by Kevin Baldwin

Islands have always been fascinating places. The old story-tellers, wishing to recount a prodigy, almost invariably fixed the scene on an island — Faery and Avalon, Atlantis and Cipango, all golden islands just over the horizon where anything at all might happen. And in the old days at least it was rather difficult to check up on them. Perhaps this quality of potential prodigy still lives on in our attitude towards islands.

— John Steinbeck, from The Log from the Sea of Cortez, 1941

Introduction

In addition to providing great settings for stories, islands have also been a source of fascination and inspiration to biologists. They have had an influence on biology, ecology, and conservation that is far greater than their small areas would suggest. Because they frequently occur in groups called archipelagos, they provide separate but similar environments that have in effect, acted as replicated natural experiments for both nature and the scientists who study it. In the 19th century, Darwin and Wallace's explorations of the Galapagos Islands and Malay Archipelago clearly demonstrated patterns in nature that begged for explanation. It is doubtful that the they would have made their intellectual leaps to the elucidation of natural selection without having experienced those sites first-hand. Islands are like conceptual models: They offer simplified versions of reality. Smaller and less diverse than continents, patterns on islands were easier to see and comprehend.

I. Island Biogeography

In the 20th century, islands were important in advancing our understanding the origin and maintenance of diversity of species. In 1967, Robert MacArthur and Edward Wilson published a book entitled “The Theory of Island Biogeography” that revolutionized the study of ecology and biogeography. MacArthur and Wilson's approach was radical in that it deliberately avoided historical explanations for species diversity and sought to identify and explain more general patterns based upon current organisms' attributes and their relationships to current environments. It also refocused ecological inquiry from simply describing patterns to generating and testing theories that could account for those patterns.

The three island patterns that were linked together by a common theory were:

1. Species-area relationships: Larger islands have more species than smaller ones (there are more places to live, and species are less likely to go extinct if there are more individuals spread over a large area).

2. Isolation: Islands that are farther away from the mainland have fewer species than ones close to land.

3. Species turnover: The number of species on an island tends to remain constant although the identity of the species may change through a process called species turnover.

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by Aditya Dev Sood

I’ve been reading Gandhi’s writings off and on for several months now, but just last week I turned to Joseph Lelyveld’s recent book on him. I’d been thinking about the kind of attitude towards the present that Gandhi must have had, in order to undertake social change at such a spectacular scale. How did Gandhi balance his quest for change with the full possibilities of the present, the taste of the world as he found it? Does Gandhi’s life and thought have a particular aesthetic, and if so, how can we better describe it? Great Soul has many virtues, foremost among them, perhaps, being nuance, and both curiosity and sensitivity to the progressive way in which Gandhi came to acquire his moral compass, his powers of communication and persuasion, and the bouquet of social technologies through which he was able to effect change. Being neither acolyte nor nationalist historiographer, Lelyveld is able to read Gandhi beyond his canonization, first in India, and more recently in post-apartheid South Africa.

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by Scott F. Aikin and Robert B. Talisse

Properly run argument requires that we give reasons that provide support for the truth of our conclusions, that we do our best to be clear, and that we stay focused on the issue at hand. But it is possible to succeed in these ways and yet fail to argue properly. We must also respond to each other’s reasons, and this requires that we accurately represent our opponents’ views. When we fail in this latter respect, we commit the Straw Man fallacy.

Although it is common to speak of the Straw Man fallacy, there are actually several Straw Men. What they have in common is that they manifest a certain failure of dialogue. This makes Straw Men different from many other fallacy forms. Inductive fallacies—such as Hasty Generalization—and relevance fallacies—like Scare Tactics—are internal to the individual’s reasoning: Just because some X’s are Y’s, it doesn’t mean that all X’s are Y’s; just because doing A is risky, it doesn’t follow that it’s wrong to do. One can commit these errors on one’s own. But straw-manning involves the misrepresentation of an interlocutor’s view; consequently, Straw Man fallacies involve more than one person. When we commit a straw man fallacy, we fail to live up to the responsibilities of the exchange of reasons. Consider:

Military Spending

Adam: We really need to beef up our military budget—the world’s a dangerous place.

Betty: No way! We don’t need to devote our whole economy to being the world’s bully.

