between the large numbers of PhD graduates and the limited availability of academic positions. Upon completing the program, PhD graduates have to consider non-academic job opportunities such as in the industry, government agencies and non-profit foundations but not every doctoral program is equally well-suited to prepare their graduates for such alternate careers. It is therefore essential for prospective students to carefully assess the doctoral program they want to enroll in and the primary mentor they would work with. The best approach is to proactively contact prospective mentors, meet with them and learn about the research opportunities in their group but also discuss how completing the doctoral program would prepare them for their future careers.

The vast majority of professors will gladly meet a prospective graduate student and discuss research opportunities as well as long-term career options, especially if the student requesting the meeting clarifies the goal of the meeting. However, there are cases when students wait in vain for a response. Is it because their email never reached the professor because it got lost in the internet ether or a spam folder? Was the professor simply too busy to respond? A research study headed by Katherine Milkman from the University of Pennsylvania suggests that the lack of response from the professor may in part be influenced by the perceived race or gender of the student.

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by Shadab Zeest Hashmi

We are at the Original Pancake House. Walking through these double doors, a life-size mirror is always the first to meet me, but I am never shocked by the reflection as I am now. Does the wallpaper seem more ivory than before? Are the white tablecloths casting a glare? Am I more brown? I catch several glances in the mirror, of breakfast-eaters looking up to see who has entered. Complexion is the new currency. The Election season of 2016 has ended with rising fear and fading nuance. Shades of skin are suddenly coining new dialects of silence. Language, as we know it, is shedding gradations— those gray areas where subtlety of thought resides; nuance is becoming obsolete like discarded snakeskin, but unlike snakeskin, it will not regenerate on its own.

My husband and I discuss the menu in our usual English mixed with Urdu; he orders a German pancake and a vegetarian omelet. Years ago, when we came here for the first time, he declared that the German pancakes at this restaurant were authentic and reminded him of his mother. His mother is originally from Berlin where she met and married his father (a student from Pakistan) after she converted to Islam in the ‘60s. They moved to Karachi a few years later and have lived there ever since.

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by Yohan J. John

Ever since Donald Trump's shocking victory in the recent US Presidential Elections, I have gotten a kick out of reminding people of the following: next year we will mark 50 years since the Summer of Love. One response, which I imagine reflects a common sentiment among left-liberals, was a sardonic laugh followed by the line “So next year will be the Summer of Hate, eh?”

We may experience more than a summer of hate next year if our worst fears about Trump and the Republicans come to pass. The absolute control they will soon wield over all three branches of government give them the power to roll back half a century and more of progressive policy, if they so choose. So can we convince the Right, or at least some sections of their supporters, that a better solution to their grievances is possible? Is there anything we can do to breathe new life into the dreams of the 1960s hippies and radicals? Peace, Love, Equality and Good Music For All? Perhaps, but this will require a major reorganization on the part of the Left.

And this reorganization needs to start right away. Liberal and left-leaning people all over the world are still reeling from the election shock, but we need to snap out of it and get to work. Our delusional confidence in the liberal media establishment lulled us into complacency. Now we are having to confront our biases and filter bubbles: one of the few silver linings in this ominous time.

The soul-searching on the Left is necessary right now. But there is a danger that social liberals will double down, continuing their losing strategy of framing all political debates in terms of identity politics: they will cry racism, bigotry and misogyny until they are blue in the face. This election should have proved that this is politically naïve in the extreme. The media was virtually unified in its revulsion of Trump. If months of decrying racism and misogyny during the election campaign did nothing to sway the electorate, what will protests (to say nothing of KKK-bashing internet memes) now achieve?

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Darwin's Surf
…. —ode to cells

Before metaphorical allusions
we are warm and wet.
Seas surge within us.
In little cytoplasmic bays,
tiny ships of golgi moor
near lysosome cays enclosed by
permeable breakwater membranes
that all rise and fall with nucleo tides
in ebbs and flows through generations
rendering noses pug or aquiline
and eyes skybright or in colors of loam;
tides that sculpt with Darwin’s surf
graceful geographies of bodies
that draw the tissue curtain
between what is and what’s not
over muscle and bone
inflaming passion, heat, desire
to close the current’s ring,
to come together again
immersed in what is warm and wet,
to touch, embrace, to recombine,
to love, to sing, to lose,
to remember to forget

.
Jim Culleny
11/18/16
.
Cytoplasm
Golgi
Lysosome

.

by Syed Tasnim Raza

Denton Arthur Cooley, founder and president and at the time of his death president-emeritus of the Texas Heart Institute (THI), died on Friday November 18, 2016. He had celebrated his 96^th birthday only three months earlier. Texas Heart Institute, founded in 1962, became a premier heart surgery center in the world, where Cooley is credited with performing 100,000 heart operations over 45 years. There were many highly skilled surgeons working at THI, who opened and closed the patients' chests and Cooley would just come in to do the main part of the operation. At his peak, he could complete 30 to 40 operations in a day!

