Cassandra Voices

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  • The End of RTÉ’s “Drive Time” Omertá

    And so, the omertà as to the RTÉ personnel getting ‘freebie’ cars has finally broken. It’s no coincidence that this was the only outlet probing this matter five years ago. We knew the topic was highly unlikely to be picked up by media reliant on revenue streams from advertising cars.

    We also knew that covering the topic was unlikely to win any friends for this publication in the state broadcaster – generally not a wise move for a fledgling operation trying to make it in the Irish media landscape. Despite the obvious pitfalls, the editor published my original piece – and then followed up the matter in his own stoic fashion.

    Sure enough, five years on, despite countless topics having been forensically covered by Cassandra Voices, and despite the editor having previously appeared on prime time RTÉ shows, they have never contacted him or this outlet regarding any topic featured herein. Cassandra was ‘cancelled’ almost as soon as she commenced.

    “Drive Time: The Irish Media’s Message“

    Accounts and Accountability

    Over the last week a series of details have emerged of a culture in RTÉ of personnel entering ‘side-deals’ where they benefit either by additional cash payments, or in kind – by way of high-value items such as cars or other luxury outings to prestigious sporting fixtures. Nice if you can get it.

    This has come as a revelation to most Irish people – yet readers of this publication know that there has been a serious issue going back two decades. Unlike commercial operators, there is an onus on RTÉ to be accountable to the public as it relies on approximately €150 million in state funding via the licence fee each year.

    Hence, it has long seemed apparent that there is a clear need for transparency to avoid conflicts of interest, especially when RTÉ employees engage in extra-curricular commercial arrangements.

    “RTÉ: Wrap Your Troubles in Dreams“

    Á la CaRTÉ?

    Cassandra Voices has long since called on RTÉ to release an easily accessible register of interests, as occurs with personnel who work at the BBC. Yet RTÉ have steadfastly refused to countenance such a notion – and for that, they are now having to answer.

    It is now of crucial importance to assess whether a Freedom of Information (FOI) request filed by Cassandra Voices with RTÉ in 2018 was answered with full and proper disclosure, as required by law.

    At the time, RTÉ were asked to disclose records of payments, or payments-in-kind, from car dealership to leading RTÉ stars, approved by RTÉ ’s management since January 1st, 2017 under the Personal and Public Activities Guidance.

    RTÉ’s FOI officer responded to say there was no record of any such payments or payments-in-kind. That FOI request was filed with RTÉ following an article by this writer, in which we outlined instances where RTÉ presenters had vilified other road users, notably cyclists – without making it clear to their audiences that they had ‘side-deals’ with car companies.

    It seemed obvious to us that there was an ongoing culture of side-deals with car companies, especially given there had been previous public references to this by the then Labour TD, Tommy Broughan.

    In hindsight, it was very brave of Broughan to raise the topic, given that TDs depend on media coverage to be elected. Today it turns out, courtesy of the Independent that there are in fact numerous side-deals between many RTÉ personnel and car companies. How credible is the FOI officer’s claim in 2018 that no such deals existed when asked by this small, independent media outlet?

    BMW i3

    Buy a Car to Save the Environment…

    The real problem is not that personnel have enjoyed such arrangements, but that there is a lack of transparency – and that this coincides with an apparent de facto black-out of transport issues being covered in an adequate manner.

    Dublin has been rated as the worst European capital among thirty for public transport by Greenpeace in 2023. Moreover, last year the OECD issued a stern assessment that castigated the Irish authorities for transport policy that is dependent on electric cars and mega-projects.

    Yet there seems to have been little probing by RTÉ into the strategic issues underpinning this malaise. Instead we find the blithe assumption that the airport metro will be a panacea, and in the meantime, sure why not buy an electric car to save the environment?

    New cars, by their nature, are of course bad for the environment – and electric cars bring their own set of problems, not least issues relating to mining for batteries, disposal of same, and, potentially, greater erosion of road surfaces, arising from the increased weight.

    In many instances, it may make sense to keep an older vehicle, used infrequently, on the road – rather than buying a new car.

    It is understandable, if lamentable, that commercial media should shy away from damning stories as it may scare advertisers. That is why the role of a public broadcaster working in the public interest is so important.

    Train In Connolly Station – Dublin.

    Fail Rail

    A good example of how RTÉ operates is how they covered the ‘re-opening’ of the railway that passes through the Phoenix Park tunnel in Dublin. That railway connects the two main railway termini in Dublin, Heuston and Connolly Stations, linking the Cork and south-west commuter line from Heuston, through the north city centre, onto the Sligo and north-west commuter line that runs into Connolly.

    The railway has been present for over a century, and for years, carried passenger trains between the two termini – provided the trains were empty. At the same time, Irish Rail, were proposing a multi-billion euro tunnel, DART Underground, so as to create a new link from Heuston around to the lines linking into Connolly.

    Hence there was a line that could have been used, which Irish Rail were effectively refusing to use – but were instead proposing to spend billions. Why wasn’t RTÉ probing this matter?

    Ultimately, the Phoenix Park line was brought into use in 2017, but the new operation is not without problems. Most obvious is that although trains now run between Connolly and Heuston Stations, the services do not stop at Heuston Station – and instead simply fly by an idle platform!

    Although the new service passes through some of the most densely populated areas in the state, such as Ballyfermot, Inchicore, Cabra, and Phibsborough – the train only stops once in fifteen kilometres at Drumcondra, between Connolly and Park West Stations. A fit-for-purpose public broadcaster would surely have examined the issues involved, flagged to the RTÉ Dublin correspondent John Kilraine at the time.

    Instead, having studiously ignored the existence of this railway for many years, on the day of the re-opening of the tunnel to passenger services, the matter was simply presented as a ‘good news’ story.

    The modus operandi of RTÉ in this instance appears to have amounted to a suppression of the facts, until state policy mandated a change, where upon it was a case of ‘hooray for happy days’. Such an approach is not good enough. Irish Rail would not have been able to obscure the existence of that key railway had RTÉ been doing its job properly.

    Irish Independent, 2008.

    UnchaRTEd territory?

    It remains to be seen if RTÉ staff can redeem the reputation of the state broadcaster. This week’s outings to the Dáil did not inspire much confidence – particularly when the Chief Financial Officer was unable to recall his own payment levels; two hundred thousand euro, as we subsequently learned.

    As RTÉ correspondent Paul Cunningham observed, it turns out that there has been a ‘special arrangement for special people’.

    Although Cassandra was the lone voice raising such unpopular questions a few years ago, the levee has now properly broken, and it has emerged there have been all sorts of ‘side-deals’ and unusual accounting procedures that have facilitated junkets, luxury outings, ‘freebie cars’ and hidden payments. It will be interesting to see what else comes out. The public deserves a lot better from its national broadcaster.

    Feature Image: Daniele Idini

  • Unmasking the Tawdry Yarns

    In the essential Boomer text, Zen and the Art of Motorcycle Maintenance one of the chief ideas was the difficulty of defining what we mean by “quality”. Almost everyone knows what quality is and can easily spot the presence or lack of it in something. But the word itself, the concept, the thing of it, is difficult to describe. So, in the absence of a clear definition, the presence of quality can become a claim by a person selling a thing which, their patter maintains, possesses the elusive attribute.

    So even though everyone knows what quality is, it is possible, with a good enough story, to convince someone that something which may not actually possess quality, does possess quality. The key is the story. With a good enough story, anything is anything. You can even sow doubt in a person’s mind, making them believe that they actually lack the ability to discern quality, but that luckily, you are there to help them; for a small fee.

    The old story of the emperor’s new clothes is an illustration of what happens when a lie reaches critical mass to leave an entire herd deluded. If everyone claims to be able to discern the quality of the invisible garment, it takes balls to go against the herd, and, herds being what they are, the balls to differ is rare. So, an attribute which is difficult to define, leaves wriggle room for the unscrupulous and the potential danger of delusion for the naïve. You can almost hear Arthur Daly or Dell Boy spin it, “Look at that! That’s quali’y that is.”

    Value

    This is where Mariana Mazzucato starts out from in her book on economics, The Value of Everything: Making and Taking in the Global Economy. In Mazzucato’s thesis the word “value” is in many ways a synonym for “quality”, and she shows how some clever-clever salespeople have sold a pup to the entire world with a fancy story that somehow has the effect of equating value with price: if a thing is expensive it must be good, right? “Look at that! Now that’s quali’y.”

    Mazzucato shows how this simple con has allowed the Arthur Dalys of big finance to enrich themselves and their friends by extracting value from goods created by the wider working community. They do this primarily by blurring the distinction between value creation and value extraction. This is the Making and Taking aspect of the book.

    We see it all the time in the arts. Irish musicians and actors will be more than familiar with the publican who asks them to work for nothing because, unlike him, they “enjoy” their work. Therefore, so his thinking goes, that is reward enough and the publican can extract the economic value from the skills of the artistes. The story the publican spins in this transaction is the implicit suggestion that the arts are actually worthless.

    Mariana Mazzucato 2016.

    The Con

    Everyone can see the con when it’s that glaring, but in the wider world of high finance it’s all a bit faster and meaner: worker’s wages stagnate while shareholders extract fat bonuses. Energy company shareholders holiday in the sun while families decide between food and heat. Mazzucato’s book is a reveal of the stories and patter and understandings used and exploited by corporations and swallowed by the public and by governments, that results in wealth being sucked to the top while wages stagnate and inequality increases.

    Mazzucato’s goal is to unmask the tawdry yarns of modern capitalism’s snake-oil salesmen who profess to be the high priests of identifying value: the bankers and corporations essentially claiming welfare in the form of tax breaks while creaming from the top of community-created wealth to transfer to their shareholders, all with the connivance of a bought-out political class, many of whom are corporate shareholders themselves. She writes:

    “If the assumption that value is in the eye of the beholder is not questioned, some activities will be deemed to be value creating and others will not, simply because someone – usually someone with a vested interest – says so, perhaps more eloquently than others… If bankers, estate agents and bookmakers claim to create value rather than extract it, mainstream economics offers no basis on which to challenge them, even though the public might view their claims with scepticism.”

    Side Street in Dignity Village, Portland, Oregon.

