Category Archives: civilization

Librarians rescued Western Civilization in Vilnius

 

At the beginning of the 20th century Vilnius was a profound centre of Jewish life.  It was a city filled with learned rabbis and outstanding libraries and cultural life. Of course, that did not live on.  Like so much else of culture and civilization, it was destroyed, in the case of Vilnius by operation Barbarossa launched by the evil partnership of Stalin and Hitler.

 

As Oxford Librarian Richard Ovenden pointed out, the Jewish intellectual leaders of Vilnius were forced each day to cooperate with the axis leaders in the destruction of Jewish archives and historical records. Yet somehow, they managed to resist the occupation and save some of the historical records at substantial risk to their own lives. Civilization was literally hanging by a thread, if that. Those intellectual giants smuggled out books and records and hid them with friendly people in the ghetto, doing what they could to salvage some civilization.  They called themselves “the paper brigade.” We should call them heroes.

 

These intellectual warriors hoped that someone would come after them to retrieve those records and documents, and miraculously they did. How was that even possible? They literally rescued Jewish civilization from destruction at the hands of the Nazis and Communists.

The Communists discovered what was happening and once more sent the documents to the paper mill, but remarkably, they were rescued a second time by librarians who turned the trucks around and hid them until 1949 when it was again safe to release the.

Sometimes librarians are heroes.

An attack on civilization and knowledge

 

An attack on a library is an attack on civilization.

On August 25 1991 the library in Bosnia’s capital city of Sarajevo was shelled by the Serbian forces. No other buildings were attacked that day. Just their magnificent library. It was a deliberate barbarian attack on Bosnian civilization by brutes from Serbia. Serb snipers then picked off people who went to try to save the books in the building. One of them was killed. Few rare books were saved. It was too dangerous. Of course, the Serbian attacked people too.  It was the greatest assault in Europe since the Second World War.

According to Richard Ovenden, “the library was a target because it was both the symbol of a multi-cultural community that Bosnia and Herzegovina had managed to preserve and it contained the written culture and history of Muslims, Christians, and Jews all living together.” This really shows that the attack was an attack on civilization and knowledge. That is why I refer to the Serbs engaged in that attack as “brutes.”  It is a hard word, but I would suggest, not inappropriate in such circumstances.

Such an attack shows how the aggressors thought the Bosnians were not civilized, revealing, as such attacks inevitably do, that it is the aggressor who is uncivilized.

According to Ovenden,

“On the evening of August 25, 1992, shells began to rain down on a building in Bosnia’s capital city of Sarajevo. The shells were incendiaries, designed to raise fire rapidly on impact, especially when surrounded by combustible material. The building they hit was the National and University Library of Bosnia and Herzegovina. No other buildings were fired on this day — the library was the sole target for the shells.”

 

The National Library in Sarajevo reopened on May 9, 2014 — 22 years after the landmark building was destroyed during the Bosnian war, along with its nearly two million books and manuscripts.

Civilization and knowledge rose again from the ashes of Sarajevo.

 

The Big Ideas

 

The Brothers Karamazov is often called a book of ideas.  In some respect that is an apt description.

In the novel The Brothers Karamazov Dostoevsky asks big questions.  Does God exist?  If not, can we do whatever we want? And Ivan asks Alyosha the question that is so vital to him, does Alyosha love life more than the meaning of life? Alyosha’s answer is surprising but clear. “love should come before logic…Only then will man be able to understand the meaning of life.” So he tells his brother he should “bring back to life those dead of yours.” He was referring to the great thinkers and artists. And that brings him back to civilization and the eternal verities. The big questions, the big ideas that drive Ivan.

Ivan loves life and loves ideas. He is passionate about both, though usually we see only his love of ideas. Ideas excite him. Ideas drive his life. He doesn’t just want to chase  wine, women and song, but the big ideas, what he calls “the eternal verities.”

Ivan realizes that his younger brother Alyosha, is also driven by ideas, the spiritual ideas, for he too is on a religious quest. That is why he went to the monastery. That is why he has made Elder Zosima his mentor.  He wants to find the spiritual path. As Ivan says, “we callow youths, we have first of all to settle the eternal verities.” Usually, it is often thought, the big ideas must be settled by wise old men, but Ivan disagrees.

