Carry On Communities
Act 2 : The Court of the Red Tar
Draft 1.
Simon Hobbit and Boris Cat have obtained access to the underworld via an entrance at Junction 6 of the M5, the key to which Boris obtained from a local dryad, or tree spirit. Boris updates his friend on some important matters as the two descend toward The Court of the Red Tar. He explains that the Red Tar was formerly known as John Prescott, a long standing and well-regarded Labour MP until he was enchanted by the wicked Blair Wizard. The wicked wizard then made Mr Prescott Deputy Prime Minister, second-in-command only to himself (after he had also cast a spell on most other Labour MPs) and the Big Clunking Fist. However, the Big Clunking Fist later overthrew the wicked Blair Wizard, although the latter soon found other troublesome roles to play on the world stage, and nearer home.
"Unfortunately", said Boris, "Mr Prescott is still under the wicked Blair Wizard's spell, and, if anything, his condition and that of his ministerial colleagues and advisers, has become worse in recent years, as you will soon see. Mr Prescott, at onetime a ship's steward, likes to be known as the Red Tar (you may recall a literary account of Stalin called "The Court of the Red Tsar") and the Office of the Deputy Prime Minister - or ODPM as I shall it - has been recast as "The Court of the Red Tar". More recently, he has asked to be called "Sultan", and "Sinbad" by close associates, and has taken to thinking of his colleagues, most of whom are female, as an extended harem. Members of this "harem", like the heroine in the story of the "Arabian Nights", are forced to come up with continual daft policy ideas if they wish to retain their positions, which "Sinbad" then assigns to a sort of under-ministry, called the Department of Daft Ideas (or DoDI). Even the Big Clunking Fist is outraged by the behaviour of Mr Prescott and has therefore banished him to offices in the underworld, which we are about to visit."
"However," Boris continued, "We bring with us the antidote to this parlous state of affairs. The Witch of Worcester has prepared a potion which we must place in the food and drink of "Sultan Sinbad" and his colleagues. This effect of this potion will be to remove the dire enchantment of the Blair wizard over Mr Prescott and return his senses and those of the others to something resembling a normal state".
With these words, Boris Cat and Simon Hobbit arrived at the underworld offices of the ODPM. Outside, were various statues of the Mighty Deputy Leader (or Mighty Deputy as he preferred to called). From within, came the sound of louf music and raised voices. The two friends hoped very much to catch this dragon's den off its guard. Boris had a few more words for his friend :
"This is an extremely powerful potion that we bring. Not only will it transform the consciousness of those who consume it. In doing this, it will also start to bring about a profound transformation for the better in everyday reality. However, this will not be without its own challenges. Therefore, once we have administered the potion, we must make haste back to the city streets, and seek further audience with the Witch of Worcester, who will reveal to us the next stage of our perilous project."
Simon Hobbit was borne forward by his friends words. The two entered the dark and noisy chamber which accommodated the Court of the Red Tar. A massive banquet awaited Sultan Sinbad and his colleagues, and to this the powerful potion was administered.
As Simon and Boris retraced their steps back towards the exit from the underworld, they both sensed that their mission had been successful. "The Court of the Red Tar" was almost certainly now asleep, and would ultimately awake free from the enchantment of the Blair Wizard.
Meanwhile, at Junction 6 of the M5 a miraculous transformation seemed to have taken place. The traffic chaos which so epitomised the rule of the Big Clunking Fist appeared to have subsided. Drivers seemed to be observing traffic regulations as never before. No one was driving above the speed limit. Moreover, there were fewer vehicles on the road as people used the opportunity of a safer and pleasant environment to travel by foot, bicycle and much improved bus services. The jaws of Simon and Boris dropped in awe and gratitude at the prospect of far fewer road traffic accidents to people and other animals. Nearby, the trees and their spirits were all celebrating and singing : "Things can only get better !". This was indeed a time of great joy, celebation and good will to all !.
To be continued @ www.jan8stone.blogspot.com on 21.12.2006
Wednesday, December 20, 2006
Tuesday, December 05, 2006
What Goes Around Comes Around
"As an animal welfare issue, fox hunting comes in at about number 155. It probably ranks below the last of the great working class bloodsports, coarse fishing. It’s insignificant beside intensive pig farming, chicken keeping or even the rearing of pheasants for driven shoots. But as a class issue, it ranks behind private schooling at number two. This isn’t about animal welfare. It’s about human welfare. By taking on the hunt, our MPs are taking on those who ran the country for 800 years, and still run the countryside today. This class war began with the Norman conquest. It still needs to be fought."
From "Class War on The Hoof" by George Monbiot (monbiot.com blog 14.9.2004)
Friendly green anarchist (I hope he doesn't mind me calling him this) George Monbiot is one of the most original and cogent environmental and social commentators around. I certainly agree with his view on the animal welfare dimension of fox-hunting. However, I think it is a mistake to invoke the "class war" in this and most other contexts, including the system of "public education" in Britain today. The "class war" certainly exists, but only as a lower substrata of most peoples psyches (or as part the collective unconscious if you prefer). The fact is that there are all sorts of tribal, religious, family, inter-personal and other power struggles going on at the same time at various levels of people's (un)consciousness. In some respects, the British (or English and perhaps Scottish) "class wars" as manifested in the public school system, and certain country and sporting pursuits, are amongst the more benign aspects of the ever-evolving (some might say eternal) power struggle between different social groups. However, for me the key dynamic is the economy and economic power, rather than the symbolism of fox hunting.
