Wednesday, August 24, 2016

Acting and Writing. Written by Stephen Heyman in the NY T 8/24/16

In Paolo Sorrentino’s recent movie “Youth,” Robert Seethaler had a brief but memorable turn playing a big-bearded mountain climbing instructor who falls hard for Rachel Weisz. While the Austrian-born Berliner may moonlight as a European character actor, he spends most of his time writing. Mr. Seethaler’s latest book, “A Whole Life” (Ein ganzes Leben) was a huge bestseller in Germany. Its English translation (by Charlotte Collins), short-listed for the Man Booker International Prize, comes out next month in the United States via Farrar, Straus and Giroux. At 150 pages, the story is something like a heroic saga in miniature, recounting the life of a plainspoken farmhand whose pastoral solitude in the Austrian Alps is disrupted by the arrival of war, tourism and industry. The book has been compared to a slew of famous works from the “Into Their Labours” novels of John Berger to the late-blooming classic “Stoner” by John Williams. The following is an edited transcript of an interview with Mr. Seethaler, which was translated from the German by Ms. Collins.

Q. How did you wind up playing an alpine instructor in Mr. Sorrentino’s latest film “Youth”? 
A. Sorrentino invited me to Italy for a casting. At first I didn’t want to go because I didn’t want to travel all the way to Rome. Then I saw “La Grande Bellezza” — Sorrentino’s previous film, which won an Oscar — and I realized: This man makes great classical cinema! And that was what happened. My character, Luca Moroder, is a good mountaineer, but he doesn’t have a clue about women. It’s a little story of love at first sight. And of course it was great dangling on a rope over an abyss with Rachel Weisz.

Your new novella, “A Whole Life,” is also set in the mountains, in this case the Austrian Alps . Was the village and the landscape based on places that you knew firsthand?

I invented all the places in the book, and all the place names. In a way, they’re mythical places. This life, or something very like it, could have been lived anywhere at any time. But of course I do have memories, or emotional memories, of my childhood experiences in the mountains. The wonderful silence of the snow; and also the dangers of the mountains themselves — you don’t forget things like that. Nature can often be enjoyed, but sometimes you have to endure it, too. It can fill you with dread. There’s more to it than just its beauty; it’s also inconceivable and frightening.

Many readers have discussed the contrast between the book’s imposing title and its short length. Was it a challenge to squeeze such an extraordinary life story into such a small space?
It has nothing to do with squeezing, more with carving out. Where do you begin? What do you select? What do you leave out? In the end it all revolves around the question: What are the things that go to make up such a life? It’s like carving wood or sculpting stone. You don’t get many chances. Every cut, every blow of the chisel has to sit right. In a way I was carving Andreas Egger, the book’s central character, out of my heart. Every life, when you look back on it, reduces itself to a few moments. The moments are what stay with us.

“A Whole Life” is an international best seller. Do you have any theories about why this story has resonated so widely?
I don’t have any theories. I can’t think about things like that. I just wanted to tell the story of a simple man. Of course I’m pleased that the book has touched such an incredible number of people. But there’s no intention behind it. I believe many people find in it something like consolation.
Is there a lot of crossover and shared themes between your acting and writing careers? Or do you consider them very separate?
I grew up with a severe visual impairment and went to a school for the blind in Vienna. As a child I always lived in my own little world. That’s probably why I prefer writing. It’s more of an internalization. With acting you have to externalize, or enlarge the internalizations, make them visible. That was never really my strong point. Whenever I performed in the theater I always felt so ashamed I just wanted the boards to swallow me up. It’s all right with film; the camera’s silent discretion protects me.

Can you tell me a bit about your current projects — literary, cinematic or otherwise? 
I’m writing a novel about a small town — particularly its graveyard. It’s a hell of a job. After this I’ll probably need to rest for a few years and laugh as much as possible.

Boxing and Fear by Sarah Deming in the NYTimes 8/24/16

My first fight in Madison Square Garden was 17 years ago. I was 25 years old and 119 pounds, which made me a bantamweight. Merriam-Webster defines “bantam” as “any of numerous small domestic fowls that are miniatures of members of the standard breeds” or “a person of diminutive stature and often combative disposition.”

The diminutive stature came naturally. The combative disposition took work. Backstage at the weigh-in for the New York Daily News Golden Gloves finals, I stripped and stepped on the scale, avoiding the eyes of my opponent. As the female official diddled the counterweight to the left and right of the number 19, I mentally recited Cus D’Amato’s advice to Mike Tyson about the hero and the coward: The hero and the coward feel the same inside. It’s how they act that divides them.
It was hard to act like a hero in thong panties, but I didn’t have an ounce to spare for briefs.
In the dressing room, my trainer, Mike, wrapped my hands with gauze.
“Cut the ring off,” he told me. “Don’t follow her around.”
I could hear the anxiety in his voice. This was only my second fight. Two months before, I’d outjabbed a chunky Dominican in a church in Queens. Now I was facing Patricia Alcivar, the defending Golden Gloves champion, ranked No. 2 in the nation. Mismatches are common in female boxing, because the scarcity of opponents means there is no novice division.

Mike buckled on my headgear and swiped Vaseline over my nose. Vaseline made punches slip off and had the side benefit of exacerbating my adult acne.
“Whose time?” he asked.
“My time,” I whispered.
“How long?”
“Not long.”

Another trainer, Francisco, stood beside us, holding my mouthpiece. In an earlier bout, Francisco’s fighter, a lovely Swiss woman who’d once had me over for fondue, got destroyed in one round by a New York Police Department detective. This was sobering.

