human landscapes

elsewhere

So far, 2013 has proved to be a good year for ethnography and a bad year for blogging (these trends are probably not unrelated).  But although I haven’t managed to post anything here, I’m not entirely absent from the internets:

  • I’ve become a semi-regular contributor to zunguzungu’s Sunday Reading feature at The New Inquiry;
  • and a piece of mine about apocalyptic earthquake narratives is currently up on the blog of the The Appendix, “a new journal of narrative & experimental history.”

Other bits & pieces are forthcoming elsewhere, and I’ll link to them here as and when they appear.

this is the year (2013)

It’s nice to have a blog again–even if I don’t post nearly as frequently as I’d like–because I’ve got a place besides FB to engage in my annual ritual of sharing this poem on New Year’s Day.  Mutlu yıllar, ser sala we pîroz bê, happy new year: have a joyful and blessed 2013.

Imagine the Angels of Bread

This is the year that squatters evict landlords,
gazing like admirals from the rail
of the roofdeck
or levitating hands in praise
of steam in the shower;
this is the year
that shawled refugees deport judges
who stare at the floor
and their swollen feet
as files are stamped
with their destination;
this is the year that police revolvers,
stove-hot, blister the fingers
of raging cops,
and nightsticks splinter
in their palms;
this is the year that darkskinned men
lynched a century ago
return to sip coffee quietly
with the apologizing descendants
of their executioners.

This is the year that those
who swim the border’s undertow
and shiver in boxcars
are greeted with trumpets and drums
at the first railroad crossing
on the other side;
this is the year that the hands
pulling tomatoes from the vine
uproot the deed to the earth that sprouts the vine,
the hands canning tomatoes
are named in the will
that owns the bedlam of the cannery;
this is the year that the eyes
stinging from the poison that purifies toilets
awaken at last to the sight
of a rooster-loud hillside,
pilgrimage of immigrant birth;
this is the year that cockroaches
become extinct, that no doctor
finds a roach embedded
in the ear of an infant;
this is the year that the food stamps
of adolescent mothers
are auctioned like gold doubloons,
and no coin is given to buy machetes
for the next bouquet of severed heads
in coffee plantation country.

If the abolition of slave-manacles
began as a vision of hands without manacles,
then this is the year;
if the shutdown of extermination camps
began as imagination of a land
without barbed wire or the crematorium,
then this is the year;
if every rebellion begins with the idea
that conquerors on horseback
are not many-legged gods, that they too drown
if plunged in the river,
then this is the year.

So may every humiliated mouth,
teeth like desecrated headstones,
fill with the angels of bread.

— Martín Espada

inscription

shadowscript

The late-afternoon light was complicit in acts of calligraphy, but the shadows threatened to rewrite the holy book.

(Eski Cami, Edirne, August 2009)

trace measures

Something I read a couple of weeks ago in an NYT story on forensic science has been lingering on my mind ever since.  The article is about how forensic anthropologists are using isotope analysis to help identify human remains in so-called ‘cold cases’, often years or decades after the corpse was found.  What they are looking for is evidence of place: ways to trace these bodies backwards through their residence in the world.  As the article explains,

elements come in different versions, called isotopes, that vary by mass. Rocks and soil in different geographic locations have characteristic percentages of these isotopes, a kind of signature. Geologists have been documenting these signatures for years, creating geographic databases. Now, with mass spectrometers, a scientist can read the signature of an element like strontium from a small sample of rock, bone, hair or other material and match it to a location.

You aren’t just what you eat, it seems, but where: and also where you breathe, drink, and touch.  People who live near the sea have a greater proportion of heavy oxygen isotopes in their teeth, because “when seawater evaporates, the heavier molecules (hydrogen and oxygen) fall closer to the coastline.” Geographic signatures like these show that a woman killed in Florida in 1971 and initially identified as Native American was probably Greek instead, and allow the torso of a murdered boy discovered in the Thames in 2001 to be traced to Nigeria, through the strontium signature of pre-Cambrian rock.