What are these big ideas?  He tells Alyosha

those eternal verities such as the existence of God and the immortality of the soul. And those who do not believe in God will bring in socialism, anarchy, and the reorganization of society according to a new scheme…But it really boils down to the same damned thing—they’re all the same old questions, they’re just approached from a different angle. And there are many, many extremely original boys who spend their whole time nowadays debating these eternal questions.”

 

And Alyosha admits to Ivan that these are the most important problems, especially for Russians. But Ivan says what really surprises him is not that they say if God does not exist, they would have to invent God, which is what Voltaire said, but rather that such an idea would have ever occurred to “a vicious wild animal like man. For that concept is so holy, so touching, and so wise that it does man too much honour. For my part I’ve long since stopped worrying about who invented whom—-God  man or man God.” There’s a big question for you.

There is a lot to be passionate about in these ideas. And the Karmazov brothers, are passionate about those ideas and that makes for fascinating reading. And a fascinating life.

 

The Appetite for Life

 

Ivan Karamazov in the novel Tthe Brothers Karamazov is the epitome of the man of reason, but this does not prevent him from knowing the joy of passion and love. He is also, presumably, the nihilist that does not believe in God, and hence can do anything he desires without moral consequences, but nonetheless he knows the importance of nature, life, love, and morality. He is the one who says if God does not exist, everything is permitted. But, As Ivan told his much more saintly brother, Alyosha,

 

“… even if I believed that life was pointless, lost faith in the woman I loved, lost faith in the order of things, or even became convinced that I was surrounded by a disorderly, evil, perhaps devil-made chaos, even if I were completely overcome by the horrors of human despair—I would still want to live on. Once I start drinking from this cup, I won’t put it down until I have emptied it to the last drop…many times I’ve asked myself  if there is anything in this world that would crush my frantic indecent appetite for life and have decided that nothing of the sort exists. This appetite for life is often branded as despicable by various  spluttering moralists and even more so by poets. It is of course the outstanding features of us Karamazovs.”

 

His appetite for life has overwhelmed his nihilism. Even though he is passionate about ideas, as Dostoevsky himself was, Ivan says,

“…so I want to live and go on living, even if its contrary to the rules of logic. Even if I do not believe in the divine order of things, the sticky young leaves emerging from their buds in the spring are dear to my heart; so is the blue sky and so are some human beings even though I often don’t know why I like them; I may still even admire an act of heroism with my whole heart, perhaps out of habit, although I may have long since stopped believing in heroism.”

 

Besides loving the world, including that world of nature he so glowingly described, the green world that emerges from its buds, he also loves the world of civilization—western civilization exemplified by Europe. It is where he finds meaning in a world that often seems meaningless. As Ivan said,

“I’ve been wanting to go to Western Europe and that’s where I’ll go from here. Oh  I know that going there is like going to a graveyard, I tell you!  The dead who lie under the stones there are dear to me, and every gravestone speaks of their ardent lives, of human achievements, of their passionate faith in the purpose of life, the truth they believed in, the learning they defended—and I know in advance that I’ll prostrate myself and kiss those stones and shed tears on them, although the whole time I’ll be fully aware that it’s only a graveyard and nothing more. And I’ll not be weeping out of despair, but simply because I’ll be happy shedding those tears. I’ll get drunk on my own emotion. I love those sticky little leaves in the spring and the blue sky, that’s what! You don’t love those things with reason, with logic, you love them with your innards, with your belly, and that’s how you love your own first youthful strength.”

 

After this magnificent speech in which he makes clear that he too is filled with passion, passion that includes the mind, includes intelligence, he asks Alyosha, his younger holy brother who has been preparing to become a priest, if this makes sense. And Alyosha says, “I understand only too well,” proving that he is also a Karamazov. All of them are filled with passion. All of them have this astonishing “appetite for life.” Even Alyosha, the near holy man, a near ascetic, says, “I’ve always thought that before anything else people should learn to love life in this world.”

