Selasa, 31 Agustus 2010

Climate-change disaster and Neal Stephenson's Quicksilver

I am going to confess to a common fault. If things are bad enough, I just don't want to think about them, certainly not in any detail. And, as someone remarked at my dinner table two nights ago, things are pretty yucky right now.

The worst thing happening right now, if not the closest, is that climate change seems to be destroying an entire country, and not in a matter of years or decades, but in a matter of weeks or months. One commentator said about the Pakistan situation, "Where are the rock stars?"  For that matter, where are the Saudi princes?

Instead of talking about that, at least the moment, let me reflect on the skill and eloquence of that amazing writer, Neal Stephenson. I am reading his novel Quicksilver, and it has led me to reflect that some people will do a certain amount of research and write a course on early modern Europe, while someone else will to about the same amount of research and write something approaching  a masterpiece of historical fiction.

Here is Stephenson portraying a former harem slave speaking to William of Orange on a beach in Holland in 1685:

"In a way, a slave is fortunate, because she has more head-room for her dreams and phant'sies, which can soar to dizzying heights without bumping up 'gainst the ceiling. The ones who live at Versailles are as high as humans can get, they practically have to about stooped over because their wigs and headdresses are scraping the vault of heaven -- which consequently seems low and mean to them. When they look up, they see, not a vast beckoning space above, rather --"

[William]"The gaudy painted ceiling."

"Just so. You see? There is no head-room. And so for one who has just come from Versailles, it is easy to look at these waves, accomplishing so little, and to think that no matter what efforts we put forth in our lives, all we're really doing is rearranging the sand-grains in a beach that in essence never changes."

Comments welcome!

Image:  Amsterdam.

Minggu, 29 Agustus 2010

Student in HIST 5216?

If you are going to be in Nipissing University's Masters in History program this fall, note that I have started a blog for my graduate seminar here.

Insufficiently pessimistic

Karl Steel shares a quick ("flash") review of Jonathan Elukin, Living Together, Living Apart: Rethinking Jewish-Christian Relations in the Middle Ages:
By trying to write as though the Holocaust were not the inevitable future of European Jews, Elukin aims to shift our attention away from lachrymose history to quotidian survival. In the early middle ages, at least, we shouldn't confuse clerical antijudaism with general attitudes: how much power did Church councils really have, he asks, and what could an antisemitic king do when he could barely hold onto his (Visigothic) throne? Moreover, he argues, violence was not typical for Jews, or, at least, not particular for Jews: in polities without much in the way of infrastructure, standing armies, or police forces, in a public rhetorical tradition devoted not to calm description but to evaluation--praise and blame, violence was endemic. What the Jews suffered was not all that unusual. Violence should be understood as only occasionally afflicting the Jews, who, despite it all, almost always came back to the cities or regions that expelled or massacred them. Sometimes this took a generation, as in the Rhine valley following 1096; sometimes this took centuries, as in England following 1290. But it always happened. Elukin implies, in brief, that we should not believe we know better than the Jews: if they thought it was safe to move back, why shouldn't we?

...with Elukin in hand, we should read more carefully, read in the heterogeneous present of medieval Jews without having their future, our present, so clearly in mind. We read with a hope at once retroactive and future-oriented, knowing that what we think of as the past tied singly to the future could have gone another way and indeed went other ways in its own present, where we have York 1190 but also the York before that, where Jews made a community among Christians, where I imagine not every Jew and not every Christian was recognizable, primarily, as such. In a society in which Jews hired Christian nursemaids, we have to rethink the primacy of religious divisions.

