Once upon a time, an old crow lived by the seaside. He had grown fat over the years because he was too lazy to work for his food. He preferred to sit than fly. He followed the other animals to get their leftovers, taking what wasn’t his, and annoying them by begging for some of their food. The other animals shunned him. They had chased him from many places, until he found himself on the coast. He was unwanted and unloved.
One day, a flight of doves appeared. They were young, inexperienced doves fresh from the forest, who didn’t know their way around the water’s edge. They looked confused and worried. The crow flew over to them.
“Are you lost?” he asked them. “Do you need some assistance?”
“Yes,” said the doves’ leader. “We are new here. We don’t know what’s good to eat. We don’t know where to nest so we are safe from the winds and the foxes.”
“I will show you,” said the crow. “I have lived here a long time. I know everything about the shoreline. Listen to me and you’ll be fed and safe. But beware. Don’t listen to other animals. They will try to trick you. Some will hurt you. Only I can keep you safe.”
“All right,” said the dove. “We trust you. You are a nice, old crow. Surely a crow wouldn’t harm doves because we are all birds. We will let you show us the way.”
The thing I don’t like about travelling is, well, travelling. Being somewhere else is fine. A wonderful, expansive experience. I love waking up to the sounds of the ocean, wandering the streets of a foreign town, eating foods in their restaurants, shopping in their markets, listening to their music and moving to the rhythms of their city.
Getting there is, however, overrated. More than that: it’s dreary. Stressful. Boring. The antithesis of the romantic.
Most of the time travel isn’t anything of the sort. It’s waiting. Hurry up and wait.
You rush from one location to another, one platform, one room, one counter to another, to spend many long minutes, even long hours waiting for something to happen. The shuttle to arrive. The plane to board. The plane to take off. The baggage to arrive. The customs official to wearily stamp your passport.
Lines, waiting rooms, cramped seats, endless paperwork, and being served lukewarm stuff that masquerades – poorly – as food typify the start and end of any vacation.
A week-long vacation ends up as a mere five days: the days at each end being consumed by the slog of travelling forth and then back. The waiting. And the lines. Always the lines.
But then there’s the delicious bit in the middle. That cream filling in the cookie, the jelly in the doughnut. The actual vacation. Now that’s usually worth the crappy stuff at either end. Usually.
One of the problems of modern vacationing, however, is that the best places are filled with other folks, often the same sort of people we’re trying to get away from. People just like you.
Canadian band Walk Off the Earth posted excitedly on Facebook that they had just recorded a new song. Great. I like WOTE and look forward to their new song.
What was really different about that notice was that they also said they had changed their instruments from the standard A440 to A432 tuning, and it made a huge difference to them:
For all the music nerds out there, you might want to look into this. This has not been 100% proven but the evidence is building. When we were in the studio recording our latest album “Sing It All Away”, we decided to experiment with recording our songs in A=423Hz and also Standard A=440Hz. When we compared the 2 different tunings we unanimously chose the 432 tuning as the one that made us feel better. Hence, our album was performed and recorded in this obscure tuning.
Anyway, this is a cool read and if you’re feeling fancy, try tuning your guitar to 432 and give it a jam. You might feel the vibrations of Mother Nature in your soul!
Do you smell woo hoo in that? What difference would a mere 8Hz make? After all, it’s barely audible; a mere 1/6th of a tone.
Plenty, according to some (especially the wingnut population on YouTube, always eager to jump on whatever pseudoscience bandwagon is in the parade). It’s become one of those internet True Believers’ issues. But is it real or just hogwash? Objective reality or merely subjective? Let’s start with a little history and some science (and not the woo hoo Mother Nature stuff…).
A440 means that the middle A (A above middle C, or A4) is tuned to produce a note at the frequency 440Hz. One Hertz or 1Hz is one cycle per second. Your typical North American electrical current is 60Hz. The range of human hearing is roughly 20Hz to 20KHz (20,000Hz), but we are most sensitive in the range between 1K and 4KHz (some reports say 2-5KHz) – much higher than either A432 or A440.
