The Eelhound

Sometimes I think of Paris not as a city but as a home. Enclosed, curtained, sheltered, intimate. The sound of rain outside the window, the spirit and the body turned towards intimacy, to friendships and loves. One more enclosed and intimate day of friendship and love, an alcove. Paris intimate like a room. Everything designed for intimacy. Five to seven was the magic hour of the lovers’ rendezvous. Here it is the cocktail hour.

New York is the very opposite of Paris. People’s last concern is with intimacy. No attention is given to friendship and its development. Nothing is done to soften the harshness of life itself. There is much talk about the ‘world,’ about millions, groups, but no warmth between human beings. They persecute subjectivity, which is a sense of inner life; an individual’s concern with growth and self-development is frowned upon.

— Anaïs Nin, 1940


From Foreign Policy: “It is a disorienting thing to live amid war. For those who are fighting, the war is the driving force in their lives, providing meaning as the days march onward. But civilians caught in war aren’t blessed with such certainty. Instead, they find themselves caught in a limbo: no longer leading the lives they once lead, yet not driven enough to take up arms on one side or another. The people of Aleppo — and much of Syria — are forced to reckon with that limbo on a daily basis. 
Aleppo has been under siege for over nine months — ever since the Free Syrian Army (FSA) stormed the city limits in mid-July. More than 94,000 have died throughout Syria, and close to 11,000 have died in Aleppo alone. While the international community dawdles and deliberates, while each side fights for the survival of its reality, civilians here must grapple with the fact that their old lives are gone and their future lives are unknown, and that life must somehow go on between now and then.
So people adapt and cope. The blasts of mortars and artillery fire blend into the background, the threat of snipers becomes a reality to grit your teeth through as you walk home, and dark humor seeps into the daily milieu, calming nerves with a white-knuckled laughter that holds tears at bay. Groceries must be bought, money must be made, bellies must be filled, and days must have some sort of meaning.
The reality of a civilian in war is that life must be risked in order to live. Day-to-day acts can become small feats of rebellion. Risking sniper fire on the walk to work becomes not only a testament to human resilience and our ability to adapt, but sometimes a statement: You can take my life, but you can’t take my choice to live it.
Above, out shopping with her mother, a young girl peeks out from a mound of cherries in one of Aleppo’s fruit and vegetable markets.” View Larger

From Foreign Policy: “It is a disorienting thing to live amid war. For those who are fighting, the war is the driving force in their lives, providing meaning as the days march onward. But civilians caught in war aren’t blessed with such certainty. Instead, they find themselves caught in a limbo: no longer leading the lives they once lead, yet not driven enough to take up arms on one side or another. The people of Aleppo — and much of Syria — are forced to reckon with that limbo on a daily basis. 

Aleppo has been under siege for over nine months — ever since the Free Syrian Army (FSA) stormed the city limits in mid-July. More than 94,000 have died throughout Syria, and close to 11,000 have died in Aleppo alone. While the international community dawdles and deliberates, while each side fights for the survival of its reality, civilians here must grapple with the fact that their old lives are gone and their future lives are unknown, and that life must somehow go on between now and then.

So people adapt and cope. The blasts of mortars and artillery fire blend into the background, the threat of snipers becomes a reality to grit your teeth through as you walk home, and dark humor seeps into the daily milieu, calming nerves with a white-knuckled laughter that holds tears at bay. Groceries must be bought, money must be made, bellies must be filled, and days must have some sort of meaning.

The reality of a civilian in war is that life must be risked in order to live. Day-to-day acts can become small feats of rebellion. Risking sniper fire on the walk to work becomes not only a testament to human resilience and our ability to adapt, but sometimes a statement: You can take my life, but you can’t take my choice to live it.

Above, out shopping with her mother, a young girl peeks out from a mound of cherries in one of Aleppo’s fruit and vegetable markets.”


Dystopian Literature and Self-Questioning

“Altogether, I think we ought to read only books that bite and sting us. If the book we are reading doesn’t shake us awake like a blow on the skull, why bother reading it in the first place? So that it can make us happy, as you put it? Good God, we’d be just as happy if we had no books at all; books that make us happy we could, at a pinch, also write ourselves. What we need are books that hit us like a most painful misfortune, like the death of someone we loved more than we love ourselves, that make us feel as though we had been banished to the woods, far from any human presence, like a suicide. A book must be the axe for the frozen sea within us. That is what I believe.”

