by S. Abbas Raza

Like many if not most of you, I'm sure, I spent much of the weekend reading various articles about gun control and signing various petitions about it. By Sunday night I just became depressed: while it is clear to me that the existence and easy availability of hundreds of millions of guns to the citizens of America is responsible for tens of thousands of preventable deaths each year, it is also seems that there is very little hope of passing any meaningful gun control legislation in this country. So what to do? In my confusion I put up the following on Facebook last night where it generated quite a few comments, so I am now throwing it up here too (it is not a well thought-out essay, just a goad to discussion):

Friends, help me think this out, will you? I am a little confused by everything I have been reading about gun-control in the last couple of days. I'll appreciate your thoughts and comments but, because this is an extremely emotional issue and all of us are rightly outraged by the Newtown shooting, I will be grateful if the tone of all comments can be kept respectful of other points of view.

Here is some of what I have gathered:

1) There is a very large number of people in America who are very attached to the idea of gun ownership. To dismiss these people with condescension is at worst irresponsible and undemocratic and, at best, just silly in pragmatic terms. No drastic measure such as a repeal of the 2nd amendment or some other sort of ban or severe restriction on gun ownership is going to happen for decades in this country no matter how devoutly I or my lefty friends wish it. Even laws limiting purchase of guns to one a month are impossible to get enacted, given the current state of electoral politics!

2) There is an extremely large number of guns out there in America already and it would not be an easy thing to get people to turn them in even if one could pass legislation limiting new gun purchases in a meaningful way, which one probably can't. (For many different sorts of reasons.)

3) No legislation that could realistically pass at this point would have kept Adam Lanza from having access to the guns he had access to. This is not to say that such legislation would not prevent other tragedies from occuring, just that it would not have prevented this one.

4) The NRA spends over ten times the amount on keeping guns unrestricted as all forces calling for restrictions on guns combined.

5) Unlimited access to guns has become a signature emotional issue for the beleaguered right in America and this is not going to go away. Guns are a part of American culture in a way that they are not part of Japanese or English culture. And though I am convinced that the existence of a huge number of guns in private hands in America (close to 300 million by some estimates) is responsible for the disgraceful fact that that while a handful of people die by gun-shot every year in countries like Japan and the UK, in America that number is in the tens of thousands, I don't see any way of changing this anytime soon.

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by Rishidev Chaudhuri

In many ways, Jung has aged worse than Papa Freud. His world now seems quaint and naïve in its lack of suspicion and irony, in its insistence on treating symbols as universal, in its belief that all peoples are telling the same stories and meaning much the same things, albeit with slightly different flourishes. And his view of the self (part romantic, part enthusiastic humanist) as the mediator between the everyday world and a trans-personal inner world of archetypes is foreign to us, with our unstable selves that are constantly emerging from, being reproduced by and disappearing into the particular contextual forces that surround us. And even the ultimate benevolence of the collective unconscious (so that in the last instance the archetypes are leading us towards meaning and a more complete self) can seem excessively optimistic to us, used to uncaring worlds and unconsciousnesses that are actively trying to strangle us.

And yet there is much grandeur and richness in his world. Few thinkers have given such a central place to creativity and the imaginative life. And his pantheon of symbols, at their best, allow us a polytheism of the world and of the self, allowing us to honor ambiguity, allowing a personality to speak through a multitude of voices and in a multitude of ways, and permitting a playful approach to symbols that enriches the world. His is a worldview extraordinarily sympathetic to meaning-making and narrative-construction, to framing the world in terms of journey and discovery and the reenchantment of life, which is a useful contrast for us, who so often seem to oscillate between attempting to master a world of ever better understood and yet more indifferent matter and the paralysis that comes with the recognition of the contingency of meaning and of the opacity of the selves we cobble together. And Jungian thought has a friendliness and openness to chance and coincidence and the possibilities they allow, made palatable to the rational mind by telling us that it is simply the unconscious expressing itself; that when we flip over a tarot card or open the I Ching to plan for the future we are expanding the space of possibility and that what we find is not random but is allowing a space for the unconscious to speak. And in doing so it allows for the irrational and the differently rational to sweep through and enchant us in their passing.