    Fake Stories

    Derelict American cities are a living example of wealth extraction, leaving a trail of destruction in its wake while the top 1% live the high life. It is in untangling these stories, these modern myths of economics, that Mazzucato hopes to bring clarity in the necessary project to somehow reimagine capitalism, so that it works once more for the benefit of all, creating a thriving world rather than a dying one.

    At the centre of this entanglement of fake stories, spun by the elite like so many spider-webs, she shows that what is afoot is nothing more than a cheap con being perpetrated by groups of people with stories so shoddy that as soon as you see the move and the angle you can’t unsee it. Theirs is a strategy that depends essentially on the manipulation of one human weakness: convincing people that they are solely to blame for their own condition. Not the system. But their own character defects.

    And people buy it, every time. It’s not unlike the original sin the church used to so successfully sell. In the end, they claim, it’s all your own fault. So, while the poor sit self-tortured in self-flagellation for their own condition, which is almost always an outcome of social and economic inequality, the sales shaman steals away with the pensions and anything else he can manage to capture.

    Quality

    Robert Pirsig, author of Zen and the Art of Motorcycle Maintenance spent a book trying to get a grasp on the meaning of the term “quality”, an attribute whose presence or absence is clear to everyone. That was the mystery he was trying to pin down. How is it everyone knows when something has quality but can’t quite describe it?

    In the same way, you don’t need a PhD in economics to see that the attribute of quality is severely lacking in today’s capitalism. You have only to look at the manner in which business is being conducted that it is delivering neither quality nor value, just endless bonuses to a select few and endless grinding poverty to the many, no matter how hard they might work.

    Marianna Mazzucato has unmasked the shoddy yarn driving this fountain-pen theft of communal wealth, in a book so timely and revealing that it simultaneously exudes the twin attributes of quality and value while providing much-needed insights into the vexing question: why is capitalism only really working for a select few? The answer is simple: the herd has been deluded by clever economic patter: “That’s quali’y, tha’ is.”

  • Musician of the Month: Garrett Sholdice

    Earlier this month I released The Blue Light, a selection of solo piano and chamber pieces spanning the last decade, performed by pianist Michael McHale and musicians from Crash Ensemble. The album offers a range of sound-worlds, and I like to think that I am open to the possibility of my music changing, but I realise that there seem to be some constants in what I am doing: I want to create highly concentrated, meditative – even ritualistic – experiences. Maybe I always will.

    In 2006, I co-founded a record label and music production company called Ergodos with composer Benedict Schlepper-Connolly. We have co-curated dozens of projects together, and my work as a composer has often involved composing for specific contexts (such as, e.g., the Ergodos Musicians project I Call to You). For The Blue Light, my first solo album, I wanted to try to keep a sense of curated “coherence” across the record, even though the album is essentially a compilation.

    The album opens with a solo piano piece composed last year: Und weinen, und lächeln. This short toccata takes its inspiration from “Des Fischers Liebesglück”, a song by Franz Schubert with words by Karl Gottfried von Leitner. The final stanza reads: “Und weinen / Und lächeln, / Und meinen, / Enthoben / Der Erde, / Schon oben, / Schon drüben zu sein.” An English translation: “Weeping, / smiling, / we think / we are relieved of the earth, / and are already up above, / in another place.”

    Audio embed: use code below to embed “Des Fischers Liebesglück” by Franz Schubert from Spotify

    Audio embed: use code below to embed Und weinen, und lächeln by Garrett Sholdice from Bandcamp

    St Dunstan-in-the-East for piano, two violins, viola & cello was also composed last year, although the idea for the piece was sparked several years ago, whilst visiting London. St Dunstan-in-the-East was a church on St Dunstan’s hill in the City of London. It was mostly destroyed by bombing during the Second World War. After the war, the decision was taken to turn the ruins into a public garden. The space is unassuming and beautiful.

    St Dunstan in the East, City of London.

    My piece St Dunstan-in-the-East represents an attempt to create meaning out of fragmentary materials, perhaps in a way that is resonant with the idea of transforming a ruined building into a public urban space. Looking back over the notebook I used whilst sketching the piece, I noticed the following entry: “where is it going / what is it made from / why is it here / thick / thin / husks / the beauty of damaged, fragmentary things…”

    Sketches for St Dunstan-in-the-East, from the composer’s notebook, 2022.

    The next work on the album, Das blaue Licht for two violins, viola & cello dates from 2013, when I was based in Berlin. The title (which means “the blue light” in German) refers to the luminous blue of the sky above Danziger Strasse in northeast Berlin, during the hot July weeks in which I wrote the piece. The first part of Das blaue Licht features intricate pizzicato “hocketing”: a brief (ec)static dance. In the second part a series of chordal “breaths” eventually lead to a gentle song inspired by Javanese gamelan.

    Berlin, Danziger Straße.

     

    Often, at the ends of my pieces, melodies emerge as if finally remembered or unearthed. (This can be heard in the second part of Das blaue Licht.) I think this comes from my earliest musical experiences as a boy chorister in St Patrick’s Cathedral, Dublin, where sung melody was a daily experience. It was here that I first got to know choral music of the late Renaissance, such as William Byrd and Thomas Tallis. The weaving of melodic lines in this music always seems somehow miraculous to me.

    At the beginning of the Tallis excerpt above, the soprano part (“S. P.” = “sexta pars”) and alto part (“Sup.” = “superius”) are both “divided” into two, a technique known as “gymel” in Medieval and Renaissance vocal music. This technique was the inspiration for my viola and cello duet, Gymel, composed in 2018. In my piece, the cello and viola begin in unison, singing as one. This unison line then bifurcates, and the individual personalities of the two instruments emerge.

    The album closes, as it opens, with a solo piano piece: Prelude No. 12, composed in 2017. This is a soliloquy: just me, spinning out a single unbroken melodic line. The American poet Frank O’Hara talked about writing “personal poems”; this is maybe a “personal piece”. When I wrote it, I prefaced the score with these lines from his poem, “To Gottfried Benn”: “Poetry is not instruments / that work at times / then walk out on you / laugh at you old / get drunk on you young / poetry’s part of yourself”.

    For me, as a composer working with notation in the classical tradition, the score is not the music – only the performers can create this. It has been my good fortune to work with such extraordinary performers for this record: pianist Michael McHale, and musicians from Crash Ensemble – violinists Diamanda La Berge Dramm and Larissa O’Grady, violist Ed Creedon and cellist Kate Ellis. The sensitivity with which they interpreted these scores was more than I could hope for.

    Similarly, I am in indebted to the most diligent and incisive audio team: assistant producer Caterina Schembri, recording and post-production engineer Eduardo Prado, and mastering engineer Christoph Stickel. Often, for my music, the challenge is to somehow translate the atmosphere of a live acoustic performance experience into a digital recording. Thanks to this team, the intimacy and ritual of live performance comes across on this record.

    Album cover for The Blue Light by Garrett Sholdice, featuring a watercolour by Neil Sholdice. (Cábán i n-aice na coille, Loch Coirib, 2019)

    Garrett Sholdice is a composer and a co-director of the Dublin-based record label and music production company Ergodos. See https://soundcloud.com/garrett-sholdice and https://ergodos.ie. His album The Blue Light is available to purchase (download / CD) from https://ergodos.bandcamp.com/album/the-blue-light.

    Feature Image: Néstor Romero Clemente)

  • The Dying Nerve of the Liberal Class

    Outrage is the currency of the times. Nearly everyone in New York City and a healthy proportion of Americans are by now aware of the latest outrage to command Gotham headlines: the tragic death of a mentally ill ‘black’ man on an NYC subway after being choked out by a ‘white’ ex-marine. Some said the victim died while pinioned in the arms of his attacker. Others said he died later, on arrival at the hospital. After questioning the police let the marine go, and he vanished into the night. He was later arrested for homicide.

    I italicize the words above because they are not factually derived descriptions so much as ideologically derived. Another common recap of the event puts it differently: A deranged criminal, arrested forty  times and released each time by Democratic government, threatened violence to innocent subway passengers. A heroic ex-marine approached him, put him in a headlock and, in UFC parlance, put him to sleep. The individual later died in hospital. Cause of death as yet unknown.

    A Jesuit priest once said that nobody argues about reality; rather we argue about our interpretation of reality. The former interpretation is the version of events embraced by most liberals, the latter by most conservatives and many independents. The liberals have come under intense criticism for their—some would say—extremist approach to policing, or rather not policing.

    In liberal capitals, prosecutors no longer prosecute misdemeanors, and hoodlums of all kinds are released back into the public despite their offenses. Police are decried for systemic racism. Immigration is embraced without question. Whites are reviled. Men are despised. Trans people are celebrated without rest and anyone who objects is deemed transphobic. Gender pronouns are enforced. Anyone expressing traditional values or ways of communicating are labeled with a battery of accusations, including being patriarchal, privileged, racist, sexist, and of committing horrid microaggressions. Social media has been aflame with predictable hot takes from both sides of the proverbial aisle.

    ‘A fundamental difference between modern dictatorships and all other tyrannies of the past is that terror is no longer used as a means to exterminate and frighten opponents but as an instrument to rule masses of people who are perfectly obedient.’ Hannah Arendt, The Origins of Totalitarianism (1966)

    Apogee of liberal decadence?

    It makes one wonder if we are witnessing the apogee of liberal decadence. A bonfire of ideals. Something of the kind that emerged in Weimar Germany before it fecklessly succumbed to the National Socialists. It seems the liberal ideology of multiculturalism and identity politics has run its course. As I understand it, it was first encouraged in the Sixties as a left counterbalance to the Communist left and, crucially, a form of progressivism that didn’t threaten capitalist profiteering the way Soviet socialism did. From there it progressed through the mild discomfort of political correctness to the full-blown hysteria of misgendering crimes.

    We are now witnessing a liberalism that is by many accounts excusing crime at the expense of its victims. A liberalism that is practicing an extreme form of social engineering, attempting to hire for diversity sometimes at the expense of merit, forwarding reparations legislation as the middle class drowns in debt, and driving immigration even as homelessness among citizens swells. In short, racism and sexism mean that minorities and women are blameless and ought to be privileged at the expense of whites and males.