- Franz Kafka in a letter to his friend Oskar Pollak, 1904 (One of my favorite quotes).

image

A good book can challenge what you think by first violently upsetting how you feel. This is easily apparent in dystopian novels such as Brave New World1984, and The Giver. In the opening pages of each of these books, the first-time reader’s experience is marked by a stark awareness that something is horribly off the mark. The characters are smiling, people are having fun and looking cool, but the quality of the author’s writing is such that it suggests without directly saying that the appearance of things conceals an awful truth. It’s up to the reader to work together with the main character to discover what that might be. Once the terrible facts are disclosed in full there is a confrontation between what the reader and the protagonist knows is wrong and what the dystopian society says is right.

Thrust between this collision of ideas, the audience must weigh two incompatible viewpoints that individually offer appealing rewards. On the one hand, there is freedom and pain, the other, slavery and comfort. The impossibility of a compromise between these two systems of thought forces readers to assess which qualities they value more. Like the protagonist in some dystopian novels, observers outside the pages of the book find themselves undergoing a form of torture, pressured between the arguments of two perspectives that each have enormous costs and incentives.

It is a conflict of desires. All human beings would rather receive the perks of two options rather than have to decide between them. For this reason, even though readers have been following the protagonist up to story’s climax, they still understand why average people in the dystopian society want happiness, order, and peaceful lives. These are genuinely good human desires, despite how twisted they’ve become under the people’s rulers.

It’s the price for these things that causes the audience to be uncomfortable, though. The costs violate core values they’ve always assumed to be right. The abolition of crime charges society with the loss of freewill through psychological and genetic conditioning. The absence of sadness and grief runs up the bill to a state-enforced policy of drug addiction. An authoritarian assurance of “knowledge” and “truth” means the death of creativity and the absence of discovery. Nevertheless, there is a perverse logic to the arguments of the dystopian leaders. They offer a carefree life of pleasure and consumption, and, between fits of objection, one can see how it would be frighteningly easy to let the best in us go to sleep for a bribe. The brilliance of dystopian literature is how it reveals a part of the psyche that honestly and unreservedly says “Yes, I’d pay whatever society wants in exchange for what they say happiness is.” More often than not, this sudden awareness in readers comes across as a horrifying betrayal, both to the protagonist they’ve loyally followed and their own worldviews. Informed that part of them is willing to exchange their own soul for a living death, the resulting uncertainty can force individuals to reevaluate what they believe and why they believe it. The end result is that that which is true is reinforced, while falsehoods are exposed and overturned.

If people are disturbed by this self-questioning, is this not a good thing? Returning to the Franz Kafka quotation at the beginning of this essay, this momentary crisis is a sudden crack in “the frozen sea within us.” Human hearts are too easily glaciated by routine and life that hasn’t been lived deliberately. The ice forms, because individuals don’t question or delve deeper into the values they claim to believe. Efficiency is worshiped at the expense of the examined life, and asking questions just slows things down. This is a terribly easy mindset to have, but forgive me for believing that it’s not a wise one. 

In this manner, Kafka is proved correct. The kind of books that are urgently needed are those that meaningfully disturb people and backhand them across the face with questions they ignore everyday. 


They mean one thing to one person, another thing to another person; they are unintelligible to one generation, plain as a pikestaff to the next. And it is because of this complexity that they survive. Perhaps then one reason why we have no great poet, novelist or critic writing to-day is that we refuse words their liberty. We pin them down to one meaning, their useful meaning, the meaning which makes us catch the train, the meaning which makes us pass the examination. And when words are pinned down they fold their wings and die.

— Virginia Woolf


erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 
erikkwakkel:

The Chained Library of Zutphen
I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.
Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 

erikkwakkel:

The Chained Library of Zutphen

I took these pictures during a visit to the 16th-century chained library of Zutphen, in the east of the Netherlands. It is one of three such libraries still in existence in Europe. Nothing much has changed here for 550 years.

Here is more information (in English) on the chained library in Zutphen. Also check out this recent blog on medieval chained libraries (and Zutphen’s), written by one of the researchers in my project. 