He is no ascetic monk. He is a Karamazov.

 

 

Mesmerized by Lies

 

One of the interesting things that one of the panelists on the Critics at Large podcast mentioned was that we as a people are “mesmerized by the lies”. To some extent “we identify with the scammer!” Part of us wants the scammer to win! Yet, at the same time, another side of us wants fervently to see the scammer wallow in his well-earned punishment.  We also want to point fingers and hiss at the miscreant. It is a bit like Saint Jerome who said that heaven would not be complete unless the saved could see the sinners roasting in hell. Is that what we  want to see?

According to Naomi Fry one of the 3 New Yorker writers on the panel, the latest version of the George Santos story is his entrance into Cameos. She described Cameos as “the platform where so-called celebrities from B-list to Z-list hock their wares.” The customers pay the “celebrity” for personalized videos. Santos is now one of the stars thanks to his fame as a spectacular liar. Just what is needed in FantasyLand. For this audience sensational lies are an attraction!

Some of the customers are rather surprising. There were some young female law students who paid the current rate for a completely phony pep talk from Santos who happily told the young women they were about to become “rock-star lawyers” and how they were going to “slay” the legal world. He was quite willing to do that even though he obviously did not know anything about them. “Queens who were about to conquer the world” he called them. Yet this is what the law students wanted. Why did they8 want to listen to obvious lies from a celebrity?

Santos very smoothly fits into this Fantasy world. In fact, he is really good at it. It cost $500 for a brief talk by Santos that bears absolutely no resemblance to reality whatsoever. For $500 bucks you can hire Santos to praise you, or your no-good son, or daughter. Even though Santos does not know any of you. Why would people pay for that?

As Naomi Fry said, “he is taking the pop culture detritus that surrounds you and is wearing it like so many Mardi-Gras Beads. Santos told the women law students they were approaching “the end at the light of the tunnel.” Santos is definitely smooth. He was born to be a scam artist, though, no doubt his short time in politics greased the path to his current fame and fortune. That is where he practiced his lies before turning professional.

Life in FantasyLand keeps getting stranger. to me it looks more and more like the end of western civilization.

Nara Visa New Mexico: Land of Enchantment

 

 

 

New Mexico refers to itself as the Land of Enchantment.  That is a pretty bold claim, not entirely unjustified. It is a beautiful state. Yet it has some places that are evidence of serious decline in the United States.  I stopped at one of on this trip.

 

Before this trip to Arizona began my lovely wife Christiane, who thinks she really is the boss of me, told me—clearly and unequivocally—that no stops for photographs would be tolerated on the journey down south. I could take photos on the trip back north at the end of winter but now she wanted to get as far south as fast as possible.  She wanted to get out of the cold. She thought she had been very clear. I shrugged. In other words, I did not evince acceptance or rebellion, but in my heart of hearts I knew I would stop if I saw something compelling, Today, I found compelling.

We drove through the high plains of Kansas and Oklahoma as well as west Texas We saw some lovely fog and resulting hoarfrost but I dutifully resisted stopping. Frankly, we were in a hurry to get to Arizona because we started out on the trip and the weather conditions appeared excellent.  This turned out to a wise analysis when we arrived later in New Mexico we learned that we were 1 day ahead of the storm

However, when we drove through the tiny town of Nara Visa New Mexico I could not resist.  The town sits in the midst of the Canadian River Breaks, a strip of rough and broken land extensively dissected by tributaries of the Canadian River. This was a town in a serious state of decline. If Donald Trump ever drove into it he would have to admit that this was a shithole town. Worse even than those countries from Africa he described as “shithole countries.” How is that possible? Is it true that Donald Trump was the president of a country with a shithole town for 4 years?

I stopped and eagerly climbed out of the car right along highway 54. There some fantastic dilapidated houses and buildings and I took a number of photographs. It love towns on the way toward ghost towns. I am not sure what my attraction to them is, but it is real.