Perhaps Cooley was the Henry Ford of heart surgery. While heart surgery was developed by many surgeons until it matured into the modern specialty as we know it in 1950's and 1960's, under the pioneering work of C. Walton Lillehei and John Kirklin both of Minnesota, it was Cooley who turned it into an assembly line operation at the Texas Heart Institute in the 1970s.

Heart surgery developed in fits and spurts, beginning with a simple suture of a stab wound of the heart by Ludwig Rehn of Frankfurt, Germany in 1896. One of the big steps, particularly in surgery for congenital heart disease, came in 1944 at the Johns Hopkins Hospital in Baltimore, where Helen Taussig, pioneer pediatric cardiologist, proposed and Alfred Blalock, the famed chairman of surgery there, performed the first Blalock-Taussig shunt (also known as the Blue-baby operation) as treatment for cyanotic infants born with Tetralogy of Fallot, until they could grow up and a more definitive corrective operation could be performed. Denton Cooley was present for the first history-making Blue-baby operation on November 29, 1944.

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by Katalin Balog

There is a crack, a crack in everything
That's how the light gets in.
(Leonard Cohen, “Anthem”)

*This essay, on the personal in politics, is written in lieu of the final instalment of The Brain’s I, a series I have been publishing here on the subjective/objective divide in our lives and thought. The Brain’s I, Part 4, will appear here after the holidays.

I am so glad this mess was not Leonard Cohen’s last impression of the planet. But the rest of us are left to grapple with the same thing that occupied much of his work: how to affirm living in a broken world. The world was not quite whole on November 7^th but we could still pretend, could still hope; November 8^th has made it official. A giant crack has appeared – though not at all the one we have expected, and the country and the world has jumped with two feet into the abyss.

It is impossible to write or think anything about the causes of Trump’s victory and the nature of his support that is not hopelessly one-sided and has “particular point of view” written all over it. Right now, what we see divides us. But beyond all the sound and fury, the one inescapable fact is that the election is the expression of the will and soul of a significant portion of America. No amount of rational analysis or soul searching can blunt the message this sends. It hurts.

I. Rebellion

Early in the day of the election I thought of the pain and confusion Trump supporters would feel upon his loss. I could anticipate their reaction because I knew I would feel the same if my candidate lost. I was nervous and a bit uncertain but still expected Hillary to win. Later, when anticipation turned into dread, disbelief, and a growing sense of defeat, I did not think of the joy of the victors with sympathy. A chasm has opened; they were now the enemy. I was consumed now with a flood of sadness, fear and anger and revulsion I could not imagine just hours before. I was gripped by the same emotions many of Trump supporters, apparently, have felt for years, maybe decades… Was this the bitter medicine we needed to wake up? Was it poetic justice for festering inequality as some on the left suggest? Should we simply tone down the blame, and outrage, recognizing in our newly kindled primal hostility the mirror of the negative emotions we condemn in our adversary, as Martha Nussbaum suggests? There is something to all of this. But it’s all so much more complicated.

There is no sugarcoating this. This is not an ordinary disappointment about the wrong policy, the wrong candidate, things not going my way. It cannot be overcome by more tolerance and commitment to social justice. Whatever the motives and struggles of many of Trump’s voters, his election is an epic cultural, moral and intellectual collapse on the collective level. Crudeness, racism and ignorance has won.

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A Dewdrop and The Stars

after Iqbal

“Tell a story,”
said the stars to the dewdrop,
“of a garden far from the heavens,
a vanished world
to which the moon sings of love.”

”O stars,” said the dewdrop,
“not a garden but a world of sighs:
the breeze visits only to return
and the rose, the garden’s flourish,
blooms merely to wither,

bears the pain, can’t pluck pearls
even from its own hem, is silent
as the nightingale wails:
the humming bird is imprisoned:
it’s an outrage!