On Pacific Societies and Language

anthmusings:

Several words in common usage or recognised in English today were originally used by islanders of the pacific. Some of these words of Polynesian origin [include]:

Mana - this word is most well known to the gamer culture. In the western gamer scene mana is usually the charge or points used when performing spells or other kinds of magic in-game. It should delight gamers then, to know that the word mana is from the Solomans and although anthropologists are still in argument about its precise definition, it is loosely a type of spiritual power. 


5 examples of how the languages we speak can affect the way we think →

divineirony:

To say, “This is my uncle,” in Chinese, you have no choice but to encode more information about said uncle. The language requires that you denote the side the uncle is on, whether he’s related by marriage or birth and, if it’s your father’s brother, whether he’s older or younger.

“All of this information is obligatory. Chinese doesn’t let me ignore it,” says Chen. “In fact, if I want to speak correctly, Chinese forces me to constantly think about it.”

This got Chen wondering: Is there a connection between language and how we think and behave? In particular, Chen wanted to know: does our language affect our economic decisions?

Chen designed a study — which he describes in detail in this blog post — to look at how language might affect individual’s ability to save for the future. According to his results, it does — big time.

While “futured languages,” like English, distinguish between the past, present and future, “futureless languages,” like Chinese, use the same phrasing to describe the events of yesterday, today and tomorrow. Using vast inventories of data and meticulous analysis, Chen found that huge economic differences accompany this linguistic discrepancy. Futureless language speakers are 30 percent more likely to report having saved in any given year than futured language speakers. (This amounts to 25 percent more savings by retirement, if income is held constant.) Chen’s explanation: When we speak about the future as more distinct from the present, it feels more distant — and we’re less motivated to save money now in favor of monetary comfort years down the line.

But that’s only the beginning. There’s a wide field of research on the link between language and both psychology and behavior. Here, a few fascinating examples:

Navigation and Pormpuraawans
In Pormpuraaw, an Australian Aboriginal community, you wouldn’t refer to an object as on your “left” or “right,” but rather as “northeast” or “southwest,” writes Stanford psychology professor Lera Boroditsky (and an expert in linguistic-cultural connections) in the Wall Street Journal. About a third of the world’s languages discuss space in these kinds of absolute terms rather than the relative ones we use in English, according to Boroditsky. “As a result of this constant linguistic training,” she writes, “speakers of such languages are remarkably good at staying oriented and keeping track of where they are, even in unfamiliar landscapes.” On a research trip to Australia, Boroditsky and her colleague found that Pormpuraawans, who speak Kuuk Thaayorre, not only knew instinctively in which direction they were facing, but also always arranged pictures in a temporal progression from east to west.

Blame and English Speakers
In the same article, Boroditsky notes that in English, we’ll often say that someone broke a vase even if it was an accident, but Spanish and Japanese speakers tend to say that the vase broke itself. Boroditsky describes a study by her student Caitlin Fausey in which English speakers were much more likely to remember who accidentally popped balloons, broke eggs, or spilled drinks in a video than Spanish or Japanese speakers. (Guilt alert!) Not only that, but there’s a correlation between a focus on agents in English and our criminal-justice bent toward punishing transgressors rather than restituting victims, Boroditsky argues.

Color among Zuñi and Russian Speakers
Our ability to distinguish between colors follows the terms in which we describe them, as Chen notes in the academic paper in which he presents his research (forthcoming in the American Economic Review; PDF here). A 1954 study found that Zuñi speakers, who don’t differentiate between orange and yellow, have trouble telling them apart. Russian speakers, on the other hand, have separate words for light blue (goluboy) and dark blue (siniy). According to a 2007 study, they’re better than English speakers at picking out blues close to the goluboy/siniy threshold.

Gender in Finnish and Hebrew
In Hebrew, gender markers are all over the place, whereas Finnish doesn’t mark gender at all, Boroditsky writes in Scientific American (PDF). A study done in the 1980s found that, yup, thought follows suit: kids who spoke Hebrew knew their own genders a year earlier than those who grew up speaking Finnish. (Speakers of English, in which gender referents fall in the middle, were in between on that timeline, too.)