by Frans de Waal

Yesterday in a restaurant in Tokyo, someone at the table next to us lit up a cigarette. I asked my Japanese host if no one ever asked smokers to go outside. His answer took me by surprise: one is not allowed to smoke on the street. Inside is fine, outside is wrong. It’s the opposite of what we are used to in the West.

The point is not so much the reason for the Japanese rule (which is that a walking smoker often holds his or her cigarette at children’s eye level, hence may accidently blind a child – apparently, this has happened!), but the fact that cultural differences often baffle us. This is because we assume our own perspective to be the only one that matters or makes sense. The same applies very much to my field of primatology, which owes much to Japanese pioneers.

Today I met in Kyoto with my old friend Toshisada Nishida, who is a student of the late Jun’ichiro Itani, who in turn was the most prominent student of Kinji Imanishi, the founder of Japanese primatology. Imanishi was interested in the connection between primate behavior and human evolution well before Louis Leakey and others in the West, and had fewer inhibitions to speculate about it. In 1952, when European ethologists still worked on instinct theories and American behaviorists still trained rats to press levers, Imanishi wrote a little book that criticized the view of animals as mindless automatons. He inserted an imaginary debate between a wasp, a monkey, an evolutionist and a layman, in which the possibility was raised that animals other than ourselves might have culture. The proposed definition of culture was simple: if individuals learn from one another, their behavior may, over time, become different from that in other groups, thus creating a characteristic culture. Soon thereafter, his students demonstrated that the potato washing started by a juvenile female monkey on Koshima Island spread to other members of her troop. The troop had developed a potato washing culture. [Photo, taken by the author, shows Japanese macaques on Koshima Island are still washing potatoes half a century later.]

Imanishi was also the first to insist that observers give their animals names and follow them for years so that they understand their kinship relations. His concepts are now all around us: every self-respecting field worker conducts long-term studies based on individual identification, and the idea of cultural transmission in animals is one of the hottest topics of today. But that is now: at the time, all Imanishi got was ridicule.

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by Olivia Scheck

I am embarrassed to say that before this weekend I had never visited Edge.org.

I was first directed to the site on Friday by a post on 3QD, and I have remained there ever since, devouring responses to the 2010 Edge Annual Question, “How is the internet changing the way you think?”

There are many wonderful ideas to glean from this incredible collection of essays, but I was especially interested in what the replies suggested for the future of journalism and – perhaps a separate issue – the future of journalists.

In an article on Edge that is not actually part of the 2010 Question, the financial journalist Charles Leadbeater uses the example of open source software to suggest what the internet may allow in other cultural realms.

“The more people that test out a programme the quicker the bugs will be found,” Leadbeater explains. “The more people that see a collection of content, from more vantage points, the more likely they are to find value in it, probably value that a small team of professional curators may have missed.”

The application of this analogy to journalism is obvious and, to varying degrees, the concept has already been put into practice. The blog/traditional news hybrid site, Talking Points Memo, for instance, invites readers to contribute leads and even comb through government documents on their behalf. TPM’s crowdsourcing strategy has allowed the website’s comparatively tiny staff of reporters to break several major stories, including the U.S. Attorney firing scandal. There is also The Huffington Post, which famously employs unpaid “citizen journalists” and “volunteer bloggers,” in addition to paid editorial staff.

More generally, the surge in claims and opinions that now appear on the internet would seem, by sheer probability, to have increased the amount of accurate or useful information that is available to the public. Of course, for every instance like the TPM U.S. Attorney story, in which the work of amateur internet journalists has had beneficial consequences for society, there have been, one assumes, many more instances of misinformation, slander and inanity. There is also the problematic tendency of independent online publishers to redistribute professional content without compensating authors.

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by Evert Cilliers (aka Adam Ash)

The main thing you need to grok about the 37th richest person in America is that his media properties are as pervasive as global warming. The same with his worldview. Rupert Murdoch is a Godzilla-sized propaganda shunt in the shape of a dildo jammed up the interior of humanity, pumping in a daily dose of the trance-inducing drug BOFTRAP — bend over for the rich and powerful.

Is Rupert Murdoch some new kind of semi-Satan? I would argue yes. “J'accuse,” as Emile Zola thundered on the front page of L'Aurore. Here's my case.

