Indifference to our European Neighbours

A post in September last year drew attention to the scandalously superficial treatment which Europeans get of their neighbours. Michael Lewis’s detailed articles (in Vanity Fair) on German, Greek and Irish aspects of the global financial crisis a few years back was an exception which proved the rule. The London Review of Books (belying its name) is about the only publication which gives us in depth coverage of issues and (occasionally) countries. 
France and Germany, whose traditions would lead you to expect such intelligent treatment of other societies, disappoint - despite Die Zeit, for example, being a weekly, with the additional liberty that offers.
In desperation I have now added New Left Review and a new-look New Statesman to the list of journals which now wend their way to my mountain retreat. Already I feel a difference!! 
Time perhaps to revise the assumption about non-intellectual Brits? 

And also to ask a simple question - there are tens of thousands of journalists and academics churning out articles in (hundreds of) thousands of journals in the general field of politics and social policy. Can we not think of a way of making the better of these pieces more accessible - in various European languages?? That's the Eurozine concept - but they're selecting from a rather precious bunch of cultural magazines whose language doesn't take many prisoners! 
There are a few other titles which are trying this idea - eg Project Syndicate but from a rather narrow ideological base ; and Le Courrier International which gives us articles from a variety of (global) newspapers - but these ARE newspaper articles and suffer from the limitations of that genre. 
Time for more experimentation!

One of the factors which gets in the way of even this simple idea is the specialisation of political, professional and academic silos - just have a look at the lists of academic magazines at publishers such as Elsevier,Sage or Wiley. Twenty- odd years ago journals such as Parliamentary Affairs, Political Quarterly, West European Politics and Government and Opposition offered civilised reading. Now, with the exception of Political Quarterly, you get highly specialised  topics with boring technocratic prose.

 On June 24 2012 I wrote 

In my days, we had the magazine Encounter (Der Monat in Germany) which gave me stimulating articles by renowned French, German and Italian writers, for example, but was then discovered to have been funded by the CIA and soon folded. Where is its equivalent these days? Le Monde Diplomatique and Lettre International perhaps - except there is, sadly, no English version of the latter - and only a short version in English of the former (whose language is, in any event, a bit opaque). 

In 2004 Carl Fredrikkson wrote an article about the need for a proper European public space where ideas were exchanged across national boundaries and Jan-Werner Muller returned to the issue earlier this year with an important article entitled The Failure of European Intellectuals?

But I am actually asking for something simpler - clear and insightful writing about different European societies. The recent publication on The Inner lives of Cultures could give us only one European system!

Indifference to our European differences - part I

Three years ago, to the day, I was expressing my concern about the absence of good writing on specific european societies and systems

it's actually easier for a Brit to find about what the Chinese are feeling and discussing than it is to get a similar sense about the various countries of Europe! If you don’t believe this, have a look at the reading list in section 6 of my briefing paper on administrative reform in China. This gives a rich variety of material which can be read about relevant current developments in China. The Chinese-American migration and intellectual exchange has been a powerful mechanism to give us that.

There seems very little equivalent for individual countries of Europe. Ralf Dahrendorf , Tony Judt, and Perry Anderson are some of a very small group who have had the ability to focus intellectually on European countries and communicate them to us clearly. Perry Anderson’s papers on the ongoing debates in countries such as France and Germany which he brought together in his 2009 book The New Old World are exceptional. 

I would like, for example, to plug into the thoughts of greens, left and other groups in the heartland of Europe – and learn what they are doing in practical actions (social enterprise), policies and discussions to help shape a shared vision and agenda for social change.
Where do I go to find this out? Newspapers and journals are too general – and books (apart from Paul Hawkens and Paul Kingsworth) so specialised and numerous that it needs a specialist to help. But where are the "gatekeepers" to help us identify such pe0ple? In posts in previous years, I’ve tried to give a sense of the limited number of good books on, for example, contemporary French, German, Italian or Spanish societies – let alone Polish or Romanian ones!

Sadly, the subsequent years of intensive reading have given me no reason to revise my judgement about the paucity of intellectual efforts to transcend European national borders. Indeed one book which I found last year in Sofia’s second-hand English bookshop (The Elephant) strongly confirms it. It’s Malcolm Bradbury’s 1995 Dangerous Pilgrimages – transatlantic mythologies and the novel which looks at mutual American-English influences on the development of the novel in the past couple of centuries.