Betty’s right about not needing to pour a country’s entire budget into being a bully, but that’s not what Adam proposed. Betty misrepresents Adam’s view; therefore, she’s not in proper dialogue with Adam. This simple case exemplifies the standard form of the Straw Man. We’ve called it elsewhere the representational form of the Straw Man fallacy; the distortion happens when a specific interlocutor’s views are not accurately represented.

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by Misha Lepetic

“Whoever lays his hand on me to govern me is a usurper and tyrant, and I declare him my enemy.”
– Proudhon

Back in undergraduate days, when, if it is to be believed, my prose was even more incomprehensible than it is now, I wrote a paper on the economic history of the concept of private property ownership. After 37 pages, and having only reached JS Mill, I bowed out as gracefully as I could, and spent the next week wondering how anyone could be said to own anything at all. And yet, society’s legal and social construction of property ownership continues to be of the utmost importance in setting the course for economic development in general, and urbanization in particular.

In this sense, past commentators have looked at housing as an especially crucial area, since the larger issue of urban migration had already reached a boiling point in Europe by the mid-19^th century. The work of Pierre-Joseph Proudhon is worth singling out in this regard. Originally an unapologetic Anarchist best known for the pithy aphorism “property is theft”, by the end of his life Proudhon had moderated his views considerably. Writing in the posthumously published Théorie de la Propriété,

“…property is the greatest revolutionary force which exists, with an unequaled capacity for setting itself against authority … [The] principal function of private property within the political system will be to act as a counterweight to the power of the State, and by so doing to insure the liberty of the individual.” Proudhon, quoted in Gray, p135

For the later Proudhon, the validity of property is resurrected only “if it is purged and infused with justice” (Gray, p243). Specifically, this right to property would encourage workers to defend themselves against the depredations of the State and its capitalist abettors. In contrast, the propagation of rent-based housing only exacerbated the uncertainty of their situation. It would also go a ways towards preventing slum clearance, which was as ineffective then as it is now. In fact, two decades after Proudhon’s death in 1865, Great Britain’s Royal Commission on the Housing of the Working Classes published a report where the acknowledged that

Rookeries are destroyed, greatly to the sanitary and social benefit of the neighborhood, but no kind of habitation for the poor has been substituted… The consequence of such a proceeding is that the unhoused population crowd into the neighboring streets and courts…and when the new dwellings are complete…the tenants are not the…persons displaced [so that] those whose need is greatest suffer most acutely. (p19-20)

Thus Proudhon’s hope was that, in aggregate, the landowning proletarian class would throw up a legal-materialistic barricade against those who would otherwise bulldoze their neighborhoods and subsequently engage in the kind of property speculations that only further exacerbate income inequality and displacement of urban populations.

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by Rishidev Chaudhuri

For the first week after I began taking a cell biology class I dreamed of deserts, vast sterile expanses of open heat with no living things, interrupted only by dreams of inter-galactic space and the structured infinity of mathematical forms. There is something profoundly disturbing and eerie about life at the molecular level. It is too purposive and awake to see it as inert matter – it is impossible not to anthropomorphize it or, more accurately, to attempt to make sense of its motives in the same way we do for people. And yet it is too alien to anthropomorphize in any useful way. Somehow, brute matter has figured out how to replicate itself and has exploded into a cacophony of form. Here proteins rush around cells carrying other proteins on their heads; other proteins slice and dice and reassemble yet other proteins[1]. It is so easily seen as a parody of human ends. Looking into a microscope we are alienated from ourselves by our cells. We stare into a world of automata, a world made uncanny by the juxtaposition of its echo of and utter distance from our world.

To their credit, there is nothing explicitly malevolent about microscopic life or its components, even things as sinister as prions. The suspicion of matter that they induce is not the Gnostic horror of waking up and finding oneself trapped in a coffin that is actively conspiring to stay shut. And it lacks the single-mindedness of a thriving Schopenhauerian will to life. And neither is it the anguish of finding oneself alive in a universe indifferent to life; matter seems all too eager to become animate. If anything, we seem to find ourselves viewing matter in company with the early Buddhists, as life-creating but amoral. They, finding themselves doomed by nature to live (and suffer as an incidental effect), and for whom suicide was subverted by rebirth, sought to live so as to break the chain of causation and extinguish themselves.