Murdoch brings you Fox News, the 24-hour cable news channel he launched in 1996.

It is the most successful 24-hour news channel in America.

It is the most successful news channel because it gives its ultra-conservative bias an outrageous tabloid spin.

It is responsible for a standard of political reportage and commentary so crass, it sinks many levels beneath the deepest mud in Lake Victoria. And it's got countless Americans hooked on their daily shot of BOFTRAP.

Fox News has brought the news itself — let alone news opinion — to a bizarre new low. A shameless, dumb and immoral low consisting of at least five parts of poison.

One, an agenda to the right of Jean-Marie Le Pen. Two, facts more misleading than Faust's best friend. Three, suspicions more dire than those harbored by Iran's Revolutionary Guard. Four, outbursts as hysterical as the ranting of Elizabeth Taylor in “Who's Afraid of Virginia Woolf.” And five, lies more mendacious than those splooged by Shakespeare's Iago.

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by Alta Price

It's the Ides of March, and thanks to daylight savings having stolen an hour from me today, my brain is tired. It's been months since I finished compiling a long series of texts to be included in the anthology portion of The Infinity of Lists, the third installment of Umberto Eco's “illustrated essay” trilogy, but bits and pieces of them keep coming back to me. Most notably, as I came to excerpt 59 of nearly 80 on the polymath's long and oft-revised list of literary lists, I found one that—although it seemed banal at first—has only grown in significance for me.

It's an unassuming little list included in Georges Perec's 1978 text Je me souviens, which has yet to be published in English. Like so many of his writings, I expect it may never appear in translation, as most of its puns and rich wordplay riffs would be lost in the process. But thanks to Eco's having selected it, present-day readers can get a little taste of what he was up to. Because the Internet as we now know it didn't exist when Perec passed away in 1982, I decided to spice it up with hyperlinks and illustrations—after all, I think the warm reception Eco's ideas have earned are due in large part to the timeliness of such reflections, as many of us are still learning to wade through (and often ignore) the tidal wave of images and information we're barraged by each day.

I remember that all numbers that add up to nine are divisible by nine (sometimes I’d spend an entire afternoon checking…).

I remember a time it was rare to see any trousers without turned-up cuffs.

I remember Porfirio Rubirosa (Trujillo’s son-in-law?).

I remember that “Caran d’Ache” is a Frenchified transcription of the Russian word (Karandach?) for “pencil.”

I remember the two Contrescarpe cabarets Le cheval d’or (“The Golden Horse”) and Le cheval vert (“The Green Horse”).

I remember Bob Azzam and his orchestra’s version of Chérie je t’aime, chérie je t’adore (“I Love You Dear, I Adore You Dear,” also known by the title Moustapha).

I remember the first movie I saw starring Jerry Lewis and Dean Martin was called Sailor Beware!

I remember the hours I spent—in my senior year of high school, I think—trying to retrofit three houses for electricity, gas, and water without having all the pipes cross (as long as you’re in two-dimensional space, there’s no solution; that’s one of the most elementary examples of topology, just like Koenigsberg’s bridges or playing-cards’ colors).

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by Sam Kean

For those of us that like drastic solutions and saltational mutations, one way to fix the perpetual crises (existential, and otherwise) that colleges and universities seem to find themselves in would be this: get out the axe. Axe the business school, axe all the engineering programs, axe the professional programs, axe even (hard as it is to say) the fine arts programs. So no more accounting majors and no more civil engineering majors, no more masters of public health, and no more dance majors, or creative writing majors, or bassoonists, either.

The thing most of those programs have in common is that they’re crafts—things better learned by doing than by sitting and discussing the doing. As for the business and engineering programs, old-fashioned apprenticeships seem appropriate, and for anything they can’t learn by doing (calculus, perhaps), firms should educate their workers themselves for a few years, just as they train people in other ways. Anything but that amounts to a massive subsidy that society pays to businesses to train their workers for them. (Besides, what business wouldn’t be happy to add to the assets side of the ledger an extra $30k a year in tuition from prospects?) If fine arts people need training and tuning and nurturing and aren’t quite ready to get out there and slug it out for themselves, there are better models than a university—like Julliard. The hard cases are medical schools and law schools because those professionals really do need extended exposure to the material to gain the extra skills. But you can sell the medical school to a nearby hospital, and most law firms could certainly afford to train their own or, better, jointly fund a school that would.

