Sunday, May 8, 2016

A Poker Story

A Poker Story 

-I like to go to bed with strangers.
-Really? Me, too. 
-Well, how strange are you?
-Strange enough.

That was how we first talked with each other, at a poker table in Bellagio Poker Room in a desert in the western part of the United States. It was July. That means almost two months ago when the ambient temperature was in the 115-120 degrees Fahrenheit range for the whole damned month. She had a low-cut blouse almost down to her navel. She didn't wear a bra. She was on my left. Whenever she leaned forward, I and the whole table could see her enormous nipples which were bigger, I swear, than my thumbs. I was afraid I was developing a cross-eyed problem by the time the session was over because I kept glancing to my left. She must have liked my visual inspection because twice she leaned over and whispered into my ear, "enjoy the view of the pyramids?". I was red-faced at the first time, but I didn't say anything. But when she repeated the question the second time, I had the answer ready for her, "yes, but I would like to know if the pyramids are for real or just an optical illusion because of silicone enhancement." That was when she came up with the follow-through that she liked to go to bed with strangers. 

She burst out laughing, uproariously, with abandon, then squeezed my arm, the left one of course, and looked straight at my eyes, that forced me to look back at hers. I could swear her eyes were twinkling, like stars in a Christmas night. Then she said while continuing laughing, "That was , ha ha, cute, ha ha, real fucking, ha ha, cute, 'Strange enough' ha ha, oh my, what's your name, young man?"

-Young man? I'm older than you! How old are you? 45, 47?
-What? Don't tell me you're in the 50's.
-Try the 60's.
-Fucking no way, get out of here! I want some ID. 

The dealer, a sour and dour and ugly old hag, told her to mind her language and tone down her voice. The Pyramid Lady shot a glance at the dealer, quickly said, "Sorry!" and then tugged my arm, and leaned over, this time her cheek touched mine, "come on, show me the ID".

Smilingly, I fished my driver license out of my wallet. She grabbed it. She stopped smiling and stopped speaking. She studied the driver license and looked at my face and back to the picture on the license, and then gave it back to me. 

"Well, how old is he? Tell us!" A woman, dignified-looking, matronly, and quiet as a church mouse all evening, sitting at the end of the table, four spots away from me, said. To that inquiry, the Pyramid Lady touched my arm and asked, "Should I?" I then replied that I didn't care. 

She announced to the table, studiously avoiding the gaze of the matron, that I was no liar. That prompted congratulations from several players. Then she asked, quite loudly, "you said you were strange, but are you also good, if you know what I mean? My name is Sally, by the way." I shot her a retort, "Good enough, but don't take my word for it."

By that time, I could tell that men at the table were quite envious of me because Sally was quite attractive. Her cleavage was not the only asset she had; she had clear, unblemished skin, chiseled facial features, white teeth, and great luminous eyes---and she seemed to be fond of me and enjoyed flirting with me. Didn't I mention that she was also drinking wine, some kind of red? She was quite tipsy, at least she appeared so. She slurred her words and spoke loudly. But remarkably, she was winning big. She was aggressive and she knew what she was doing. Men at the table kept calling her bets, to their chagrin, thinking she was bluffing. She even check-raised me twice. I folded both times. She then cheerfully announced that I made the right decision. I didn't say a word, just stonily nodded my head, and told myself to get into the "Zen" zone where simultaneously concentration, detachment, and equanimity mixed, meshed, and flowed. 

She inquired about my profession and why and how long I was playing poker as an avocation and if I had any interest to pursue it as a vocation because I had "qualities" as a poker professional. I replied that there was no way that I could turn pro when I couldn't beat a woman, and a drunk woman at that, at the game. She chuckled and boasted that few players, men or women, could beat her. That sounded like a challenge to me, and I loved challenges. I bought more chips and stayed focused. All amorous and amatory thoughts and stirrings, if there were really any, were squashed; all flights of fancy went out the window. This was not the first time I met an Amazon woman. My first four wives and numerous past girlfriends were full-fledged members of that tribe. It seemed that I attracted women of that disposition. They smelled blood and zeroed in for a  kill. But I was a survivor and a learner, albeit a slow one. I had resilience and I had resources. Poker was making me stronger. Nietzsche was right. What didn't kill me would make me stronger. 

I continued being friendly with her and appeared receptive to her jokes and comments. She asked me if she could buy me a drink. I said yes if only it was hot green organic tea and two bags. She mocked me as being weak, fussy, and unmanly. I just smiled. We continued talking. She told me she was a Jill of all trades and a Mistress of a powerful man. 

-How powerful?
-Oh no, I couldn't tell you. If I do, he'd kill us both.
-Really?
-Yes, really. 

My drink arrived. She asked me if she could taste it to see what the hell organic green tea would taste like. I smiled once more and said that I would share a bed, but not my foods and drinks. I began winning small to medium sized pots from other players. Cards were running in my favor. 

She then reached for my hand and grandly pronounced that she was into palmistry. 

-You've got great lines here. Great longevity line. Great love line. A lot of wives and concubines (the matronly lady was evidently listening, "Is he an emperor or what? What kingdom he's ruling?" Sally shot back, "Somewhere far away, too far for you to travel, an old lady like you!"). What we're having here? Oh, my goodness, I can see that you're going to have an exciting romantic adventure ("With you, obviously", the matron chimed in again, "Why not, isn't that right, honey?", Sally winked at me and then turned to the matron and winked at her).

I said nothing. I just smiled like a village idiot. I had learned from my defeats and close encounters with devastation and destruction. Ego was a terrible thing to have, a sharp double-edged sword. 

She continued holding my hand, pressing, squeezing, and caressing it, preparing herself for a kill while uttering nonsense in a mellifluous, cadenced voice. She finally let it go, deciding that the groundwork had been thoroughly laid out ("Had enough? ", the matron delivered another shot. Sally held her tongue this time, obviously and incongruously deep in contemplation).

My stack of chips kept on growing, like mushrooms after a monsoon rain. It now was the second biggest at the table, behind hers. I had close to three grand in front of me, a big sum at the $2-$5 no limit hold'em game we were playing. Normally I would have quit playing, and gone home with a satisfying, drunken, delirious, intoxicating feeling of triumph. But I stayed on. I had a premonition, an intuitive feeling. I believed in fate and magic. They came about an hour later in a form of contest between Sally and me. I had a pair of red sixes in my hands. Four players limped in front of me. I normally just limped also, but somehow an inner voice told me to raise big. I made it $50 to go. She instantly made it $120. Everybody folded back to me. Annoyed, I first wanted to fold as well, as there were no pot odds. But that inner voice again. It told me to stay and fight. I had a lot of chips in front of me and she had about five grand. I turned to her, fishing for information, "what you've got? Aces?" The dealer told me not to talk, to speculate about hands while the game was in progress. House rules. I looked at Sally's eyes. She didn't look back. She closed her eyes. A death mask of cultivated tranquility registered on her face. It cost me $70 more to call her. I could throw away the additional $70 on top of my $50 raise. I had thrown away much bigger amounts than that, many times, over and over again. The only think that irked me was that I would have to muck my cards if a 6 didn't hit the board. I hated to lose to this tough, bitchy, greedy Amazon woman, but what the hell, I could afford it. I was winning. I would still have a substantial profit after this $120 loss. 