We carry traces of all the places we’ve been, inscribed in our bodies.  As someone preoccupied with questions of how place shapes people (and vice versa), I find this both conceptually fitting, and oddly comforting.  I’ve always tended to experience a strong sense of attachment to the places I’ve lived, even briefly.  I like the thought that the marks they’ve made aren’t just in my mind: they’re in me right down to the bones.

mirrorwork

mirrorwork

Katipmustafaçelebi, İstanbul, August 2009

water infrastructures I: hydro-monuments

Geoff Manaugh’s BLDGBLOG recently featured stunning photosets of two baoli, or stepwells, in Rajasthan: the Chand Baori in Abhaneri, and the Ranji ki Baoli in Bundi.  I’ve never been to Rajasthan, but the posts reminded me of one of my favorite things in Delhi: the Agrasen ki Baoli (अग्रसेन की बावली), a stepwell of indeterminate (but at least medieval) age, located just a short walk from Connaught Place and the more immediately visible aboveground symmetries of the Jantar Mantar. The baoli, in contrast, is easy to miss: tucked away behind a block of flats and a cluster of trees, with a worn Archaeological Survey of India sign and gate as practically the only aboveground marker. Though not as spectacular as its Rajasthani counterparts, it is still a remarkable structure. This is what it looked like on a winter afternoon in 2009:

“Framing the everyday act of water-collection in such otherworldly architectural circumstances is a work of extravagant genius,” writes Manaugh, “yet seemingly one of a piece with the grandeur given to waterworks elsewhere.” He mentions examples of such “hydro-monuments” in London and Rome and Philadelphia, and they are no less common in this part of the world. Mimar Sinan is renowned for the ingenuity and grace of his mosques; he should be equally famous for his aqueducts. The Byzantine cisterns beneath the old city are supported by forests of columns with carved marble capitals, sturdy enough to withstand earthquakes:

yerebatanbw

The cisterns are hidden underground, out of sight–like most modern urban water systems, astonishing feats of engineering and labor whose strange beauty is rarely seen by anyone save those who build and maintain them. I was surprised to discover, a couple of years ago, that a little stone building I often passed on Amsterdam Avenue, across the street from my department’s building and beneath the fire escape of a friend’s apartment, was in fact the 119th Street Gatehouse, a part of the Croton waterworks that transformed nineteenth-century New York. Likewise, the empty lot by my subway stop in Brooklyn turned out to be an access point to City Water Tunnel No. 3, a sixty-mile channel that has been under construction since more than a decade before I was born. I’d walked past both for years, with no idea of what I was seeing.

Here in İstanbul, of late, we’ve been talking about the çeşmeler, the fountains scattered through the streets and cemeteries of any part of the city old enough to claim an Ottoman past, and almost always inscribed, in verse, with origin stories–who built the fountain, and when, and why. The reader is invited not only to drink, but to remember: this is the infrastructure of water provision made tangible, personal, poetic. Some of these fountains hold their own amidst contemporary surroundings; others have been slowly swallowed by the rising streets. Most are just dry relics, nowadays: a centralized urban bureaucracy governs the flow of water through İstanbul’s pipes and taps, and those who can afford to do so drink bottled water from nineteen-liter drums delivered by men on motorbikes. But here and there you’ll still find a çeşme with a damp faucet and a drinking cup.

tophanecesme

sunkencesme

cesme

home is where the rainbow ends

Looking towards Üsküdar, November 2012.  My bedroom window overlooks the white radar tower that stands where the rainbow meets the far shore.

solid objects

“So long as I remain alive and well I shall continue to feel strongly about prose style, to love the surface of the earth, and to take a pleasure in solid objects and scraps of useless information.”

-George Orwell, “Why I Write”

forecast

Several weeks ago, my dear wmc recruited me to be part of a literary blog relay, in which participants each write a short piece of 250 words, on the subject of time, each starting with the last sentence of the piece before it. She asked me to pluck an opening line from a source of my choosing and begin the round. In unfortunate fidelity to the theme, it’s taken me quite some time to do so: but here we are at last. This is not quite fiction and not quite fact: you might say it’s based on a true story, or several.  The first sentence comes from W. G. Sebald’s poem “Barometer Reading,” in Across the Land and the Water.

Nothing can be inferred from the forecasts. But people keep trying anyway.

The letters arrive weekly: handwritten and typed, paperclipped or stapled, with supplementary documentation: photos, charts, homemade maps. One man looks for clues in the sky, in the shapes of clouds; a retired professor of engineering cites Revelations. Many employ translators—animals, fish, insects—as if the broken scrawl of the fault line might be written in an alphabet legible only to another species. The birds will stop singing. Cats and dogs will run away from home, and the number of lost pet ads stapled to telephone poles will multiply in a statistically significant pattern. Ants will dismantle their colonies.