I thought I had found an equivalent Modernism – a guide to European Literature 1890-1930 which Bradbury had edited a few years earlier – but it turns out the book is a rather stale series of essays on only the key European figures of that period. Nothing comparative since 1930!
My post of 17 March 2011 went on -

The barrier to our understanding of developments in other European countries is not just linguistic. It stems also from the intellectual compartmentalisation (or apartheid) which universities and European networks have encouraged in our elites. European political scientists, for example, have excellent networks but talk in a highly specialised language about recondite topics which they publish in inaccessible language in inaccessible journals. What insights they have about each other’s countries are rarely made available to the wider public. The same is true of the civil service nationals who participate in EC comitology or OECD networks – let alone the myriad professional networks. We talk about gated communities – but they exist virtually as well as physically. 
Sign and Sight used to translate outstanding articles by non-English language authors (but folded in 2013) - so Eurozine is left as the only network of 75 European highbrow journals and translates interesting articles into at least one major European language

In principle, the most interesting books on a country’s society should be written by nationals of that country – they after all know it best - and duly translated. For example  Luigi Barzini’s The Italians probably still gives us the best insight into Italians despite being written more than 50 years ago. And Geert Maak the Dutch.

But generally, it is outsiders who seem  more able to capture the essence of a country and its people - eg Peter Robb key aspects of Italy; Theodor Zeldin the French; John Ardagh (several decades ago) the Germans. Spain is better served - although Gerald Brennan's South of Granada also remains (after 50 years) one of the best insights.....although this week's book by Jeremy Treglown looks to rival if not supplant it

What does all this tell us about modern writers I wonder? I suppose translators are just too busy to form an association and do some writing themselves?

Recently I referred to an interesting study of 10 societies - The Inner Lives of Cultures only one of which, sadly, was European – Romania. But the chapter was an insightful one  - if missing any references.

The painting is one of Atanas Matsourev's wonderful aquarelles. His technique is amazing - they look so much like oils. I met him a few weeks back - and bought this sketch. a self-portrait. 

Benn's inspiration

It's extraordinarily difficult to sum up a person's life - there are so many phases and different (if not conflicting) facets....I was deeply involved as a Regional politician from 1970-1990 and experienced Tony Benn's positive and negative aspects powerfully - if not personally. 
He was latterly a deeply divisive figure within my party - making few concessions and bearing a heavy responsibility for the breakup of the Labour Party and for Thatcherism. 
From 1990 I was a (distant) spectator and could experience (and admire) him simply as a diarist and (marginal) activist - exposing brutally the realities of the British political system. 

Alternately I respected him; rejected him; and revered him........Did I change - or did he? Or was it our expectations which changed? The answer, I suppose, is all three. We never remain the same - nor do those who judge us (with different and varying standards) . 
I am sorry that so few of the obituaries I am reading do justice to such complexity................There are some interesting interviews - but they are recent. To get any sense of Tony Benn, you have to go to the Diaries which he actually seems to have started in 1940!................

My last post on his passing was a long one - as befits a man of his complexity and fascination. For someone who had such polarising policies, he had a very even, if not sweet, temperament. He was reason personified, idealistic and boyish in his enthusiasms. 
The Obituaries section of The Daily Telegraph is recognised as Britain's best - and has a long entry here for those who want all the detail on Benn's long life - and its significance for British politics.

The last part of my tribute in the previous post emphasised Benn's almost religious commitment to the decency and struggle of ordinary people - as expressed, for example, in the history of the Levellers (of the 17th century) and the Chartists (of the 19th) and the values of the non-Conformists and Quakers. He was not a religious man but, like many of us, he had a strong moral strength which was based on the religious beliefs of his parents....... 
A good short video here - with various appropriate tributes......

It is interesting that several of the tributes to Tony Benn have made the simple point that he “encouraged people”. The journalist Gary Younge observed him for many years and has given perhaps the most eloquent comment on this part of his appeal -

The two things that stood out were his optimism and his persistence. He believed that people were inherently decent and that they could work together make the world a better place – and he was prepared to join them in that work wherever they were.This alone made him remarkable in late 20th-century British politics. He believed in something.

For some this was enough: they were desperate for some ideological authenticity, for someone for whom politics was rooted not merely in a series of calculations about what was possible in any given moment but in a set of principles guiding what was necessary and desirable. Criticisms that he was divisive ring hollow unless the critics address what the divisions in question were, and how the struggle to address them panned out.