That said, that Jews returned to their various particular homelands--England, France, Germany--and that they therefore did not feel themselves to be in danger does not mean that they were not in danger. We can see patterns they couldn't. Yes, Jews held on to Spain even after 1391; they moved back to the Rhine valley after 1096; they petitioned to return to England in 1320. These were mistakes. I think Elukin takes Jews as rational actors. But people aren't rational, or not only rational. Or, better, home and habits have reasons of their own. A comparison, mutatis mutandis to avoid any sense that I'm blaming the Jews for what they suffered: in 2010, in this time of climate change, Americans continue hyperconsuming. There's no indication that this will stop. This doesn't mean I'm not in danger (nor does it mean, once more, that systemic antisemitism and antisemites are identical to climate). It just means that, like people generally, I'm insufficiently pessimistic, unable to do what I should to abandon my home, my habits, and therefore myself, though I need to if I'm ever going to escape this coming doom.

Sabtu, 28 Agustus 2010

"An honest to God Elizabethan psycho" and a fascinating reading list about literacy

So far this weekend two especially noteworthy posts have come to me via Google Reader.

Thanks to Dr. Beachcombing, I got to read about said Elizabethan psycho, Sir Richard Grenville, who
... was of so hard a complexion that, as he continued among the Spanish Captains, while they were at dinner or supper with him, he would carouse three or four glasses of wine; and, in a bravery, take the glasses between his teeth, and crush them in pieces, and swallow them down, so that oftentimes the blood ran out of his mouth, without any harm at all to him: and this was told me, by diverse credible persons that, many times, stood and beheld him.
To see what kind of excesses eating wineglasses can lead to, I refer you to this post.

If, however, you are in a less excitable mood, Stephen Christomalis provides the world with his reading list for a grad course on writing systems and literacy. Now if I could just pull myself away from this screen, I could indulge myself in such treats as

John Defrancis, The Chinese Language: Fact and Fantasy.
While the title suggests that it is more generally on language, the core of the book is on the nature and social context of the Chinese characters, ranging from basic semiotic issues to modern romanization efforts, and the gross misunderstandings most Westerners have of the script.
Enough to make your mouth water, isn't it? Beats reading debates on the fragile economy.

Now, that's frustrating!


In a recent commentary in the Guardian, Ioan Lewis is guilty of tantalizing his readers. In an article entitled "Somalia has a role model for success on its doorstep," first outlines of troubles of the failed state of Somalia, then points to a neighbor, Somaliland, as a good example for those who would rebuild the country. Lewis then proceeds to make some interesting observations that suggest more than they actually describe. Lewis is fairly clear in the summary of Somalia's political fragmentation:

Somali society is extremely fragmented along kinship lines and, to a degree most foreign observers fail to appreciate, lacking in political centralisation. The familiar African chiefs are largely absent in this highly individualistic world where the individual's loyalties are a matter of competing blood-ties. Such bonds cut across membership of al-Shabab whose leaders, however, tend to belong to the Hawiye clan-family, based in central southern Somalia. The Somali historian Said Samatar aptly described their predecessors, the Union of Islamic courts, as a "fragile coalition of clans wrapped in an Islamic flag to look respectable"; al-Shabab similarly relies heavily on kinship ties to maintain solidarity and confront its enemies.

The underlying loyalties here are, as is usual in the Somali world, fluid and readily subject to fission. External pressures, especially from non-Islamic sources, normally provoke internal solidarity. This, of course, is a major reason why external force, intended to replace al-Shabab [a radical Islamist group in Somalia] by less extreme forms of Islam, will almost certainly fail. Indeed, radical change in the al-Shabab regime is only likely to be achieved by subtle internal initiatives and the problem would be how to design and implement these. The perceived oppressive character of al-Shabab provides abundant opportunities for currents of Somali disaffection to grow and multiply.

then goes on to laud Somaliland's contrasting success:
A very important local factor will be the positive demonstration effect provided by the existence of the adjacent Somaliland Republic. Although largely officially ignored by the UN and OAU, this state based on the former British Somaliland Protectorate had initially joined Somalia, but in 1990, at the climax of the collapse of dictator Mohamed Siyad Barre's brutal regime, broke away to reassert its independence. Despite being regarded in Somalia as a sort of phantom limb, with virtually no external help, this state has built itself up by a remarkable series of internal peace agreements and democratic consolidation to its current situation as a functioning democracy. This has been achieved by local self-help and without the massive international effort devoted, with such striking lack of success, to restoring governance in Somalia.