The first school in this town was built in 1906.  By 1910 it had 4 active churches. Reminds me of Steinbach. By 1919 it had 8 saloons, at least 3 dance halls, more than 1 drug store, a barber shop, general stores, butcher shops, millinery shops, and believe it or not auto suppliers! There were garages, hotels, and one bank. Sounds like a pretty thriving community before the 1920s.  Prosperity did not last. By 1968 there were only 7 students in the school.  That was the year the school permanently closed. By 2020 the census said there were 212 residents! According to Michael Harding’s blog by 2022 less than 100 people lived there.  It certainly is declining and you can see it in the buildings sinking into the earth.

The Japanese have built a philosophy on the idea of appreciating old things that are deteriorating.  They call it Wab-Sabi. I have posted about it before and you can find it under the category of Wabi-Sabi.I find it a very congenial philosophy. Perhaps because I am old and deteriorating.

On the other hand, I have also been blogging about the decline of western civilization which is not necessarily a good thing, although western civilization has often been responsible for much grief.

 

Collapse of Society

 

For reasons that are subject to debate, during the period of 1400 to 1500 A.D. large community centers were abandoned in the American southwest, as were many canals. The people did not die out, they moved instead to smaller villages in small groups. They spread throughout much of the Southwest, including northern Arizona. They adapted to some changed conditions in other words.

 

What really interests me is why this occurred. It is one of the genuine mysteries of North American archaeology. I believe it has continuing important significance for our modern societies. There are lessons for us to learn here. Will we learn them?

They may have left because of environmental collapse. For example, because the ancestral people of the Sonoran desert were so successful at farming they may have produced too many people for the land to sustain.  People around the world need to learn modesty and humility. That certainly applies to us moderns as well.

When Spanish missionaries arrived at the end of the 17th century, they found only an empty shell of the once flourishing village of Casa Grande (as the Spanish called it). Over the next two centuries, many visitors visited the site and damaged it over and over again. Some were like vandals ruining what they saw. We could see graffiti from this time on the walls.  In the late 1800s scientists pressed for its formal protection and in 1892 Casa Grande Ruins National Monument became America’s first archaeological reserve. To this day, the Great House keeps the secrets of the Ancestral People of the Sonoran Desert within its protected walls.

We all must learn that societies collapse. Everyone has done that and so will ours.

Trade and Expansion

 

 

                                                 Casa Grande ruins

 

From 775 to 975 C.E. the Ancestral people of the Sonoran Desert (formerly Hohokam) expanded their territory and their canal system. During this time they established an elaborate trading network. Villages were established along natural trade routes between the people of what we now call California, the Great Plains, the Colorado Plateau, and even northern Mexico.

 

Successful farming led to successful trade. In the American Southwest, the people produced enough cotton, beans, and corn for the entire area of what we now call the United States. They traded these products across North America.

 

As well they developed high artistic achievement. Because of the success of their agricultural system, they had time to devote to artistic achievement and they used that time for that purpose. They loved beautiful things and created them and traded for them. Platform mounds and ball courts were developed as well during this time.

The Ancestral people of the Sonoran Desert  traded mainly pottery and jewelry for a wide variety of items that others collected or produced. Shells from the Gulf of California were common. With people from Mexico they traded for macaws, mirrors, copper bells, and other items.

Oval pits have been unearthed on Hohokam sites that suggest they were used for ball courts for games such as those played by Aztecs. Smaller ball courts have been found near Flagstaff and Wupatki and this suggests that the area of influence of the Ancestral Peoples was quite large.

 

From 975 to 1150 A.D. the ancestral people in the region abandoned many of their smaller ancestral sites in favor of larger sites like Casa Grande. As well the ball court system ended, but new above ground structures were built instead to replace them. This is when the era of the Ancestral people of the Sonoran desert culture began.

 

The period of greatest achievement by the Ancestral people of the Sonoran Desert (Hohokam) was from 1150 to 1300 C.E. Their canal system reached its greatest extent during this time. As well, during this time platform mounds and compounds dominated their architectural style. This was a period of outstanding achievement.

