By Liam Heneghan

“One should wander solitary as a rhinoceros horn.” – Rhinoceros Horn Sutta

“I am Lazarus, come from the dead,/Come back to tell you all, I shall tell you all” – T.S. Eliot

Sixty-three days after his solitary stay on Desolation Peak, Jack Kerouac came down the mountain leaving behind him a “column of feces about the height and size of a baby.” Though Kerouac may not be everyman – at times he’s jubilant, at times morose, verbose, braggardly, brilliant, invariably drunk, incessantly dissecting, sullen, always writing, experimenting, vagabonding, observing minutely, oedipally strange, holy, obnoxious, and not infrequently full of shit – nonetheless, Jack’s ordinary failure in the wilderness is perhaps a more honest reckoning on the meaning of wilderness for us everyfolk than all the successful accounts written by the hard men of the great American Wilderness tradition.

In the summer of 1956, at the suggestion of beat-poet and Zen Buddhist Gary Snyder, Jack Kerouac worked as a fire lookout on Desolation Peak in Washington State’s North Cascades. It’s a story he tells in Desolation Angels, a “chapter” of The Duluoz Legend, his sequence of thinly veiled autobiographical novels. Jack went to the mountain with big ambitions. Coming out of the wilderness a couple of months later he left behind that great mound of shit, and the carcass of a murdered mouse, Kerouac’s first kill (“it looked at me with ‘human’ fearful eyes”[1]). But what had Kerouac taken away with him; taken down from the solitude to the cites and to his now famously garrulous writer friends? That is, what was the value of Jack’s time in the wilderness, to him or to us?

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by Rishidev Chaudhuri

To my mind, the most fascinating biological systems lie in the uncanny interstices between the physical and the intentional, between systems that can be understood as purely material objects, in the mould of physics or chemistry, and those that seem to require some notion of self (and other) or intentionality or that use complex regulatory loops to maintain themselves as some sort of consistent entity. For example, how should we make sense of the immune system which, on the one hand, seems obviously physical (and hence avoids the debates associated with consciousness) and yet seems to contain at least a primitive notion of self and other, that maintains representations of and long-term memories about its environment and that seems to regulate in a way that feels teleological (or most easily understood this way). These systems challenge us theoretically partly because they are fiendishly complicated, typically consisting of many interacting parts and levels of interactions. But more than this, these parts and levels of interactions seem to form a consistent whole in a way that, say, a gas in a box doesn't, and in doing so they elude our theoretical frameworks. It's not that we know what a good theoretical description would look like and haven't found it yet¹. Instead we seem to lack the right level of general principles of understanding and organization. At some point the principles we use to understand physical bodies (energy, entropy, conservation laws and so on) seem to break down, but the principles that we use to understand other subjects in the world (desires, goals, representation and such) don't yet hold. Thus these are material collections that are simultaneously coherent entities, inextricably embedded in the world and insensible without it. At the risk of sounding like one of those Continental metaphysicians whom physicists are always raising their eyebrows at, much of what is exciting about this realm is that it hints at new metaphysics, new categories of making sense of what a system is, what a meaningfully describable entity is, and so on. And reassuringly, these theoretical projects are anchored in the study of physical systems; this doesn't guarantee truth but does provide a set of constraints that nudge speculation in interesting directions.

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by Leanne Ogasawara

In the wake of the bombings in Boston, Katie Roiphe's post at slate caught my attention. She says:

Those obsessively poring over emerging news about the Boston bombers should take a break from their iPhones and laptops and newspapers and read Mohsin Hamid’s The Reluctant Fundamentalist, (and see Mira Nair’s film version out later this week). The novel will go further in answering the general bewilderment about the Tsarnaev brothers than the little snippets of their lives we have so far, in answering the bigger mystery: “Why did young men who grew up and studied here, as part of our communities and our country, resort to such violence?” as Obama put it.

The comments to the piece are pretty disturbing and say more about things here than anything else. No, it isn't anything about the immigrant experience, but rather is something inherent to Islam, they say in the comments. But were these young men politized or involved with fundamentalist fanatics? Or were they (at least one of them) mentally ill– end of story? We just don't know yet, do we?