The other thing most of those programs have in common is that students enter them expecting not so much to learn anything as to get a job. It’s a pervasive notion nowadays, that college = employment. Aside from it not necessarily being true right now (thanks to the economy) there’s a dubious assumption there, that the point of higher education is to make cash. Because let’s be frank: most of the students who attend college—especially those (and I don’t mean to pick on them; they’re just the obvious examples) business folk and engineers who attend college looking for jobs—don’t give a crap about broadening themselves. It sounds nice to say that future business leaders of America need to read Homer, but most don’t want to, most don’t care to, most don’t benefit from doing so. The ones who do want to, who need to read Homer will find him on their own. The ones who don’t want to read Homer will either forget him immediately or remember only the resentment they feel both for having to read it—and for the people in their classes who seemed to like it.

What would a university that followed this advice be like? Much smaller for one, which is good. Far too many students attend college nowadays (partly because we denigrate manual labor) and many colleges end up having to babysit students between the time they’re eighteen and twenty-one. (As one wag put it, college is really just a way for parents to ensure that their children take drugs in suitable company.) Under this scheme, the remnants of the university, those few that really want to study there, would focus on the liberal arts—what most people think of as the humanities and the social sciences. I’ve always argued to include the sciences as well, and in fact, that’s how most schools were once organized: if you wanted to study chemical engineering, you went to one school; if you wanted to study the fine art of chemistry, however (or biology, or physics), you remained in the college of liberal arts.

But I’m not so sure any more that science, at least as practiced today, should be included as a liberal art, and therefore whether scientists should go to college at all in this Plato’s Republic vision of the university.

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–– an experiment in small friction

An out-of-work adman named Daniel awickened from befogged sleep in the bright March sun of mid-morning. There was much to be done.

He reeled the news quickly while throwing on a shirt. Dolphins had been spotted in the East River. The spokesman for Al-Qaeda had been nabbed. American. The book of faces unspooled in a tickertape of whispers.

There was much to be done. There was the matter of the check. The check was late. A month late. Could it not find him? A dusty mound of mail bouldered like dung upon the mud-grunged stairwell. He read through the cellophaned windows – jury duty, unpaid child support, a Health & Sanitation notice stamped IMMEDIATE – all for skipped-out tenants of the crumbling loft. Yes; no. A telephone bill. The shakes––

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Ken Freedman is the general manager of Jersey City’s WFMU, the longest-running freeform radio station in the United States. Since the mid-1980s, Freedman and his staff have made WFMU’s name a byword for the modern freeform sensibility with a combination of, among other factors, early adoption of new distribution technology, avoidance of identity politics and pure, unadulterated unpredictability. Colin Marshall originally conducted this conversation on the public radio program and podcast The Marketplace of Ideas. [MP3] [iTunes link]

I'm here in the KCSB studio in Southern California, and you're over on the other side of the country, almost as far as you can get in the U.S. — you're in Jersey. You wonder, why would a Southern California radio station want to broadcast about an East Coast radio station, but in a way it doesn't matter at all. This show podcasts and gets most of its listeners that way. FMU is online, it streams, it podcasts, it was the first to do all of that stuff.

How do you envision FMU's audience? There must be some kind of cognitive dissonance based on the fact that you run what is ostensibly a radio station but is in reality a cultural entity that extends anywhere.

I don't think of us as a radio station, strictly speaking, anymore. We've definitely metamorphosed into some kind of hybrid radio-online entity.

When did that shift in your thinking change? Was it exactly when you guys went streaming in '97? How long a process has this been in your mind?

It's been happening steadily since we first launched our web site back in 1993. Then we started streaming in 1997. There were a lot of skeptics among our listeners and our staff members who felt that radio streaming was going to be something more akin to CB radio, as opposed to a new form of media. A lot of people said, “It's not even radio!”

But it was pretty clear when we started streaming full-time that, in fact, it was radio, that we were picking up the same types of listeners as we got over the FM band. But it really wasn't until much later, in 2000 to 2003 when we started expanding the offerings online to on-demand programming and podcasting as well as the blog and forums and message boards and then Facebook and Twitter, that we started realizing it was becoming something different. It's not, strictly speaking, radio anymore.

