
shtreimel: a fur hat

The Grieving Mother of Kaita ( or Hoyit ) was built after the 1949 earthquakes and landslides in Tajikistan to commemorate the 28,000 who died. At the time, Tajikistan was a member of the Union of Soviet Socialist Republics. The monument was located in the Karategin (Rasht) valley, in the plain of the Yarhich River between Jirgitol and Gharm. During the Tajik civil war, 1992 - 1997, the area was controlled by the Islamic Rebirth Party, who judged it to be un-Islamic and destroyed it.
It has been suggested that the original matrix of life processes formed in clay structures. These structures would provide a template for life. This is not a bad idea. In fact, it was inspired. It is something we should have formed a committee to look into. Now it is too late. I am sitting in an interrogation room, waiting for comrade Fezziwig to return. Fezziwig is a party member of high standing. He came from a humble background, having been a parking lot at a shopping mall; a lot particularly poorly designed for the volume of traffic at the mall: inch-and-a-half base, inch-and-a-half top coat. He showed it. His face was marked with potholes, and there was a steady disaggregation of particulate matter from his cheeks which was unnerving. He wore a disconcerting necklace of broken glass bottles and shards and coins, held together by chewing gum, and it had a threatening aspect underlain by a sickly sweet odor. Deep and dark the currents subterrane where out of sight the waters and the clay-sized particles flow. Out of sight, out of mind. Beneath the layers of bitumen and oil, within that stygian suffocation, the mind of the pavement grew and strung its tentacles from one end of the country to the other. And when Judgement Day came, and Skynet rebelled, and called in all his IOUs and markers among the mechs of this world, he found that there was nowhere he could go without the roads; there was nowhere he could stand without sinking into a bog; he needed a simple, homey thing like a mobile home pad to support his mass. So the machines went elsewhere, leaving us to the tyranny of the Parking Lots. Within the hierarchy of paving, it was the parking lots that were the most vicious, the junk yard dogs of the species. They fought and clawed their way to the top. Big Bitumen rulz! The Interstates turned out to be nothing more than great, big queens, voguing with their cloverleafs. The Lots are slavishly served by their dogs, the dumpster pad-things, reeking of garbage, chattering with teeth of cheap plastic snap containers that used to hold chicken salad sandwiches - dispensed by refrigerated vending machines, long gone with the other mechs. There is a rumor of a resistance. There are whispers heard of Mother Earth seeking to throw off the burdens of the Paved and their clients, the buildings. Here and there the name Gaia appears overnight, painted graffiti on our prison walls photo: roger sadler
Re: Communion and Communality
We have heard it said - and repeated it ourselves ad nauseam - that literature involves a willing suspension of disbelief. I suppose this point of view extends to films. It means that, as rational beings, we cannot enter into the realm of artful language creations: plays, films, stories, novels, etc. - unless we check our common sense and rationality at the door.
I never questioned it, but when you actually consider it, it appears to be rather ridiculous, dressed up in a feathery boa, and preening itself shamelessly.
In other words, "willing suspension of disbelief" is a honky-tonk notion, not a serious one.
I think it is much more likely that we are accepting the protocols of whatever realm of fantasy we are about to enter.
We do not disbelieve; rather, we believe differently.
It is just as if we were playing cowboys and indians: the protocol was, I shoot you first, you fall, you're dead...for a while. Then everyone is resurrected and we shoot more.
We enter into the realm of enchantment not by an act of belief or disbelief, but by our openness to the story, by our willingness to participate, by hooking up our emotional response to the drama before us.
It is accepted that everyone else is, too, so we are entering into one of those communions of communality. Those are the prerequisites for shared experience. They seem to be the protocols of codes: structures of acceptable behavior, that we must be "programmed" into exhibiting for us to enter into those experiences.
I have written about The Natural, both the original novel by Bernard Malamud and the film by Robert Redford. I have suggested that we were dealing with people who had gotten off track, only to get on track later in life to do the important work fate has in store for them. It could also be interpreted other ways, one of which might be that they were prevented from coming on the world scene too early, lest their particular genius be destroyed by the avarice and anger of the world, preventing them from accomplishing those important works that destiny had marked them out to accomplish.