Somaliland has just had its second successful presidential election (and changed president in a peaceful process validated by international observers). Its people are Somalis like their kinsfolk in Somalia, but by a judicious combination of traditional and modern politics, have successfully established a viable modern government and associated institutions. Despite internal and external pressures and with fewer economic resources than Somalia, these have demonstrated remarkable viability and have, so far, been blessed by an impressive degree of political stability. Its time now to learn from Somaliland's success and see how to emulate it.

But no hint, not the littlest merciful drop, of how these people who share the kinship values of the people of Somalia, have "by a judicious combination of traditional and modern politics, ... successfully established a viable modern government and associated institutions." Good grief, Lewis, isn't that always the challenge, and don't you think we might like to know how they did it?

It's depressing to have no way of choosing between an overblown observation, a keen insight, and the sad possibility that the guts were taken out of this article by an editor. Except, of course, by conducting one's own research.

Image: Surely this patriotic imagery is not the Somaliland secret!

Kamis, 26 Agustus 2010

Rabu, 25 Agustus 2010

The Kornbluth Photo Archive

This announcement speaks for itself:
Dear Colleagues,

After two decades teaching medieval art history and doing photography for my own use, I have started a photography business. As part of that project I am posting my archive of images online for all to use without charge. So far I have posted about 750 images, and I am adding more all the time. The archive includes material from all periods of western art starting with the Neolithic, but its greatest strength is in medieval and Roman art. I am posting all images at the right size for classroom use (PowerPoint friendly).

I am sharing my images partly out of loyalty to academe, and partly in the hope of exchanging their free use for exposure. My web site becomes increasingly visible to potential paying clients via Google and other search engines as more people visit and link to it. I also license my photographs for publication, so of course I want scholars to know that they exist.

I am sending this message now so that people can use my archive during the new academic term. Also, I am currently planning a research/photography trip to Europe in October. I will be in London, Paris, Mainz, Ravenna, Budapest, Szekszárd, and Kaposvár. Anyone who needs images from places in or near the cities where I will be working could piggyback a request on to the trip without having to pay major travel expenses.

My general web address is www.KornbluthPhoto.com .
To go directly to the historical archive, the address is www.KornbluthPhoto.com/archive-1.html .

Best regards to all,
Genevra Kornbluth
Kornbluth@KornbluthPhoto.com

Nipissing history students find the fun in academia


Some readers may disapprove, but seeing as this grew out of a seminar situation, this tickled me:

Yesterday, Matt and I went to Sudbury (Laurentian University) for a conference called "Social Science on the Final Frontier." Essentially, the conference was about the intersection of the social sciences and the science fiction genre. We presented about the conceptualization of the state of nature in the TV series LOST.

Here's our abstract if you were actually interested in what we were presenting about:

Nasty, Brutish and LOST: the State of Nature in the hit TV series LOST
By: Holly Ann Garnett and Matthew Morris

The state of nature has generally been described as life outside of society, the state, or government. Indeed, many political philosophers have envisaged the human being prior to, or exterior to, these social constructs in order to ascertain the true nature of humanity. Although a primarily hypothetical situation, the closest observations of the state of nature today could be in post-disaster areas, a hijacking situation or perhaps even the archetypal deserted island scenario, like in ABC’s hit science fiction saga of LOST.

Our discussion paper ponders the question: can the situations of ABC’s hit science fiction saga truly be considered the philosophical state of nature? We explore this question through an examination the theoretical underpinnings of this political concept through the writings of Thomas Hobbes, John Locke and Jean-Jacques Rousseau.We find that many of the characteristics of the state of nature that Hobbes, Locke, and Rousseau describe exist in the characters and scenarios of LOST, even if these diverse thinkers describes quite varied situations.


