Showing posts with label linux. Show all posts
Showing posts with label linux. Show all posts

26 August 2021

The agony of Afghanistan, part two: the myth of control

Source: Facebook memes, 2015  

(Part one, last week.)

Of all the explanations and excuses I've heard in the last few hours concerning the Kabul airport tragedy, two comments ring out to me with special clarity.

Veteran Democratic Party strategist James Carville (video): "... There's no elegant way to lose a war. We lost this war fifteen years ago; all Joe Biden was doing was telling us what time it is. ... When you lose a war you don't look good."

U.S. Senator Chris Murphy (Twitter): "It took me a few years in Washington to understand how much of this town runs on war. Some of this is driven by raw profit motive, but much of it is simply due to the laudable but fatally faulty belief that there is no problem in the world that American intervention can’t solve."

There is a particular form of pseudo-patriotic American self-deception that seems to dominate commentary about the situation, including today's terrorist bombings near the airport.

To sum up: We must be in control.

And here's today's Republican corollary: if we, the USA, are not in control, it's the president's fault!

Politicians and pundits continue to trumpet the myth of American dominance, despite evidence that very little has gone the USA's way militarily on the international stage in the last three decades. Our military and intelligence budgets amount to roughly 50% of the whole world's military spending, so you'd think that (by the world's logic) we could actually get something done somewhere.

When it turns out that we cannot control the situation, according to this myth, it must be a failure at the top. It's all the fault of weak politicians. None of these rhetorical Rambos can seem to understand that actual control (that is, any control that is sustainable and worth having) can never be obtained by the well-financed and technologically impressive capacity to blow people up at any point on the globe. "The illusion of control," said therapist Mary Grunte, "is the carrot from hell."

Both Donald Trump and Joe Biden have been blamed for what is supposedly a basic strategic error: announcing our Afghan end date in advance. But how is it even possible to end a war and withdraw one's army, contractors, and local allies by surprise, at a moment's notice? For example, critics point to the overnight withdrawal of soldiers and contractors from Bagram air base without advance notice; does anyone really think that those soldiers and contractors would have been safer if their enemies around that indefensible perimeter knew what their plans were ahead of time -- or that some kind of magical secrecy was ever possible?

But what might be possible for just one location -- an overnight departure, with practically no advance notice -- would be impossible on a larger scale. In any case, critics will criticize: instant departure, wrong! Advance notice, wrong!

Maybe the argument against an agreement with the Taliban on a departure date is actually an argument that the USA should stay there until Afghanistan could be perfectly tamed to our specifications -- in other words, more or less forever. But was that ever really true? Did the USA's voters, whose early enthusiasm for the war in Afghanistan waned just a few years in, ever show any sign that they would tolerate this war indefinitely? In any case, both Trump and Biden were determined not to stay.

The anti-date argument says that the USA lost its bargaining leverage when it agreed to a date. No! The U.S. lost its leverage when its mission morphed into an unwise and unsustainable nation-building project! At that point, or soon after, the Taliban had all the chips: they could either wait for the USA to recognize that unsustainability, as Biden did ten years ago, or they could continue bleeding the USA indefinitely while chipping away at a corrupt and unpopular Afghan central government.

So then, if a permanent occupation or garrison is not an option, the argument against the departure date basically depends on bluffing the Taliban, pretending that the USA might stay after all, when we know (and any Taliban commander who can read also knows) that it will not. How many soldiers and civilians would the U.S. be willing to sacrifice for the sake of a bluff? 

As soon as the USA decided not to pretend to stay, then a departure was inevitable, and setting the date ahead of time was the only practical way of organizing the complex logistics. Now, before our very eyes, we see the logistical and security issues that are involved with relocating a hundred thousand people -- some of whom are not sure until the very end that they even want to depart.

The last gasp of the control myth, as the scene shrinks to Kabul airport and its surrounding area, is expressed in the Republican talking point that the relocation of USA citizens and allies has been hopelessly mismanaged. "Biden is letting the Taliban dictate U.S. foreign policy." Not exactly. The Taliban is simply asserting the authority that it gained by being the victorious side, and the USA is in the uncomfortable but unavoidable position of needing to negotiate the zones of safety it requires for the delicate operation of keeping evacuation paths open. To bully and shoot our way out would guarantee the loss of innocent lives, so the USA authorities prudently ignore the control freaks while carrying out their mission. Lives will most likely be saved by diplomacy -- including offers of future recognition, aid, financial ties, if the withdrawal goes well -- not by swagger.

And: the more the USA chooses diplomacy over swagger at various other trouble spots on the world stage, the more likely the USA will continue to be able to dictate a viable foreign policy rather than being backed into Kabul-like corners.

None of this is to say that the actions of the Pentagon and the U.S. administration in this current operation are above examination and reproach. Failures in intelligence and execution should be identified, with consequences imposed regardless of political interests. But total control of the situation was never an option.

Acknowledging the end of this godforsaken project may be far from a total loss for the USA. In the best case, we might kill the imperial myth of control.


Now would be a good time to read (or re-read) Tom Engelhardt's book The End of Victory Culture. Engelhardt describes and illustrates how citizens of the USA have tended to see any national enemy as subhuman, victory as inevitable, and defeat (when it comes, as in Viet Nam) as an occasion for vindictive retaliation.


Heather Cox Richardson sums up this difficult day.

Shadi Hamid on what we in the USA did not understand about Afghanistan -- and the Taliban did.

Afghanistan and the "digital Dunkirk."

Now John Fea finally understands what happened to Jim Bakker: he got canceled.

Talking about COVID-19 and vaccines theologically: Roger E. Olson. Ron Selleck. And ... looking forward to the end, eventually, of the pandemic.

Empathy in Minnesota: a case study in Christian community breakdown.

What in the world (or not) is an Einstein ring?

Philip Jenkins guesses that the late Andrew Walls is the most important scholar you didn't know. (Judy and I had the good fortune to meet Andrew Walls and hear him lecture at the International Baptist Theological Seminary back in 2009.) 

Jack Wallen's reflections on the Linux desktop, on the occasion of Linux's thirtieth birthday. (In case you're wondering, I've been a Linux fan for thirteen of those thirty years, now using a version named Pop!_OS on a System 76 laptop.)

Nancy Thomas on Sheena and Sheera, the anomalous women. (Which of them is in the Bible?)


Steve Guyger and the Excellos, "School Is Over." (Part of a streamed concert.)

02 April 2020

Return to silence (partly a repost)

Yesterday I was startled by the sound of an airplane overhead.

Until just a couple of weeks ago, I wouldn't have been able to write that line. Planes were overhead constantly. The lack of planes and cars in our daily soundscape here, in this era of self-isolation, has allowed me to hear distant human conversations, nearby birds and insects -- and I can, for once, almost literally hear myself think.