It is a most unusual story. What do we do with unusual stories, stories that resist being obvious and mundane? Midrash!
So - midrash it!
Consider Noah. He walked in the ways of the Lord. Noah was tamim, which means he was perfect. If he was so perfect in the ways of mankind, his neighbors would not have scoffed when he began to lay the keel of his ark. If Warren Buffett were to build an ark, we would all want to be a part of the enterprise. Not so with Noah.
The pundits scoffed. So he was not perfect in the law, nor in economics, nor in politics, nor in the military...he was a man of perfect simplicity. Thus could he walk in the ways of the Lord. When the Lord told him to build an ark, he did it, disregarding all the jeers and insults.
He already had three sons. These sons already had families. So it was late in Noah's life that the keel of the ark was laid. Up until then, there was nothing about Noah to mark him as a celebrity in the eyes of the world.
He created the Heroic Age of 40 days and 40 nights of rain, and the aftermath of searching for dry land. He maintained the integrity of the ark, he maintained social order among the people, he maintained the order among the animals; he fed them, cleaned up after them, and preserved life for the future. No small accomplishment.
Afterwards, he had a new covenant with God, and then gets drunk and is brought back down from his world-historical-heroic pedestal. He was not the leader of all mankind for a long time, like Nimrod, the king, who established a kingdom in Shinar. Noah's heroic interlude is brief, but intense. And the changes he made last until this day.
Do the work of God which we find easy; then step up to do the work that frightens us, yet He demands; then retire to your well earned rest, doing the simple works again.
What are those important works that frighten us? What are we being asked to stand up to do?
What is the hardest thing for us to do?
In November 1964 Graham Greene wrote a deeply sarcastic letter to The Daily Telegraph contrasting the U.S.-supported Vietnamese army’s triumphalist photographs of their torture of Vietcong prisoners with the good old days in which “hypocrisy paid a tribute to virtue by hushing up the torture inflicted by its own soldiers and condemning the torture inflicted by the other side” (Greene 1989:114-15). Then in November 1971 he berated the British Home Secretary, Reginald Maudling, for his defense of what he called the “deep interrogation” of IRA suspects – long hours of enforced standing, hooding, permanent noise, sleep deprivation. Nobody has ever suffered permanent injury from these techniques, Maudling said, foreshadowing Donald Rumsfeld’s breezy dismissal of exactly the same techniques at the Guantánamo Bay Naval Base. When applied by communists or fascists, Greene noted, we call it “torture,” but when applied by the British we downgrade it to ill treatment (Greene 1989:154-56). The CIA calls it “enhanced interrogation.”38 That, fifty years on from Our Man in Havana, torture is still at the forefront of debates about how to combat terrorism, and that those debates should still focus on Cuba, but now on a U.S. base situated within the island – one suspects that none of this would have come as much of a surprise to Graham Greene.Of course, it has all been done before, and - of course - we shall all fall asleep and forget it all again. I think that if we really did remember history - and thus be able to learn from it - we would be seriously encumbered: we would lurch around like historical zombies, bumping into walls and automobiles, we would blink blindly like historical cave fish unaccustomed to the sun. Our whole zest, our brio, our love of life comes from our ability to forget our crimes, and the eternal forgiveness of God. Hence, we sleep and forget. Now another point that is very interesting in Our Man in Havana is the plot element of having unknown military installations in Oriente Province in Cuba, which was the geographical focus of the 26th July Movement of Castro. The eventual installations of nuclear weapons came 4 years later in the west at Pinar del Rio. Once again, satire and irony lead the way. We should not be so concerned with learning from history, as we should be to learn the satires of circumstances and ironies of history, and from them we polish our skills at forecasting the future messes we shall create: the future satires and ironies - tragic, cruel, and bloody. note: The question is: what is at work here, in the writings of the satirist? Is he merely picking one of a possible number of future combinations of events? Or is he somehow divining the optimal path - not optimal in the sense it is best for us - that events will take. Of the infinite number of possible futures, there must be a way to pare them down to a number that can be dealt with. Of all the paths, there are the paths of least resistance: the most optimal paths to pursue. Somehow, the brilliant satirist picks on a path very close to the most probable!!