One example I can give you is on my own Wednesday morning radio show. Besides doing a live show, I'm also posting pictures along with every song that I'm playing, and listeners can also comment with me and with each other on the playlist page of the program. I started realizing a few months ago that a fairly good number of people were logging on to that playlist page every week, and they weren't even listening. They were there to see the pictures unfold, to see what music I was playing. The reason they weren't listening is they were at work, and their employer had blocked streaming audio through the company firewall. So they were doing the next best thing, which was simply logging on to the page so that they could see what songs were playing, look at the pictures and interact what other listeners. When I realized that I have these people logging on to this ostensibly radio show page every week but not listening, that kinda hit me over the head. This really has become something different.
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by Sara Firisen

My daughter is a true fashionista; every day brings a new, interesting outfit. The other day she was wearing her Minnie Mouse ears as a hair accessory. As we drove home from school, she took them off, read the words stenciled inside the band, and said, “I got my Minnie mouse ears in Paris, but they say made in China and it's written in English. Why is everything made in China?” And all I could think was, “she has no idea how true that is.”

I have written before about the fact China and India, and of course other places, are increasingly no longer merely dominating areas like customer service helplines and IT outsourcing, but that they are stepping up their game and starting to take our innovation mat from under our feet as well. Recently, Thomas Friedman wrote about his interview with the chief executive of Intel Paul Otellini. Otellini explained, “Smart, skilled labor is everywhere now. Intel can thrive today — not just survive, but thrive — and never hire another American.” He quoted a 2009 by the Information Technology and Innovation Foundation, which “ranked the U.S. sixth among the top 40 industrialized nations in innovative competitiveness”. If you don’t think that is so bad, the study measured “‘the rate of change in innovation capacity’ over the last decade — in effect, how much countries were doing to make themselves more innovative for the future”, on this scale the US was rated last out of 40 nations. Last! If we really think that the state of education in the US isn’t a large part of this then we’re fooling ourselves.

Of all the criticisms that have been leveled at me since I started writing about innovation and education, one that really depressed me, was when I was accused of being an elitist. The actual criticism was “There is something very elitist about this whole article. We can't even motivate a large percentage of children to finish high school, and now we are supposed to prepare the (obviously elite) students to work toward better life goals.” This galled me because it so totally missed the point I was making: I’m very lucky, I can afford to send my children to a wonderful independent school where they are privileged enough to get the kind of progressive education that I believe will make them better prepared for the challenges of the truly global workplace that will confront them in 10 to 15 years. My question is, why doesn’t every child in the US get the same educational opportunities that I am lucky enough to be able to give my children?

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by Colin Marshall

Here we have a movie set on the spectacularly picturesque Yangtze River, each background a minor wonder of natural aesthetics, shot on the same digital video format used by cash-strapped film-student projects. It's a picture seemingly imbued with the hard realism of halting conversation and deep-seated yet somehow accepted character misery, yet it features a conspicuous flying saucer, a building launching off like a rocket, an out-of-place tightrope walker and inexplicable ballroom dancers on a bridge. Not only do its two searching protagonists, a man with a missing wife and a woman with a missing husband, never fall into one another's arms, neither one even gains awareness of the other's existence.

Clearly, Jia Zhangke, Still Life's director and a leading light of what's called the “Sixth Generation” of Chinese filmmakers, has the confidence for strong choices. Bred in an environment of meticulous state censorship, he and his cinematic cohort have acquired a skill set including, but not limited to, how to slip material of substance beneath the censors' radar and how to know when to say “Aw, the hell with it” — or the Mandarin equivalent thereof — and simply make the films one wanted to make in the first place. Yet another contradiction arises: despite being one of Jia's rare state-approved projects, it also looks through Western eyes like one of the most daming of his government's behavior.

The decaying riverside town of Fengjie plods through the process of gradual, deliberate self-destruction. As the Three Gorges Dam's construction grinds ahead just downstream, the water level rises, regularly rendering another, higher band of the city uninhabitable. Goverment employees show up to mark the newly projected water lines with plain, stern signage while de-construction workers tag the buildings slated for demolition with single characters in white spraypaint. Given its structures' pre-existing state of crumbliness and its people's air of thoroughgoing resignation, manually taking down Fengjie feels almost redundant.

