Saturday, August 8, 2009

WWI: What Was It Good For?


With Radiohead's song "The Lede" for charity, over much of Britain, and even abroad, Harry Patch's death reverberates. So far away from WWI, exactly a year ago on a trip to Canada, I realized the fatal impact of that carnage. My wife and I came across a placid riverside setting on the Avon, running through the picturesque theatre town, of course named Stratford.

We looked up at a memorial (my photo's below, taken after dusk) not knowing from afar what it commemorated. Closer, the names filled the plinth, about four out of five under WWI, the others under WWII. I took a snapshot as tears came to my eyes. I wondered, nearly a century ago, how many must have fought for the Crown from what must have been a smallish farm enclave then. To have so many casualties, perhaps twice or three times that number must have enlisted, practically every male I figured eligible, such must have been the pressure combined with the patriotism. And, for a fight without even the Dominion's dog. What did placid rural Ontario have to fear from the baby-bayoneting, nun-raping Hun anyhow?



I then recalled that on my first journey to England, back in 1979, I had come across an elderly, crippled man begging on the streets of London. He told me and the exchange group with which I had joined about his wartime experiences. We treated him to a meal. I figured the odds were good that he was telling the truth. The old man across the street from me when I was a child was an MP, and I remembered him regaling little me about the way he'd clear out the French taverns of his doughboy comrades, then emptied, the better to enjoy the fare on tap. I wonder now if that included the mademoiselles on call.

The vast range of time spanned by soldiers in the war to end all wars humbles. My father (who died a few months ago) was born in January 1917, well before the Americans had even gone "over there." We lack in this country much sense of the simple crossroads markers in villages throughout Britain and I suppose from my Ontario encounter the Commonwealth that remind us of the immense losses. In my ancestral village in Roscommon, another statue, this more Marian and less cruciform, marks but two years after the Armistice another conflict, "The Woodlands of Loughglynn" the Fenian ballad of another deadly skirmish, one of many against troops who, demobbed, chose to perfect their skills in arms against the Old I.R.A. with which my great-cousin there as a first lieutenant commanded a squad that destroyed the Frenchpark Barracks nearby in 1920. My great-uncle's family moved in from their farmhouse down the road to the former R.I.C. barracks in Loughglynn, fittingly or ironically, after the War of Independence, where he served in that office practically and symbolically as a sign of the new regime, as leader for a farmers' rights party and later in the Dáil and Seanad.

I've read a few accounts, in the military historian John Keegan, Robert Graves' "Goodbye to All That," Dalton Trumbo ("Johnny Got His Gun"-- inspiration for Metallica's song "One" by the way), and in novels by veterans Ernest Hemingway {"A Farewell to Arms"), Erich Maria Remarque ("All Quiet on the Western Front"), and John Dos Passos ("Three Soldiers" reviewed by me last year on this blog and on Amazon US). Prompted by that recent BBC Top 100 Booklist, I mean to try, despite skimming it first to find a prose style that seemed less than felicitous, Sebastian Faulks' "Birdsong." But, I have little grasp, compared to the horrors of WWII or even Vietnam, let alone what my students tell me who have fought in Iraq and Afghanistan-- some amputees, some with PTSD, all damaged inside-- of a conflict so distant and so devastating.

Today's Los Angeles Times captured Christopher Furlong's splendid photo of the interior of what to medievalist me always seemed a cathedral I'd like to visit: Wells. The funeral of the last (barely outlasting William Allingham; the article says now only an Australian naval veteran survives for the forces once serving the King against the Kaiser) British WWI survivor brings to mind, inevitably, the millions pulverized and pushed into five muddy years of slaughter. The battle for Passchendaele, where Patch lost three of his comrades, gained after five months the British five miles of terrain; half a million soldiers perished for that territorial gain and loss. At least fourteen times as many troops died in the entire war.

Nine hundred thousand died fighting for the British Empire. Among them, as Sebastian Barry's novel "A Long, Long Way" (reviewed by me on Amazon US and the blog, along with Denis Winter's powerful account gleaned from testimony by ordinary soldiers, "Death's Men") shows, many Irish. As my sympathies and lineage lay with those who resisted the Crown, I confess that like many Irish, I have a mixed reaction to those who joined to fight for the enemy of my direct ancestors.

Yet, part of the legacy of the end of the armed and ideological struggles that tore apart my family's island for most of last century may be the maturity that we all can mourn for the young men who signed up, often out of a mixture of fear I suppose of the white feather of cowardice brandished by a comely lass as much as jingoism, poverty, peer pressure, adventure, and lack of any alternative. It's both understandable and unfortunate that so many republicans and nationalists reviled the poppies and Flanders Fields. Naturally, the foe of Britain turned the Irish friend, whether Roger Casement, Eoin O'Duffy, Frank Ryan, or as Hugo Hamilton's memoir shows for his father in "The Speckled People" warped fascist fellow travellers out of rebellious Irish purportedly committed to democracy and equality. I'd hope that one inheritance from the passing of Harry Patch at 111 and his comrades we all can agree upon is to mourn those who were shattered and crippled and shot for dubious causes.

As Radiohead puts it, basing their song for charity on Patch's peacemaking interviews done after he turned 100: let the leaders take up a weapon and have them fight it out amongst themselves. R.I.P.

Friday, August 7, 2009

The Warlocks' "The Mirror Explodes": Music Review

Preceded by "Heavy Deavy Skull Lover," this continues a second, howling dark, wind for the band. The peaks of HDSL may not be scaled here, but it's a torrential, forlorn trek through the highs and lows of desolation. Terrain shared by the Velvet Underground once, The Black Angels now, and a place the Warlocks know well.

The darker neo-psychedelic sound's gained a revival, the shards of what used to be post-punk-alternative slicing into My Bloody Valentine's renewal of the overdriven drone assault. The songs here, shorter than some on HDSL that by their epic length pulverized you into submission, tend towards more mid-tempo. They reveal little light among the shadows, but since they lack the crushing opacity of heavier stoner rock, they prove more accessible for listeners who may seek a modern continuation-- as in the name of the band itself-- that nods to the Velvet Underground and the past forty years of those who've followed, mixing psychedelic dirges with a post-punk intensity and a pared-down efficiency in pace.

Like fellow Angelenos in Darker My Love, The Warlocks favor the middle ground between revival and experimentation of this genre. Vocals enter the mix to add texture, and the layered accretion of song structures take time to grow. This can be seen on "Red," which adds a Jesus & Mary Chain amble to the percussive base typical for the songs. "Midnight" turns ominous, with more MBV-type of sustain lurking effectively. "Slowly" combines measured grimness with steady depth of beats over buzzy patterns repeating. Repetition continues with "There is a Formula to Your Despair," which serves well not only as a motto for the band's intentions, but a quiet reminder of the Velvets' melancholy.

"Wait" moves more glacially; "Frequency" quickens into a welcome, confident swagger that should play great as a live track, with a more open-ended feel-- this song could have been extended best into similar tracks on HDSL. "Static" closes humbly, with grace and poise, and a sense of yearning that fits this recording well.

It's compact, mournful, and organized, avoiding the excess and posturing of so many stoner rock bands, while staying clear of imitation or derivation. The bands I've named to compare The Warlocks with do not mean the band copies their sound, but the band adds their own understanding of how elements that prove durable in past psychedelia and post-punk continue to inspire today. (P.S. I also reviewed HDSL on Amazon US, where this review was posted 6-28-2009.)

Thursday, August 6, 2009

Ag cur cuairt im bpríosún

Chuir muid a tugtha ar braighdeanach arú inné. Ghearr sé air go Tehachapi. Is príosún é leis breis agus sé chéad cimí ina ghleann tirim ceithre chéad troighithe ar airde in aice leis an diseart. Fásionn doirí glas ar an cnoic leis an dath na brioscóidí i teas an tsamhraidh dhúr seo.

Bhí cluain go halainn leis bláthannaí léana go leor fadó nuair chónaithe Indiaigh na gCalifoirnea ansin. D'inis ár theaghlach go raibh pairc na stait níos luath ansin. Thóg priomh-charcair na mbán ina stait seo ar feadh an Lagan Mór Trachta ina tríochtaí. (Éist ar bheirt scannáin "The Maltese Falcon" & "Double Indemnity" go curamach.)

Bhí crith go hollmhór ann i 1952: 7.5! Rinne sé dochar an áit, "ar nádúrtha"! Athógásaigh sé chomh príosún na dhá chéad agus leath fír. Ach, tá níos mo a airde an roinnt sin ann inniu. Tá sé plódaithe chomh gach príosún i gCalifoirnea mar sin na dlíthe atá i bhfeidhm go háirithe le drugaí anseo.

Bhí seomra ar cuairt a luchtú fós. Chonaic mé cime a phaiste a luascaidh ag imeall sé leis pinífin stríocach. Bhí buachaill óg ag rince le háthas ag timpeall ag cosa a phaidir. Póg a tughta do bheirt go fada-- ar aghaidh cóiriú!

Bhí sé mo ceithre huair ag dul isteach faoi ghlas ar cuairt. Ar scor ar bith, ní dheachaigh mise leis mo bhean a tí agus mo mhac ar chéile liomsa. Ar ndóigh, chuir Tehachapi ó bhaol is láidir an chuid eile ar fad.

Ní bhuail "B.C." do féin féin cheana. (Tabharfaidh mé leasainm air.) Ní fhaca muid riamh go dtí sin é. Bhí muid imníoch lena linn ag fanacht.

