A somewhat minstrelsy quicksilver blog post to explicate the tranche de vie intention of my “Alaskan Tales” books

image1To explain the central claim of Alaskan Tales is realism—to depict life “as it is” rather than follow the accepted format that reality must be loyally committed to experience and motive must be equally committed to probability, resulting in the attempt to bring writer and reader to have meeting of the minds that book happenings are grounded in common fidelity experience and probability.

Thus, assuming correspondence writing and reality. On the other hand, my writing argues that realism’s primary aesthetic is its response a pervasive sense of epistemological uncertainty. In my writing, I attempt to interpret realism as an oscillation between the reliability of social knowledge and a shared (with the reader), knowledge of the world.


A SUPPLICATION

     pine branchDeep is this sadness that surrounds me,
              As I enter again,
                     Lord into thy house.

     Long was my journey,
               Empty are my coffers,
                     Full only of agony,
                            Garnered along the way.

     And from the depths of this bankrupt heart,
              Arises the plea to . . .
                     Close the wounds . . .
                            Relieve me of love . . .

“And
              Grant me,
                     Thy peace!”


hand

The Breath of God

He flung his nets, the breath of God
   And with his nets, his nets he fished
And with his nets he fished – for the
   Deep sea Fish. And many he caught
With his nets, did the breath of God.
Across the sky moved the breath of God
   And in his sea, he caught a fish
He brought forth birds of all kinds, gave
    Them a voice, did the breath of God.
Gave them voice did the breath of God
    Charmed with voice the lands of earth
Tears flowed from the eyes of the wise
    And tears were stars of the sky.
Now storm clouds hid all of those stars
    Now dark and cold – death – has come near
Death – to the purer voice of the bird
   Death – has overcome the breath of God!
Yet nights do pass and morns do dawn
    Now loud is the speech of the bird
Listen to the song sung clear, he
   Gave then voice, did the breath of
                    God
image6

image7

From Erewhon

As a greeting
to those who
would follow

Then all there was to do
was keep on
following the colors of reindeer

The wandering
herd:
like ocean waves

Brown-gray back coat
downy white
bluish white close
to the skin

We sang the word
and the reindeer
That separated

Our family
the sun hung silent
Above the steep cliffs.


image8

RED FEEBLE MOON

You, twilit deathly feeble moon,
Floating upon the sky’s dark pool.
Your fevered swollen rust-red light
Pierces me like soft, reedy sighs,
Like an oboe dirge from your dark side.

You, twilit deathly feeble moon,
Your unquenchable longings seethe
To burst-forth to kill, to strangle
You, twilit deathly feeble moon
Floating upon the sky’s dark pool.

A lover on his way in haste
To meet his own, his dream, is quite
Distracted by your beam, your rust-red,
Ghastly, pain-begotten blood you
Twilit, soft, deathly-feeble rust-red moon!


image9

EPITAPH

Words, on a small broken box
Words, sepia ink inscribed
Words, on bone white cedar.

Words, amber in tumbled foam
Words on a gelid shore
Words, writ of a son returned.

Words, the disjecta of a fool
Words, of a clown who believed
Words, more important than the prize.

image10

image11A CREED

Trust reality!
But I keep trusting a dream,
But I attach my longing
To something insatiable.

Am I the fool who,
Has mistaken the dream for
Something transcendent within?

Yet I keep longing
The dream fades,
To the greys of the mundane.


The varied Thrush (Ixoreus naevius) is nicknamed the “winter” or “Alaskan” robin, and its size and shape closely resembling the American robin. Its song, a beautiful long buzzy one-note tone, is one of the first signs of spring in Southeast Alaska.

IN PRAISE of LITTLE THINGS

Please!
   Please!
      Please don’t squish any of the
teensy-weensy black bugs[1] (Black Beedle specie)
you find in your kitchen or bathroom.

black beetleLast Tuesday evening, I attended a commemoration gathering at the First Unitarian Church of San Francisco[2]. The Reverend Doctor Daniel Osgood gave a lecture to the meeting that referenced his concern with Christianity’s lack of compassion for little animals. He was particularly concerned with one species (the Black Beetle), the earth’s smallest animal. To avoid misunderstanding, I’m referring to the beetle whose taxonomy is Class: – Insecta, Order: – Coleoptera, Family: – Scarabacidae, Genus: – Heteronychus. And I guess that’s talking about religion.

However, my concern was not with Christianity’s animal compassion rubric; instead, my compassion expressed itself in an inordinate fondness for the teensy-weensy Black Beetle (Phylum Arthropoda, Class Insecta, Order Coleoptera), a taxonomy accounting for a more significant number of animal species than any other of earth’s taxonomies. And that declaration, dear reader, puts me in company with Charles Darwin? J.B.S. Haldane? Stephen Gould? And others, including apocryphal and anonymous intellections.