For a retiree, this silence may be golden. But there's a vacuum in the silence, too. The cessation of many familiar sounds is linked with another reality that rings very hollow -- the interruption of work and commerce. The silence on the streets is linked with a record flood of unemployment claims, over 6.6 million in the last full week of March.

Sometimes this deeper silence buoys me up, and sometimes it weighs on me. I'm a terminal introvert, but I've found that even I have limits to my desire for isolation. Unexpected reunions by e-mail and social networks have given me great delight. The nice speakers that Judy gave me for Christmas are booming with classical music when others are nearby, and blues when I'm alone.

Silence during my morning centering hour, on the other hand, seems more precious than ever. As I pass out of the zone of words into the spacious territory of quiet, I've become aware of a hum, a vibration at the very edge of my perception. Maybe it's like the low hum of an amplifier. Maybe it's simply the carrier waves of my nervous system. I'm sure there's a natural explanation. But I'm interpreting it differently, using the analogy of cosmic microwave background -- the residual waves still lingering throughout space from the big bang that gave birth to the universe. When God desired Creation into existence, that original motion of love has never died away, and if I listen carefully enough, I catch a hint of its persistent presence.



The current public health emergency interrupted the plans that Michael Eccles and I had made to be in Moscow for part of last month. Our very first appointment had been the twice-monthly Wednesday worship group of Moscow Friends. The following thoughts on silence originated in a presentation I made six years ago to that same group. I reposted it again three years later, but it has fresh meaning for me now.

Earlier versions of this post had my translation from Natasha Zhuravenkova's Russian version of Pierre Lacout's essay "God Is Silence" for the italicized quotations below. This time I've substituted John Kay's English translation from Lacout's original French.



Fritz Eichenberg, Christ of the Breadlines
Pierre Lacout and silence

The "Thursday group," a circle of Friends who meet on two Thursdays a month [now they meet on Wednesdays], invited me to speak on Friends' understanding of silence, which I did this evening. I was so delighted by the invitation, since for me silence is like spiritual oxygen.

I started by telling about an incident that happened to me at the age of 19, when I was living in rural Pennsylvania and had to walk an hour every workday in the early morning, sometimes starting in darkness, to meet my ride the rest of the way to the Western Electric factory at King of Prussia. I spent the day on the assembly line. At the end of the day, I had the same four-mile walk in reverse, back home. One day, walking in silence as always, I was suddenly overwhelmed by the certainty that I was not an observer, separate from the landscape around me, but that I was the observed one, with the whole visible reality around me was doing the observing.

I fast-forwarded a few years to Ottawa Friends Meeting, within whose community I lived for three years, 1974-77, from the time I became a Christian until the moment I left Canada. I talked about my spiritual mentor, Deborah Haight, and the sense of centeredness I felt in her presence. Deborah was born into a Conservative Friends family in Norwich, Ontario. There were some in our Friends meeting who seemed to aim for an ideal of perfect silence in the meetingroom--street noises and even the sound of children could be a problem. But I had this feeling that Deborah held silence within her.

Discussion handout; read online
The rest of my comments this evening were based on Swiss Friend Pierre Lacout's booklet God Is Silence, which is available online in Russian, translated by Natasha Zhuravenkova. I organized my thoughts around some quotations from that booklet, which I had put in a handout along with discussion questions. I also drew from J. Brent Bill's Holy Silence and Anthony Bloom's conversations on prayer entitled "Let's Try Praying in Truth." (PDF, Russian.)

Lacout, after extolling the advantage of silence:
If nevertheless I speak, it is to communicate with souls whose silence is in unison with mine and who hear the Silence of God in the words I use. If I speak again it is to awaken to this silence souls ready to receive it.

And a bit further on, Regular practice is important. The Spirit blows where [the Spirit] will but ... only fills sails already spread.
Here I emphasized the inner discipline implicit in Lacout's words, and asked if this was any different from what Katherine Evans was talking about among early Friends when she said, "...we had thousands at our meetings, but none (of us) dare speak a word, but as they are eternally moved of the Lord...."

And when our Friend Jan Wood encourages us to "tell the stories of God's power among us," as we might experience it in worship, is this the same kind of talking that Pierre Lacout advocates among those who would otherwise prefer silence? As we discussed how to bring the gift of silence to those for whom deliberate silence is a wholly new idea, Friends mentioned how important it is to demystify it for newcomers to our worship, and not to let Quaker "culture" repel the tender visitor.

More from Lacout on the discipline of silence:
The life of silence is always a willed attention [as contrasted with spontaneous attentiveness to an external distraction]. ... The fully developed religious life becomes a mystic life. For some 'mystic' is synonymous with 'exceptional', involving visions, transports, levitations. ... This is putting the important thing into second place, pushing the central to the periphery. For Paul, a mystic is a person who knows the fullness of Christ, who lives by the inflowing of the Holy Spirit: 'It is not I who live, but Christ who lives in me.' [Galatians 2:20; context.] And 'They are the [children] of God who are guided by [God's] Spirit.' [Romans 8:14; context.]
We spent some time on the question of whether devotional literature, as some have suggested, tends to be written by introverts for introverts, and to what extent Lacout's insights apply equally to those of other temperaments. (Several Friends laughingly took issue with my self-description as an introvert, but I assured them it was a valid label!)

Lacout asserts that
Contemplative silence is a way of seeing which needs no object. It can only be defined as direction. It is a looking towards, not a looking at. Ideas about God are good only if I move quickly on from them. 
But those conceptions, or representations, have a use:
As a starting point [for the practice of silence], we choose beforehand a theme whch can gather together, not disperse, our spiritual forces. This preparation can be infinitely varied according to individual personality, character, vocation and religious experience. 
Here I mentioned the role of pictures (Eichenberg, for example, or Rembrandt's Return of the Prodigal Son) in my own life, as well as music, books, and so on. I wish we had spent longer on gathering ideas from the other participants this evening.

I mentioned that a lot of spiritual literature, including that written by and about Friends, reminds me of socialist realism -- it's so upbeat and aspirational that we can wonder whether we'll ever have such wonderfully angelic and serene inner lives. Lacout writes honestly about two main obstacles to growth in silence--firstly, distractions and dissipation, and, secondly, the inner demons of the subconscious.
But the one who does not stop on the way, but goes beyond meditation, ideas and the enjoyment they give, to silence itself; the one who seeks the deepest Center, the very heart of being; such a one cannot avoid meeting in [their] path the subconscious and its phantoms. 
Unfortunately, we barely had time to touch on this important aspect, and the related topic of inner healing, during this evening's session.

