Culture

“THE MOST HEAVENLY TASTE”:

Make the Ancient Road Snack of Central Asian Nomads: Qurt is salty, long-lasting, and packed with protein. (SUSIE ARMITAGE, MARCH 8, 2021, Atlas Obscura)


ONE WINTER MORNING, PRISONERS AT the Akmola Labor Camp for Wives of Traitors to the Motherland, part of the Soviet gulag system from the 1930s to 1950s, trudged to a nearby lake. As they began gathering reeds to heat their frigid barracks, children and elders from the neighboring community approached the shore. The kids hurled small, hard white balls toward the women, and the camp guards cackled: Their charges weren’t hated only in Moscow, but here in remote Kazakhstan as well, recalled Gertrude Platais, who had been arrested in 1938 and sent to serve her sentence there.

While it initially seemed like an insult, the villagers had the opposite intent. One of the prisoners tripped on the projectiles, got a whiff of milk, and suspected they were edible. Back in the barracks, Kazakh prisoners explained that it was qurt, a traditional dried dairy product that had sustained nomads across Central Asia for centuries. Long-lasting, easy to carry, and packed with protein and calcium, the balls—described as “precious stones” in a poem about the incident by Raisa Golubeva—provided a much-needed supplement to the sparse prison rations.

BEAUTY SATIATES:

If Music Be the Food of Love: A Conversation With Composer Michael Kurek (Joseph Pearce, March 6th, 2024, Imaginative Conservative)

Alluding presumably to my interest in what he now thought of his early compositions, those which were influenced by musical modernism and postmodernism, Dr. Kurek spoke of the “elements of craft to be learned with skill and diligence, which I was required to learn and compose as a student (and even later as a professor, in order to successfully gain tenure).” Having mastered the craft dutifully, he began to see and realize that it was “a misguided craft, the pursuit of which, for its own sake and as an end in itself, only evinced an arcane musical alchemy of techniques that did not edify or uplift humanity”. The realization came as a revelation, an epiphany, which led to a rejection of the techniques he had learned. Feeling creatively revitalized, he began anew. “I started over from scratch, learning the old techniques, not from living teachers (there were no longer any) but from studying the musical scores of the great composers of the past, who became my teachers.”

Driven by a new enthusiasm, he now sought to write music that he would himself enjoy were he a member of the audience. Added to this unabashed populism, he also sought permanence or at least durability for his musical compositions, seeking to write music that people would want to hear more than once, “preferably many times over, even falling in love with its beauty”. There was also a sense of responsibility to the wider world and the living culture. “I wanted to write music that I hoped would mean that, after I die, I would be leaving the world a little more beautiful because of my creative contribution.” Last but indubitably not least, he sought to offer his gifts in thanksgiving to the Giver of the gift, “to honor God with a teleological narrative”, in which the music is seen to be working its way toward a climax or musical goal. “This, for me, reflects a goal of hope and ultimate salvation, unlike music that sounds random, aimless, purposeless, and Nihilistic or like Dada.”

IGGY POP:

Living in the Confederacy of Dunces: There’s an eerie parallel at work between Ignatius Reilly and vain, overeducated young adults who can’t hold a job, live healthily, or maintain a friend. (Auguste Meyrat, 3/01/24, Law & Liberty)

In all likelihood, it was this odd yet hilarious combination of characters, along with Toole’s Southern heritage, that led to the book’s posthumous release. Even in the early ‘60s, the novel offended the progressive sensibilities of publishers based in New York. It took a fellow writer from Louisiana, Walker Percy, to agree to read the manuscript and advocate for the book’s publication nearly a decade after Toole committed suicide. As if to satisfy the demands of divine justice, the book went on to become a bestseller and win the Pulitzer Prize for that year.

However, what really makes A Confederacy of Dunces a classic worthy of being read today is how closely and how well it predicts the future—our present. Even if Ignatius was a complete anomaly in his own time, there’s a whole generation of Ignatiuses today: vain, overeducated young adults who can’t hold a job, live healthily, own any property, or maintain a friendship or romantic partnership, and yet often feel proud of themselves. Like Ignatius, they feel qualified to deliver their opinion on a whole range of issues they have no clue about. Without a doubt, if Ignatius existed today, he would likely be an online influencer hosting a popular YouTube channel or podcast that spoke to disaffected men like himself.

WHEN IDEOLOGY REPLACES HEALTH CARE:

Secret files show how international group pushes shocking experimental gender surgery for minors (Gerald Posner, March 4, 2024, NY Post)


Newly leaked files from the world’s leading transgender health-care organization reveal it is pushing hormonal and surgical transitions for minors, including stomach-wrenching experimental procedures designed to create sexless bodies that resemble department-store mannequins. […]

The files — jaw-dropping conversations from a WPATH internal messaging board and a video of an Identity Evolution Workshop panel — were provided to journalist Michael Shellenberger, who shared the documents with me.

