Faith No More’s “Easy”, a Lionel Richie cover. The deadpan, guitar solo, music video with bored drag queens … Love it:
The ironic thing about this cover? It’s not really that ironic. A little tongue-in-cheek perhaps, but it really is a tribute from a band as far removed from the R&B/soul genre as could possibly be.
The next nominee also avoids irony:
If you’ve never heard this before, prepare yourself. Israel Kamakawiwoʻole’s version of “Somewhere Over the Rainbow” is so beautiful that it gives me chills. I’m not a fan of re-imagined versions of childhood favorites, but this is transcendent:
How can you punish a people more than bombing their schools, hospitals and playgrounds? Israel knocked out Gaza’s only power plant yesterday:
The plant’s general manager, Jamal Dersawi, told NBC News that the loss of the structure is a “major disaster” for Gaza’s 1.8 million residents, whose electricity has already been limited by damage to power lines from Israel. According to Reuters, the plant provides two thirds of the energy in Gaza, including the area’s water sanitation facilities and pumps. (Residents are now being told to be careful with their water consumption.) The structure could be out of operation for up to a year.
This is not the first time Israel has knocked out Gaza’s power plant and targeted essential infrastructure. Indeed, this is almost part of a standard playbook. Following Hamas’ kidnapping of Israeli soldier Gilad Shalit in 2006, Israel plunged Gaza into darkness with a retaliatory strike on the power plant. The bombing and escalation in Gaza set off a series of events that led to a full-on war in Lebanon as well as Gaza. …
The compulsively readable and admirably honest blogger, Rod Dreher, had an epiphany the other day. He was trying to define what he means by “traditional Christianity.” And what he means by the term is the following:
It seems to me that “traditional Christian” is political code for “Christians who adhere to traditional teaching about sex and sexuality.”
That is a really striking statement – though not one that exactly comes as a surprise to those familiar with Rod’s evolution over the years. It’s striking because it doesn’t actually concern itself with doctrine, the critical content of a faith tradition, like, say, the Resurrection of Jesus or the doctrine of the Trinity. It is not about a literal reading of Scripture as the only avenue to truth; it is not about whether doctrine can evolve; it is not about a belief in a personal, intervening God as opposed to a more distant and absent one. It is entirely about how one manages one’s private parts. Rod is pretty frank about that:
When I deploy the phrase “traditional Christians” in my writing, I’m not thinking about ecclesiology, sacramental theology, or any other thing that separates Protestantism, Catholicism, and Orthodoxy. What I’m thinking about — what we are all thinking about — is this: what separates “traditional Christians” from “modern Christians” (or “progressive Christians”) in our common discourse is their beliefs about sex. Nothing else, or at least nothing else meaningful.
He later clarified that he was talking about Christianity as it relates to the public square. And I can certainly see how, as an empirical matter, the sex issue has become central to public debates over abortion, homosexuality, marriage and so on. But the difference between me and Rod – and what I’d argue is the actual dividing line between modern and traditional Christians in the public square – is that I do not regard sexual matters to be that important in the context of what Christianity teaches about our obligations as human beings in the polity and the world. The difference between moderns and trads is that the trads see sex as the critical issue, and we moderns see a whole host of other issues.
My mum once told me as a kid that “sex outside marriage is a sin, but not that big a sin.” That remains my position. It’s up there with over-eating, excessive consumerism, the idolatry of money and profit, and spoliation of our environment – except the powerful sex drive in humans and the absence of any direct harm to another, gives sexual sin, I’d argue, a little more lee-way. The sexual obsession among trads, in other words, can be deeply distortive. It elides and displaces other vital issues. Access to universal healthcare and asylum for children escaping terror, for example, matter far more in traditional Christianity than whether my long-term relationship is deemed a civil marriage or a civil union. Torture is exponentially more sinful than a pre-marital fling – and yet it is embraced by evangelical “traditional” Christians most of all. The Catholic hierarchy has devoted far far less time and effort to combating torture than to preventing birth control as part of the ACA – to its eternal shame. And the centrality of sex to celibate traditional Christians has a lot to do with it.
