by Azadeh Amirsadri

The gym I was trying to like last year had a manic male trainer who wore tight shorts and had a microphone attached to his head. He ran around on a firm mattress-like floor giving members high-fives like the good participants we were supposed to be, and even telling us to high-five each other or clap for ourselves after each section. I introduced myself to him before the session started and told him about my knee issues. He looked at me and then looked away, and said “Only do what feels comfortable because you don’t want to get hurt.” Then he added with enthusiasm ”You will rock this”, giving me a high five. I was secretly worried that I wasn’t going to rock much, given that I was one of the older participants. I felt overwhelmed by the loud music pumping through the big open space, but as I usually do with gyms in general, I thought I had found a place where I could attend the least number of times and get the most amount of benefit, so I signed up for one month to give it a try. This is a gym that offers free childcare and is geared towards women, most of them moms who really like the day care option. The club advertised itself as a place where you give them a week and you will fall in love with the process. When asked if I loved the place during my second visit, I replied “I am trying to figure out if I like it” but the over-enthusiastic receptionist didn’t care for my answer. She asked what I wasn’t sure about and I told her the noise level was too high for me. She had an even louder laugh than the music and the trainer on the microphone combined, and said “Hahaha, you will get used to it. It motivates people to work out longer”.

Another gym I tried for a few months was a high intensity place that was run by very kind people; for most of them, this was their second job and for some, it was their religion. I felt seen and accepted, and the trainers made a lot of accommodations for me. I didn’t have to jump over high black boxes, or climb the wall, or run. For the warm up, I was allowed to walk or use the stationary bike. It was all too good to be true, and everyone would call me by my name, as in “Azi, you are doing great” or “Azi, you are strong today.” Soon enough though, about five weeks in, I hurt my right knee and couldn’t participate anymore. Someone there told me there is no shame in getting hurt and I could still participate in the Murph, even if I don’t complete it. I shook my head in agreement and when I got home, I googled The Murph to see what she was saying. Read more »

by Claire Chambers

Continuing my previous 3QD post about Pamela Sneed’s Funeral Diva, and an earlier piece contextualizing literary representations of the HIV/AIDS pandemic, today I want to discuss the work of Sindiwe Magona. She is one of South Africa’s most renowned Black women writers, and her autobiography To My Children’s Children (1990) is required reading about apartheid in the 1950s and 1960s. Magona went on to publish Beauty’s Gift in 2008, a novel dealing with the devastation of AIDS in South Africa during the early twenty-first century. The protagonist is called Beauty and she lives up to that name, being beautiful inside and out. But she exists off-stage, so to speak, since the novel narrates in a non-linear manner some events from August to December 2002.

These are recounted from the perspectives of Beauty’s four closest friends, Amanda, Edith, Cordelia, and Doris, all women in their early to mid-thirties. The novel opens on Beauty’s funeral, described in free indirect discourse through her oldest friend Amanda’s focalization. We find out quickly that Amanda hates Beauty’s surviving husband, Hamilton, as ‘a silent message of loathing’ is exchanged by the two. The reason for this hatred, readers discover, is that the suave ‘man of substance’ Hamilton had conducted multiple love affairs. As a consequence he had infected his wife with HIV, which in her case leads to rapid physical deterioration and death from AIDS soon afterwards. In her ‘Introduction’ to the ten-year anniversary edition of the novel, Magona writes of ‘the raging fire in the country of my birth – a veritable catastrophe that was laying waste to all life – especially young life. Absolute devastation’. She also explores the initial assumption that this was a plague affecting gay men, and her horror on realizing that hardly a home in South Africa would be unaffected by the disease. Accordingly, even as they mourn her, Beauty’s friends start looking at their own marriages, discovering husbands’ infidelities, and worrying about tests and HIV status.