The eye of the ailing iris is forever moist.
The box tree, free only in name,
is scorched by the heat of its own bawl.
Stars are sparks of man’s burning.
The moon naively believes revolving

cures her scarred heart;
the garden is air
a sad image on the horizon’s canvas.
I am the sky’s teardrop
secret of the sea is within me.”

by Rafiq Kathwari, @brownpundit, rafiqkathwari.com

by Carol A. Westbrook

Jurgis Daugvilla (1923-2008) was an artist, and a master carver of wood sculptures in the tradition of Lithuanian folk artists. He was a neighbor, and a friend of my husband, Rick, a third-generation Lithuanian. “Richard,” he would say, “Your house is at the crossroads of our town. You should have a Kryžius in your yard.”

“Kryžius” (pronounced “kree'-jus) means “cross,” and refers to the tall, totem-pole-like wooden carvings which appear as roadside shrines throughout Lithuania. The tradition goes back to pagan times, when they were used to mark sites of cult offerings, especially at crossroads and burial grounds. The monuments featured folk carvings, with peaked roofs for protection from the elements. When Christianity arrived at the end of the 14th century, the pagan monuments were topped with crosses, allowing for their preservation by converting them into emblems of faith. Every region in Lithuanian had its particular cross-making traditions, incorporating folk symbols,
pagan cults, geometrical shapes and religious icons.They were found throughout the countryside, but especially at crossroads and cemeteries, continuing in the pagan tradition.

Christianity did not halt this tradition, but politics did. Because of their significance as a national and religious symbol, many of these crosses were destroyed during the Soviet occupation, 1944-1990. The famous “Hill of Crosses” in northern Lithuania became a symbol of peaceful resistance, as crosses were added while the Soviets attempted to remove them, bulldozing the site at least three times. In 1990 there were 55,000 crosses on the hill, and today there are over 100,000. The Kryžius remains an important symbol of Lithuanian nationalism, and new ones have begun to re-appear across the landscape.

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by Max Sirak

We live in an uncertain world. We hate to admit it, but it's true. So true, in fact, physicist Max Born wrote, as quoted by Leonard Mlodinow, “Chance is a more fundamental conception than causality.” (The Drunkard's Walk) This idea probably sits poorly with most of us, quantum physicists aside, for two reasons.

The first is because causality, on a local level, the me-and-you level, is something easy to observe. I can take a full glass of water, knock it over, and cause it to spill. You can go turn on the stove, touch it, and cause your hand to burn. These and thousands of other experiences like them prove our agency in the world.

The second is because it's scary. It's a big, indifferent world out there. It sits in a bigger and more indifferent solar system, which in turn rests in an even bigger and more indifferent galaxy, which itself is part of a bigger and more indifferent universe, one of many in the grandest and most indifferent structure of all, the multiverse.

And, because of the salience of our experiences and the immensity of our universal setting, we don't feel great about uncertainty. Instead of making friends with this fundamental truth and learning the best ways to work with it, we actively strive to do everything in our power to rail against it.

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by Maniza Naqvi

Shared a wooden bench at Union Station. Sat side by side. I hunched. Waiting for Red Caps to come get us. Take us to our tracks. To our trains. Mama GiGi and I. Police in black riot gear with dogs, eyed us, loitering nearby. And around us, more of us. With strollers, carry-ons and backpacks, attached. Thanksgiving travelers. People moving like lines of refugees stumbling along, on and on.

Her train departing at 3.30 to Norfolk, Virginia beach. Mine before hers to NYC. She turned to me and talked and talked. And I with my eyes on this and that watched a clock and listened and listened keeping a look out for a Red Cap. She: All my love. All honey. Mama GiGi.

Long hair flowing flaming volcanic lava red, under a floppy red suede hat. A silver cross hung at her chest. Pale white wrists, red scabs. Pant suit. Fire engine red. Also. Crimson nail polish. To match. Bare feet in sandals. A scarf of old glory draped around her neck. Rhinestone encrusted sunglasses. By her side a tote bag full of pill bottles in Ziploc bags.

Mama GiGi talked and talked. Each sentence preceded by the words, my love. I listened on. And on. Mama GiGi, a pastor of her own church: Treasures of the Heart. She gave me her card. Her daddy was mafia. Her mother a drunk. And. So. She'd been dropped. She said. She'd been a lap dancer, a crackhead, a Heroin addict. She'd aborted two babies at age 15. Born Catholic. She'd left all that. To be born again. An addict again. For Jesus.

She'd found Jesus. Hymns in her, abounded. Jesus had saved her. Founded, the lost. The dropped. Picked her up. Lifted up an addict and a whore. You're looking at a miracle, she said. I said, that's way too easy. I'm looking at America.

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by Christopher Bacas

A friend asked what he'd been up to. Mike cleared his throat.

“Snortin' coke, fuckin' whores and goin' to the track.”