One of the topics of our lively discussion afterwards was this question: was there a difference between what we know as Christian prayer and the sort of objectless, contemplative silence that Lacout seems to describe? In the material I distributed, I mentioned Brent Bill's comparison of the Eucharist and Quaker worship, particularly his insight that "We become the liturgist, priest, penitent, and communicant." None of these roles are the end point of silence, but to me they are crucial movements on the path. I talked about the villages in my head (now there are four!) in trying to describe why, for me, intercession is one of the central "objects" of silent prayer. I may cherish the experience of absolute self-abandonment to the Holy Spirit, but first I have to stay rooted enough to keep my promises!

It's also vitally important to remember that Pierre Lacout's definition of a mystic implies that the practitioner of contemplative silence may be "objectless" but is far from empty. I remembered the biblically resonant comments of my Dagestani conversation partner last week -- "If God isn't there, something else will fill that space."

I'm so grateful to the Thursday group for giving me the chance to put these thoughts together and to hear their experiences. Including our own time of silent worship, three hours flew by too quickly.

Originally published on March 6, 2014.


Related:

Silences.

Silent worship: "I wouldn't last five minutes."



Weldon Nisly of Christian Peacemaker Teams writes on enemy love, and on not becoming what you hate. (PDF, go to page five.)

Roger E. Olson's blog specializes in theological posts that simply and calmly invite discussion on topics that are anything but simple. This is why I've linked to him several times in the past. This time he asks if a true Christian can be demon-possessed.

Micael Grenholm lists the five worst Christian responses to the coronavirus pandemic.
We also believe in healing and the value of fellowship. But if the Jesus movement could go on fine during its first 300 years without cathedrals or megachurches, we can handle a few weeks or months.
It's been a long time since I posted anything about Linux-based operating systems. Jack Wallen presents two helpful articles ... the five best Linux desktop distributions, and the rise of the Linux distribution-specific laptop. (Here's mine, still going strong.)

While we're in the world of computers, I'm going to try Wess Daniels' recommended research-oriented notetaking application, Roam Research.



Megan and Rebecca Lovell, known together as Larkin Poe:

02 May 2019

If you were a real Christian...

Recently Franklin Graham challenged Democratic presidential aspirant Pete Buttigieg on the latter's gay/Christian identity:
Mayor Buttigieg says he’s a gay Christian. As a Christian I believe the Bible which defines homosexuality as sin, something to be repentant of, not something to be flaunted, praised or politicized. The Bible says marriage is between a man & a woman — not two men, not two women.
Here, Graham is pointing out a contradiction (in his humble opinion) in Buttigieg's Christianity. At least within the text of this tweet, he's not denying the Democratic mayor's right to call himself a Christian.

On the other hand, what about Franklin Graham's Christianity? His comments on Buttigieg earned him a social-media backlash, much of which referred to Graham's enthusiastic support of the USA's Sinner-in-Chief and questioned whether Graham was a genuine follower of the Prince of Peace.

I actually defended Graham on Twitter, if you can call this a defense:

This business of distinguishing between imperfect Christians and fake Christians reminded me of Roger E. Olson's blog post from a month ago: Is Everyone a Christian Who Claims to Be a Christian? Olson says that an attitude of total acceptance of anyone's Christian self-identification, without actual comparison with the essence of Christian faith, is anti-intellectual and a-historical. It's not mean or judgmental, for example, to expect that any authentic Christian acknowledges being a sinner and repenting.

I respect Olson's argument but have a few misgivings. My most important caution: consider the context of any situation in which one person is judging another's Christian credentials. In the best case, the question could come up in an honest face-to-face encounter, with the well-being of the would-be Christian as top priority. That's far from the reality we see all around us in political discourse. (Example.) When a politician announces that Pete Buttigieg or Franklin Graham or Barack Obama is a fake Christian, they're no doubt expecting approval from their audience, and perhaps some political benefit from that denunciation. And without a personal conversation based in love for the soul of that public figure, chances are the denunciation crosses the line of bearing false witness.

Martin Marty provided an example of taking context into account when he discussed the phenomenon of post-Watergate prison conversions, including that of the late Chuck Colson. He couldn't help but question the trend of jailhouse conversions, but said he would never question an individual case. He certainly respected Colson's sincerity.

In the preface to Mere Christianity, C.S. Lewis (whom Olson mentions) insisted on a very straightforward definition of Christian, one that dates before the emergence of the New Testament:
Now if once we allow people to start spiritualising and refining, or as they might say "deepening," the sense of the word Christian, it too will speedily become a useless word. In the first place, Christians themselves will never be able to apply it to anyone. It is not for us to say who, in the deepest sense, is or is not close to the spirit of Christ. We do not see into [people's] hearts. We cannot judge, and are indeed forbidden to judge.

It would be wicked arrogance for us to say that [anyone] is, or is not, a Christian in this refined sense. And obviously a word which we can never apply is not going to be a very useful word. As for the unbelievers, they will no doubt cheerfully use the word in the refined sense. It will become in their mouths simply a term of praise. In calling anyone a Christian they will mean that they think him [or her] a good [person]. But that way of using the word will be no enrichment of the language, for we already have the word good. Meanwhile, the word Christian will have been spoiled for any really useful purpose it might have served.

We must therefore stick to the original, obvious meaning. The name Christians was first given at Antioch (Acts xi. 26) to "the disciples," to those who accepted the teaching of the apostles. There is no question of its being restricted to those who profited by that teaching as much as they should have. There is no question of its being extended to those who in some refined, spiritual, inward fashion were "far closer to the spirit of Christ" than the less satisfactory of the disciples. The point is not a theological, or moral one. It is only a question of using words so that we can all understand what is being said.
Those early disciples in Antioch "accept[ed] the teaching of the apostles" ... but we cannot be sure exactly what the disciples were taught. Jesus and Paul specified very few tests; a complete New Testament canon and formal creeds were centuries in the future. I agree that those early tests are supremely important, powerful, and (to me) persuasive, but they were limited in number and had no artificial precision: "The kingdom of God has drawn near. Repent and believe the good news." (Jesus.) "Not everyone who says 'Lord, Lord' will be in heaven, but only those who do God's will." (Jesus.)  "If you declare with your mouth 'Jesus is Lord' and believe in your heart that God raised him from the dead, you will be saved." (Paul.) Finally, you will be numbered among the sheep rather than the goats if you have ministered to him through your care for "the least of these." (Jesus.)

Ilya Grits vividly described the consequences of defining those we don't like as not belonging to the "people of God." The stakes are high. Exclusion can be a first link in a chain that leads to genocide.