However, I do think Roiphe makes a good point about identity issues and how cruel and damaging they can be.

In 2000, the conservative critic and Tokyo University professor Susumu Nichibe wrote a book about Japanese virtue and national morality, in which he strongly discouraged teaching a foreign language to Japanese children before they had mastered their own language. I didn't agree with much of anything in his book including that piece of advice (!!), but his description of how bilingualism in languages as different as Japanese and English can cause something which he called cultural schizophrenia stuck in my mind.

I think anyone who speaks two unrelated languages at a high level of fluency will agree that they quite simply think different thoughts depending on the language in which they are thinking at any given time. This is part of the huge attraction, of course, in learning a second language and living overseas–since that experience opens up for a person all kinds of new possibilities: new ways of thinking, new ways of looking at the world, new behaviors, and new ways of understanding the world. It is tremendously expanding.

Japanese is something that has added an indescribable richness to my own inner life and often affords me two very different perspectives on things. At the same time, however, it can be a strain.

The constant cultural comparisons and negotiating back and forth between worldviews can make a person feel the are never wholly at home anywhere. There are also power issues that can generate feelings of humiliation and shame–such as brilliantly portrayed in Hamid's novel. The Reluctant Fundamentalist is at base a novel documenting what it feels like to be between worlds, specifically where one is not in the privileged position (a Pakistani in post 9-11 America).

Maybe unbelievable to me was that the character was only meant to have lived in America four years. Though on second thought, that seemed to be the most common period when people experience nervous breakdowns resulting from culture shock–within the first five years. And, just as Roiphe suggested, what is really interesting about the story is just how so wildly successful by American standards the character was in terms of the “American dream.”

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by Misha Lepetic

“At the end of the day, someone is going to be right.”
~Brian Williams, NBC Anchor

Because terrorism in the United States is an (astonishingly) infrequent phenomenon, the April 15 bombing of the Boston Marathon demands of us to make “sense” of it. But at the same time, it is this infrequency that tempts us to draw grandiose conclusions about What It All Means and How Everything Is Different Now. This species of sensemaking should be considered distinct from, say, the kind that goes on in societies that are frequently targeted. Within the context of Pakistan's 652 bombings in 2012, Rafia Zakaria considers a primary purpose of journalism to be the enactment of “rituals of caring, made so repetitious by the sheer frequency of terror attacks; …in preventing the normalization of violence and senseless evil, they keep a society human.” Mercifully, this is not the case here. We probably have the luxury of a few months until the next attack, so let us ponder what the Boston Marathon bombings “want” to tell us.

Were we offered a weary reminder of the racism that always seems to be lurking just below the surface of American society? Indeed. Further proof of Americans' abiding ignorance of geography? Check. A prime opportunity for yet another efflorescence of conspiracy theorists? Yawn. Please tell us something new.

Actually, in the case of Boston, conspiracy theory is a pretty good place to begin. The deepest conceptual failure of conspiracy, as an ontological mode, is its presupposition of a larger, unifying order. Since a benevolent conspiracy is not a conspiracy but really just a miracle – and a conspiracy that is indifferent to us is, by definition, impossible to discern – the fact that conspiracies are also evil is entirely redundant. The goal of identifying (and then wallowing in) a conspiracy, is not so much about the subsequent pursuit of justice, as it is about the reassurance that the world is not chaotic; that however you might detest its presence and seek to escape its influence, there is a deliberate design.

The problem is originary: we are sensemaking creatures. In this light, conspiracy is only our most extreme indulgence of that bedrock behavior. The only thing better than every thing meaning something, is if the meaning of every thing belongs to the same something. But confronted with the immediacy of the Boston bombings, the need to quickly interpret – or, more accurately, create – some kind of meaning is difficult to resist, and technologies, old and new, for better or worse, stood ready to lend a perhaps dubious hand.

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by Quinn O'Neill

Seattle residents have a brilliant plan in the works. They're building America's largest “food forest”. It's going to be a 7-acre plot with hundreds of edible plants, including walnut and chestnut trees; blueberry and raspberry bushes; fruit trees, including apple and pear trees; pineapple, yuzu citrus, guava, and persimmons; honeyberries and lingonberries; and herbs. According to this report, “All will be available for public plucking to anyone who wanders into the city's first food forest.”