Active Imagination is a Jungian practice that embodies this richness and openness to symbolic possibility. It's a form of imaginative storytelling used to enter into a dialogue with the unconscious. You center a session around an initial image or figure (often from a dream or myth) and then leave yourself open to how it evolves, and to the related images and figures that drift into consciousness. A session might start with you shutting your eyes (or not), and waiting for a mental image to appear. Perhaps you see yourself walking in a forest. And then you let it unfold, so that perhaps you follow a winding path between the trees, and in the distance you see a hunched figure, and you follow and you try to get closer but the figure keep shuffling away, and you see it turn off the path and enter a house, and you follow it into the house, and it turns out to be an old woman who has laid out a plate of bread and cheese for you. And you start to talk to her. And so on and so forth. It's a meditative process, one where you bracket out the discursive mind and try to simply let yourself be lead along by your imaginings. It's a bit like an interactive process of free association, but you don't just let yourself jump from subject to subject; for example, if you suddenly get distracted by what you plan to have for breakfast, you'd let that go and bring yourself back to the fantasy. As a practice it's actively creative and not just a “quiet-watching” meditative practice.

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who gets the thing that makes you tick

The world goes round. One day
you find someone who knows—
who gets the thing that makes you tick
gets it right and gets it quick

No words can tell the joy in this
You might as well be mute before a fire,
rapt in its flame—

Enjoy its heat
Listen to its embers hiss

.

by Jim Culleny
from Blink
11/28/12

By Liam Heneghan

Every time I extricate a tick from near my groin I recall with fondness a trip I took with a small group of youthful botanists to the west coast of Ireland in 1984. I tagged along with third year undergraduates on the annual University College Dublin Botany Department’s field trip to the Burren in Co Clare. The trip was designed to help these naturalists hone their plant identification skills, since the Burren – a grassland on karst topography — has a truly exceptional flora. One finds botanical treasures there not readily found elsewhere. I was a third-year zoology major and at that time my passion was for chrysomelid beetles with their shimmering metallic elytra and chironomid flies, the males of which family have those marvelous antennae that perch like out-sized Christmas trees upon their heads. I mention here, merely as a grateful aside, that my mentor for beetle work was Jimmy O’Connor for Dublin’s “Dead Zoo” (National Museum of Ireland, Natural History) and for flies it was Declan Murray from UCD. I am indebted greatly to both these excellent men.

We crossed through the Midlands early in the month of June stopping off at the Bog of Allen, a fine though now of course greatly diminished raised bog, which generation after generation of Irish folks have burned as peat to heat their damp and somewhat chilly homes. And as we approached our destination we stopped several times at sites of scientific interest. As groups of hushed botanists whisperingly conferred over the relative hairiness of sepals, the flexuousness of petals, the lanceoloation of leaves and so forth, I swept the margins of small steams with my net with giddy abandon. The art of sticking one’s head into a net of agitated insects to retrieve one’s prizes, and to transfer them to a small vial of ethanol, has not received its due attention, but we shall have to reserve that meditation for another time. Once back on the mini-bus I’d stow the net under the bus seat and we’d be off to the next venue.

As we approached Co Clare a mild clamor emerged from the botanists, upon whose finely pubescent legs — need I point to the genderlessness of this observation? — ticks were now promenading. By the time my net was recognized as the tick delivery mechanism, the little blighters has already made their greedy ascent to the humid and agreeable habitat of the nether-regions that seem to be their preference. The ticks were painstakingly removed that evening, a process, the self-administration of which I can admit to having a certain fondness. The trick here is patience, a steady hand, and the graduated amplification of pulling force. Ticks relent.

Now, a point I want to make here is metaphorically a rather small one. Ticks, not always noticed when in the field become a nuisance when they are in the wrong place at the wrong time. I had inadvertently transported these ticks from their point of immediate origin, and their impact was uncomfortably felt in a manner that demanded attention. These ticks that so afflicted my botanists were not, of course, themselves invasive species, nevertheless they can serve to illustrate the rudiments of invasive species biology. Invasive species are those spread by human agency outside their typical range and have an impact in the host location significant enough to warrant management action. Setting aside, for now, the terminological skirmishes over distinctions between non-natives, exotics, invasives and so on, I simply ask you to bear in mind as important the factors of transportation between locations and an impact in a new range that is assessed as consequential.