Early on, Magona presents readers of Beauty’s Gift with a startling image: the beautiful and ‘beloved’ Beauty laid to rest in an opulent casket, which is then fixed in the earth with cement to prevent theft. Her friends’ memories of Beauty’s charisma and kindness are concretized by the weight of her death from AIDS. From the outset, funerals emerge not merely as a plot point but a structuring device for understanding the social and political implications of the AIDS crisis in South Africa. After opening her novel with Beauty’s funeral, Magona continues with vignettes about various stages of illness, death, and grief. These include a wake, the mourning period, Beauty’s posthumous ceremony of drinking water and the spade-washing rite, followed by other people’s funerals. Through this framework, Magona creates a narrative of gendered suffering and resilience. Read more »

Broken symmetry: a high-altitude airliner above Franzensfeste, South Tyrol.

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by Jeroen van Baar

Humans are beings of staggering complexity. We don’t just consist of ourselves: billions of bacteria in our gut help with everything from digestion to immune response.

In recent years, scientists have started to uncover how this ‘gut microbiome’ shapes a variety of health outcomes including obesity and depression. For instance, when researchers transplanted fecal matter from depressed humans to rats, those rats started showing signs of depression themselves. We’re still unsure why this happens—it could have to do with the production of neurotransmitters, which depends on how food is processed—but the gut microbiome forms a promising horizon of health science.

This has raised the obvious question why the biome in your belly looks the way it does. Where did it come from? We normally assume that the microbiome is mostly shaped by the food we eat. But a new Nature study provides a radical refinement of this story: our social interactions can shape the microbial communities living inside us.

The study involved mapping the social networks and sequencing the microbiomes of 1,787 adults in 18 isolated villages in Honduras. Participants were asked to self-collect stool samples, which were stored in liquid nitrogen and shipped to the USA for analysis. A detailed survey and photographic census helped participants identify their social connections, including their friends and family.

Analyzing the data, the research team found that the gut microbiome looked the most similar between members of the same household: they shared up to 14% of the microbial strains in their guts. However, even friends who see each other regularly shared about 8% of strains, while strangers from the same village shared only 4%. Microbiome similarity even extended to friends of friends, forming potential transmission chains that spread strains within communities. Read more »

by Brooks Riley

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Sughra Raza. Self Portrait Against Table Mountain. August, 2019.

Digital photograph.

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by Tim Sommers

Why have a democracy? Because democracy is always right.

There are two kinds of arguments in favor of democracy: intrinsic and instrumental. Intrinsic arguments try to show that democracy is good in-and-of-itself – and not as simply a means to some other end or ends. Instrumental arguments try to show that democracy is good because it leads to some good.

There are two main kinds of intrinsic arguments: those based on liberty and those based on equality. The most straight-forward kind of liberty argument says that we should be free, but to be free means not only to govern ourselves, but to have some control of our larger social and material environment. Democracy gives us that control. The trouble is that in actually existing democracies very, very few people are able to exert any real influence on society or their material conditions via the political process. Democracy does not make most of us free, at least in this way.

Here’s a different kind of liberty argument. We all have certain basic rights. Among the basic rights, liberties, and freedoms we possess in a liberal democracy – freedom of religion, free speech, the right to the rule of law, etc. – there are also rights of political participation – political speech, a right to free assembly, etc. What does this kind of pro forma right to some kind of political participation really amount to, though?

There’s no right to vote in the US Constitution. And Arrow’s Impossibility Theorem shows there is no way of counting votes that can satisfy all of the seemingly simple and reasonable conditions voting must bear. To oversimplify a bit, there is no way of voting that always gives us an answer, always depends on the input of more than one person, gives a way of deciding between candidates based on voting (and nothing else), and insures that the choice between any two candidates is independent of how the voter feels about other candidates.

Fortunately, there are also equality-based arguments for democracy. Many political philosophers have argued that democracy is a way of treating people equally. But lotteries treat people equally too. Read more »

by Dwight Furrow

Much philosophical writing about food has included discussions of whether and why food can be a serious aesthetic object, in some cases aspiring to the level of art. These questions often turn on whether we create mental representations of flavors and textures that are as orderly and precise as the representations we form of visual objects.