The flop came out a red Ace and two black sixes. What a beautiful sight! The sweetest sign since my son emerged into the world, whole and healthy, with all his fingers and toes in place. There was a supernova inside me. I was sure that there must be at least one as well out there in deep space. Heaven and earth collided and celestial music rang in the universe. I was trying to breathe normally, but I couldn't. My heart was racing. Boy, was I a weak man!

I checked. She promptly put in $300 with authority. I asked her again, "what you've got? Ace-King?" Dead silence from her. The sour and dour old hag dealer chastised me again, "No talking, please, otherwise I'd have to call the floor." I sighed. I closed my eyes for a few seconds, trying to calm my wildly beating heart. I opened them and looked at her eyes. She was looking straight at me intently. I sensed a barely concealed mirth and merriment on her part. She thought I had Ace-Queen suited and I was afraid that I was behind to Ace-King. I then resorted to playing with my chips. My fingers kept touching them and counting to $300 while looking at her face for signs of tension and the pulse on her neck reflected in her carotid arteries, and straining for the sound of her breathing. It was, of course, all an act, designed to lure her into a false sense of security. But I didn't want to over-act.. After a minute, I called her bet and pushed $300 into the pot. A red Queen showed up, diamond, the same shape as the red Ace. I promptly looked back at my hole cards, pretending to check if I indeed had Ace-Queen or two diamond cards. I then checked again. Sally tersely announced "all in" and pushed all her chips forward. I made a face. I made a grimace to indicate my pain. I was being nasty because she was nasty and greedy. She showed me no kindness. She wanted to get all of my money and yet she was flirting with me. This woman had no heart. All she cared about was money and power. She could have bet between, $500-$1,000, leaving me with some money if I missed the last card on the river. I looked at the other players at the table. We could hear a pin drop. They all looked at me, feeling both sorry for me and yet perversely wanted me to call so they could see what hand she had. I looked at a her, a picture of greed and confidence. She had one of four possibilities: Ace King, Ace Queen, two diamond cards and she was semi-bluffing, Queen-Queen, and the best scenario: Acea-Ace. It never occurred to her that I had an immortal pair of sixes in my hand. 

I asked the dealer to count her bet although she had me covered. It was recognized right away the traditional stalling technique to save face and gain me a few extra seconds while I was thinking. The dealer said, "$4,260". I counted my chips. I had exactly $2,500 left. I said, "what the hell." and pushed my reminding stack of chips forward past the betting line, and I stood up. I noticed that all the men at the table also stood up. Only she and the matron remained seated. Two guys kept asking me, "what you've got, man?". I said nothing. I looked at Sally. She looked back at me, smiling faintly. I didn't smile back. I was trying to contain an expression of disgust and contempt. The dealer dealt the last card, an inconsequential 3 of spade. 

She didn't turn over her cards. Neither did I. The dealer said, with her smoky, husky, nicotine-laced voice, " show the cards, please". I addressed the dealer, "she goes first. I called her." The dealer looked at Sally and said, "the gentleman was right. Lady, please show your cards". As soon as she said that, Sally triumphantly turned over two black aces. The matron said, "shit" and looked at me, full of pity. I looked at Sally coldly. I tried not to show daggers in my eyes. I lifted one card, 6 of diamond. She gasped. Her hand went up and covered her mouth. She was an experienced player. She knew. She was sorry that she let her greed overwhelm her judgment. She must have felt like a complete fool. I then slowly, very slowly, turned over the other card, 6 of heart. The table exploded. Everybody at the table except Sally was overfilled with joy. As I scooped my chips and stacked them in order, I heard, "slow-rolling", "Hollywood", and "acting" emitted from the mouths of the players at the table. I didn't look up. 

Sally stacked up her remaining $1,760 chips and in a subdued and feeble voice asked me if I wanted to join her at the sports bar for a drink. She had difficulty got the words out of her mouth. I was tempted to say, "what's wrong? the cat got your tongue? what happened to the smooth, slick flow of words?" Instead, I said:

-No, thanks. I have a headache. Some other time. Will you be here tomorrow? I'll stick around for a while. I'm running good.

The truth was that my head was clear. I didn't want my drink to get spiked. I didn't want to get robbed in some motel room. I wasn't going to be back to Bellagio poker room for a while. 

Everything was crystal clear to me; everything was full of clarity. All the stars were in the right alignment. I felt blessed and in tune with the universe. I looked at Sally wobblingly walk to the cashier. She still had a winning session. But I was positive she was having a bitter taste in her mouth because she was greedy. Gordon Gekko was wrong. Greed is not good. And Don Juan Matus, the Yaqui Indian teacher of Carlos Castañeda, was right. "Be moderate. Eat one quail at a time, not two." 

Sally should have left when she was way ahead. She should not have been too greedy to go after all my chips. I was thinking about Gordon Gekko and Don Juan when the matron spoke:

-Nice hand, "young man". I'm glad you took the money from that bitch. Hi, my name is Sarah. 

I gave her my routine, practiced lines:

-Roberto is my name. Poker is my game. Glad to make your acquaintance. You come here often?

Wissai
August 29, 2013
canngon.blogspot.com

Lời Hay Ý Đẹp

17 cách tích đức không tốn một đồng


(Ảnh: stevenduncanart.com)

Người xưa có câu: “Có đức mặc sức mà ăn”, ý muốn dạy chúng ta rằng làm gì thì cũng phải coi trọng đức, tích đức và đề cao tầm quan trọng của đức. Vậy làm thế nào để tích đức ngay cả khi không có điều kiện vật chất? Hãy cùng xem 17 cách tích đức không tốn một đồng mà vị lão hòa thượng dạy dưới đây để hành theo!

1. Tích đức từ lời nói

Lời nói cần phải thể hiện sự khoan dung độ lượng đối với người khác.
Lời nói thẳng: Có thể chuyển sang cách nói “vòng, nói giảm, nói tránh” một chút.
Lời nói lạnh như băng: Hãy hâm nóng lên một chút trước khi nói.
Lời nói phê bình người khác: Trước khi nói hãy chú ý cân nhắc đến lòng tự tôn của người nghe.
Một lời khen ngợi đúng lúc có giá trị ngàn vàng.