Of course we don’t understand the strange frontier towns where inanimate matter begins to wriggle and repeat, though we have lots of interesting speculation about what might happen at those boundaries. In the molecular world of modern life, DNA stores information; this information is transcribed into RNA; and then some RNA is then translated into proteins, which carry out most of the functions of life. Among other things, proteins catalyze a host of reactions needed for life. In one possible origin-of-life scenario, RNA performs the functions of both DNA and proteins: it both stores information and catalyzes its own production and replication. Chains of RNA get longer and more complex, eventually beginning to co-operate with each other and to catalyze the assembly of amino acids into proteins. Eventually, the proteins take over much of the structural and catalytic work, and DNA, being more stable, takes over the information storage.

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by Michael Blim

Ben Bernanke met the press this past week with no good news to report. Rather he admitted that “we don’t have a precise read on why this slower pace of growth is persisting. Some of the headwinds that have been concerning us, like the weakness in the financial sector, problems in the housing sector, balance sheet and deleveraging issues, may be stronger and more persistent than we thought.”

And how. The US economic recovery now almost two years old is the weakest of economic bounce backs over the past one hundred years, according to Richard Milne in the June 25 Financial Times, and economic policy elites like Bernanke are mightily perplexed. Output growth continues to falter, and unemployment will remain as high as seven to seven and a half percent through 2013. Instead of figuring out what to do next, Bernanke et.al. find themselves spending most of their time defending what they have already done as saving America and the world from something much worse.

As the economy slows once more, and the housing market worsens, the chances of really bad knock-on effects increase. You may recall that the collapse of the value of mortgage-backed securities (MBSs) triggered the panic that sent the world economy reeling. Well, those bad securities, some half a trillion dollars worth, are still sloshing around in Wall Street basements, still able to help take us under should the economy start to tank once more.

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by Colin Marshall

How often do we get two great cinematic tastes that, as they say, go great together? The Taiwanese director Hsiao-hsien Hou and the Japanese director Yasujiro Ozu both, I would argue, display great taste, especially of the visual and rhythmic varietes. (Some insist Ozu had a tin ear, at least for music. Me, I could never strip his movies of those wobbly domestic strings.) But, separated by more than a generation, they never had a chance to collaborate. The next best opportunity came along in 2003, the 100th anniversary of Ozu's birth (and the 40th anniversary of his death). To mark the occasion, Hou made Café Lumière, his homage to the master of the small-scale, the unspoken, and the pillow shot.

Film scholars don't need to waste their time building arguments about whether Ozu's influence really drives the film; “For the centenary of Ozu's birth,” a title card nakedly announces right up front. The Ozu diehard, naturally, will only need to have seen the Shochiku logo. Crafting this project under the auspices of the studio for which Ozu worked all his life signals a certain seriousness, especially for a foreign filmmaker in a land famously protective of its inner life. And when this picture reveals how it sees Tokyo — well, case closed.

As unappealingly obsessive as it might sound, Café Lumière never strays far from the mechanics of public transit. Its story opens with a shot of a passing urban train, and many more of them appear throughout. These trains appear not as a fixture of a wealthy megalopolis but as part of a living, breathing, startingly calm organism grown also out of laundry lines, endless layers of icons and text, and web upon web of power and telephone lines. I hadn't glimpsed this sort of Tokyo since Ozu last captured it in the early sixties, this unassuming Tokyo seen, if not always at ground level, at least never from a much higher viewpoint than the average commuter enjoys.

Legend has it that Ozu shot his “home dramas” (including but most certainly not limited to Late Spring, Tokyo Story, and, previously written up in this column, Equinox Flower) with the camera mounted at the height of someone seated on a tatami mat. It always seemed a little higher than that to me, but the humility of the aesthetic choice still came across. It suited the humility of the circumstances; the homes in which his dramas played out always housed the stripe of family that, while appearing outwardly “middle class” to modern audiences, clearly sufferent from the kind of poverty — perhaps “lack” gets closer — that touched everyone in a Japan still so fresh from the Second World War.