I think this is a fantastic idea. Why haven't we been doing this everywhere?

The potential benefits are innumerable. The most obvious perk might be aesthetic, but lush blossoming trees and greenery are more than just eye candy. Exposure to vegetation also has benefits for mental health, reducing anxiety and improving mood. Memory gains and improvements in mood as a result of nature walks have even been reported in adults suffering from major depressive disorders.

The mechanism underlying the mental boost isn't clear. Neighborhood greenery could encourage people to spend more time outdoors, more time engaged in physical activity, and more time mixing socially with other community members. These factors probably play a role, but they don't tell the whole story. Even looking at photos of vegetation can help to focus attention and reduce mental fatigue and stress compared to looking at similar photos with no vegetation.

Of course, Seattle's food park isn't just about greenery, since much of its botanical offerings will be edible. Given the prevalence of obesity, poverty, and food deserts in the US, we might also expect some improvement in physical health as a result of better nutrition. The park's fruit and berries may not be adequate to steadily supply community members, but this might not be so important. Just encouraging experimentation with novel food items – particularly the more exotic ones – can inspire people to buy them when they go grocery shopping. Shoppers encountering persimmons or guavas for the first time might be deterred by the unknown: Do you have to peel them? Can you eat the seeds? Do they need to be cooked first? With park visitors inadvertently offering free demonstrations of how to eat the foods, overcoming these knowledge barriers would literally be a walk in the park.

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by Namit Arora

A two-part review of The Indian Ideology, October 2012, by Perry Anderson. Part 1 is here.

Perhaps no single event has had a greater impact on the politics of modern South Asia than Partition, which created the nation-states of India and Pakistan, and later Bangladesh. The genocide it triggered forced the migration of 12-18 million people, the largest in world history, a million deaths, and a poisoned well of politics in the region. What were its causes? Which key players deserve more blame than others? Could it have been averted? Not only do perceptions differ sharply but most Partition narratives are steeped in nationalist posturing, demonization, and layers of taboo.

In 2011, for instance, Jaswant Singh, a leader of the Indian right-wing party BJP and former Defense and Foreign Minister of India, caused a storm with his biography of Jinnah. In it Singh assigned greater blame for Partition to Nehru and even praised Jinnah for his sundry qualities. No BJP official attended the book launch, after which Singh was summarily expelled from the BJP and his book banned in Gujarat. So while emotions still run high on the topic, it’s also true that at least among scholars today, such as Pakistani historian Ayesha Jalal and Indian jurist HM Seervai, Singh’s interpretation has gained ground. Yet few historians have offered a sharper account of it than Perry Anderson, who humanizes many icons of Indian nationalism, restoring to them their rightful share of human follies.

One such icon is Nehru, a disciple of Gandhi with a crippling ‘psychological dependence’ on him, but whose ‘intellectual development [was] not arrested by intense religious belief’. Nehru, a Brahmin, was born into a higher social class than Gandhi, a Bania. Anderson notes that Nehru was not religious, had extramarital affairs, and ‘had acquired notions of independence and socialism Gandhi did not share’. That said, Nehru’s ‘advantages yielded less than might be thought’ and he ‘seems to have learned very little at Cambridge’, becoming ‘a competent orator’ but never acquiring ‘a modicum of literary taste.’ To Anderson, The Discovery of India, ‘a steam bath of Schwärmerei’ with a ‘Barbara Cartland streak’, reveals ‘not just Nehru’s lack of formal scholarship and addiction to romantic myth, but something deeper … a capacity for self-deception with far-reaching political consequences.’ He combined qualities like ‘hard work, ambition, charm, some ruthlessness’ with ‘others that were developmentally ambiguous: petulance, violent outbursts of temper, vanity.’

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I do not work as these ladies do.

My body is indolent.

I should lift things,

Sash things,

Cook.

Should have a child on my back.

A basket on my head.

When I leave my book

to make more coco, I wash

a dish in the sink, I waste

the soap.

Modesta catches me.

“I will do it,” she says.

“You are like your Mama, the American woman!

Everything, you want to do it, yourself”

She takes the soapy dish

from my hand.