2. Tích đức từ đôi tay

Học cách ca ngợi, vỗ tay tán thưởng người khác.
Mỗi người đều cần tiếng vỗ tay của người khác bởi vì ủng hộ, khen ngợi người khác là điều cần có ở mỗi người.
Không biết vỗ tay, khen ngợi người khác thì đời người thực sự quá nhỏ hẹp.
Cho người khác tiếng vỗ tay kỳ thực là cho chính bản thân mình.

3. Tích đức từ giữ thể diện cho người khác

Ở một số tình huống việc “không nể mặt” là một thái độ vô lễ lớn nhất.
Người phương đông rất xem trọng thể diện vì vậy ở bất cả thời điểm nào cũng nên giành cho người khác một “lối thoát” để giữ thể diện.
Nhìn thấy rõ một người cũng đừng nên chỉ thẳng ra, hãy lựa lúc mà nói.
Hãy nhớ đừng bao giờ làm tổn thương thể diện của người khác bởi hậu quả của nó là khôn lường.
Trong một số tình huống, vạch trần người khác là một cái tội đẩy người ta đến đường cùng.

4. Tích đức từ việc tín nhiệm người khác

Người có tính đa nghi trời sinh thì khó có người bạn chân thành.
Được người khác tin tưởng, tín nhiệm là một loại hạnh phúc.
Người có bao nhiêu tín nhiệm thì sẽ có bấy nhiêu cơ hội thành công.
Người xưa nói: “Đã nghi ngờ người thì không kết giao, đã kết giao thì không nên nghi ngờ người.

5. Tích đức từ việc cho người khác sự thuận lợi

Cho người khác được lợi cũng chính là làm lợi cho mình.
Thời điểm người khác cần bạn nhất, hãy sẵn sàng cho họ một bờ vai để nương tựa.
Suy nghĩ cho người khác cũng chính là suy nghĩ cho bản thân mình.

6. Tích đức từ việc giữ lễ tiết

Người có lễ tiết đi khắp thiên hạ cũng khó có người trách mắng, không ưng ý.

7. Tích đức từ tính cách khiêm nhượng

Người xưa nói: Người kiêu căng ngạo mạn, thích thể hiện tài năng thì đi đâu cũng có kẻ địch.
Tránh khoe khoang tài năng của mình mọi lúc mọi nơi.
Buông bỏ kiêu căng, giảm bớt tự kỷ.
Không nên ở trước mặt người đang thất ý mà đàm luận về đắc ý của mình.
Làm người, trước là đừng khoa trương tùy tiện, sau đừng đắc ý, nên khiêm nhượng một chút.

8. Tích đức từ việc hiểu người khác

Mọi người, ai cũng mong muốn người khác hiểu và thừa nhận mình.
Hiểu người khác cũng chính là một cách đem lại lợi ích cho người khác.
Đổi vị trí để hiểu người khác.

9. Tích đức từ việc tôn trọng người khác

Đem lòng tự tôn của người khác đặt ở vị trí cao nhất.
Cố gắng để người khác cảm nhận thấy sự tôn nghiêm của bản thân mình.
Tôn trọng người yếu kém hơn mình càng là đáng quý.
Địa vị càng cao thì càng không thể khinh thường người khác.

10. Tích đức từ việc giúp đỡ người khác

Ở vào thời khắc quan trọng, ai mà không hy vọng có người trợ giúp mình?
“Vì người khác” sẽ luôn luôn chiến thắng “vì mình”.
Lòng tốt sẽ luôn luôn được người khác khắc sâu, nhớ kỹ.
Khi giúp đỡ người khác cũng phải tìm cách để đối phương vui cười mà tiếp nhận.

11. Tích đức từ việc thành thật với mọi người

Không thành thật sẽ khó tồn tại, người giả dối tất sẽ không có bạn chân thành.
Luôn lấy thành tín làm gốc, coi trọng thành tín trong mọi mối quan hệ.
Dùng thành tín thu phục người khác, sẽ dễ đạt được thành công.
Một người nếu như mất đi sự thành thật thì làm việc gì cũng khó.
Bất kể lý do gì cũng không thể giải thích được lý do sự giả dối của bản thân.

12. Tích đức từ việc biết cảm ơn người

Cảm ơn là một cách ngợi ca cuộc đời.
Trong cuộc sống, lời cảm ơn kịp thời sẽ khiến mọi người thân thiện với nhau hơn.
Cảm ơn đối thủ là một cách thể hiện của người có chí khí.

13. Tích đức từ lòng nhân ái của bản thân

Mỗi người đều nên tu dưỡng lòng nhân ái trong mình. Bởi người có tấm lòng nhân ái luôn sống nhẹ nhàng mà lại dễ dàng nhận được sự hợp tác từ người khác.

14. Tích đức từ việc mỉm người với người khác

Không có ai cự tuyệt một nụ cười chân thành cả!
Mỉm cười là phương thức kết nối hữu hiệu giữa con người với con người.
Dùng nụ cười để ứng phó với sự “khiêu chiến” của đối thủ mới thực là cao nhân.

15. Tích đức từ lòng khoan dung

Không thể khoan dung người khác có thể là bởi vì lòng dạ của mình còn quá nhỏ hẹp!
Dùng khoan dung có thể cải biến một con người lầm lỗi.
Người có lòng khoan dung sẽ dễ dàng chiếm được lòng người khác.
Hãy học cách tha thứ khuyết điểm của người khác.
Đôi lúc, một quan hệ tốt đẹp là từ nhẫn mà sinh ra đấy!

16. Tích đức từ lòng lương thiện

Không có ai là không muốn làm bạn, làm hàng xóm hay hợp tác với người có tấm lòng lương thiện.
Người lương thiện có thể thu phục người khác. Chớ thấy việc thiện nhỏ mà không làm.

17. Tích đức từ sự biết lắng nghe

Người xưa có câu: “Nhìn nhiều, nghe nhiều và nói ít”. Người biết lắng nghe thường được lòng người khác bởi lắng nghe là một cách lấy lòng người khác tốt nhất.

Saturday, May 7, 2016

A review of the short story Controlled Burn,

Controlled Burn by Scott Wolven from Best American Noir of the Century

November 18, 2010
By 

best american noir of the centuryReviewed by Jedidiah Ayres

In rural New Hampshire a roughneck going by the name of Bill Allen is trying to earn some money and keep a low profile. Not sure which is harder to do. He takes his cash payments for long days of physical labor and flinches every time the office phone rings, imagining it’s someone checking up on him, his background information, his story. He shot a convenience store clerk when his gun went off accidentally during a robbery several months earlier. He’s been Bill Allen since then and looking over his shoulder even more than usual.