Does it matter whether being publicly identified as Christian has positive or negative public consequences? In the USA, we grew accustomed to Christianity being the majority religion, earning its adherents approval or, at worst, indifference, even some mild hostility in limited circles. It's not dangerous, whereas there are places in the world where Christians are persecuted and those who convert to Christianity are killed. Those are not places where the Christian tag is adopted lightly, and there's probably little temptation to be a fake Christian. We Quakers now get mild approval in most places, and may easily forget that our first generation risked confiscations and prison and martyrdom for their Friendly discipleship. We don't often hear about "fake Quakers."

One final note on Olson's essay: I may be dubious about anyone's right to call someone else's Christianity into question, but I draw an implication from Olson that I agree with. If someone calls attention to their Christian identity, we have the right (humbly, knowing that we too have imperfections) to call attention to inconsistencies in their faith and practice -- especially when those inconsistencies are likely to confuse the public and endanger the reputation of our message. Once you make an issue of your faith in the public arena, you are fair game for debate. Only, let's conduct the debate with love and honesty.



Will voters care about the Graham-Buttigieg exchange?

Steven Davison provides a contemporary case study in defining Christian boundaries among liberal Friends.

I'm late in acknowledging a death in the Russian film world: Georgy Danelia.  One of his films, Kin-Dza-Dza!, is one of my all-time favorites, a tribute to friendship and a unique grunge-steampunk science fiction landscape laced with wicked humor. (It's on YouTube, with captions. Part one. Part two.) Also check this list of five must-see Danelia films.

It's been a while since I spoke with my Linux operating system fan voice. Here's Jack Wallen's summary of the top five Linux distributions. These days I'm using Ubuntu, with the Mate desktop. It's been eleven years since I abandoned Microsoft Windows, and I've rarely looked back.



Remembering John Lee Hooker....



25 August 2016

Yes and no

Last week I came across this post by Yakov Krotov, priest/essayist and host of the talk show From a Christian Viewpoint: (translation and links are mine; original is on this page)
In defense of words: the yoga of no.

Let's take the case of that unfortunate woman, 56 years old. who refused to participate in the United Russia primary elections. Her boss yelled at her, put pressure on her, demanded that she resign. She resigned, returned home, but on the next day was hospitalized with a minor heart attack. Two weeks later, she died in the critical care unit.

Right now there are lots of stories like this. Saint Euphrosinia Kersnovskaya comes to mind -- she could herself go right up to the secret police and demand to be arrested, but she would not sign any paper if she did not agree with its contents.

To an American or a Nigerian, the story of the 56-year-old woman would not be comprehensible. What does it mean to be "pressured"? If she's already of retirement age, what's the worst they could threaten -- to fire her? So, fire her -- what's the point of demanding her resignation?

But then, as the above-mentioned Kersnovskaya would say, the Bolsheviks don't let you live and they don't let you die. Psychological torture is still torture, and all the more if the subject has a living soul.

However, if the soul has only managed to preserve the ability to tremble, it's not exactly dead, but it's not completely alive, either. It's in an infantile state. Adulthood begins with the ability to say "no." Firmly and irrevocably. As with baptism, sin has been put away, Christ has come.
Source.  
Adulthood begins with those first small refusals. There is a yoga of freedom, and its first asana is a negative side-to-side movement of the head. If you can intimidate a 56-year-old, it means that person has never said "no" to anyone. Sadly, there are such people. That's why it's important to train ourselves in this ability -- saying "no" to oneself and to loved ones and to bosses. We continue saying no on various minor occasions for the very reason that they're minor -- there won't be unpleasant consequences, and the soul comes to realize that peace isn't found in servility but in dialogue.

So: here's to the yoga of freedom!
A few years ago I wrote about the power of the word "no", and how it relates to my life theme, which is the word "yes," from 2 Corinthians 1:20. My main emphasis was the analytical power of the word "no" -- how it can expose contradictions and conceits as practiced by the powers that be. But as I read Yakov Krotov's brief essay, and the human dramas he mentioned, I thought about a dimension I had underemphasized: the relationship context. The woman who died, Tatiana Kuznetsova, didn't say "no" in the abstract; she didn't say "no" to her computer screen or in the near-anonymous safety of a mass petition. She said no to her own director and, as a result, lost her job. A short time later, her life came to an end.

Could I risk a "no" when it really counts? There was a time when I said "no" to paying war taxes, but the risk was relatively low and I never actually faced a specific person in making that decision. Instead I had the support of my dear mentor, Gordon Browne. One "no" that I vividly remember saying at age 18 resulted in losing my home. A short time later, another "no" got me disinherited. A few years after that, another "no" probably resulted in not getting a particular job.  But I honestly can't scrape together very many examples. This also means I don't have much practice in maintaining relationships after the "no."

What about being on the receiving end of refusals? When people say "no" to me and my obviously very reasonable requests, how do I respond? In one case I can think of, my initiative was actually poorly thought out, and that person's "No!" probably saved the relationship. But in another case, we never spoke again.

Finally, what about learning to say "no" to myself? As the Valparaiso Project on "practicing our faith" says, "We must learn the practice of saying no to that which crowds God out and yes to a way of life that makes space for God." (At the same time, "Christian asceticism is not spiritual boot camp....") One of the biggest gifts of the church for me is the reality that I don't have to discern alone, and that mistakes are not fatal.


Friends,—Whatever ye are addicted to, the tempter will come in that thing; and when he can trouble you, then he gets advantage over you [2 Cor 2:11], and then ye are gone. Stand still in that which is pure, after ye see yourselves; and then mercy comes in. After thou seest thy thoughts, and the temptations, do not think, but submit; and then power comes. Stand still in that which shows and discovers; and there doth strength immediately come. And stand still in the light, and submit to it, and the other will be hushed and gone; and then content comes. And when temptations and troubles appear, sink down in that which is pure, and all will be hushed, and fly away. Your strength is to stand still, after ye see yourselves; whatsoever ye see yourselves addicted to, temptations, corruption, uncleanness, etc., then ye think ye shall never overcome. And earthly reason will tell you, what ye shall lose; hearken not to that, but stand still in the light that shows them to you, and then strength comes from the Lord, and help contrary to your expectation.

G. F., from Epistle 10.
I also appreciated this sermon on saying yes and saying no, from the Open Door Community's Web site.



Among this week's quarter-century anniversaries: The world-changing failure of the USSR's August 1991 coup.

Also: Happy 25th birthday, Linux! (How Linux changed the world. Where to next?)

The church militant: "... Violence is the norm." (Sadly, we know that this tendency isn't unique to one country or confession.)

This link, embedded in Yakov Krotov's essay above, bears repeating: E. A. Kersnovskaya, "How much is a person worth?"