A stagehand yelled, “One-nineteen female.”
Mike helped me into a gold gown with wide sleeves that admitted my gloves, and we trooped into the bright hall once called the Felt Forum (now the Theater at Madison Square Garden). The crowd had concentrated in the lower seats surrounding the illuminated ring.

I saw my tall opponent a few paces ahead in her blue robe and headgear. My legs went weak with terror.

I climbed the ring stairs, wondering if I should have kept the bout a secret, instead of blabbing to everyone I knew.

I wasn’t afraid of getting hurt. I sparred with men and bigger girls. Three two-minute rounds with another female bantamweight couldn’t seriously damage me.

My fear had to do with the nakedness of the confrontation. I had spent my life avoiding conflict by fleeing or feigning indifference. I left boyfriends after two years. I quit jobs without warning. I was like one of those prospects who remain undefeated through careful matchmaking. Because I never tried my hardest, I never needed to lose.

Now I would be alone in the ring with a champion of my class, and what I really feared — with a nauseating dread — was that I would be humiliated, exposed as unworthy.
I ducked between the ropes onto the sprung canvas of robin’s egg blue. I opened my mouth for water. I bit down on the mouthpiece. I knew I needed to face my fear. Boxing called me, because it could punch me unstuck.

When the ring announcer spoke my name, I was shocked at the roar. I squinted through the lights to the epicenter of the noise.

It was like “This Is Your Life”: My mother and her bipolar support group; my brother and his boss from Forbes; my Brown roommates; my high school music teacher; my favorite yoga students; my aunt and cousins, waving a banner spray painted “Kick her ass, Sarah!”

For one beautiful moment, I felt fearless. This was my best moment of the fight.
The bell rang, and I charged at the champion. I tried to jab my way inside, but she kept moving, just outside my range. Her speed infuriated me. Whenever we exchanged, she got off first and last and spun away. It was a stinging kind of pain. The bell ended a bad first round.

She came out hard in the second and whipped a right hand to my temple, then a left hook that drew blood. I hated bleeding in the ring. It generated a low-grade distress, like a mosquito in my ear.
“Sarah Deming is bleeding from the nose.” Someone put the fight on YouTube, so you can hear the play-by-play guy deliver this line with relish.

It’s become a running gag with my brother, who periodically announces it when I enter or leave a room.
I’m glad this embarrassing video exists, because my memory of those six minutes is so tenuous. Ring time is different from life time. It’s the only thing I do — except maybe sex — where I’m not thinking, as it happens, of how I will describe it later.

Mismatched boxers often reach a tacit agreement, like animals fighting for dominance. This happened in the last round. As I trudged forward, eating uppercuts and bleeding, I wasn’t trying to win anymore. I was just trying to finish. I was trying to prove to Patricia that I existed, too, that I was worthy of this sport we both loved.

When the final bell rang, I lifted my arms in my own private victory.
This amused the play-by-play guy: “Sarah Deming raising her hands in triumph, but Gil Clancy, I don’t think she’s going to get this decision.”
“She might be just happy she’s still standing, that’s why,” suggested Kathy Burke.
“She went the distance,” said Gil Clancy, may he rest in peace. Clancy trained Emile Griffith and cornered for Muhammad Ali. When I finally won the Golden Gloves two years later, he was the one who noticed my triple left hook.

I tried to quit boxing after that, but this sport is notoriously difficult to leave. Even after I gave my mother a kidney and had to stop sparring, I kept hitting heavy bags. It’s like something this Buddhist monk told me once. He said the truth is like a grease fire and we are like dogs. We can’t have it, because it’s burning. We can’t abandon it, because it’s delicious.

Four years ago, I started coaching at a free gym called Atlas Cops and Kids. Josh is one of our up-and-comers. He is 16 and 152 pounds, the amateur welterweight limit. According to Merriam-Webster, “welter” means “a state of wild disorder.”

Josh wrote an essay for our gym blog about how he used to street fight and smoke weed daily before boxing saved him. He is a stylist, on the page and in the ring, but his first fight was a welter of aggression. His coaches gathered around him afterward, offering pugilistic condolences.
Wayne said, “You should’ve beat that kid.”
Quiro said, “Why you not throw punches?”
Sosa said unprintable things.
Josh was crying a little. It’s good when they cry.
I said, “You have to lose to learn,” and cut his hands free.

Follow The New York Times Opinion section on Facebook and Twitter (@NYTOpinion), and sign up for the Opinion Today newsletter. 
Sarah Deming is a writer who lives in Brooklyn.

The Shipwrecked Mind

THE SHIPWRECKED MIND: ON POLITICAL REACTION

by Mark Lilla

$11.17 $15.95

(30% off)

We don’t understand the reactionary mind. As a result, argues Mark Lilla in this timely book, the ideas and passions that shape today’s political dramas are unintelligible to us. 

The reactionary is anything but a conservative. He is as radical and modern a figure as the revolutionary, someone shipwrecked in the rapidly changing present, and suffering from nostalgia for an idealized past and an apocalyptic fear that history is rushing toward catastrophe. And like the revolutionary his political engagements are motivated by highly developed ideas.  

Lilla begins with three twentieth-century philosophers—Franz Rosenzweig, Eric Voegelin, and Leo Strauss—who attributed the problems of modern society to a break in the history of ideas and promoted a return to earlier modes of thought. He then examines the enduring power of grand historical narratives of betrayal to shape political outlooks since the French Revolution, and shows how these narratives are employed in the writings of Europe’s right-wing cultural pessimists and Maoist neocommunists, American theoconservatives fantasizing about the harmony of medieval Catholic society and radical Islamists seeking to restore a vanished Muslim caliphate. 