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by Quinn O'Neill

I’m getting fed up with all the potentially disease-causing crap in my food. Every day there are new reports in the media linking various food additives, components, and contaminants to diseases. The list is of suspects is long: acrylamide, arsenic, aspartame, bisphenol A, carrageenan, pesticides, artifical dyes, and high-fructose corn syrup, just to name a few. There are even naturally occurring compounds that may have cancer causing potential. Basil, for example, contains a number of alkenyl compounds, like estragole and isoeugenol, that appear to have carcinogenic effects in animals.

To be clear, I’m not saying that each or any of these compounds is necessarily harmful. Certainly, most of the media reports are sensational and unreliable. If you go straight to the scientific literature to do your own investigation, you’ll generally find this: some papers will claim that the substance is perfectly safe and some will suggest that it may cause a variety of undesirable health effects. Many of the papers suggesting safety will have been done by industry-funded researchers and there’ll probably be a few reviews that purport to consider all of the studies and conclude with a statement like this: “When all the research on aspartame, including evaluations in both the premarketing and postmarketing periods, is examined as a whole, it is clear that aspartame is safe, and there are no unresolved questions regarding its safety under conditions of intended use.”

Well, I think there are still a few unresolved questions, like can the NutraSweet company be trusted to evaluate the safety of a substance that makes them megabucks? And can we trust our regulating agencies to look out for us while they employ people with ties to industry? I’d say no and no to those questions, and maybe I’m a bit neurotic, but if there’s any doubt about the safety of a particular substance I’d rather not eat it. The most obvious alternative would be to buy organic, but this is a pricey option and there may be residues of potentially harmful pesticides, like copper sulfate, in organic food too.

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by Misha Lepetic

We never fully grasp the import of any true statement until we have
a clear notion of what the opposite untrue statement would be.
~William James

I recently went to a food security panel held by Columbia University’s Earth Institute. There was, as is customary with the Earth Institute, both much to celebrate – such as a nuanced understanding of climate change and its responses – and bemoan – such as the casual dismissal of organic agriculture and a whole-hearted endorsement of GMO crops. While the subject was the very real phenomenon of food insecurity of the developing world, I became curious about how our perceptions of food security in the developed world – and what constitutes a desirable food system – inform our views of the developing world. One small detail from the afternoon, concerning a specific kind of fragility, was especially striking, and forms a convenient basis for the following critique of certain institutional worldviews.

How quickly can a system crumble under pressure? The idea of fragility in food systems can be characterized in many ways, such as crop vulnerability to weather shocks, or falling yields due to environmental degradation or ever-more resistant pests. Fragility can also be more formally defined as the way in which a system is – oftentimes endogenously – vulnerable to disruption or outright breakdown, as defined by Charles Perrow’s important work on complex technological systems. But it was economic fragility that was the focus of the following chart, shared by the Earth Institute’s Jessica Fanzo, from FAO’s “The State of Food Insecurity in the World 2011” (p14):

Although this is only the lowest quintile of the population for each country, it makes clear the extent to which financial fragility is a determinant of food security. Any increase in food prices requires a significant additional portion of a family’s income in these countries, if they are to maintain the same level of caloric intake, let alone nutrition. More frequently, families are not able to spend more money on food, and must employ other strategies to make ends meet: fewer meals; less caloric or nutritional value in each meal; the reallocation of meals away from members who are not income earners; taking children out of schools when a family must choose between education and food (i.e., as a result of school fees); the preferencing of employment for children over education, etc.

This kind of anxiety is inherently difficult for people in the U.S. to envision. Just how foreign is the concept of food security is to us? Simply put, the United States’ citizens spend less of their income per capita on food than any other nation. Setting aside the arguments that have been amply made elsewhere about the fact that we as end-consumers do not pay for the “true cost” of food, there are three things worth pointing out: how little we pay; the consistency with which we pay so little; and the further invariability of how we spend our food money.

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by Morgan Meis

We were speaking of wolves. I don’t remember how the conversation started. Maybe the thought of wolves comes naturally when you look out across the Hudson River and see the tree line of Shodack Island. There are no people on Shodack Island, no structures. On Shodack Island, the trees and the plants and the animals get to do it however they like. When you look out at the tree line of Shodack Island you think, “There could be anything on the other side of those trees.” In fact, there are no wolves on Shodack Island. There are no wolves to be found for thousands of miles from here, here being twenty miles south of Albany. The wolves were killed off long ago. It was one of the top priorities on the civilizational list. Kill the wolves. It has to be done. For the wolves are terror.