Ach, chomh luath agus bhuail leis féin linn, bhí muid riamh ar ár shuaimhneas ina láthair. Is maith linn "B.C." Lhabhair sé go díosgraiseach faoi scéaltaí go moch, anois, agus amárach airsean féin.

Dúirt muid leis sé faoi na litreachaí ag scríofa go dtí seo. D'fhoghlaim muid faoi a bhreith. Fad a bhí sé faoi phianbhreith, chaith sé ag cinneadh ar chomhairle. Bhí cúrsa báis ní beatha é.

Taobh a thógáil leis oidhreacht Guídach. Stád sé féin ar aghaidh nua-Naitsíthe im bpríosún. Ní throid leis siad chomh 'na ciníochaí gealaí.'

Shíl mé an dúrud dó. B'eigean dom meas a bheith agam air. Chuala mo theaghlach faoi fior-chalmacht. Tá de mhisneach aige beart a dhéanamh de réir a thuarimí.

Fuair "B.C." faoi dúchas Giudách beágan ar bhéagan chomh anois. Ní raibh fhíos aige faoi sé mórán nuair bhí sé óg. Cuireann muid sé (agus dhá príosunachaí eile i mball eile ansúid i gCalifoirnea) sa phost leabhair Giúdach go rialta. B'fhéidir, gardaí a dhiultú faoi a chur leabhair eadaigh airithe thart ó an cinsire go siad. Tá gardaí in amhras acu go raibh ag earraí contrabhannacha istigh.

Mar sin, measaim go mbeadh muidsa a filleadh a feiceáil "B.C." go fóill beag ar cheadú oifigiúil. Is fearr cuairteoir le leabhar, mar sin feín. Beidh muid ar ais go gairid. Ní lhabhairt mé leis cara nua is fada le fada!

Paying a visit to prison

We paid a visit to a prisoner the day before yesterday. He was sent to Tehachapi. It's a prison with more than six thousand inmates in a dry valley four thousand feet high near the desert. Green oaks grow on hills the color of biscuits in the feverish heat of this blunt summer.

It was a lovely meadow with many wild flowers once, when the California Indians lived there. He told our family that it was a state park earlier there. The first prison for women in this state was built there during the Great Depression in the Thirties. (Listen to the pair of films "The Maltese Falcon" & "Double Indemnity" carefully.)

There was a huge quake in 1952: 7.5! It damaged the place, "naturally"! It was rebuilt as a prison for two-and-a-half thousand men. But, there's more than twice as much as that share there today. It's overcrowded like every prison in California because of the laws which are in force particularly relating to drugs here.

The room for visiting was full also. I saw a a child of a prisoner swinging around him with a striped pinafore. A young boy danced for joy about the foot of his father. A couple gave a long kiss-- against regulation!

It was my third time going inside behind bars (="under lock") visiting. However, I never went myself with my wife and my sons together. Of course, Tehachapi put the strongest security {than} of all the others there.

We had not met "B.C." himself ever before. (I will give him a nickname.) We had not seen him until then. We were nervous while waiting.

But, as soon as we met him in person, we were put at great ease. We like "B.C." He spoke feelingly concerning stories earlier, now, and tomorrow about himself.

We spoke with him about the letters written thus far. We learned about his sentence. It was a long severe sentence, within which he had to come to a decision. It was a matter of life and death.

He declared himself [=he took the side] of his Jewish inheritance. He stood against the Neo-Nazis in prison. He would not fight with them as {one of} "the white races" {=the 'bright' or 'shining' races" in Irish!}.

I had great admiration for him {="I thought of 'a great deal' within him"}. I was struck with a measure of pride for him. My family heard about true valor. He has courage within him for defending his convictions.

"B.C." found out about his Jewish heritage little by little, as now. He did not know about it much when he was young. We send him (and two other prisoners elsewhere out there in California) in the mail Jewish books regularly. Perhaps, guards may refuse to give out certain clothbound books through the censor to them. The guards are in suspicion of contraband goods inside them.

Therefore, I reckon that we may be returning to see "B.C." on official approval. A visitor's better than a book, all the same. We will be going back shortly. I have not spoken with a new friend for that long for so long!

Ghriangraf le/ Photo by Frank Kee: "Dhoirt Dia an Phéint/God Spilled the Paint." Blathannaí Leánaí na Shliabhraon Crith Talún in aice leis Sléibhte na Tehachapaigh. Wildflowers of Temblor Mountain Range near Tehachapi Mountains, 2005.

Wednesday, August 5, 2009

David Mamet's "The Wicked Son": Book Review

Mamet's brief defense of Jewish pride against his fellow Jews preening their self-loathing meanders, yet, as with much of his drama and film, his barbed messages prickle your complacency. He argues that the sadly familiar figure of today's secular Jew delighting in demeaning Torah, mocking synagogue, and defying tradition is rooted in the "wicked son" who challenges the family, the tribe, at the ritual recital of the Seder. He suggests that the Torah itself's addressed to such a skeptic or rebel.

He wonders about the Jews whose favorite role model's Anne Frank, with nobody in second place. The Jew that idolizes a Japanese tea ritual but who cannot bother to remember if Rosh Hashanah precedes Yom Kippur. The Jew who tells the anti-Jewish joke while insisting on telling it to the Jews he claims to separate himself from, but with whom he's impelled to keep parading his childish nonconformity.

He challenges those denouncing the IDF's "reprisals" and "retaliations" to come up with a better plan of defending an entity the size of Vermont against a billion who are taught that Zionism above all can be blamed for all evils against Islam. He links the pro-forma leftist denunciation of Israeli actions to the "blood libel"-- that Jews "delight in the blood of others" peddled for so many centuries. (11)

Mamet's on less firm ground when it comes to psychological explanations for Jewish self-loathing. Who else would take in one who hates his own family, his own tribe? This commonsensical question leads him into tangents about Santa Claus and solstice sacrifice of children, as he struggles to understand the "conflicted winter Jews" who celebrate their apostasy. He sees this as part of "a universal desire to revert to paganism" that shows why Chanukah bushes are invented to imitate Christmas trees. He muses: "Religion came into being to supplant the anomie and excess of paganism." (29) He finds religion, Christianity or Judaism, to each his own, battles this regression to the pagan with the comfort of the tribe, the people, the ritual.

He finds many of his fellow Jews lost. He wonders poignantly if in five generations, as people may with a great-great-grandmother who was Cherokee, our descendants will reflect on "Jewish blood" way back in their assimilated, probably secular or Christian, family. Yet, for now, he figures Jews are far too close to their five thousand years of observance "for any lapsed Jew to feel anything other than self-loathing of its Doppelganger, arrogant assurance of his escape." (46)

From this Jewish heritage, he finds solace and strength. "Judaism, as a spiritual, ethical, or social practice, has at its core a mystery so deep that not only is its existence hidden from the uninitiated but its very practitioners are hated and scorned, reviled and murdered as necromancers. What is the fear the Jew engenders and that manifests itself as hatred? Perhaps it is caused by his historical, absolute, terrifying certainty that there is a God." (60)

This passage shows Mamet at his best. The short chapters, however, roam about the self-hatred analysis without coming to much more of a resolution than this eloquence. Maybe it's impossible to go further into the mystery. The remaining two-thirds of this short book has its moments-- Mamet's great at showing the conviviality of the film set and how membership has its privileges in a common pursuit-- but the topics then blur and scatter.

He often puts down yoga-practicing, life-coach employing, analyst-addicted, Buddhists once Jewish. I'd add gently-- as Rodger Kamenetz in "The Jew in the Lotus" and "Stalking Elijah" (both reviewed by me last month here and on Amazon US) reports-- that many Jews can combine meditation and mystical pursuits with an eclectic, Orthodox-tinged or Renewal-affiliated, version of Judaism that works for them. One need not adhere to Mamet's analogy of the AA meeting-- "you go because you want to go; you go because you don't want to go"-- to sitting in shul and making yourself like it despite the fact you may not. I agree with his defense of attending temple for those wishing to reconnect, but there are many temples and many ways Jews can practice beyond the ossified norms. He, given his chapter about the poor shul by the freeway or that about his rabbi who refused to put up donors' names on plaques, needs to be aware that many of his fellow Jews are bored by the conventional service, and may seek other venues as they adapt Torah to contemporary mindsets.

Still, this section from "Well Poisoning" deserves sharing. He wonders why "Moslem extremists may not bomb New York, bur rational human beings-- some, to their shame, Jews-- hold that jihadists may bomb Jerusalem. The apologists are or pretend to be incapable of differentiating between the lamentable and decried death of civilians in a military reprisal, and the targeted strategic murder of schoolchildren." Subsequent events in Lebanon and Gaza only repeat this scenario of what the critics if not Mamet label "moral equivalency" or "proportionate response" against terror.

He continues: "This license is precarious, for the Palestinians, raised by unsettled Western thought to superhuman status, enjoy that status only as a counterpoint to the bestiality of the Jews. Should the Palestinians choose, in their uncontrollable sorrow and extremity, to bomb New York, they would find their license revoked." (145) One wonders about this alternative storyline.

This assault against complacency reminded me of two books I reviewed this week here and on Amazon US, Oriana Fallaci's post-9/11 "The Rage and the Pride" and Bernard-Henry Levy's "Left in Dark Times." Like Fallaci and Levy, Mamet rises to what's become among the media and the chattering classes and opinion-makers and professoriate an unpopular cause. His book, like the two others, will probably incite many to lash out against them and anyone who agrees with a modicum of their liberal discourse in the name of tolerance and defense of "tough Jews."

