buying it…

Tuesday, May 31st, 2011

© Reuters

Americanisms have been entering Britain for quite some time. It is natural for oldtimers like me to bemoan the language being pulled out from under us. However, I am well aware that it is inevitable that language should change constantly – and I am certainly not interested in being any kind of linguistic (proverbial) Canute. Further, I am also aware that it is an error to see American English as diverging from British English: the truth is, of course, that both diverged from a common ancestor – and that, no doubt, half the differences we British speakers notice in American usage come from our Transatlantic cousins having retained the original word; whereas it is we who have come up with the innovation.

Colonial separation unzipped our language in Britain from that in North America; and the bringing together of our two cultures, that has resulted from the ever increasing closeness of technologically enhanced cultural exchange, is zipping it up again. Of course, it is America that, with its much larger population and far more influential cultural output, is winning the battle for what constitutes the evolving common speech. That’s perfectly natural. The very success of the spread of English throughout the world has meant that its original speakers are now very much in the minority.

All of this is just fine. I may find the increasing use of “awesome” all around me as being somewhat off putting – because, to my ear, it really does sound VERY American (it seems to me the verbal equivalent of everyone wearing Stetsons!) – but I accept that I am the one who is going to have to adapt.

(Not that it is likely that I will ever use “awesome” in my writing – neither, any longer, can I use the meaning of that word that I grew up with. In a similar way, people older than me complain about the loss of the word “gay” – that, in truth, by becoming used for “homosexual”, has left a gap in the spectrum of words we use to describe the various shades of ‘being happy’.)

However, there is one Americanism that grates as much on my ear as “awesome” and that is a particular use of the verb “to buy” – to mean something akin to “to believe” – and this I would like to take an exception to.

Use of “do you buy it?” has become increasingly prevalent. So much so that it is now even common to hear it being used by BBC news presenters – and this without most people seemingly being aware of it?! I feel that this indicates a profound and insidious change in the way we perceive transactions of understanding. Does it not, after all, suggest that all such transactions have been reduced to some form of commerce? Along with addressing passengers on trains as ‘customers’, it seems to indicate that everything is now being bought and sold; that everyone is a trader of some kind. I wonder if it can be an accident that the adoption of this term seems (certainly this is my impression) to have come into general use quite recently? Could this indeed have anything to do with the collapse of the Soviet Union and the adoption of market capitalism in China? I do think an argument could be made that socialism filled a role previously occupied by religion: both are traditions that – at their best – have stood in opposition to raw capitalism and against the ‘law of the jungle’. When socialism writ large collapsed, Francis Fukuyama famously pronounced the “End of History”; that Western liberal democracy had proved itself to be the end point of human political evolution, and the final form of human government.

I fear that when we ask each other: “do you buy it?”, we may be collaborating with this reductionist and morally impoverished view. Personally, I think I will continue to ask: “do you believe it?”…

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the divided brain…

Saturday, March 5th, 2011
The Master and the Emissary...

The Master and the Emissary © markswan.net

The Master and His Emissary: The Divided Brain and the Making of the Western World is not a self-help book, nor is it one of those books of cod-philosophy that promise amazing (though ultimately ill-founded) insights into the modern condition. It is instead a carefully argued thesis meticulously supported by references to research, as well as by appeals to personal experience.

Its core premise is that we possess a single consciousness, but two wills: one each in the right and left hemispheres of our brains. McGilchrist posits that these hemispheres are profoundly asymmetric – not only physically (they have measurably different widths and lengths, for example), but functionally.

The right hemisphere perceives the world as a whole, is deeply attuned to the particular, the individual, the immediate; and has no problem with ambiguity and paradox, with complexity and unknowability. The left hemisphere, by contrast, is obsessed with abstraction, with wheedling out underlying geometries, with generalities; what it perceives it dissects and analyses. It focuses on what it knows and seeks certainty and single, definitive answers. Critically, the left hemisphere’s field of operation is essentially what the right hemisphere passes to it. McGilchrist suggests that an optimally functioning human brain should gather impressions from the world with its right hemisphere, pass these to the left for analysis and then, crucially, integrate these analyses into its holistic picture.

The first half of the book builds up what appears to be an impressive body of evidence to support this view – evidence not only from neurological studies and practice, but also from art and philosophy. In the second half of the book McGilchrist then applies this theory to Western history in an attempt to explain many of its developments; a venture that he admits is extremely ambitious.