The revolutionary spirit that inspired political movements across the world for two centuries may have died out. But the spirit of reaction that rose to meet it has survived and is proving just as formidable a historical force. We live in an age when the tragicomic nostalgia of Don Quixote for a lost golden age has been transformed into a potent and sometimes deadly weapon. Mark Lilla helps us to understand why.

PRAISE

Mark Lilla’s graceful, elegant, and concise appraisals of a variety of reactionary figures could not be more timely.
—Andrew Sullivan

Mark Lilla is one of America’s foremost intellectuals and he has written an essential book. He argues that we live in an age when revolutionary ideas have lost their allure but reactionary ideas—that protest and reject core elements of the modern world—are gaining strength. As you read these essays, you will be reminded that ideas matter. John Maynard Keynes once explained that ‘madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back.’ To make sense of the madmen, you need first to understand the scribblers.
—Fareed Zakaria

Mark Lilla leads us on a fascinating tour of the modern reactionary mind, shining a fresh light on the ideas and beliefs of a wide range of thinkers, both famous and forgotten. Engagingly written and impressively erudite, this is intellectual biography at its finest.
—Robert Kagan

At a time when the United States is dealing with radical populism and Europe is beset with a new far right, Mark Lilla’s The Shipwrecked Mind is the book to read for a more profound understanding of what ails us.
—E.J. Dionne

Mark Lilla is the model of an engaged intellectual. These essays brilliantly explore the unhappy present in the light of history and philosophy.
—George Packer

Philosophically timely and politically urgent.
—Avishai Margalit

Lilla’s fascinating exploration of political conservatism shows how various so-called reactionaries have helped shape history….In revealing the mechanics of political reaction, Lilla approaches the subject through a unique religious lens. He is a fantastically gifted essayist, and this short volume collects the best of his recent work—not simply on political reaction or revolution, but on subjects including Judaism, Gnosticism, Islam, and Don Quixote.
Publishers Weekly

Though the revolutionary impulse has been analyzed to the point of overkill, Lilla suggests that its opposite pole has been all but ignored….Lilla provides a welcome corrective in restoring analytical balance.
Kirkus

In trenchant prose, [Lilla’s] work combines a shrewd assessment of French current events with an impressive command of French history and literature—a rare example of commentary that is at once journalistic and scholarly, and deeply informed.
—Overseas Press Club citation for Best Commentary on International News