But, such voices deserve an audience, and one finishes this book not knowing much at all about why Mamet shifted, apparently, towards a more assertive embrace of his heritage. This will reveal nothing personally about his choice-- I recall reading when it came out an interview with him conducted with a Jewish newspaper as he ate a bacon sandwich. Out of such idiosyncratic gestures, perhaps the restive Mamet creates his own way of being Torah-true for today, if not by tradition.

Tuesday, August 4, 2009

Henry McDonald's "Colours: Ireland from Bombs to Boom": Book Review

This brisk narrative combines the personal with the political, the cultural with the musical. Its Belfast-born author moves through the colorful fair of football, punk, walls, migration, sex, affluence, corruption, and the persistent British presence in today's Ireland. As with other journalists from the Irish urban North, he shares a republican past, if not a present affiliation with them or those he labels as "my former co-religionists."

Eamonn McCann's radicalism, Anthony McIntyre's incarceration, Malachi O'Doherty's broadcasts along the "sectarian interfaces": with his province's peers from the same generation that rose along with the Troubles, McDonald combines in his similarly semi-autobiographical coverage a survey of current leftist perspectives from a jaundiced eye cocked at liberal pieties-- whether recited by Sinn Féin or its once more conventional peers at Stormont and in the Dáil. Frankly, he's had enough of the march along with the collective parade. Like McCann, McIntyre, and O'Doherty, McDonald now articulates the individual dissenter's truer witness amidst Irish pluralism that no longer hoists the tricolor over Four Green Fields. One Field's now left to fend for itself, with the Good Friday agreement of the majority of all concerned, it's argued, at least for now.

"Politically, I no longer have a home to go to; all my colours have merged into an indistinguishable blur. Iraq has finished off my alignment to the broad left in Ireland." (243) Yet, he's about ten-to-fifteen years younger than his peers. He's grown up with the Troubles already having erupted by the time of his birth, and he stands apart from their early eruption, growing up within them rather than helping them explode. He's shifted from the extreme-left stance of McCann, and drifts nearer McIntyre's acerbic analysis of the republican establishment's end-game and O'Doherty's philosophical perspective of an Ireland drained of its pious fanaticism.

While now weary of the bad-Yank good-terrorist posturing that defines the "irrational left" with whom McDonald grew up-- in a communist-socialist family and as an activist among what was left after the Official IRA (from whom the Provos first split) itself broke into Workers Party, IRSP-INLA-IPLA factions, and then the Democratic Left-- McDonald brings a rare perspective to a mass-market book. It's a popular publication about the far-left-- beyond the usual focus on the Provisional IRA- Sinn Féin majority that's taken up so much attention the past forty years.

As an historian of the UVF and the INLA, McDonald carries credibility when he castigates his former comrades too beholden to reflexive anti=American posturing to recognize their betrayal of true leftist ideals when it comes to supporting oppressive regimes in the Middle East and Third World. The difference between McDonald and the three colleagues I mentioned earlier? While the tale starts rousingly with his family's giving OIRA hero Joe McCann a safe house, and their immersion into the Marxist contingents that battled with and against the Provos, McDonald concentrates early on how the sectarian divides worked their way into entertainment and pop culture badges of acceptance or transcendence. McDonald matured (to a degree) in the 1970s onwards as youngster rabidly following, given Catholic demographic shifts into North Belfast, Cliftonville FC, as one of the city's three "Protestant teams" inheriting a sudden republican fanbase in the post-60s era.

He then shifts into the Terri Hooley-helmed "Alternative Ulster" punk scene of the late 70s. Along with the Harp Bar, McDonald shows how teens had to traverse, whether from his homebase in the Catholic district of The Markets into the football terraces or the record shop and punk clubs, a dangerous terrain where each street and every hue brandished, a band's button and a team's scarves, showed your true colors, even to the point of fatally marking you when the Shankill Butchers sought out Catholics. The brief period of calm for the city's punks by the early 80s faded as the H-Block protests and the alliance of many skinheads with the racist extreme-right forced young people to again pledge allegiance to familiar tribal gods. From these, ever since, in Joycean fashion, McDonald tries to flee "family, religion and nation."

His own youthful embrace of his clan's first love for Red Russia brought him into the GDR to praise, so he expected, its socialist paradise. He contrasts his disillusionment over Eastern promises with the persistence of his home city's "peace walls" and investigates the continued preference of many in Belfast to choose their own to remain among, as in the Holy Cross school protests in 2001. Exacerbated now by immigration from China, Eastern Europe, and Africa, sectarian discrimination in once-Protestant bastions appears, from his 2004 vantage point, not to be diminishing.

This segues into more news from Dublin regarding the capital's struggles with multiculturalism and immigration. McDonald limns the three major communities making Dublin a more colorful city, and while his sympathies are as expected firmly on the side of inevitable globalization made local, he does nod to the claims that many asylum seekers coming in to the Irish Republic (often across the Northern border) are often advancing their claims on less than straightforward grounds for honest admission. This contentious issue will likely rouse complex reactions from any reader that transcend facile slogans or pat feedback. McDonald does present the cases of many well-intentioned and sincerely motivated immigrants in this chapter.

Naturally, reading this book five years on, I wondered if it was to be prescient regarding the current economic downturn that defanged the Celtic Tiger, robust and rowdy still when McDonald wrote it. After a chapter on the secularization by sexualization of his homeland, he explores the massive influx of EU capital into the Irish capital. He's great on the social and actual costs of reunification of the North with the rest of Ireland. He reminds us that the NI Catholic birth rate is actually declining with secularization, affluence, and contraception, as well as more families disenchanted with trusting the Church, given its plummeting reputation.

He shows that while the "rational left" spearheaded the cultural changes that undermined the Church, the state may be another matter. The 1990s prepared the way for the current decade's influx of polyglot immigrants, spending sprees, and inflated real estate. But, people in the Republic, no less than in the North, rejected finally a republican, unified, socialist government. They jumpstarted the Tiger and the boom, but McDonald's far-left comrades unwittingly created not a socialist worker's vanguard, but "conditions in which globalised consumer capitalism could thrive." (180)

As for those in the North who waited for a republican dawn, McDonald finds their forecasts windy. A triumvirate in "Sicily without the sun" from druglord gangsters high on EU trading markets and Third World labor, a white-collar "golden circle" in the scandal-ridden Irish political establishment, and the "paramilitary empire" that both loyalist and republican factions lord over by smuggling, extortion, kickbacks, intimidation, and violence persists. "As long as the good times roll on, there is little chance of the Irish underworld rising up to intersect with the surface world above. A downturn in Irish economic fortunes, however, a recession on the scale of the early to mid-1980s, would create the circumstances for one of the three underworld forces, Sinn Féin and the IRA, to build an electoral base that could threaten the very existence of the two states on this island." (207)

Along with this estimation-- and I thought of his evocation of the IRA murder of Jean McConville in a haunting pairing with the subsequent killing of Robert McCartney and the Northern Bank robberies soon after this book appeared as a hint of McDonald's expectations-- we see in the last chapter that the British are not going away, you know. He reminds us of the many residents in Ireland born in Britain, many with one parent from there and one from Ireland, and of the generally ineradicable love-hate relationship that many so-called nationalists have with England. His anecdote of the rabid republicans sporting the ubiquitous ManU gear proves his point.

It's a fast-paced book. I caught a few slips: "Eamon" McCann has a matching extra "n" for his first name; the jibe "Tiocfaidh Armani" (again showing the kind of audience this author knows needs no translation of this bilingual pun) alternatively gets massacred in its transcription into a word no nearer Italian than its Irish form. And, "Terry" Hooley usually has that first named spelled with not a "y" but an "i" ending it, to confuse reporters more. While interviewees are credited, the list of books appended often does not find them cited in the text preceding.

It's difficult to pinpoint the audience, unless it's a reader already in touch with the vagaries of early punk, paramilitary feuds, republican splits, leftist mantras, and Irish League football. But, such an audience will welcome a book that perhaps assumes too much intimacy with the many places where the Northern-spawned political animal mates with the Republic's (not necessarily the republican) beasts in a chainstore, mercury-lit, heavily indebted, and sexually if not quite politically liberated contemporary Irish setting.

(P.S. I also reviewed Anthony McIntyre's "Good Friday: The Death of Irish Republicanism" and Malachi O'Doherty's "I Was a Teenage Catholic" on my blog and on both British and American Amazon recently, where this review appeared today.)

Monday, August 3, 2009

Bernard-Henry Lévy's "Left in Dark Times": Book Review

Seldom have I finished so poorly written a book. Yet, I agree with most of this "stand against the new barbarism." Lévy's fame as a public intellectual, coupled perhaps with his French good looks and penchant for celebrity, may lure readers. Yet, for we foreigners less than 'au courant' with Francophone politics, leftist history, and critical feuds among the intelligentsia, this may bewilder you as often as it instructs, alarms, or frustrates you about the "lyrical Left vs. the melancholy Left." The pun of the title? The original French title is absent from the copyright page, intriguingly.

I'm unsure if Benjamin Moser's translation's to blame, or the original text; full of periodic sentences that qualify themselves, swerve, veer, and hesitate, it reminded me of Céline's elliptical prose if not his politics. For, Lévy's bent on correcting the defiant direction of a neo-progressive Left determined to hate America, despise Britain, and especially denounce Israel, the Jewish people, and Zionism. In the current tendency of many on the Left to diminish suffering in Darfur, acclaim the shouts of "one Jew, one bullet" from the streets of Durban, and defend Saddam Hussein, Slobodan Milosevic, and Al Qaeda against Western democracies trying to stop "Fascislamism," Lévy strives to remind us of the legacy of the Left. He loves freedom, rationalism, and tolerance, He fears an alliance with those forces and their tenured and pampered advocates who defend despots and fanatics who persist in a twisted refusal to criticize any regime or faction-- as long as they hate the U.S.