Now, if you were wondering why the heck we did this, it's really borne out of our honours seminar class, in which we ended up making references (and sometimes just talking about) the TV series LOST since we, and our professor, are such big fans of the show. So over the past few months (since April at least) Matt and I have been researching and reading about LOST and political philosophy (yes, academics is THAT fun!)
More fun, perhaps, than reading Thomas More's creepy Utopia (at least, that's how I remember Utopia). More useful? Argue your opinion!

Image: The brooding, mysterious master of a far-away island.

Brian Ulrich quotes al-Masudi

...in his World History syllabus:

For any branch of knowledge to exist, it must be derived from history. From it all wisdom is deduced, all jurisprudence is elicited, all eloquence is learnt. Those who reason by analogy build upon it. Those who have opinions to expound use it for argument. Popular knowledge is derived from it and the precepts of the wise are found in it. Noble and lofty morality is acquired from it and the rules of royal government and war are sought in it. All manner of strange events are found in it; in it, too, all kinds of entertaining stories may be enjoyed. It is a science which can be appreciated by both the educated and the ignorant, savoured by both fool and sage, and much desired comfort to elites and commoners. The superiority of history over all other branches of learning is obvious. The loftiness of its status is recognized by any person of intelligence.

So there!

Senin, 23 Agustus 2010

Jonathan Jarrett does Carnivalesque


Carnivalesque is a monthly "carnival" which collects interesting links from blogs that discuss pre-modern history. Every other month it focuses on ancient and medieval blogs. It's one of those months, and the turn of Jonathan Jarrett of A Corner of 10th Century Europe to do the collecting. He's done a fabulous job. Go see.

Image: The emperor Pertinax from here.

Minggu, 22 Agustus 2010

The "end" of the "Iraq war"

Is the USA's Iraq war over?

I remember it being declared over back in 2003. Yet American troops remained and continued to fight and be killed. Now 50,000 non-combat trainers remain in Iraq, not to mention the US Air Force, and low levels of disruptive violence continue. In part this is because no Iraqi government has emerged from the spring elections; the various interim ministers of diverse political parties are content to control their bailiwicks and extort income while providing no leadership towards solving the vast number of practical problems that afflict the population. Thus the expressed worry among some Iraqis that the US is leaving too fast. If full civil war breaks out, what will the US do, inititiate another Iraq war?

But let us accept for the moment that the current "Iraq war" is over, at least in some mystical sense. It deserves some reflection at this point. I found the following article by Patrick Graham brought the whole long process back into my mind in a useful if unpleasant way. If you are university student age, you may benefit more from this than I did, unless you are unusually plugged into the news.

Here are some of many good passages:

But when people say the war was a huge mistake, I think of Tariq, a driver I met at the Al Rashid Hotel, standing in the lobby a few days before the war saying, “If they don't bomb …” Those were the only words I heard spoken against Saddam but they said it all, courageously. No one who spent time in Saddam's Iraq could miss the shadow of the psychopath. But the charnel house it would become was another thing altogether. Tariq was shot a few weeks later coming to pick me up. He survived, but his friend Saleh, another driver and former Iraqi Air Force pilot who had survived the Iran-Iraq war, was killed while collecting journalists' laundry during the looting of the city. I haven't heard from Tariq in years.

When some argue that more U.S. troops would have made the project work, I think: A liberal hawk fantasy. I spent much of 2003 and 2004 in and around Fallujah and Ramadi, in what became the heartland of the insurgency where Americans had some of their biggest battles. I knew something about the muqawama, the resistance, and watched it start. The U.S. Army recruited its own enemies, driving around over-armed, caught up in force protection, killing way too many people. More American soldiers would most likely have meant more dead Iraqis and a worse insurgency even sooner. Secretary of Defence Donald Rumsfeld, the champion of a smaller, more agile American military, was probably right, in his weird way – fewer soldiers, more special forces for these kinds of wars. But even then, human nature has its limits, as we are discovering in Afghanistan.

Iraq has been an inkblot test for nearly a decade. A person's opinion on the place would tell you more about them than about Iraq. But each time it looked like somebody was right, that they understood it, the place morphed. We used to read Christopher Hitchens's cheerleading pieces in Vanity Fair to each other and laugh at his atonal confidence, so like a bad karaoke singer. I never saw him around Fallujah or anywhere else in Iraq, for that matter.