The claim that we do not form such ordered, mental  representations is central to the view that food and drink cannot be serious aesthetic objects or works of art. The reason is that genuine aesthetic experience requires the apprehension of form or structure. In the absence of structured representations there is no form to apprehend. (See Part 1 of this essay for a more detailed account of mental representations of aroma.)

I want to argue that the skeptics have a point although they draw the wrong inference from it. Our flavor experiences do, in fact, rest on weak representations. They lack the stable, detailed, clearly identifiable objects that vision typically yields. However, these weak representations allow for the apprehension of a different kind of structure, what I shall call a nomadic distribution (or continuously changing structure), and it is in fact this nomadic distribution of flavor that enables the aesthetic experiences characteristic of our engagement with food. The main point to draw from this is that cuisine is about transformation, one thing becoming another, and it is ill served by theoretical perspectives that rely on mental representations with firm identity conditions.

The explanations for why flavor and aroma are weakly representational fall into three categories—flavors are ephemeral, ambiguous, and difficult to remember with precision. Read more »

Damocles

In perilous times we join the otherworld,
the one that’s outside
our bubble

who’s driving this bus?
who’s at the helm?
who jiggles the joystick?

we man our posts
we soothe ourselves
but one day must come to terms:

I saw a cormorant, wings spread
drying herself in the wind after lunch
oblivious to the dilemma of our recklessness
but snared nevertheless in its reach

but time itself is oblivious,
and space

so, who?

Jim Culleny
7/10/19

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by Mike Bendzela

I lie on a futon in a little room tucked in a turret of an old funeral home-turned-apartment building in Binghamton, New York, listening to election returns coming in over my clock radio. It is a Tuesday night in 1984, the year of Orwell’s never-ending fever dream. Madonna and Prince and Michael and Bruce play incessantly on the radio between election reports. The unfolding AIDS epidemic is a thing no one wants to talk about: A friend, a PhD candidate in poetry, is sick in faraway Florida, but none of us in the department even knows about it yet. He will be dead in six months.

I am a year into my stint in graduate school. (Two years will be more than enough for me.) The path to my master’s degree in English has been a circuitous one, even tortuous: As an undergraduate, I started out in geology with a little climatology, detoured into art and design for two years, then ended up studying American literature. But I have never lost my love of the Earth sciences.

Ronald Reagan, at 73, is the oldest candidate ever to run for election — or, in this case, re-election — as President of the United States, against . . . What’s his name again? This election marks (I firmly believe) our last chance as a civilization to change course and sail towards a Green Future, an inkling of which we saw with President Jimmy Carter. I do not know if What’s-his-name is the answer, but we all know Reagan ain’t. One term could be a fluke. A second, collective suicide.

Several months hence, the great science communicator, Carl Sagan, will say to the United States Senate, “If you don’t worry about it now, it will be too late later on.”* His talk is a plea to those in power to start controlling carbon dioxide emissions from burning fossil fuels. The concentration of atmospheric CO2 in 1984 is 344 parts per million and the global temperature anomaly a barely noticeable +0.40° Celsius.* Carbon dioxide concentration MUST be kept below 350 ppm, or the planet will heat up, creating havoc. And there are other pollutants to worry about. And also oil depletion, deforestation, ocean acidification, wildlife habitat loss, over-population. A collapsing civilization does not seem far-fetched.

False alarm! It is Morning in America.* Read more »

by Adele A. Wilby

Recently I stepped into the underworld of fungi in Merlin Sheldrake’s Entangled Life: How Fungi Make our Worlds, Change our Minds and Shape our Futures. His book took me to an ancient world, tirelessly and inconspicuously working away and doing its vital job of literally interlacing the planet and holding it together to make life sustainable. The entry into this curious world was through the rather unassuming life form that most of us are more accustomed to eating than we are to learning about its existence: the mushroom.

Mushrooms are, for most of us,  just another source of food, or indeed choose the wrong kind to consume and the adverse effects are likely to be more dangerous than delicious. They are though, fruiting bodies of fungi whose appearance on the surface is aimed at the reproductive role of dispersing millions of spores into the atmosphere to secure their existence.