She is laughing, but is it real?

Am I proud now, for washing one dish?

Modesta scrubs shirts

in a metal bowl for hours.

I tried it once.

Even Mama can’t bend like that

for long.

She’s right, about Mama.

Who works hard in an office to make

American money to send me to school

but would like to have her houseL

to herself.

I don’t like

any of this. I like the men

who clap for a girl

to bring palm wine. The men

who discuss

Books. I like them.

They carry nothing

on their heads.

HALCYON DAYS

Two brothers unlike each other

Under the copper beech
Chairs patterned with impatiens

It is going to be a bad day

The only wind is our breathing
Patronizing the silence he says

You’ve inherited Mother’s madness

by Rafiq Kathwari

More poems by Rafiq here.

by Omar Ali

If all goes well, Pakistanis will go to the polls on May 11^th to elect a new national assembly and all 4 provincial assemblies. The Pakistan People’s Party was the largest party in the outgoing parliament and under the guidance of President Asif Ali Zardari, successfully held together a disparate coalition regime in the face of multiple challenges to complete its 5 year term of office. Unfortunately, that huge achievement is almost their only major achievement in office. While things were not as absolutely abysmal as portrayed by Pakistan’s anti-PPP middle class (rural areas, for example, are better off economically than they have ever been), they are pretty awful. Chronic electricity shortages (inherited from Musharraf’s Potemkin regime, but still not fixed), galloping inflation, widespread corruption and endless terrorism have tried the patience of even the most devoted PPP supporters and make it difficult for the PPP to run on their record. There are a few bright spots (including a relatively well run welfare scheme called the Benazir income support program) and with Zardari deploying his coalition building magic, it is not a good idea to completely rule them out. Still, they are clearly not the favorites in the coming elections. The middle class excitement (especially in Punjab and KP) is all about Imran Khan, while more serious pundits seem to be betting on Nawaz Sharif and his PMLN. Being out of the country, I have little direct knowledge of what retail politics looks like on the ground; but there is such a thing as a long-distance view and I am going to take that view and try and make some predictions. We will know in 3 weeks how out of touch I really am.

If you do want to look up what is happening on the ground in detail there are several excellent sources available, for example: Saba Imtiaz’s election watch, the Dawn newspaper’s election page (including an interesting motor cycle diary from Tahir Mehdi as he motors across Pakistan), an election page from journalist and public intellectual Raza Rumi and last but not the least, the wonderful young team at fiverupees.com, who don’t have a lot of coverage yet, but do have writers who prefer carefully checked facts and data to mere opinion.

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By Maniza Naqvi

I spot a café, called, “99% God's Plan.” It is on the side of the road which goes straight from Lilongwe, the Capital, passed the sprawling Monsanto complex, passed the tobacco auction facility, passed the gigantic silos of the national granary—passed churches and more churches and missions and mosques, passed the vendors selling trees burned down into charcoal and ending two hours later at the gates of the Livingstonia Sunbird Resort, in the district of Salima on the shores of Lake Malawi. I joke that at least there is some recognition, that there is one percent chance that it isn't.

And that's exactly what seems to be the scheme of things in Malawi—Where 99% of the people are made to rely on God's plan and prayer while the 1% of people made up of foreigners seem to own everything: land, missions and businesses. How did this happen? There are more churches here then there are schools, or health posts or hospitals or shops or maize and other grain storages or water bore holes in villages. Jomo Kenyatta, the first Prime Minister and President of independent Kenya said: When the Missionaries arrived, the Africans had the land and the Missionaries had the Bible. They taught us how to pray with our eyes closed. When we opened them, they had the land and we had the Bible.”

Awkward is the word Malawians, I've met, use to say very politely: very bad, or awful.

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by James McGirk

My wife and I moved to the capital of Cherokee Nation, a small city in Northeast Oklahoma called Tahlequah, a few months ago. Tahlequah, as the would-have-been capital of a proposed all-Indian state, Sequoyah, is arguably the center of indigenous culture in the United States, or at least it has a plausible claim to be. Last Saturday, the local college, Northeastern State University, hosted a powwow as part of their annual symposium on the American Indian. A powwow is a tribal gathering. Having never seen one before we decided to watch. We saw Native American traditional rites mixed with, for lack of better way to describe them, that unique American civic culture of card tables and paper cups. If anyone reading this knows what’s going on in any of the following pictures, I’d be delighted to hear it.