The great British entomologist J.B.S. Haldane who had classified hundreds of species of beetles, perhaps the most widely varying form of life on earth, spoke to a group of church-goers about his work. Someone in the group, feeling metaphysical, asked him to reflect on what science had taught about the mind of God.

“I’ve deduced,” he replied, “that God definitely has an inordinate fondness for beetles.”

At this St. Thomas Aquinas commemoration on 28 January, one church-going group asked, “If there is only life on earth, what’s the point of the other planets, solar systems, galaxies, etc.?” The Reverend Doctor was affected not to hear the question. In answer, he smiled, nodded to the audience, and left the podium in a burst of applause.

black beetle singleDr. Graham Darling[3], a research chemist and member of the society of Catholic Scientists, provided a thoughtful response to the question the Reverend Doctors left unanswered. Dr. Darling has kindly allowed me to share his response with my readers: “On the one hand, it would appear that the creator with 300,000 plus known species of beetles is endowed with a passion for stars. And on the other hand, when this astounding 300,000-specie number is contrasted with the piddling less than 9,000 species of birds and the measly little over 10,000 species of mammals we are dismayed. Beetles are more numerous than any other insect or animal order species. That kind of thing is characteristic of nature. So, I must conclude that it is indeed true, our almighty ubiquitous God must have an inordinate fondness for beetles; he made so many of them.”

Since it seems God wants so many things to arise and evolve naturally through evolutionary processes, is it possible that that factor is the reason for human free will? (Nature must be accessibly free). Is this element also why the visible universe needed to be the size and age it is for you and me to be here right now? Is this why any rational life has arisen on this world or perhaps any other planet?

Tiny Insect Brains are Capable of Huge Feats

For the first time, researchers from the University’s Discipline of Physiology have worked out how insects judge the speed of moving objects. It appears that insect brain cells have additional mechanisms to calculate how to make a controlled landing on a flower or reach a food source. This ability only works in a natural setting.

In a paper published in the international journal Current Biology, lead author David O’Carroll says insects have well-identified brain cells dedicated to analyzing visual motion. These cells are very similar to those of humans.

“It was previously not understood how a tiny insect brain could use multiple brain pathways to judge motion.” Associate Professor O’Carroll continues, “Insects are ideal for our research because their visual system accounts for as much as 30% of their mass, far more than most animals.

And whether there are 300,000 or 400,000 species of beetles, I would like to make the theological point that God, the creator of life, is a modest God. He has taken eons of time and trouble in his 400,000-specie attempt to produce the perfect beetle. In contrast, in his slipshod attempt at reproducing his image, “man,” he has taken less than one eon and made only one specie, the Homo sapiens.


[1] Many people refer to any type of creepy-crawlies in their home as “Bugs.” However, in the true sense of the word, beetles aren’t bugs. Unlike common household bugs, beetles chew their food with their jaws, and their diet is a mixture of plant and animal sources. Although beetle can bite, they rarely bite humans. And beetles only become aggressive when threatened.

[2] The First Unitarian Church is the third oldest church structure in San Francisco, 1853. The second oldest church building, 1864, is the Chapel of Our Lady, and the oldest church in San Francisco is the Mission Dolores, 1776.

[3] Dr. Graham D. Darling, is an industrial research chemist with a dozen patents and over 30 papers in refereed scientific publications such as Faraday Transactions, Chemical Physics Letters, Journal of Organic Chemistry, Biotechnology & Bioengineering, Macromolecules, Mineral Engineering, Polymeric Materials Encyclopedia, Biosensors & Bioelectronics, Canadian Journal of Microbiology, and The Chitin Handbook. As Graham J. Darling, he is also a fiction writer; and a medieval reenactor as Doctor Carus.

Why I named my Blog RUM RAM RUF

The name of this blog, Rum Ram Ruf, is a quote from “The Parson’s Prologue” in Chaucer‘s Canterbury Tales. When asked to tell a tale, the Parson responds that, as he’s a ‘southerner’, he doesn’t know how to ‘rum, ram, ruf’.

But trusteth wel, I am a Southren man; I kan nat geeste ‘rum, ram, ruf,’ by letter

What the Parson is saying is that he has no skill at creating the alliterative style of verse that had once been commonplace in all English poetry. Alliterative verse repeats the same sound at the start of key words within a single line of poetry.  Take this example from the opening of Sir Gawain and the Green Knight, a poem from the Midlands that was written at roughly the same time as Chaucer wrote The Canterbury Tales in the late 14th century.

The burgh brittened and brent to brondes and askes

The tulk that the trammes the tresoun there wroght

But in London where Chaucer was writing, it had become much more fashionable to write poetry using rhyme, rather than alliteration.  Rhyming poetry typically repeats a sound across the last words in successive or alternating lines of poetry, such as these opening lines from The Canterbury Tales:

Whan that Aprill with his shoures soote

The droughte of March hath perced to the roote

This change from alliteration to rhyme was brought about by the influence of French culture and language following the Norman Conquest of 1066.  Chaucer was a high-ranking civil servant, working in courtly circles in London, right at the epicenter of all things fashionable, so his choices reflect what was ‘in’ in the late 14th century.