***

Driving out to Albany Airport (a regional airport if there ever was one) to put Shuffy on a plane to visit her mother in Las Vegas you exit the NY State Throughway and get onto Wolf Road. There is a Hampton Inn on Wolf Road. There is a Holiday Inn on Wolf Road. There is a Moe’s Southwest Grill on Wolf Road. The Cheesecake Factory can be found just off of Wolf Road at the Colonie Center Shopping Mall. There are, needless to say, no wolves on Wolf Road. But there must have been once. Albany was founded in the 17^th century. It is a very old city by American standards. On the Department of Environmental Conservation website can be found the sentence, “The Plymouth and Massachusetts Bay colonies waged war on wolves in 1631.” It was a successful war. Now, there aren’t even any memories. The wolves were eradicated so quickly that they are not part of the story.

That is something Shuffy brought up one morning while we were sitting on the deck of the second floor of my sister’s house in New Baltimore. The sun was coming up over the trees across the water on Shodack Island. We were drinking coffee from steamy cups. Steam was lifting off the surface of the Hudson River too. Or mist. Physics that morning was acting on the coffee and the river water in the same way. I was musing about how wolves seem to haunt the European imagination. It goes way back, I was speculating. All those old forests. The wolves were always lingering there at the edge of civilization, nipping at its heels. When European civilization wasn’t doing so well, when its defenses were down, it would be time for the wolves again. They could get the taste for human flesh. A frenzy is begun, wolves eating men and men killing wolves. That’s probably where the idea for werewolves got started, I was thinking aloud. There is a line in time and space where the margins of human living and the margins of wolf living overlap. That overlap marks a spot for violence. The distinction between wolf and man blurs and everything collapses into a mutual killing. Is there repressed guilt about that killing in the stories of werewolves? Man kills wolf just as mercilessly as wolf kills man. Does the lingering guilt come back in the idea of the wolfman, the human creature who becomes wolf in order to balance the scales, to do the work of the absent wolf?

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By Namit Arora

A two-part review of The Indian Ideology, October 2012, by Perry Anderson. Part 2 appeared on April 22.

‘Nations without a past are contradictions in terms,’ wrote Marxist historian Eric Hobsbawm. Precursors to every modern nation are stories about its past and the present — stories full of invention, exclusion, and exaggeration — which help forge a ‘national consciousness’. Historians, wrote Hobsbawm, have ‘always been mixed up in politics’ and are ‘an essential component of nationalism’. They participate in shaping a nation’s mythos and self-perception. In his vivid analogy, ‘Historians are to nationalism what poppy-growers in Pakistan are to heroin addicts: we supply the essential raw material for the market.’ The more nationalist a historian, he held, the weaker his bid to be taken seriously as a historian.

But not all historians are equally complicit. Some are deeply skeptical of the dominant national histories and claims of nationhood. ‘Getting its history wrong is part of being a nation,’ wrote the scholar Ernst Renan. The skeptical historian may even see positive value in certain aspects of nationalism—its potential to bind diverse groups and inspire collective action, for instance—but she always sees a pressing need to inspect and critique its claims, assumptions, omissions, myths, and heroes. Scrutiny may reveal that a ‘cherished tradition’ is neither cherished, nor a tradition; likewise for supposedly ‘ancient’ origins and customs, traits and virtues, arts and culture, and other qualities of life and mind said to define the essence of a nation and its people. This approach is especially common among Marxist historians (their analytical orientation defines the genre, not their views on communism). The best of them know that there is no ultimately objective history, but who yet seek to write history from below and attempt to expose the actual conditions of social life, including the divisions, conflicts and oppressions that plague any nation.

This, then, is the vantage point of Marxist historian Perry Anderson’s magnificent and lucid new work, The Indian Ideology. What does the title refer to? In his own words, it ‘is another way of describing what is more popularly known as “The Idea of India”, which celebrates the democratic stability, multi-cultural unity, and impartial secularity of the Indian state as a national miracle.’ Anderson offers a critique of this idea.