Roughly speaking, he claims that in the West we have, as a consequence of a move into abstraction that began with the ancient Greeks, coupled with our increasingly materialist perspectives, gradually moved into a way of being that favours the left hemisphere – that, finding itself in the man-made world resulting from its manipulations and over which it feels it has complete mastery, it is no longer prepared to relinquish control back to the right hemisphere. This “betrayal”, McGilchrist suggests, is increasingly dangerous for us – for the left hemisphere view is necessarily narrow: the greatest whole it can conceive of is that that it can assemble from the pieces into which it breaks everything down. Thus we cease to see living things, our planet, the universe, as anything more than a machine that is a sum of its parts: a vision of living things as misguided as Dr Frankenstein’s…

McGilchrist’s arguments seemed to me convincing enough, though necessarily I had to take most of the supporting evidence on trust – as in most such books, how can we hope to be able to check it out for ourselves…

However – and this is why I am writing this endorsement – I found that much in the book gels with my own experience. Like many (most? all?) people, I have two sides: one that is intuitive, connected to nature, free flowing; the other analytical, obsessed with orthogonality, analysis, precision and getting to the right answer. These war in me all the time, but never more so than in my work. In the Stone Dance, for example, I would often get lost in ‘research’, exploring every avenue, pursuing every problem until, frequently, I would squeeze every last drop of blood from the visions that had inspired me to write at all. (This ‘deadening’ is, according to McGilchrist, a sure sign that the left hemisphere is hard at work.) But then that other part of me would swoop down and snatch up these dead fragments and absorb them into a vision more vibrant than before.

Thus a constant problem with my creative process is that I feel I have spent altogether too much of my time slicing away at ‘corpses’ and perishingly little in exhilarating ‘flight’. In the struggle to maximize the latter and minimize the former, I have often veered towards attempting ‘flight’ on its own, without any of the preparatory surgery of research and analysis (Icarus not bothering to glue the feathers to his wings?), only to find that it all becomes so airy that it dissipates away to nothing. Imagine my excitement when this process is explained to me; its necessity, its naturalness; to become confident that what is required is to seek a balance between the two.

This book, then, seems to me to provide a description of something that I live with every day and, unless I am weird and crazy, then it seems to me likely this is a description of how your brain works too…

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yoga bear…

Thursday, February 17th, 2011

bear demonstrating yoga posture "dancing bear"

bear doing yoga © Meta Penca


Upavishta Konasana

© Beryl Bender Birch doing merudandasana

This picture is one of several taken by Meta Penca, a 29 year old web programmer from Slovenia, of Santra the bear doing her exercises at the Ahtari Zoo in Finland. Strangely, or not so strangely, this is exactly the same as the yoga posture Merudasana, Balancing Bear Posture (rather more prosaically also known as Upavishta Konasana, Seated Angle Posture.) Taking this name into account and comparing the two photographs, it seems obvious to me where the idea came from – it seems unlikely the bear is copying some human.

In the past humans learned a lot from animals. Yoga is filled with examples, then so is T’ai Chi (a part of one form is called White Crane Flaps Wings). Now you might say that the reason for this is because our forebears (*grin* no pun intended) were much closer to nature. However, I imagine that bears were no easier to watch then than they are now in our zoos, books or TV. I would suggest the real difference is that our forebears actually considered animals worth learning from. For them, the gap between us and animals was much smaller. Clearly by the time our civilizations began industrializing this gap had grown almost unbridgeable (some of this is down to religion, but that’s another issue).

If it had not it is hardly to be supposed that Darwin’s revelations about our origins would have caused quite so much consternation. In spite of now knowing that we are directly descended from apes (and they from other creatures all the way back to the first organism), we still have an ‘us and them’ attitude to our fellow animals. That we no longer feel we have anything to learn from them is an example of our hubris, and is not just our loss, but also theirs…

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50 in New York…

Sunday, February 13th, 2011
ricardo in Times Square...

me in Times Square...

snowy Manhattan from the Empire State Building...


downtown Manhattan from the Empire State Building...

Something I’ve rabbited on about before is how the world is homogenising – the more I travel, the more it seems to me that everywhere is becoming the same. If this is even true for Sri Lanka, then how much more so is it for travelling between the UK and New York?

But before I go into that (I think this is going to become quite a ramble, but hopefully you will forgive me, now that I am becoming so very aged *grin*), I would like to lay before you a rather brilliant observation made by the peerless historian Arnold Toynbee that seems to explain why globalization naturally leads to cultural homogenisation.

Toynbee points out that this has happened before: in the Neolithic a flint spear point in western Europe would be indistinguishable from one being made on the same day in China. This is because, at that time, whatever innovations in technique these spear points might incorporate, the rate of innovation in technology (and culture) was far slower than the rate at which news of it could be spread. Once this rate of innovation started speeding up to be faster than the rate of spread, then regional cultures started emerging – the innovations piling up locally faster than they could spread to other cultures. Thus China became very different from Europe. However, in the past hundred years or so the rate of spread has dramatically increased – even though the rate of innovation has also sped up. With the internet anything innovated anywhere can quickly become known to everyone everywhere. So, welcome to the New Neolithic! The Cyberlithic where our stone tools now consist of silicon chips *grin*)

New York is of course remarkable – though perhaps as much for its associations as for what it actually is. It has been for so long ‘the’ world city that we all of us think we know it. There are people everywhere who probably have seen more of New York (through Hollywood’s charmed eyes) than they have the capital of their own country.