And alliterative verse hadn’t quite died in England at the time, but was now only found in the ‘fringes’ away from the south-east, like the Midlands and North, hence the Parson’s comment.  But in case anyone thinks the Parson is discriminatory against northerners, he also goes on to point out that he’s not much cop at rhyme either, so tells his tale in prose.

I chose this name for my blog as not only is it perhaps the earliest mention of the north-south divide in the English literary record, but it’s also a rare contemporary comment about how language was changing.

And the irony is that English poetry has arguably come full circle with alliteration once more in the ascendancy.   I don’t know much about rap music, but you can hear the alliteration loud and clear. The earliest poetry was always performed, rather than read, and when you see a rap star stand up and perform his or her poem, they’re working in a tradition of English verse that is at least 1,500 years old.

A few profoundly Rum Ram Ruf philosophical contemplations, at random.

Rene Descartes, who famously said, “Cogito ergo sum” (I think; therefore I am.), walked into a bar. And before Rene seated himself, the barman asked, “Monsieur, will that be whiskey?” Descartes’ deferential mannerly reply was, “I think not.”

At which point—pooooph—he vanishes.

The lesson this abrupt occurrence teaches us is, perhaps, in the future, Rene would be well advised to amend his famous dictum to read, “I’m not sure, therefore maybe I’m not.”

* * *

One will do well to remember that there are only three kinds of people in the world.

Those who can count, and those who can’t

Also, that –

Time flies like an arrow, bur fruit flies like an apple. 

Only you can prevent narcissism, and that

                              Only dyslexics believe in God.

                                       Eat the rich. The poor are tough and stringy.

                                                                   And, the question is . . .

                                                Why is ‘abbreviation’ such a long word?

Philosophy re Enlightenment –

How many philosophers does it take to change a light bulb? 

Answer:  Depends on how you define ‘change.’

How many Analytic Philosophers does it take to change a light bulb? 

Answer: None—it’s a pseudo-problem. Light bulbs give off light (hence the name). If the bulb wasn’t giving off light, it wouldn’t be a ‘light bulb’ would it?      (Oh, where has rigor gone?!) 

How many Errantists[1] does it take to change a light bulb? 

Answer: It is impossible to have a bulb that is flee from flaws—they all are burned out, if you look closely enough, with an open mind, and without your dogma. 

How many monists[2] does it take to change a light bulb? 

Answer: Don’t be silly; there is only one monist . . . 

How many deconstructionists does it take to change a light bulb? 

Answer: On the contrary, the Nile is the longest river in Africa. 

How many David Chahners does it take to change a light bulb ‘? 

Answer: Whoa! Now that’s a hard problem!  How many Kantians[3] does it take to change a light bulb? Two: One to change the phenomenal bulb; and one to explain that we might not be changing the bulb-in-itself. 

How many speeches-act-theorists does it take to change a light bulb? 

Answer: Do you really want to know, or are you just asking me to change it?

 How many skeptics does it take to change a light bulb?

Answer: Actually, they won’t do it—they aren’t sure they’re really in the dark.

How many fatalists does it take to change a light bulb?

Answer: None, why fight it ‘? 

How many Hegelians does it take to change a light bulb? 

Answer: None—-the bulb is just at one dialectical pole between ‘bright’ and ‘dark’—it will eventually glow again. 

How many constructivists does it take to change a light bulb ‘?

Answer: Your question just perpetuates the myth of objectivity.

How may ‘Union of Electrical Workers’ members does it take to change a light bulb? 

Answer: Twelve. You got a problem with that? 

How many existentialists does it take to change a light Bulb? 

Answer: Two—one to bemoan the darkness until the other defines something else as light.

How many Creationists[4] does it take to change a light bulb ‘? 

Answer: Two: one to change it, and one to point out that no transitional forms occurred. 

How many Kuhnianz[5] philosophers of science will it take to change a light bulb? 

Answer: You’re still thinking in terms of incremental change—we don’t need a bulb with more attributes. We need a paradigm shift to ubiquitous luminescence.


[1] Errantists: persons deviating from the regular or proper course; erring; straying.

journeying or traveling, as a medieval knight in quest of adventure; roving adventurously.

moving in an aimless or lightly changing manner: an errant breeze.

[2] Monists: a view that there is only one kind of ultimate substance; and/or

the view that reality is one unitary organic whole with no independent parts.

[3] A Kantian is a person who supports the works of the German philosopher Immanuel Kant.

“he considered himself at this time to be a Kantian”

[4] A creationist is a person who believes that the universe and living organisms originate from specific acts of divine creation, as in the biblical account.

“a renewed campaign by religious creationists.”