As violence rises again in eastern Ukraine (right! Ukraine -- another 25th anniversary!) ...  a glimpse of daily life and death.

Are white evangelicals in the USA losing an entire generation?

Colombia's peace agreement is signed, awaits October referendum. I needed something positive to end this list!!



Sweet dessert from Hamilton, Ontario via the YouTube time machine....




07 January 2016

All the difference in the world

Creche in Bethlehem's Manger Square
Today is Christmas Day here in Russia. And now for a quick survey of Christmas Day news headlines:

'Dozens dead' as Libya police targeted ... Fake life vests marketed to desperate refugees ... Man shot on Charlie Hebdo anniversary ... Gunmen fire on tourist coach in Cairo....


Once again, my favorite Quaker text on Christmas. (George Fox, 1657)

We must not have Christ Jesus, the Lord of Life, put any more in the stable amongst the horses and asses, but he must now have the best chamber, the heart, and the rude, debauched spirit must be turned out. Therefore let him reign, whose right it is, who was conceived by the Holy Ghost, by which Holy Ghost you call him Lord, in which Holy Ghost you pray, and by which Holy Ghost you have comfort and fellowship with the Son and with the Father. Therefore know the triumph in the Seed, which is first and last, the beginning and ending, the top and cornerstone.

In front of Ramallah's Holy Family Catholic Church

What difference does Christmas make in the real world, with insults and bullets flying in all directions? To put it more personally, how does Jesus's birth change the way I view the prospect of yet another year of this violence?

George Fox's words (quoted in the sidebar) are a help. First of all, the holy birth must be something I know personally. God is in the world, offering reconciliation to a world that often doesn't seem to want it. So: Do I want it? Will I turn out the rude spirits and let Jesus into my best chamber?

Then the hard part: will I go on to let him rule? Will I "know the triumph in the Seed..."? Will I bear witness to this triumph even as I also witness what we humans keep doing to each other?

Knowing the triumph means something very concrete: I must not participate in this reduction of others into objects, targets, collateral damage! This is the difference I myself can make.

Back when I was preparing for being on Father Yakov Krotov's talk show on Christian responses to the Paris attacks, I was reviewing Paul's teachings in 2 Corinthians chapter 5 on the ministry of reconciliation. At the heart of the passage is this amazing call to public witness:
...God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation
But this time, as I read, another claim from verse 16 jumped out at me as never before: So from now on we regard no one from a worldly point of view. We regard no one as outside the bounds of reconciliation. And no one is allowed to force us to regard people as so hair-raisingly awful, scary, other, that we are freed from the ministry of reconciliation.

When God, through Paul, defined our charge (the ministry of reconciliation) and the parameters (we no longer regard anyone from a worldly point of view), oppression, occupation, terrorism were all daily realities. Jesus, whose birth we celebrate, had himself been publicly humiliated and cruelly executed. There is beauty in the incarnation, there is amazing hope in the very idea of Godly reconciliation ... but there is nothing sentimental. If you and I persist in letting Jesus determine how we look at others, and refuse to see them as enemies, refuse to become afraid of them, refuse to participate in targeting them, life will become more ... well ... complicated.

But we're not alone! As ways open, let's talk to others about whether Jesus is inviting them into ministries of reconciliation. Hopefully, we're not stupid: the Lamb's War is no joke. We know that some of those we formerly saw as enemies from a worldly point of view really do mean us harm. But together we can figure out how to confront the rude, debauched spirits that animate hostility, and distinguish those true enemies from the people they hold in bondage. We can learn together what it means to make room for Jesus. In the midst of today's serious but passing alarms, this is work that is for eternity. That is worth both risk and celebration.

And every Christmas we can take time to remember the birth of God's offer of reconciliation, now embodied by us!



I'm serious about doing this together. What is the right scale, the best forums, for consulting on this task of turning out the rude spirits, learning to see others from God's point of view, and giving Jesus the best place in human hearts? Can yearly meeting structures still serve?

Micah's New Year's pledge.



Here are two commentaries on the Wheaton College controversy over Larycia Hawkins and her witness of care for Muslims ... casting a balance in slightly different ways, but both helpful: Karen Johnson, Mark Woods. Is this controversy (among its other serious dimensions, including the professor's own job prospects!) a laboratory for the work of reconciliation?

What do people think they mean when they call for Islamic reformation?

The Syro-Phoenician woman meets the living Word of God.

Whose Christmas rites? (And the town with three Christmas days.)

Fair or unfair? ... How to decode evangelical testimony.

Linux and open source have won, so get over it, because apparently Microsoft and Apple have.

How the Soviet Union sent its first man to the Internet in 1982.

How Delia Derbyshire created the original Doctor Who theme.



"I said 'get back Satan get out of my way,' I heard the angels singing ... just when I thought my soul was lost, I heard the angels singing ..."

01 October 2015

Brown-bag update

  • Umpqua Community College in Oregon: perhaps 10 people are dead in today's mass shooting; as many may be injured.
  • Terrified residents of Kunduz, Afghanistan, are reportedly in hiding as Afghan and U.S. troops battle for control of the city.
  • Signe Wilkinson, Source.
  • In Syria, an evolving alliance of government forces, fighters from Iran and Lebanon, and Russian air support, faces at least two distinct enemy groupings ... one of which is supported by the U.S. See chart at right for instant analysis.
As I try to make heads or tails out of this chaos, I'm at least comforted by the fact that Moscow Meeting's clerk has come back safely from his fact-finding visit to the Donetsk region of eastern Ukraine and will be talking to us about this at our next meeting.

I suppose that the possible discovery of water on Mars ought to be at least a diversion, if not a comfort. But as my way of confessing a total lack of wisdom on any of these topics at the moment, let me provide a brief update on my new laptop -- the one I bought a couple of months ago from Dell with a factory installation of Linux instead of Windows.

I'm disappointed to report that it didn't take me long to break the operating system, or at least render it frustratingly clumsy. When I updated Ubuntu to the newest version, it booted up into a "kernel panic" -- the unresponsive computer's caps-lock light was blinking but no login screen appeared. Rebooting took me to a recovery screen that allowed choosing an earlier kernel, which then loaded fine. But this long and clunky two-step process, which other users were also reporting after updating Ubuntu, was intensely frustrating. I can't imagine how someone even less familiar than I am with debugging Linux installations was supposed to cope with this sort of complication. After having praised Dell and Ubuntu for a consumer-friendly Linux laptop, I was not pleased.

To be totally fair to Ubuntu, I really didn't need to update. The installed version was a LTS (long term support) version, for which five years of security and maintenance updates were guaranteed, and it was working fine. For me, it's just temperamentally difficult to know there's a newer version out there that I don't have!