Stop calling it the sharing economy. It’s an oxymoron, like ‘creation science’ or ‘sustainable capitalism.’ It’s not collaborative: it’s the new indentured servant economy. If you believe these corporations are all about sharing and collaboration, then you’re mightily gullible. You’ve been had.
These are big, multi-billion dollar corporations whose executives are millionaires. They are more akin to drug cartels than to cooperative economics. The economic similarities are evident: both use others – the users or subscribers – to break the law for them, to generate their wealth for them, to do their dirty work, then leave those users to face legal, moral and social ramifications – and costs – on their own.
What, you think the CEOs of Uber rent their own BMW’s or Audi’s seats out to strangers and drive them around when they’re not in the office? That the CEOs of Airbnb rent their spare rooms – and they have a lot in their mansions – to strangers for weekend stays? No: you do it for them so they don’t have to take the risks. They’re laughing at you all the way to the bank.
And to icing the cake: these firms get their service providers to put their own property and even their lives at risk – and the lives and safety of their customers – without having to compensate them for it! It’s a capitalist wet dream! A gold mine of cash flowing one way into the corporate coffers. Open another bottle of that bubbly, James, we’re expanding.
…this new business model is largely based on evading regulations and breaking the law… If these services are still viable when operating on a level playing field they will be providing real value to the economy. As it stands, they are hugely rewarding a small number of people for finding a creative way to cheat the system.
You’re not getting to “share” your home or your vehicle: you’re working for a company to help buy someone a new yacht. Someone who doesn’t give a shit about your welfare, safety or income. You’re contributing to the 1%. Shame on you.
One really doesn’t actually expect sterling journalism, good, investigative reporting or excellent editing from a community newspaper, but we do expect factual accuracy. And we expect reporters and editors to do at least the basics of their jobs.
Some parallel stories in the local papers show just how inaccurate – and sloppy – local reporting and editing can be. And how this is letting council get away with its secret agendas unreported.
Salaries paid to executives and employees of Collus Powerstream may soon be divulged, after Collingwood council passed a motion, Wednesday, asking for the information.
Well, it ain’t necessarily so – Collus is a private corporation and it may require costly legal action to divulge more than just salary ranges. But, as you’ll read below, they won’t be “divulged” to the public, just to council. And you’re okay spending tax dollars on an essentially pointless quest that will (allegedly) be kept secret?
But why should employees earning under $100K be forced to divulge their salaries? The province’s ‘sunshine’ law doesn’t require it (only municipal salary ranges below that are ever released). Why do some people think they are above provincial law?
Collingwood Council passed a shareholders’ directive on Wednesday, requesting a host of information from Collus Powerstream as part of the development of a new shared services agreement.
Okay, first it’s a shareholder’s directive, singular, since the town has only one share and it belongs to the community as a whole, not to multiple shareholders. It’s only plural when both shareholders pass it.
Why didn’t the reporter ask the simple question: what have salaries to do with shared services? In fact, they are irrelevant to the shared service agreement. It’s supposed to be about services, after all. But don’t let facts get in the way.
Why didn’t the reporter ask why none of this was ever raised in public before, or what public interest was being protected by all this secrecy? Why didn’t the reporter ask if it’s proper procedure to demand such information outside a formal shareholders’ meeting (yes, plural because there are two)? Or ask whether it’s wise to engage in a pissing match with your partner through the media?
(Does such a ‘directive’ requires both parties to agree, if so, the reporter might have asked, what happens if the other refuses?)
Why didn’t an editor send the reporter back out to finish the job? Asking why is a key part of any story. There are five Ws that must be answered to complete every good story: who, what, where, when and why. Just because council said so, or the CAO demanded it, isn’t the answer to why. Good reporters dig deeper. Good editors make sure they do.