The panic and guilt he lives with are a combustible mix bottled up inside waiting to be ignited by his survival instincts and he walks among us a living hand grenade. He wrestles with the notion of turning himself in or going on constructing life and identity on top of life and identity. Neither option is terribly attractive, but that’s the tension familiar to anyone who’s read Wolven’s work before. Controlled Burn is also the titular story from his collection and the metaphor is dead on. The fire, the potential consuming and destructive force trapped inside the men of his stories, is laughably labeled ‘under control,’ when it’s simply not something that could ever be. They know they can take certain precautions and stay away from people as much as possible, but the inevitable episodes of ‘controlled burn’ always create as many problems as they solve. The literal fire in the story, set to destroy illegal marijuana plants hidden on someone’s property hours ahead of a search warrant is executed, mirrors the psychic house cleaning ‘Bill Allen’ is preparing for. Time to move on, destroy this set of lies and pick up another.

Wolven’s power is in the straight-forward language his beneath the surface voice employs. There is more meaning packed into the details and dialogue contained in his short stories than most best-sellers put into a 400 page novel. The richness of character and place and the existential melancholy vibrating through every paragraph of this story make it a no-brainer for inclusion in a collection titled Best American Noir of the Century.

***

Jedidiah Ayres reviews and covers crime fiction at Hardboiled Wonderland and the Barnes & Noble mystery blog Ransom Notes. His fiction has appeared in Thuglit, Plots With Guns, Surreal South, Crimefactory, Out Of The Gutter, Needle Magazine and Beat to a Pulp: Round One. He is the screenwriter of Mosquito Kingdom.

Thursday, May 5, 2016

Fear and Loathing

Fear and Loathing 


                "The world is unstable, like a house on fire. This is not a place where you stay long.                       
                The murderous haunt of impermanence comes upon you in a flash, no matter whether 
                you are rich or poor, young or old.

                                                                                Thomas Cleary, The Five Houses of Zen

                            

-I used to ask myself silently and furtively, what I feared the most? The answer, an unwanted and reluctant answer, slowly emerged and that was I feared that my life, like so many lives I was witnessing around me at close range, had no real meaning and relevance. 
     
After being able to feed and clothe myself, I was struggling to make sense of my life. I was a father, a husband several times, and a good friend to several guys and numerous women, but somehow I was feeling dissatisfied and restless with my life. Something was missing. I knew I didn't care for money, fame, power, or even food and  sex that much. I didn't believe in God or the afterlife. So what was the fuck I was living on this planet for, I wondered, while feelings of suicide and homicide were knotted together and dominated my waking hours and sometimes in my dreams at night. One day, about twenty years ago, I decided to write my way out of these oppressive feelings of being in the grips of dissatisfaction and woundedness and violence. So I decided to construct a narrative of daily musings into a fictionality which may or may not end up as art. I just knew I needed to weave words together. I write, therefore I exist. I  didn't want to die, to vanish. Not yet. 

That was how Roberto told me over drinks in a sports bar called Buffalo Wings  on Warm Springs Street off Durango Drive in the southwest section of Phoenix, AZ., on a Monday night after the Super Bowl. We were eating chicken wings with extra hot sauce and downed them with pitchers of beer one after another until our words were slurred, our eyes red and bleary, and our brains had difficulty finding words to say what we wanted to say. There were not many customers on the premises that night. And we hardly looked at the TV screens. We chose a table at the end corner where the two walls meet, far away from the entrance , and where we could watch who would come in. I realized we were quite stupid in drinking quite a bit. I wondered if we could react fast and shoot straight if something happened. But that night was our last night together. I would board a flight to Colombia the following morning and didn't know when I would see Roberto again. 
 
I just got back to the States after an  overseas assignment that had almost cost me my life. I had told Roberto before taking on the assignment that I had serious misgivings about it, and Roberto told me not to take it. But as I explained to Roberto, there are some people in this world to whom you just can say No and then live a carefree life without looking over your shoulders. 

My job was to take out the head of a French-speaking state in the "Dark Continent" who posed a threat to the mining interests by his talks about nationalization and end of neo-colonialism. The plan was simple: I would fly in; stay in a hotel room already booked in advance for me; a package containing a high-powered, state-of -the-art sniper rifle, a handgun Glock, and their ammunition already in the room the morning of my arrival; and from then on, I would be on my own. My mark would deliver an open air speech in a week, commemorating his third year in office, during which he was expected to announce his plans of nationalization of all the mines in the country. A sum of $150 K in advance was wired to my secret banking account in Grand Cayman Island; an additional $100 K upon completion of the assignment. 

I went through my due diligence reconnaissance routine and found a vantage point where I could carry out the task. To make a long story super short, I did the job. Just as I lowered the rifle down and wiped all the fingerprints, I sneezed very hard and must have jerked my head quite a bit because something whizzed by my right temple and nicked my right ear. Instinctively, I dived to the floor and rolled out of view as a succession of shots coming from somewhere far away failed to hit me. I threw down the rifle which was of no use to me now, and reached for the Glock in my holster while running down the stairs. My heart was in my throat which was dry and badly in need of water. My whole body was shaking with fear and loathing. I was betrayed. I should have listened to Roberto. When I got down to the street level, the whole place was abuzz with people and cops and cars, with sirens from ambulances and cop cars getting louder with each passing second. 

I hailed a taxi, and told the driver to take me to a nearest bus station, figuring that  it would be the last place the authorities and any individual(s) would be on the lookout for me. The driver had the radio on. A male voice came on and excitedly informed the nation that the President had been shot by some unknown assassin, and  was "wounded but in stabilized condition" . I was astounded by the lie, and I realized that I was in mortal danger. I must get out of the country fast, by hook or by crook, I was telling myself. It took me three days to get to Mali, and then Morocco where I boarded a a flight to Montreal, Canada under a different name, with a different passport. Then from Montreal I took a Greyhound bus to Portland, Maine. I then stole a car and drove to Chicago. I ditched the car there and stole another nondescript car and drove to Albuquerque where I had friends. By the time I left Albuquerque, I had another identity with another passport, new appearance, and another car that I didn't have to steal. I knocked on Roberto's condo door around two in the morning, on a Saturday. I crashed and slept for almost 14 hours straight, after briefly telling him what had happened and added that I was in serious trouble and he could be, too, and that we must be both prepared to die. Upon hearing that, he just looked straight at me and said, "no problema, Omar. Go to bed. Sleep tight. If we die, we die. Nobody dies twice." 