    I am reminded of passages in Saul Bellow’s Humboldt’s Gift. After being extorted by a small-time crook with mafia connections, the narrator, Charlie Citrine, an effete and wealthy writer and intellectual, is subjected to regular visits from the criminal, who sees an opportunity to expand his horizon of scams. Citrine comments:

    Rinaldo was ticking me off for my decadence. Damaged instincts. I wouldn’t defend myself. His ideas probably went back to Sorel (acts of exalted violence by dedicated ideologists to shock the bourgeoisie and regenerate its dying nerve)…Maybe this was in part a phenomenon of modern capitalist society with its commitment to personal freedom for all, ready to sympathize with and even to subsidize the mortal enemies of the leading class, as Schumpeter says, actively sympathetic with real or faked suffering, ready to accept peculiar character-distortions and burdens. It was true that people felt it gave them moral distinction to be patient with criminals and psychopaths. To understand! We love to understand, to have compassion! And there I was.

    Later he notes that “Goethe was afraid the modern world might turn into a hospital. Every citizen unwell.”

    Seems Bellow—a Nobel Prize winner and one of America’s great pulse readers—had identified decadent virtue signaling liberalism in its infancy. In the name of progress, of multiculturalism and diversity as progress, liberals find themselves surrendering their class privileges and even the conventions of societal security and law and order since these must by definition not be civilization guardrails but instruments of oppression for which we, via our ancestors (sins of the father, in the old language), are wholly responsible.

    Saul Bellow.

    Reenacting Oppression

    What is lamentable in this capitulation is that the minorities—at least in the public realm—to whom bourgeois liberals are ceding every cultural corner seem to have few better ideas than to reverse and reenact the oppression itself, driving toward a mythical notion of equality of outcome that confuses inequality with unfairness. Many have critiqued the ideology, even a small minority of liberals, on a variety of grounds including evolution. Is this justice or thinly veiled vengeance?

    The entertainment industry is perhaps Exhibit A in this phenomenon. Hence the relentless insertion of minority actors into the old vestments of oppression worn by white people in the near and distant past. Blazoned across the marquee of my Netflix app is, “Queen Charlotte,” a beautiful black woman adorned in royal vestments. At once the show denies the historical accuracy of the British/Irish queen and repurposes the oppressed as the oppressor, as though it were some sort of social progress. It is progress in the cinematic universe, as people of color are now playing characters previously withheld for white actors in the interest of historical accuracy. But now fidelity to history has been discarded to advance minority representation in film and television. Soon we will march to make the executioners’ union more diverse. More females manning the gallows. Be careful not to misgender your local hangperson.

    In his prescient comments, Bellow notes Sorel and paraphrases Goethe. Then he cuts to the chase, hoping to explain the feebleness of liberal society, “Dostoevski’s Grand Inquisitor who said: mankind is frail, needs bread, cannot bear freedom but requires miracle, mystery, and authority.”

    Too true. One can trace the need for the miraculous to the liberals’ desperate embrace of draconian public health mandates and a swift demonization of anyone that resisted. As the hysteria of the pandemic has worn away, the public health response is increasingly seen to have been a series of disastrous dictates from compromised public health institutions beholden to amoral industry. A society of the unwell, gratefully heeding the guidance of benighted institutions. Goethe and Dostoevsky together confirm the worst elements of mankind, realized in the 21st century.

    Featured Image: A member of the Peruvian Army with a police dog enforcing curfew on 31 March 2020.

    Pandemic

    The pandemic revealed the open sore of liberal credulity, as it clutched the hems of the CDC and NHS and the other infallible acronyms of our salvation. But liberals had been trending in this direction for some time. The unforgivable original sin committed by unlettered philistines in flyover states and incalcitrant financiers in coastal megacities was the denial of Hillary Clinton of her rightful coronation—which was to be the capstone achievement of liberal Boomers of the old identity politics left.

    Elevating a black man and a woman to the highest rank in consecutive terms would have been the ultimate confirmation of their identity politics. In the wake of this catastrophic defeat for liberals (a catastrophe in their worldview), the bourgeoisie dropped their long-held antipathy for federal intelligence agencies and embraced the CIA, NSA, and DIA, taking their word as gospel in the prosecution of Donald Trump. How easily they forgot Cointelpro, the slaughter of the Panthers, not to mention their murky proximity to the deaths of both Kennedys and King. So the miraculous authority of the daddy state has once more taken hold of a significant portion of the population.

    It is a perhaps positive sign that on Rotten Tomatoes, Queen Charlotte scored an all-time low audience score of 1 percent (spilled popcorn icon) and just 11 percent with critics. Though it must be noted in fairness that the series has tripled its ratings among viewers since then, now subsisting at three percent approvals. Likewise, the disastrous Bud Light campaign using a deeply controversial minor trans celebrity has thus far engendered some $15.7 billion in losses. Thanks in part to its line of Pride month clothing for toddlers, Target has watched $9B vanish from its coffers in like fashion.

    But the mainstream media wages its holy war. Vogue furiously said of Queen Cleopatra criticism, “Let’s call it what it is: racism.” The Guardian said, “…the idea that you need a white actor is utterly insidious.” The New York Times couched the negative critiques as revealing, “Fear of a Black Cleopatra,” and offered its usual casuistic evasions by declaring nobody meaningfully identified as white in Cleopatra’s time. (Note, of course, how identifying as a race supersedes being a member of an actual race. Of course, liberals have long argued there is no such thing as race, much as transgender activists often argue there is no such thing as biology, aside from a patriarchal construct ginned up by mad misogynists.)

    Writer A.J. Kay nicely summarized the  movement as, “The rigid moral paradigm in which anything short of ‘affirmation’ is bigoted and hateful.”  It is an ideology of total affirmation of ethnic minorities, sexual minorities, and women, behavior notwithstanding. Its flip side is the total condemnation of whites and males, behavior notwithstanding. If white, one’s only recourse is to don the sackcloth and ashes, fall to one’s knees, and beg forgiveness from one’s victims. Their response is immaterial. One must atone.

    This stridency is born of extreme ideological bias. We are no longer a united states. We now live in a society of seething ire beset by social division, with a doddering senior citizen in charge, a carnival barker awaiting a second act, a legacy of Camelot calling for a great renewal. Everyone angry. Everyone lost. Some blinded by despair, some by rage. The collapsing scenery is perhaps more Shakespearean than Bellovian, Recall the opening scenes of King Lear, “In cities, mutinies; in countries, discord; in palaces, treason; and the bond crack’d ‘twist son and father… We have seen the best of our time.” As an infamous communist once wrote: history repeats itself, first as tragedy, then as farce.

    Julien Charles is a critic, corporate drone, and New Yorker hoping to call attention to the authoritarian drift of states across the Western world, and the narratives promoted to gain consensus for such measures. He has been published in,  Off-Guardian and The Hampton Institute, among other publications.

    Feature Image: Hilary Clinton and Barack Obama among those in the White House Situation Room getting real-time updates on the May 2011 mission to kill Osama bin Laden.

  • Musician of the Month: Evin O’Brien

    I always considered myself a late bloomer when it came to music. Growing up, I didn’t have many opportunities to play instruments, and I chose to focus on art rather than music during my secondary school years. Becoming a better musician seemed like a mysterious journey with no obvious roadmap.

    I credit my Dad for introducing me to some incredible artists like Led Zeppelin, Queen, Pink Floyd & Jethro Tull. In return, I introduced him to the captivating sounds of Radiohead, a band which played a pivotal role in developing my appreciation of interesting chord progressions and ambiguous harmony.

    We listened to a lot of music together and aged fourteen my Dad surprised me with my very first guitar – an SX acoustic steel string. I remember eagerly trying to bend those strings in the style of Jimmy Page, with no great success. It would be some years before I would get round to purchasing my first electric guitar.

    I struggled as a teenager to envisage my future career. I was less concerned with money, status, or even moral virtue. Instead, I found myself preoccupied with what the day-to-day experience would be like. I would ponder different paths, like the idea of becoming a doctor – helping people, earning a good income, a respectable profession. But then I would wonder, ‘What would the minute-to-minute reality be like?’ Would it involve blood, guts, and smelly feet? High stakes with people’s lives on the line?     

    That’s why I find myself where I am today – as a musician and a teacher. I derive immense joy from the everyday moments in my career. It’s not about the grand aspirations; it’s the day-to-day experience that fulfils me. Whether I’m playing music or sharing my knowledge as a teacher, I find deep satisfaction in the present moment.     

    Revelation!     

    Not long after finishing school, I stumbled upon a YouTube video of Beethoven’s ‘Moonlight Sonata’ arranged for solo classical guitar. It instantly captivated me, and I dedicated that entire summer to learning the piece from start to finish. The experience brought me an unparalleled joy – the intricate polyphony, the interplay between the upper and lower voices, and the sublime harmonic movements, all projected from my own instrument! It was a revelation – I had finally found something I could pour hours into.     

    I discovered I had a knack for memorizing lengthy pieces, so I embarked on expanding my repertoire. Attending classical guitar recitals at the National Concert Hall became a regular thing, as I aimed to immerse myself in the rich tapestry of the classical guitar world. By the time I enrolled for lessons with Leslie Cassidy at the DIT Conservatory of Music and Drama in 2013, I had already delved into the works of various composers, including Villa Lobos, Tarrega, Barrios, Koshkin, and Albeniz. This played a pivotal role in shaping my technique and opened my ears to a more contemporary range of harmonies as I explored the guitar repertoire from the romantic period onwards.

    My time with Leslie was absolutely crucial to my growth as a musician. I eagerly looked forward to our weekly Saturday morning lessons, where he meticulously reviewed every piece I had learned, correcting my mistakes and helping me break free from bad habits – especially my woeful right hand technique. Though my time with Les lasted only two years, he was an incredibly supportive and motivating mentor and teacher. I miss him dearly, and I often wonder what it would be like to have a conversation with him today, at this stage of my musical journey.

    Everything in Its Right Place…     

    Regardless of my skill level as a musician, I’ve always been drawn to composing. It just felt right and has always been a natural part of how I absorb new musical ideas. I aim to combine elements that I find appealing in a way that feels satisfying—a blend of the familiar and the unpredictable. There’s a certain joy that comes with seeing a well-developed idea come to life, as if putting something in its rightful place.     