Monday, August 22, 2016

Insect Pain by Avi Steinberg in the NYT 8/22/16

Within minutes of our first meeting, and more or less in response to my saying good morning, Justin Schmidt began lamenting our culture’s lack of insect-based rites of passage. He told me about the Sateré-Mawé people in northwestern Brazil, who hold a ceremony in which young men slip their hands into large mitts filled with bullet ants, whose stings are so agonizing they can cause temporary paralysis; when initiates pass the test, they’re one step closer to becoming full members of society.
Schmidt believes we could learn something from this. By trade, he is an entomologist, an expert on the Hymenoptera order — wasps, bees and ants — but his interest in this insect ritual was not merely academic. He has two teenage boys, and, on this particular morning at least, I found him wondering whether they might benefit from a pain ritual to help introduce them to adulthood.
“I mean, it wouldn’t kill them,” Schmidt said. “And I think that may be the key to the whole thing: It can’t kill you and yet something very real is happening.”
It was a bit before 7:30 on a windy weekday morning in Tucson, and Schmidt had just dropped off his 14-year-old at school. At 69, Schmidt has a head of red hair that stubbornly refuses to go gray and a boyish face that glints of mischief. We were driving in his 1999 Toyota Corolla down a road that may have been a desert highway or a city thoroughfare: My East Coast eyes couldn’t tell the difference. We pulled up to a traffic light, next to a giant saguaro cactus whose short, upturned arm gave it the look of a crossing guard gesturing us to stop.
Schmidt’s new book, “The Sting of the Wild: The Story of the Man Who Got Stung for Science,” weaves his theories about stinging insects through a narrative of his personal experiences digging in the dirt. For many readers, the highlight of the book will be the appendix, his celebrated Pain Scale for Stinging Insects, which rates the pain level of dozens of insect stings, an index he created mostly by firsthand experience, either by suffering stings incidentally during field research or, in some cases, by inducing them.
Because stings of the same magnitude don’t necessarily feel the same, Schmidt has written haiku-like descriptions for each of the 83 sting entries:
Anthophorid bee, Pain Level 1, “Almost pleasant, a lover just bit your earlobe a little too hard.”
Maricopa harvester ant, Level 3, “After eight unrelenting hours of drilling into that ingrown toenail, you find the drill wedged into the toe.”
Termite-raiding ant, Level 2, “The debilitating pain of a migraine contained in the tip of your finger.”
Club-horned wasp, Level 0.5, “Disappointing. A paper clip falls on your bare foot.”
Sometimes, the images are less concrete, more impressionistic. The redheaded paper wasp, a three on the scale, is described as “the closest you will come to seeing the blue of a flame from within the fire.” This surprising lyricism makes an eloquent argument: that the ancient secrets of the insects are accessible to us. Through his pain scale, Schmidt brings the human and insect worlds closer — or rather, he shows how they’re already close, already in constant communication through the language of pain.
Since the 1990s, Schmidt’s pain scale has been the object of media fascination. It has appeared on the BBC and in the recent superhero movie “Ant-Man.” He embraces his role as a kind of culture stuntman, because he wants people to feel moved by his mysterious subjects. And yet, as he often observes, most people are too preoccupied by fear to appreciate stinging insects. To Schmidt, this fear itself is part of the story in that it speaks to our long, complicated relationship with these creatures: We’re predators, and insects are particularly canny and creative prey.
When Schmidt recalls a certain agonizing sting, a memory that remains vivid decades after the pain has faded, he’s not just spinning a tale. He’s documenting a theory about how sting pain functions: as a deterrent, whereby it creates a memory of pain that stays with a predator for life. Pain helps a predator learn. Schmidt’s book is, in a sense, a memoir of one predator’s education.
When we arrived at the corner of Saddleback and Brichta Drive, I was struck by the fact that Schmidt’s “home lab” is really a home. In 2010, when he, his wife and two sons moved to the hills of western Tucson, Schmidt kept their former house for professional use. Outwardly it still resembles its neighbors: a simple brick ranch structure, fronted by a sandy yard with large cactuses and palms. Inside, though, it is undeniably a lab, with countless jars of specimens in soil, each carefully identified with handwritten tags, and with tanks full of buzzing, marching insects. There are so many documents, research accouterments and souvenirs from international insect hunts covering his walls and shelves that he began posting species charts on the ceiling.
Schmidt started out as a chemist, but then realized, he told me, that he “didn’t really like chemists or the smell of chemistry labs.” One Christmas, when Schmidt was in his early 20s, his first wife, Debbie, a zoology student, gave him the book “Wasp Farm,” Howard Evans’s gripping, almost novelistic account of wasp watching. Schmidt realized that he was still enthralled by a desire to understand the secret lives of insects, a subject he first discovered as a child in the woods of Appalachian Pennsylvania. Later, in grad school at the University of Georgia, he and Debbie were each stung while collecting specimens of Pogonomyrmex, a genus of harvester ants, in order to determine the chemistry of their venom. The sensation waxed for many hours and caused “a deep ripping and tearing pain,” as Debbie described it at the time. It was different from anything they had experienced. Schmidt was intrigued.
In search of more data on the nature of stings, he packed his 1969 VW van and set out across America on a quest to collect specimens of the 20 or so native species of harvester ants. After his own, accidental trials with stings in Georgia, he decided to note the various types of pain that he experienced out in the field.
In chemical terms, there is a direct way to measure the damage caused by a sting: toxicity. After identifying the chemical components of a particular venom, you can measure the lasting damage these toxins inflicted on a victim’s organs. The melittin of a honeybee, for example, causes localized pain — a heatlike sensation brought about by destroying cell membranes — but it also travels to the heart and injures it. If enough bees sting an animal, the cardiotoxin component of melittin will work to arrest its heart.
But what about stings that are only minimally toxic? “Pain, the experience of pain, is a body’s warning system that damage has occurred, is occurring or is about to occur,” Schmidt explained to me. “But pain itself is not the same thing as damage.” What about the tarantula hawk, a solitary wasp, whose sting is far more painful than that of a honeybee but leaves no lasting damage at all? That kind of barely toxic sting, it would seem, succeeds as a defensive strategy purely by inflicting pain. An understanding of a sting’s toxicity, in other words, didn’t entirely capture how a sting works as a deterrent.
To go any further, he realized, he needed to invent a language to talk about pain. Thus the Schmidt Pain Scale for Stinging Insects was born. Using his own field experience with stings, and occasionally supplementing it with the testimony of his oft-stung colleagues, he began to develop a scale, from 0 to 4; the sting of the honeybee, Apis mellifera, was set as the anchoring value, defined as a pain level of 2. The pain scale would allow Schmidt to draw comparisons, to test hypotheses and to help him document theories on the role of the sting in the natural history of insects.
The approach is hardly scientific. His sample size was tiny. The scale wasn’t based on solid controls of variables, like the age of both insect and predator or the placement of the sting on the body of the victim. Even under the best of circumstances, pain is notoriously difficult to gauge; reliable methods for measuring nerve responses of pain were, and remain, imprecise.