[5] Kuhnian (not comparable) (philosophy) Of or pertaining to the philosophy of Thomas Kuhn, especially the theories in his book The Structure of Scientific Revolutions. The scientific advances spurred a Kuhnian revolution.

tranche de vie?

Mary Knowles (nee Morris) 1733 – 1807
               “He gets at the substance of a book directly; he tears out the heart of it.”                 
On Samuel Johnson, in James Boswell’s The Life of Samuel Johnson Vol 3, p. 244 (5 April 1775)

What is meant by the slice-of-life literary term “tranche de vie?”

The term tranche de vie is the name of a literary theory, a school of thought or style of literary analysis that gives readers a means to critique the ideas and principles of a work of literature. In academic parlance, the term “slice of life” refers to a storytelling technique that presents a seemingly arbitrary sampling of life, using words in their usual or most basic sense without metaphor or allegory. Consequently, the tranche de vie story portrays terrestrial human life as often lacking a coherent plotconflict, or ending.

          The tranche de vie story is earthbound, thus has little or no plot progress and often has no exposition, conflict, and alternatively to a concocted dénouement, it has an open ending. A tranche de vie work focuses on faithful reproduction of bits of reality, without selection, organization, or judgment in which presents every detail with fidelity. An example of the “slice of life” novel is Guy de Maupassant’s novel A Woman’s Life, which told the story of a woman who transferred an unreturned love for her husband into a pathological affection for her son.

Trees, color your leaves. 
Relax, people. Go to sleep. 
Sit down and relax
So you don’t have tornadoes. 
Relax, wolves. Lay down by the trees. 
Relax, bullets from guns.
Stop shooting people. 
Fire, eat wood.
   - Phil

In the United States, the Chicago school particularly emphasized slice-of-life stories at the end of the 19th century. The end of the 19th century was when the novel and social sciences became different systems of discourse. The literary works of the Chicago school of that period produced literary texts by authors who wrote sentiment-free stories of social realism using common-man language. It formed part of the late 19th- and early 20th-century naturalism in literature, inspired by the adaptation of principles and methods of social sciences such as the Darwinian view of nature. The movement was an extension of realism, presenting the faithful representation of reality without moral judgment. Some authors, particularly playwrights, used it by focusing on the “underbelly of life” to expose social ills and repressive social codes to shock the audience so that they call for social reform.  

What does “Slice of Life Mean?

Slice of life (tranche de vie) are narratives about fantastical aspects, which take place in a recognizable, everyday setting, such as a suburban high school, and focus on human relationships that are often romantic. The “slice-of-life” genre favors creating emotional ties with the characters and can still involve elements of fantasy or a fantastical world. Slice-of-life sometimes uses deception to express the “reality” of human beings under certain possible conditions. It is an entirely ordinary life, and it is about keeping the supernatural, fiction stuff out of the story, literally the day-to-day experiences of a person. In this kind of story, there is no actual plot or objective.

Other than trans de vies, plans, hopes, and dreams spin cobwebs in the guest room in too many genres. A house is a crocodile’s home, a turtle painted bright pink suffocating from toxins we cannot breathe.

Somewhere

We are born and go
from milk to meat
to earth to worms

to grass to feed a cow again
(and the Dutch know cows).
But here, in this Vermeer,

the light, which is none of these things,
makes a great deal good.
The earthy Dutch, they caught that light,

pounded it into pigments (earth again),
but still it seeps out;
a wondrous milky haze

Wearing my dream like a diadem,

in some better land
Where beauty flourishes.

-Susan de Sola[1]


[1] Susan de Sola’s most recent book of poetry is FROZEN CHARLOTTE (Able Muse Press, 2019). Her poems have appeared in many venues, such as the Hudson Review and PN Review, and in anthologies, including The Best American Poetry 2018. She is a winner of the David Reid Poetry Translation Prize and the Frost Farm Prize.

Spider Web

Sin Eater for Quanta Magazine.

Millions of years ago, a few spiders abandoned the kind of round webs that the word “spiderweb” calls to mind and started to focus on a new strategy. Before, they would wait for prey to become ensnared in their webs and then walk out to retrieve it. Then they began building horizontal nets to use as a fishing platform. Now their modern descendants, the cobweb spiders, dangle sticky threads below, wait until insects walk by and get snagged, and reel their unlucky victims in.

In 2008, the researcher Hilton Japyassú prompted 12 species of orb spiders[1] collected from all over Brazil to go through this transition again. He waited until the spiders wove an ordinary web. Then he snipped its threads so that the silk drooped to where crickets wandered below. When a cricket got hooked, not all the orb spiders could fully pull it up, as a cobweb spider does. But some could, and all at least began to reel it in with their two front legs.

When the spider was confronted with a problem to solve that it might not have seen before, how did it figure out what to do? “Where is this information?” he said. “Where is it? Is it in her head, or does this information emerge during the interaction with the altered web?”