It takes him forever to move beyond from his prefatory chat with Sarkozy that ticked him off. Apparently, the French leader's too mealy-mouthed when it comes to standing up for true liberalism. Lévy has an annoying habit of stating "not to mention" and "I won't get into the case of" and then digressing about exactly that. This attitude may work in person, or on a talk show, but on paper, it rankles me.

Lévy seeks, despite stylistic infelicities, to redress rhetorical and practical damage done by his colleagues in universities, the press, and in the trenches. They parrot the same short list of grievances. This may have made a better series of articles-- for in the press he relishes thrusting and parrying-- than a book. Like many pundits weighing in on current events, this screed may have a short shelf life. Or, it may prove a prescient warning. While I do not agree with all that Lévy asserts, he does remind us of how inconsistent, contrary, hateful, and foolish the cant of the pampered Left can be no less than the often-castigated Right.

However, when it comes to the "'cosmopolitan establishment of bankers and business lawyers' that dominate America," (128) I do not think as he alludes that this phrase masks antisemitism. Given the fallout from the Wall Street and mortgage bailouts that happened since this book was published last year, Lévy's assumption that this betrays some leftist phrasing equal to a far-right scoundrel appears doubtful. He seems too trusting throughout this book in altruistic intentions of global capital, the free market, and the lack of government regulation of commerce, He tends to ignore the job losses, ecological damage, and cultural conflicts that the market system cannot exactly extricate itself from, or claim only free choice as the market's impact. I know he has striven to promote moral causes, but he does appear rather naive in his defense of the inevitable capitalist triumph that he commends.

Lévy's best when defining the "four pillars of totalitarianism": the worship of the Absolute, the devotion to Dialectic, the obeisance to History, and the embrace of Evil. He aligns these on the far-Left with anti-semitism's three contemporary manifestations: the elevation of the Palestinian cause above all other oppressions by "competition among victims"; Holocaust denial or at least revisionism; and the determination to destroy Israel, and erase Zionism, which cloak, half-masked, the hatred of Jews themselves. He tracks the Nazi-fascist ties of many Middle Eastern parties, the persistence of "Elders of Zion" and "Secret Relationship" slave-trade libels among many ideologues, and the facile soundbite bromides vs. the private scurrilous prejudice peddled by many activists as public intellectuals-- in the East and the West-- purporting to advance a pluralist Islamic or Third World nationalism.

Haunted by his country's own Vichy collaboration and cognizant of the French who today wish to distort such capitulation to fascism and hatred, Lévy suggests we take on "Fascislamism" without dragging denial of Israel's right to exist into every debate; he reminds us that terrorism does not rely on the Zionist state for its current attacks. Palestine's marginal, a convenient symbol, but hardly even to compare with Kashmir when it comes to a jihadist's savage holy land to conquer. For too long, Lévy finds, the West tolerates bigots who would censor our cartoons, burn our embassies, kill those who do not adhere to one version of one creed, or plot to murder soldiers, civilians, innocents in the name of an intolerant one-world rule.

By separating beliefs from politics, Lévy seeks restoration of the Western balance. Tolerance rather than sectarianism, respect rather than belligerence, and maturity to get along with those with whom one disagrees: simple ideals, still hard to follow for so many who in the misguided genuflection to tolerance permit hatred to flourish. He separates "Judeo-Christian" from "Western," by the way. He finds that liberal principles rest on the autonomy of the individual subject within the public space constructed to allow inhabitants full expression of the "right of a body not to be tortured" but to obtain human rights, democracy, and mutual respect given and taken.

In the recovery of the secular Enlightenment, people everywhere can advance, Lévy argues, towards universal, inalienable, and identical rights for everyone. America may have revolted first to assert these rights, and they did spring first from Europe, but freedom deserves now to be the legacy of people everywhere. These ideals are beyond colonialism, and untethered now to imperialism. "Ideas, too, have no borders. European or not, the idea that an adulterous woman shouldn't be stoned to death is an idea worth universalizing." (193) "We can love a civilization and try to make it even more habitable, more breathable, for its inhabitants: that's the positive lesson from Europe." (199) "We have to imagine happy atheists." (211)

P.S. This reminded me often of Oriana Fallaci's diatribe against Islamism, "The Rage and the Pride," immediately post-9/11 (also reviewed by me on this blog and on Amazon US, where this review appeared 7/31/09).

Saturday, August 1, 2009

Oriana Fallaci's "The Rage and the Pride": Book Review

Bikinis vs. burkahs, bell-towers over minarets: secular humanism vs. retrograde bigotry. Dividing foolish tolerance of intolerance from righteous defence of human rights, Fallaci's attack on Islamic fascism and Muslim extremism post-9/11 reads passionately if inevitably unevenly in her translation from Italian. Her famous journalistic career that brought her into Vietnam, 1968 Mexico, to Arafat and the Dalai Lama, among despots and dictators provides her backdrop for her disgust with how the West capitulates to the "Reverse Crusade." I liked its content; her presentation remained erratic.

She explains in an extended preface how this article expanded into this short book, why she chose to render it into her idiosyncratic English, and how it relates to her adopted American audience. She errs in assuming Yanks put their hands over their heart for "God Bless America" (it's not our national anthem), and her usage does have its antiquated touches: "Read History and you'll see that behind every event of Good and Evil there is a piece of writing. A book, an article, a manifesto, a poem, a song." (23) Still, I can "hear" her in her rhetorical flourishes on the page, as if her own quirky, ineradicable "accent."

The book follows the pattern of Bernard-Henry Lévy's later (2008; also reviewed by me on this blog and on Amazon US) "Left in Dark Times." Taking the Italian (as he chides the French) surrender in the name of political correctness the professoriate, the chattering classes (she calls them the "cicadas"), the media, the churches, the bureaucrats, and the politicians to task, Fallaci comes from the background of a family whose own anti-fascist, progressive, secular, and leftist values find themselves undermined by a people who refuse to apologize for their culture's destruction of intellectual and scientific and rational patrimony. Even as they insist on mosques as they colonize Western Europe, Muslims forbid churches in the Middle East. They demand unlimited immigration, importation of their customs, and municipal acceptance of their limitations on the freedom of women, of unbelievers, of dissenters.

This infuriates Fallaci; Italy, she elucidates, cannot be compared to pioneer America. Her small country cannot accept so many foreign migrants determined to assert their dubious "rights" to spread drugs, prostitution, discrimination, squalor, and backwardness into the heart of civilized Europe. She has the "guts" that she finds lacking in her Florentine counterparts in office, to call out her enemies and face them heedlessly. As a woman refusing to give in to sexism, crude advances, catcalls, and second-class status, Fallaci seeks the moral high ground, in her advocacy of the universality of decency, equality, and dignity.

She reminds us that the real protagonist of the war the West has taken on is not Bin Laden, or even the backward regimes that sponsor and foment terror. The "Mountain" for 1400 years remains unchanged, "which in spite of the shameful richness of its retrograde masters (kings and princes and sheiks and bankers) still lives in a scandalous poverty, still vegetates in the monstrous darkness of a religion that produces nothing but religion." (30) Illiteracy rates surpass 60% in most Muslim nations; information comes "only through the backward Imams of the cartoon-strips." (And this years before the Danish uproar.) In Kabul, beards can be shaved or grown, burkahs discarded or forced back on-- the military victories of the West, she warns, will not "solve the offensive of Islamic terrorism. On the contrary, they encourage it. They exacerbate it, they multiply it. The worst is still yet to come. Here is the bitter truth. And Truth does not necessarily stay in the middle. Sometimes it stays on one side only." (32)

I was reminded of Robert Ferrigno's alternative-history novels "Tears of the Assassin" and "Sins of the Assassin" (both reviewed by me, written after Fallaci's 2001 book) about a near-future Islamic takeover of much of America: Fallaci predicts that such a movement may not be as dramatic as Ferrigno portrays, but perhaps as insidious. She wonders why Pope John Paul II apologized for the Crusades while no Muslim leaders acknowledged the depredations upon Italy of their Moorish slave trade for so many centuries that terrorized the Mediterranean. She cites (this book lacks footnotes, and often sources are not fully identified) an October '99 Vatican synod between Muslims and Christians where "an eminent Islam scholar addressed the stunned audience declaring with placid effrontery: 'By means of your democracy we shall invade you, by means of our religion we shall dominate you.'" (98)

Such threats often become buried in the mainstream media by "cicadas," eager to promote a more placid view, she argues. I'm not sure if the subsequent "war on terror" can be aligned with her thesis; her book needs to be placed within the immediate aftermath to 9/11, as it appeared but twelve months after the attacks. In that context, it reads years later as an artifact of the immediate rage and the intensity that Fallaci brings to her subject. It lacks the academic air of Lévy, it shares his scattered structure as both progressive journalists desperately try to talk sense into their grovelling colleagues, and it fails often to keep attention for a foreign reader unschooled in the intricacies of Italian (as in Lévy's French) political factions and cultural discourses.

The second half of Fallaci's exhortation slides into long perorations against her foes. This again is intentional, as her preface indicates. I found her tone reeled about; its lack of coherence perhaps may have been minimized if it was delivered as a series of separate articles rather than compressed into a single text lacking chapters or divisions as it's given to us here. It fits, again, her own personality I suppose, and nowadays might have been blogged serially. But as a narrative, it's idiosyncratic to say the least. Her admissions to being a careful and slow writer appear to be at odds with the intensity that she admits fueled its composition.