But the pain scale was a useful start. As a tool, it has helped Schmidt explain a major hypothesis: that the adaptation of highly toxic stings was critical in helping insects transition from a solitary existence to one structured by advanced social orders, what is known as eusociality. Early insects lacked toxic stings because, as low-value prey, they didn’t need them. What those solitary insects did have — and their contemporary descendants, like tarantula hawks, still have — was a powerfully painful sting, which functioned defensively by inflicting pain on predators. Later in history, around the time insects began organizing into complex societies, they upgraded their defenses. Social insects’ colonies are stocked with tender and nutritious larvae and sometimes also honey, offering a high-value target, which meant they had to evolve to repel more highly motivated predators. So they began selecting for stings that were not just painful but also potentially lethal. Or, as Schmidt, sitting in his lab sipping his iced tea, put it, the sting pain of the social insect “delivered more than just an advertisement — it told the truth.”
When I met Schmidt in Tucson, I had just returned from an expedition into the Sonoran Desert of Mexico with a large group of field biologists. Schmidt had pulled out of the expedition because of the flu. Initially, I was disappointed that he couldn’t make the trip — I’d been curious to see him prowling the Chihuahua pines with his net, excavating harvester-ant colonies. But I discovered that Schmidt’s absence yielded its own insights; without him around, his colleagues were free to gossip.
“Oh, Schmidt?” said Bob Johnson, an ant specialist with a Bill Murray vibe. “Now there’s a case for you. I’d say maybe that guy’s been stung one too many times.” John Palting, a moth expert, who descended from his campsite every morning with an exquisite collection of specimens that he pinned the night before, laughingly recalled watching Schmidt at work in the field. “You’d do a double take,” Palting told me. “You’d walk by him, and he’d be doing this,” Palting made a gesture as though stabbing himself repeatedly in the wrist, “and you’d say: ‘Dude! Take it easy. We’re in the middle of nowhere here. If you have a bad reaction to that, I’m not carrying you out of here.’ ”
Later, back in Tucson, when I shared these reactions with Schmidt, he shrugged. “I know people think I’m a bit crazy. But I’m really not. I’m just trying to answer a different set of questions.”
Though he spent 25 years working for the U.S. Department of Agriculture’s Carl Hayden Bee Research Center, there has always been an anti-establishment tendency in Schmidt’s work. Government science, he felt, was dictated by the bottom-line interests of industry — from beekeepers to large pesticide manufacturers — often in ways that conflicted with what he felt was good research. There was almost no interest or support for his work on other stinging insects, which offered no profit potential. (“Nobody cares about wasps,” Schmidt told me. “Or even ants, really.”) Even as he earned a promotion to the highest rank at the government lab, Schmidt did everything he could to sustain his independent research: building his house by hand, repairing his own vehicles, avoiding debt so he could pursue self-funded projects.
Although he has done his part to cultivate his public role as “The Man Who Got Stung for Science,” its confines also frustrate him. Reporters don’t generally call to chat about the role of stings in the evolution of eusociality. Most people just want to hear crazy stories about getting stung by exotic ants. Schmidt theorizes that the media fixation on sting pain is itself a potential data point. That behavior fits well with his observation that stings are brutally effective at lodging themselves in the psyche of potential predators.
Writing about social insects, E.O. Wilson casually refers to their “world domination,” a phrase that would sound alarmist if it weren’t simply accurate. Although estimates are debatable, Wilson has calculated the number of ants, worldwide, to be roughly 10 thousand trillion (1016), with a combined body weight equal to that of all humans. “The foreign-policy aim of ants,” Wilson has written, “can be summed up as follows: restless aggression, territorial conquest and genocidal annihilation.” The human conquest of earth is a recent and tenuous project; it would be more accurate to say that the planet belongs, as it always has, to the insects.
To be an entomologist is, therefore, to become a scholar of your own conqueror. By focusing on insect violence in particular, Schmidt has become attuned to all the ways in which human stories are mere subplots of that larger martial epic. When a website recently ran a photo of some Asian giant hornets (Vespa mandarinia) and made the insects appear almost twice as large as its true size, Schmidt saw it as a kind of propaganda piece: We take nature’s aposematic communications — bright colorations and imposing body shapes and sizes adapted to scare off would-be predators — and, master hype-artists that we are, make them even more eye-catching and alarming.
And what about his own creation, the popular sting-pain scale? Isn’t it a small masterpiece of propaganda for the other side? “Well,” he told me, with a grin, “if you can’t beat them, join them.”
Later, as the sun set, we drove to Schmidt’s house high in the hills of western Tucson. The moment we entered, Schmidt’s wife, Li, presented us with a pudgy, furry, gray-yellow Centris pallida — a desert bee that specializes in pollinating the paloverde plant — that she found lying on her windshield that morning. Schmidt’s 14-year-old son was walking around barefoot with a sand boa snake coiled around his neck. Later, under the dark desert sky, I saw red spotted toads jump into Schmidt’s brightly illuminated swimming pool, one after another, like women in a Busby Berkeley movie, then settle onto pool ropes and croak at high volume. Bob Jacobson, an old grad-school colleague of Schmidt’s, sat poolside, doing pitch-perfect impressions of an array of crickets, his long white beard swaying in the breeze.
Before supper, Schmidt and I went for a walk to check in with the colony of feral Africanized honeybees — killer bees — that he had invited to live on his property with a pheromone concoction he invented.
“They’re hardy,” he said of the bees as we wove our way, gingerly, through tall cactuses. “They’ve got good genes. You don’t see them suffering colony-collapse disorder. We should be working with them, in my opinion. But, you know, everyone’s so scared of them.”
I asked him about the protocol for a killer-bee attack. “Oh,” he said, “just turn around and run.”
The landscape, a tight maze of every kind of cactus, was one of the worst possible places to run.
About 15 feet from the hive, Schmidt told me to wait, as he approached it, to “check what kind of mood they’re in today.” But the killer bees, notorious for their aggressive defense of their home, were, on that day, placid.
As we drifted back to the house, I witnessed a reunion between old friends.
“There they are!” he exclaimed, as we approached a group of tarantula hawks buzzing around a leafless milkweed plant on Schmidt’s patio. Hovering over the bush, with their two-inch-long iridescent bluish-purplish-black bodies and singed-tangerine wings dizzyingly aflutter, they looked like dancing fairies.
The sting of the tarantula hawk is, in pain terms, the sting of stings. Its coloration is just an advertisement for its venom, whose composition is still unknown. Schmidt gives it a straight 4, the highest pain rating, more painful than the bullet ant (though not as long lasting). He describes it as “electric, a shock from the heavens.” It’s the kind of debilitating sensation that can take control of a person’s body. His sincere advice for people stung by a tarantula hawk is to lie down and scream.
Meeting a wild tarantula hawk, which is as visually pleasing as it is mysterious, I could understand why Schmidt talks about stings in the language of aesthetics, like a connoisseur. It isn’t about masochism, or machismo, but about the desire to grasp each and every molecule of a thing, even the sharp ones, which is, in that way, a bit like love. Seeing this flamboyant solitary wasp, whose venom helped keep it alive on earth many millions of years before humans first appeared, the beauty of the sting was self-evident: not for the pain it causes, but for the life it sustains. 