Nationalism in India arose in the 19th century. A native elite, responding to British colonialism, began articulating a consciousness based on a new idea of India. Until then, despite civilizational continuities, the Subcontinent had no sense of itself as ‘India’, no national feeling based on political unity or a shared identity. Rival political units and ethnic groups abounded, divided by language, faith, caste, geography, history, and more. There was no historical awareness of the ancient empires of Mauryas or Guptas, or that the Buddha was Indian. This and much more of the Indian past would emerge via European scholarship, profoundly shaping ‘Hinduism’ and Hindu self-knowledge. Anderson surveys the rise of Indian nationalism and offers sharp vignettes of the minds and matters that drove Gandhi, Jinnah, Nehru, Bose, Ambedkar, Mountbatten and others. His analysis of the forces that led to Partition is astute and provocative. He assesses the performance of the independent nation-state and subjects Indian intellectuals to a withering critique for what he diagnoses as their comfort with ‘the Indian ideology’. Though not without shortcomings, Anderson has given us a masterwork of critical synthesis — trenchant, original, and bold — that should fuel discussion and debate for years ahead.

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By Elatia Harris

Cover photo of Brief, snow globe and screenshots from Brief, courtesy of Jaded Ibis Press

Alexandra Chasin is a Brooklyn-based writer who turned to fiction with her acclaimed collection, Kissed By (FC2, 2007). Her new work, Brief (Jaded Ibis Press, 2012), is an app novel for the iPad — the first-ever literary novel to take the form of an app. She is an Associate Professor of Literary Studies at Lang College, The New School.

ELATIA HARRIS: Alex, chance and probability are intimately involved in the experience of reading Brief, as well as a truly embodied participation by the reader. You can turn the page, for instance, but you can't turn back to the last page you just read and flipped away from. Its words and images would not be distributed that way again for an interval that it would almost take the 10,000 year clock to reckon. This not being able to go back seems to play with the idea of the personal history of the narrator, about whom we start finding out before personhood was achieved. The narrator has an unusual take on motivation, for someone who grew up and turned art vandal — wouldn't you say?

ALEXANDRA CHASIN: The initial impetus for writing Brief was to experiment with an anti-psychoanalytic account of individual personality and action. I wanted to extend, in the direction of absurdum, the proposition that we under-value historical and cultural forces as determinants of behavior. What if we are more formed by those forces than by the domestic and familial forces that psychoanalysis loves so much?

EH: The narrator is certainly at pains to establish that nothing exceptional occurred at home. Just TV, playdates, the Cold War, and the occasional crewcut — that sort of thing.

AC: The narrator's birthdate is, in effect, the starting point of Brief, and its location in time — that moment of cold-war psychosis, in which televisions made their way into every household, in which pop culture began to achieve truly mass proportions and to infiltrate the bastions of high-art. The nine months prior to the narrator's birthdate and the two years after, are effectively the time of the piece, their developments linked to — shown to be determining of — the development of an art vandal.

EH: The images speak to that era. They are furiously torn up, not to mention randomized, but they're evocative.

AC: Yes, I imagined the images having an evocative relation to the text and era, and also of the atmosphere in the courtroom where the narrative is set. The images are almost all manipulated — either fragmented or composited or abstracted — to exaggerate their oblique relation to the text. Maybe there is a similar obliquity in the relation of image and text in certain books by W.G. Sebald — Austerlitz and The Rings of Saturn.

EH: Being an app helps this along, of course…

AC: What the app does is constantly change the relationship of text to image, which reinforces visually a question the text raises about the radically changing status of the image in the early 1960s. The text argues that the convergence of a paranoid Cold-War psychology, the invasion of television into almost all U.S. households, and the turn from abstraction to pop and op art in the high-culture zone, would absolutely require a renegotiation of the status of the image. The operation of the app represents those historical changes in virtually every screen.

I'm always concerned with that kind of correspondence between form and content, or between content and medium. A great example is Mark Z. Danielewski's House of Leaves, in which the book's typography and formatting serve the content of the narrative, often tracing the footsteps of the protagonist.