    I knew I lacked many of the skills and understanding necessary to compose music at the level I desired. Even though I was already composing for my band BiG Fridge, I wanted a deeper understanding of my own music to better develop and convey my ideas. That’s why I decided to enroll in the Bachelor’s program in Jazz Performance at the Newpark Academy of Music. Despite knowing little to nothing about jazz, I discovered that this foreign musical idiom shared many of the same values that resonated with me.     

    Attending Newpark was a humbling experience. I had never before been surrounded by so many individuals who loved and took music as seriously, if not more so, than I did. I met amazing people who possessed qualities I aspired to, and learned a great deal from them, both as individuals and musicians. Tommy Halferty, my teacher, was truly remarkable. He encouraged me to embrace my own strengths and musical voice, always pushing me to work harder and give my best.     

    Although I often felt out of my depth, the further I progressed at Newpark, the more I realized that I had ended up exactly where I needed to be. I was exposed to new and exciting forms of music, and I acquired not only the skills and knowledge I sought in harmony, arranging, improvisation, and composition, but also a common language to effectively communicate my ideas with my peers.     

    Moreover, the experience gave me a glimpse into the vast realms of what I didn’t yet know. It provided me with the terminology and techniques that empowered me to delve deeper into these subjects even after completing my degree. While at the time, the degree felt all-encompassing, I later realized it was merely scratching the surface of music theory.  

    Harmony Takes Centre Stage     

    If there’s one quality that takes center stage in my own music, it would be the harmonic content. Reflecting on my own compositions, I’ve discovered that I can learn a great deal about myself and my personal taste through retrospective analysis. This understanding of harmony is crucial for me to achieve that. It’s simply the aspect of music that I find most fascinating and exhilarating.

    Much of the music I create is either modal or strives to fully explore the relationship between two loosely related chords. I aim to employ parsimonious voice leading as a means of generating new movements that sound fresh and captivating to my ears.  

    After completing college, I set about forming the instrumental ensemble known as Rynx Laneran, with the goal of developing and performing my latest compositions. I joined forces with Andy O’Farrell and Alex Delogu, both of whom I had the good fortune of meeting at Newpark. The music we create is deeply influenced by my admiration for artists like Portishead, as well as renowned film composers such as Bernard Hermann and Lalo Shiffrin. Our sound also takes inspiration from the captivating style of Mulatu Astatke’s music.  

    I’m incredibly proud of the music we have crafted together thus far, and I eagerly look forward to returning to live performances this summer. Additionally, we have plans to release more music later in the year, and I couldn’t be more excited about sharing it with our audience.  

    Irish Music  

    My fascination with traditional Irish music began with a chance encounter at a party where I met guitarist Chris Cole. Chris took me under his wing and introduced me to the fundamentals of his rhythmic approach when playing traditional music on the guitar. He generously shared his insights into arranging tunes for the instrument, and as my repertoire grew, I started creating my own solo guitar arrangements of Irish tunes, drawing on my knowledge of classical technique.

    Last year, I received a tremendous validation for my efforts when the Arts Council awarded me the Music Agility Award, enabling me to develop twelve original arrangements of traditional Irish tunes for contemporary Irish classical guitar.  

    Currently, I’m exploring how to merge different genres from around the world by applying scales from folkloric music such as Ethiopian music to the Irish tunes I’ve arranged. I’ve recently completed three “Ethiopian Jigs,” as I’m currently referring to them, and they possess a unique quality that is both familiar and exotic. I’m excited to see where this compositional approach will take me next.  

    These days, my schedule is busier than ever, and I’m constantly learning and expanding my musical horizons. I consider myself fortunate to have encountered a diverse range of musicians who have allowed me to pursue my various musical interests, no matter how niche they may be. I’ve never wanted to limit myself strictly to classical or jazz music; my love for different genres is vast, and I aspire to play them all.  

    In the past year, I’ve arranged numerous classical pieces by some of my favorite composers, which I perform as a duo with bassist Alex Delogu. Additionally, I formed a gypsy jazz quartet called The Tenters with fellow guitarist John Mahon, bassist Dave Mooney, and violist Brendan Lawless, and we regularly perform around Dublin.  

    I thoroughly enjoy my role as a session guitarist, collaborating with various artists such as Christian Wethered, Adam Nolan, and Yankari Afrobeat Collective. Each experience adds to my musical journey and presents unique challenges that I embrace as a contributing member.  

    As I reflect upon my career as a musician, I feel incredibly lucky to have dedicated myself to the study of the guitar. It may sound unbelievable, but it often feels like every positive thing in my life has either directly or indirectly stemmed from my commitment to this instrument. It serves as my meditation, my hobby, and my livelihood. It’s what motivates me to get out of bed each day. The impact it has had on my life is immeasurable. I’ve discovered an endless game, a never-ending journey that reflects my approach to life, one of constant learning and growth, an outlook that I intend to maintain throughout my life and journey as a musician.

    Feature Image: Daniele Idini

  • The Myth of the Spiritual Contract

    According to Western medical science I suffer from a condition called depression. And from my perspective, I suffer. The conditions of my reality are such that sometimes no matter the environment – with loved ones, by myself, in mediation or not, eating or fasting, sleeping or awake – I feel a sense of dissociation, dread and low energy levels in my body. It comes and it goes and the time it stays can never be predicted. It’s not a comfortable existence.

    Practicing yoga has been a wonderful way to help with depression. Lonely and isolating thoughts can’t intrude when those thoughts have been stilled: yogas chitta vritta nirodha [trans: yoga is the stilling of the movements of the mind].

    When I told a good friend recently that my yoga practice didn’t seem to be helping with the symptoms of my depressions, as it had in the past, she said, “maybe it’s not working? Maybe you should try something else? Like a hobby?”

    My instant reaction was, “how dare you question my practice?” I got defensive. She didn’t understand. She’s not a yogi. These practices are fundamental to my life. Yoga has helped me overcome substance abuse, break ups, a mid-life crisis, and poor work/life balance. What do you mean “it’s not working”?

    Right and Wrong

    As it turns out, she was both right and wrong. She was right: the yoga wasn’t working. She was also wrong: yoga always works.

    My yoga practice wasn’t working because I was expecting it to alleviate my suffering like a drug alleviates the symptoms of disease. I practice and I stop suffering. Like buying a salad at a restaurant. Like purchasing a bicycle. A contract.

    I was offering my dedication and daily practice and expected to receive something (bliss, freedom, insight) in return of equal or greater value. And the harder and longer I practice, the more and more rewards I receive. In this case, I expected to be delivered from my depression in return for my yoga practice: daily meditation, kriya and pranayama, and Japa practices.

    So, my friend was right: yoga wasn’t working because that is not the way yoga works. In a spiritual practice, the investment is the return. The discipline, the devotion, the surrender, these are the practices AND the results. And this includes surrendering any expectation that your suffering will end just because you practice yoga.

    Our daily lives are comprised of contracts or agreements. We aren’t aware of this most of the time. We work to make money. We use money to pay for food and shelter. These are transactional agreements we make many times a day.

    I use money to buy a thing and I expect a thing in return for payment.  The expectation is of something foreseeable with pretty good accuracy: I see an orange, I pay money, I go home with the orange.

    Let’s go further. The dentist says if I brush my teeth, I won’t get cavities. Doctor says If I eat a healthy diet, I’ll avoid heart disease. I shower to keep my body free of germs. I eat to nourish my body. My friend and I agree to meet for lunch at 12:30pm.

    These are what we might call causal agreements: I do one act and expect a certain result or effect in the future in return. The expectation is foreseeable based on past experience and current knowledge with reasonable accuracy: if I brush my teeth, it is reasonable to expect that I will get fewer cavities than if I did not.

    The Wrong Dressing…

    Sometimes the orange you buy isn’t ripe, or the salad you purchase doesn’t have the right dressing. You can bring it back and get a refund or buy another orange or salad. Sometimes no matter how much you brush your teeth, you get a cavity. And sometimes your friend texts you a half hour before lunch to cancels.

    In the manifest world, events are sometimes out of our control and agreements are broken. That’s why we have contracts: to incentivize performance and provide a reasonable expectation of performance in the future. With incentive (cause) the seemingly chaotic world develops a certain stability (effect).

    I was seeing my yoga practice as just another transaction. As with buying an orange, I assume that if I practiced hard and consistently enough, I would see a change in my mood, my health, and my overall happiness would improve. As if there were some sort of Rewards program that grants more freedom and happiness the more we meditate, perform religious rituals, and/or bend ourselves into pretzels.

    This contract is made with our egos, “I” want to avoid suffering so I will practice āsana.  I want to achieve enlightenment so I will meditate every day. If I practice this kriyā long enough I’ll feel refreshed when I am done.

    Spiritual (not religious) work is done internally. By definition, it should always be under our control. So why is there no guarantee that the spiritual work you do today will pay off tomorrow? Because spiritual work is not transactional: if it were, we’d always have a return because we are the only ones that need to perform.

    A refined spiritual practice transcends the ego and the deal-making we engage in with it. Part of that transcendence is letting go of expectations and the ego incentives that feed them. All of the practices and the effects of yoga happen only if I commit totally and let go of “I.” And the practice of letting go of “I” never ends.

    In moments of union or yoga we experience totality. There is no lack. There is no restriction. We are liberated, filled with vast silence. This can last seconds, minutes, days, weeks, months or years depending on the effort involved, if we can let go of the ego and its tendencies.

    And so there is no need for a contract in the first place; there is no lack to be fulfilled. But to do that there must be constant effort and a discipline that becomes devotion. Resistance that arises from conditioning must become love.  So that the act becomes the gift itself in the present instead of something to be had in the future.

    Hunger

    If I am hungry, I need food to satisfy hunger. This is a basic function of the body. As long as the body is alive we must eat to keep it nourished. Hunger will always arise though, and needs to be dealt with (food is but one option, actually). There is no such biological prerequisite for the ego, however.  And yet most of us feel there is, and this is one source of suffering.

    The ego will never be satisfied, no matter how much you feed it. Ego hunger, like actual hunger, will never go away unless we transcend it through practice.

    There is no causal/transactional link between the practice and the state of union or state of “no lack”.  The practice is the state, and the state is the practice.