The suggestion that some of a spider’s “thoughts” happen in its web fits into a small but growing trend in discussions of animal cognition. Many animals interact with the world in certain complicated ways that don’t rely on their brains. In some cases, they don’t even use neurons. “We have this romantic notion that big brains are good, but most animals don’t work this way,” said Ken Cheng, who studies animal behavior and information processing at Macquarie University in Australia.

Extended cognition may partly be an evolutionary response to an outsized challenge. According to a rule first observed by the Swiss naturalist Albrecht von Haller in 1762, smaller creatures almost always devote a larger portion of their body weight to their brains, which require more calories to fuel than other types of tissue.

Consider a spider at the center of its web, waiting. Many web-builders are near blind, and they interact with the world almost solely through vibrations. Sitting at the hub of their webs, spiders can pull on radial threads that lead to various outer sections, thereby adjusting how sensitive they are to prey that land in those particular areas.

As is true for a tin can telephone, a tighter string is better at passing along vibrations. Tensed regions, then, may show where the spider is paying attention. When insects land in tensed areas of the webs of the orb spider Cyclosa octotuberculata, a 2010 study found, the spider is more likely to notice and capture them. And when the experimenters in the same study tightened the threads artificially, it seemed to put the spiders on high alert — they rushed toward prey more quickly.


The Legend of the Spider
               and
The Silken Thread held in 
     The Hand of God

There’s an old Danish Legend with a lesson for us all
Of an ambitious spider and his rise and fall,
Who wove his sheer web with intricate care
As it hung suspended somewhere in midair
Then in soft, idle luxury he feasted each day
On the small foolish insects he enticed as his prey.

Growing ever more arrogant and smugger all the while
He lived like a ‘king’ in self-satisfied style –
And gazing one day at the sheer strand suspended
He said “I don’t need this” so he recklessly rended
The strand that had held his web in its place
And with sudden swiftness the web crumpled in space.

And that was the end of the spider who grew
So arrogantly proud that he no longer knew
That it was the strand that reached down from above
Like the chord of God’s grace and His infinite love
That links our lives to the great unknown.
For man cannot live or exist on his own.

And this old legend with simplicity told
Is a moral as true as the Legend is old. 
Anonymous, I found the poem in an old 
bible (circa 1940) Belonging to either 
my Mother or Father.

Plot summary

Shakyamuni is meandering around Paradise one morning, when he stops at a lotus-filled pond. Between the lilies, he can see, through the crystal-clear waters, the depths of Hell. His eyes come to rest on one sinner in particular, by the name of Kandata. Kandata was a cold-hearted criminal, but had one good deed to his name: while walking through the forest one day, he decided not to kill a spider he was about to crush with his foot. Moved by this single act of compassion, the Buddha takes the silvery thread of a spider in Paradise and lowers it down into Hell.

Down in Hell, the myriad sinners are struggling in the Pool of Blood, in total darkness save for the light glinting off the Mountain of Spikes, and in total silence save for the sighs of the damned. Kandata, looking up by chance at the sky above the pool, sees the spider’s thread descending towards him and grabs hold with all the might of a seasoned criminal. The climb from Hell to Paradise is not a short one, however, and Kandata quickly tires. Dangling from the middle of the rope, he glances downward, and sees how far he has come. Realizing that he may actually escape from Hell, he is overcome by joy and laughs giddily. His elation is short-lived, however, as he realizes that others have started climbing the thread behind him, stretching down into the murky depths below. Fearing that the thread will break from the weight of the others, he shouts that the spider’s thread is his and his alone. It is at this moment that the thread breaks, and he and all the other sinners are cast back down into the Pool of Blood.

Shakyamuni witnesses this, knowing all, but still with a slightly sad air. In the end, Kandata condemned himself by being concerned only with his own salvation and not that of others. But Paradise continues on as it has, and it is nearly noontime there. Thus, the Buddha continues his meanderings.

A Noiseless Patient Spider 
A noiseless patient spider,
I mark’d where on a little promontory it 
Stood isolated,
Mark’d how to explore the vacant vast 
surrounding,
It launch’d forth filament, filament, filament, 
out of itself,
Ever unreeling them, ever tirelessly speeding 
them.
   - Walt Whitman
A Cobweb Made to Order
A hungry Spider made a web
         Of thread so very fine,
Your tiny fingers scarce could feel
         The little slender line.
              Round-about, and round-about,
                   And round-about it spun,
              Straight across and back again,
                   Until the web was done.
   - Aunt Effie

[1] The orb or weaver spider is of the family Araneidae (Argiopidae or Epeiridae) of the order Araneida, a large and widely distributed group noted for their orb-shaped webs. More than 2,840 species in some 167 genera are known. Notable among them are the garden spiders (subfamily Argiopinae), which are common in grassy areas and are brightly colored—yellow and black or red and black. The oldest known orb weaver, Mesozygiella dunlopi, was described in 2006 from fossils discovered in Álava, Spain. The species was dated to the Early Cretaceous Epoch (about 145.5 million to 99.6 million years ago).