Shellenberger’s nonprofit Environmental Progress will release a scathing summary report, comparing the WPATH promotion of “the pseudoscientific surgical destruction of healthy genitals in vulnerable people” to the mid-20th-century use of lobotomies, “the pseudoscientific surgical destruction of healthy brains.”


The comparison to one of history’s greatest medical scandals is not hyperbole.

It is particularly true, as the files show repeatedly, when it involves WPATH’s radical approach to minors.

When the organization adopted in 2022 its current Standards of Care — relied on by the National Institutes of Health, the World Health Organization and every major American medical and psychiatric association — it scrapped a draft chapter about ethics and removed minimum-age requirements for children starting puberty blockers or undergoing sexual-modification surgeries.

It had previously recommended 16 to start hormones and 17 for surgery.

Not surprisingly, age comes up frequently in the WPATH files, from concerns about whether a developmentally delayed 13-year-old can start on puberty blockers to whether the growth of a 10-year-old girl will be stunted by hormones.


During one conversation, a member asked for advice about a 14-year-old patient, a boy who identified as a girl and had begun transitioning at 4.

When treating transgender youth, how informed is informed consent? (Megan McArdle, March 8, 2024, Washington Post)

This is not a novel problem in medicine. As therapist Dianne Berg points out in that discussion, if children have diabetes, they are given insulin even if they haven’t learned how the pancreas works. If they have depression, they might be given drugs that could increase their risk of suicide or permanently alter their developing brains to help them toward happier futures. And if a kid has a pediatric cancer, doctors don’t wait for her to be old enough to give fully informed consent to amputation or infertility — because without treatment, she might never reach that age.

Youth gender medicine is increasingly treating puberty as though it were a life-threatening condition like cancer or diabetes, and natal sex organs as though they were potentially dangerous growths. This is, of course, entirely appropriate if they are threatening, and letting nature take its course will end in suicide or a lifetime of emotional agony. Of course, with that kind of diagnosis you want to be very sure — and unlike doctors treating cancer or diabetes, who can rely on blood tests and imaging, gender-medicine doctors ultimately have only the patient’s feelings to go by.

MUNDT IS A MONSTER, SERVING EVIL:

IN PRAISE OF READING LE CARRÉ’S ENTIRE OEUVRE IN ORDER: Ben Winters on finishing a project he never wanted to end (BEN H. WINTERS, 3/08/24, CrimeReads)

I started at the top, not wanting to miss anything, and not wanting to allow someone else’s arbitrary rankings to dictate which books I read, in what order.

And so I traveled with John le Carré from the beginning, with Call for the Dead (1961) and A Murder of Quality (1962) two delightful if unremarkable mystery-thrillers very much of their time and place. It is only with book number three, The Spy Who Came In from the Cold (1963) that we can feel the great man becoming great; it is in In From the Cold that he finds his metier, the grubby heroics of Cold War spies, and the sophisticated nuance and drollery of his voice. By the time we get to The Looking Glass War (1965) one has the sense of a true artist, alive in a world he would make his own, adding notes of comedy and world-weary melancholy to his canvass, expanding outwards from the core.

And does he ever, in books six, seven, and eight—Tinker, Tailor (1974), Honorable Schoolboy (1977), and Smiley’s People (1979), the famous trilogy starring the flawed spymaster George Smiley, whose owl-frame glasses and air of heroic melancholy will forever define for me what a protagonist should be: not a hero who is always heroic, but one who tries to be, and never quite can.

And of course, le Carré was only get started.

Actually, he’s pretty near the end. Only the novels where he brings Smiley back to relive the old days are really worthwhile. But I too have recently been reading them in order and highly recommend the practice. Without Call for the Dead you fail to understand the Smiley of In from the Cold and the deep silliness, if not actual malice, that LeCarre’s bothsidsism aimed at the West in the Cold War.

HAM ON RHINE:

Heil Bukowski!: The Nazi Letters That Never Were (Abel Debritto, 3/08/24, 3AM)

Accidents do happen, though. As luck would have it, I came across a relatively tiny database with a large number of Los Angeles Examiner and Los Angeles Herald Examiner issues. A perfunctory search yielded no results at all. I remembered that Bukowski’s father was mad at him for signing his piece as “Henry Bukowski” in a 1940 Los Angeles Collegian issue, his first known publication ever. I tried several variations of the Bukowski name and, lo and behold, there they were, three letters by a “Henry C. Bukowski, Jr.” I clicked on them and sure enough those were the elusive letters Bukowski had mentioned in interviews and poems, lying dormant for God knows how long in that small database no one had ever heard of.