    Transcendence as a result of practice involves moving past the perceived separation between cause and effect, between past and present, and present and future. A strong spiritual practice never ceases, there is no past and now and future. There is only now. And now. And now. And now.

    We are humans and it is human nature to suffer, to make mistakes, to lie, to steal, to cheat, to hurt others just as it is human nature to tell the truth, give to others, to love and to forgive.

    We have a great capacity for growth as well as destruction. That will never change. The gift of a spiritual practice is not the removal of depression, lying, cheating or suffering from your experience but the transcendence of how you perceive them.

    As long as I perceive my yoga practice as something to be bartered with it will forever be one half of a transaction with my ego, and my suffering will only increase.

    Image: Daniele Idini

    Separateness

    One need not be a Hindu or even a yogi to have a spiritual practice. Many faiths lead to a transcendence of the ego and cause and effect in the material world. Prayer, service, devotion and keen insight require total commitment of your being and isn’t just an intellectual exercise.

    Much of the modern world is based on an intellectual concept – the presumed individuality of existence.  Each of our bodies are a thing with a brain that controls it and heart that sustains it.

    One aspect of this view is actually the contract: by definition, there must be two parties to a contract. So, we view each other as separate and separate ourselves on a daily basis, many times a day. This point of view will always lead to internal and external conflict because conflict requires two parties as well.

    Separateness is one of the great illusions of the modern world. It is a belief that is reinforced again and again. A belief is an intellectual understanding based on assumptions. You see this everywhere. People “believe” in lots of “things.”

    Again, two parties must exist: me and the concept. This is totally different to Faith. Faith is a knowingness, a surrender to what is: that there is no separation.

    In a state of Oneness there is no contract. There is no conflict. It takes discipline to overcome the feeling of separateness created by our conditioning and our ego. That constant discipline is devotion. In that state of constant effort, we are free from the suffering of separateness.

    And so my friend was also wrong. It was the practice which led me to these insights about my condition. All the benefits of a spiritual practice happen now, not sometime in the future as a return on the investment of your practice.

    The promise of yoga IS the sustained practice: be that pranayama, meditation, yamas and niyamas, āsana or puja.  Yes, you may reach an enlightened state sometime in your life.

    Yes, it may happen in the future. Yes, daily practice can make enlightenment more likely to happen. Yes, sometimes your friend cancels and you are disappointed. Yes, sometimes you will feel like you want a spiritual refund. But that’s not the point. A spiritual practice, once started, never ends. It is action, not passively waiting for suffering to end.

  • The Implications of Evolution

    Evolution by natural election is the ‘greatest idea ever’ — a view which has been well set out by Julian Huxley (1961, 1964) and which I share. It is, In my view, the greatest idea as it provides a key concept to make sense of us and our world. In its essence it is simple, but breathtaking in its subtlety.

    It is accepted by biologists and by those in many other disciplines. In other words, evolution is a key ‘organising principle’ for many branches of knowledge. More than that, — as Huxley argued — an evolutionary world-view offers a coherent view of our world and our future and therefore is of fundamental importance to humankind.

    In this article I attempt to do two things: first, to set out the main features of the process of evolution by natural selection and why it is so widely accepted; second, to summarise its implications for our view of ourselves, our societies and our future.

    Of course, many excellent writers have described the workings and wonder of evolution, most notably Richard Dawkins (2009) in The Greatest Show on Earth.

    Charles Darwin in 1868.

    Not Just His Theory

    Before I discuss the Theory of Evolution by Natural Selection, as described by Charles Darwin in The Origin of Species by Natural Selection (1859) and modified in the light of later knowledge, let me dispose of one false idea which is used to try to undermine the concept of evolution.

    ‘Theory’ does not mean that it is not accepted; it is not ‘only his theory’, as I once heard it described. In science, a tentative idea is referred to as an hypothesis or conjecture.

    ‘Theory’ means that the idea has survived repeated testing and it is now the consensus. ‘Theory’ replaces the older idea of natural ‘laws’, fixed and immutable. (In science all theories are formally tentative and liable to change in the light of new evidence.) The strength of any theory depends on three things: the rigour of the testing it survives, the number of phenomena it accounts for and the accuracy of the predictions that arise from it.

    Sea shells, Rosses Point, County Sligo, Ireland.

    Variation in Living Things

    Variation in living things is the basis of all evolution, so I want to briefly explain the sources of variation. There are two main sources: genetic variation and ‘environmental variation. Genes provide the basic instructions for the assembly and function of living things. An individual’s genetic endowment comes from their parents. Sexual reproduction involves the shuffling of the parents’ genes so that each individual gets a virtually unique combination of genes. Genes are subject to chemical changes or mutations, which may alter their function. (On average we each have about 150 genetic mutations compared to our parents.)

    The degree of genetic control varies greatly. In some conditions it approaches 100% (sickle-cell trait, blood groups), but in many other conditions hundreds or even thousands of genes are involved in a particular trait (intelligence, height). In the latter case each gene has only a minute effect on the trait. Genetic instructions are also fairly general. For example, in brain development genes ‘direct’ a particular bundle of nerve fibres to connect to a particular group of nerve cells; but which individual fibre goes to which individual cell is not specified. The precise connections during development at that local level are a matter of chance (Mitchell, 2018).

    But the ’environment’ is also a major source of variation and plays a huge part in the ultimate results of the genes. By ‘environment’ I mean the environment inside cells where genes are ‘translated’, the environment within the developing body, and also the environment in which the living creature exists. For humans this includes all life experience from family, education, illness, social interactions and everything else.

    What is Evolution?

    Evolution means the adaptive changes in living things which fit them to their environment. This is quite distinct from the development of the embryo or its voguish use for any change over time. Charles Darwin spent decades gathering evidence to support his idea of evolution by natural selection. Just like any other idea it has undergone changes to fit in with new knowledge, but Darwin’s description remains at the core of evolutionary thinking.

    Essentially, Darwin proposed five key ideas, summarised by Ernst Mayer (1991) in One Long Argument. I’ll summarise each in turn.

    Evolution/Change: Darwin had to overcome the contemporary view that the world was recently created and species were unchanging. In the 19th century it was becoming clear that the Earth is more than a few thousand years old. We can have great confidence in this idea because it is established using several completely independent measures, which all show that the Earth is about 4.5 billion years old (Dawkins, 2019).

    This great age of the Earth is crucial to evolution because vast periods of time are necessary for genetic changes (mutations) to occur and for their consequences to be tested in the real world by ‘Natural Selection’. This vast expanse of time also evens out the effects of random events so that major trends can predominate. Just think of the thousands of seeds produced by a single plant: perhaps only one will end up in a spot that is suitable to allow it to reach maturity and produce offspring. Over an extended time period the best adapted to the local conditions will come to predominate. That’s how randomness works: a huge numbers of opportunities arising over long periods of time.

    During the 19th century the discovery and examination of fossils showed that some species had become extinct while others had evolved and left modern descendants. These studies also showed that different vertebrate species shared a common body plan, albeit significantly modified in some cases. For example, compare the human forelimb with that of a horse or bat. The plan is the same, but each is massively modified to adapt the animal to  its way of life (Huxley, 1863). Darwin also used evidence from the ‘artificial selection’ by animal and plant breeders of his own time, which showed that living species could change significantly at a much greater rate than could occur by chance in nature.

    Common Descent: Darwin called this ‘descent with modification’, so that offspring resemble their parents but are not identical. (Darwin had no knowledge of the mechanism of inheritance and mutation.) The genetic differences arising from mutation and genetic shuffling during sexual reproduction are the basis of evolution. Differing circumstances will favour certain genetic variants over others, leading to differential distribution of genes throughout the population.

    Descent with modification implies that all organisms come from a single common ancestor. The more closely related two species are, the more recent is their common ancestor.

    Natural Selection: Darwin inferred this from descent with modification and the fact that there are generally far more offspring than are needed for mere replacement of the population, leading to competition for resources and mates, so that over vast time spans the offspring best ‘fitted’ to their circumstance tend to survive and reproduce. In this way favourable mutations persist and become distributed through a population. This comes about by natural selection acting on variations that occur by chance.

    Natural selection is the most important element of evolutionary theory and perhaps the hardest to grasp, so I’ll present the example of the evolution of human skin colour in some detail. The earliest humans in Africa had dark skin which gave protection against strong sunlight. (Apart from sunburn, strong sun can also cause mutations which might lead to skin cancer.) In that environment dark skin clearly has an adaptive advantage. However, as human populations migrated northwards — over tens of thousands of years — darker skin became disadvantageous because it is less able to synthesise vitamin D, which requires sunlight. (Vitamin D is required for heathy bone growth.) Darker skin was no longer adaptive but had a selective disadvantage while paler skin was advantageous. In genetic terms, genes which altered  the skin to a lighter hue were favoured and became more widespread in the population as a whole. In other words, those with paler skin were better adapted to thrive and pass on their genes to the next generation.

    Species Multiply: A species is usually defined as a group of organisms that commonly interbreed and rarely, or never, interbreed with other members of related species. The simplest mechanism for forming new species is geographical isolation — by oceans or mountains for example — so that interbreeding is no longer possible and the separate populations diverge by adapting to different foods or acquiring different mating behaviours — adaptations which are inherited. Eventually the populations become so different that they can no longer interbreed, even if reunited.

    ‘Darwin’s Finches’ in the Galápagos islands are a classic example. When the Galápagos islands were formed by volcanoes they were colonised by a single species of finch from the South American mainland. They diverged over thousands of years acquiring mutations affecting, for example, beak shapes which adapted them to consume new foods. Eventually the differences were so great that they became different species incapable of interbreeding.

    Gradualism: There are no sudden leaps in evolution; new types do not suddenly arise, but are formed by the gradual accumulation of beneficial mutations and adaptations.

    ‘Nothing in Biology Makes Sense Except in the Light of Evolution’. Theodosius Dobzhansky (1973) American Biology Teacher, 35 (3): 125–129.]

    This summary of the main processes of evolution by natural selection shows that the workings of random processes with no purpose result in increasing levels of adaptation of living things to their environment. This is based on the fact that individuals vary and much of the variation is inherited. In competition for resources any slight advantage will be retained and spread through successive generations. In this way small changes can pile up to lead to large changes and eventually to new forms and new ways of life.