After doing some research online, I decided that the crashes probably weren't caused by a fatal hardware flaw, so I didn't send back the Dell laptop. Instead, as I anticipated when I wrote the earlier "brown bag" post, I replaced the hard disk drive with a new Toshiba 256 GB solid state drive (SSD) for about $100. With the new drive installed and tested, I replaced the original operating system with Linux Mint 17.2 Cinnamon edition, using a bootable USB flash drive I had prepared in advance. (Search online for "creating a bootable USB drive" and just follow the most intelligible set of instructions you find.) I'd already backed up the relatively few new files I'd put on my new laptop.

After six weeks of strenuous use, the Dell laptop with Linux Mint is working fine. I use it as a portable laptop in my classes, and -- with an external monitor, keyboard, mouse, and speakers -- as an office computer. I'm not sure what will happen eventually when Linux Mint (which is based on Ubuntu) is updated -- will those kernel panics happen again or will things have been sorted out upstream by the programmers by then? In any case, in the meantime I'm enjoying three of the benefits that solid state drives claim: faster performance (including much faster boot times: 15 seconds to the login screen, about 15 more to full operation), a quieter laptop (less heat, so the fan is rarely on, and the SSD is completely silent), and longer battery life between recharges.

Now, thanks to a smoothly running laptop and good Internet access, I have to face the real world again.



All Nadia Bolz-Weber could do was "cry for all my inconsistencies."

Why white churches are hard for black people.

Sean Palmer: Your pastor is not as edgy and provocative as your favorite blogger or writer, and that’s a good thing.

Quaker Vs. Goliath: A leading political periodical profiles Kate Gould of the Friends Committee on National Legislation.

Tom Engelhardt: It's safe to be paranoid in the U.S. (Latest link in my "perpetual war watch.")
If you were to isolate the single most striking, if little discussed, aspect of American foreign policy in the first 15 years of this century, it might be that Washington’s inability to apply its power successfully just about anywhere confirms that very power; in other words, failure is a marker of success. Let me explain.


Hans Theessink and the Valentinos, performing a song I'll always associate with the immortal Junior Wells.


25 June 2015

Brown-bag technology

My nerves must be shot. Or maybe I'm just too sheltered.

The other day I happened to overhear a television newscast on a television a few rooms away. The news involved events that probably represented, for some very real people, the end of the world -- but the news presenter, who was no doubt no worse than most, rushed through the details with a loud, glib, superficial presentation that just got on my nerves, and I had to get away. I think I'm becoming allergic to the commercial culture. It's just as much a commentary on me and the aging process as on the world around me.

Seven years ago, when I bought a Sony Vaio laptop to take with us to Russia, I wrote here about how even the process of turning it on for the first time drove me nuts, as I had to endure all the bloatware and trial software (some deeply entangled into the system, such as the antivirus virus-ware). That's why I installed Ubuntu Linux on that shiny and expensive new Sony computer, altering the partitions and probably voiding the warranty.

That computer is now nearing retirement, and I don't want it to fail when I'm far from home, so I just bought its replacement. The Sony's hardware took a lot of punishment over the years and served me well; based on my experience with this Vaio and its predecessor (another Vaio, which cost nearly $2,000 in 2004 dollars!), I was sorry to find out last year that Sony went out of the laptop business.

This time, I decided to spare myself the annoyance of bloatware and conversion, and shopped for a laptop computer whose original operating system was Linux-based. To my surprise, they almost don't exist, at least not from known-brand companies building their own products. Dell is one of the few exceptions, selling Ubuntu laptops both at the low end (that's me!) of their laptop range as well as at the high end. Their Ubuntu laptops are not exactly prominently featured on their Web site, but you can find them by going to this page or by searching for "Ubuntu" on the site.

New Dell computer (left) and faithful retiring Sony Vaio, getting acquainted.

This Dell Inspiron 14, 3000 series, Ubuntu Edition, was the first laptop I ever bought sight unseen, but I had found a very helpful review by Jim Mendenhall online. Thanks to this review, I skipped the "create a restore disk" in the startup process, but more about that later. First, I want to describe the wonderfully anti-glamorous packaging that the computer came in:

Brown bag -- that is, box....
That's it! The laptop came suspended in the box between those two baffles. The "quick start" guide assumed that the operating system was Windows, but since its two-pages-plus-diagram said nothing that wasn't obvious, that didn't really matter at all. In case I'd forgotten that a new laptop needs power, there was a delightfully simple picture on the plastic sleeve around the laptop.

When I turned it on, Ubuntu did its little dance as Jim Mendenhall describes, collected my name and location, and then asked me whether I wanted to pause the setup at that point to make a recovery disk. I couldn't imagine why I would need one so soon; I hadn't done any customizing or adding files, and if the computer was going to need recovery so early in its career, I was going to send it back! And if the operating system seems unsatisfactory later, or I replace the hard drive with a solid state drive as recommended by many, I will replace Ubuntu with Linux Mint, the operating system I now have on my old Sony Vaio, and which I already have on a flash drive.

The startup process lasted less than five minutes. I could have begun working right at that point -- the computer came with LibreOffice (word processing, spreadsheet, slideshows), photo-viewing and cataloging software, a music-library and player program, a media player, and Chrome browser, among other basic items. But I decided to see how many updates had been released for Ubuntu since the version installed on my laptop was published ... and that update process, on our relatively slow Internet connection here, took over an hour. Oh, well, by the time it all ended, the battery was nearly charged.

Then I began customizing. All of the programs I've listed below can be added for free and by anyone; no special Ubuntu or Linux or geek knowledge is required, thanks to the Ubuntu Software Center program that comes with the operating system.
  • Gimp, for editing photos
  • VLC media player, which accepts a wider range of formats than the built-in player
  • Filezilla, for uploading files to the service that maintains our Web site
  • Skype
  • Firefox browser
  • Dropbox (from the Dropbox Web site)
  • Grsync, for easy transfer of files from our external hard drive to the laptop's hard drive, and later for syncing folders between the laptop and the external hard drive
  • Audacity, for editing audio files
  • Handbrake, for handling and converting video files, adding subtitles, etc.
Other customizations were easy to do from the settings menus -- for example, getting a Cyrillic keyboard and other Russian-language enhancements, and putting my own wallpaper on the desktop.

Jim Mendenhall is right -- the hard drive is this laptop's weak point. It's not slower than my old Sony Vaio, but it's also not as much faster as I expected from seven years of presumed technological progress. Well, if it drives me crazy, I'll do what the bloggers suggest and replace the hard drive with a solid state drive. The smaller capacity wouldn't bother me; we don't use our laptops as archives anymore.