 

As a result of their sophisticated farming techniques, during this time this part of the country supported a high density of people. Estimates vary from 100,000 people to 1,000,000 people. I was shocked at these numbers. The people were served by about 3,000 miles of canals in the Southwest.

 

From 1300 to 1400 C.E. the Ancestral people of the Sonoran Desert continued to develop large irrigation based communities, with great houses like we saw before us, and other structures on top of platform mounds like we also saw before us today. The Great House in Casa Grande, the ruins of which we saw, was built about 1350. This Great House as well as other Great Houses in other villages that were sited along large canals played a major role in the irrigation community.  They were likely not used as residences, since there is little evidence of things like hearths. They were likely administrative and ceremonial centers instead.

 

Tohono O’odham/Hohokam Farmers

 

I visited this site for the second time this year when I was in Arizona. it was less than an hour from where I lived. It is National Historic Site that is worth the trip.  An ancient structure is preserved there underneath this canopy.

Many people I have talked to are surprised to learn that indigenous people were farmers when Europeans arrived in the 15th and 16th and  17th centuries. How could they farm in such a dry land like the American southwest?  Their secret was that they learned to work with nature. They learned to work with water. They developed an incredible canal system to lead water to where they wanted it from where it was found.  This is not that different than Americans currently do, bringing water from the Colorado Rives a hundred miles away. The ancient people of this region did that too. They actually built a vast system of canals that astonished Europeans when they arrived.

Our visit at Casa Grande Ruins National Historic Site started with a short film that explained the site to us in simple and graphic terms. I was surprised to note that the film was narrated by Winnipeg’s own Adam Beach. It showed great respect for the Ancestral Sonoran Desert People (“Ancestral Sonoran Desert People’). After that we went on a guided walk/talk led by volunteer Mark Houser.  Mr. Houser was a very knowledgeable, interesting and enthusiastic volunteer. We enjoyed listening to him very much.

 

When Spanish missionaries arrived in the American Southwest in 1694, before Europeans had seen much in the eastern part of what is now the United States, they asked who were the people who had built this amazing structure and lived in this region and then abandoned it?  Ever since people have wondered why they left. Some believe that as a result of their own success in farming their population grew too large and stressed the delicate and harsh environment here. Shortly after the main structure was built there were a serious of massive floods here that may have destroyed their canal system on which they depended for their survival.

The Native Americans who were present at the time of first contact with the Spanish answered that these were their ancestors and they ought to be called Huhugham.  Sadly, this word was mistranslated by the Europeans, as so often happened, to Hohokam (ho ho KAHM) a name that their descendants consider an insult.  Today archaeologists use the term Hohokam to refer to a cultural period. The name Hohokam means “all used up” or “those who have gone before.” The ancestors of these people don’t like the name. They prefer to refer to themselves as Ancestral people of the Sonoran Desert.

These ancient people deserve our respect.

 

Tár

 

Lydia Tár (played brilliantly by Cate Blanchett) is a Prussian musical conductor. And a music teacher. A Professor. It is essential to realize that in Germany music is sacred and the conductor is the high priest or, in some cases, God. Everything the conductor (or music teacher) does is by definition intra vires. Nothing is ultra vires. Everything in other words is authorized. Not in the cards. As a result there is no such thing as sexual assault or sexual harassment by the conductor or teacher.

Yet, on the other hand, this is a film about power. Specifically, about the power of the conductor, but actually the power that any powerful person wields over a young student. That makes any sexual relationship between conductor and student as unacceptable as sex between a teacher and student, or physician and patient. Ipso facto the powerful person is guilty of sexual harassment.  In such circumstances consent is impossible. There is no point in looking for it. It cannot be there. This is the more modern view

These opposing facts are the background to this film. The film bounces between these polar opposites.

A few days with a Prussian authoritarian can be a very unpleasant thing. You have to be able to shoehorn yourself into the job. Why would we do it? I submit, we would only do it if the suffering endured would present us with a spiritual or artistic epiphany.  The purpose of suffering is to burn the fire within you so that you can achieve enlightenment. Then, and only then, is the suffering worth the trip. Every religion has recognized this fact. Those without religion must learn it. I think that is what Tár is all about. The epiphany learned must be sharp to be worth the price. I think this film qualifies.