A MONKEY perched upon a lofty tree saw some Fishermen casting their nets into a river, and narrowly watched their proceedings. The Fishermen after a while gave up fishing, and on going home to dinner left their nets upon the bank. The Monkey, who is the most imitative of animals, descended from the treetop and endeavored to do as they had done. Having handled the net, he threw it into the river, but became tangled in the meshes and drowned. With his last breath he said to himself, “I am rightly served; for what business had I who had never handled a net to try and catch fish?’ This fable shows that by meddling in affairs one doesn’t understand, not only does one gain nothing, but one also does oneself harm.
No, I’m not writing fables for council now, although you’d think it was tailor made for the current group at the table. Most of them, anyway. It comes from a website dedicated to fables (www.aesopfables.com), but the moral at the end comes from a recently-acquired Aesop: The Complete Fables, translated by Olivia and Robert Temple (Penguin Books, 1998). In the book, it’s fable number 304.*
The site offers many more, but I don’t know how many are actually Aesop’s originally, or later additions. Collaters and editors, especially during the Middle Ages and Renaissance, were apparently somewhat liberal when building their collections and included much extraneous material. Which isn’t necessarily bad, because it also preserved material which might have otherwise been lost.**
The introduction to that book taught me that most of what I thought I knew about Aesop and his famous fables was wrong. And that many of the stories what I had thought were his weren’t – they were plagiarized from other authors or other traditions. And even those that were Aesop’s had often been rewritten and bowdlerized for Victorian sensibilities. Yet one can recognize the iconic fables within the originals.
What surprised me most is that the originals are bawdier, and often more violent (there’s a lot of death) and sometimes misogynistic. Despite what happened to them in later years, they weren’t meant for children.
No phase of life, whether public or private, whether in business or in the home, whether one is working on what concerns oneself alone or dealing with another, can be without its moral duty; on the discharge of such duties depends all that is morally right, and on their neglect all that is morally wrong in life.
Cicero wrote that in 44 BCE in his last work in his last year of life: De Officiis, or in English: On Obligations. The translation from Book 1.4 above comes from the Perseus Project (the 1913 Miller/Loeb translation). In the 2000 edition (Oxford University Press, reprinted 2008, and recently added to my library), translator P.G. Walsh renders that piece thus:
There is no aspect of life public or private, civic or domestic, which can be without its obligation, whether in our individual concerns or in our relations with our neighbour. Honourable behaviour lies entirely in the performance of such obligations, and likewise base conduct lies in neglecting them.
The main theme of Marcus Tullius Cicero’s book is stated here, at the beginning: we are all bound by obligations to one another, and if we are honourable people, then we must act on, and never forget, those obligations. Of course, he has a lot more to say, but that’s the gist of it.
The 62-year-old Cicero watched as Rome was taken over by the followers of the recently assassinated Julius Caesar (whom he criticized). He watched how the republic was subverted to the rule of the autocrats and tyrants (whom he also openly criticized). The result of his speaking out was his being named an enemy of the state. Marc Anthony ordered Cicero’s execution and had his severed head and hands displayed in the forum. Such is the way tyrants deal with dissent.
Cicero’s world and life have parallels in today’s politics: his words still have meaning and relevamce today. One need only look at today’s Republican candidates’ struggle for supremacy, or locally to see what has happened to our own council, to understand those parallels.*
One hardly expects poets to generate spirited debate in the media these days*, but they did, not that long ago, well within my own lifetime. Pablo Neruda (1904-1973) was one of those who sparked great, passionate emotions in people, for both his writing and his leftist politics. And in his own country, Chile, he was the equivalent of a rock star for many years.
Even his 1971 Nobel Prize for Literature was controversial: the award noted Neruda was a “contentious author” about whom the debate still raged. His death, shortly after the coup by the right-wing general, Augusto Pinochet, was long blamed on doctors under order by the former dictator, although a 2013 exhumation and autopsy failed to substantiate that claim (Neruda was suffering from prostate cancer at the time of his death).
My own experience of the prolific Neruda was, until quite recently, framed around a smattering of translations in anthologies. It broadened when I bought a comprehensive collection – more than 600 poems over 1,000 pages – that captures a fair cross section of the roughly 3,500 poems he published over his lifetime.