After waking up, I soaked myself in the bathtub, meditating and thinking hard about what to do with the situation on hand. The news on TV got stranger and surreal. It said that I was cornered and shot dead. I got on the Net. All that I could gather was that the President was out of danger and "recovering" (how could that be when half of his brain was blown away?) The country was back to normal. There was no marital law, no declaration of emergency, no mention about nationalization. I, of course, went to the site where I usually received encrypted and coded messages from my "contact". There was none. Neither was there an additional $100 K as promised when I got to my bank's website. Things really got out of kilter, rotten, and out of joint, and I must run. When Monday came around, I called my trusted lawyer who happened to be my first cousin  who thought I was employed by the DEA, and told him that I had to lie low and out of sight for a while. Meanwhile, I needed him to liquidate all my hard assets as soon as possible, and wire me the money at the account in Grand Cayman Island less 10% for his work. I said, "Keep this account number in a very safe place. Commit to the memory, if you canIf anybody comes looking for me, just absolutely say you have no idea where I am, which is the truth anyway."

Roberto was now deep in thought. He didn't look at me, but at the door. I asked,

-What's wrong? Something's bothering you? You didn't make new enemies since I last saw you, did you?

-Not quite enemies, but pretty close.

-Can you tell me? Can I help?

-Nah, you're in deep shit already. It's not a big deal. I just learned something more about human nature. Envy is a sorry state of mind. It makes a person small and pitiful. I know this guy called KaKiKaKa on the Net in a discussion group. The son of a bitch is stupid, ignorant, and petty-minded.  A complete asshole but tries to hide his sordid nature behind polite, but biting words. I can't understand why there's such a scumbag like that. The motherfucker is persistent, trying to get under my skin, provoking me, needling me. I asked him where he lived so somebody would have a friendly conversation with him, telling him to bug off, but the coward, of course, didn't tell me where he lived. 

-You know what city he is in, right? 

-Not really.

-So, just forget the motherfucker. Ignore him. Everybody probably knows already he's a complete jerk-off anyway. Is this the motherfucker you told me that his wife walked out on him because his dick is a tiny weenie and he failed to satisfy her? 

-Yeah, he's the one.

-(Laughing), Roberto, don't waste your time with a guy with a little dick. If you want to have some fun arguing, look for a dude who has a normal size dick, is not impotent, and not cheated by his wife.

-Anybody else?

-Yes, there is. 

-Really? Roberto, for fuck's sake, why do you keep fucking making enemies? Tell me about this one. He doesn't have a small dick, like the other one, does he?

-I don't know. He didn't tell me like the other one did. But this dude is far more interesting. 

-How interesting?

-He was a Deputy Speaker of the House of Commons in Canada. He retired a few years ago. Anyway, he was awfully proud, as he should, of his achievements, being an immigrant and all. I didn't know him directly. I knew about him as he was a member of the association of former Colombo Plan students in NZ and Australia. One day, in showing off, he wrote some broken and ungrammatical Spanish greetings. You see, I went through Hell learning Spanish and I'm still going through Hell, so when somebody doesn't know Spanish and yet tries to show off, I take it upon myself to put him/her in his/her place. So I corrected him, albeit very gently. Instead of being grateful, the son of a bitch was peevish and barely under control. Then Trent, a member of the group, quite a gentleman and a very capable writer in English in his own rights,  interjected, saying that I am a "linguist" and a stickler about grammar and spelling, and in order  to appreciate what an "extraordinary" writer that I am, the former Deputy Speaker needed to go into my blog and see for himself. Well, apparently this former Deputy Speaker dude didn't like the word "extraordinary" so he deconstructed it to make fun of me. I retorted that I never regarded myself as "extraordinary", and that I always considered myself "non-ordinary", as in the sense Carlos Castañeda used in his book A Separate Reality, without any connotation of superiority none whatsoever. Things got a bit over-heated in the exchange (his English was just OK, but definitely inferior to Trent's and mine), and he disappeared after receiving the last missive, rather, the last missile missive from me as follows: 

"Only a fool would think that he can easily effect (yes, "effect" is used as a verb here, and not a typo) changes in thoughts and hence behaviors of whoever he runs into in life. 

By the same token, however, only a smug and old fool, like Señor C, would pen that "Nothing from outside or others can affect and change my self-confidence and living attitudes." . C failed to understand the process of human intellectual and spiritual growth and the behaviors of humans who, in essence, are social animals. We all affect and are affected, in varying degrees, by people with whom we associate, wittingly or not. To deny that truism, as C just did, means he has been living in a cave or under a rock, in total isolation from other humans, or he was lying or didn't know what the heck he was talking about or he is possibly in the grips of Alzheimer's.

To condense what I wrote in the previous email and label it under the rubric "survival of the fittest", as  C did, was an act of mindless and wanton simplification. Further, for him to say that I advanced that Darwinian thesis under the cloak of big words, was an exercise of throwing in a smoke grenade during a conversation. The words I have used are not foreign  even to high-school kids, and frankly are not "big". Words have their own use and place. To use them precisely and correctly and appropriately (in a right context) is what it counts, not how big or small they are. By the way, I did not consciously ape Darwin when penning my thoughts. I just put down what I thought was common sense and plain honesty, not smug sophistry (aka bald-faced and clever lying), based on empirical observations, in connection with what we are discussing concerning "ordinary". 

-Congratulations, you just put down, belittled a former high-ranking, self-important elected official who was impressed with himself. Why did you do a thing like that? Why didn't you endear yourself to him? He could be of use to you. You never know.

-Omar, I'm stupid like that. You know me. I'm not practical or wise. I march to my own drums. Frankly, I didn't give a shit about assholes like him. He didn't impress me at all. He gave me his phone number, thinking that I would be curious about him and wanted to get to know him better. I threw the phone number away. 

Very few humans impress me. My values are different than those of most humans on this planet. I'm into truths, meanings of life, true love and altruism, and patriotism, and not curious at all about some self-impressed former politicians. I found the former Deputy Speaker shallow and quite stupid. I told you about Cherry, didn't I? I didn't? Well, then listen to what I have to say. The woman impressed me. She was real. She was not pretty or anything like that. She had money but she didn't talk about her wealth. She was kind to everybody because that was her nature. She was educated but didn't make a big issue that she was an intellectual like I tend to do when under attack. She was religious but didn't lecture to people about her religion. She went to church because she wanted to experience peace while being there. The woman was real and her life has brought meaning, not only to herself, but everybody who knew her. 

-Roberto, why can't you be like her? 

-Because I'm a flawed, unhinged, incomplete human being. 

-Well said, Dr. Freud. Have you given any thought about joining me in Colombia? You don't have to work. I have enough money to last both of us until we hit 100. Besides, Carthagena is a beautiful seaside city, close to everything, and not far from the States. You will absolutely love it. Besides, you'll pick up Spanish like crazy and pretty soon you'll speak it like a native, and not haltingly like you do now. 