Funnily enough, when I took a close look at the front cover of those three issues, I couldn’t help but notice they were not Los Angeles Examiner nor Los Angeles Herald Examiner, even though I was positive that’s how they were called in the database. I retraced my steps and clicked again on those Los Angeles Examiner issues, only to be taken to yet another newspaper called Los Angeles Evening Herald and Express. But of course! A classic tagging mistake! All the Los Angeles Evening Herald and Express issues had been mislabeled Los Angeles Examiner. The only way to find those letters was by accident. Blame it on the Digital Humanities’ race to digitize all books known to mankind in the blink of an eye. That, and sketchy OCR at best were the main culprits of many unproductive hours in front of the computer. And how naïve of me to think that Bukowski would have submitted his letters to Los Angeles Examiner, which was the morning edition of the paper. He tried the evening edition, when he was sober enough to read it. Funny how these things make perfect sense in retrospect only.

It all had been worth the effort. Those controversial letters were no longer some sort of mythical creature mockingly teasing me in the distance, putting my patience to the test. They were right there up for grabs, waiting to be scrutinized, analyzed, and dissected. Oh, the joys ahead!


But first things first. Although claims about those Nazi sympathies had been made by Sounes in 1998, Miles in 2005, and, above all, Ben Pleasants in his Visceral Bukowski in 2004 — all of them when Bukowski was long gone — the hard truth is that the first person to happily spread the gospel was none other than Bukowski himself. In interviews, poems, stories, and novels, Bukowski didn’t shy away from talking about what he called the “Nazi trip,” especially in the infamous Pleasants tapes — I say infamous because when Pleasants was attacked for proclaiming Bukowski was a Nazi at core, he always maintained that everything he said was sourced from the tapes he recorded in the mid-to-late 1970s, when he was working on a Bukowski biography that never came to fruition. For years, it was thought that Pleasants had made that up and that those tapes were pure fabrication, but after Pleasants passed away in 2013, I was able to track them down and, indeed, I could hear Bukowski droning on and on about his Nazi persona.

What Pleasants failed to mention was that it was all said in jest. In the tapes, Bukowski is very clear about that. His Nazi trip was a giant put-on, as simple as that. Perhaps, in a perverse sort of way, it was just another instance of his self-deprecating humor. Pleasants, who had been researching into Bukowski’s work as early as 1970, was fully aware of Bukowski’s public statements. And yet, what Bukowski remembered half-jokingly in those tapes and elsewhere, Pleasants turned into radical, deeply-rooted Nazi beliefs. Striking, to say the least. Sometimes I couldn’t help but wonder if it was just his personal vendetta over the canceled biography. It didn’t help matters that Bukowski wrote a short-story in 1978 where he made fun of Pleasants’ overbearing, self-centered demeanour.

ACCEPTING HOW GOOD WE HAVE IT:

The Hidden Power of “Thank You” (Loren Marks, David Dollahite, Joe Chelladurai, Laura McKeighen, March 8, 2024, Public Square)

Our recent research as social scientists indicates that for many, “Gratitude is a divine emotion.” Although we did not ask directly about gratitude, many participants spontaneously discussed gratitude in their spiritual lives and their relationships.

Gratitude, however, is far more than an emotion. Over the past twenty-three years, our in-depth interviews with about 200 exemplary, marriage-based families for the American Families of Faith National Research Project have indicated that gratitude seems to frequently serve as a “gateway virtue,” a proverbial on-ramp to a freeway of other positive attributes and relational processes. In short, gratitude seems to be a catalyst for other “goods or values.”

BEAUTY IS OBJECTIVE:

We Built Ugly Churches and Still Do Not Attract Young People: How Is This Possible?
(ITXU DÍAZ, February 16, 2024, American Spectator)

[B]eyond grace, if anything moves the affections of man, if anything can lead our feelings toward God, it is the aesthetics. There is an official liturgy, to avoid abuses and doctrinal errors, to guarantee respect for the Holy Sacrament, but also so that we learn to approach God, not only with the soul, but also with the senses. Beauty is paramount. St. John Paul II wrote about it in his 1999 Letter to Artists:

In perceiving that all he had created was good, God saw that it was beautiful as well. The link between good and beautiful stirs fruitful reflection. In a certain sense, beauty is the visible form of the good, just as the good is the metaphysical condition of beauty.

If the aesthetic and the emotional were not important, they would not have been a priority target of the enemies of God in postmodern times.