I’d go further and argue that placing sex as the critical, core rampart of traditional Christianity is a very dangerous game. It’s dangerous because sexual repression is a very potent psychological tool. A key part of traditional religion’s success in luring and keeping adherents can be by leveraging sexual sacrifice into a greater collective sense of belonging and meaning. If people have to give up sex to be a faithful adherent to religion, they are much more likely to attach themselves strongly to that faith, if only to justify their sacrifice. They are also more likely to want others to join in – to help buttress their commitment. I think that’s where Rod’s point is strongest.
But it’s also where it’s weakest. Faith should surely not be a function of sexual repression. And sexual repression should not be a tool for religious faith.
This time-lapse video purports to show the Israeli military flattening a Gaza neighborhood over the course of an hour. In Rashid Khalidi’s take, Israeli leaders have done the same to the peace process:
What Israel is doing in Gaza now is collective punishment. It is punishment for Gaza’s refusal to be a docile ghetto. It is punishment for the gall of Palestinians in unifying, and of Hamas and other factions in responding to Israel’s siege and its provocations with resistance, armed or otherwise, after Israel repeatedly reacted to unarmed protest with crushing force. Despite years of ceasefires and truces, the siege of Gaza has never been lifted.
As Netanyahu’s own words show, however, Israel will accept nothing short of the acquiescence of Palestinians to their own subordination. It will accept only a Palestinian “state” that is stripped of all the attributes of a real state: control over security, borders, airspace, maritime limits, contiguity, and, therefore, sovereignty. The twenty-three-year charade of the “peace process” has shown that this is all Israel is offering, with the full approval of Washington. Whenever the Palestinians have resisted that pathetic fate (as any nation would), Israel has punished them for their insolence. This is not new.
Contrary to Netanyahu’s purposes, Khaled Elgindy argues, the war has united the Palestinian factions and made a third intifada more likely:
Hamas’ relative success on the battlefield has boosted the group’s popularity while highlighting Abbas’ perceived impotence. According to one recent poll, since the Gaza crisis began, popular support for Hamas has outstripped support for Fatah for the first time in several years. Even so, most Palestinians understand the limitations of engaging in armed struggle against a formidable military power like Israel. As a result, despite the recent collapse of U.S.-led peace talks, Abbas’ negotiations agenda remains relevant.
The new European sanctions go further than ever before but still fall short of the type of “sectoral sanctions” that would block business with entire Russian industries. That reflects EU leaders’ concerns that hitting Russia too hard would also hurt their own companies and industries. The arms embargo, for instance, doesn’t apply to existing agreements. That means the $1.6 billion French deal to sell Mistral warships to Russia, which had come under fire from British officials last week, will be allowed to go forward, though France has said it will only deliver the first one while re-evaluating whether to also deliver the second.
That’s not the only sacred cow left untouched. While the new coordinated measures target future oil production, they don’t touch the natural gas business, a pillar of Russia’s export economy and a lifeline for Europeans. Both the United States and Europe took steps to restrict trade in key oil industry equipment needed for extracting oil from deep waters, in the Arctic, and from shale — all areas where Russia hopes to boost its oil output in years to come. The U.S. Commerce Department said it will limit the export of crucial oil technology to Russia, but it is not yet clear exactly what goods and services will be banned, how that will affect Russia’s current oil production, or even how much U.S. and European firms will be hit by export bans on certain oil projects.
Robert Kahn foresees “inexorable momentum for further sanctions”:
(1) Europe now is less of a constraint on further U.S. action; (2) Ukraine is achieving success on the battlefield, and without intensified Russian involvement would likely see further gains. If recent evidence of Russian shelling across the border is any indication, Russia has intensified its support in response to developments on the ground, which is justification for further sanctions; and (3) sanctions are likely to be extended over time in response to evasion. This last point is often unappreciated.