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by Omar Ali

Shias (mostly Twelver Shias, but also including smaller groups of Ismailis and Dawoodi Bohras, etc.) make up between 5 and 25% of Pakistan’s population. The exact number is not known because the census does not count them separately and pro and anti-Shia groups routinely exaggerate or downgrade the number of Shias in Pakistan (thus the most militant Sunni group, the Sipah e Sahaba, routinely uses the figure of 2% Shia, which is too low, while Shias sometimes claim they are 30% of the Muslim population, which is clearly too high).

Shias were not historically a “minority group” in the sense in which modern identity politics talks about “minorities” (a definition that, sometimes unconsciously, includes some sense of being oppressed/marginalized by the majority). Shias were part and parcel of the Pakistan movement and the “great leader” himself was at least nominally Shia. He was not a conventionally observant Muslim (e.g. he regularly drank alcohol and may have eaten pork) and was for the most part a fairly typical upper-class “Brown sahib”, English in dress and manners, but Indian in origin. He was born Ismaili Khoja but switched to the more mainstream Twelver sect; a conversion that he attested to in a written affidavit in some court. His conversion was said to be due to the Khoja Ismaili sect excommunicating his sisters for marrying non-Khojas.

In short, his position as a Shia was not a significant problem for him as he led the Muslim League’s movement for a separate Muslim state. Twelver Shias were well integrated into the Muslim elite, and in opposition to Hindus they were all fellow Muslims. The question of whether Jinnah was Shia or Sunni was occasionally asked but Jinnah always parried it with the fatuous stock reply “was the holy prophet Shia or Sunni?” This irrelevant (and in some ways, irreverent) reply generally worked because theologial fine print was not a priority for the superficially Anglicized North Indian Muslim elite. Their Muslim identity distinguished them from Hindus (and especially in North India, it was mixed with a certain anti-Indian racism, the assumption being that they themselves were “superior” Afghans, Turks, Persians, etc.). But foreshadowing the problems that would come later as the ideology of Pakistan matured, a Shia-Sunni distinction did arise when Jinnah died; his sister arranged a hurried Shia funeral inside the house, while the state arranged a larger Sunni funeral (led by an anti-shia cleric) in public. This event and his own studied avoidance of any specifically Shia observance in his life, has led to claims by anti-Shia activists that Jinnah was in fact Sunni. But years later, a court did get to rule on this issue and they ruled that he was Shia (property was involved). By the time his sister died in 1967, matters had become uglier and even an orderly Sunni funeral was not easily arranged.
Since then, things have become much worse. The leaders of the Muslim league in general and the great leader in particular seem to have thought that once a Muslim state had been founded, it would function as a kind of Muslimized version of British India. The same commissioners and deputy commissioners, selected by the same civil service examinations, would rule over the “common people” while a thin (and thinly educated) crust of Muslim landlords and other “Ashraaf” lorded it over them.

Having used Islam to separate themselves from their Hindu and Sikh neighbors, they might occasionally use it to strengthen the spirit of Jihad in Kashmir or carry out other nation-building projects but it was not seen as a potential problem. Some of them probably thought there would be something called Islamic law in Islamic Pakistan, but most of the push for sharia law came from mullahs who had strongly opposed Jinnah’s project on the logical grounds that no one as ignorant of Islam as Jinnah could possibly create an Islamic state…but they soon realized that this pork-eating, whisky drinking Shia had indeed done so, and they were then quick to move in and try to take ownership).

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by Rafiq Kathwari

After Iqbal via Nietzsche

My stuff is so vile. I am less than dust.
Your gleam rends the heart’s mirror.
My darkness lights the chafing dish
Before I am incinerated. A miner’s boot
Tramples my head, covering me with ashes.

Do you know the gist of my life?
A condensed sliver of smoke, transformed
Into a single spark, in feature and nature
Starlike, your every facet a splendor,
Light of the king’s eye, the dagger’s jewel.

Friend, be wise, the diamond replied, assume
A bezel’s dignity. Loam strives to harden
To fill my bosom with radiance. Burn
Because you are soft. Banish fear and grief.
Be hard as stone. Be diamond.

Rafiq Kathwari is a guest poet at 3Quarks Daily.

by Mara Jebsen

“Its disgusterous!”the BFG gurgled. “It's sickable. It's rotsome! It's maggotwise! Try it yourself, this foulsome snozzcumber!”