Colourful mushrooms of all sizes and shapes poking their heads up from the leafy undergrowth of a woodland or forming colonies of various architectural designs on dead trees, have never failed to draw my attention during my wanderings through wooded areas. Fascinated by these humble looking elegant protuberances that decorate the forests, on some occasions I have taken the time to count the varieties I have seen and found several different types on any one day. But as I learned from Sheldrake, my enthusiasm for the diversity of the mushrooms I observed was quite trivial in comparison with the numbers of fungi on the planet: there are, literally, millions of species throughout the world. Read more »

by  Steve Szilagyi

My favorite place on Earth is Niagara Falls. I refresh my spirit there. Standing on the very brink, my chest pummeled by the roar of millions of gallons of fresh water plunging into the abyss, I feel at one with figures like Margaret Fuller, Charles Dickens, and Mark Twain, each of whom recorded their humbled awe at the spectacle. I throw my mind into the past and imagine countless generations of Native Americans standing on the brink of the Falls and wondering, as many do today: where is all this water going?

Well, I’ll tell you where it goes: down the Niagara Gorge, into Lake Ontario, into the St. Lawrence Seaway, and finally to the Atlantic Ocean, where it mixes with the saltwater and is, for all practical purposes, wasted.

Now I’ll tell you where it isn’t going: it isn’t going to the showerhead in my luxury Niagara Falls hotel room. Even though I can look through my window and see 44,500 gallons of fresh water tumbling over the brink every minute, when I step into my marbled bathroom and turn on the shower, I stand under the same strangled trickle I’d get in a cheap motel outside Salinas, California, or another city with severe water use restrictions.

Primal pleasure denied. I don’t need to sell anyone on the satisfaction of a good, strong shower—hot, but not too hot, slightly stinging, and thoroughly cleansing of both body and soul. Yet this primal pleasure has not been widely available since 1992, when the U.S. Energy Policy Act mandated that new showerheads sold in the country not exceed 2.5 gallons per minute.

The Energy Policy Act makes sense for places like the American West, where the combination of climate change, cattle farming, and almond growing has created a dire water situation. But Niagara Falls? Read more »

by Paul Braterman

This book is a delight. Drawing on a deep love of her subject matter, the author interweaves descriptions of a sequence of rock types with the story of her own personal and professional life. An extremely difficult feat to bring off, but Marcia Bjornerud (M) manages to do this without artificiality or mawkishness, drawing on historical and philosophical insights whose origins are hinted at throughout the text, and explaining complex concepts in lucid and enjoyable language.  The only thing I did not like about the book is its appearance, which for me fails to suggest the hard-won insights that it is so successful in conveying.

M began her training in the early 1980s, at an interesting time, when the community of geologists was still absorbing the implications of plate tectonics, and geology was changing from a descriptive to an explanatory science. This was also when, despite the best efforts of the fossil fuel companies, predictions of global warming were beginning to seep into public awareness. A difficult situation for a socially aware geologist, since these same companies are going to be the main employers of her students.

She was established in what most people would regard as a successful academic career, having earned tenure at an unnamed but easily identified major Midwestern research university. But she was not happy, either with the location (in the middle of a vast expanse of one of the few kinds of rock that she really seems to find boring) or with the atmosphere of the place. And so, despite having got away with such subversive activities as smuggling a mention of Gaia into a lab manual chapter on biogeochemistry, and devising undergraduate classes that actually taught students something, she decided that she needed to move. Easier said than done. She was too far along in her career for ordinary entry-level positions, but not yet advanced enough for senior appointments. So she made the extraordinary decision to apply for a teaching job at Lawrence University, a tiny private liberal arts college in Wisconsin, and we must be glad that she did so.