Please don’t smack the spider you find on your windowsill, because that action could injure her.

Don’t kill the spider you find in the room. I know it’s hard to convince you not to harm the tiny individual with all those legs, because we all have at least a touch of arachnophobia in our psyche. But please know that she comes in peace. And the spider you fine will most likely be of the female persuasion because of a certain insignificant idiosyncrasy found in the female arthropod’s love life. She loves her mate for his male attributes, of course, but she also loves him because she knows that he will be a delectable afternoon snack. So, don’t instinctually, without conscious, kill her because spiders are an important part of nature and an important part of our indoor ecosystem – as well as being a fellow organism in her own right – and because some spiders can become a recreative, amusing pet.

spiderI have such a spider as a pet. Her name is Hortensia. She is a spider belonging to that family of vagabond, daytime hunting spiders known as the Phidippus audax. She is a lively little jumping spider marked with the black and white stripes of the species commonly called the “Daring jumping spider.”. Her jumping takeoff thrust comes from the last two pairs of legs while the first two reach out ahead for the landing. Her jumps are mostly over short distances but can be up to twenty times the spider’s length. Her costume is not as rich as that of the Banded Eperira, but is much more elegant because of “its soberness, its daintiness, and the artful blending of its hues. Fingers which shrink from touching any other spider, are enticed by the beauteous Hortensia, so gentle is her appearance.

However, if you are befuddled by the notion of a spider as a pet, don’t kill her. Why? Because.

I know that people like to think of their dwellings as safely insulated from the outside world, but many types of spiders can be found inside. Some are accidentally trapped, while others are short-term visitors. Some species even enjoy the great indoors, where they happily live out their lives and make more spiders. These arachnids are usually secretive, and almost all you meet are neither aggressive nor dangerous. And they may be providing services like eating pests – some, like Hortensia, even eat other spiders.

It’s natural to fear spiders. They have lots of legs and almost all are venomous – though the majority of species have venom too weak to cause issues in humans, if their fangs can pierce our skin at all. Even entomologists themselves can fall prey to arachnophobia. I know a few spider researchers who overcame their fear by observing and working with these fascinating creatures. If they can do it, so can you!

Spiders are not out to get you, and they actually prefer to avoid humans; we are much more dangerous to them than vice versa. Bites from spiders are extremely rare. Although there are a few medically important species like widow spiders and recluses, even their bites are uncommon and rarely cause serious issues. So, it’s OK to have spiders in your home. In fact, it’s normal. And frankly, even if you don’t see them, they’ll still be there. So, please consider a live-and-let-live approach to the next spider you encounter.

The Wasp and the Spider

wasp

“A naturalist’s love Story”

The colors of the wasp are a beautiful show. And, you know, they say that opposites can attract

Yes, even a brown spider’s eye?

The sky and the sun are the wasp’s domain, the realm of the spider is a weave in grey shadows.

She

watched him with all her eyes in a row.

It dazzled her to see him, knowing that the dream of her heart, of having him, could never be.

Then the wasp stopped.

He said, “Hello.” And he asked courteously, “Why is it you never smile or sing a happy song.spider

“You look so woeful.”

 

The spider answered with a sigh.

“It’s no fun,” she said, “to sit and watch the world go by. I would be so happy if I could fly.”

The Wasp cordially answered,

“Take hold of my wings, I’ll take you up into the sky.” And thus, their friendship began.

An anomaly one must admit.

So, the iridescent wasp lifted the spider’s spirits into the sky. And she said to her loneliness

“Good bye.”

Since fate designed, they should meet, they found they needed each other to be complete.

The spider that said,

 

“My hopes and dreams,

In reality, can never be.” But the wasp’s dream said, “Let’s see.” With that the wasp lifted the

Spider’s hopes and dreams to the sky.

But the spider kept the wasp’s extremes at bay, how very like a spider to be sensible and sound.

And how very like a wasp

To have dreams unbounded. Their days, it seemed, were filled with love and care. It appeared that Fate deigned they

Should meet. They were the perfect pair, or so it seemed, that is, until

She ate him!

Spirit of the Wilderness

And it is fitting that Alaska has all five species found in the world. Loons are an integral part of Alaska’s wilderness.

The call of the loon, that quintessential sound of the north woods, evokes a sense of the Alaskan wilderness. The naturalist John Muir, who knew the Common Loon during his early years in Wisconsin, described its call as “one of the wildest and most striking of all the wilderness sounds, a strange, sad, mournful, unearthly cry, half laughing, half wailing.”
The best-known call is a loud, wailing laugh, also a mournful yodeled, ooo-AH-hooo with middle note higher, and a loud ringing kee-a-ree, kee-a-ree with middle note lower. Often calls at night and sometimes on migration. Perhaps one of the most fascinating things about loons is their haunting and variable voice. Loons are most vocal from mid-May to mid-June. They have four distinct calls which they use to communicate with their families and other loons; these are the tremolo, wail, yodel and hoot.