'No thank you' Sophie said, backing away.—Roald Dahl

Readers of contemporary fiction might do well, from time to time, to dip back through the bookshelves of their childhoods to see what un-boring and un-foolish stuff is patiently waiting there. In my own shelves, there's magic, magic and grimness. Also, adventure. And beneath the magic and the adventure, a dark sort of wisdom that lurks enticingly. It is something like the sea–a blue and salt at the edge of consciousness that pulls–as if all children had the weak, seducible souls of sailors.

One such wisdom: the love between a very young person and a very old person is strange, unsentimental, prickly thing. In the old “Charlie and The Chocolate Factory” film, funny-faced Charlie and his sweet grandpa make a poignant pair, but Roald Dahl really explored this dynamic to its most comic and satisfying effect in the Big Friendly Giant. In it, a little bespectacled orphan, Sophie, and a giant hundreds of years old and dozens of feet tall befriend one another. “You mean you don't even know how old you are?” Sophie asks, early in the story. “No giant is knowing that,'the BFG said. 'All I is knowing about myself is that I is very old, very very old and crumply. Perhaps as old as the earth.”

Orphan and giant are two of the loneliest souls, each at the far reaches of life, and of no real use to anyone (though the giant, like Dahl, has elected to amuse himself by blowing dreams through a trumpet into the minds of sleeping children.) Otherwise, each is living a life simply awash in unkindnesses. The girl marks time in a cruel orphanage; the giant bears daily punishment as the 'runt' of a group of human-eating giants who crunch bones and slobber and tease (and seem like mythologized versions of bullies in a boys' boarding school.) Sophie and the giant bark at one another, arguing over proper English, eating filthsome snozzcumbers, and drinking delicious frobscottle that makes them fart until they float.

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Water Snapping Off Your Skin

That water snapping off your skin
in a shower

its warmth is the same energy
stoked in the sun

Its stoker is coy and cruel behind
the mask of creation

behind a bright sunrise
a fierce fire in his fist

Is the one

doing and undoing
damning or undamning
burning and unburning

This fire was
never begun

by Jim Culleny
from Blink
11/12/12

by Liam Heneghan

In Memoriam Patricia Monaghan, poet: your words are flame.

On August 19th 1833 Colonel Colbee Chamberlain Benton (1805-1880) left Chicago with Louis Ouilmette, a young man of French and Potawatomi heritage, to inform local Indian tribes that their federal annuities would be paid in September of that year. Benton’s trip, recorded in A visitor to Chicago in the Indian Days: Journal of the Far-Off West, was taken one year after the end of the Black Hawk war which ended most tribal resistance to white settlement of the Chicago area. That same year the Potawatomis, a tribe that dominated in the lands that became Chicago since the 1690s, relinquished their rights to their lands in Illinois. At that time the white settler population was little more than 150 people. A few years later in 1837 Chicago was chartered as a city.

That Benton’s journey was undertaken at time of tension between the indigenous and settler population is reflected in his descriptions of their trip. On the night of August 24th the pair of travelers passed through some oak groves and arrived at a small stream in a little prairie in Southeast Wisconsin and they camped there for the night. As night fell they heard Indians around their camp. Benton hid beside a large tree and at Ouilmette’s suggestion he removed his straw hat since it was “a good mark to shoot at.” Assessing the danger they found themselves in, Louis remarked that “there were occasionally some of the Sauks and Fox Indians wandering about in [that] part of the country, and from them [they] could not expect much mercy.”

Benton didn’t sleep that night. However, even if they had been “in danger of suffering from the power of their tomahawk and scalping knives” it was not fear that kept him awake. He remarked, in fact, there was something about their circumstances “so novel and romantic about it that it dispelled every fear…” He was far from home, everything looked “wild and terrible”, he was surrounded by “savages” and yet it all seemed “lovely and romantic and beautiful”. He felt happy.

So what kept Benton from his sleep? It was the noise! Some of the noise certainly may have emanated from the Indians who “mocked almost every wild animal.” But also there were unfamiliar birds calling, as well as foxes and raccoons. In the distance, wolves howled and the owls hooted in concert with the wolves. The mosquitoes added their part to “the music”. A sleepless, noisy, vaguely threatening night, and yet Benton declared that never before had he “passed a night so interestingly and so pleasantly…”

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