Photo: censer

19 Oct

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My friend Tarik grew up in a Greek neighborhood in İstanbul and had one very good Greek friend, the son of Kyra Smaro who appears in the Tarlabaşı series of posts from a couple of years ago.  Must be about 40 now.  Remember him staying with me in New York and my lighting censer for the icons in kitchen.  “Ah,” he cried from the other room, “that’s the smell of Greek houses.”  Sweet.  And sad — as I thought he’ll be the last generation of İstanbullus who knew “the smell of Greek houses.”

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Photo: New York spoils you rotten #3

19 Oct

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Texting on West 42nd, October 16, 4:10 p.m.

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Photo: Autumn in New York

19 Oct

My street in Jackson Heights today…the first day it felt like fall for real: the crisp, clean, chilly air, the brilliant, almost Attic light, that seems to shine at the angle filmmakers call “the golden hour” all day long.  Hard to get those who haven’t lived here to understand how excited New Yorkers get about this time of the year and the sudden heady rush of adrenaline it produces.  It’s not complicated; the winters are brutal, the springs rain-logged to the point that it frays your last nerve ending (a primary Holy Week sensory memory is standing for hours in church in soaked-through shoes and socks), the summer suffocating with the constant aroma of something putrefying somewhere — this is the only time of the year that we can count on long stretches of truly beautiful weather.  “… the promise of new love,” what spring is to the most of the rest of the world.  From now till about the beginning of December.  Enjoy it while it lasts.

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The New Saint Nicholas — from the New York Times

19 Oct

Screen Shot 2014-10-19 at 1.29.37 PMGreek Orthodox Church officials during a procession at a ground blessing ceremony for the St. Nicholas National Shrine.  Todd Heisler/The New York Times (click)

Razed by Terror Attacks, a Church Will Rise Anew

Friggin’ Frangoi: Vatican Synod

18 Oct

I didn’t even know that the divorced were — and officially still are — banned from communion!!!

Then they wonder why people are alienated…

Why do Catholics even care?

Sorry.  I ask this question so much that I risk riding the edges of glibness.  But I receive communion without doing half the things I should before — when I can’t — and nearly always after having done things that I shouldn’t have.  But/and the Orthodox Church never even really tells me what those things are to begin with.  Someone, somewhere may disapprove and more power to them.  I act according to my conscience and am pretty sure most others do as well.  I never go to confession.  And am I supposed to get out of the bed where I’ve spent the night with someone I love more than myself and with every particle of my being — I can’t imagine a more sanctified state to receive the sacrament in, frankly — and drag my ass to church on a Sunday morning and be barred from communion because I’m not married to that person or ’cause I had had a hamburger the day before yesterday?

Why do Catholics care?  Why not continue to practice one’s own way as a massive form of underground, silent, civil disobedience (which is essentially how most Orthodox practice their faith anyway — I mean, who’ll know?*) and watch how in one generation the whole craziness will have faded away. 

WHY DO CATHOLICS CONTINUE TO TRY AND MAKE THE CHURCH APPROVE OF THINGS THAT SHOULDN’T BE ITS BUSINESS?!  Don’t they realize the POWER they’re granting the Church by begging and fighting for it to give them its blessing for certain things.  Stop giving it to them.  You’re constantly inviting the Church into your lives as a moral arbiter and not as a means of transcendence and connection to the sacred…communion.  Stop giving them that power.  Take it back.  See what they do.

And, of course, it’s American voices at this last council who were most apprehensive about the new, more liberal language.

VATICAN-superJumboAndrew Medichini/Associated Press (click)

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*Yes, well, I guess God will know.  And if you think that’s the shit He cares about, you’re already on the road to damnation because, as per Wilde, stupidity is the only sin.  Don’t even bother.

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“Paris sera toujours Paris” — sorry, couldn’t resist…

17 Oct

…a Gallic guilty pleasure.

Photo: New York spoils you rotten #2

16 Oct

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Times Square, watching jumper, October 15th, 3:30 p.m.

See first of series.

Comment: nikobakos@gmail.com

From Sullivan’s Daily Dish: “The Tories and Israel”

15 Oct

The Tories And Israel

Oct 15 2014 @ 1:18pm

Here’s a straw in the wind. The Daily Telegraph is in many ways the bastion of British (or rather English conservatism). I worked for it as an intern in the summers of 1984 and 1985, while I was also moonlighting in Margaret Thatcher’s personal policy shop. (My contribution was a paper arguing for an aggressively pro-environmental stance for conservatism, which died a very quick and sudden death.) Back in those days, it was still literally on Fleet Street in a great mausoleum of a building that was the model for the paper in Evelyn Waugh’s classic novel, Scoop. It was then edited by the man Waugh lampooned as “William Boot” in the novel, William Deeds, an astonishingly sane, charming and decent man, and seconded by the man who shepherded me into the higher arts of hackery – even if I simply never mastered the functional alcoholism which was the Fleet Street rule in those days.