One message, in vivid and multiple fonts, explains that the earth is like a heart, and the faults are its arteries: when they expand and compress, they make the ground tremble. What the experts have failed to understand is how to take its pulse.

The scientist shakes her head. They think they know what’s coming, she says, but they can’t predict it any more than we can. All they have is their certainty. All we have are the forecasts, and a forecast isn’t the same thing as a prediction.

The forecasts are probabilistic models, patterns that become visible across the span of centuries. If you could speed up the record, play it backwards at just the right velocity, you could decode the message. You could listen in geological time.

The letters keep coming, and no one throws them away.

languages are like cats

Our household has a new member. Her name is Mihrimah, after an Üsküdar landmark (and its namesake, an important architectural patron of sixteenth-century İstanbul).  But she’s also called Mihri, for short, after the poet.

She reminded me, the other day, of a passage from Yehuda Amichai’s “Temporary Poem of My Time“:

Hebrew writing and Arabic writing go from east to west,
Latin writing, from west to east.
Languages are like cats:
You must not stroke their hair the wrong way.

the fire balloon

Earlier this summer, I read a short essay Ray Bradbury had written for The New Yorker’s science fiction issue, published the day before his death—a brief, incandescent recollection of the frenzied passion of a certain kind of childhood reading (”you rarely have such fevers later in life that fill your entire day with emotion”) and the enchantment of fire balloons sent aloft from a midwestern porch in the company of a long-dead grandfather. The essay was called “Take Me Home,” and it’s a lovely, melancholy piece of writing, filled with the memory of what it is like to become aware of loss:

Even at that age, I was beginning to perceive the endings of things, like this lovely paper light. I had already lost my grandfather, who went away for good when I was five. I remember him so well: the two of us on the lawn in front of the porch, with twenty relatives for an audience, and the paper balloon held between us for a final moment, filled with warm exhalations, ready to go.

He describes watching the lanterns rise, tears streaming down his face, until “the relatives would begin to go into the house or around the lawn to their houses, leaving me to brush the tears away with fingers sulfured by the firecrackers. Late that night, I dreamed the fire balloon came back and drifted by my window.”  Later, he drew on the memory for one of his stories, stories of the sort I spent my own childhood reading.

***

Late last night I was out walking in Üsküdar, even later than usual, kept restless by the lingering effects of jet lag (a week and a half strung between London and New York, visiting my pasts, and some probable futures) when I noticed a light in the sky, making a gradual progress southwest, toward the sea.  It was too orange to be an airplane light, too fast-moving to be a star, and it had a strange flickering quality that spoke of flame rather than electricity.  I thought, for an alarmed moment, some strange aircraft (a helicopter? a glider?) might be on fire, but then, noiselessly, it winked and disappeared.  A minute or so later, as I turned to take the road curving up Ayazma hill, I looked out to my right, over the water, and saw another, this time, low enough to perceive the flame and the shape that billowed around it: one of Bradbury’s fire balloons, drifting in the sky over the Sea of Marmara at half past one in the morning.  This one, too, flamed out, and sank gradually, a paper jellyfish in the air, until a gust of wind settled it along the shore road.  Watching above, from the railing along the hillside, I was suddenly filled with the urge to run back down and get it, but then a boy in a striped shirt came and plucked it out of the gutter, curiosity stamped on his face. Another lantern caught my eye, but it flew out of sight behind a tree, and I couldn’t see where it was going to fall.  I turned back and started walking uphill again, and almost tripped over the curb when I saw the spark high up, directly above me, just flaring out.  I stood there watching, neck craned back, while its pink paper ghost descended, untroubled by the wind, and then I stepped out into the street and caught it in my hand.

sevelim sevilelim

Ramazan is almost over; just a handful of quiet days and wakeful nights remain.   Tonight is Kadir Gecesi, Laylat al-Qadr, the night when the first verses of the Qur’an are believed to have been revealed.  Many people will be up all night, in the mosques and their courtyards, praying and reciting.

When I set out walking after nightfall, along the Üsküdar shore, I saw that the words lit between the minarets at Yeni Valide had changed, again: now they say “sevelim sevilelim”–let us love; let us be loved.