Benn stood against Labour's growing moral vacuity and a political class that was losing touch with the people it purported to represent. The escalating economic inequalities, the increasing privatisation of the National Health Service, the Iraq war and the deregulation of the finance industry that led to the economic crisis – all of which proceeded with cross-party support – leave a question mark over the value of the unity on offer.
 What some refuse to forgive is not so much his divisiveness as his apostasy. He was a class traitor. He would not defend the privilege into which he was born or protect the establishment of which he was a part. It was precisely because he knew the rules that he would not play the game.He hitched these principles to Labour's wagon from an early age. Its founding mission of representing the interests of the labour movement in parliament was one he held dear. He never left it even when, particularly as he got older, it seemed to leave him. His primary loyalty was not to a party but to the causes of internationalism, solidarity and equality, which together provided the ethical compass for his political engagement. When people told him that they had ripped up their party membership cards in disgust, he would say: "That's all well and good. But what are you doing now?" 

The devotion that has poured out for him since his passing is not simply nostalgia. The parents of many of those who embraced him in recent times – the occupiers, student activists, anti-globalisation campaigners – were barely even conscious at the height of his left turn. They are not mourning a relic of the past but an advocate for a future they believe is not only possible but necessary.

The trouble for his detractors was that Benn would not go quietly into old age. He didn't just believe in "anything": he believed in something very definite – socialism. He advocated for the weak against the strong, the poor against the rich and labour against capital. He believed that we were more effective as human beings when we worked together collectively than when we worked against each other as individuals.

Such principles have long been threatened with extinction in British politics. Benn did a great deal to keep them alive. In the face of media onslaught and political marginalisation, that took courage. And, in so doing, he encouraged us.

A dissenting prelate put it this way in his tribute -

All history is the history of struggle, and religious history was, for him, no different. "For many, many centuries, political arguments were fought out in religious terms, and I've never thought we can understand the world we lived in unless we understood the history of the church. All political freedoms were won, first of all, through religious freedom."
Likewise, there is no way of understanding the politics of Tony Benn without understanding the very English traditions of religious dissent that so shaped his imagination.Asked last year how he would like to be remembered, he answered: "I would be very pleased when I die if somebody put on a stone: 'Tony Benn – he encouraged us'." Well, he encouraged me. Tony Benn, rest in peace.

The quintessential Englishman - Tony Benn - RIP

I have been collecting various links on the subject of old age – being very aware of how many of my erstwhile heroes had reached (and surpassed) the critical age of 90 eg Denis Healey, Diane Athill and Helmut Schmidt.

I had confidently expected Tony Benn to join their ranks – but have just learned that he has been struck down at 88  

How to explain this maverick left-wing British politician to my global audience?

·         First that he was quintessentially English in background – his grandfather founding a famous publishing company. This privileged background gave his socialism a slightly artificial tone - despite its undoubted genuineness (his family came from non-conformist stock). He never really "belonged"...... 
Benn became a (Labour) parliamentarian in 1950 (before I came to political maturity a decade or so later) and was a technocratic Minister in the Labour governments of the late 1960s. His famous Diaries, which he started in 1942, give a unique perspective about (if not insight into) our political culture in those days.

·         After the Labour defeat of 1970, reflecting perhaps wider social changes, something changed in him and he became increasingly left-wing and a real thorn in the power system of the Labour Party. He developed (with Stuart Holland) an alternative economic strategy and was the catalyst for the split from the party of the “social democrat” wing led by Roy Jenkins which then doomed the Labour party to 18 wasted years. I famously shared a political platform at the Port Glasgow shipyards with him in 1978 during the highly-charged referendum about a Scottish Parliament.

·         I had been a great admirer until then but felt that he had “lost the plot” as he threw his lot in with the “wild left”. In retrospect, however, the right who took control of the rump of the Labour party were hardly any better!

He was, as The Guardian editorial put it, 

one of the most charismatic, most controversial, most inspirational and most divisive public figures of the second half of the 20th century. He evolved into one of the great political educators, a role to which he was ideally suited by his personal charm, his sense of humour, his passionate interest in new people and new ideas, and his profound commitment to the importance of politics. Long after he stopped being a player at the top table of politics, he fired new generations with an interest in how power works. Unlike many of his contemporaries, there is no doubt that he will always be remembered.