A picture of the Cherokee National Color Guard: they marched behind the American flag, followed by the orange colors of the Cherokee Nation of Oklahoma, and the black POW/MIA flag (which commemorates American prisoners-of-war and missing in action). Two of the flag bearers wore swords. The Guard wore red and black, with tribal insignia and American military patches sewn on them. At times the company was lead by an elderly man carrying what a cursory Googling reveals is the tribe’s “eagle head staff.”

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”Civilization” is the soothing notion that, in it, natural
callousness has been successfully quarantined.
…………………………………………. —Roshi Bob
.

Civilization
.
A cat on the pillow of a couch, on the point of a spear, looks out

through windows facing south with the fierce frustration

of an indoor cat who preys through glass
.

The squalor of first spring just after the snow has passed

falls under her gaze which pierces its drabness for anything that moves

beyond the breezy animation of pine limbs and spruce—

the quick jerk or dart of something sentient on the loose

which, unlike a couch cat, lives with the threat of spacious freedom,

in the wind, on the prowl without the leash of civil cover,

who scuttles among the hungry with a life as short as its cunning

who’s liberty is only cramped by the cunning liberty of others

.
Jim Culleny
4/8/13

Arrow and Cockle Shell. Copyright Alison Harris

By Elatia Harris

Their 50th birthdays in sight, the acclaimed travel writer David Downie, and his wife, the photographer Alison Harris, decided that trekking from Paris, where they live, to Spain, would be just the thing. The Way of St. James, for a millennium one of the world's most celebrated pilgrimage routes, was right at their back door. Neither Alison nor David is religious, so the classical pilgrimage experience was not what they were seeking. What were they seeking? Renewal, changed perspectives. Perhaps to test themselves, over 72 days and 1100 km of — at times — very rough terrain. And thereby hangs a tale. Paris to the Pyrenees: A Skeptic Pilgrim Walks the Way of St. James, will launch this week. Permission to post, here, the superb photos from the book was granted by Alison Harris.

ELATIA HARRIS: There has been a lot in the news lately on pilgrimage, however one understands the phenomenon — a recent New York Times article, for instance. People who do it talk about needing to lose their routine and find themselves. Most set out alone, meeting others en route. You and Alison started together.

DAVID DOWNIE: Our choice to walk together happened organically. I had planned to do this on my own. Alison came along to keep me out of trouble. If you ask her, she’s likely to say it was her idea about 25 years ago, when she suggested we do something similar.

EH: Readers cannot but wonder how they would hold up, in these circumstances. I pictured a leisurely outdoorsy spell, kind of a French countryside movie. Cows, chateaux…oh, perhaps mildly strenuous stints. I was so wrong. This was a test of all your combined resources. It would be for any couple. 72 days of togetherness and real physical hardship. And you had already spent years collaborating on your books.

Cow. Copyright Alison Harris

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by Leanne Ogasawara

“If God allowed you to go back in time to spend the day with one famous historical person, who would you choose?”

He pondered this question in a rose garden. And as he happily ran through his various candidates– “Plato or Socrates in downtown Athens; or how about Nietzsche or the young Rimbaud?” — his mind lingered lazily over Cleopatra, “Ah, but one day would never be enough…”.

I had, in the meantime, already made up my own mind. For almost in an instant I had decided who I would choose. To meet Proust would have been delicious and the sight of John the Baptist incredible, and yet, in the end, I knew I could not really top the allure of Voltaire. In terms of a day spent, I just have to believe that Voltaire really had what it takes. I mean, he kept Madame du Châtelet happy for decades in her grand chateau, right?

We know at Cirey, the two lovers would spend their days absorbed in the respective studies. Working at opposite ends of the vast chateau, it is said they passed notes constantly during their days spent working apart; liveried butlers would deliver handwritten love-letters on silver platters whenever one of the lovers had something to say to the other. In the evenings, though, Madame and Voltaire would always come together to dine. Oh, can you imagine the sparkling conversations? Those dinners alone make him worthy of a wistful sigh.