Which is a long way of explaining why the paper that championed Thatcher, that has a soft spot for UKIP, and that is by and large to the right of David Cameron, just ran a piece that no right-of-center outlet in the US – save The American Conservative (peace be upon them) – would ever dream of running. It’s about Israel, and it follows the British parliament’s overwhelming but non-binding vote to recognize a Palestinian state as a way to put some pressure on Israel to stop its continued assault on the land and homes and dignity of the Palestinians it controls. Money quote:

If you need proof of just how friendless Israel’s hard-Right government has become, consider the statements last night from MPs who would normally count themselves the country’s natural allies.

Arch-Tories such as Nicholas Soames (whose grandfather Winston Churchill is Israeli prime minister Benjamin Netanyahu’s political hero) spoke eloquently in favour of Palestinian statehood … Not a single MP on either set of benches dared to express support for Israeli policies such as this summer’s devastating assault on Gaza or the ever-expanding settlement project (which experts warn may be about to destroy any chance of dividing Jerusalem between the two sides as part of a future peace deal). And Israel was criticised in terms that until recent years were considered taboo: Labour MP Andy Slaughter’s comparison of the West Bank occupation to South African apartheid drew only murmurs of assent around the chamber. Even most of those who expressed misgivings about the motion preferred to follow the Tory leadership and abstain rather than openly oppose it.

Alan Duncan, former Tory minister, and shadow leader of the Commons, yesterday let it rip as well:

Since 1967 Israel has continuously and systematically built outside its legitimate borders and has claimed its neighbours’ land as its own. Israeli settlements are the worst, most destructive, aspect of the military occupation, an occupation which has become the longest in modern international relations. The continued expansion of settlements demonstrates that the occupier has little or no intention of ending that occupation or of permitting a viable Palestinian state to come into existence …

This illegal construction and habitation is theft, it is annexation, it is a land grab – it is any expression that accurately describes the encroachment which takes from someone else something that is not rightfully owned by the taker. As such, it should be called what it is, and not by some euphemistic soft alternative. Settlements are illegal colonies built in someone else’s country. They are an act of theft, and what is more something which is both initiated and supported by the state of Israel…

Occupation, annexation, illegality, negligence, complicity: this is a wicked cocktail which brings shame to the government of Israel. It would appear that on the West Bank the rule of international law has been shelved. One should not use the word ‘apartheid’ lightly, but as a description of Hebron it is both accurate and undeniable.

Netanyahu knows the American Congress will continue to enable this “wicked cocktail,” as long as fundamentalist end-times Christians and the American Jewish Establishment have anything to do with it. But soon, the American Congress will be all Israel’s got in the Western world. And the US will become as isolated as well.

Comment: nikobakos@gmail.com

From the brilliant Maria Popova’s brilliant “Brain Pickings”: Happy Birthday, Nietzsche

15 Oct

Happy Birthday, Nietzsche: Why a Fulfilling Life Requires Embracing Rather than Running from Difficulty

By:

A century and a half before our modern fetishism of failure, a seminal philosophical case for its value.

German philosopher, poet, composer, and writer Friedrich Nietzsche (October 15, 1844–August 25, 1900) is among humanity’s most enduring, influential, and oft-cited minds — and he seemed remarkably confident that he would end up that way. Nietzsche famously called the populace of philosophers “cabbage-heads,” lamenting: “It is my fate to have to be the first decent human being. I have a terrible fear that I shall one day be pronounced holy.” In one letter, he considered the prospect of posterity enjoying his work: “It seems to me that to take a book of mine into his hands is one of the rarest distinctions that anyone can confer upon himself. I even assume that he removes his shoes when he does so — not to speak of boots.”

A century and a half later, Nietzsche’s healthy ego has proven largely right — for a surprising and surprisingly modern reason: the assurance he offers that life’s greatest rewards spring from our brush with adversity. More than a century before our present celebration of “the gift of failure” and our fetishism of failure as a conduit to fearlessness, Nietzsche extolled these values with equal parts pomp and perspicuity.