For all its awkwardness, her passion and energy may reward some readers even as its denunciations, periginations, and execrations may continue to gain her-- albeit after her death from cancer five years after this book appeared-- lots of rotten tomatoes. She bravely faces her tormenters, and while her stubborn defiance may enrage the gentler liberals, she takes a liberated stance that shows courage, however misguided in her rhetorical excess that likely goads her opponents to more hatred and more intolerance. This is the strategic risk she seems eager to encourage. It's up to you to regard this as insensitive or principled, bold or foolhardy. At least we have freedom of the press to do so, unlike many Middle Eastern polities.

The Taliban's horrible demolishing of the Bamiyan Buddhas "was pronounced on the 26th of February 2001 (not 1001)." (118) The squares of Italian cities, full of medieval and Renaissance splendor, are desecrated by Somalians in tents, urinating against church walls, drowning out bells with boombox recordings of calls to prayer. The contrast of Third World squalor amidst First World patrimony she conjures up powerfully. She does not shirk the hypocrisy of the West who expects the East to do its dirty work, and she does stress too the manipulation of the desperate immigrants by both the Muslim and Western politicians. Most of all, her feminism informs her pride, as it stokes her rage, against those who dare to mock her, paw her, and insult her for her right to walk among them as a modern woman. She expects to be treated with respect, and reacts accordingly when she is denied that politeness from those who enter her native land to assert their "right" to stay there, to live off the largess of Italian charity, and within their new home or tent to denigrate her.

She's best when evoking the machine-gunning of three women presumably executed by the Taliban for going to the hairdresser. This episode was recorded by a journalist, and the scene was followed by the announcement of the brutality by the local Minister of Foreign Affairs as approved by the Taliban. One woman, in her death agony, as her last gesture lifts up her burkah to expose a bare leg to her murderer.
(Posted to Amazon US and my blog 8-1-09.)

Friday, July 31, 2009

Crocodiles' "Summer of Hate": Music Review

Great title for a familiar sounding CD. Fans of Jesus & Mary Chain will like this best. Beat in German motorik, a touch of Suicide, a dash of Velvet Underground, and, given the band's name, Echo & the Bunnymen: ingredients for a post-punk set that brings the duo and their drum machine (not named Echo?) into a revival of alternative rock's darker, but not dreadful, attitudes.

After a short "Screaming Chrome" that's rather subdued, "I Wanna Kill" replicates the JMC's "Head On," but it's not bad as a tribute to them. "Soft Skull" sounds like Echo's "Pictures in My Room" with the same comment. "Here Comes the Sky" shows more originality as its keyboard waves shimmer. "Refuse Angels" bursts into a primitive punkier rave-up that reminds me of a single by one-chord wonders on a Rough Trade compilation circa 1979. That's a compliment.

"Flash of Light" dawdles until halfway it enters Oneida's experimental territory, repeating the patterns minimally to good effect if you like krautrock without a beat!
It's a direction they should explore more. It segues well into "Sleeping With the Lord," where the synthesized flow reminds me of Spiritualized mixed with JMC, reaching dignity in its simplicity. Emotions here gain by their vocal understatement, reminiscent of Spacemen 3's delivery and religious allusions.

The title track reminds me of their peers The Black Angels or The Warlocks, more percussive and more tribally grounded. "Young Drugs" sounds like musicians for the first time trying out a krautrock song-- the demo nature and hesitant playing gain a bit of charm by their artlessness.

Compared to peers Darker My Love, The Warlocks, Farflung, The Black Angels, Black Mountain, or Oneida, the return to familiar post-punk, neo-psychedelic attitudes by Crocodiles here remains far more derivative. But, the bands I just mentioned all had their growing up in public as they tried to marry the anxious beauty of the Velvet Underground to the intensity of such bands as Spacemen 3 and Echo & the Bunnymen. I'd keep an eye on Crocodiles, as JMC, Spacemen, and Echo all represent the various, and well-chosen, influences that may take them more in one or the other direction in future recordings towards a more original blend of these fine flavors. (P.S. I've reviewed albums by DML, Warlocks, Farflung, BA recently on Amazon US, by the way. Review posted 6/28/2009.)

Thursday, July 30, 2009

Christopher Brooke's "The Monastic World": Book Review

A renowned professor joins his concise survey with Wim Swaan's expansive photos. The result's an ideal portal to enter cloisters, view naves, and walk via your armchair, for this is a heavy book worthy of a scriptorium, into ruins that comprise many abbeys today. The popularity of this academically grounded yet accessibly told narrative remains through three versions, reissued as "Monasteries of the World 1000-1300" in 1982 and with slight updating, "The Age of the Cloister" in 2002.

Chapters move efficiently; Brooke chronologically describes the origins in the Middle East briefly before examining Benedict's Rule; Cluniac and related expansion; the daily routine (about 2 a.m. to 6:30 p.m.); eremetical movements such as Carthusians and Camaldolese, secular relations with growing political and mercantile forces 900-1050; and the twelfth-century renaissance of nascent humanism. Part Two looks at new orders: Augustinian canons, Cistercians, military hybrids, abbesses and priories, and birth of the Norbertines and the Franciscan friars.

Part Three takes you to three exemplary abbeys: Fountains in Yorkshire in a remote beauty spot attests to the massive changes wrought on the environment and economy by Cistercians who built austere yet sprawling foundations all over Europe that today witness to their determination and organization. Brooke reminds us that in many rural areas where the White Monks entered, laborers likely lacked steady work outside harvest time, so the strain on resources supposed by critics of medieval monasticism may in fact have provided needed commerce and employment; he admits this topic (as of '74) needs study. Brooke provides endnotes and a bibliography that show the reader where to find out more than a necessarily rather short text within pages given rightly over to sumptuous or severe depictions of medieval art and architecture at their best.

Mont Saint-Michel, memorably explored by Henry Adams, for Brooke shows the collision, literally, of a monastery not isolated from a town that crowded around it on the Norman sandbar coast. Awkwardly, it tries to "keep one's hands within reach of earth and heaven at once" while perched on a rock and stranded by the English Channel's tide today. Sant' Ambrogio in Milan reaches back to monastic roots with Ambrose, who influenced Augustine; the Roman Empire connects with the Roman Church, while showing too as "a palimpsest" the structural and symbolic accretions of Catholicism within its Italian bastion-- and as it spread northerly across the Alps.

Brooke writes with verve for a topic deemed by many today doubtless devoid of humor. He sees the impossibility of separating the gains accrued on earth with the treasures invested in heaven by the vexed Templars and Hospitallers as they tried to combine martial brutality with apostolic mercy in the defense of pilgrims and crusaders. He shows the power of a childhood recollection of weeping as he left his father forever, as in early centuries, many men and women found themselves donated as children to the cloister and its vows for life. And, he shows the contradictions that followed the amassing of so much temporal gain by those who tried to own it not personally but collectively, and the troubles with kings and reformers and popes that accompanied the decline of high-minded standards within worldly compromises.

Similarly, Brooke notes how the satires of such as Chaucer could not have hit their broad targets so sharply unless audiences knew not only of unworthy friars and monks, but so many who tried to live up to their lofty ideals among their peers. Today many scoff as they did in 1400 at the Church, its culture, and its clergy, but it's wise to keep Brooke's caution in mind: "It is equally false to judge a religious movement by its notorious failures. Few men have enriched the world more evidently than Francis and Dominic." (198) He also reminds us that students never confuse friars with canons and monks; errors that appear almost inevitably in most books, press coverage, and media today I add. Invariably those less learned than Brooke call Franciscans, the Orders of Friars Minor, persistently as "monks"!

While the legacies of crusades, missionaries, and inquisitors may cause some thirty-five years after these words first appeared to differ vehemently with the measured praise afforded by Brooke to the founders of the two greatest orders of friars, the repose, the daring, and the contributions to a better life dreamed of and made real by men and women within their own troubled centuries show in Swaan's photography and Brooke's text their own human attempt to grasp the power of the divine, and within stones, mosaics, parchment, and chronicles to make it real.

As he ends the epilogue skimming the post-medieval fall and rise and fall of the monks, he tells: "In this book I have tried to throw a pebble into the centre of a pond of clear water. As the ripples spread we see the life of medieval monks spreading out into the whole history of an epoch." (251) While acknowledging the failures of the monks, Brooke fairly memorializes-- but does not romanticize-- the still-evident legacy of their monuments, intangible in education and literacy and peace as well as tangible in the arches, buttresses, psalters, and calefactories enshrined within this handsome book.

(Posted to Amazon US under each of its three titles, 6-27-2009; cover photo scanned by Ken W. Deaver to Amazon: Swaan's typically magisterial view-- of St.-Martin-de-Canigou, French Pyrenees, founded 1001 by the Benedictines.)

Wednesday, July 29, 2009

Ag breathnú "Julius Caesar"

Chonaic muid an dráma seo cáitiúil arú aréir. Ghluas muid chun na "hAmharclainne Luibheolaíoch." Is áit go halainn ina ghleann Topanga in aice leis an tÁigeán Ciúin ag timpeall na cathrachaí as an bhfarraige Naomh Moncha agus Malibu.

Shroich muid go luath ansiúd. Iarr muid a súi ag déanamh cóisir faoin aer an uair roimhe sin i dtósach na dhráma. D'ól muid leann silín dubh. D'ithe muid sicín, rís, agus trataí go húr.