I love Voltaire. And, like a favorite landscape, Candide is a book that I seem to return to again and again. Maybe like a lot of people after Japan's deadly earthquake in 2011, I found myself thinking about the book's opening chapters, when the luck-less Candide– along with the syphilitic Pangloss and the sailor from the boat– were shipwrecked; washing up on Lisbon's shores just moments before the city was struck by the infamous mega-quake of 1755.

As if the earthquake wasn't enough, the mega-quake was followed by fires and then a great tsunami that caused the complete destruction of one of the world's greatest cities of the time. Indeed, the human suffering was so terrible that the disaster sparked philosophical and religious debates on the nature of Evil that continued across Europe for a long time afterward; Voltaire's Candide being perhaps among the most famous.

In one of the vivid scenes of the novel, as Candide is lying there trapped under the rubble, he begs for wine and light. The sailor has gone off to pillage– but what of Candide's companion Pangloss? Well, our man Pangloss is too busy philosophisizing to be of any real help. Though thousands have perished, he tells his friend lying under the rubble, still everything is just as it should have been, for: “How could Leibnitz have been wrong?”

How indeed?

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by Sarah Firisen

So who has the right be wed?
Who deserves a marital bed?
Should just Jack and Jill
Marry at will?
We’ll wait for the ruling with dread

But what really here is at stake?
Will the value of wedded bliss break?
Is it really the case
That gay weddings debase
The vows that the rest of us take?

Are we hetros doing so well?
Is straight marriage doing just swell?
Why does their right to join
Kick my vows in the groin?
Why’s this the right's end of days hell?

Can’t we just all relax and agree
That gays and lesbians have as much right to be
Miserably wed
Stuck together till dead
Bickering, depressed and sex free

Maybe unlike us they’ll find a way
Actually together to stay
Maybe theirs is the course
That won’t lead to divorce
Despite what the right-wingers say

By Liam Heneghan

What kind of happiness does technology procure then? And why do people remain both enthralled and unsatisfied by it? (Albert Borgmann, Technology and the Character of Contemporary Life)

To be a friend to many people in the complete kind of friendship is not possible (Aristotle, Nicomachean Ethics, Book VIII)

There is a nice moment in Desmond Morris’ documentary The Human Zoo where, as he ponders the means by which the human animal deals with dense urban living, he hoists his address book and declares: “This is his [the urban dweller’s] personal tribe!” No doubt if he were writing the documentary today he would make the same point by recourse to his Facebook page.

Facebook provides us a convenient mnemonic device for keeping track of family and acquaintances. More than this, of course, it offers the means to friendship itself. We can carry out a range of cordial tasks on Facebook: we can post, comment, like, poke (does this even exist anymore?), chat, re-share, or indeed, if we incline to do so, quietly monitor the lives of our friends.

Assuming that the nature of friendship has not budged much since Aristotle wrote about it in the Nicomachean Ethics, this means that in order for Facebook to serve be a one-stop companionship-shop it must allow for friendships based upon use, pleasure, and finally should facilitate the mutual exchange of well-wishing between the virtuous. There is more to say about this, but at first pass this can translate into commercial acquaintanceships, mutual affinities between those who share an interest, and finally the reciprocation of mutual respect between people of fine character – besties, in other words.

One of the implications of Facebook use, according to anthropologist Robin Dunbar, is that is slows the decay-rate of friendship. Facebook allows us to collate intimates from the fragmented geographies of our contemporary lives and to sustain contact with friends from our past with whom we might otherwise only have sporadic contact. In doing so, Facebook may be, in fact, just one of a progression of technologies that allow us to keep track of our personal human networks (our “tribe”) when these extend beyond the so-called “Dunbar’s number”, that is, those 150 people predicted to be within the “natural” limit of our information-retention ability. Dunbar’s observations were based upon a supposed general relationship between the size of a primate brain’s neocortex and the size of the average social group. Dunbar’s Number seemingly finds support in analysis of social aggregations of hunter-gatherer tribes, military units, and even Christmas card networks. Lending further support is Facebook’s own assessment that the average number of friends per account is between 120 and 130.

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