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“There is a wisdom that is woe; but there is a woe that is madness.”
—Herman Melville; Moby Dick
“All politicians are loco.”
—Roshi Bob (with a tip o' the hat to Tip O'Neill)

Whatever Floats Your Pequod

Call me Ishmael
—no, on second thought don’t

Call me Lazarus because
I now have a second skin
—the old one was flayed
by a single-minded madman
ambulating on a stump

Below decks
you’d hear him articulating
his loathing of life
to the cadence of the thud
of his wooden leg upon
quarter-deck boards
a rumble overhead
like the thunder
of a gathering storm

Call me Lone Survivor
alive by dint of flotsam and luck
—if you call it luck to have been
under the spell and thumb
of a lunatic chasing a
malevolent memory

Call me Happy To Be Alive
—and do I have a story for you!
Now when I breath the air
of summer blossoms
and taste its berries
I know what they mean

Call me The Old Man And The Sea;
someone eventually will
—big fish are hard to let be
and we all know the allure
of horizons; but

no, really

call me Queequeg's Confidant,
buddy of a harpooneer, an island
prince in a tattoo shirt
in a small boat chasing
mammoth mammals
psyched for murder
aiming to slay them
with a tiny, tooled spear
its tip all meanness
and barbarity

Call me Henchman in pursuit
of lamplight, of oil and cash reaped
from the flesh of leviathan

Call me Ishmael or call me Man
whatever floats your Pequod
It’s all the same to me

by Jim Culleny, 6/23/11

by Tom Jacobs

Why should we not enjoy an original relation to the universe?
~ Emerson, “Nature”

One of the most important and enjoyable responsibilities given to a young altar boy is to ring a set of bells at the moment the priest holds the communion host above his head and proclaims something along the lines of:

The lord took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.”

The reason we rang these bells, my parish priest told me years ago when he first trained me to become an altar boy, is to draw the parishoners’ attention so that they are reminded of what is going on up on stage, as it were. And what is going on up there is meant to be breathtaking and awesome. The little, tasteless piece of circular, unleavened “bread” becomes, at that precise moment in the ceremony of the Eucharist, the actual body of Christ, which we are all then invited to eat. When I was first told this, I was surprised and astounded. What we were doing every Sunday was eating the flesh of a deity (and just after, having a little tug of his blood).

Of course, I had my doubts about the genuineness of this transformation, but still I found the whole concept rather amazing. This is not the sort of thing one sees everyday (unless you go to daily mass, I suppose). To think that these little unremarkable wafers that I had taken out of their little chinese-take out-looking boxes and placed in the tabernacle not one hour earlier, had now become the literal body of a god was an extraordinary idea, and a nice piece of theater, too, it must be said.[i]

And it was my job to ring the bells to get everyone to pay attention, if only for a moment, at what was going on before them. No less astonishing was the parishoners’ typical response: boredom, wristwatch-looking, ongoing attempts to stop one’s children from squirming and playing with their siblings in the pews. Nobody seemed to really grasp what was occurring before them, and even those who did, didn’t seem much to care.

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by Vivek Menezes

It’s 1am, pouring heavily on an overcast monsoon night, and I’ve been waiting to talk to Sebastiao Frias for almost two hours.

But he’s still elbow-deep in his work, dusted from brow to toes in wheat flour, and moving with the distinctive balletic grace that master craftsmen acquire after decades of practice.

A seemingly unending series of trays are lined up next to his hip, become filled at full speed with little nubs of steadily ‘proving’ dough (each snipped off by feel alone, yet almost exactly identical to the next), then set aside to await a pre-dawn turn in the massive, ancient oven which dominates the largest room in this old house in Panjim, the pocket-sized capital city of India’s smallest state.

Frias began his evening’s labours as always, preparing thousands of ‘unde’ for baking. These palm-sized, egg-shaped loaves of crusty bread are the addictive favourite of Ponnjekars, the residents of this pleasant riverside city, where ‘pao bhaji’ has to be accompanied by an ‘undo’ or it is not considered the genuine article, and most dailyroutines begin with the ritual purchase of the morning’s supply from a deliveryman who brings the bread right to the front door of every household in the city (the evening’s supply comes separately, in another round of deliveries).

The clock keeps ticking, and I find myself mesmerized by Frias’s swift, efficient movements, the dough rolled out in table-top sized slabs, then kneaded into cables and ropes and knots, then back again across the counter.