A Must- Read Article about India by Ellen Barry of the NYT 8/22/16

NEW DELHI — Perumal Murugan, who was celebrated here on Monday as a major Indian writer, looked a bit miserable in the big city.

The son of an illiterate soda-pop vendor from small-town South India, he had limited his visit to the capital to 48 hours, and this appeared to be 46 hours too long. He prefers to sleep on a rope cot, under the stars, the way they do in the village, and has never owned a pair of shoes that were not sandals. Leaving an interview with the talk show host Barkha Dutt, who is Oprah Winfrey-league famous in India, he turned to the man escorting him and asked, politely, who she was.

Mr. Murugan had come to declare his return as a writer following a long spell of darkness. After undergoing a vicious attack by caste leaders in his home state of Tamil Nadu, his novel “One Part Woman” last month was the subject of a landmark court decision defending the right of artists to critically depict their own communities. Recent interest in Mr. Murugan’s work has exploded, with five novels coming out, translated into English from the original Tamil.

But Mr. Murugan seems unsure of what kind of writer he will be now. He remains so horrified by the collective punishment meted out to him in his hometown over “One Part Woman” that he barely speaks about it, even to friends. He doubts he will ever again write about small towns with the same unblinking realism.

“A censor is seated inside me now,” he said on Monday, at a book-signing organized by Penguin India. “He is testing every word that is born within me. His constant caution that a word may be misunderstood so, or it may be interpreted thus, is a real bother. But I’m unable to shake him off.”
Mr. Murugan’s fictional villages are places full of quiet menace, where caste boundaries are protected with violence and social exclusion.

In “Pyre,” published in English by Penguin Books in April, a well-loved young man brings a wife of a different caste to live among his relatives, hoping they will eventually accept her. As the lovers, hopeful and distracted, overlook clues that the people around them are drifting into a consensus in favor of murder, Mr. Murugan slows the pace, meandering off into exact, detailed descriptions of village life. It’s so tense it leaves you gasping for air.

Equally dark currents run through “One Part Woman,” which Penguin published in English in 2013. Kali and Ponna, a couple who are erotically wrapped up in each other, withstand waves of derision because they have not conceived a child after a decade of marriage. But social pressure eats into them, first sporadically and then conspiratorially, as Ponna is pushed, as if by a hundred hands, into participating in a religious ritual in which childless women have sex with young strangers.

When describing the farming communities of South India, Mr. Murugan is neither sentimental nor harsh; he describes it the way an entomologist might describe an insect.

As a Ph.D. student, Mr. Murugan married a woman from a caste of potters, rather than his own higher landowning caste, the Gounders. His mother refused to attend the marriage, softening only when his wife bore her first child and moved to the village for six months. Two decades later, Mr. Murugan’s relatives still remind him, in subtle ways, that his wife will never be accepted.

It is notable that Mr. Murugan does not write with the expectation that his work will change anything.
“I never had such big hopes,” he said in an interview, glancing down and smiling. Collective punishment, he said, “is part of the narrative. My primary purpose is to explore the experience of the person who undergoes that humiliation.”

Mr. Murugan barely spoke as a child, which gave him time to observe. His older brother was withdrawn from school after the ninth grade so he could help his father with the soda business, and became addicted to bootleg liquor sold in the same bottles. He killed himself at 42.

Mr. Murugan became a writer, with a small but passionate following among Tamil intellectuals. At night he would go to sleep beside his young son at 8 p.m. and then rise at midnight and write for two to three hours during the quietest hours of the night. Many of his colleagues at the government college, where he taught Tamil, were unaware that he wrote fiction, he said on Monday.

In clean, clear prose, he had produced five novels in the space of three years – “almost flawless novels,” said R. Sivapriya, senior editor at the digital publishing house Juggernaut, which commissioned English translations of three of Mr. Murugan’s short stories this year. “He would train a microscope on one detail and tell that one story, and see the world through that one story,” she said. “There was a certain purity to him that won’t be there now, I think. I think it will be a different writer.”
In December 2014, he returned from a writer’s retreat to his family’s home in Namakkal to discover that he was the target of a well-organized campaign. Strangers called repeatedly to accuse him of slandering the Gounder caste in “One Part Woman,” which had been released in an English translation, and he tried earnestly to explain his motivation. The aggression built, culminating in a book burning and a citywide strike.

When a local official, the district revenue officer, summoned the author to a “peace meeting” in January 2015, Mr. Murugan’s editor tried to dissuade him from attending. By the time Mr. Murugan emerged from the meeting, he had signed a document agreeing to withdraw all unsold copies of his books and delete the passages considered offensive. During the meeting, the lawyer wrote later in The Hindu, a daily newspaper, “I could see Perumal Murugan literally crumbling from within.”

Mr. Murugan retuned to his home under police escort and posted a message on Facebook: “Perumal Murugan the writer is dead. As he is not god, he is not going to resurrect himself. He also has no faith in rebirth. An ordinary teacher, he will live as P. Murugan. Leave him alone.”

On Monday here in New Delhi, Mr. Murugan described a deep depression that followed, during which he neither read nor wrote. It ended, he said, in 2015, when he found himself at a friend’s house, locked in a room stacked with books.

“With nothing to do I lay dazed night and day,” he said. “But as I ruminated over my existence, there came a certain instant when the sluice gates were breached. I began to write. I chronicled the moment when I felt like a rat, dazzled by the light, burrowing itself into its hole.” The result was a book of poetry that went on sale on Monday, titled “Kozhayin Paadalkal,” or “Songs of a Coward.”

Sunday, August 21, 2016

My Parents' Mixed Messages on the Holocaust

Wissai's Introduction:

This is a very important though somewhat difficult article (for those whose command of the English language is shaky or who are not familiar to the expression of subtle thoughts) written by a professor of philosophy.