Let his obituary tell the story -

·         When Labour lost the 1979 general election, Benn was well placed to assume the leadership of the left, and began to propose constitutional changes to give greater representation to the views of activists and trade unionists in drafting the manifesto and in selecting MPs. Militant and other Trotskyite groups who had perfected techniques of entryism sponsored the resolutions on party reform. Two very different groups were now following Benn. On the one hand there were revolutionaries of various kinds, many of whom wanted to destroy capitalism and did not mind killing off the Labour party in the process. On the other, Labour's left wing felt disappointed and betrayed by what they saw as the failures of the party's five years in office. The more progress Benn made with his demands for reform, the greater the possibility of a split became. When Callaghan resigned the leadership in 1980, Benn came close to running against Foot, but decided to stay his hand.

·         Despite Foot's passionate appeal to unity, Benn did stand against Denis Healey in the September 1981 election for the deputy leadership. Healey won, under the reformed system that Benn had championed, by less than 0.5%. This margin was accounted for by some of the MPs who would soon be leaving for the Social Democratic party, launched the previous March – though others of this group actually voted for Benn in the hope that he would win.

·         Labour began the long, hard climb back to power. The left of the party split – the Tribune group backing Foot and later Neil Kinnock and Benn setting up his own Campaign group in 1982. He declared the 1983 election a triumph because never before had so many people – 27.6% – voted for a socialist programme. Foot managed to keep Labour in the game, and when Kinnock took over after the election the high tide of Bennism had been reached. It took a decade to roll it back completely, but Benn's realistic challenge for the leadership was over.

In 1987 the first volume of his diaries appeared, covering the period 1963-67. Subsequent volumes then appeared almost annually, covering the whole of his career. At the same time Benn began to present more and more reform bills to the Commons. He did not do things by accident. The switch from trying to capture the party to producing an endless flood of words, in bills, the diaries, collections of essays, videos of speeches, CDs, DVDs, through websites and in semi-authorised biographies formed the great project that filled out his final years.

In response to the flood of his own words the public's perception of him shifted. Much of what he said was highly critical of the Blair governments and the European Union. He appealed to the anti-war movement, the anti-globalisation movement and Ukip supporters in about equal measure. Benn's self-image remained stubbornly self-confident: as he once said: "It's the same each time with progress. First they ignore you, then they say you're mad, then dangerous, then there's a pause and then you can't find anyone who disagrees with you."

 He had half a century in parliament. Then he had an Indian summer as a national radical treasure, the Home Counties' favourite revolutionary. He will be remembered as a great parliamentarian, a great radical and a great diarist. He will be forgotten as a practical politician and a political thinker. In the end his reputation will be significantly greater than the sum of his achievements because of the vast archive he accumulated and the quality of his diaries. He was like Samuel Pepys – someone who described an age without ever having shaped it – and is remembered for his words rather than his deeds and by many for his personal kindness and generosity with time and conversation.

The Guardian editorial put it very well -

Like his Puritan heroes, Tony Benn belongs in the great tradition of English revolutionaries – a passionate radical destined to be loved in popular memory for his defence of democracy and freedom, whose passing leaves the political world a smaller place.

There is a streak of madness in all who stand for office - and there was a time when I felt that the messianic streak in Benn had got out of hand. To understand him properly requires understanding the tradition he came from - ie the radical,Christian non-conformist tradition of the Levellers,the diggers,the Quakers and Methodists,RH Tawney,Kier Hardie and Stafford Cripps. He once said:

''My mother taught me that the Bible was about the Kings who had power and the Prophets who preached rightousness.She taught me to be on the side of the Prophets and I have always tried to do that although it has got me into a lot of trouble''

Critics

Critics – whether of the film, theatre, art, book (or indeed wine!) sort – are not exactly the most admired profession. For most people they hardly exist but they loom very large in the worlds of artists, authors and actors. A cutting review of a book or play can arouse murderous feelings in creative people. And reviewing can be a powerful weapon for those critics who fancy their own creativity. Just think of Clive James’ waspish pyrotechnics about films – still going strong stylistically  if now physically weaker.