In one particularly emblematic specimen from his many aphorisms, penned in 1887 and published in the posthumous selection from his notebooks, The Will to Power (public library), Nietzsche writes under the heading “Types of my disciples”:

To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities — I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing that can prove today whether one is worth anything or not — that one endures.

(Half a century later, Willa Cather echoed this sentiment poignantly in a troubled letter to her brother: “The test of one’s decency is how much of a fight one can put up after one has stopped caring.”)

With his signature blend of wit and wisdom, Alain de Botton — who contemplates such subjects as the psychological functions of art and what literature does for the soul — writes in the altogether wonderful The Consolations of Philosophy (public library):

Alone among the cabbage-heads, Nietzsche had realized that difficulties of every sort were to be welcomed by those seeking fulfillment.

Not only that, but Nietzsche also believed that hardship and joy operated in a kind of osmotic relationship — diminishing one would diminish the other — or, as Anaïs Nin memorably put it, “great art was born of great terrors, great loneliness, great inhibitions, instabilities, and it always balances them.” In The Gay Science (public library), his treatise on poetry where his famous “God is dead” proclamation was coined, he wrote:

What if pleasure and displeasure were so tied together that whoever wanted to have as much as possible of one must also have as much as possible of the other — that whoever wanted to learn to “jubilate up to the heavens” would also have to be prepared for “depression unto death”?”

[…]

You have the choice: either as little displeasure as possible, painlessness in brief … or as much displeasure as possible as the price for the growth of an abundance of subtle pleasures and joys that have rarely been relished yet? If you decide for the former and desire to diminish and lower the level of human pain, you also have to diminish and lower the level of their capacity for joy.

He was convinced that the most notable human lives reflected this osmosis:

Examine the lives of the best and most fruitful people and peoples and ask yourselves whether a tree that is supposed to grow to a proud height can dispense with bad weather and storms; whether misfortune and external resistance, some kinds of hatred, jealousy, stubbornness, mistrust, hardness, avarice, and violence do not belong among the favorable conditions without which any great growth even of virtue is scarcely possible.

De Botton distills Nietzsche’s convictions and their enduring legacy:

The most fulfilling human projects appeared inseparable from a degree of torment, the sources of our greatest joys lying awkwardly close to those of our greatest pains…

Why? Because no one is able to produce a great work of art without experience, nor achieve a worldly position immediately, nor be a great lover at the first attempt; and in the interval between initial failure and subsequent success, in the gap between who we wish one day to be and who we are at present, must come pain, anxiety, envy and humiliation. We suffer because we cannot spontaneously master the ingredients of fulfillment.

Nietzsche was striving to correct the belief that fulfillment must come easily or not at all, a belief ruinous in its effects, for it leads us to withdraw prematurely from challenges that might have been overcome if only we had been prepared for the savagery legitimately demanded by almost everything valuable.

(Or, as F. Scott Fitzgerald put it in his atrociously, delightfully ungrammatical proclamation, “Nothing any good isn’t hard.”)

Nietzsche arrived at this ideas the roundabout way. As a young man, he was heavily influenced by Schopenhauer. At the age of twenty-one, he chanced upon Schopenhauer’s masterwork The World as Will and Representation and later recounted this seminal life turn:

I took it in my hand as something totally unfamiliar and turned the pages. I do not know which demon was whispering to me: ‘Take this book home.’ In any case, it happened, which was contrary to my custom of otherwise never rushing into buying a book. Back at the house I threw myself into the corner of a sofa with my new treasure, and began to let that dynamic, dismal genius work on me. Each line cried out with renunciation, negation, resignation. I was looking into a mirror that reflected the world, life and my own mind with hideous magnificence.

And isn’t that what the greatest books do for us, why we read and write at all? But Nietzsche eventually came to disagree with Schopenhauer’s defeatism and slowly blossomed into his own ideas on the value of difficulty. In an 1876 letter to Cosima Wagner — the second wife of the famed composer Richard Wagner, whom Nietzsche had befriended — he professed, more than a decade after encountering Schopenhauer:

Would you be amazed if I confess something that has gradually come about, but which has more or less suddenly entered my consciousness: a disagreement with Schopenhauer’s teaching? On virtually all general propositions I am not on his side.

This turning point is how Nietzsche arrived at the conviction that hardship is the springboard for happiness and fulfillment. De Botton captures this beautifully:

Because fulfillment is an illusion, the wise must devote themselves to avoiding pain rather than seeking pleasure, living quietly, as Schopenhauer counseled, ‘in a small fireproof room’ — advice that now struck Nietzsche as both timid and untrue, a perverse attempt to dwell, as he was to put it pejoratively several years later, ‘hidden in forests like shy deer.’ Fulfillment was to be reached not by avoiding pain, but by recognizing its role as a natural, inevitable step on the way to reaching anything good.