A WORLD OF MYSTERY AND WONDER:

Russian Wonder and Certainty: Like the Bible, Russian literature came to be perceived “not as a series of separate books but as a single ongoing work composed over many generations.” It is a conversation with both the present and the past simultaneously. (Lee Trepanier, 6/29/23, Public Discourse)

According to Morson, out of this exchange between writers and the intelligentsia emerged three archetypes that reflected the dominant personalities in Russian civilization. The first was the “wanderer” who was a pilgrim of ideas, often trading one theory for another, in search of the truth. Some writers experienced life-changing spiritual conversions, such as Tolstoy, as told in his Confessions, or Solzhenitsyn, as told in the Gulag Archipelago; while others accepted ideas bereft of God as the source of human salvation, such as Belinsky or Kropotkin. While both writers and intelligentsia looked to ideas for truth, the intelligentsia mistook theory for reality and thus became dedicated to a fanatical idealism. By contrast, writers like Chekhov and Dostoevsky understood the limits of theory in accounting for reality, acknowledging that mystery and wonder were at the root of human existence, and they criticized the intelligentsia for their naïve beliefs.

The second archetype was the idealist—the opposite of the wanderer, because he or she remained steadfast in loyalty to a single ideal, such as Don Quixote in his dedication to Dulcinea. In fact, the character Don Quixote was an object of fascination among Russian writers, especially Turgenev, as told in his essay, “Hamlet and Don Quixote.” In Russian literature there were two types of Don Quixote idealists: the disappointed and the incorrigible. Vsevolod Garshin was representative of the first—disillusioned with reality, accepting the ugliness that it was; Gleb Uspensky was emblematic of the second—unable to reconcile the horrid truths about the peasantry with his idealization of them. Uspensky remained incorrigibly committed to his ideals in spite of reality, leading him to praise despotism and justify policies of cruelty out of an abstract love of humanity.

The third dominant personality was the revolutionist who loved war and violence for their own sake. Bakunin, Savinkov, Lenin, Stalin, and others represented this Russian archetype. They were motivated by a metaphysical hatred of a reality that could not be explained with certainty, and, with Russian liberal acquiescence, they came to power to murder millions of Russian citizens.

All three of these archetypal personalities reveal the limitations of theoretical thinking in accounting for reality. Russian writers showed how the intelligentsia’s infallible methods of science fell short, as in the cases of Raskolnikov in Crime and Punishment, Pierre in War and Peace, and Arkady in Fathers and Children. Dostoevsky, Tolstoy, and Solzhenitsyn explained why human freedom and moral agency existed and why suffering brought one closer to God. Human beings cannot be simply classified as good or evil; doing so, as Solzhenitsyn wrote, was the key moral error of totalitarian regimes like the Soviet Union and Nazi Germany: “The line between good and evil runs not through states, nor between classes, nor between political parties either—but right through every human heart.”

DO AS WE DO, NOT AS WE SAY:

The Awfulness of Elite Hypocrisy on Marriage (Brad Wilcox, FEBRUARY 13, 2024, The Atlantic)

“Is it morally wrong to have a baby outside of marriage?”

“No” is the answer I received from about two-thirds of my sociology-of-family class at the University of Virginia last spring, when I put that question to them in an anonymous online poll. The class of approximately 200 students was diverse geographically, racially, and ethnically. But on questions like this one—asking whether society should promote or value one type of family structure over another—the students I teach at UVA generally say it shouldn’t.

Yet when I asked these same students—who are almost all unmarried—“Do you personally plan to finish your education, work full-time, marry, and then have children?,” 97 percent said yes.

And when I asked, “If you came home at Thanksgiving and told your parents you (or your girlfriend) were having a baby, would your parents freak out?,” 99 percent said yes.

In one sense, these answers are unsurprising. The great majority of my students, about 80 percent, report hailing from an intact family with married parents. (My class at UVA is not exceptional in this regard: 73 percent of students at elite colleges and universities nationally were born to married parents who have since stayed married, versus 51 percent of high-school seniors across the country.) At the same time, a majority of my students are liberal or progressive on many social issues—they are, at a minimum, nonjudgmental about lifestyles unlike their own.

But there’s a problem with this disjunction between my students’ public family ethic and their own private family orientation, a disjunction I see regularly in elite circles. Voluminous research shows that being born into a married, stable household confers enormous benefits on children, whether the parents are rich or poor. The question I put to my students about their life plans involves a variant of what social scientists call the “success sequence.” Research clearly shows that taking three steps—(1) getting at least a high-school degree, (2) working full-time in your 20s, and (3) marrying before you have children—dramatically increases your odds of reaching the middle class or higher and minimizes the chances of your children growing up in poverty.

Yet many elites today—professors, journalists, educators, and other culture shapers—publicly discount or deny the importance of marriage, the two-parent family, and the value of doing all that you can to “stay together for the sake of the children,” even as they privately value every one of these things. On family matters, they “talk left” but “walk right”—an unusual form of hypocrisy that, however well intended, contributes to American inequality, increases misery, and borders on the immoral.