    Julian Huxley in 1922.

    The Modern Synthesis 

    In Darwin’s time there was no understanding of the mechanism of heredity which makes it all the more remarkable that he was able to take his ideas so far. Gregor Mendel first published his work in 1886 in an obscure journal and showed that heredity was in discrete units which were passed down the generations and combined in consistent ways (you can find a summary here). His revolutionary work was not rediscovered until the early years of the 20th century when the mechanisms of mutation and the spread of variant genes through populations were clarified. This work was brought together into a coherent whole by Julian Huxley (1942) in Evolution: The Modern Synthesis, generating what is sometimes called ‘Neo-Darwinism’. At that time this book was described as ‘the outstanding evolutionary treatise of the decade, perhaps the century.’

    Daniel Dennett in 2008.

    Implications of Evolution by Natural Selection: Here we explore some of the main implications of what Daniel Dennett (1995) called ‘Darwin’s dangerous idea’ for our understanding of ourselves and our world. We’ll consider the wide application pf evolutionary thinking in a variety of fields of human endeavour, then outline its impact on religion. After that we’ll look at ‘man’s place in nature’ and the special features of humans which result in our responsibility for the future evolution of ourselves and other living things on Planet Earth.

    Applications of Evolution to Different Fields of Learning. One of the tests of an idea is how widely it serves as an ‘organising principle’, helping to examine and explain a wide range of phenomena. The evolutionary principles of variation and differential survival are considered essential in many disciplines outside biology from astronomy and cosmology to philology. (Indeed, philologists, who study the origins of words and languages, were ‘early adopters’ in the 19th century and nowadays some even use genetic models to build family trees of languages.)

    In the sense that all fields of learning — indeed all human activities — are products of living things, namely humans, it is not surprising that the concept of evolution has proved so useful. It is all Biology after all (see Cultural Evolution below).

    Religions: The earliest supporters of evolution recognised that there would be conflict with religion for two main reasons. First, because of the demonstration of the extinction and change of species, contrary to the belief in a single creation of fixed species. Second, evolution by natural selection is sufficient to explain both the ever more refined adaptation of organisms to their environment and also the intricacy of structure (Dennett’s ‘engine for complexity’). Hence it removes both the need for a creator god and the argument from design which asserts that intricate structures must have had a designer.’ Hence it removes both the need for a creator god and an argument for intelligent design which asserts that intricate structures must have had a designer. Some religious groups will accept most evolutionary ideas but insist that humans are special in that they have separately and divinely created souls. We will see that humans are special, but we can account for this in purely evolutionary terms.

    ‘Man’s Place in Nature’; (The title of an 1863 book by TH Huxley, that fierce 19th-century supporter of evolution.) The principle of descent with modification leads to the idea that all living things (including humans) are related. We are not separate from nature; we are part of nature, another type of animal, descended from other animals. (The Last Universal Common Ancestor (LUCA) of all living things was about 3.9 billion years ago; the last common ancestor of the human species was about 250,000 years ago.) In evolutionary terms that makes us all practically cousins and we should strive to co-operate. As Bertrand Russell and Albert Einstein (1995) wrote: ‘…remember your humanity and forget the rest…’

    Dublin, Ireland.

    Uniqueness of Humans — Cultural Evolution

    Although we are undeniably part of the living world, an animal among other animals, we are however, special — indeed unique — in that we have the most complex brains, advanced language and writing. These qualities move us out of the two slow earlier phases of evolution recognised by JS Huxley sixty years ago. The first, Inorganic phase took billions of years for the formation of stars and the larger atoms, such as iron, carbon etc. The second, Organic phase took hundreds of millions of years during which the more complex molecules were formed until eventually some could reproduce themselves. Essentially this is the forming of the first living things which increased slowly in their complexity (under the influence of natural selection) until humans appeared.

    In a few thousand years humans have evolved within Huxley’s Psychosocial phase of evolution in which change is extremely rapid: humans can rapidly transmit ideas of all kinds: technology, social structures — in short, all the cultural products of human societies. (I prefer the term cultural evolution for this process and I suspect that Huxley only called it ’psychosocial’ because he was addressing psychologists at the time.)

    Cultural evolution means that humans can understand their place in the world, determine desirable goals and set a course towards those goals. For Huxley the next great evolutionary advance will be humanity’s agreement about its ‘destiny’, based on rational scientific thought and evolutionary principles. Our understanding of cultural evolution has profound consequences for our view of ourselves because we can see that we are responsible for ourselves and our actions including their effects on other living things and on our environment. This in turn has implications for our view on the value of the individual and hence for the way we organise our societies. We will explore these aspects in the rest of this article.

    ‘Every one of us is precious in the cosmic perspective. If a human disagrees with you, let him live. In a hundred billion galaxies, you will not find another.’ Carl Sagan, astronomer and writer (1981). Cosmos McDonald & Co, GB

     The Value of the Individual

    This is the great existential question for humans. An individual’s life of a few decades is as nothing on a cosmic time-scale of billions of years. In the face of this fact it is easy to feel daunted and despairing. Throughout human history many religions have addressed this question by promises of a blissful after-life or the suggestion that we are serving some supernatural being’s purpose — which is often depicted as unknowable and beyond question. Such views are unsupported by any useful evidence; they are matters of faith.

    However, the evolutionary view described above — what we may call evolutionary humanism — gives a much more optimistic perspective. On this view every individual has value precisely because we are the ‘agents of evolution’. Each individual human has the potential to contribute to the betterment of our species, all living things and our environment. The evolutionary view is supported by all the weight of modern biology, the fact of evolution and our knowledge about ourselves.

    In evolutionary humanism every individual is valued for two main reasons. First, in any evolutionary view diversity is prized in and of itself. As we have seen, diversity, or variation, is the stuff of evolution; without it evolution ceases. A population with a narrow range of possibilities and no variation is likely to become stranded by changes in the environment, unable to adapt — an evolutionary dead-end.

    Second, we cannot know what problems lie ahead of us and what skills and aptitudes will be required to survive. Happily, humans are wonderfully diverse. Every individual should be encouraged to seek personal fulfilment to the highest possible degree. This is not a recipe for hedonistic self-indulgence, but rather a strategy for fostering the widest range of skills and aptitudes as a kind of evolutionary insurance policy.

    Oslo, Norway.

    Implications for Societies

    Recall that variations in the effects of an individual’s virtually unique genetic endowment can occur during development and as a result of the ‘environment’ inside cells and the life-experience of an individual. Developmental effects are beyond our control, as is the genetic predisposition (at any given the moment). But the environment can be manipulated to produce optimum development of individuals. By environment I mean  all experiences throughout life. This includes nutrition, exposure to infection and many other factors. For humans, perhaps the most important environmental factor is education (in its broadest sense). This is where we gain much of our knowledge of the wider world and learn how to think. It is in education that there is the most potential for enhancing our super-powers of abstract thought, communication and planning our goals and working out how to get there.

    Given this knowledge of our development and an evolutionary overview which values each individual, we can get some clear pointers about how we should organise our societies for the best results on an evolutionary scale. In a society organised on the principles of evolutionary humanism, all individuals will have support and opportunities according to their needs so that they can maximise their potential. This means reducing poverty, providing efficient healthcare and the opportunities for education according to ability and attitude. As J. S. Huxley pointed out, our environment should include beauty and wonder. (George Orwell’s novel, 1984, shows how to do precisely the opposite.)

    Societies are extremely complex but evolutionary humanism provides a set of general guidelines to help work out the details at a local level. For our present purposes, it is sufficient to say that this is extremely important work and it will draw on many strands of human thought.

    Afterword: In attempting this summary of evolution and its implications, I am aware that almost every paragraph could be a topic for further detailed discussion of this fascinating and complex subject. Let the last words be those attributed by Francis Crick to Leslie Orgel: ‘Evolution is cleverer than you are.’

     Acknowledgements

    I am grateful to David McConnell and Tom Miniter for commenting on early drafts.

    References

    Bashford, A (2022). An Intimate History of Evolution: The Story of the Huxley Family. (An excellent account of JS and TH Huxley and their intellectual and personal milieux.)

    Dawkins, R (2009). The Greatest Show on Earth: The Evidence for Evolution.

    Dennett, DC (1995). Darwin’s Dangerous Idea: Evolution and the Meanings of Life.

    Huxley, JS (1961). The Humanist Frame (See the essay of the same title.

    (1964). Essays of Humanist

    (Much of JS Huxley’s work is now out of print although some of it can be read online, and scanned copies are available.)

    Huxley, TH (1863). Man’s Place in Nature and Other Essays. (Often reprinted but now out of print; available in scanned versions.)

    Mayr, E (1991). One Long Argument: Charles Darwin and the Genesis of Modern Evolutionary Thought.

    Mitchell. K (2018) — Innate: How the Wiring of Our Brains Makes Us What We Are.

    Russell, B & Einstein, A (1995). The Russell-Einstein Manifesto. https://pugwash.org/1955/07/09/statement-manifesto/ [accessed 8/5/23]

    Feature Image: Fossil, Rosses Point, County Sligo, Ireland.

  • Michel Houllebecq and the End of History

    Inspired by Michel Houllebecq’s novel Atomised (1998), Ben Pantrey considers the endurance of the Christian idea of the apocalypse in contemporary debates. Note: This article contains plot spoilers for Atomised!

    Atomic Particles 

    Last week, I was in the magazine office, where I picked up a copy of Michel Houllebecq’s book Interventions 2020, which is a collection of short essays. I was instantly struck by the humour, the choice of topics, and the easy-to-read-but-thoughtful analysis of contemporary society. I was shocked.

    “I thought Houllebecq’s books were all about whining about women and immigrants.” I said to the magazine editor.

    “No, of course not. He’s a great writer.” he replied.

    A few days later, I started reading Atomised.

    That book is also extremely readable. In fact it’s the most engaging book I’ve read by a living author. His description of modern life, and the meaningless existence elevated to an ideal in our society, is right on point. The situations he depicts are funny, grotesque, or just plain depressing, but he never wallows. There is a good balance between ideas and plot.

    Miniatur Wunderland.

    Miniatur Wunderland

    More than anything, I was struck by how Houellebeca’s vision matched an idea that had been pressing upon me for some time. In January 2020, I visited Hamburg, and went to an exhibition called the ‘Miniatur Wunderland’.