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How would you choose to die if you could choose your own death? This isn’t a question that gets asked very often, but it’s an interesting and important one to consider. It’s probably safe to say that most of us would choose to die without suffering, at the end of a long life.

To some extent, we can choose our own deaths. When faced with an illness that is likely to be terminal, we don’t need to go out fighting. If one chooses instead to accept the terminal nature of the condition and make the most of his remaining time, palliative care may be the way to go.

If assisted suicide were an option, it would likely provide the most pleasant of deaths. Even with palliative care to minimize suffering in terminal illness, gradual demise can be unsettling for both the ill individual and for loved ones. Avoiding this experience could reasonably be a desirable option.

This is not to say that assisted suicide would be the best choice for everyone. If discomfort can be effectively managed through palliative care, the additional time could be valuable. One could get his affairs in order, make amends for regrets, and maybe do a few of those “things we’d like to do before we die”.

And, of course, do-it-yourself suicide in is always an option.

Most of us have a very strong aversion to death. Natural selection sees to it that those animals that are best able to avoid it survive longer and have more offspring. Aversion to death and strategies for its avoidance obviously confer survival benefits.

Aversion to death may also develop through associative learning. Death often follows painful and unpleasant circumstances, like illness or catastrophic injury. The temporal relationship with the distasteful circumstances reinforces the notion that death and suffering go hand in hand.

While our aversion to death is understandable, it isn’t entirely rational. The well established association between death and suffering is misleading. Death can be as easy as going to sleep. In fact, some people do die in their sleep.

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Victor Borge and the Player Piano

We lived on Oak Street when one day
my father came home with a white piano
big and heavy as a horse that had
two large pedals under its keyboard which
if you placed a paper roll titled Lady of Spain
between two spindles behind a sliding door
above the keys like a wood block in a lathe
and pumped with both feet the avatar
of Victor Borge would come to sit and play,
blacks and ivories (some like bad teeth)
succumbing to the ghosts of his hands
as you watched ascending and descending
perforations in the roll's paper
pass over a horizontal row of holes
in the smooth brass bar at eye level
likes flocks of geese coming and going
the pattern of perforations sliding from
top roll to bottom orchestrating the piano's
robot rendition of Lady of Spain
while Borge slap-sticked and cracked-wise
seated right where you sat,
your fingers floating over the keys
performing furious air arpeggios until you
walked your fingers off the high end
and dropped from seat to floor
pretending to be that funny man
with fingers as facile
in the adult manner of a
brilliant Danish clown

by Jim Culleny
Feb 22 2010

Victor Borge at the White House

By Namit Arora

An egalitarian ethos has not been a prominent feature of Indian civilization for at least a thousand years, when Buddhism began losing ground in South Asia. The dominant Hindu sensibility has long held that all men are created unequal, constituting not one but many moral communities, and possess varying natural rights and duties. The anthropologist Louis Dumont saw hierarchy as so central to Indian lives, whether in the family, the workplace, or the community, that he titled his 1966 treatise on Indian society, Homo Hierarchicus. Indeed, a host of hierarchical relationships—framed by traditional norms of deference, authority, and obligation—shape most Indians throughout their lives. In the Indian social realm, the primary institution of hierarchy is caste, or jati, of which thousands exist today. But where does caste, a blight of modern India, come from?

The Origins of Caste

How the institution of caste took root and spread is still a hotly debated question among scholars, but its story begins c. 1500 BCE with the arrival of the Indo-Aryans into what is now Pakistan. Data from disciplines like linguistics, philology, and archaeology strongly suggests that these bands of nomadic pastoralists came from further west. Upon arrival, they encountered long settled rural communities, which were perhaps divided into subgroups based on occupation, much like guilds—they were not hierarchical, hereditary, or endogamous. The Indo-Aryans, whose culture became dominant, introduced into the region their social pyramid with three classes, or varnas (‘color’): the Brahmins (priests and teachers), the Kshatriyas (warriors and rulers), and the Vaishyas (traders and merchants). They added a fourth varna after their arrival: the Shudras (laborers and artisans). All four divisions appear in the earliest known Indo-Aryan text, the Rig Veda (but not the word ‘varna’), and were no doubt a feature of the emerging Vedic society. ‘According to the Mahabharata, the “colors” associated with the four [varnas] were white, red, yellow and black; they sound more like symbolic shades meted out by those category-conscious brahmanical minds than skin pigments.’[1]