The saying comes from a poem by Yunus Emre.  Yunus (whose name is also the Turkish for dolphin, and, I was recently delighted to learn, for Jonah) was a thirteenth-century Anatolian Sufi poet from Eskişehir, a contemporary of Rumi’s.  But he composed his poems in the folk idioms of vernacular Turkish, and his verse is still strikingly intelligible to Turkish-speakers today, unlike Rumi’s Persian or the elite registers of Ottoman court poetry.  Like many other students of the language, I was assigned his poems to read and translate in Turkish classes.

The poem in question begins with the line “Hak cihana doludur”–God fills the world–and the penultimate stanza goes more-or-less (there are multiple, slightly different versions) like this:

Gelin tanış olalım
İşi kolayı kılalım
Sevelim sevilelim
Dünyaya kimse kalmaz.

Come, let us be known to one another
Let us make simple our work
Let us love and be loved
No one will inherit the earth.

lived topographies

“For where places are involved, attendant modes of dwelling are never far behind, and in this dimly lit region of the anthropological world—call it, if you like, the ethnography of lived topographies—much remains to be learned.”

-Keith Basso, Wisdom Sits in Places: Landscape and Language among the Western Apache

peculiar effects of the earthquake

There’s a conversation I have quite often with people here, when they ask me how someone with no personal or familial connection to Turkey wound up studying this place, and not only that, but why are you interested in earthquakes? The answer’s a long story, but it usually starts with the invocation of my roots in another seismic landscape. Biz de deprem bölgesinde yaşıyoruz, I tell them.  We live in earthquake country, too.

My mother’s a fourth-generation San Franciscan, and while I grew up a little further north along the ring of fire, near Seattle, we traveled back to the Bay Area often, whenever we could get together the money for plane tickets or the gas for the drive: two or three-week trips every other summer, the occasional rare Christmas (for some years, I had my own card from the San Francisco Public Library, just for these visits).  Half of my extended family still lives there.  Earthquake stories were handed down like family heirlooms, going back to the great San Francisco earthquake of 1906: my great-grandmother’s memories of the chimney of her house crashing down as they fled outside, of weeks spent camped out in the Presidio afterwards. I remember her quite clearly, from those family visits; she died when I was six.

What I hadn’t known was that my great-grandfather (who I never knew) had been there too, not for the earthquake, but for its aftermath–until this week, when a cousin of my mother’s posted several albums of his photographs to Facebook, including a series of images from 1906.  I have a photocopy of his typewritten autobiography, which covers the first twenty-five years of his naval career, but somehow I’d forgotten this part:  “on 16 March 1906, reported for duty on board the U.S.S. Princeton.  My tour on the Princeton was short but interesting.  It included a period of about three weeks’ patrol duty at San Francisco, immediately following the great earthquake and fire that wrought such terrible havoc to that wonderful city.”

These are some of the pictures he took during those weeks in the shattered city.  I had no idea they existed until yesterday.

All photographs are by Robert Leo Irvine, 1882-1974.  After that tour in San Francisco, he was sent to Portland for the Alaska-Yukon Exposition, but fell sick and wound up in the naval hospital at Navy Yard in Puget Sound.  His memoir skips over that period, going on to recount his travels around the world on subsequent deployments, but a page or so later, he writes this:

“An acquaintanceship made in 1906 with Miss Janet Klink of San Francisco, while she was visiting her aunt…at the Puget Sound Navy Yard, ripened into more than a friendship while I was attached to the California under the command of Captain Cottman, and after my detachment from the Yorktown…we were married at the home of her parents…in San Francisco, on 12 September 1911.”

Their engagement portrait sits, framed, on my desk: a personal token, from another earthquake country.

the sultan of the months

Ramazan has come again: the fourth time I’ve been here for the “sultan of the [other] eleven months,” onbir ayın sultanı, and the first time I’ll be here all the way through.