(To be honest, my appreciation of non-English poets comes mainly from such anthologies and translations; this is my first major collection of a non-English poet…).
No living poet is as famous today as Pablo Neruda was in his lifetime. He was a world figure, as famous as Robert Frost or T.S. Eliot, but with the added cachet in some circles of being a politically active man of the left. His poetry exerted an enormous influence throughout Latin America, and he remains beloved in his native Chile… In his willingness to experiment and change styles repeatedly, and in the way in which these changes released a flood of new work, Neruda resembled no one so much as Picasso. Contrary to what he believed, the more personal he wrote, the more people he reached.
Mark Strand, writing in The New Yorker, recognizes the problem with foreign-language writers published in English, but explains how editor Ilan Stavans deals with it:
Stavans has been careful to include almost all of Neruda’s major translators, and readers will encounter translation styles that range from the wooden and amusical to the fluid and finely tuned. Fortunately, Neruda’s best work has attracted his most gifted translators. Without them, his best might appear to be a good deal less. Examples of clear success are W. S. Merwin’s translation of “Twenty Love Poems and a Song of Despair,” Jack Schmitt’s translations of “Canto General” and “Art of Birds,” Margaret Sayers Peden’s translation of the three books of “Elemental Odes,” and Alastair Reid’s masterly translations of “Extravagaria” and “Isla Negra.” These works alone would easily be enough to provide many hours of happy reading.
Neruda left thousands of poems, a handful of which are of such inspired beauty as to justify the very existence of the Spanish language. Adolescents routinely give his “Twenty Love Poems and a Song of Despair” to their sweethearts. His ideological verses have been read aloud, often from memory, in one revolution after another, from the fall of the Berlin Wall to the embers of the Arab Spring. Some of Neruda’s poems — “I Ask for Silence,” “Walking Around,” “Ode to the Artichoke” — have been rendered into English repeatedly, each version another effort to make him current and vital to a new generation.
“Those who gain a good reputation should be commended.” So starts the Lay of Guigemar, by Marie de France.
It seems like mere commonsense, doesn’t it? We should laud those who achieve good things, who accomplish feats and goals, recognize with thanks those who work for our greater good.
But it ain’t necessarily so, Marie warns. The 12th century French poet and fabulist known only as Marie de France wrote fables and poems with stories and morals – the earliest woman in France to do so. And what she wrote still has resonance in today’s world. She continued:
“But when there exists in a country a man or a woman of great renown, people who are envious of their abilities frequently speak insultingly of them in order to damage this reputation. Thus they start acting like a vicious, cowardly, treacherous dog who will bite others out of malice.”*
Words to consider when you examine local politics and the continued leavening of spite and malice against some people and organizations in our community by a small group of malcontents and ideologues. Some of whom sit at the council table.
And consider those words, too, when you read the agenda for Wednesday’s special meeting of council. Yet one more in-camera session continues the witch hunt meant to finally destroy the once-strong and mutually beneficial relationship between Collus/Powerstream and the town. This destruction has been the landmark activity this term.
Earlier, this term, this council destroyed the productive and mutually beneficial 150-relationship between our hydro and water utilities, throwing both utilities into turmoil, shattering staff morale and exacerbating the rift between the town and its utility partner, Powerstream. The provincially-respected COO of the water service quit and fled town. Others in the water service have resigned or retired early.
This move will cost more jobs, and could force our utility to move its offices and operations out of town. And, of course, it was all done without any public input at all.**
In return for the turmoil and plunging morale, Collingwood gets… nothing so far. The CAO and his consultant promised it would save more than $700,000 a year, but that figure wasn’t mentioned once in the preliminary budget meetings. It seems to have vanished. April fool! Wiser heads tell me they expect it will cost the town a lot of money. Smart move, eh?
Personal agendas should not be allowed to interfere with governance, should not set the terms for how a town behaves. These ideologies and personal agendas have already reduced the town’s once-sterling reputation to tatters, made us the laughingstock of the province, and despised by our neighbours and local developers.