Duke Ellington said 'Jack Daniels' was Paul Gonsalves' punch line. The former might have been Mike's. He knew Beethoven symphonies and Coltrane solos, Victorian poets and Tupac lyrics. While welding bolts into steel beams, interval sets danced in his head.

He bought a gorgeous Silver Selmer Mark VI tenor with money from selling his mother's house. Soon, it was in pawn. When a saxophone-playing buddy found out, he paid the ticket and took the Selmer home. He lent Mike a student-model horn and showed up to the gig to deliver it, staying to listen and babysit the cheaper ax. The usurious loan on the Selmer; twenty-odd bucks a week. As long as Mike stayed current with his friend, he could look forward to playing the beauty in a few months. Despite union wages and assorted disability scams, Mike failed to make timely payments. His pal reluctantly kept the Selmer and let Mike have the student horn.

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by Tasneem Zehra Husain

Even the most cerebral of us can deal in abstractions only so far. No matter how grand the statement, how magnificent the law, how awe-inspiring the philosophy, there comes a point when, inevitably, we ask: but what does it mean? ” An interpretation of the universe remains unsatisfying unless it covers the interior as well as the exterior of things; mind as well as matter,” wrote Pierre Teilhard de Chardin.

Overarching principles condense the workings of this vast, varied — and often puzzling — universe, into a set of predictable patterns, but order alone is seldom enough to satisfy us. We want to make sense of things – particularly those we cannot control. When exerting influence is not an option, often our only consolation lies in understanding what is, and reframing it in a way that we can live with.

Time is one of the most fundamental concepts that forms the invisible scaffolding of our lives. It is woven inextricably into all our logical structures, all our ways of being; we are conscious of moving though it – or being swept along by it. “Time perception matters because it is the experience of time that roots us in our mental reality,' writes Claudia Hammond. The arrow of time sets the direction in which our stories unfold, we comprehend the world by sorting phenomena into causes and effects.

Time is always implicit in our study of natural phenomena; the basic tenet of most physical theories is the ability to make predictions, to forecast the future, to trace the evolution of a system. Through the centuries, even as we constructed equations that employ and exploit time, we continued to ponder the true nature of this ubiquitous, slippery commodity.

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Death of NGC 2440

although you are distant

distant

distant

I can see by your last aura
against a black further distance,
the most distant distance…

I can see by your billowing
halo of expanding gasses
fluffed like god’s pillow
that you are ruled by laws
that also rule terrestrial things

I see the colors of your vast radiant shedding
and realize the force behind that shedding
is a predicate for everything
that’s blown apart, comes apart
falls apart, dissipates, uncomplicates,
is broken down, pulled down
……….. undone

it’s hard to wrap your mind around
the truth that this is where all things
—every brilliance built and done,
fought and won— are heading

except in tiny human scope
which mounts a natal
counterforce of hope

Jim Culleny
11/13/16
.

by Thomas R. Wells

The relationship between our electoral institutions and our democratic ideals is surprisingly obscure. Many systems rely on counting votes, but only in such a way that each vote does not count equally towards the final outcome (as in America's electoral college or in parliamentary constituency systems such as Britain's). But even where each vote is counted equally, the idea that the result represents the will of the people is undercut whenever the minority is substantial. Britain's Brexit referendum was 52% to 48%. My new prime minister has declared this a revolution, and that she intends to govern for the 52%, but what about the rest of us? And what can she even know about the 52% from their binary choice?

One defense of vote counting is just that it works. Politics is about managing conflicts of interest and ideological disagreements in a way that is seen to be legitimate. Because everyone (except Trump of course) accepts the rules of the electoral game in advance as a way of deciding the fundamental political question ‘Who's in charge here?', we have a moral responsibility to accept the results however much we dislike them. And a liberal democracy ensures the right of the minority to keep their own opinions and try again in a few years (again, something Trump's ‘lock her up' promises seem to undermine – but that's enough about him now). In this way, electoral democracy allows us to disagree about particular issues while retaining our overall commitment to a political regime, the rules of the game. Unlike say China, we can be against our government without being against our country.

Still, if it isn't the decision process but its acceptance that matters, rock, paper, scissors could work just as well.

Two other arguments are advanced for the peculiar institution of adding up votes. First, that it is instrumentally effective because of the wisdom of crowds, and second that universal suffrage is intrinsically valuable – a matter of respecting the equal dignity of all citizens. These contradict each other and our present institutions. Depending which we value most, we should either introduce a ‘driving-test' to screen out incompetent voters or we should convert the act of voting from a liberty right to a duty.

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