Ní fhaca muidsa féin an ionad siamsa sin riamh ansin. Bhí fhíos mo bhean a tí agus mé le fada roimhe sin, mar sin féin. Thóg Will Geer ó "The Waltons" agus a theaglach air ar feadh na caoga nuair go raibh sé ar an liosta dubh go Coille Chuillean.

Thug an clann airsean féin dídean shábháilte a páirt a thógail i ndráma nó a seinm amhrán béaloidis. Anois, feictear Shakespeare, Moliere, agus Chekhov i tsamraidh faoi láthair. Is é mír bídeach faoin tuatha ag imeall na gCathair na hÁingeal.

Súitear ina haimfitéatar amuigh faoin spéir. Rinne an léiriú go drámata, ar ndóigh. Mheas mé go raibh ag fanacht go "An Liathróid" ina Londain ceithre chéad blianta go ham seo.

B'fhéidir, rinneadh taibhreamh dom ag baint orm de An Ghréig anallód nó An Róimh riamh anall. D'éirigh achrann ag déanamh clonscairt ar achan taobh againn leis dráma cúlaithirte clasaiceach. Is maith linn an radharc os ard agus dathannach mórthimpeall faoi réaltaí.

Bhuail claimhteoirí máguaird. Ghlao an slua Rómhanach ag clamhán in aghaidh an dúnmharú na Caesar. Ar scor ar bith, nuair bhí ar a ghlúine Marcas Antoine os cionn i gcorp fuilsmeartha na Caesar amháin féin, thósaigh ómós corraitheach.

Thit tost ann. Ní raibh focal as aon duine. Faoi mharbhchiúnas na hóiche sin, d'fhán na criogair amháin i do thost.

Watching "Julius Caesar."

We saw a famous drama the night before last. We drove to the "Theatricum Botanicum." It's a lovely place in Topanga Canyon near the Pacific Ocean around the beach towns of Santa Monica and Malibu.

We arrived early over there. We wished to sit making a picnic {=a feast under the air] an hour before the start of the play. We drank black cherry cider. We ate chicken, rice, and fresh tomatoes.

We had not ever seen that recreational site there. My wife and I knew about it for a long time before, all the same. Will Geer from "The Waltons" and his family started it during the Fifties when he was on the blacklist in Hollywood.

The family of his gave a safe retreat to put on plays and to play folk music. Now, one may see Shakespeare, Moliere, and Chekhov in the current summer. It's a tiny bit of countryside bordering Los Angeles.

One may sit in an amphitheater outside under the sky. It makes a dramatic performance, naturally. I though I was staying at "The Globe" in London four hundred years ago.

Perhaps, I dreamt of taking myself away to Greece of yore or Rome of time immemorial. The clash rose up making a clanging on every side of us with a costumed classical drama. We liked the very loud and colorful scene all about us under the stars.

Swordsmen struck all around. The Roman mob cried clamoring against the murder of Caesar. However, when Mark Antony was on his knees above the bloodsmeared corpse of Caesar, a moving homage began.

Silence fell there. There was not a word from any one. Under the dead silence of that night, only the crickets did not stay silent.

Tuesday, July 28, 2009

Wooden Shjips' "Dos": Music Review

I liked, and reviewed, the earlier WS releases, their s/t début and "Vol. 1," their earlier singles. "Dos" (or "tres") continues their Loop-Spaceman 3- Suicide- Doors blend, with a touch of the Velvet Underground in beat and Echo & the Bunnymen for vocals. It's not an original sound, therefore, but a satisfying concoction-- provided you're a fan of the groups I mentioned and the band's first two records.

The diminishment of any Jim Morrison grandiosity in the lyrics works to the band's advantage; the voice is used as thoughtful, almost muted, texture and the singer therefore directs the pace rather than standing out. There's no showy moments for the band, and they work to support the songs in steady, perhaps obsessive attention to patterns. It sets up a trancelike quality for the listener, if you're in the right mood.

The group builds up its appealingly layered sound early each song and it rarely varies afterwards. This may either annoy or entice you. If you like the "motorik" beat of Krautrock, "Motorbike" takes this and adds a Suicide-like flanged vocal treatment on top of a Spaceman 3-Loop guitar-bass-drum simplicity that in its fuzzed-out repetition can be catchy, with a nice shaker percussion underneath it all.

Track 2, "For So Long," is more Doors-y, like many moments on their s/t record. I favor this sound slightly less, as I am not a Doors fan, but if you are, this matches the songs of the first "official" LP well. The third track stretches out, something I wish the band would do even more; all three CDs stop around half an hour, all with five songs! I bet live that these songs truly would open up and overlap well, and the studio may constrict their intended reach somewhat.

"Down by the Sea" sounds very very much like "Dance California"-- the single on "Vol. 1" that's probably their most lively piece. It's a great song originally if you like a ten-minute vamp-drone, but it does puzzle me why the bass line's nearly identical for long parts of this "new" song. There's an art to consistency, but this may take self-referentiality a bit too far. Luckily, it's a great riff, as the band must recognize to pay themselves this homage!

"Aquarian Time" resembles a mash-up between tracks 1 and 2; the last track, also ten-minutes or so, again allows the band to lock into a groove and take it away, over and over. This, of course, may resemble the Velvet Underground, and "Fallin'" does recreate that era with a lighter guitar overlay and an organ fill over another mechanical beat.

So, for the third release called "Dos," the San Francisco-based Wooden Shjips continues in the spare, intense, but appealing form they've made their own. In a time when so many groups imitate their forebears, this band knows from whom to choose the best elements. Like the classic-rock template crafted by The Soundtrack of Our Lives from other early-70s styles, Wooden Shjips may not be fashioning at this late stage in rock an original approach for a combined post-punk and Krautrock-psychedelic (two of my preferred genres) presentation, but I'm satisfied with their focus, their sources, and their interpretations! Quality has its rewards. (Posted to Amazon US 6-2-09)

Monday, July 27, 2009

Kaoru Nonomura's "Eat Sit Sleep": Book Review

"My Year in Japan's Most Rigorous Zen Temple," the subtitle explains. At 30, weary of the world, Nonomura tells of his year at Eiheiji, founded by Dogen in 1244. It reminded me often of Nancy Klein Maguire's recent "An Infinity of Little Hours" about five men who entered the Catholic equivalent, perhaps, the Carthusians. Whether Soto Zen or Charterhouse, a monastic life as its most ascetic, like marathon runners or Marines, attracts a few men young enough and driven enough to test their physical and emotional limits under extreme pressure. (For the Carthusian novices at St. Hugh's Parkminster in England 1960-65, see my review: "Swimming in Solitude's Cold Lake" May 4, 2006, Amazon US.)

Juliet Winters Carpenter translates this handsome 2008 edition of the 1996 bestseller in Japan. Nanomura in an afterword noted how he wrote it, standing or sitting, on the notoriously jammed commuter trains after his year; I admired the discipline he showed and the detail he evoked. Carpenter captures in English the quality I have found frequently pervading Zen practitioners in their prose: the poetic, resonant, evanescent, and tough-minded combinations that enable such as the monks at Eiheiji to endure considerable torment, mentally and spiritually, as they seek to detach themselves from cares by a brutal regimen meant to strip away their egos so as by habit, discipline, and sacrifice to find the purified, beautiful core.

Many natural descriptions capture beauty and harshness there. Snow falls "as if the sky itself had broken into a million pieces and was tumbling down on our heads." (287) "The monastery complex deep in the heart of the mountains was full of beautiful pools and shallows of darkness unknown to a city at night." (241) Zen seeks harmony, not conquest or overcoming nature, Nonomura reminds us; while no doctrinal discussions unfold within these sparely told pages, you do find insight by the setting into the extremes, not only of nature but of human endurance.

In subtlety, essence rests. The means is the end; denial and desire keep pursuing within us when instead, the monks strive to forget about self-satisfaction. They try to stop their longings, to listen to what remains afterwards. Difficult concepts to put into words. The year teaches him to "just sit." The moments follow each other, and it's useless to try to get used to sitting "zazen" or to get over the pain of it. The freedom in Zen, he finds, means "liberation from self-interest, from the insistent voice that says 'I, me, my.'" (292) In this, he learns the Buddha's lesson.

The nature of Eiheiji freedom, he sums up, depends on the beholder of it there. Shelter or holy place, the site sits there, century after century; "There is no compulsion to take up one view or the other." (281) Yet, when he sees himself bowed to in the eyes of first-year arrivals, or the gaze of elderly women whose sons or husbands died in WWII that come there to pray or sew washrags for the monks, who are charged with constantly cleaning their premises, Nonomura finds compassion, and humility.

However, he must sternly inculcate the ancient lessons of how to eat, sleep, pray, work, and defecate to the newest trainees. Those just above the entrants must force newcomers into shape quickly. The instructions for each task are exacting, and the boot-camp drill is told in fearsome and harrowing scenes. Nanomura came to the Zen temple expecting silence and meditation. What he finds during his first months: beatings, shouts, and punishments for the slightest infraction. But this is no masochistic regime, for the violence turns a "means of conveying living truth from body to body and mind to mind, a form of spiritual training and cultivation." (149)

Out of such reversals, you as the reader gradually learn to follow Nanomura as he adapts to the long day's routine, and to the necessary willpower, fortitude, and understanding he adopts as he figures out that the hundreds of "hows" perhaps lead to one simple "why": "Ascetic discipline at Eiheiji suppressed our desires to the point that the divide between body and spirit stood out inescapably forcing us to face this dilemma head on." (174) The mind-body problem, at the temple, reduces itself to this rationale for its willing trainees.