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by Sue Hubbard

Tate Britain until 4^th September

It was the modern art movement that brought London, if not quite kicking and screaming, then rather reluctantly out of its Edwardian gentility into the 20^thcentury. Most people had never seen a Cézanne or a Van Gogh. The continental ‘isms’ of Cubism, Futurism and Expressionism were more likely thought of, if they were thought of at all, in the manner of foreign food. Something best kept ‘over there’, safely on the other side of the Channel. Vorticism with its continental influences was to change all that.

During the Edwardian period (1901-10) mainstream British culture was vehemently isolationist and the modern art scene tiny. There was a small avant-garde that revolved, on the one hand, around the Bloomsbury Group – Vanessa Bell, Duncan Grant, Roger Fry and the artists of the Omega Workshops with their French inspired aestheticism and there was the gritty, more socially conscious Camden Town Group that collected around Walter Richard Sickert. But mostly the art establishment, dominated by the Royal Academy, was inward looking and mildly xenophobic.

[Photo: Blast No. 1: Review of the Great English Vortex, June 20, 1914 (Edited by Wyndham Lewis), The Poetry Collection, State University of New York at Buffalo, © Wyndham Lewis and the estate of Mrs G A Wyndham Lewis by kind permission of the Wyndham Lewis Memorial Trust (a registered charity).]

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by Justin E. H. Smith

“A plain historical account of some of our most fashionable duellists, gamblers, and adulterers (to name no more) would exhibit specimens of brute barbarity, and sottish infatuation, such as might vie with any that ever appeared in Kamschatka, California, or the land of the Hottentots.” —James Beattie, An Essay on the Nature and Immutability of Truth, in Opposition to Sophistry and Skepticism (1770)

“It is difficult to believe what one large speculative farmer has said, that the success of California agriculture requires that we create and maintain a peon class. For if this is true, then California must depart from the semblance of democratic government that remains here.” —John Steinbeck, “The Harvest Gypsies” (1936)

“In fact [this] is what I wanted to tell you about: what it is like to come from a place like Sacramento. If I could make you understand that, I could make you understand California and perhaps something else besides, for Sacramento is California, and California is a place in which a boom mentality and a sense of Chekhovian loss meet in uneasy suspension; in which the mind is troubled by some buried but ineradicable suspicion that things had better work here, because here, beneath that immense bleached sky, is where we run out of continent.” —Joan Didion, “Notes of a Native Daughter” (1968)

I.

Let us, in a Didionic spirit, try out a few irrefutable statements. The Northeast of North America is, for better or worse, the only part of the continent to have been properly settled by Europeans. It became a proper part of the Euro-American North Atlantic cultural sphere some centuries ago, and remains there still.

To be of European descent and from California, by contrast, is somewhat more like being from South Africa. California was simply left blank on early modern maps of the New World, and it remains one of the earth's extremities. Here, just like the Cape, is where one runs out of continent. The fact that the 'Californians' to whom Beattie refers were annihilated, while the 'Hottentots' and other Southern African groups were only subjugated, doesn't make a crucial difference. Like the Boers, most white Californians are descended from people pushed by desperation to the edge of a continent, and, once there, pitted by a white elite against the other races they came across, either as a result of autochthony or through a parallel process of migration.

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“Shu” is the single teaching of Confucius and “jen”
it’s counterpart. Shu means reciprocity; jen is love,
kindness and goodness. T’ien is heaven.
–Confucius and the Teaching of Goodness

Shu and Jen

Goodness came like two hearts
and sat beside me. My name is
Shu, said she

In the window two birds flew
The window was open when,
pointing, Shu said, Jen

The two hearts of Shu said,
What can we do for you?

The two birds of Jen crowed,
Looks like you need a friend.

The world is split in two,
and you are too, said Shu

See the birds of Jen, she said?
They feed each other and
so are free in T’ien

Think of me, said Shu
and you may be free too

by Jim Culleny, 6/18/11

By Namit Arora

[I somehow managed to write a 3,500-word essay on Trinidad without mentioning cricket, rum, or the steelpan. Can I be forgiven for that?]

In April this year, I visited the Indian Caribbean museum near the town of Chaguanas in Trinidad. Set in a large hall, the museum had no other visitors. Its curator, Saisbhan Jokhan, 69, came out to greet me. Jokhan, I soon realized, not only loved to talk but was also a trove of information. As I began taking notes, he asked if I was a journalist. Yes, I said; I wrote for a venerable publication called 3 Quarks Daily, and I intended to write about the Indo-Trinidadian experience. His eyes lit up and for the next ninety minutes, he accompanied me in the museum, explaining and answering my questions.