The display is also not as good as my Sony Vaio's display. Sony was famous for its gorgeous displays, and that is one thing that has not deteriorated on my veteran Vaio. But, honestly, I really only notice the difference in quality when they're side by side. Otherwise, the Dell's display seems excellent to me.

Despite having a larger footprint, the Dell is lighter and a lot thinner. Well, for one thing it doesn't have an optical drive for CDs and DVDs. That's not a problem -- we practically never use them anymore. If we need something that's only on a CD or a DVD, we have an external drive we can plug in. The Dell is also far quieter than the Sony, whose aging fan rasps away whenever I'm putting any sort of load on the system.

In the past, I've been very particular about keyboards, which is the reason I normally wouldn't even consider buying a laptop by mail. This Dell keyboard isn't as luxuriously responsive as the Vaio's, but it's acceptable. Also, in recent years I've taken to putting laptops up near eye level to help my posture, and therefore using an external keyboard most of the time, so this factor isn't as important as it once was. I don't like the Dell's touchpad, especially the integrated mouse buttons that are activated by pushing down on the sides of the touchpad. That seems to me to be a weak spot in a lot of economy computers these days, but again I'm almost always using an external mouse with my external keyboard. So, it's not a big regret.

The USB ports (2 USB version 2.0, one USB 3.0) have firm grips, and I like the solid feel of the display hinges. Overall, this new laptop seems very well built for an economy version.

All in all, it's great to see a reasonably-priced non-geeky Linux computer on the consumer market.

Update, October 1, 2015 ... crisis and recovery.



It is understandable that the attack at Emanuel AME Church in Charleston, South Carolina, has generated an enormous amount of agonized reflection among white Christians. A lot of it seems to be either self-flagellation, which I sometimes find disempowering, or dominated by impersonal we-must rhetoric. In this midst of all this flood of words of wildly varying helpfulness, I was glad to find these reflections from Lynn Gazis-Sax.

If I never see another swastika or Confederate flag, that would be too soon for me. But I also appreciated David D. Flowers writing about Flags of the Heart. We as a community confronting pervasive racism, elitism, and objectification, may desperately want and need a symbolic victory. Go for it! Get rid of that racial wallpaper, as Jon Stewart named this ancient embedded symbolism of which that flag is an example. But I am still haunted by the virus of sin that goes undetected by our righteousness. "War is not the answer," says the Friends Committee on National Legislation; and I agree when it comes to carnal warfare with outward weapons. But the Lamb's War goes on until we are victorious over our own willingness to put condemnation before discernment. (This is aimed at me as much as anyone!)

I downloaded my own PDF copy of the encyclical on "care for our common home" by Pope Francis, and am about a quarter of the way through it. I honestly can't understand where the vociferous criticism comes from. So much of Francis's rhetoric is invitational, at times even lyrical. Why can't his critics engage with the substance of what he says, even where they don't agree, rather than trying to diminish his credibility? (That is a rhetorical question!) Since I've not finished reading it yet, here are some good comments from someone who has.

Sean Guillory (Sean's Russia Blog) interviews Joy Gleason Carew, associate professor of Pan-African Studies at the University of Louisville, and author of this (PDF) article, "Black in the USSR: African diasporan pilgrims, expatriates and students in Russia, from the 1920s to the first decade of the twenty-first century." A fascinating article and podcast.



"Stranger in a Strange Land." Charlie Musselwhite at the Waterfront Blues Festival a few years ago. I'm in the audience that you can occasionally glimpse in the video. Next week at this time, I hope to be at this year's Festival for three out of the four days. If I manage to post anything here next Thursday, it won't be much!

20 March 2014

Perspective

How we greet spring.... Our institute on the eve of the equinox.


When the waves of change, instability, and uncertainty threaten to overwhelm me, that's when it is good to recover some perspective.

Our Moscow Friends Meeting has not been immune from all the swirls of assertion, counter-assertion, and sheer emotion connected with events in Ukraine and Crimea. Among us are some who are dubious about the new leadership in Kiev and support the takeover of Crimea, and some with the opposite views. But in the quiet and light of meeting for worship for business, on the eve of the Crimean referendum, we are able to re-anchor ourselves with this minute of essential unity:
Московские Друзья продолжают держать в Свете ситуацию на Украине и молятся о мире, преодолении взаимного непонимания, недоверия и вражды между отдельными группами людей.

Мы чувствуем поддержку мировой семьи Друзей, получая письма поддержки от разных собраний.

Moscow Friends continue to hold the situation in Ukraine in the Light, and pray for peace that overcomes misunderstanding, mistrust, and hostility between different groups of people.

We feel the support of the global family of Friends as we receive letters of support from a variety of Friends meetings.
And it's true, we feel uplifted by the many communications we've received from Quaker meetings, churches, and individuals who include us in their loving concern for peace. Perspective changes when your priority is love.



Here in Elektrostal, we've often been asked by our friends, colleagues, students--"What do you think of the situation in Ukraine?" As I said last week, our priority is not to give our opinions but to listen to theirs. After the Crimean referendum and U.S. president Obama's announcement of sanctions, some of the questions became a little more pointed. One of the cleaning staff at the Institute asked me this evening, "Is it really necessary to be so insulting to us? You know yourself that we're decent, normal people."

Just before the referendum, U.S. senator McCain said, "Russia is a gas station masquerading as a country." Of course the stupidity of such a comment rather neutralizes its offensiveness, but we have to live in the backwash. To restore a bit of perspective and provide some evidence that not all Americans interpret things quite as he does, we brought this Wonkette post to our evening class. This kind of sharp sarcasm isn't my preferred style of political commentary--it has a violence of its own--but I was actually rather relieved to show our friends that the biting humor of Russian political discourse on the Internet does have its American equivalents. Too often we Americans are portrayed here as pleasant idiots, and right now, not all that pleasant.



In all the breathless news coverage of Ukraine, Crimea, and Malaysian Airlines Flight 370, there was one major story that was an extraordinary contribution to restoring perspective. As Tuesday's New York Times headlined it in a front-page story right in between Malaysian 370 and Crimea: "Space Ripples Reveal Big Bang's Smoking Gun."

The headline states the case with more certainty than scientists themselves might use, but even the strong possibility of this breakthrough is exciting. We may have a major hint into the nature of creation itself, particularly that first instant when the universe violently "inflated" at a speed faster than light, leaving gravitational traces that we can detect even now, 13.8 billion years after they left their imprint on the cosmic microwave background.

The summary report (pdf) of the BICEP2 observations and calculations, incomprehensible to me in its mathematical details, still gives off an intuitive sizzle. The press conference announcing the findings (link here in right sidebar, mp4 file here) is riveting, full of helpful graphics for nonspecialists. And here, thanks to openculture.com, is a wonderful video showing the human dimension of these findings. We watch Russian-American physicist Andrei Linde reacting to the news of possible confirmation of his ideas on creation: "Let us hope it is not a trick. ... What if I believe into this just because it is beautiful?"