A few comments for the version we read; there's comparatively little on the "substance" of Zen-- I get the feeling that for the Japanese audience, Nanomura probably assumed more familiarity with its integration into the lives of some of those with whom he trained, who were preparing (details seemed vague about how long or how exactly) to return to take over their family's temple appointments on the outside. I also could not figure out how many monks lived there permanently as opposed to trainees, and how many, like the author, who came there by choice and not as a career choose to stay at the monastery for life. Finally, a few more endnotes were needed by the translator, who herself may have assumed a greater understanding of Japanese life than many of the English-language readers, like myself, may have.

P.S. A good companion to this, about running a Zen temple more along the lines of ancestral rituals than prolonged "zazen," is "Crooked Cucumber." For that, see also my recent blog post, and Amazon US 7-6-09 review of David Chadwick's biography of San Francisco Zen Center founder Shunryu Suzuki, whose career started as a temple priest in Japan and who spent time at Eiheiji: "Crooked Cucumber review". This "Eat Sit Sleep" review posted to Amazon US 7-23-09.

Sunday, July 26, 2009

Malachi O'Doherty's "I Was a Teenage Catholic": Book Review

Theology vs. decency? During the Troubles, this Belfast journalist mulls over how Irish Catholicism and Ulster evangelicalism tangled his generation. Long an astute observer of republicanism, he proves here a diligent seeker into belief. Stubbornly skeptic, he concludes that in a sectarian North both sides may be groping, along with increasingly secular or agnostic counterparts, towards a simple human need: to test tradition that we're born into against our hard-won experience.

Like the republican and loyalist movements, Catholicism and Protestantism have operated in the North of Ireland upon fundamentalist tenets; their adherents generally claim allegiance not after mature choice, but by habitual upbringing. "I fostered fantasies of my own martyrdom, perhaps because that was all I could ever imagine my teachers would approve in me." (22) Early on, O'Doherty chafes against a 1950s childhood among the Christian Brothers. He insists upon testing what he's told to avow against his own bold life, and he finds wanting the faith of his fathers.

Yet, such a fantasized martyrdom "became more tangible against the background of Northern Irish sectarianism." (28) Circa 1968, "I was deciding that I wasn't a Catholic when others were deciding I had no say in the matter." (53) Losing his commitment before his convictions, his faith withers. He leaves a career in journalism after three years covering Irish strife, and after three aimless years in England he snags a vague job offer to compile a commentary on the Bhagavad Gita for a Hindu sage. He's off in the mid-'70s down the countercultural trail to an Indian ashram outside Delhi.

Swamiji looks like a mop of black hair, whether back or front. Loneliness consumes O'Doherty, and he tells movingly of the despair that kindles desperate trust in a stronger man than what one perceives as oneself. Beaten down by the Brothers as a boy, he struggles as a man nearing thirty to recognize how the soul's longing can or cannot be separated from devotion to a cause. Those who resisted the Christian Brothers, he notes, belatedly became Provos in the IRA, bowing to an Irish need for old conservative ways drummed in by parents and teachers. Threatened early on by the British Army in an home invasion, O'Doherty covers the Troubles for three years, while figuring out how far he can go down the path to belief as a secularized Irish man, schooled in the tenets of a creed and a cause both of which he has disavowed. After England, in India his need for uplift returns. He's attracted to an even more idolatrous manifestation in the utter obesiance a guru demands from a disciple.

He drifts, it seems, into lengthy meditation, mind-expanding to the point he envisions his head swelling like a ball, until he sees a white disc hover before his eyes, after years of relentless practice. Yet, he shrinks from Swamiji's Brahmin disdain for everyone else. O'Doherty, of no caste, is as untouchable as the Hindu tradition he cannot defend for his own adaptation or appropriation. Compared to Catholicism, at least its worst priest, he reflects, would have to care for a beggar he publicly met on the street; gurus like Swamiji loftily disdain any such charity. He grows impatient with O'Doherty's humanism, while Swamiji tries to impel his Irish charge to bend to traditional ways. But, as in Ireland, O'Doherty cannot kneel.

No surrender brings eventually his epiphany: "I cannot die to the world to save my soul." (134) Religion, he reflects, seems in the Irish to be divided between magic and fatalism; neither can soothe his innate rebelliousness. After a year apart from Swamiji wandering India and resuming his writing career, he goes back to the North as a religious affairs correspondent, whose specialty becomes the soundbite from the field, or the parade route, without profanity but with enough naivete or hatred from his earnest or fiery interviewees in the field that will get the best bits aired.

The first part of this narrative began as he braved a protest while working for the BBC in the Protestant enclave of Harryville; as his name reveals O'Doherty's counted among the enemy. After the central Indian portion, the story pivots back to his continued immersion in the North, where religion battles with politics. It's where one standing on the sidelines with a BBC microphone in hand must jump into the fray again, still marked by friend or it seems more often by foe by the faith he left behind. He's a wise interviewer; he stays detached. His discovery: God keeps out of our affairs, entreaties by gurus and claims by visionaries to the contrary. "Our language about God is like the language which in our dreams describes the world. In both we are insulated by metaphor from what we cannot know or must not know." (169)

As expected by readers of "The Trouble With Guns: Republican Strategy and the Provisional IRA" (1998), O'Doherty can be prescient about the dangers of rigid fidelity to irrational ideals and rabid trust in destructive ideologies. He's at home with Irish end-games of all pursuits. I note that he has since written more about republicanism as "The Telling Year: Belfast 1972" and continued decline in Irish religion as "Empty Pulpits." I look forward to these; unlike other analysts of the Troubles and Irish culture, he's able to link the rise and fall of monolithic republicanism and inescapable Catholicism to the maturation of his fellow citizens.

He proposes that the peace process and the collapse of clerical authority came about when "literal minded and obedient religion" dissolved, and when the republican cause found itself concurrently unable to command once unswerving ranks of those who learned that for contraception or decommissioning, "truth itself became negotiable." (137) O'Doherty lacks fellow commentator Eamonn McCann's radical stance, in his similar blends of autobiography and analysis "War and an Irish Town" and "Dear God"; the two authors share an ability to move between the personal and the political nimbly, although McCann's harsher on these twin fallen idols than O'Doherty, whose faith led him not to Marx but to India along the way, expanding his perspective in metaphorical and practical ways neither lad raised in postwar Northern Ireland might have imagined. O'Doherty's tenure in these twin fields of wartime dissension and religious agitation provides many anecdotes, at first appearing perhaps as casually as this short but densely packed and philosophically challenging book's title.

That is, it seems a throwaway line. But, "teenaged Catholic," existing in the past tense for this first-person subject, stands for a whole world-view, one that younger folks like myself (exactly a decade younger), cannot truly remember. O'Doherty's exploration takes familiar topics such as priestly scandal, poverty, hypocrisy, Ian Paisley, theodicy, and the impossibility of proving God's existence. "And if God is a myth, he is the patch we cover ourselves with." But, he's too smart now to deny God. "I take God to be the mirror in space of the whole self, to which nothing need ever to be said, which acknowledged, can be taken wholly for granted." (169-70) Facing death in his family, he accepts it as "Nature's rebuttal of tradition." (166)

This 2003 memoir stands beside his peer's eloquent 1995 defense of a similar agnostic balance that measures an adult's distance from pre-conciliar Catholicism, by the late Waterford-born, Cork-based journalist-poet Seán Dunne. "The Road to Silence" tracked an interior journey paralleling O'Doherty's, if removed from the Troubles in the relative calm of the South and the Continent. Younger journalist-memoirist, Manchán Magan, in his "Manchán's Travels" in early '90s India, provides another skeptic's testimony, another republican-raised Irishman's more recent reaction to Hindu fanaticism and the predicament of outcasts and India's poor. All three writers share respect for their Irish culture, and objectivity about their own loyalties as men who've outgrown their childhood pieties, political or spiritual, while becoming cautious and patient enough to listen to the yearnings and to record the longings of those at home or abroad who hold dogged beliefs or generous decency within themselves as believers.

Enriched by his probably unique comparison of a Belfast boyhood with a Hindu exposure, plus a journalist's objectivity with a cradle Catholic's scrutiny, O'Doherty combines disparate threads and casual scenarios. Upon reflection, for this reader he reveals a carefully arranged pilgrim's progression through the byways and highways that all of us, whatever our denomination or lack thereof-- or muddle between-- can recognize as an modern man's honest tale of how he tried to look God in the eye, and what happened when he faced that moment and decided to turn away.

(I've reviewed Dunne & Magan on this blog and on British & US Amazon; also see my review of "The Miracle Detective" by Randall Sullivan on Amazon US about the Marian apparitions at Medjugorje that O'Doherty also recounts in a vignette here; Posted to Amazon US and Britain 7-25-09. See also my review there of Henry McDonald's "Colours" and Anthony McIntyre's "Good Friday" as journalistic counterparts about growing up and getting involved in Troubles-dominated Belfast.)

Saturday, July 25, 2009

Coirnis: an teanga Ceilteach beo aríst

Tá Coirnis beo slán aríst. Léigh mé an alt fúithi. Tá sé anseo: "Cornish Coming Back from the Brink" le Henry Chu ina 'Amanna na gCathair na hÁingeal' inniu.

Is cuimhne liom chomh ag léite fúithi agam go bhfuil dúshlán de réir aistriú ceart. Mar sin ní raibh comhcheangal ag rá Coirnis, níl leagan sin in úsaid gach uile duine anois. Tá tri modhannaí: Coiteann, Aontaithe, agus Nua-aoiseach i An Corn.