I’m now back in Sofia and immediately visit my local (second-hand) English bookshop. I am trying to divest myself of books since I have, in a couple of weeks, to close down the nice old flat I’ve had in the centre of Sofia for the past 16 months. But I can’t resist a bulky collection of film and literary reviews called Nobody’s Perfect from one, Anthony Lane, who has apparently been film critic at the New Yorker since 1993 and also one of the best, at least according to John Banville

Nobody's Perfect shimmers with positively Nabokovian elegance, wit and delicacy of expression; it is hard to recall when one was made to laugh out loud like this and at the same time shiver with aesthetic bliss, unless it was the last time one re-read Lolita.Two examples must suffice, picked at random: Richard Burton in Where Eagles Dare "took a rockbound Bavarian fortress with the calmness that comes only to those who have previously stormed Elizabeth Taylor"; Jeanne Moreau seemed "the spirit of Cannes incarnate, with a voice that made you feel you were being seduced by a coffee grinder".

This review of the book is also useful – not least for its link to some fellow film critics of whom the most interesting, for me, seems to be Jonathan Rosenbaum 

The processes, of course, involved in creating a book or painting are, of course, so very different from those involved in a film or play. In one case solitary and ascetic – in the other multi-discplinary and commercial. Films attract the most viewers – and paintings the least.  So art critics, not surprisingly, are the most inaccessible not least in their jargon –despite the best efforts of writers such as John Updike and, above all, John Berger whose Selected Essays I bought recently from the fantastic Frost English bookshop in Bucharest. The Essays were reviewed at length in LRB but behind a paywall 

I still have a subscription so let me share some of the comment  -

Berger recognised that photography presented a new challenge to the tradition of painting. Not only was it intrinsically realist: it had largely escaped the reach of the art market. Photographs could be commodified – and were – but, for the most part, they circulated outside the market. They were kept in a drawer or an album rather than displayed.

By now Berger had become acclimatised not only to France but also to the peasant culture of the Alpine village where he had lived since 1974. More and more, the peasantry became his central focus. The continuity of their history and traditions was unbroken, to a degree closed off from the urban culture which increasingly dominated the world, with its project of perpetual change and renewal. England had long ago discarded the last traces of peasant culture: there were farmers, but farming had itself become an industry, fully mechanised and intimately linked to massive food companies. In his 1979 novel, Pig Earth, he took on the role of one of those traditional village storytellers who, in his own words, were an ‘organic part of the life of the village’. The villagers enjoy the tales they are told by ‘the man who has stayed at home, making an honest living, and who knows the local tales and traditions’.Not surprisingly, the artists who now occupied his attention included Millet and Van Gogh, painters about whom he had first written in 1956.

Eventually, in 1972, Berger attacked conventional art history head on in Ways of Seeing, a series made for BBC2 in collaboration with Mike Dibb and others, and intended as a riposte to Kenneth Clarke’s Civilisation. This is a summary of the book
 In many ways the BBC series was directly inspired by Benjamin’s essay, ‘The Work of Art in the Age of Mechanical Reproduction’, particularly in its emphasis on photography as the upstart young rival of painting, the product of an industrial, technological and commercial age. Berger made a number of important points in the course of the series.

That seeing is dependent on looking, which is itself an act of choice. That the objects of our looking are not simply things but the relationships that exist between things, and between things and ourselves. That every look establishes a particular relationship between ourselves and the world we inhabit, and that it is at the same time highly personal, reflecting the concerns of the viewer, the bearer of the look. 

My own feeling is that critics are wrongly disparaged. After all, they bring an incredible knowledge to the table. The pity is that they so often feel it neccessary to use that knowledge (of previous work) as a weapon in a struggle for superiority instead of as a means of instruction........

Beautiful Books

Neagu Djuvara is a Romanian intellectual with a striking history (he's 97 years old) and has just produced a Brief Illustrated History of Romanians which immediately goes into my short list of “beautiful books”.

To qualify for this honour, a book has to fit standards none too easy to specify – such as paper type (thickish and rough), format, balance of text and illustrations, typeface, graphics and textual content. 
Book cover design, however, for me is an overrated art.

In principle, art and cookery books should be beautiful – but their glossiness is usually offputting – Beaneaters and Bread Soup and Food from Plenty are exceptions. And travel books should be attractive eg the Pallas Athene books on Czechoslovakia (out of print) and Romania.

John Berger and Jean Mohr’s A Fortunate Man (Penguin 1969) is probably top of my list of beautiful books. Its perhaps significant that its pictures are in black and white – as, naturally, is Andre Kertesz’s On Reading (see also here)

A History of Reading by Alberto Manguel is also a treat - both for content and visual impact.

As someone who can spend a few hundred euros on a single painting, I should probably be willing to pay more then 20 euros for a book - and be more demanding in my requirements of books. Indeed, having (self-)published several little books, it is probably time again to venture down that path - this time perhaps producing a "beautiful book"!  