    It was a building with floor upon floor of model railways in different settings: famous cities, woodlands, desserts, mountains and so on. A miniature model of Hamburg itself was there, with its red light street, the Reeperbahn, where model women posed in red-lit windows, and model men with beer bellies gathered.

    Although constructed from wood, acrylic, steel and plaster, this world was a moving world. Trains and trams shuttled to and fro, aeroplanes took off, and ambulances raced through intersections with their blue lights flashing. I was amazed by the amount of detail that went into this work. They were like Brueghel paintings, with little stories and humorous incidents everywhere you looked: a man falling off a ladder; a love affair; a protest.

    It didn’t happen immediately, but as the years passed, the vision of life suggested by the Miniatur Wunderland wormed its way into my thinking. Standing in the street, I would start wondering how it would look if I was staring down from the sky. How would I perceive the world if I had nothing at stake? If all I was bringing to bear on it was my own curiosity?

    The downside of comparing the world to a model is that it makes everything seem flat and mechanistic. It denies the one real truth of life – subjectivity – and puts in its place a deterministic universe, full of cause-and-effect situations and atoms endlessly shuttling to and fro. There is no space for inner truth, no space for change. Only matter in a void. A big round ball of Being.

    But, since the age of Lucretius this has been exactly the view underpinning the development of scientific thought, and worked out in capitalist economics. Atomistic, materialistic, deterministic. One apple is equivalent to another. Through the medium of money, the variety and uniqueness of physical reality is squashed into a flat virtuality.

    One day Banzan was walking through a market. He overheard a customer say to the butcher, “Give me the best piece of meat you have.” “Everything in my shop is the best,” replied the butcher. “You cannot find any piece of meat that is not the best.” At these words, Banzan was enlightened. (Zen Koan)

    The notion of a commodity with a fixed price (your used copy of a book is worth the same as another person’s used copy of a book in the same condition) ignores the sentimental value of an object.

    ‘Sentimental value’, by which we deem everything that belongs to the domain of actual lived and meaningful experience, is excluded from the reckonings of the marketplace. All the worse, then, that our entire society has become a marketplace, where individuals compete for status: monetary, cultural and sexual. It is this last arena that most fascinates Houellebecq.

    Miniatur Wunderland.

    Love is an anomaly…

    In Atomised, Houellebecq satirises the dominant ideological model of society, exposing it as spiritually barren, dominated by selfishness, exploitation and ruthless competition in every sphere of life. Love is an anomaly, and quickly snuffed out in a cold world.

    The novel loosely follows the story of two brothers: Michel and Bruno. Their parents are divorced, and they grew up with very different childhoods.

    Michel was fascinated by the natural world, and in his adolescence met by chance with a beautiful girl who loved him in an almost spiritual way, but was met by coldness on his side.

    Bruno, meanwhile, was bullied mercilessly, had no success with girls, and cared more for literature.

    In their adult life, their paths diverge widely. Michel has no desire for life, he drifts onwards, pulled only by his own curiosity to understand the world scientifically. He ignores romantic opportunities, and eventually commits suicide after putting his scientific insights down on paper.

    Bruno, meanwhile, is a sex addict. He pursues sex relentlessly, seeking a validation that no experience can ever provide. No matter the sexual pleasure, or how many orgies he participates in or taboos he breaks, he cannot develop a sense of wholeness. He is always frustrated. This frustration is expressed in his misogynistic and racist articles that nobody wants to publish.

    There isn’t a plot, per se. The main interest lies in the various hijinks Bruno gets up to, and in the bits of social commentary Houellebecq the narrator includes along the way. When describing the protagonists’ father attending school, for examples, the narrator says:

    “Martin’s teacher was keenly aware that there was more to his job than spoon-feeding elementary facts and figures to every untrained citizen. His task was to seek out the qualities that allowed a child to join the elite…” (p. 18)

    Here, Houellebecq is able to bring social critique into his narrative quite effectively, posing provocative interpretations of the role of schooling to the reader. In general, novels act as great mediums for this. The all-knowing tone typical of a novel’s narration, and the fact that they are consumed in private, allows for a direct, and didactic engagement with the minds of readers. The length allows the author to present a totalising view of life all in one go, unlike an article that can only sketch at a perspective.

    Miniatur Wunderland.

    New Age Society

    The most damning portrayal of contemporary society arrives in a part of the novel where Bruno attends a festival-cum-self-help-weekend. Houellebecq’s description of the activities at this event could be seen as a a damning assessment of New Age Society as a whole:

    “All around him human beings were living, breathing, striving for pleasure or trying to develop their personal potential. On every floor, human beings were improving, or trying to improve, their social, sexual or professional skills or find their place within the cosmos.” (p. 100)

    Obviously, Houellebecq is not impressed.

    The prime example of Houllebecq’s critique of this self-help 60s-influenced culture is in Michel and Bruno’s mother, who abandons her children in favour of an endless quest of self-discovery and spiritual development.

    Atomised is a bitter and satirical portrait of the modern world where only isolated instances of illogical love redeem a landscape that is otherwise cold, selfish, brutal and crude. Death haunts every moment, with the decaying of our bodies, the shocking cruelties of fate, and our obsession with sex: the one means of delaying the extinction of the species.

    It’s definitely a cynical point of view that Houellebecq promotes, but it’s hard to argue against, and really isn’t so different to that expressed in such popular fiction as The Hunger Games (Suzanne Collins, 2008). Here, too, society is depicted as a ruthless arena of competition. A zero-sum game where those in the lower rungs of society desperately vie to join the elite in a viciously enforced hierarchy.

    Miniatur Wunderland.

    Sci-fi Twist

    The final pages of Atomised turns the book on its head, adding an unexpected sci-fi twist. Michel, who has spent his life devoid of romance, devises a way to allow humans to propagate without the need for sex.

    It will all be done in a lab from now on, as with Dolly the sheep, and this lab-based reproduction will allow for genetic modification to create healthier humans that won’t develop crippling conditions like cancer, dementia, cystic fibrosis etc.

    In hindsight, our age of sexual competition, desperate consumerism, and widespread anxiety and paranoia seem rather laughable and superficial. Everything will be settled in peace by a race of sexless, immortal post-humans.

    What do we make of the idea that we are at the cusp of a vast historical shift? The start of a new Millennium, paired with vast strides in technological innovation, certainly put this idea in many people’s minds. This apocalyptic notion manifested first as a fear of the Y2K bug – that computers worldwide would crash at the start of the new Millennium due to dating difficulties, wreaking havoc in the world of finance, medicine and transport.

    Next, there was murmuring over the date 2012, the end of the Mayan calendar, after the Western calendar had ceased to be a problem. This, of course, passed without a hitch. Now we project our apocalyptic fears onto the climate, or on advancements in AI.

    Terence McKenna introduced the doomsday date of 2012 into mass culture. He was vague about what exactly would happen, but believed it would be something new and unexpected. His listeners, high on the drug of Christianity, took this to mean apocalypse.

    Shows like Charlie Brooker’s ‘Black Mirror’ explore the idea of human minds being uploaded into virtual reality when our bodies expire, where we can live in an Eden of our own construction. Is this what Christians meant when they thought of history as a long journey starting and ending in paradise?

    Michel Houellebecq in 2008.

    Edenic State

    The paradisal state of Eden is that of ignorance: paradise was lost once humanity became self-conscious. In our hedonistic pursuits, I wonder, do we strive for that same unselfconsciousness we have lost?

    It is clear that we see our faculty of reason as something of a curse, even if it does bring us closer to the state of angels. Gnostics lament that nature didn’t bring us one step closer: let us keep our psyche, but free ourselves from the physical body. Let us be like angels!

    With this context, we see how Western science has really been a gnostic dream, with the destruction of physical reality (ecological collapse) and the ascension to pure spirit (cyberspace) its logical goal. We haven’t reached this impasse by accident, but by design.

    Only by recognising and consciously rejecting the gnostic message can we take control of our situation. That involves acceptance of the body, and a rebellion against the tyranny of the mind.

    Am I calling for a plunge into the irrational? After the horrors of the twentieth century, Western man has an understandable fear of the irrational. But remember it was distorted Reason that led to the horrors propagated under Stalin’s Russia and Hitler’s Germany.

    No ‘primitive’ society could have arranged the Holocaust. No, this horror was the dark face of civilisation and a perverse ‘rationality‘. The ‘greater good’: the cold inhumanity of reason. This is what comes of rejecting emotion and feeling, of being out of touch with the messages of the body, our one tangible link with Nature.

    Although we call ourselves a secular society, Christianity still lurks in the shadows of our thinking. Take, for instance, the apocalyptic tone that inevitably attends discussions around climate change or Artificial Intelligence. World leaders packed two by two in Bezos’s Ark. A just reward for our sins. Mr Beast healing the sick. It’s all a bit hellfire and brimstone.

    I’m not saying these areas won’t pose issues in the future, but I think it’s concerning that we always think in black and white: either it’s business as usual or it’s the apocalypse. This blindsides us from acting and reacting in the face of more subtle forms of change. This is, after all, the most likely result of our ecological challenge: the Earth will become slowly more inhospitable. Can we train our eyes on this without jumping to hyperbole?

    This obsession with apocalypse is of course a remnant of Christianity. For Christians, history is linear and has a clear end point: the Day of Judgement, or the Return of Christ. Everything we do until then is fleeting, and only relevant insofar as it affects the judgement that will be meted out to us (unless you’re a Calvinist, in which case there is no relevance whatsoever to these happenings on Earth).

    Christianity has the concept of an End of History built into it, in contrast to cultures that see time as cyclical, just like the seasons of a year or the passing of generations.

    The end of history, or civilisation, does not mean the end of life on this planet, nor even human life necessarily. But it does mean the end of “progress” as we have previously considered it. Our buildings will not always grow taller. Our phones will not always become more sophisticated. Our food will not get more processed. Is that so bad? To live closer to the Earth and to one another?

    For Houellebecq, the end of history means the end of sex as a means of reproduction. And this he considers a form of liberation. The Buddha would agree. He said all desire is suffering. Yet, there’s such a thing as enjoyable suffering. What kind of music would Houellebecq’s post-humans make?