Tar is smart, and a musical genius, and a great conductor, but she is impossible to like. It is only possible to submit. But submission is dangerous as at least one young music student learns.

We meet Tár early in the film being interviewed by Adam Gopnik of The New Yorker. [Gopnik plays himself in the film] I always liked his articles for that magazine, but here he and she both seem unbearably pretentious. Either that or we are stupid. Or both.

Tar first interrogates a young female music student, Olive and points out to her, “Good music can be as ornate as a cathedral or as bare as a potting shed.” It must help you to learn powerful lessons.

Then Tár quickly turns to Max, another student, and puts him on the spot in front of all his peers.  “What do you think Max?” she asks. Clearly, she wants to humiliate him. I remember I had a grade 9 mathematics teacher like that.  He liked to call us up to the front blackboard and demonstrate how stupid we were. It wasn’t hard. Teachers like that would not be allowed today, I. hope. And then people say they would like to have the good old days of education. Not me.

Max on the stage is “as nervous as his bouncing feet” according to the screenplay. After all he is being asked by the Great Tár. Tár is conducting a master class in bullying. First the young female student, then Max. Max is properly humiliated. Tár  asks him what he thinks of Johann Sebastian Bach. Max is “not into him.” He explains, “Honestly, as a BIPOC pangender- person, I would say Bach’s misogynistic life makes it kind of impossible for me to take his music seriously.”

Then Max’s knee “goes into overdrive” according to the Screenplay and Tár cannot resist. Like a wolf cannot stop from pursuing that prey that runs away, Tár attacks. She asks the class, and Max in particular, “Can classical music written by a bunch of straight, Austro-German, church-going white guys, exalt us individually.” She says she is a “U-Haul Lesbian” and might not be “into Beethoven” but must confront the music. No one wants to confront the Maestro, who is of course, the Master.

She tells the class this about Bach’s music:

“When you get inside that you see what it really is. A question, and an answer. (plays second change) That begs another question. There’s a humility in Bach. He’s not pretending he’s certain of anything. He knows it’s the question that involves the listener. Never the answer.”

 

The she confronts Max again, what do you think?  “He sheepishly responds, “nowadays? White, male, cis composers? Just not my thing.” Tár sees his knee bouncing with nerves again and dismisses him with this remark:

“Don’t be so eager to be offended. The narcissism of small differences leads to the most boring conformity… as an ultrasonic epistemic dissident is, if Bach’s talent can be reduced to his gender, birth country, religion, sexuality, and so on — then so can yours”

The poor humiliated student has his dignity shredded by the older, wiser teacher. All he can do is blurt out, “You’re a fucking bitch!”  And she turns it all on him, the hapless student:

And you are a robot! Unfortunately, the architect of your soul appears to be social media. If you want to dance the mask, you must service the composer. Sublimate yourself, your ego, and yes, your identity! …You must in fact stand in front of the public and God and obliterate yourself. The problem with enrolling yourself as an ultrasonic epistemic dissident is, if Bach’s talent can be reduced to his gender, birth, country, religion, sexuality, and so on–then so can yours.”

She might be right, but that is not the point. The point is the teacher should be the civilized one in the class. That is what respect is all about. Tár has a problem with that. But if the weak  must lay down before the powerful  we don’t have learning, we don’t have music, we just have pugilism. And there is no art and no honour in that. This is the lesson that Tár must confront in the film.

Tár is smart and says smart things about music. Like this from her book which she reads to a group while protesters gather outside and while she watches her latest prey flirting with a boy in the back and she receives snide text messages:

“The link between music and language is what makes music unique to human beings—Indeed, the common metaphors used to explain music are based on the idea that music is a language… albeit a secret one, and in this way, holy and unknowable. These joyful noises we make being the closest thing any of us might ever experience to the divine... yet something born by the mere act of moving air…”

 

Can someone who speaks so well be a brute? Can such a person be a bully? Can such a person approach the divine?