It was only a few years back that I realised that I had become a collector – initially of various small objects which appealed to me in the various countries I visited. Painted boxes; wooden spoons; ceramics; figurines and sculptures....Curiously, some of my favourite objects are (empty) notebooks – products of those countries which craft superb specimens of such wood/paper products eg Italy, Latvia and Bulgaria. I succumbed only yesterday to such a notebook – Chinese, I have to confess, this time and for 2 euros only! One of them is shown in the 20 November post.

Winter was curiously dry in this part of the world. Little rain – let alone snow – apart from a few days in January - with Bucharest having a metre of the stuff for a couple of weeks. I drove up to Bucharest on 1 March – spring’s official opening which has been marked since then by continuous rain. At least the farmers will be happy!

Toward the End

Faithful readers will know that, at the start of the new millennium, I started to express my own personal anxieties about the direction globalisation was taking us all – and to muse about where a guy with my age and experience should be putting his energy and resources (not least time)

The global crisis of the past 6 years confirmed my worst fears – but I still haven’t found an answer to my simple question. In the meantime I’ve continued to try to identify the people who are writing seriously about the various issues involved……

Several years ago I was very impressed with the work of people such as Richard Douthwaite and, in the past couple of years, with the (rather more apocalpytic) books and blogs of JM Greer and Dmitry Orlov - see also here.

The latters’ recent blogspost have been reassessing the scale of the global crisis (in its various forms - fuel, economic and environmental) here – and here, suggesting that things have now gone beyond the point of no return.

Before I give you a flavour of these posts, let me share with you the eloquent final thoughts of a seasoned campaigner which were found on his laptop after his death

As I survey my life, which is coming near its end, I want to set down a few thoughts that might be useful to those coming after. It will soon be time for me to give back to Gaia the nutrients that I have used during a long, busy, and happy life. I am not bitter or resentful at the approaching end; I have been one of the extraordinarily lucky ones. So it behoves me here to gather together some thoughts and attitudes that may prove useful in the dark times we are facing: a century or more of exceedingly difficult times.

How will those who survive manage it? What can we teach our friends, our children, our communities? Although we may not be capable of changing history, how can we equip ourselves to survive it?

I contemplate these questions in the full consciousness of my own mortality. Being offered an actual number of likely months to live, even though the estimate is uncertain, mightily focuses the mind. On personal things, of course, on loved ones and even loved things, but also on the Big Picture.But let us begin with last things first, for a change. The analysis will come later, for those who wish it.

Hope. Children exude hope, even under the most terrible conditions, and that must inspire us as our conditions get worse. Hopeful patients recover better. Hopeful test candidates score better. Hopeful builders construct better buildings. Hopeful parents produce secure and resilient children. In groups, an atmosphere of hope is essential to shared successful effort: “Yes, we can!” is not an empty slogan, but a mantra for people who intend to do something together — whether it is rescuing victims of hurricanes, rebuilding flood-damaged buildings on higher ground, helping wounded people through first aid, or inventing new social structures (perhaps one in which only people are “persons,” not corporations). We cannot know what threats we will face. But ingenuity against adversity is one of our species’ built-in resources. We cope, and faith in our coping capacity is perhaps our biggest resource of all.

 Mutual support. The people who do best at basic survival tasks (we know this experimentally, as well as intuitively) are cooperative, good at teamwork, often altruistic, mindful of the common good. In drastic emergencies like hurricanes or earthquakes, people surprise us by their sacrifices — of food, of shelter, even sometimes of life itself. Those who survive social or economic collapse, or wars, or pandemics, or starvation, will be those who manage scarce resources fairly; hoarders and dominators win only in the short run, and end up dead, exiled, or friendless. So, in every way we can we need to help each other, and our children, learn to be cooperative rather than competitive; to be helpful rather than hurtful; to look out for the communities of which we are a part, and on which we ultimately depend.

 Practical skills. With the movement into cities of the U.S. population, and much of the rest of the world’s people, we have had a massive de-skilling in how to do practical tasks. When I was a boy in the country, all of us knew how to build a tree house, or construct a small hut, or raise chickens, or grow beans, or screw pipes together to deliver water. It was a sexist world, of course, so when some of my chums in eighth grade said we wanted to learn girls’ “home ec” skills like making bread or boiling eggs, the teachers were shocked, but we got to do it. There was widespread competence in fixing things — impossible with most modern contrivances, of course, but still reasonable for the basic tools of survival: pots and pans, bicycles, quilts, tents, storage boxes.