Iraq confounded those boosters when the invasion turned into occupation, insurgency, a civil war. And then confounded the critics when the Surge seemed to work. I always liked that stubbornness of Iraq – it never did what it was supposed to do, although the violent reality underlying its protean nature is beyond depressing.

The human meat grinder the country became argues against our better nature. Evidence for the harsher critics of Western optimists, for the St. Augustines and the Freuds. If you still believe in the project, its humanitarian hope, you didn't go to Iraq or, if you did, you didn't stay very long. In the end, the fighting was not so much about sectarian differences or ethnicity, although it was expressed that way. It was about the usual suspects: money and power. The various militias were like an auto-immune reaction, turning first on the foreign invader and then consuming the body politic to get what they could. There is a kind of calm now but it's really a standoff and no one seems able to reach out and govern. How many more were killed this week? Dozens, of course. But by now the only unexpected would be real peace. I saw some photos of the bloodshed and recognized the photographer's name from that night the missile landed on the market in Shula.

...

We foreigners in Iraq rarely understood much, certainly for those first few years. We missed the texture of the place and knew so little that we often didn't even realize how little we knew. So we were always good for a laugh as well as a few dollars. Most journalists flew blind, controlled by their drivers and translators if they were lucky, just as the White House was led around by its own overpaid fixers, such as political expatriate Ahmed Chalabi with his peculiar agenda.

At one point in the summer of 2003, one of America's more famous columnists, Thomas Friedman, came for a visit and was robbed as he left the country. In those days, The New York Times was reputed to have a mafia of Iraqi drivers who belonged to one of Baghdad's better-known criminal clans. Having survived Saddam, they found the bureau an easy mark. This wasn't unusual. At the Guardian house where I lived, we tried to fire our guards and were told by a translator, also their cousin, that we'd be killed if we did. It seemed typical of Iraq that we ended up being protected by the same men who threatened to kill us. Typical, too, that they were very genial about it.

So I wasn't surprised when an Iraqi friend who worked at The Times was convinced that his fellow drivers had organized the Friedman robbery (their leader, a cousin of our guards, had once threatened to kill an American friend of mine over a used car). In fact, that was the definition of a foreigner in Iraq – someone robbed by his own driver who then wrote about it, naively. Did Friedman tip the drivers afterward? Probably not. The “Ali Babas,” as he called the thieves in his finger-wagging column, had taken his cash. Well, not his cash. The money in Iraq never seemed to belong to anybody in particular. They would have been better off just dumping crates of U.S. dollars from B-52s. That would have been cheaper, anyhow.

This ignorance wasn't true of just journalists. For a long time, the U.S. military seemed to be on Fantasy Island, looking up at its own planes. After I published an article on the Iraqi insurgency in Harper's magazine, an American colonel involved in intelligence told me that he had handed it out to “everyone in the field.” The idea that the U.S. Army read Harper's to find out about its enemy still strikes me both as reassuringly open-minded and terrifyingly ignorant. What were they reading before the invasion?


The article really deserves to be read in full.

Sabtu, 21 Agustus 2010

The woods battle at Pennsic 39

Here is a brief video of one of the battles at last week's Pennsic war. It was produced by students of the Entertainment Technology of Carnegie Mellon University. They used a "shield cam," a camera embedded in a shield, which meant the mechanism had a good POV and a certain amount of protection. Link.

Jumat, 20 Agustus 2010

Kamis, 19 Agustus 2010

Ploys

Roger Pearse on the ploys scholars use to keep interesting texts to themselves:

Another ploy has been to have only German scholars work on it, and get them to do it a century ago in obscure publications, usually without translation. After all, if you provide a translation, who knows who might start looking at this stuff? It doesn’t bear thinking about.

Been there, several times, and from more than one direction.

Image: just a little Fraktur, not obscure at all.