Üsküdar is quiet during the day–more people here are fasting than in other neighborhoods where I’ve lived in İstanbul.  Even the seagulls seem subdued. This daytime lassitude is even more pronounced because it’s a summer Ramadan–the holy month, calculated in the Islamic lunar calendar, chases its tail around the solar calendar, falling eleven days earlier each year in Gregorian time.  I first encountered it in autumn, in October-November 2005, and despite all the summer Ramazans since, part of me still associates the month with the taste of pomegranate juice (now far out of season) and the smell of damp wool; evenings shawled warm against the Karayel, the northwestern wind that brings the rain.  Now, in midsummer, the days are longer, and the fast intensified by the punishing heat and humidity–water water everywhere, but not a drop (for the faithful) to drink.

I experience Ramazan largely as a bystander, as I do so many things here.  I’m not fasting, although I may do so at some point later this month, on a day when I’ve been invited to iftar: it seems incongruent to partake of the fast-breaking meal without the abstinence that’s meant to precede it.  But İstanbul’s an easy city for the nonobservant, in that respect: many Turks, secular or Alevi, don’t keep the fast either.  So in much of the city, little changes by day: some restaurants are closed; the markets are quieter; if you look closely, you notice people licking their dry lips, and keeping to the shady side of the street.

It’s at night that Ramazan becomes palpable to the nonobservant, and that’s one of the reasons I love it.  The whole city becomes as nocturnal as I, by disposition and habit, already am.  The streets are lively well past midnight:  people stay out late, strolling on the shore, filling sidewalk teahouses in the warm night air.   Children are up late too–they don’t fast, but in summer there’s no need to wake for school in the morning, so they’re out and about, walking with their families and playing on the sidewalks. There’s something of a fairground atmosphere: cotton candy and ice-cream and street vendors selling cheap plastic toys.  But the gaiety goes hand-in-hand with marks of piety, like the low, continous sounds issuing from the mosques–Qur’an recitation, prayers, ilahi–and the lightbulbs strung between their minarets.

The lights are called mahya–a practice, some four centuries old, of stringing lights (once, oil lamps, now bright incandescent bulbs) between the minarets to spell out devotional sayings.  The night before Ramazan began, I met someone working on a wonderful photoessay about the men who hang these “necklaces in the sky.”  I hadn’t realized the practice was restricted to just a handful of mosques in İstanbul.  One of them, the Yeni Valide, is just down the hill, slightly more than a stone’s throw away.  We cut through its courtyard on the way to the ferry.  Just now, it bears the message oruç bedenin zekatıdır: fasting is the body’s almsgiving.   (It’s a paraphrase from a hadith, a saying of the Prophet Muhammad, which goes: Everything has a zakat, and the zakat of the body is fasting.)

And then finally, there are the drummers, who come rattling through the streets in the middle of the night, ostensibly to wake people for suhur, the pre-dawn meal.  I find the racket of the drums pleasing, although many disagree–people complain that there’s no need for them in the age of alarm clocks, and some municipalities, in the more aggressively secular areas, have banned them. Last year, one irate man in Isparta took matters, and a knife, into his own hands.

The drummers pass by our street between 2:30 and 2:50–I’m often still awake, and have come to regard them as more of a lullaby than a wake-up call.  Today I met the one who’s been working our neighborhood: he rang the bell just before iftar, and handed over a card informing me that his name is Nurettin, and he’ll available to hire for weddings, engagements, and circumcision parties, once Ramazan is over.

the view from the roof (repost)

I haven’t found much time to write lately: the month has been filled with the happy distraction of visitors.  Last week, at the end of her first day in here, my sister turned to me and said, “Now I can see why Turkey stole you away from us.”

Four years ago, when I told my boss I was quitting my job to go back to grad school, she laughed and said “It’s because we never sent you to Istanbul, isn’t it?”  She was teasing–it had become something of a running joke that none of my work trips had ever brought me to the city, even though the organization where I was employed often held meetings and conferences here.  So it was only after that grueling first year of the doctorate that I returned, three Junes ago.  I wrote the below post about a week later.

IMG_1333

Remember?

I arrived on Tuesday and collapsed into Beyoğlu’s arms, done in from a week of jetlag-defying activity in London, topped off by a sleepless night spent getting from the East End to Heathrow for a dawn flight.  I’ve felt dizzy ever since, from a minor illness and long stretches of feverish sleep, but also from the sudden presence of this city, after nearly four years away.  I’m staying in the same flat I lived in last time, in the early days of this blog–four floors up, less than a stone’s throw from the Galata Tower.  But in a different room, this time–there are limits to the density of echoes I can stand–roomier, airier, with green-painted wooden floors and four windows, two of which look out over the red tiles of the roof across the street (less than ten feet from my windowsill, because the old buildings in Istanbul lean towards one another as they rise, gables and balconies crowding out the sky) and then down over the hill to Tophane on the Bosphorus shore–and on the other side, Asia (hello, Asia! How nice to see you again.)