Vanessa Vitiello Urquhart explains why she identifies as a “butch lesbian”:
In part, it’s because the language of gender identity has always been a bit bewildering to me—I’ve felt hungry, happy, gassy, and anxious, but never male or female. Even so, it has been tempting to interpret my experience in ways that separated it from that of other women. This is especially true because cis-gendered women have a distinct tendency to define themselves in ways that don’t include me. I hear women throw out things like, “As women, we all know how important it is to feel pretty,” or “We, as women, are naturally more tender and nurturing,” statements that never seem to include women like me. Not only do I dislike feeling pretty and prefer arguing to nurturing, I don’t even particularly like eating chocolate. Popular culture, and women themselves, often imply that I lack many of the most essential qualities of womanhood. …
It’s wonderful that people who feel uncomfortable with the gender they were assigned at birth are gaining strength and visibility. But, it’s just as important that young people, girls and boys and genderqueers alike, can have as many examples as possible of men and women who don’t conform to gender stereotypes. I like to think I’m doing my part for that by living as an aggressive, competitive, logical, and strong butch woman.
Jeffrey Kluger is frustrated by Lucy, a film premised on the widely believed misconception that we only use 10 percent of our brains:
The fact is, the brain is overworked as it is, 3 lbs. (1,400 gm) of tissue stuffed into a skull that can barely hold it all. There’s a reason the human brain is as wrinkled as it is and that’s because the more it grew as we developed, the more it bumped up against the limits of the cranium; the only way to increase the surface area of the neocortex sufficiently to handle the advanced data crunching we do was to add convolutions. Open up the cerebral cortex and smooth it out and it would measure 2.5 sq. ft. (2,500 sq cm). Wrinkles are a clumsy solution to a problem that never would have presented itself in the first place if 90% of our disk space were going to waste.
What’s more, our bodies simply couldn’t afford to maintain so much idle neuronal tissue since the brain is an exceedingly expensive organ to own and operate—at least in terms of energy needs…. “We were a nutritionally marginal species early on,” the late William Greenough, a psychologist and brain development expert at the University of Illinois, told me for my 2007 book Simplexity. “A synapse is a very costly thing to support.”
So why does the myth persist? A theory from neuroscientist David Eagleman:
Andrew Ladd recommends that book publishers sell alternative drafts:
[W]hat’s wrong with a little naked commercial ambition in the publishing industry, given everything we’re always hearing about the death of the book? There’s clearly a demand for this sort of thing. The New Yorker, for instance, has previously published “early drafts” of well-known stories by famous authors, and there’s already a market for new translations of foreign language work – not to mention the perennial re-issuing of Shakespeare and other classics according to slightly different original texts. If we’re already doing all that, why not different drafts of contemporary books as well?
I suppose part of the objection might be that, by definition, an author’s last draft is supposedly the best. So when we have the definitive final text – unlike with Shakespeare et al – there’s no reason to publish a “worse” earlier one. Yet this is a silly argument, because any writer will tell you that, by the final stages of revision, most changes are a matter of minor rearrangement rather than major improvement. There are certainly plenty of things in my early drafts that I cut and now wistfully re-read.
Ian Svenonius calls out the new minimalist aesthetic of places like the Apple stores as a new form of snobbery:
The anti-stuff crowd invokes Buddhism and Communism-lite in their put-down of possessions and the people who “hoard” them. It’s supposed to be a sign of superstition, a hang-up, a social disease, greedy, sick. People who have things are derided as “fetishists.” Why would one have a record collection when all information is available online to be had by the technologically savvy? … Why should there be record stores, shopping areas, kiosks, video stores, movie houses, bookstores, libraries, schools, theaters, opera houses, parks, government buildings, meeting houses, et al? Public spaces, markets, and interacting with one’s surroundings are primeval, germy and dangerous. After all, it can all be done online.