Lawrence is clearly a very special kind of place. It educates not only its students (all 1500 of them), but its faculty, by involving all of them in its “great books” programme. And there, released from the treadmill of writing papers to gain grants to fund students to collect data to write papers, she has been able to explore at will and meditate on her findings, in the occasional specialist publication but also other outlets such as newspaper articles, and in a series of books including Timefulness, which I reviewed here earlier, and the present volume. (All this despite an unusually demanding family situation, and the responsibilities of rebuilding her department.) Read more »

by Richard Farr

The tree was immense even by local standards: a western red cedar that might have been a thousand years old. A botanist would want to measure it; I only wanted to touch its wrinkled face, or kneel among the roots and capture a dramatic snapshot looking up along the trunk. But it was fifty paces away and I couldn’t get there.

We were 300 miles northwest of Vancouver, as the raven flies, on one of the countless islands of the Great Bear Rainforest. The Great Bear covers 25,000 square miles of British Columbia’s Central Coast, which makes it about the size of Sri Lanka. You can get into it by road, sort of, if you take a long, long detour around the back of the coastal mountains to the Bella Coola valley. But water has always been the real road in this maze of islands and inlets, so instead we drove our kayaks to Port Hardy, on the northern tip of Vancouver Island, rolled them onto the ferry, and rolled them off five hours later at the geographical and spiritual heart of British Columbia’s Central Coast, the Heiltsuk community of Bella Bella. 

We paddled for twelve days. From the water we saw cormorants and sea otters beyond counting; porpoises; humpbacks. But the land seemed eerily empty, aside from a mink the color of salted chocolate that scampered past my feet one evening. Clawed prints in the sand. A few distant howls in the night. But the bears and wolves, and no doubt many other creatures, were perfectly hidden by the most dominant form of life, tens of millions of trees. 

They cover almost everything. On most of the islands, whether fifty square miles or the size of a room, the forest approaches the water like a shoulder-to-shoulder army marching over a cliff, the edge marked by a constant slow-motion falling. The only shore is a yellowish ring of hand-shredding, barnacle-encrusted boulders, fortifications so uniform that it can be hard to finding even the sketchiest place to land. Camping is possible only because some islands have pockets of white sand beach. 

Here, for me anyway, was a strange and arresting new experience of wilderness. Read more »

My favorite tree next to the river Eisack in Franzensfeste, South Tyrol.

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by Katalin Balog

If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern. —William Blake, The Marriage of Heaven and Hell

Laments about young people’s declining mental health, their inability to read novels, contemplate art, or simply pay undivided attention to anything at all have reached a panicky intensity lately. Not being particularly young, I can distinctly remember a time when things were less dire in this regard (except for the mental health part, having grown up in Eastern Europe…). We loved the films of Antonioni, Bergman, Tarkovsky, and Tarr, whose slow pace, for the most part, would be out of the question in today’s film industry. We were able to entertain ourselves without being entertained.

I propose that there is a common thread to these problems, and of course, they don’t only afflict the kids. We are all losing our ability to engage in a way of thinking I call contemplation. Young people are in an especially difficult place: whereas older people still remember and possess that ability to some degree, younger people have not had much opportunity to pick it up in the first place. And while it always required a certain amount of leisure and cultivation, a certain amount of groundedness and prosperity, today, contemplation is widely underappreciated and is in decline.

Contemplation is more than simply having experience; not all experiencing counts as contemplation – otherwise, we would all be automatically non-stop contemplators! In contemplation, experience is “held” in attention and explored without a particular goal in mind. This is different from other forms of attention deployed in thought or perception, which are fast-moving and task-oriented. Contemplation happens in small ways every time we stop to appreciate the world as we experience it, every time we are present for what is happening in a deliberate fashion, rather than breezing through in automatic pilot (or being absorbed in thought to the exclusion of experience). This could be a momentary lingering on someone’s body language or the way they express themselves. It could be an experience of merging with the natural environment. It could be a state of reflection reading a novel or poem. It could be just sitting and mulling over some experience of the day. Thomas Nagel said that there is “something it’s like” to have an experience. Contemplation then is attention to what it’s like. Read more »

by Brooks Riley

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