The view from the roof, above, is a bit different: over the spire of the Eye Hospital and the roof of St George’s Austrian Hospital to Karaköy and across the Galata Bridge to Eminönü, on the other side of the Golden Horn.  There aren’t many things I like better than walking back and forth across this bridge.  I keep going out to do some minute necessary thing–say, buying milk from the grocery around the corner–and my errant feet take me down the hill on a spurious errand, usually to do with the cheese-and-olive vendors alongside the Egyptian spice market, or the coffee roastery nearby.  Too many things I haven’t tasted, or smelled, in too long.

I’ve been walking a good deal, in fact: when I’m not sitting in my room, I’m wandering the avenues and backstreets of Beyoğlu and Taksim, revisiting each little mahalle: Asmalımescit, Tünel, Katipmustafaçelebi, Çukurcuma.  I’ll turn off the main road at what I think is a random junction, heading in the vague direction of someplace, and then as I walk, recognitions pile up: there’s a laundry, a Tekel shop, a familiar set of ragged steps set in the hill, proof my feet know better than my head where I’m going.  And then I’ll round a corner, and halt in confusion for a moment–wait, where?–only to realize that I’m looking straight into a photo I took in 2005, at a different time of day, in a different season, a photo that was the desktop image on my computer screen for nearly a year back in Brooklyn.

I haven’t met up with any of my friends here yet–neither those from New York, nor those I haven’t seen since leaving–although I’ve written, and sent my new mobile number.   Instead, in between the necessary errands, I’m greeting the city in private, waving hello like a dumbstruck toddler: hello, tower; hello, tram; hello, tabby kittens pawing through a rubbish pile, I knew your great-grandparents; hello, sweet pudding shop; hello Siyasiyabend, busking at the tramway terminus, and Türk-Alman Kitabevi (since I last passed by, Fatih Akin’s made you both famous); hello, football flags and the scarf shops in Aznavur Pasaji; hello cinemas; hello Robinson Crusoe, one of the best indie bookstores on this earth, I’ll spend too much of my grant money amid your shelves this summer.  Hello, bridge; hello, fishermen; hello, Institut Français; hello, Büyükparmakkapı Sokak (Big Finger Gate Street, not to be confused with the nearby Little Finger Gate Street) where I lived the summer I turned twenty-three, in a flat in the bubblegum-pink building next to Pandora Kitabevi, now faded pale and for sale, with a ReMax sign pinned below my old window.  Hello, seagulls; hello, sodium streetlamps; hello, wind off the Bosphorus, rattling my windows at night; hello, city.

Hello, hello, hello.  I’m so glad to be back.

a political economy of the sewer and pipe

“The city below the street contributed equally to that above, and there was evident a sort of political economy of the sewer and pipe, a political economy of infrastructure which set up the conditions of possibility in which freedom might be exercised.”

-Patrick Joyce, “The Water and the Blood of the City,” in The Rule of Freedom: Liberalism and the Modern City.

midweek reading no.2

I’m not sure it makes sense to call it midweek reading, really, when these links are as for much listening and looking.  Let’s start with a song:

Here and Heaven (via zunguzungu): a collaboration by Yo-Yo Ma, Edgar Meyers, Stuart Duncan, and Chris Thile (under the title the “Goat Rodeo Sessions”) is cause enough for excitement; add the voice of Aoife O’Donovan (from Crooked Still) and it makes the hair on the back of your neck stand up:

 

Is Islamic Punk Dead? How Taqwacore Came, Went, and Left a Bittersweet Trail

(my friend Siddhartha updates you on the fate of the Taqx scene, in the States and beyond, and its legacy for the ‘brown underground’ of desi music)

Asmahan: History, Myth, and Music

(The Ottoman History Podcast considers the mysterious life of the Syrian singer Amal al-Atrash, aka Asmahan)

Il Castello di Galeazza

(Bint Battuta’s sad, beautiful photoessay on a castle in Italy–a retreat for readers, among other things–that was badly damaged in the recent earthquakes)