And this, perhaps, is the reason why nihilism in general, and Nietzsche in particular, has had a recent resurgence in pop culture — the subject of a fantastic recent Radiolab episode. The wise and wonderful Jad Abumrad elegantly captures the allure of such teachings:

All this pop-nihilism around us is not about tearing down power structures or embracing nothingness — it’s just, “Look at me! Look how brave I am!”

Quoting Nietzsche, in other words, is a way for us to signal others that we’re unafraid, that difficulty won’t break us, that adversity will only assure us.

And perhaps there is nothing wrong with that. After all, Viktor Frankl was the opposite of a nihilist, and yet we flock to him for the same reason — to be assured, to be consoled, to feel like we can endure.

The Will to Power remains indispensable and The Consolations of Philosophy is excellent in its totality. Complement them with a lighter serving of Nietzsche — his ten rules for writers, penned in a love letter.

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Even MORE Turkey, Syria and the Kurds from NYRB: Christopher de Bellaigue

14 Oct

Turkey’s Double Game in Syria

Christopher de Bellaigue

Jacob Simkin/NurPhoto/Corbis Turkish tanks standing by on the Syrian border with the battle of Kobani in the background, October 11, 2014  
Money quote:  “The vile situation in Kobani has become a case study in the ways that civil wars suck in neighbors and break down alliances as the innocent are put to the sword. It is also a powerful refutation of the trite adage that the enemy of my enemy is my friend. In this conflict there are no friends.”   

Even by the dismal standards of the Syrian civil war, the current battle for Kobani, a Kurdish town on the Syrian side of the Syrian-Turkish border, seems particularly intractable. As ISIS militants equipped with plundered American weapons have taken on poorly armed Kurdish guerrillas who can do little to stop them, there is every chance that the extremist group will strengthen its hold on Syrian Kurdistan right up to the Turkish border. Already, some four hundred have been killed, and more than 180,000 Syrian Kurds have fled across the border to Turkey—one of the largest single outflows of refugees since the conflict began.

Yet the United States and Turkey are locked in their own dispute about who should deal with the situation. While the US government concedes that its aerial bombing campaign has had little effect, the Turkish army, whose tanks are just across the border, has stood by, reluctant to support a Kurdish population it regards as hostile and allied to its sworn enemy, Bashar al-Assad. How can two ostensible allies, who are among the most powerful outside forces in the Syrian conflict, be so feckless in the face of what both declare to be a common enemy?

In fact, Kobani shows how Turkish and US objectives diverge over Syria. The US has declared its intention to destroy ISIS and defend the Kurds in Syria and Iraq, but has not involved itself directly in efforts to remove the Assad regime in Damascus. The priority of Turkey’s AK Party government, in contrast, is not to destroy ISIS but to topple Bashar al-Assad and replace him with a Sunni-dominated government sympathetic to the relatively moderate brand of Islamism favored by most Turks, and able to act as a counterweight to the Shia-dominated, pro-Iran government of neighboring Iraq. At the same time, Turkey has long been wary of the dominant group among Syria’s Kurds, the Democratic Union Party, or PYD, which does not hide its allegiance to the Kurdistan Workers’ Party (PKK), the Turkey-based Kurdish movement that has spent the past thirty years in conflict with the Turkish state. As a recently as Tuesday, Turkish jets were bombing PKK positions in southeastern Turkey. Thus, the fall of Kobani might be a price worth paying for the sobering effect it would have on what Turkey deems a greater threat: Kurdish nationalism.

For the past two years the Turks have been unsuccessfully lobbying the US to intervene to protect the hundreds of non-Kurdish Syrian towns that have been ravaged by the Assad government, and not unreasonably, they question the motives behind Washington’s sudden concern for the Kurds of Kobani—as well as the implication that Turkey should send in troops where the West fears to tread.

If ISIS captures Kobani, the militants could consolidate their control of a long stretch of the Turkish border, and establish a corridor between their stronghold of Raqqa in eastern Syria and positions further West. But the Turks are not as hostile to ISIS as the West is; until recently, the Turkish president, Recep Tayyip Erdoğan, refrained from calling it a terrorist organization, and while ISIS has beheaded Western hostages, in September Turkish negotiators were able to secure the release of 49 Turkish consular staff that the group had captured. So far, ISIS has not desecrated the tomb of the progenitor of the Ottoman sultans, which lies in the governorate of Aleppo—territory it controls—and which its fanatical iconoclasm suggests it should.