As the settled indigenous communities became part of the early Vedic society, they also adopted its principle of hierarchy—interwoven as it was with its cosmology, gods, and rituals—turning their own occupational subgroups into castes, or jatis. The main organizing principle of this hierarchy, proposed Dumont, had to do with ritual ‘purity’ and ‘pollution’ that members of each occupational subgroup were assigned at birth. The highest ‘purity’ points went to those associated with religious, intellectual, and administrative pursuits, the lowest to workers associated with dead bodies, human waste, tanneries, butchery, street cleaning, and such—most of these were in fact deemed too low to be part of the varna system at all, i.e., they were considered outcastes. Stated differently, ‘purity’ became a means of codifying social power relations using Brahmanical ‘knowledge’.

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On September 1, 1969, the English singer-songwriter and guitarist Nick Drake made his recording debut as his album Five Leaves Left shipped to record stores. Released on producer Joe Boyd's Witchseason label with backing by members of Fairport Convention and string arrangements by Harry Robinson and Drake's Cambridge chum Robert Kirby, the album stands as a haunting, pastoral portrait of the 21-year-old artist as a very young but startlingly musically adept young man. In the four decades since, the record has enchanted new generations of listeners and made insatiable Nick Drake fans of many.

Colin Marshall originally conducted these conversations with Trevor Dann, Patrick Humphries and Peter Hogan, authors of the three books published about Nick Drake, to celebrate the 40th anniversary of Five Leaves Left's release on the public radio program and podcast The Marketplace of Ideas. [MP3] [iTunes link]

Writer, broadcaster and head of the UK Radio Academy Trevor Dann is Nick Drake's newest biographer, having released Darker than the Deepest Sea: The Search for Nick Drake in 2006.

Can you give us a little background of the musical context of September 1969, the musical world in England into which Five Leaves Left was released?

I think that's a really good question, because people who write about the history of music tend to always concentrate on what was very popular at the time. They forget that there are always substantial undercurrents and smaller genres going on. 1969 people think of as being the year of the first Led Zeppelin album, the year of Woodstock and loud stuff, but aside from that there was a great fashion for rather bespoke, melancholy, quite, folk-y acoustic stuff.

In America, that was John Sebastian at Woodstock. In England, it was the folk revival of people like Cat Stevens. That's the genre into which Nick Drake's music fell, and it was a small market. It was not very popular. It became highly influential, but at the time, it was written about and talked about by the opinion-formers in music of the time.

Because so many of Nick Drake's current fans were, of course, not even around when his music was initially released, how different or similar was his music to that subgenre?

If you went back in time 40 years and switched the radio on, you would hear more music of the type you hear on Five Leaves Left than we now hear. I think that, although it's one of the great timeless records, it's nevertheless of its time more than historians think.

If you were listening to the John Peel show in England at the time, although you did hear what we would call rock music, even hard rock music, you also heard a lot of that kind of thing: John Martyn, even a rock band like Jethro Tull did a lot of acoustic-y kind of work. People were experimenting with what happened when you turned things down, after some years of experimenting with what happened to guitars and other instruments when you turned them up. Although it's become very timeless, I don't think it was as unique a sound as we now think.

I suppose this is the question Nick himself became obsessed with, but if it did fit into a genre, why didn't Five Leaves Left succeed as well as the average release in that genre?

Two simple reasons. One was, he didn't promote it. Even in those days, you had to make some kind of effort, even if your record wasn't being played much on the radio, even if you didn't have a single that could get you in the charts, you had to tour. And he hated touring. He tried it once or twice; he didn't like it. He was playing a kind of music that was very difficult to play in the student common room and at free festivals in those days, because amplification simply wasn't good enough.

He just didn't have the temperament, partly because he didn't have a very loud showbiz personality. Secondly, to be honest with you, he was rather arrogant about his music. I think he felt that it deserved to be listened to, and he didn't work hard enough to win an audience; he assumed that audience should be there for it.