 We all need to learn, or relearn, how we would keep the rudiments of life going if there were no paid specialists around, or means to pay them. Every child should learn elementary carpentry, from layout and sawing to driving nails. Everybody should know how to chop wood safely, and build a fire. Everybody should know what to do if dangers appear from fire, flood, electric wires down, and the like. Taking care of each other is one practical step at a time, most of them requiring help from at least one other person; survival is a team sport. 

Organize. Much of the American ideology, our shared and usually unspoken assumptions, is hyper-individualistic. We like to imagine that heroes are solitary, have super powers, and glory in violence, and that if our work lives and business lives seem tamer, underneath they are still struggles red in blood and claw. We have sought solitude on the prairies, as cowboys on the range, in our dependence on media (rather than real people), and even in our cars, armored cabins of solitude. We have an uneasy and doubting attitude about government, as if we all reserve the right to be outlaws. But of course human society, like ecological webs, is a complex dance of mutual support and restraint, and if we are lucky it operates by laws openly arrived at and approved by the populace.

 If the teetering structure of corporate domination, with its monetary control of Congress and our other institutions, should collapse of its own greed, and the government be unable to rescue it, we will have to reorganize a government that suits the people. We will have to know how to organize groups, how to compromise with other groups, how to argue in public for our positions. It turns out that “brainstorming,” a totally noncritical process in which people just throw out ideas wildly, doesn’t produce workable ideas. In particular, it doesn’t work as well as groups in which ideas are proposed, critiqued, improved, debated. But like any group process, this must be protected from domination by powerful people and also over-talkative people. When the group recognizes its group power, it can limit these distortions. Thinking together is enormously creative; it has huge survival value. 

Learn to live with contradictions. These are dark times, these are bright times. We are implacably making the planet less habitable. Every time a new oil field is discovered, the press cheers: “Hooray, there is more fuel for the self-destroying machines!” We are turning more land into deserts and parking lots. We are wiping out innumerable species that are not only wondrous and beautiful, but might be useful to us. We are multiplying to the point where our needs and our wastes outweigh the capacities of the biosphere to produce and absorb them. And yet, despite the bloody headlines and the rocketing military budgets, we are also, unbelievably, killing fewer of each other proportionately than in earlier centuries. We have mobilized enormous global intelligence and mutual curiosity, through the Internet and outside it.

We have even evolved, spottily, a global understanding that democracy is better than tyranny, that love and tolerance are better than hate, that hope is better than rage and despair, that we are prone, especially in catastrophes, to be astonishingly helpful and cooperative. We may even have begun to share an understanding that while the dark times may continue for generations, in time new growth and regeneration will begin. In the biological process called “succession,” a desolate, disturbed area is gradually, by a predictable sequence of returning plants, restored to ecological continuity and durability.

When old institutions and habits break down or consume themselves, new experimental shoots begin to appear, and people explore and test and share new and better ways to survive together. It is never easy or simple. But already we see, under the crumbling surface of the conventional world, promising developments: new ways of organizing economic activity (cooperatives, worker-owned companies, nonprofits, trusts), new ways of using low-impact technology to capture solar energy, to sequester carbon dioxide, new ways of building compact, congenial cities that are low (or even self-sufficient) in energy use, low in waste production, high in recycling of almost everything.

A vision of sustainability that sometimes shockingly resembles Ecotopia is tremulously coming into existence at the hands of people who never heard of the book. Now in principle, the Big Picture seems simple enough, though devilishly complex in the details.

We live in the declining years of what is still the biggest economy in the world, where a looter elite has fastened itself upon the decaying carcass of the empire. It is intent on speedily and relentlessly extracting the maximum wealth from that carcass, impoverishing our former working middle class.

But this maggot class does not invest its profits here. By law and by stock-market pressures, corporations must seek their highest possible profits, no matter the social or national consequences — which means moving capital and resources abroad, wherever profit potential is larger. As Karl Marx darkly remarked, “Capital has no country,” and in the conditions of globalization his meaning has come clear. The looter elite systematically exports jobs, skills, knowledge, technology, retaining at home chiefly financial manipulation expertise: highly profitable, but not of actual productive value. Through “productivity gains” and speedups, it extracts maximum profit from domestic employees; then, firing the surplus, it claims surprise that the great mass of people lack purchasing power to buy up what the economy can still produce (or import).