The Loons Religion –  An Altogether Unreasonable Contrariety

Some say God was non compos mentis

When he made this land where lonely

Sunsets flame, then darkened, gulped up by

desolate fjords, and by monster

Mountains reaching for a gibbous moon

Set against a woad-black lacquered

Sky, just brim full of diamond bright stars.

While a wolf raised his ancient howl, a

Loon rode the waves but a hundred

Feet beyond the water’s edge. Not a

Gull, always with a touch of

Raucous about him; but a lone loon,

Haughty, beautiful, paleo-

Bird. He cuddled in the swirling swells.

He was not tired or cold. He was

Just musing, just thinking things over

In the long easy swell coming in

From out there. And this haughty loon,

With a mandarin’s composure, he

He of the ruby eye, was a

Part of it, or was he the ectype

Though the loon hardly had enough gray

Matter above the eyes to be

A philosopher, yet he did have

that certain poise, which is what

a philosopher must have. He rested

In the blessed swell because a

Loon is as one with the ocean water.

He probably didn’t know how big

The ocean was, he didn’t know

It’s perimeters but neither did I

Yet the unanswerable was

The very question he didn’t ask

Rather, he sat down in it. He

Did repose in the immediate.

Now, that’s my concept of religion.

Mine and the loon’s, he made himself

Part of the boundless, easing himself

Into it. Just where it touched him.

The people of the middle ages

Were more like the loon than we, they

Took their life as it was presented.

Loons run life up spires of the Gothic,

They’ve crossed few oceans, they cuddle

Life in the sea of timer. A cat is

More like a loon than we are. We

Can radio a signal to the moon,

And get an answering pip. Bur

A cat’s infinitude is a hearth.

In a little cracker box by the

Stove, she can launch a kindle of

Four kittens. She then can purr with pride

Because she is tuned in on the

Singularity of life. I love

That loon, that beautiful gracious

Paleo-bird that knows much of life.

He doesn’t know of the declining

Balances of debentures, yet

He does have religion, and I

Hope me too.

In spring, loons arrive on northern lakes as soon as the ice thaws. Loons are territorial birds, and a mated pair of loons will defend an area of water from other loons. Small lakes can accommodate one pair of loons. Larger lakes may have more than one pair of breeding loons, with each pair occupying a distinct bay or section of the lake.

Until recently, loons were thought to mate for life. However, banding loons to allow the identification of individuals has shown that loons will often switch mates if their previous mate does not return in the spring or is displaced by a rival loon during the breeding season. Courtship and mating are a quiet time, with the pair swimming and making short dives together. Eventually, the male leads the female to a suitable spot on land to mate. Nest building then begins.

The name “loon,” is a North American name. It likely comes from either the Old English word lumme, meaning a lummox or awkward person. Or perhaps it comes from the Scandinavian word lum meaning lame or clumsy. Either way, the name refers to the loon’s poor ability to walk on land. Another possible derivation is from the Norwegian word lom for these birds, which comes from Old Norse lómr, possibly cognate with English “lament”, referring to the characteristic plaintive sound of the loon. The scientific name Gavia refers to seabirds in general.

Food is Everything

 

Meals are food for the body;

Knowledge is food for the mind;

Music is the food for the heart;

Meditation is food for the spirit;

Dreams are food for the consciousness;

Love is the food for the living heart;

Thought is the food for the brain;

 

Colorful ink is the food for the pen;

Ideas are the food for the stories;

Truth is the food for the will;

Sun’s energy is the food for plants;

Plants are the food for the living beings;

But one man’s food is another man’s poison.

Ramesh T A

 

The Great Marie Antonin Carême

As a poet, Carême, with his haute cuisine, offered gastronomy as a way to perceive and enjoy the world.

As a destitute, abandoned Parisian boy, he became the first celebrity chef. In 1783 or 1784, at 8 years old, he worked as a kitchen boy for a chophouse in Paris in exchange for room and board. By age 15, he had become an apprentice to Sylvain Bailly, a well-known patisserie with a prosperous bakery nestled in one of Paris’ most fashionable neighborhoods.

Carême became one of the first modern chefs to focus on the appearance of his table, not just the flavor of his dishes. “I want organization, and taste. A well-displayed meal is enhanced one hundred percent in my eyes,” he later wrote in one of his cookbooks. Carême’s creations soon captured the discriminating eye of a French diplomat, Charles Maurice de Talleyrand. Around 1804, Talleyrand challenged Carême to produce a full menu for his personal château, instructing the young baker to use local, seasonal fruits and vegetables and to avoid repeating entrees over the course of an entire year. The experiment was a grand success and Talleyrand’s association with French nobility would prove a lucrative connection for Carême.
But in his lifetime, Carême, ever confident, could see beyond his short reign in the kitchen. He wanted to “set the standard for beauty in classical and modern cookery, and attest to the distant future that the French chefs of the 19th century were the most famous in the world,” as he wrote in his papers. Decades later, Auguste Escoffier would build upon Carême’s concept of French cuisine. But in the very beginning, there was just Carême, the chef célèbre who exalted dining into art.