-You forgot I'm still married and have a son. Living with you would be dangerous to my well-being. In fact, as you pointed out to me a few days ago, my life is already in danger. Maybe, I just disappear, vanish into thin air, like you, but definitely not living with you. For all my talks about suicide and shit, I still love life. I still want to improve my mind, and want to stick around to see when China is going to disintegrate into smaller nations, and what will happen to the U.S., India, and Saudi Arabia. 

-Suit yourself. I'll be in touch. And remember, from now on, we only contact each other through coded messages on the Net. No phone. I'll get to the airport by myself  tomorrow. You'd better get your affairs into order super fast, like by the end of the week, even sooner. He who hesitates will get killed. Remember that. 

Cinco de Mayo, 2016
Wissai

Tuesday, May 3, 2016

Power of Love

David Hawkins - Sức Mạnh Của Tình Thương


Tiến sĩ David Hawkins là một bác sĩ rất nổi tiếng ở Mỹ. Bệnh nhân của ông đến từ khắp nơi trên thế giới. Ông cho biết phần lớn các bệnh nhân bị bệnh bởi họ không có tình yêu thương. Ông nhận thấy được sự phiền muộn, khổ, hận, mặc cảm, cô đơn bảo bọc cơ thể của họ. 


 Để chứng minh điều này, ông đã dùng phương pháp thử nghiệm khoa học để đo tất cả các tư tưởng, suy nghĩ, cảm nhận của một người và từ đó ghi nhận được tần số rung động của ý thức hệ. Ông cho biết những người không được thương yêu hay có tư tưởng
tiêu cực, oán giận, chỉ trích, hận thù người khác hoặc sống ích kỷ đều có tần số rung động thấp. Trong quá trình trách móc, hận thù người khác sẽ làm tiêu hao rất nhiều năng lượng của họ và nó cũng tạo ra nhiều áp lực trên cơ thể vì thế tần số rung động sẽ giảm và những người này có nguy cơ bị mắc rất nhiều loại bệnh. Tần số rung động chính là từ trường mà mọi người thường hay nói.
Lấy ví dụ một người vô gia cư. Họ thường cảm thấy thất vọng, tự ti, mặc cảm, chỉ muốn buông xuôi thì tần số rung động của họ chỉ ở mức 20. Tuy nhiên cách nhìn của người xung quanh đối với người vô gia cư này sẽ chỉ rõ tần số rung động của họ ở mức nào. Có người thì cho rằng vì họ nghiện ngập và nếu cho tiền thì họ cũng đem mua rượu hay cung phụng cho cơn ghiền. Họ nghĩ những người vô gia cư không nên tồn tại. Cảm nghĩ này cho thấy tần số rung động của người đó cũng chỉ ở mức 20. Điều thú vị là 2 hoàn cảnh nầy trái ngược nhau nhưng tần số rung động lại bằng nhau. Lại cũng có người khác muốn tránh xa khi thấy người vô gia cư vì có cảm giác sợ sệt hay vô cảm thì tần số rung động cũng chỉ ở mức từ 50-100.

Chỉ số rung động cao nhất là 1000 và thấp nhất là 1. Ông nói, trong cuộc đời ông đã từng gặp người có tần số rung động cao nhất là 700. Năng lượng trong cơ thể anh ấy rất dồi dào. Khi những người này xuất hiện, họ sẽ làm ảnh hưởng đến từ trường của cả khu vực xung quanh.
Người có năng lượng cao, từ trường của họ sẽ làm cho vạn vật trở nên tốt đẹp hơn. Như khi bà mẹ Teresa Calcutta lên nhận giải thưởng Hòa bình Nobel năm 1979, không khí cả hội trường rất tốt. Tần số rung động rất cao, từ trường của bà làm cho cả hội trường đều cảm nhận được năng lượng tràn ngập sự tốt đẹp từ bà.
Còn với người có suy nghĩ tiêu cực, không chỉ làm tổn hại chính họ mà còn làm cho từ trường xung quanh cũng bị xấu đi. Tiến sĩ Hawkins đã làm bệnh án cho hàng triệu người, nhiều chủng loại người khác nhau trên toàn thế giới và tất cả đều cho một đáp án giống nhau. Nguoi ích kỷ có tính căm ghét, phẫn nộ, hay chỉ trích, trách móc, đố kị, luôn đòi hỏi ở người khác hay tim tư lợi cá nhân sẽ có tần số rung động thấp hơn 200 và đều có bệnh.
Còn ngược lại những người sống lạc quan, luôn quan tâm đến người khác, giàu lòng từ bi, nhân ái, hướng thiện, bao dung, độ lượng đều có tần số rung động rất cao tu 400 – 500. Ông cũng phát hiện ra rằng, những người có tế bào ung thư thường có suy nghĩ tiêu cực và tần số rung động của họ luôn thấp hơn 200.

Dưới đây là bản liệt kê các tần số rung động tuỳ thuộc vào tư tưởng, cách sống của từng người
  


Từ góc độ y học ông cho rằng, ý niệm có ảnh hưởng vô cùng lớn đến sức khỏe con người.


Người nhạc sĩ nổi tiếng Nhật Bản Shunzo Ohno, sau khi bị bệnh ung thư cuốn họng ở thời kỳ thu cuối, các bác sĩ cho biết ông chỉ có 5% cơ hội để sống. Lúc mới được tin ông đã vô cùng tuyệt vọng và ông đã không ngừng chiến đấu nhưng tình trạng bệnh ngày càng nặng hơn. Nhờ một người bạn khuyên nhủ, ông đã thay đổi tâm trạng và quyết định chuyển sang yêu thương. Ông lạc quan hơn với cuộc sống. Mọi việc ông đều luôn thấy vui vẻ và ông biết ơn mọi thứ, mọi người kẻ cả các tế bào ung thư trong cơ thể mình. Ông yêu mọi thứ bao gồm cả mỗi con người và mỗi sự việc. Ông thấy cảm giác này rất tuyệt vời. Sau một thời gian, toàn bộ các tế bào ung thư trong người ông đã không còn nữa. Đây là kết quả nằm ngoài sức tưởng tượng và ông nghiệm ra rằng Tình Yêu Thương chính là bản chất của cuộc sống .

Căn nguyên của bệnh tật là do trong cơ thể người bệnh thiếu tình thương từ đó gây ra áp lực và tất cả các bệnh tật bị đẩy lùi một cách vô điều kiện là nhờ ‘yêu và được yêu’. Không ai sống trên đời này mà không cần tình thương. Cho đi hay nhận lãnh đều quan trọng như nhau và cần thiết cho sức khỏe của con người. Vì vậy khi chúng ta mang tình yêu đến cho người khác thì chính là mình đang yêu mình trước. 