I had never been there before, and so there was that strange shock of seeing in reality that which I had seen in so many other virtual ways. The relationship of one thing to another, the geography, the relative and absolute scales of things – these were all different from those I had arrived with in my head.

I did all the touristy things – it seems only polite on a first visit. It was particularly cold, more so even than in Scotland! so I’m not entirely sure I saw the city as it is typically. New York is impressive – how could it not be? Wonderfully cosmopolitan – though perhaps not more so than London with which I am familiar. It has the same range of treasure houses – the Metropolitan Museum, for example, and the glorious (and vainglorious) examples of architecture that wealth adorns cities with. For some reason I kept on thinking that this would be how Babylon might have appeared to an ancient visitor – but then Babylon is perhaps much on my mind. Perhaps what most distinguished it for me from a European city is some of its infrastructure: Paris would be embarrassed to have her bowels riddled by the New York subway. Though simply functional it lacks some of the civic care and elegance that would be lavished on it by a European capital. One surprise: I had expected natives to be rude – that’s the cliché – but they weren’t. In fact the New Yorkers I encountered were the friendliest people I have come across in any Western city…

It was my birthday that led me on this winter visit to New York. A 50th should probably be made a fuss of, but I couldn’t bear having anything organized at home. Too much pressure. Besides, I’m really rather shy about attention – not so attention for my work!! *grin* In one way 50 is just an arbitrary number – if we counted in base 12, then the significant birthdays would be 12, 24, 36, 48, 60… and I would still be in my early 40s *grin* Not that I am trying to deny that there is something significant in these time markers. Jung had an image of life as being like a single passage of the sun through the sky. We are born and then, for the first half of our lives, we ascend, growing ever brighter, seeing ever further. When we reach our midday that is as high as we go, as bright. Thereafter, we begin the slow fading to our sunset. No wonder then that so many of us have ‘mid-life’ crises. Clearly, psychically, something profound happens to us as we near the midday of our lives, and once we become aware of our inevitable decline. Jung maintained that the morning of our lives, though filled with struggle, is relatively straightforward. It is the afternoon that it is difficult to deal with. And the secret of a good life is how we handle that. I passed my midday a while back (however much our lifespans are lengthening) but I am still coming to terms with being in the afternoon of my life.

Showering before going to catch my flight home, I began thinking of the life I was returning to. It occurred to me how strange it was that I should be thinking nothing of the crossing of the Atlantic. This vast ocean that for so long kept the Old and New Worlds apart, the crossing of which had profound effects that we still are living through. Images crossed my mind of all the people to whom that crossing was one way – and a vast, frightening and dangerous undertaking. That I had mentally ‘skipped over it’ shows again just how virtual our world has become. In the West we so rarely exit the envelope of human reality that often the ‘actual’ world hardly seems to be there at all. And even as New York seemed to me not very different from London… soon it will not seem so different to Cairo, Nairobi, Shanghai… And yet, even if I rode the virtual teleport of my aeroplane back home (admittedly a rather tedious teleport lasting 6 hours), this did not mean that below me there was not thousands of kilometres of cold heaving ocean.

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Ming vases…

Wednesday, January 19th, 2011

Wen Zhengming painting

Philosopher by a Waterfall by Wen Zhengming

Even in childhood I was baffled as to why oil paintings sold in auction houses for countless millions, while equally exquisite works of art from other cultures seemed lucky if they fetched thousands. One exception is the ubiquitous ‘Ming vase’… examples of which appear in everything from Tin Tin to baroque palaces across Europe. Another is ancient artefacts, though these again seem to be valued less for their aesthetic qualities than for how close they fall to the traditionally accepted path of ancestry of Western culture.

Surely, what this is all about is some kind of bigotry… There are schools of painting in China, for example, that are as sophisticated, as accomplished, as those in Europe, and yet – though most will have heard of Van Gogh or Rembrandt – who among us can name any Chinese painters?

The strange anomaly of the Ming vase perhaps only helps to further make this point. Chinese porcelain as an object of admiration and desire dates from a time when Europe was somewhat in awe of China – and it seems to me that human beings, when they respect others – and nothing breeds respect quite like perceiving that the other appears to be rich and successful – that they also respect their art; what is art after all but an incarnation of a people’s soul…?

Well it seems that as the ‘developing’ world becomes richer, people there become interested in reclaiming their heritage. Nothing draws attention to something quite as much as someone paying a lot of money for it. No doubt Western art critics will now begin to ‘discover’ this other art and their reappraisal will see it slowly raised to a comparable status with Western art.

About time is what I say!

(I have made a resonant point about ‘manners’ in an earlier post.)

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