    Another day ends. Throughout the building, lights are flicked off. Conversations slow to a light murmuring, and then drop off completely. At what cost will we keep living in Wunderland?

    Feature Image: Miniatur Wunderland

  • The Cruel End Result of the Affair

    In the wake of Taoiseach Leo Varadkar’s extraordinary gaffe in Washington the day before Paddy’s Day, I‘ve been thinking about Monica Lewinsky, the intern he so crassly referred to in his ‘off the cuff’ remark.

    So who was Monica Lewinsky? What went on between herself and Bill Clinton, then the most powerful man in the world, and twenty-seven years her senior? And what were the outcomes for her. And for him.

    Back to when it all kicked off. She was a bright, freshly minted grad who jumped at the chance of an internship at the White House. She developed a ‘crush’ on Bill and soon the ever-opportunistic Mr. President was inviting her into the Oval Office for an increasingly intense sexual affair.

    Not only was the affair ‘reckless’ on his side, it took place as the Republican Party were gathering forces under a new, viscously partisan cabal made up of right-wing parliamentarians, partnered with a shadowy group of lawyers and key professionals known as ‘the Elves’, all desperate to bring this Democratic Love God down.

    This nasty lot had cosied up to a distraught young woman Bill had exposed himself to, and asked to, eh, kiss the mighty phallus.

    At the same time a years long, $70 million trawl conducted by Judge Kevin Starr into Bill and Hilary’s involvement in a land deal in Little Rock, had pretty much come to a dead end, when the circling sharks were handed live meat: forget the girl asked to kiss yer man’s pee pee, currently the President of the United States is shagging a twenty-two-year-old intern. In the White House.

    But, Monica Lewinsky was no longer in the White House. Her superiors, worried by this semi-blatant affair, had shunted her off to the Pentagon, where aged twenty-two, miserable, heartbroken and horribly confused – why wasn’t her powerful lover bringing her back to him? – she confided her woes in a tough older woman, named Linda Tripp.

    Tripp by name and Tripp by nature, the lovely Linda, surely spotting gold was to be made, began taping her conversations with the distraught young intern and doing the rounds of literary agents, and journos with dynamite tale in hand.

    It’s still blood chilling to hear this older woman advice a confused and clearly lovestruck Lewinsky to keep every gift the President has given her, make sure NOT to dry clean the blue dress with the President’s semen still on it, and not to worry, all will be well. All the while taping the conversations, leading the young woman deeper and deeper into a trap.

    Next, the judge who’d unsuccessfully spent millions trying to entrap the Clintons via a land deal in Little Rock, was tipped off by a helpful member of ‘The Elves’ as to what was going on.  Smelling blood in the water, he pounced. This could actually bring the President down.

    The sting took place one day in a shopping mall where Linda and Monica were to meet for coffee. Linda approached, flanked by FBI, and a terrified Monica was escorted to a pre-prepared upstairs hotel room where lawyers for Mr. Starr awaited.

    Monica, refused a lawyer, refused even a call to a lawyer, still unaware that all her conversations had been taped, and shared, was told she MUST co-operate fully and agree to wear a wiretap to entrap the President, and unnamed others. The alternative was years in jail. Jail perhaps also for her Mum and Dad?

    She was alone, terrified, mortified, suicidal.

    God love her, she refused to co-operate. She still loved Bill.

    Eventually, after hours of this travesty of justice, she was allowed phone her Mum.

    Her Mum, very sensibly, urged co-operation. Her Dad got a lawyer. Eventually she and her Mum were allowed creep off, battered and exhausted, to her Mum’s apartment where they holed up for months, the press camped outside their window.

    The big guns now turned their sights on the Pres.

    For months the American media, public, and Congress were convulsed  with fascinated horror as the details of the affair tumbled out.

    In thanks for her co-operation every snog, every orgasm, every breathless gush, pace Linda Tripp’s tapes, was made public. All detailed by Monica herself.

    The President eventually slithered free: ‘I did NOT have sex with that woman’.  Went on to finish his term, write a bestselling memoir, charge hundreds of thousands of dollars for speeches, and keep his marriage. Hilary her hair coiffed to within an inch of its life as the drama dragged on, standing by her man: ‘He was a hard dog to keep on the porch’. The hard dog grinning away, delighted with himself, doling out settlements for hundreds of thousands of dollars for women he’d sexually harassed to women he’d outright raped.

    Monica meantime was universally pilloried.

    She became a national joke. ‘A slut’. ‘A Bimbo’. ‘An over sexed blabbermouth who couldn’t keep her mouth shut’.

    Even solid gold feminists and lefties like Gloria Steinem and Michael Moore got stuck in.

    She was fair game.

    For years, in her own words, she ‘floundered’. She tried celebrity schlock. Handbag design. Dieting endorsements. But eventually removed herself from the public eye. She went to the London School of Economics and did a Masters in Social Psychology . She decided to take control of her story. She co-authored a book. She supported MeToo. ¸She did a Ted Talk. She became an ambassador for anti-bullying, helping ‘survivors of the shame game’. She openly criticised the ex-President who to this day likes to cast himself as the helpless boy and she ‘just a buffet and he couldn’t resist the desert’.

    It’s a tale Shakespearian in its breadth. And tragedy. But she is the one who has  emerged with flying colours. The President, and sadly his wife, once a proud feminist, and the cohort of savage Republican lawyers and parliamentarians, do not come out of this so well.  Oh no.

    So perhaps next time Leo goes off piste in one of his speeches he might do a little background reading first. Make certain who is the butt of his jokes, made only hours after cosying up to Mrs. Clinton.

    Fuck the Patriarchy. Let the Patriarchs starve.

    Feature Image: Clinton with Lewinsky in February 1997.

  • Musician of the Month: Magdalena Jacob

    My musical journey started with a lot of Church organ and Bohemian brass music in a tiny village in Bavaria –  and when I say village I really mean it.

    At the age of five I developed a desperate desire to learn the guitar, because my mum had one (for her kindergarten group and she knew about four chords). At the age of five I wanted to be exactly like my mum, a genius.

    After three years I hated the guitar because after too many odd versions of Beatles covers I was just really bored and annoyed. I quit because, in the mean time, I desperately wanted to learn a random brass instrument, which I never actually managed to do.

    This tiny village where I grew up in had an unwritten rule that every kid had to learn a brass instrument to later play in the local youth brass band, in order to be part of the game. I learned the guitar and later the bass, because my dad was desperately looking for a bass player for his church band, so I was rather out of the game (and it’s nice to be able to blame the string instruments for it instead of myself).

    As a child I didn’t really think about becoming a musician. I didn’t think it was a real job anyway. I wanted to become a vet, then a kindergarten teacher, then a writer – which somehow I considered a real job.

    That one person at the party nobody gets…

    As long as I can remember, I have always been that one person at the party nobody gets. According to certain rumours, some believed I was a genius. Others were convinced that I was just really high (yes, even as a child).

    Once I came dressed up to a costume party as a tasteless dressmaker. It was supposed to be funny, but in the end people just thought I was mental.

    If a costume is too close to reality, people tend to confuse it for reality. And then the costume fails and protects me at the same time. The perfect illusion is to create a mask that looks exactly like your real face. It’s still a mask then. But it’s also a protective shield. And it’s still you, right?

    At the age of eleven I re-discovered the guitar because we randomly founded a band at some children’s birthday party of a friend in order to be cool or something, and I started to compose a couple of love songs about a guy I was pretending to be in love with at the time.

    Ten years later I moved to Berlin to become a full-time musician. I married my band mate at the time and we moved into a tiny room in a flat share together. I was actually more like a half-time busker, half-time film student and the weekends we spent touring (mostly hitchhiking) around Germany, busking and playing in bars as a guitar-duo that played sad, experimental guitar music for two guitars.

    After three years we broke up and I became a full-time film student and started to produce electronic pop music with weird spoken word elements. I was twenty-five and I felt like starting a completely new life.

    The gay clown on the moon…

    I recently came out as a clown which is due to the fact that I can’t take myself seriously any longer. How could I write sad, dramatic poems and scream them into the world when everything my white privileged ass can possibly emotionally understand are luxury problems?

    I made myself comfortable with being ridiculous and it was quite a liberation to be stupid, and not to expect anyone to take myself seriously anymore.

    My music now is sad, but funny. It’s cute. Still a lot of people don’t get it and sometimes they leave the room during concerts because I’m making fun about stuff that isn’t funny to them.

    Sometimes they insult me because in their ears, I’m not doing music. Which is true, because what I’m actually doing is theatre, or some kind of performance art that people would watch at night time on Arte, and be like “what the hell made her become like that?”.

    I sometimes ask myself the same question. But I realized people are mostly not really interested in honest answers.

    Therapy

    Music is therapy and I will make the audience my therapists as long as someone is willing to listen to my random brainfarts. Sometimes I’m scared that if too many people start listening to me I will never shut the fuck up ever again. And I’m also scared they would all just stop listening completely at some point.

    Sometimes living in Berlin is scary. The city is so loud because everyone is trying to find someone to listen to them.  And nobody is possibly getting enough of the attention they deserve. And unlike the village: most people are not trying to hide their problems from anyone. I mean, why should they do so?

    Life makes no sense in a city like that and is beautiful and liberating (in summer), but it’s also random and scary (in winter).

    I’ve recently become a half-time film maker, a half-time musician and a babysitter and a cat and a dog sitter, and a clown.

    Sometimes I’m not sure if I can ever go back to a serious approach to making music. Parts of me just always want to remain a clown on a tiny stage that creates something weird and funny and magical in the moment.

    Parts of me want to be an accordion-playing clown with an orchestra on their back, performing slutty lyrics in a church and crying all the time on stage. Parts of me also just want to become insta-famous or a tik-tok-star or this weird actress that is doing kind of everything and nothing at the same time and no-one knows what she’s actually famous for.

    What I want to achieve next is to move to space and live-stream arthouse cinema from the moon. Make friends with many more cats. Grow my own potatoes and save the world by growing potatoes.

    Generally saving the world would be great actually. Maybe that’s also possible from my treehouse on the moon.

    www.solarpoweredmoontown.de

    https://www.instagram.com/solarpoweredmoontown/