The second reason is the number of problems the record had. It was promoted before it was available in the shops. The sleeve notes don't fit the track listing. The distribution wasn't very good. There were a lot of other technical reasons which meant, having committed everything he'd got to what he thought was this great work of art… it was like being Van Gogh. He'd given everything he could, and he wasn't popular. He hadn't made it. That was one of the reasons why he turned in on himself.
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Part 1 of “Psychological Science: Sigmund Freud – A Personal and Scientific Coward?” can be found HERE.

Note: Sources for this article, Part 1 and Part 2, can be found at the end of this article.

Questions, Questions, Questions!

In Part 1 of this article, I posed three questions:

1. How did Freud, with his collaborator and mentor, Joseph Breuer, and independent rival, Pierre Janet, discover the traumatic basis of hysteria, as well as its treatment?

2. Why did Freud repudiate his findings on the traumatic basis for hysteria?

3. In the face of his prior scientific investigations, how did Freud come to develop psychoanalysis? And to develop a psycho-sexual theory of development based upon the inferiority, mendacity, and erotic fantasies and desires of women?

I provided answers to the first two questions in Part 1. Here, in Part 2, I deal with the third. Freud repudiated his theory of the traumatic aetiology of hysteria, but as a scientist he still had to account for his data. The problem one confronts in finding an answer to the third question is this: How does one go from Freud's observations and recorded data to the theory of the Oedipal Complex – the cornerstone of his psycho-sexual stages of personality development, and psychoanalysis?

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By Aditya Dev Sood

You know, we all have our favorite seasons, our special days in the year. For me that has to be Holi. Today is all color and madness, the world is turned upside down, nothing is wrong, all is forgiven, everything is laughter.

These tents in pink and white are looking taut, expectant. What is it, ten, ten-thirty? Gaurang is over there setting up the DJ, Abhinav the bar, along with Kishan Chand, who is nailing down the table-cloths to the tent-house tables. I have to set up the chat-wallah-s, all along this back wall of the garden, far enough from the Holi playing action, but also away from the bar — we don't want to have to monitor the liquor too hard today.

Hari kulfi khaenge, sahib? The kulfi guy's brought the regular kesari kulfi, but also the one spiked with the green stuff. You should try one. Down the row we've got aloo-tikki-s on that enormous frying pan, and then the gol-gappa guy and then the fruit-chat guy, all from my Dad's contact in Chandni Chowk.

I always find thandai either too sweet or too milky and strange to the palatte, maybe like semen. But in the frozen cream of kulfi, the sweetness is blanched. Try it. It's quite refined and subtle, a bit like green-tea ice cream. The kick will come slow, but the layered joy that green kulfi opens out on the morning of Holi always makes me smile…

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by Shiban Ganju

Early in the morning, my cell phone rang. I looked at the screen. It was a call from India; Anoop was on the other end. “This training will not do well. The women don’t seem enthusiastic.” He was in Uttar Pradesh, in a small village – Mijwan, the birth place of progressive poet, Kaifi Azmi. I did not believe Anoop, his assessment must be wrong. The women of Mijwan must have changed in the past eighty years since Kaifi, the son of this soil had exhorted women to walk in stride with men:

Get up my love; you have to walk with me.

Emerge out of ancient bondage, break the idol of tradition

The weakness of pleasure, this mirage of fragility

These self drawn boundaries of imagined greatness

The bondage of love, for this too is bondage

Nor merely the thorns on the path, you have to trample on flowers too

Get up my love; you have to walk with me

[http://www.youtube.com/user/raajayshchetwal#p/u/1/w61ELibfQiY]

[http://crazymindseye.wordpress.com/2009/03/08/aurat-kaifi-azmi/]

But over many centuries, history has traveled by Mijwan without affecting it. Four capitals of ancient India, Kannauj, Kausambi, Magadha, and Ujjaini prospered within three hundred miles. Culture flourished only two hundred miles away in the city of Lucknow, just over a century back. Buddha walked on this land. Mughal emperors galloped across it. Mijwan has been a neighbor to riches, decadence, knowledge and enlightenment but has stayed frozen in poverty and ignorance.

When Kaifi Azmi was born, Mijwan was off the map. His tireless work christened it with a zip code and it got a post office; it acquired a tarmac road and a train station nearby. By the time he passed away and shortly after that, a girls’ primary school, an associate degree college, a computer training center and an embroidery school came up. Mijwan now attracts students from nearby towns.