Wading

(a glimpse of Sunset Park–in another open city–from my dear WMC)

The Last Tower: The Decline and Fall of Public Housing

(Ben Austen at Harper’s, on Chicago’s Cabrini Green and the politics of public housing in America)

Discharging Responsibilities

(Tim Burke reads that NYT Magazine story on emergency medicine in Afghanistan as a lesson in the ” moral and structural rot of technocratic institutions,” and how their workings function to make the human illegible)

The People Want

(Elliot Colla’s fabulous MERIP piece on revolutionary poetry, slogan fatigue, and the making of publics: if you are the least bit interested in the Egyptian revolution, the politics of popular culture, or the nature of oral traditions, go read this now)

Animal Party to Commemorate Four-Legged Massacre Victims

(perhaps you’ve heard of the great cat massacre in eighteenth-century Paris–but what about the dog massacre in Istanbul in 1910?)

Bulletins from the City that Was

(a newspaper archive’s window onto San Francisco the day before the Great Earthquake of 1906, at Seismogenic Zone)

Atlas for the Blind, 1837

(from the David Rumsey Map Collection, a thing of astonishing beauty)

Sparrows

(M., watching birds)

Obscenity: I Know It When I See It

(Zunguzungu’s account of how Big Coal and its Congressional buddies contrived to accuse activists fighting mountain-top removal surface mining of “obscenity,” for daring to show truth to power)

The Space Between 

(Anthony Alessandrini’s lovely, thoughtful essay on Turkish cinema and the recent Lincoln Center retrospective, at Jadaliyya)

Taking Refuge: The Syrian Revolution in Turkey

(Jenna Krajeski reports from Antakya, Reyhanlı, Kilis: the border towns that have become refugee camps)

A Night on the Mavi Marmara: Turkey and Israel, Two Years After the Gaza Flotilla

(Jenna Krajeski again, closer to home)

Istanbul’s Ghost Buildings

(more urbanist awesomeness, at Mashallah News)

Proust: My Map

(Qalandar reads À la recherche du temps perdu, first on New York’s subways, then on Indian trains)

Light (4 of 4), see also 1, 2, and 3

(a series of striking quotations paired with photographs, from Jean)

The Stunning Geography of Incarceration

(The Atlantic Cities reports on the work of an NYU student whose project visualizes the prison-industrial complex via satellite images)

Bread and Freedom: Young Turkish Islamists Turn Left

(The National introduces the AKP’s newest opposition: a group who made a splash at this year’s May Day march in Istanbul)

A series of links to mark the death of Ray Bradbury:

The Paris Review Interview: The Art of Fiction No. 203, Ray Bradbury

(the whole goddamned internet linked to this, last week, but it’s just that good, so go read it again)

Loving Ray Bradbury

(Junot Diaz, at the New Yorker’s Book Bench)

A Man Who Won’t Forget Ray Bradbury

(Neil Gaiman’s remembrance)

For Ray

(at Tamerlane, a Los Angeleno considers Bradbury’s legacy and what it means to write about place)

There Will Come Soft Rains

(on Ray Bradbury, writing, communication, and anthropology)

And finally, also in memoriam: the great ghazal singer Mehdi Hasan died today in Pakistan (Kamila Shamsie reports on twitter that “PIA announced Mehdi Hasan’s death during a flight to the UK, played ‘Aa phir say mujhay chor kay’ & passengers started crying”).  So here’s his rendition of one of my all-time most beloved ghazals, Faiz’s Aaye Kuch Abr Kuch Sharaab Aaye (Let The Clouds Come):

demolition sites

“Demolition sites: sources for teaching the theory of construction.”  -Walter Benjamin, Convolute C: Ancient Paris, Catacombs, Demolitions, Decline of Paris, in The Arcades Project.

(A man and his sons watch the demolition of an earthquake-damaged building in Van, May 2012.)

the light and the water

Late last week a friend and I went to see the “Where Darkness Meets Light: Rembrandt & His Contemporaries,” at the Sakip Sabanci Museum.  The exhibition itself was a pleasure, but the unexpected highlight of the excursion came when we happened across the documentary Dutch Light, by Pieter-Rim de Kroon and Maarten de Kroon, screening on loop in a small auditorium just past the gift shop.