"Ukraine's Struggle: Where Heaven and Earth Have Met."

Meanwhile, as we try to cope with information wars all around us, "Russia Today's YouTube Glitch" and how it was interpreted, and "The Pros and Cons of Propaganda." (I include links for discussion, not as endorsement.)

Brian McLaren on U.S. National Public Radio, "What's Being Done to Palestinians Is Wrong," along with a brief (and not entirely sympathetic) introduction to dispensationalism in the comments section.

More perspective:  "Endless Grace: a Story of Forgiveness."

And more perspective: "Preparing for Canonization."

Are you running Windows XP? As support ends on April 8, here's an alternative. Carpe penguin!



Ten years ago, my cousin Johan Fredrik Heyerdahl and I went to a club in Birmingham, UK, to hear a teenage blues guitarist named Joanne Shaw Taylor. I'm so glad to see that she's doing well--very well, judging by the evidence:



13 February 2014

Friendship: two books

When I first started reading Lydia Millet's How the Dead Dream (brief review here), I thought, "Oh, no, not another book that sets up a laughably self-centered easy-to-caricature figure for us to feel superior." I had much the same initial reaction to the central characters of One Day, by David Nicholls. Scene one, just after university graduation: spoiled, lazy, aimless young man, certain of his own charm; relentlessly progressive young woman, constantly in doubt about her attractiveness; achingly unfulfilled all-night bedroom conversation on the eve of parting. Both Emma and Dex are described with the adjectives and accessories that mark their social niches.

And what a seemingly clunky narrative device: describing one specific day in detail, July 15--that year and every year thereafter, as Dex and Emma pursue their dreams and detours ... to a surprising and very moving conclusion. The deceptively shallow start of this novel leads into a deep exploration of the heart and power of genuine friendship. Give this book a chance to draw you in! (And unless you're one of those who must always read the end first, please don't skip ahead, and don't read spoilers.)

Three personal reflections about this novel:  I was a bit taken aback as I realized, comparing Dex and Emma with my own life, how tiny a role ambition has played in my life. Perhaps as a consequence, at my present age, regret also plays almost no role. It may be that discipleship and Christian community are antidotes to the agonies of uncertain self-worth that mark characters' lives in thoroughly secular novels and films. This has been my experience. However, on the other hand, there are varieties of Christianity that also seem to specialize in generating self-doubt!

Secondly, coming from a family that was devastated by alcohol, I appreciated the novel's bitterly realistic descriptions of the befuddling power of booze to sabotage lives and careers. No moralizing, just sharp writing.

Thirdly, it is hilarious to read, from my perspective at age 60, how 38-year-olds can be worrying about the onset of middle-age decrepitude!!



I hope it's ok to enjoy reading other people's correspondence, because it sure is fun. Julia Child began corresponding with Avis DeVoto almost by chance; actually, Julia first wrote to respond to a brief article on kitchen knives by Avis's husband Bernard in Harper's. Avis answered Julia on her husband's behalf; in turn, Julia mailed the DeVotos some knives from Paris (could this be done now?) ... and a friendship was born.

This friendship is beautifully documented in As Always, Julia, edited and annotated by Joan Reardon. By way of their letters, we get a wonderfully raw stream of impressions of life in the American intelligentsia of the 1950's. Both families were resolutely liberal with strong views on racial justice, conservation, and civil liberties. Some of their political comments--on allies and opponents alike--sound incredibly contemporary, as do their observations on brass-knuckle tactics in election campaigns of the time.

The warm heart of this volume of letters is the chronicle of Julia's manuscript for Mastering the Art of French Cooking, as it made its slow and uncertain path to publication. Their correspondence around this book portrays their abundant mutual generosity. Sometimes Avis seems to believe in the project just as much as Julia, if not more. Both women's hours and hours of recipe testing (and Julia's answers to Avis's own cooking questions) practically pull you right into their kitchens, with the butter sizzling and the sound of knives on chopping blocks. I'm definitely not a cook but I still found these pages delightful. The correspondence also documents the dedicated lobbying that Avis did among publishing colleagues on behalf of Julia's manuscript.

These women's observations on relationships, men's egos, the trials of parenthood, and in particular their candid reflections on their own marriages (and each other's!) are themselves worth the price of the book. Julia's descriptions of France and Germany are also fascinating, as are Avis's descriptions of publishers and their office politics, and of Harvard's Lowell House, where she worked after leaving the publishing world. Julia's care for Avis upon Bernard's death radiates from the pages.

Julia and her husband Paul lived outside the USA for much of their married lives; in fact, they first met in Sri Lanka where both were working for the Office of Strategic Services. Paul's last posting before retirement was in Norway, which itself doesn't take up much of the book, but I loved this fey comment from Julia:
One is certainly at a far corner of the world here in Oslo. I keep forgetting that the whole damned country has only a bit over 3,500,000 people... or is about the size of Chicago. And Oslo itself has only about 350,000. Imagine trying to be a whole country with army, navy, TV, radio, king, and so forth with only that amount of population. I kept wanting the Norwegians to win everything at the Olympics, but had to keep remembering that there are only that number of people to choose from.
Of course it's only fair to report that, years later, after her cookbooks and her television program The French Chef made her a celebrity, she returned to Norway several times and made appearances on Norwegian television. As for the Olympics, we Norwegians do seem to be taking at least our fair share of medals....



"When Does War End? Moral Injury and Soul Repair." The 2014 Willson Lectures at Earlham School of Religion.

In case you weren't aware ... "Evangelicals shouldn't be anti-intellectual." (Thanks to Darrell Jackson for the link.)

Can there really be an NGO that does nothing? Unfortunately, it's not so far-fetched. It might look something like this.

Brendan O'Neill on "The dangers of demonising Russia." Jean-Francois Ratelle on the dangers of demonizing radical Islam. But in any case, don't rely on just one source for commentary on Russia....

Spending too much time in online distractions when you should be doing something else? (Of course reading my blog is special!) Take a look at Self Control; background story here; there's a Linux version here that works on my computer.

Everlasting gratitude to T. Canby Jones, who died today. Along with probably half the Quaker world, I have a million stories about this great scholar and minister. Among my most vivid memories is my very first--hearing his account of returning to the land of his birth, Japan, to visit Hiroshima in the mid-1970's, told in the context of his sermon on Psalm 126:5, "Those who sow with tears shall reap with songs of joy."



Jimmie Vaughan and Kim Wilson provide a completely straightforward, confident serving of blues dessert.