Gà Ta sưu tầm

P.S.

So I copied this post into here and felt peaceful. I thought of her and felt blessed and serene. We all die, sooner than we think. Meanwhile what makes this life worth living is the feeling called Love. We love those who we think are better and nobler than ourselves. 

Monday, May 2, 2016

Correct Word Usage

To the Editor:
I wonder if is possible to dissuade commentators such as Nicholas Kristof (“Saudi Arabia, Exporter of Oil and Bigotry,” April 22) from using the cant expression “Islamophobia.”
A phobia is commonly defined as an aberrant and morbid state of mind, involving irrational fear or hatred. Common examples are arachnophobia (spiders), claustrophobia (confined spaces) and hydrophobia (water). A phobia is a state of mind for which there is no rational basis.
Does Kristof really believe that the revulsion one feels at reading stories of torture and murder is phobic in character? If so, would he kindly explain the basis for this view?
S.E. KING
Oxford, England

Noir en Algérie pas Kamel Daoud

ORAN, Algérie — Depuis quelques années, on voit aux croisements des rues des grandes villes du nord de l’Algérie des familles de migrants originaires du sud du Sahara. Ils viennent mendier, vêtus d’accoutrements grotesques : voiles démesurés pour les femmes, même les fillettes ; djellabas en tissu pour les hommes ; chapelets affichés de manière ostentatoire. Ils ont le « Allah » trop facile et se trompent en récitant des versets du Coran.
De nombreux migrants noirs, même ceux qui ne sont pas musulmans, ont recours aux symboles de l’Islam pour faire appel à la charité des algériens. Pourquoi? Parce que la misère permet de décoder la culture mieux que la réflexion, et les migrants, sans toit ni pain, ont vite compris qu’ici, souvent, il n’existe pas d’empathie entre hommes, seulement entre coreligionnaires.
Autre exemple : En octobre à Oran, une migrante camerounaise a été victime d’un viol collectif sous la menace d’un chien. La femme est allée porter plainte auprès des autorités, mais elle a été rejetée sous deux prétextes majeurs : Elle n’avait pas de papiers, et elle n’était pas musulmane.
L’affaire Marie-Simone est devenue une cause célèbre et la victime, soutenue par des algériens, a fini par obtenir justice. Mais c’est une exception.
Les choses n’ont pas toujours été comme cela. La vision du noir en Algérie, marquée par une discrète distance pendant des années, s’est transformée en rejet violent ces derniers temps. Il n’existe pas de statistiques officielles fiables, mais beaucoup de migrants ici viennent du Mali, du Niger et de la Libye. Et il est clair que le nombre de subsahariens ici a augmenté depuis quelques années, en partie du fait de l’instabilité dans les pays voisins, surtout en Libye, ancienne grande plaque tournante de l’immigration depuis l’Afrique vers l’Europe.
Et si en Europe un migrant peut tenter de jouer sur l’humanitaire et la culpabilisation, en Algérie, depuis quelques années, l’Autre n’est visible qu’à travers le prisme des confessions. En occident, le racisme voit la peau ; en terres d’Arabie, il voit la religion.
Cependant ces deux racismes sont liés: L’occidental nie l’arabe (ou l’incrimine), et à son tour l’arabe nie le noir (ou l’incrimine). Lien de causalité ? La négation en effet de dominos ? Peut-être. En attendant, la ressemblance, un mimétisme, est troublante.
Mais peu importe ici de telles complexités : On les ignore facilement. Il y a, bien sûr, des Algériens musulmans qui ne sont ni sectaires ni racistes, mais ils pèsent peu parmi l’élite ou dans le discours public. Les intégristes dominent les points de vue religieux plus modérés.
En partie de ce fait, en Algérie, comme dans d’autres pays arabes, les discours médiatiques et intellectuels sont cloisonnés. D’une part, on peut lire des articles violents sur le racisme en Europe, qui décrivent la « Jungle » à Calais comme une espèce de camp de concentration et présentent des raccourcis mensongers: « Pas de travail en France si vous êtes arabe ou africain » titrait un journal islamiste fin février. D’autre part, on trouve des analyses dignes du Ku Klux Klan sur la menace posée par les noirs, avec leur incivisme, et les crimes et maladies qu’ils nous apportent, soi-disant.
Cette duplicité est curieuse, mais surtout elle est commode et ravageuse. Début mars à Ouargla, l’une des principales agglomérations du Sahara algérien, des affrontements ont eu lieu entre locaux et subsahariens après l’assassinat d’un algérien par un nigérien. Le fait divers s’est vite transformé en vendetta populaire – avec une chasse aux migrants dans les rues qui a fait plusieurs dizaines de blessés et une attaque sur un camp de réfugiés.
Les autorités ont ordonné une expulsion massive des migrants vers un centre d’accueil dans une ville plus au sud, prélude habituel à une déportation du pays. Des faits similaires se sont reproduits à Béchar, dans l’ouest.
Cette vague de xénophobie, d’une violence sans précédent, a dévasté le Sahara algérien sans soulever d’objection massive : La dénonciation du racisme est généralement réservée pour les crimes de l’Occident. Abus chez les autres, nécessité chez soi.
Mais comment en arrive-t-on à reconduire soi-même ce que l’on dénonce ailleurs, et visiblement sans se sentir coupable? Comment la victime de racisme se construit-elle une conscience raciste à son tour?
En Algérie, les élites laïques et de gauche se sont rendues myopes en cultivant le traumatisme colonial comme seule vision du monde. Les noirs, perçus comme décolonisés ou décolonisateurs, sont soit défendus soit idéalisés. Ils ne sont même plus une différence, juste une représentation de nos propres préoccupations.
Dans leurs discours contre l’Occident, les bien-pensants algériens imaginent protéger les noirs en dénonçant le racisme ambiant. Mais pas question pour autant qu’ils aillent visiter les tristes camps de réfugiés, et encore moins qu’ils vivent avec des noirs, leur donnent leurs filles en mariage ou leur serrent la main en saison chaude. Les Algériens laïcs désignent souvent les subsahariens avec le mot « africains », comme si le Maghreb ne faisait pas partie du même continent.
Les intégristes religieux ne sont pas moins racistes. A l’occasion d’un match de football entre l’Algérie et le Mali en novembre 2014, le journal islamiste Echourouk publiait une photo de supporters noirs sous le titre, « Ni Bonjour, ni Bienvenue. Le Sida derrière vous, l’Ebola devant vous ». Mais les préjugés des religieux les mènent à une autre équation, simple et monstrueuse: l’Autre est musulman ou il n’est pas.
Les conservateurs religieux, comme les élites laïques, voient les noirs comme victimes de l’injustice des blancs colonisateurs, mais à leurs yeux la réparation n’est possible qu’avec l’aide d’Allah. Leur propagande rappelle souvent cet exemple de la mythologie des premières années de l’islam : Bilal, l’esclave abyssinien noir rendu libre par sa conversion religieuse.
Seulement pour chaque Bilal il y a des millions d’autres noirs, y compris des convertis, qui sont restés enfermés dans la servitude pendant des générations. L’esclavagisme arabe est d’ailleurs encore aujourd’hui un sujet tabou ou escamoté par les jugements portés contre l’esclavagisme de l’occident.
Reste que lorsqu’on est noir adhérer à l’Islam n’est pas gage de sécurité. Il suffit du crime d’un seul pour que des centaines d’autres connaissent l’expulsion. Les expéditions punitives à Béchar ont éclaté un vendredi, jour de la grande prière hebdomadaire, après des prêches appelant à la purification en réponse aux moeurs des migrants, perçues comme légères. Pour les conservateurs religieux, la culture détourne les subsahariens de l’orthodoxie stricte – et donc même les noirs musulmans ne sont pas vraiment musulmans.
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Kamel Daoud, chroniqueur au Quotidien d’Oran, est l’auteur de “Meursault, contre-enquête.”