The museum commemorates the history of a million Indo-Caribbeans whose ancestors came as indentured laborers from India between 1838-1917. Its panels include details on immigrant ships, copies of girmits, or indenture agreements, and rare archival photos of life on sugarcane plantations. Evocative objects abound: an improvised sarangi, a pair of wood slippers, a rotary sugarcane press like the ones still used in mofussil India, even a lifesize model of an indentured worker’s hut. Other displays show milestones in the life of the community, such as a 1970 photo of the first Indo-Trini policewoman; a panel on Alice Jan, the first lady of Indo-Trini culture; Indo-Trinis winning the right to build their own schools in 1952, allowing them to replace Christian teaching with Hindu teaching.

The museum is run by the Sanatan Dharma Maha Sabha, a conservative Hindu organization that also runs many temples. Talking to Jokhan it struck me that he lived with a clear sense of ‘his people’, what they have suffered, what challenges awaited them. His tone, and the museum’s singular focus, brought to mind a pastiche of Jewish museums I have seen over the years. This too felt like a museum designed to preserve the collective memory of a people’s suffering and struggles, and Jokhan seemed to me the right man for the job: proud of his identity, devoted to his community, slightly paranoid.

Jokhan’s historical memory is alien to people like me who have joined the Indian diaspora in recent decades. We have fostered the stereotype of Indians as a model minority, led by professionals and marked by diligence and enterprise in the pursuit of opportunities around the globe. But most of the Indian journeys in the colonial era were very different. They involved harsh unskilled labor on sugarcane estates, horrible living conditions, and severe discrimination. Trinidad, which I will look at here, is one chapter of that past; others include Guyana, Suriname, Jamaica, South Africa, Fiji, Mauritius, and Réunion.

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by Nick Werle

The most striking aspect of Isaac Asimov’s Foundation is the pacing of its narrative. The story, which tracks the fall of the Galactic Empire into what threatens to be a 30,000-year dark age, never tracks characters for more than a few chapters. The narrative unfolds at a historical pace, a timescale beyond the range of normal human experience. While several short sections might follow one another with only hours in between, gaps of 50 or 100 years are common. The result is a narrative in which characters are never more than bit players; the book’s real focus is on the historical forces responsible for the rise and fall of planets. The thread holding this tale together is the utopian science of psychohistory, which combines psychology, sociology and statistics to calculate the probability that society as a whole will follow some given path in the future. The novel’s action follows the responses to a psychohistorical prediction of the Empire’s fall made by Hari Seldon, the inventor of the science, who argued by means of equations that the dark ages could be reduced to only a single millennium with the right series of choices. In comparing the science of psychohistory and the actual events that accompany the Galactic Empire’s fall, Asimov’s time-dilated narrative weaves together disparate theories of history and science articulated around the problem of predicting the future, the historical primacy of crises, and the irreducible difference between studying an individual and analyzing a society as a whole. In Asimov’s imagined science, however, we can trace the real logic of macroeconomics and begin to understand why Keynes could never produce such dramatic predictions.

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by Haider Shahbaz

We want someone to whisper to us. But nobody does. And we get scared. There are sounds, faint sounds; they come from upstairs and downstairs, and some from the apartment next to us. And we wait for them to whisper to us. They will whisper, we know. From across the skin, across the wall, across the road, the city, the ocean, the wind and the sun they will whisper. So – we wait.

We do not like New York City. It feels, sometimes, as if it has no humans; only concrete and glass and plastic and fabric. Behind sunglasses and walls and windows and cars and clothes and books and earphones: who knows – who knows, if humans still exist. But it is that rare smile, a lingering stare, the confused question, the error so to say that gives it away. The little interactions we have: performances of our own consciousness.

There was consolation in that consciousness: to know that I can hurl myself in to these windows, blast this concrete to smithereens. I can run in to these brothels of human feelings they call shops and with every last breath in my lungs, shout. I can strip them naked and slap them and caress them and smell them. I can hold their hand, and if they want and if I want, we can go across the earth and see that the grass still grows, and flowers still bloom and dust still settles. I can walk up to someone and whisper in his ears, delicately, patiently: the messiah will not come, but I am here, and I will hold you and love you.

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