Five hundred and fifty people live here. The local NGO, Mijwan Welfare Society, picks up their shredded ambitions and stitches them with a thread of zeal and hard work. India has 600, 000 such villages, home to over sixty percent of its population. Thousands of voluntary organizations – probably the largest number in the world – toil in these villages to usher development. They dangle the yarn of future possibility as their flag. ‘Save a Mother’ is one such small organization.

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As some of my previous blogs attest I have a big interest in food. This extends beyond the buying, cooking and eating of food to social and political issues concerning food. So it was with some interest that I noticed the latest Atlantic contained a piece by Caitlin Flanagan entitled “Cultivating Failure.”

The little headline above the article indicated that the title was a sly double entendre—`How school gardens are cheating our most vulnerable students.’

I dimly recalled that Flanagan had gained a certain amount of notoriety for being a harsh critic of the feminist movement and for having boasted that she had never changed a sheet or sewn on a button. It was not obvious why she should now be engaged in attacking school gardens; the only possible connection to feminism being that the movement promoting such gardens was if not founded, at least given a public face, by Alice Waters of Chez Panisse fame. All this by way of saying that I had no reason to pre-judge one way or the other the contents of the article.

It begins with a fictional anecdote. I quote in full because paraphrase would lose the full force of the rhetorical strategy. It is intended to establish the author as a friend of the oppressed and to set the stage (poison the well) for an attack on school gardens.

“Imagine that as a young and desperately poor Mexican man, you had made the dangerous and illegal journey to California to work in the fields with other migrants. There, you performed stoop labor, picking lettuce and bell peppers and table grapes; what made such an existence bearable was the dream of a better life. You met a woman and had a child with her, and because the child was born in the U.S., he was made a citizen of this great country. He will lead a life entirely different from yours; he will be educated. Now that child is about to begin middle school in the American city whose name is synonymous with higher learning, as it is the home of one of the greatest universities in the world: Berkeley. On the first day of sixth grade, the boy walks though the imposing double doors of his new school, stows his backpack, and then heads out to the field, where he stoops under a hot sun and begins to pick lettuce.”

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By Maniza Naqvi

This is about fat and no-fat Generals.

But before I get to them here’s a little gem about a way to catch wild monkeys: The trapper takes a glass bottle with a long neck and a wide body. You know, like a good old vodka bottle. Then he finds a nut that monkeys consider a treat and drops it into the bottle. Then the trapper cements the bottom of the bottle to the jungle ground. Monkey arrives and sees the nut. Immediately with no second thought, sticks his elongated paw and pinched fingers through the neck of the bottle—and wraps his fist around the nut. Then the trapper comes along. The monkey can see the trapper coming but the monkey doesn’t run away. The monkey won’t run away though he is trying to pull away. The monkey is pulling and tugging and wriggling but he can’t get away—he’s stuck to the bottle. He can’t get his paw out. Why? After all he got it in, he should be able to get it out, right? He can’t get his paw out because he’s got it around a nut and now his fist is too large to come back out through the narrow neck of the bottle. But he won’t let go! He won’t let go of the nut—- and so there he is, fist clenched in the bottle staring at the advancing, trapper. The monkey can see the trapper coming at him wielding a club—yet the monkey won’t let go of the nut. The monkey just isn’t programmed to let go. The trapper clubs the monkey’s brains out, he clubs the monkey to death but the monkey has his fist still wrapped stubbornly around the nut. It just won’t unclench that fist. It isn’t programmed to unclench. Doesn’t know how to. Stupid monkey! Greedy monkey!

Is the US not able to let go? Is the US programmed to be trapped in Afghanistan? Is the US trapped in Afghanistan while many players in the region state and non-state look on patiently and contentedly all the while providing supplies and supply lines for its war? In its war in Afghanistan this non regional and chief warrior, the US military’s, cost per gallon of fuel is US$400 and cost per US military soldier is US$1,000,000. Somebody is bleeding and being clubbed and someone is getting rich.

I think about this story of a monkey in a bottle when I read the news and I think of platitudes such as, “Government in a Box”, a concept that the United Nations rejects of using development and humanitarian aid as a military strategy and therefore as a weapon. If anything the US military is involved in opening one Pandora’s box after another which is evidence of an unrestrained military out of the box. The nut can be a metaphor for an idea and a concept driven by power, greed, hubris and overreach.

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