The article has full significance for those ethnic minority voters who fail to grasp an incontrovertible fact that in the U.S., the Republican Party is a haven for white racists, at least for the last 60 years. That's why ethnic minority voters have not flocked to the Republican Party. The single exception is the Vietnamese-Americans who have done so due to their bitter memories of the Vietnam War and a sad misreading of the American politics. 

Trump is an unabashed apologist for racism and xenophobia. A vote for him by Vietnamese-Americans would be an act of self-destruction out of ignorance. If Trump by some improbable "miracle", gets into the White House, the Vietnamese-Americans who voted for him, would get a buyer's remorse, not unlike those in the UK, who voted for Brexit.   

Hillary Clinton has faults but they pale in comparison with Trump's. Hillary is the much lesser of two evils. 

This article should be translated into Vietnamese to assist those who are not yet conversant with English.  

Wissai
8/21/2016
_________________________________

My Parents's Mixed Messages on the Holocaust by Jason Stanley in the NY Times 

My childhood was privileged and fortunate. My mother was a court stenographer in criminal court, and my father was a professor of sociology at Syracuse University, who had written his doctoral thesis on British colonialism in Kenya. My parents divorced when I was young. But they each happily remarried, and in any case, when I was growing up in Syracuse in the 1970s and ’80s, it was the kids of non-divorced parents who were weird. I was on the cross-country team, the math team. And my mother and my father survived the Holocaust.
As a child, this fact was not as salient to me as it is today.

I grew up hearing stories from my father of Central Park and the Ethical Culture Society. New York City in the 1940s and ’50s seemed like a magical place. But between these stories were interspersed ones whose contrast couldn’t have been stronger.

My father told me of watching Nazi marches from his grandparents’ balcony, begging his grandparents to allow him to join. He told me what the signs on the streets said when he started learning to read. He told me of the fear of being in hiding, and of the lessons my grandmother gave him in how to dress quickly. More recently, reading family letters, I learned about the beatings he suffered on the streets of Berlin, his 5-year-old hands outstretched to fend off the truncheon blows raining down on his head.

My mother’s family is from eastern Poland. Her father served in the Polish cavalry and fled with his wife and first child when the German Army swept in. She was born in Siberia, where she spent the first five years of her life in a labor camp, surviving on potato peels.

When the war ended, she, her mother and sister were packed into the trans-Siberian railroad headed west. Her father had been taken to a separate camp before she was born. At each stop, they stepped off the train and onto the platform, praying that he had survived. One day, they stepped out of the train and there he was, bags packed. Every morning for weeks he had headed to the station, waiting to join his family, the daughter he had never met.

No one was waiting for them when they arrived in Warsaw. My grandparents had many siblings, each with large families of their own. As far as we know, no one survived. Warsaw was still a dangerous place to be Jewish. The children were put in an orphanage for their safety. One day in the late 1940s anti-Semites beat my grandfather almost to death. Soon after, United States visas arrived, and they set off for a new life in Brownsville, Brooklyn.

My parents explained to me that these pasts meant that they were not Holocaust survivors. My mother told me that in her labor camp, they were hungry, they were put to work, but no one was shooting or gassing them. When they went back to Poland, it was hard, and Jews were hated. But this, she explained, was the fate of Jews. Anti-Semitism was a permanent feature of the world, not special to the Holocaust.

My father’s reaction to describing him as a Holocaust survivor was more severe. He angrily questioned my motivations. Was I seeking a special status as a victim? He urged me to reflect about how offensive this is to those who have to actually live under oppression. He argued powerfully against the stance of the victim. It was morally dangerous, he said, using the actions of Israelis and Palestinians toward one another as an example. He was scornful when he saw signs that I was taking the Holocaust to mean that Jews were special. “If the Germans had chosen someone else,” he often said, “we would have been the very best Nazis.”

Most frequently and passionately, he would reprimand me for taking the Holocaust to be about me, or about my family. The Holocaust was about humanity. It was about what we are capable of doing to one another. It could happen again, it could happen here. The Holocaust was about everyone. Helping to prevent such events from occurring required agency and good moral sense, and good moral sense was not consistent with preferring one’s own people.

My mother’s most frequent advice was about knowing when to get out of a dangerous situation. The moment where one must accept that a situation is genuinely dangerous is usually well past the time when one can exit it. Her advice would come out especially during any patriotic moment. She was afraid I would develop an attachment to a country and would not flee early enough.

My mother and father both believed that normal people could do unimaginably terrible things. As a court stenographer in criminal court, my mother witnessed the racial injustice of the American legal system up close. I remember her sometime in the late 1980s saying to me with a rather flat affect, “They are targeting black people in this country.” That didn’t mean she was about to march out on the street in protest of injustice. That would be a completely incorrect interpretation of my mother. My mother believes that injustice is the normal, unchangeable state of things. My mother believes trust is foolishness. She thinks it is not only naïve to live as if justice were an attainable ideal; it is self-destructive. My mother believes they will kill you if they can.

My father was always critical of Israel’s policies toward Palestinians, convinced that the establishment of the state of Israel was implicated in the horrors of colonialism. He was equally abhorrent of Palestinian violence toward Israeli citizens. I grew up hearing other American Jews speak of Palestinians in pre-genocidal ways; that Palestinians have always wanted to kill the Jews, and must therefore be kept locked away and controlled. Regular exposure to such talk has made me permanently afraid for the safety of the Palestinian people. Comparisons between Israeli treatment of Palestinians and Nazi treatment of Jews are absurd. But my background has made me sensitive to the grimmest of even remote future possibilities. I have exactly the same reactions when I hear such rhetoric directed against Israeli citizens.