Of greater concern to the Turkish government may be Kobani’s importance as a banner for the Kurds. Until recently Kobani was one of an archipelago of towns in northern Syria that was under PYD control. In the summer of 2012, the Assad regime effectively handed over much of northern Syria to the PYD rather than let it fall into the hands of Sunni Arab groups—the so-called “moderate” Sunni opposition—that Turkey has been supporting, and it has continued to pay salaries to some officials in these areas. Even as the PYD maintains a de facto non-aggression pact with Assad, it has refused Turkish demands that it mend its bridges with those same Sunni Arab groups, thus precluding the kind of anti-Assad alliance Turkey would like to build.

During a visit he made to Ankara early this month, Salih Muslim, one of the PYD’s top leaders, reportedly begged the Turks to allow anti-tank weapons across the border into Kobani. The Turkish response was to insist that the PYD break with the Syrian government, join the mainstream Sunni opposition, and dissolve its autonomous enclaves, which it, understandably, refuses to do.

All this has thrown into doubt Turkey’s efforts to solve its own Kurdish problems. In March 2013 the PKK and the Turkish government declared their shared intention to pursue a negotiated peace, but the process has hardly advanced since then, amid Kurdish accusations that Turkey has been arming ISIS and Turkish fears that the PKK/PYD, having tasted quasi-independence in Syria, will demand a similar arrangement in Turkey as well.

Hence Turkey’s punitive indifference to the recent horrors at Kobani. President Erdoğan has called ISIS and the PKK one and the same, while Turkey’s security forces seem mainly interested in preventing Kurds in Turkey from crossing into Syria to help their brethren. Refugees coming the other way have received such a cool welcome that many have gone on into Iraqi Kurdistan.

Whatever the fate of Kobani, Turkey’s complicity in its human miseries has already had fearsome effects beyond this parched, benighted bit of land, where, ninety-nine years ago, some of the survivors of the Ottoman genocide of the Armenians slogged into Mesopotamia. Last month, from his headquarters in northern Iraq, the PKK’s operational commander, Cemil Bayık, presented more evidence that Turkey had been arming ISIS, and threatened to end its twenty-month-old ceasefire if Turkey did not stop its “war” against the Kurds of Syria.

Then, on October 7, the PKK demonstrated its undimmed ability to bring chaos to metropolitan Turkey, organizing violent protests not only across the country’s Kurdish-majority region in the southeast, but also in several cities further west. These were met—again, violently—by the security forces and by members of a Kurdish Islamist group that has been useful to the state in the past. More than twenty people were killed before the PKK’s incarcerated leader, Abdullah Öcalan, reportedly sent word that the unrest should stop.

One might wonder why the Turkish government would risk endangering a peace process with the PKK that has greatly contributed to Turkish stability, improved human rights and the rule of law, and facilitated economic development. The Turks may be calculating that the PKK cannot easily abandon a process that has brought its members new political power in some Kurdish areas and allowed Kurdish nationalist MP back into the national parliament. They also seem to believe that the Kurds are due a sharp reality check as to the impossibility of replicating Syria-style autonomy in Turkey. The ISIS advance on Kobani could serve that purpose, while the contraction of the Kurdish fief pushes the nationalists onto the tender mercies of the Turkish state—as Kobani has demonstrated. Weakened by the defeats suffered by its affiliate in Syria, the PKK may be less able to resist political demands made by the Turkish government if serious negotiations are renewed toward a final settlement.

For the United States, these calculations suggest that getting meaningful Turkish cooperation on ISIS may require a renewed US commitment toward toppling Assad. Responding to pressure from Washington, the Turkish government has agreed to join the US in training “moderate” Syrian fighters on Turkish soil. But the Turks have not approved America’s request to use their base at Incirlik in southern Turkey for US attacks on ISIS. That will only happen, the Turkish prime minister, Ahmet Davutoğlu, has insisted, if the US removes its longstanding opposition to Turkish demands for a no-fly zone over northern Syria and for the establishment of secure humanitarian corridors for displaced Syrians close to the border.

As Turkey and the United States negotiate the minutiae of a war they are fighting for different reasons, the wider fate of the Kurds is finely poised. The vile situation in Kobani has become a case study in the ways that civil wars suck in neighbors and break down alliances as the innocent are put to the sword. It is also a powerful refutation of the trite adage that the enemy of my enemy is my friend. In this conflict there are no friends.