The film (the first fifteen minutes are above, though the parts in Dutch aren’t subtitled) explores the “myth of Dutch light”–the idea that there is a special quality to the light in the Netherlands, a radiance produced by the peculiarities of the landscape, and that this light was crucial, as inspiration and subject, for the great Dutch painters of the seventeenth and eighteenth centuries.   “To describe the light you immediately revert to the countryside of which the light is part,” says the art historian Svetlana Alpers, the most compelling of the film’s rotating cast of commentators (artists, art historians, a meteorologist, an astrophysicist). “I’m not quite sure whether I’m describing what I’ve seen in Holland,” she continues, “or what I’ve seen Dutch painters paint of Holland.”  The camera lingers on the paintings (like Jacob Isaackszoon van Ruisdael’s “Tower Mill at Wijk bij Duurstede,” below) and likewise on the landscape, filming a particular spot on the rim of the IJsselmeer over the course of a year, in pursuit of the light.

The film is structured partly as an investigation into the argument, made by German artist Joseph Beuys, that “Dutch light lost its special radiant character halfway through the twentieth century.”  According to Beuys, changes in the landscape–particularly the draining and filling of much of the IJsselmeer, a huge inland lake created by the enclosure of the Zuiderzee, an erstwhile bay of the North Sea–destroyed the balance between sea and sky that gave the light its singular character, diffused and richened by the water in the air.  There’s something a little gimmicky about the way this question dominates the film–at times, it threatens to starts sound like a Discovery Channel special (The Mystery of the Missing Dutch Light!)  But thankfully, the de Kroons make more of their material, delving into a series of more interesting questions about what Dutch light is, how it might be constituted not only by the patterns of local weather and the shape of the horizon, but also by the mechanics of human vision, the dynamics of artistic creation, and by the traditions of representation and discourse that have formed around it.  As Alpers points out, “the artists are not just observing what’s out there, they’re observing previous artists’ view of what’s out there. So in a sense you can’t destroy Dutch light, because it’s there in the painting.”

I found myself particularly interested in the moments that strike a contrast to the light of other landscapes–following Van Gogh, for example, into the strong Provençal sunshine and its bright blues and golds, so different from the grey palette of the Netherlands, “where sunlight seems to be filtered by a carafe of salty water” (in the words of the Goncourt brothers, who are quoted alongside a host of other historical figures who wrote about the Dutch landscape).  There’s a rather delightful series of brief interviews with long-distance truckers plying the routes from Spain to the Netherlands, discussing their perceptions of and explanations for the changing light along the journey, and some lovely interludes with artist James Turrell and Navajo guide Alex Beguen, filmed in northern Arizona (which set me longing for mineral reds and sagebrush, and the flat gold light that falls on them in the evening this time of year–sometimes tuned a shade or two stranger by the smoke of forest fires in the New Mexico mountains).

At one point, summing up the changeability of Dutch weather, the narrator says: you can have four seasons in a day.  I laughed, because that’s what they say about Seattle–it’s a quip I heard a hundred times, growing up.   Perhaps Salish light is a cousin of the Dutch–all the shimmering greys, and fast-moving cloud cover–with the difference lying in the horizon: always edged by the finely serrated sawtooth of pine forest, or the rough one of the mountains.

And it’s true of Istanbul, too: strung between two seas and split by two waterways, prone to all kinds of strange meteorological moods.  The palette here is different, though, tinted not only by the more southerly latitudes, but by the strange color of the Bosphorus itself (a topic for another time).  But the visual experience of this city is still shaped by the constant interplay of the light and water.  Maybe this is why every city I’ve ever truly loved has been a port city–these porous places at the leaky, water-laced edges of continents.

Watching the film, I kept thinking of a favorite poem by Seamus Heaney, one that often comes to mind while riding the Bosphorus ferries, although Heaney’s writing about the Flaggy Shore, on the Atlantic coast of Ireland,

In September or October, when the wind
And the light are working off each other
So that the ocean on one side is wild
With foam and glitter, and inland among stones
The surface of a slate-grey lake is lit
By the earthed lightening of flock of swans…

And as Uncle Seamus says, it’s “useless to think you’ll park/or capture it more thoroughly,” but Dutch Light makes as good an attempt at capturing it as I’ve seen in some time.

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