I am a philosopher. My calling, at its very basic level, obligates me to question the beliefs with which I was raised. But on this topic — how to live — I was given two answers. Which view do evidence and reason command?

I accept the legacy of my father. But it is impossible for me to shut out my mother’s concerns. Maybe the reality is that all groups are at war for power, and that to adopt an ethic of common humanity is a grave disadvantage. Maybe we should do what we can, but prioritize the safety of our families.

History speaks strongly on my mother’s side. So does my anecdotal evidence. I am white Jewish-American; my sons and wife are black Americans. I cannot retreat from my commitment to these groups. Being interested in the equal dignity of other groups is an additional burden.
It takes work to feel the suffering of Palestinians when I hear of the anger they bear toward my fellow Jews, even though I recognize its clearly justifiable source. It takes much more work to feel the suffering of poor white Americans when I hear it coupled with a thoroughly unjustifiable racism directed against my children. Is it work that I should be doing? Or should I be doing the work of attending primarily to the flourishing of my children?

If equal human dignity for all groups is impossible, then my mother is right: Striving for it as an ideal is not only naïve, it is dangerous for our families. While we are striving, there will be violations, which we will then overlook at our peril. And yet, for all we know, equal human dignity is possible. And so taking my mother’s view of life will most likely diminish this possibility.

A world in which this ideal is realized is no doubt far-off. The temptation to surrender it is strong. But history has provided us with too many events that show how important it is not to be complicit in making it unattainable.
Now in print: “The Stone Reader: Modern Philosophy in 133 Arguments,” an anthology of essays from The Times’s philosophy series, edited by Peter Catapano and Simon Critchley, published by Liveright Books.

Follow The New York Times Opinion section on Facebook and Twitter, and sign up for the Opinion Today newsletter.
Jason Stanley is a professor of philosophy at Yale and the author, most recently, of “How Propaganda Works.”

How Can America Recover from Trump? by The Editorial Board at the NYT

Donald Trump is heading to November like a certain zeppelin heading to New Jersey, in a darkening sky that crackles with electricity. He is fighting crosswinds and trying new tacks — hiring the head of Breitbart News to run his campaign, trying on a new emotion (regret) in a speech on Thursday night, promising to talk more this week about immigration, his prime subject. There’s still no telling what will happen when the gasbag reaches the mooring.
It could be that the polls are right, and Mr. Trump will go down in flames. But while that will solve an immediate problem, a larger one will remain. The message of hatred and paranoia that is inciting millions of voters will outlast the messenger. The toxic effects of Trumpism will have to be addressed.
The most obvious damage has already been done — to the debate over immigration, a subject that is America’s pride but that can also show the country at its worst. Mr. Trump’s solution is to build an unbuildable border wall and force 11 million people out of the country, while letting millions of “good ones” back in. Or maybe not — now he says he wants to bar immigrants from most of the world, except for a few who pass religious and ideological tests. “Extreme vetting,” he calls it, bringing the Alien and Sedition Acts and McCarthyism into the reality-TV age.
Yes, Mr. Trump speaks frontier gibberish. Outright nativism remains a fringe American phenomenon. But there is no shortage of mainstream politicians who have endorsed his message by endorsing the Republican nominee. Anyone hoping to build a serious solution to immigration after this election will have to confront the unworkable ideas and vicious emotions that Mr. Trump, with many enablers, has dragged into the open.
It seems like a century ago, but it was only 2001 when a Republican president, George W. Bush, began talking about a once-in-a-generation overhaul of the outdated American immigration laws. He sought a bipartisan consensus to boost the economy and make millions right with the law. Then came 9/11. Though sensible immigration reform gained the broad support of the American public, legislation in Congress repeatedly failed, ambushed by hard-core Republican partisans.
This year brought the fever dream of the Republican National Convention in Cleveland, where speaker after speaker presented a vision of foreigners stealing across the border to rob, rape and kill. Cued by Mr. Trump, they scapegoated immigrants and refugees in general and Latinos and Muslims in particular. The crowd cheered for Sheriff Joe Arpaio, brutalizer of Arizona Latinos, and Rudolph Giuliani, who hollered about terrorists and criminals as if running for mayor of Gotham City.
It’s no wonder that the nativists are feeling inspired, the bigots emboldened. The white supremacist David Duke is running for the Senate. Stephen Bannon, Breitbart’s chief purveyor of conspiracy theories and anti-Muslim, anti-immigrant venom, is the natural ally of a candidate who hints that President Obama is a secret Muslim and who insists that Muslims in New Jersey danced by the thousands as the towers fell on 9/11.
Optimists, eyes on the polls, hope that Mr. Trump, in losing, will discredit these views and that Republicans next year will sue for peace. Under this scenario Hillary Clinton and Paul Ryan or whoever is running Congress will move fast to push forward a rational immigration reform bill.
Remember, though, the post-mortem that found Republicans chastened after the more genteel nativism of the 2012 Mitt Romney campaign. The last vestiges of that contrition vanished as Mr. Trump, warning about Mexican rapists, vaulted atop the polls.
Trump supporters have now been promised a nation where non-natives, and their children, are locked outside the borders forever. They have been promised, inside a new wall, new factories where everyone will build things, speak only English and be rich. What will happen when they learn that none of this is real?
The challenge to responsible leaders of any political party will be to separate the economic discontent from the bigotry and paranoia that are the key to the Trump phenomenon. The question to future Republican leaders is whether they will even try to do so.