Ar scor ar bith, insíonn Chu go raibh aontaithe anuraidh faoi caighdéan ag scriofa sí faoi dheireadh. Mar sin féin, tá trí chéad duine Coirnise ag labhairt go líofa an teanga seo anallach Ceilteach is cosúil as Breatnais agus . Tá duine leath-mhillúin i gcónaí i gCornach.

Is iníon deiféar bhean a tí agam. Tá an nheacht seo i a chónaí ina Ghleann Féir i gCalifoirnea Thuaidh. Tá sa cheantar go raibh áitriú leis mianadóirí Cornach ar feadh an "Ruathar Ór."

B'fhéidir, tá foghlameoirí fásta ina bhaile sin féin ag éisteacht a podcraobhannaí "Miotas Ceilteach" gach seachtaine leis An Corn as Coirnise. Cuireann Maitiú Ó Clerigh Kernewegbva amach bealach naisc sin fós. Ní bheireann mé an podchraobhanna eile as Coirnise ansiúd air triu iTunes i Meiriceá, os a choinne sin.

Go iontach, bhí eipeasód de "Na Siommainach" leis "Sibeal" ag liú as Coirnise: "Rydhsys rag Kernow lemmyn!" {"Saoirse dó An Corn anois!"} Deir Chu go raibh cúis is déanaí uirthi. Ar ndóigh, níl ábalta muid ag féiceáil an eipeasód seo amuigh An Bhreatain Mhór ach oiread.

Cornish: A Celtic tongue alive again.

Cornish is alive and well again. I read an article about it. Here it is: "Cornish Coming Back from the Brink" by Henry Chu in the "Los Angeles Times" today.

I recall while I was reading about it that there was a struggle concerning a correct version. Since there was no continuity in speaking Cornish, there is no rendering that's in use by every person now. There are three styles: Common, United, and Modern in Cornwall.

However, Chu tells that there's unity last year about the standard in writing it, at last. All the same, there's only three hundred Cornish people fluently speaking this ancient Celtic tongue, similar to Breton and Welsh. There's a half-million people living in Cornwall.

There's a daughter of [the] sister of my woman of [the] house {="my wife's niece"}. This niece is residing in Grass Valley in Northern California. This district was settled with Cornish miners during the "Gold Rush."

Perhaps, there's adult learners in that same town listening to "Celtic Myth" podcasts every week from Cornwall in Cornish. Matthew Clarke sends out "Kernewegva" by way of that site too. I cannot catch the other Cornish podcast from over there through iTunes in America, on the other hand.

Wonderfully, there was an episode of "The Simpsons" with "Lisa" {"Lizzie" is closest in Irish} yelling in Cornish: "Rydhsys rag Kernow lemmyn!". {"Freedom for Cornwall now!"} Chu says it was her latest cause. Naturally, we weren't able to see this episode either, outside Great Britain.

Ghriangraf/ Photo: "Bheith móralach as Cornach/ Kernow bys vykken/ Proud to be Cornish" cap from/caipín ó/"Cornish Heritage Shop/ An Siopa Dúchas Cornaigh".

Friday, July 24, 2009

BBC Book List: How many have you read?

Have you read any of these books?

Where do you fall in the list? The BBC believes most people will have read only 6 of the 100 books here.

Copy this into your NOTES. Look at the list and put an 'x' after those you have read. Tag other book nerds.


1 Pride and Prejudice - Jane Austen X
2 The Lord of the Rings - JRR Tolkien X
3 Jane Eyre - Charlotte Bronte X
4 Harry Potter series - JK Rowling
5 To Kill a Mockingbird - Harper Lee X
6 The Bible (The entire thing!)
7 Wuthering Heights - Emily Bronte X
8 Nineteen Eighty Four - George Orwell X
9 His Dark Materials - Philip Pullman
10 Great Expectations - Charles Dickens X

Total: 7

11 Little Women - Louisa M Alcott
12 Tess of the D’Urbervilles - Thomas Hardy X
13 Catch 22 - Joseph Heller X
14 Complete Works of Shakespeare
15 Rebecca - Daphne Du Maurier
16 The Hobbit - JRR Tolkien X
17 Birdsong - Sebastian Faulks
18 Catcher in the Rye - JD Salinger X
19 The Time Traveler’s Wife - Audrey Niffenegger
20 Middlemarch - George Eliot X

Total: 5

Total so far: 12

21 Gone With The Wind - Margaret Mitchell
22 The Great Gatsby - F Scott Fitzgerald X
23 Bleak House - Charles Dickens X
24 War and Peace - Leo Tolstoy
25 The Hitch Hiker’s Guide to the Galaxy - Douglas Adams
27 Crime and Punishment - Fyodor Dostoyevsky X
28 Grapes of Wrath - John Steinbeck X
29 Alice in Wonderland - Lewis Carroll X
30 The Wind in the Willows - Kenneth Grahame X

Total: 6

Total so far: 18

31 Anna Karenina - Leo Tolstoy X
32 David Copperfield - Charles Dickens X
33 Chronicles of Narnia - CS Lewis X
34 Emma- Jane Austen X
35 Persuasion - Jane Austen X
36 The Lion, The Witch and The Wardrobe - CS Lewis X
37 The Kite Runner - Khaled Hosseini
38 Captain Corelli’s Mandolin - Louis De Bernieres
39 Memoirs of a Geisha - Arthur Golden
40 Winnie the Pooh - AA Milne X

Total: 6

Total so far: 24

41 Animal Farm - George Orwell X
42 The Da Vinci Code - Dan Brown
43 One Hundred Years of Solitude - Gabriel Garcia Marquez X
44 A Prayer for Owen Meany - John Irving
45 The Woman in White - Wilkie Collins
46 Anne of Green Gables - LM Montgomery
47 Far From The Madding Crowd - Thomas Hardy
48 The Handmaid’s Tale - Margaret Atwood X
49 Lord of the Flies - William Golding X
50 Atonement - Ian McEwan

Total: 4

Total so far: 28

51 Life of Pi - Yann Martel
52 Dune - Frank Herbert
53 Cold Comfort Farm - Stella Gibbons X
54 Sense and Sensibility - Jane Austen X
55 A Suitable Boy - Vikram Seth
56 The Shadow of the Wind - Carlos Ruiz Zafon
57 A Tale Of Two Cities - Charles Dickens X
58 Brave New World - Aldous Huxley X
59 The Curious Incident of the Dog in the Night-time - Mark Haddon
60 Love In The Time Of Cholera - Gabriel Garcia Marquez X

Total: 5

Total so far: 33

61 Of Mice and Men - John Steinbeck X
62 Lolita - Vladimir Nabokov X
63 The Secret History - Donna Tartt X
64 The Lovely Bones - Alice Sebold
65 Count of Monte Cristo - Alexandre Dumas
66 On The Road - Jack Kerouac
67 Jude the Obscure - Thomas Hardy X
68 Bridget Jones’s Diary - Helen Fielding
69 Midnight’s Children - Salman Rushdie
70 Moby Dick - Herman Melville X

Total: 5

Total so far: 38

71 Oliver Twist - Charles Dickens X
72 Dracula - Bram Stoker X
73 The Secret Garden - Frances Hodgson Burnett
74 Notes From A Small Island - Bill Bryson
75 Ulysses - James Joyce X
76 The Inferno – Dante X
77 Swallows and Amazons - Arthur Ransome
78 Germinal - Emile Zola
79 Vanity Fair - William Makepeace Thackeray X
80 Possession - AS Byatt X

Total: 6

Total so far: 44

81 A Christmas Carol - Charles Dickens X
82 Cloud Atlas - David Mitchell
83 The Color Purple - Alice Walker X
84 The Remains of the Day - Kazuo Ishiguro
85 Madame Bovary - Gustave Flaubert X
86 A Fine Balance - Rohinton Mistry
87 Charlotte’s Web - EB White X
88 The Five People You Meet In Heaven - Mitch Albom
89 Adventures of Sherlock Holmes - Sir Arthur Conan Doyle X
90 The Faraway Tree Collection - Enid Blyton

Total: 5

Total so far: 49

91 Heart of Darkness - Joseph Conrad X
92 The Little Prince - Antoine De Saint-Exupery X
93 The Wasp Factory - Iain Banks
94 Watership Down - Richard Adams X
95 A Confederacy of Dunces - John Kennedy Toole X
96 A Town Like Alice - Nevil Shute
97 The Three Musketeers - Alexandre Dumas
98 Hamlet - William Shakespeare X
99 Charlie and the Chocolate Factory - Roald Dahl X
100 Les Miserables - Victor Hugo

Total: 6

Total totalled: 55
(On Facebook where this appeared, Carrie appended, and I agree about the bias: "Obviously this was put together by the BBC, very British biased in its choices." She also hoped, and I agree if I am that "John"-- "I expect Sheila & John to have the highest score!" And, by the way, there's a lot of middlebrow airport-reading beach paperback dreck here-- People You Meet in Heaven, Dune, Time Traveller's Wife, Bridget Jones's Diary, DaVinci Code, Life of Pi, Kite Runner, John Irving, Alice Sebold, Douglas Adams-- that hardly deserves to share space with Shakespeare. But who on the other hand has read ALL of his works, let alone ALL of the Bible? C'mon...I started a few more I didn't check as finished, by the way.)
Photo via "Chalkdust 101" blog by Patrick Higgins, Jr.; credited by him dutifully as originally from: “summer-reading-533.jpg.” Online Image. New York Times. August 7, 2008. May 13, 2009 .