ORAN, Algeria — For a few years now, families of migrants from sub-Saharan Africa have been gathering at major street crossings in the large cities of northern Algeria. They come to beg for alms, wearing grotesque outfits: oversize veils for the women, even little girls; cotton djellabas for the men; prayer beads ostentatiously displayed. They say “Allah” too readily and misquote verses from the Koran.
Many black migrants, including those who are not Muslim, are deploying symbols of Islam to appeal to Algerians’ sense of charity. Why? Because poverty helps decode culture better than reflection does, and migrants, lacking shelter and food, are quick to realize that in Algeria there often is no empathy between human beings, only empathy between people of the same religion.
Another example: In October a Cameroonian woman was gang-raped in Oran by a group of men that threatened her with a dog. When she tried to file a complaint with the authorities, she was rejected on two main grounds: She had no papers, and she wasn’t a Muslim.
The Marie-Simone case became a cause célèbre, and the victim, with the support of some Algerians, eventually obtained justice. But it remains an exception.
The situation wasn’t always like this. For decades Algerians mostly treated blacks with discreet aloofness; only recently has that turned into violent rejection. There are no reliable official statistics, but many migrants here come from Mali, Niger and Libya, and their numbers have increased over the past few years, partly due to instability in neighboring countries, especially Libya, once a main hub of immigration from Africa to Europe.
In Europe, migrants can try to play on the humanitarianism and guilty consciences of their hosts, but in Algeria these days, the Other is visible only through the prism of faith. In the West, racism sees skin color; in Arab countries, it sees religion.
Yet these two forms of racism are related: Westerners deny (or accuse) Arabs, and Arabs in turn deny (or accuse) black Africans. Is there a causal link? Is this a domino effect of negation? Perhaps. In any event, the parallel, the mimesis, is troubling.
But such complexities matter little in this country, and are easily ignored. Although many Algerian Muslims are neither sectarian nor racist, they don’t have much influence among the elites or over public debate. Extremist positions crowd out more moderate religious views.
Partly as a result, in Algeria, as in other Arab countries, discourse in the media and among intellectuals is compartmentalized. On the one hand, there are virulent articles about racism in Europe describing the “Jungle,” a migrant detention center in Calais, France, as something of a concentration camp, or presenting fallacious analyses: “No Work in France if You’re Arab or African,” said one headline in an Islamist newspaper in February. On the other hand, there is no shortage of Ku Klux Klan-worthy arguments about the threat posed by blacks, their perceived lack of civic-mindedness and the crimes and diseases they purportedly bring with them.
This duplicity is odd, but above all it’s convenient, and devastating. After a Nigerien migrant killed an Algerian in Ouargla, one of the main cities of the country’s Sahara region, in early March, clashes broke out between locals and sub-Saharans. News of the killing quickly escalated into a popular vendetta, complete with a hunt for migrants through the streets (leading to dozens wounded) and an attack on a refugee camp.
The authorities ordered a massive expulsion of migrants to a transit town further south — the standard prelude to deportation from the country. Similar events occurred later in Bechar, in western Algeria.
This wave of xenophobia, though unprecedented in its violence, wreaked havoc in Algeria’s Sahara region without arousing any large-scale objections. Denunciations of racism are reserved for the crimes of the West. What counts as abuse there seems like a necessity here.
But how does one come to practice what one denounces in others, and apparently without feeling guilty? How do victims of racism develop a racist consciousness of their own?
The secular and leftist elites of Algeria have become myopic from looking at the world solely through their colonial trauma. Perceiving sub-Saharan Africans either as former subjects decolonized or as the agents of decolonization, they can only defend them or idealize them. Blacks are no longer even seen as different; they’re just a representation of one’s own preoccupations.
In their anti-Western discourse, Algeria’s bien-pensants think they protect black people by denouncing the prevailing racism. Yet they would never visit the dreary refugee camps, much less live with blacks, let blacks marry their daughters or shake hands with blacks on a hot day. Secular Algerians often refer to sub-Saharan people as “Africans,” as if the Maghreb were on a different continent.
Religious fundamentalists are no less racist: On the occasion of a soccer match between Algeria and Mali in November 2014, the Islamist daily Echourouk published a photograph of some of the Malian club’s black fans under the caption, “No greetings, no welcome. AIDS behind you, Ebola ahead of you.” But the prejudices of fundamentalists lead them to a different conclusion, simple and monstrous: Either the Other is a Muslim, or he is not at all.
Religious conservatives, like the secular elites, see blacks as victims of injustices perpetrated by white colonizers, but for them redress can only come through Allah. Their propaganda often refers to a precedent from the mythology of Islam’s early days: Bilal, the black Abyssinian slave whose religious conversion led to his emancipation.
Except that for every Bilal there are millions of other blacks, including converts to Islam, who have stayed trapped in servitude for generations. The very subject of slavery in Arab societies is still taboo today, or it is eclipsed by condemnation of Western slavery.
The fact remains that for blacks, embracing Islam is no guarantee of safety. A crime committed by one of them is enough to get hundreds expelled. The punitive expeditions in Bechar erupted on a Friday, the day of Muslims’ main weekly prayer, after sermons calling for purification in response to migrants’ mores, which are seen as loose. For religious conservatives, culture diverts black migrants from strict religious orthodoxy — even sub-Saharans who are Muslim aren’t really Muslim.

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Kamel Daoud, a columnist for Quotidien d’Oran, is the author of the novel “The Meursault Investigation.” This essay was translated by John Cullen from the French.