Antonin Carême Influence on the Russian Cuisine

No discussion of French chefs in Russia would be complete without reference to Antonin Carême, the greatest of all French chefs in the nineteenth century. However, more is made of his relationship with the Russian court than the facts support. Contrary to many accounts, he never worked in Tsar Alexander’s kitchens in St. Petersburg. His influence on the development of the Russian cuisine was primarily indirect, either through his writings or through his followers.

In Russia, French cooking was so prevalent among the upper classes that there were not enough French-born chefs to fill the demand. Wealthy Russians began to send their serfs to work under French chefs in Moscow and St. Petersburg, and they even sent to trainees to France for their training. A few of the trainees were allowed to work in the city, provided they remitted to their masters the required obrok or quitrent, which was a payment in kind or money. After they completed their training. Count Rostov in Tolstoy’s War and Peace, for instance, spoke with satisfaction of paying a thousand rubles for Taras, a serf who prepared savory hazel grouse sautéed in Madeira for his daughter Natasha’s name day dinner.
The French influence on Russian cuisine was primarily a matter of technique and refining native Russian dishes. Russian soups, for instance, had long been an important part of the meal, sometimes the only part. Most were filling, thick, and heavy like shchi, unlike the new French soups of puréed vegetables and light clear broth. The Russians traditionally served large pieces of meat, either roasted or baked, while the French preferred to sauté small pieces of meat or game. The French not only vastly expanded the Russian repertory of sauces, but they also introduced an entirely new range of light, airy desserts including creams, zephyrs, and mousses.

Most of these innovations required new techniques for preparing, cooking, and combining ingredients. Extensive chopping and puréeing became fashionable, and only the wealthy could support such a labor-intensive cuisine. After all, in the days before electric appliances, a great deal of skill and perseverance were required to make the fish quenelles, the reduced stocks, and the other smooth, puréed foods which were (and still are) the hallmark of French haute cuisine.

Despite the appeal of French cuisine, even the Tsar did not always accept it. When Alexander I went to Paris for the peace negotiations of 1815, he chose to make a symbolic gesture by having Carême prepare and serve to the diplomats on several occasions the most quintessential of all Russian dishes, cabbage soup. The decision was not a case of not appreciating the French cuisine; it was a matter of the Tzar emphasizing his nationality. Fighting ideological battles over a bowl of soup were still occurring nearly a century later. For example, when Chekhov’s protagonist in “Glupyj franbtsz” (the foolish Frenchman), orders a bowl of consommé for himself, while he watches a Russian whom he assumes is trying to commit suicide by consuming stack after stack of hot blini.

Carême worked for the Tsar only while the latter was in Paris for the peace negotiations in 1814, and 1815, and later during the Congress of Aix-la-Chapelle in 1818. The Tzar admired Carême’s work and several times offered him employment at the palace in St. Petersburg, offers that Carême did not immediately accept. However, Carême finally decided to go to Russia, and he arrived just as the Tsar was departing for ab extended visit to Archangel. Palace regulations would not allow the hiring of a new chef until the Tsar’s return. So Carême used his free time to explore the capital and the Tsar’s kitchens. He discovered that due to past abuses by the staff, a rigorous surveillance of all the kitchen personnel had been instituted. Carême was profoundly disillusioned by what he saw and, not wishing to associate with the corrupt staff or submit to such humiliating vigilance, the chef, ignoring all entreaties to stray, decided to return immediately to France.

* * *

The preceding is a nostalgic glimpse of a food ethos extant in the fin de siècle au courant culinary climate era. That is, Carême’s experience tells one something of the gastronomic regimes of the elite, defining their culinary ethos as a set of presuppositions about what is good to eat, correct to eat, or natural to eat.

Or Counterintuitively, We are what we (don’t) eat!

Culinary philosophies are embedded in the broader cultural imagination of society, but re-enthroning any form of the aristocratic culinary ethos is neither desirable nor likely. Like poets, cooks offered diners a way to perceive and enjoy the world. However, not one of the culinary philosophies inherited from the past is adequate to a world in which abundance has brought unexpected problems.

Food fills a spiritual void. Taste and beauty, strengths of the aristocratic and romantic traditions, need more attention than in democratic and socialist traditions. How much does good taste matter, and what is “good-taste” anyway? And also, modernity presents us with the problem of distance, animals suffering in industrial feedlots becoming sheer numbers.