The first sketch at the top is one I found in several drawerfuls of Ilia Petrov rough sketches. I suppose its from the 1944 period here.....The aquarelle is one of several (from the 1970s) I have from Vassil Vulev (when I met him a couple of years ago) who's still going at 79/80

French letters

The writings of Simone de Beauvoir (1908-1986) have always given me pleasure – not so much her novels as the various parts of her autobiography (particularly the travelogues which give such an amazing sense of immediate post-war Europe in all its dereliction and ideological struggles)

Apart from her continuing loyalty to Sartre, I knew of her liaisons with Nelson Algren and Claude Lantzman (the latter still alive) but had not heard of her letters from 1947-64 to Algren  - Beloved Chicago Man (published only in the 1990s). Algren was a tough realist writer in Chicago she had gone to meet while on a USA tour in 1947 with Sartre who at that moment was dallying with an actress in New York. 

I picked up an original hardback version last week in Sofia’s second-hand English bookshop and was pretty quickly hooked on its almost 600 pages.

It is a quite stunning collection of letters (but one-sided) which compares in its powerful portrayal of love only (in my humble opinion) with Oriana Fallaci’s A Man (see also here). And they're written in her English - which, although quite excellent, contain delightful French constructs from time to time which only deepen the delight. Beloved Chicago Man  -

is a revelation. Simone de Beauvoir’s letters to Nelson Algren are, from beginning to end, among the most beautiful sustained pieces of writing that I have read. They begin with the long, frequent, ecstatic communications of 1947 to 1951, chronicle the terrible coming apart and then the lasting attachment of the Fifties, and wind down with the occasional warm messages of the early Sixties. Her (famous) novel The Mandarins - published in 1954 - deals clumsily with the emotions so stunningly expressed in the letters.

This is a 2006 article on the relationship which, in its own cinematic American way, gives a terrific sense of what was actually going on. de Beauvoir was in what became the famous open relationship with Sartre (who was a lecherous little dwarf) and found herself "de trop" for the moment in New York - and therefore in the mood for some distraction in Chicago. She had not, however, bargained for falling in love - but still cut her visit short when Sartre indicated he needed her in Paris. When, however, she got back to France, it was to discover that the actress was with Sartre. She immediately sent a wire to Algren offering to return to him!  It was only some years later that Algren found out all about this - and was not a happy man!

If they hadn’t been such profound writers, capturing so brilliantly the truth of their lives and times, the names of Nelson Algren and Simone de Beauvoir would already be buried like their love. Like the loves of so many Indians and intellectuals, pickpockets and philosophers who danced along the shore of the secondhand sea (a reference to the beach where Algren had a summer shack). And the story we like to tell—the hustler’s heart hustled by the very best, a woman who said she couldn’t, wouldn’t, tell a lie—would be long drowned in the sand.

Partly, Beauvoir and Algren were victims of the myth in which they collaborated. By not talking, by not pointing out her lies, Algren remained a gentleman for a long time. His books, which told the truth as far as he could see, remain rooted in their time. Hers describe parts of the life of a “modern” woman, the parts that backed up Sartre’s ideas about freedom and responsibility, about morality without a God. Algren had to understand that she was “flying blind,” that the only net beneath her trapeze act was being held up by Sartre, that her stories were part of the future and his were part of the past.

So who had the last laugh in our Dunes love story? Simone de Beauvoir is buried next to Sartre in Montparnasse Cemetery in Paris, wearing Nelson Algren’s ring, connected forever to the smartest men she knew.

Nelson Algren would most likely laugh at the irony of millions of people buying her books, stacking them like tourist memorabilia on their shelves, finding almost all of them impossible to read (I don't agree with this judgement!!). Sartre would have thought of all the people he knew existentially—they had no reason for being but themselves. It was up to every individual to do what he or she perceived needed to be done. They all did the best they could.

If, for even a tiny moment, any one of them believed in God, it would be hard not to see a Divine Sense of Humor at work. When sand slides into a house, it seeks no comfort or revenge, has no contempt or jealousy, satisfaction or guilt. The Dunes bury everything: beach houses, roads, forests, Hepburn, Mitchum, Tracy, dolls and books, everything.

To get a sense of how well de Beauvoir could write, read this extended excerpt from her notes on her travels around the USA called - America Day by Day