Rabu, 18 Agustus 2010

North Bay drivers pass a litter test


When you renew your vehicle license in Ontario, you get a little sticker, about a centimeter by 2 centimeters, that you put on the right upper corner of the metal plate to show when your license expires. The sticker is mounted on a piece of paper, and there is a smaller piece of paper that covers the adhesive backing of the sticker. Either of these papers could be dropped by a lazy or sloppy person, the though dropping the big one might be pretty obvious and even embarrassing if you cared about the public landscape. The little one, however, is so small that you would think that letting it fall on the ground would be the easiest thing.

This all occurred to me when I went to the bureau to renew my license plate and then came out to the parking lot to apply the sticker. As I stood there with a small, easily dropped piece of paper in my hand, I looked around to see if anyone in the parking lot had in fact dropped their trash on the pavement.

Not one had.

Image: a random North Bay parking lot.

Selasa, 17 Agustus 2010

The "Ground Zero Mosque"

Matthew Gabriele found this somewhere and posted it to Facebook:

I just try to imagine how the characters on Law and Order: SVU would react to a bunch of people from Alaska etc., anywhere but the neighborhood or the city itself, making this fuss.

It's as if New Yorkers didn't really appreciate the importance of 9/11.

Senin, 16 Agustus 2010

Phil Paine revamps his blog

One of the most original blogs on the web is philpaine.com, which has been around for some years and which I have often quoted and linked to. (Phil and I are long-time friends and sometime collaborators, and have taught each other a lot.) But the blog has up to now been difficult to reference. So I cheer the reorganization of Phil's on-the-net home. The old material is being migrated into the new format, and new material has been appearing since Phil reintroduced the blog on August 1.

Phil recently read Peter M. Edwell's Between Rome and Persia, about the ancient Middle Eastern cities of Palmyra and Dura Europos and commented thereon:

What inter­ests me is that Palmyra had a fully oper­a­tional boule and demos on the clas­si­cal Greek model.

It’s con­ven­tional to dis­miss any form of urban democ­racy in such a late period as a degen­er­ate left­over from ear­lier times. Demo­c­ra­tic insti­tu­tions died, we are told, with the arrival of the Great Empires, and any­thing that looks like them must be a hol­low ghost, not a dynamic idea. Given Palmyra’s his­tory, this inter­pre­ta­tion doesn’t seem plau­si­ble. Palmyra was never a Greek city. It’s inhab­i­tants were semitic, and its ear­lier gov­ern­ing insti­tu­tions were said to be an alliance of 26 semitic tribes. The boule and demos struc­ture was adopted at the time when Parthian and Roman influ­ences were strong, long after the Seleu­cids had departed. The Roman Emperor Hadrian vis­ited the city, and the Palmyrenes were care­ful to enact a tar­iff struc­ture con­ge­nial to Rome, but there was no ques­tion of Rome inter­fer­ing in the city’s inter­nal gov­er­nance. No Roman polit­i­cal terms or cus­toms were adopted. The ter­mi­nol­ogy and insti­tu­tions were entirely Clas­si­cal Greek, and not some Hel­lenis­tic hodge­podge derived from the Seleu­cids. This would indi­cate to me that we can­not inter­pret this kind of gov­er­nance among the Palmyrenes as being any kind of “left­over” or impo­tent for­mal­ity car­ried over by unthink­ing, habit­ual Hel­lenism. More likely, demo­c­ra­tic ideas remained avail­able to city-dwellers in many places, and where con­di­tions were favourable, such as in a pros­per­ous trad­ing cen­ter that the large empires found strate­gi­cally nec­es­sary to leave to their own affairs, they could be called up and employed. I think that we will even­tu­ally come to real­ize that there is a sig­nif­i­cant ele­ment of con­ti­nu­ity in demo­c­ra­tic ideas from Antiq­uity onwards, much to the con­trary of cur­rent ortho­doxy on the matter.


There will be more good stuff to come.

Kamis, 05 Agustus 2010

Selasa, 03 Agustus 2010