Nevertheless, the rather bourgeois proponents of New Labour have aligned themselves with the
class war community on this and certain other issues for the simple reason that their core political motivation is divide and rule, and we certainly have a most divisive government and divided society just now.
"As an animal welfare issue, fox hunting comes in at about number 155. It probably ranks below the last of the great working class bloodsports, coarse fishing. It’s insignificant beside intensive pig farming, chicken keeping or even the rearing of pheasants for driven shoots. But as a class issue, it ranks behind private schooling at number two. This isn’t about animal welfare. It’s about human welfare. By taking on the hunt, our MPs are taking on those who ran the country for 800 years, and still run the countryside today. This class war began with the Norman conquest. It still needs to be fought."
From "Class War on The Hoof" by George Monbiot (monbiot.com blog 14.9.2004)
Friendly green anarchist (I hope he doesn't mind me calling him this) George Monbiot is one of the most original and cogent environmental and social commentators around. I certainly agree with his view on the animal welfare dimension of fox-hunting. However, I think it is a mistake to invoke the "class war" in this and most other contexts, including the system of "public education" in Britain today. The "class war" certainly exists, but only as a lower substrata of most peoples psyches (or as part the collective unconscious if you prefer). The fact is that there are all sorts of tribal, religious, family, inter-personal and other power struggles going on at the same time at various levels of people's (un)consciousness. In some respects, the British (or English and perhaps Scottish) "class wars" as manifested in the public school system, and certain country and sporting pursuits, are amongst the more benign aspects of the ever-evolving (some might say eternal) power struggle between different social groups. However, for me the key dynamic is the economy and economic power, rather than the symbolism of fox hunting.
Nevertheless, the rather bourgeois proponents of New Labour have aligned themselves with the
class war community on this and certain other issues for the simple reason that their core political motivation is divide and rule, and we certainly have a most divisive government and divided society just now.
Monday, December 04, 2006
Some Advice to Woman with Children and Their Male Partners
Yesterday (a Sunday), I decided to take a walk about 3pm before dusk. My "path" took me along a stretch of road which can be hazarous at busy times (mainly due to people driving too fast), but I thought that it would be relatively quiet at this time and that I would have a relaxing walk. How wrong I was !
As I walked past the entrance of a horse livery yard, I heard a woman shouting from behind me "Thank You !". I had no idea what she was talking about, not least because I was attending to possible traffic on a potentially hazardness stretch of road, but replied "What for ?". "For letting you pass", or words to that effect, she responded. Given that I had the right of way, I thought this was ridiculous and cursorily told her to "F... Off".
The woman's male partner then called me an "F...ing B..ch", something I took objection to. So I turned around and approached their vehicle (a 4x4). I was tempted to kick this but given I had soft rubber boots on decided against it. Instead, I opened the passenger door, saw there was a child behind the woman (given the man's language, this surprised me !) and said quite calmly "If you have horses, you should know that pedestrians and horses always have priority over motorists". I then closed the door of the vehicle. This promptly launched forward skidding across the hazardous road in a manner, I presumed, was intended to be threatening. However, my reaction was : what a wally of a driver ! I then carried on wih my walk and, on my return, spoke about the "driver problem" to the owners of the livery yard.
However, from my perspective, there is another moral to this story, and I'll address this to women with children and their male partners (and more specifically to white middle class people). Being called a "F...ing B..ch" by your partner may be quite acceptable to you, and it might be quite acceptable to you for him to do this in front of your children to another woman.
But, the woman in question might take objection to this and not all women regard themselves as one of the weaker sex : male partners please take note !
Yesterday (a Sunday), I decided to take a walk about 3pm before dusk. My "path" took me along a stretch of road which can be hazarous at busy times (mainly due to people driving too fast), but I thought that it would be relatively quiet at this time and that I would have a relaxing walk. How wrong I was !
As I walked past the entrance of a horse livery yard, I heard a woman shouting from behind me "Thank You !". I had no idea what she was talking about, not least because I was attending to possible traffic on a potentially hazardness stretch of road, but replied "What for ?". "For letting you pass", or words to that effect, she responded. Given that I had the right of way, I thought this was ridiculous and cursorily told her to "F... Off".
The woman's male partner then called me an "F...ing B..ch", something I took objection to. So I turned around and approached their vehicle (a 4x4). I was tempted to kick this but given I had soft rubber boots on decided against it. Instead, I opened the passenger door, saw there was a child behind the woman (given the man's language, this surprised me !) and said quite calmly "If you have horses, you should know that pedestrians and horses always have priority over motorists". I then closed the door of the vehicle. This promptly launched forward skidding across the hazardous road in a manner, I presumed, was intended to be threatening. However, my reaction was : what a wally of a driver ! I then carried on wih my walk and, on my return, spoke about the "driver problem" to the owners of the livery yard.
However, from my perspective, there is another moral to this story, and I'll address this to women with children and their male partners (and more specifically to white middle class people). Being called a "F...ing B..ch" by your partner may be quite acceptable to you, and it might be quite acceptable to you for him to do this in front of your children to another woman.
But, the woman in question might take objection to this and not all women regard themselves as one of the weaker sex : male partners please take note !
Tuesday, November 28, 2006
Worthiness Fatigue or Aversion to Excess Worthiness
I woke this morning with a feeling of "worthiness fatigue" (really more of an aversion to the worthiness excesses other people). There's alot of worthiness about just now, let's face it !
My feelings of worthiness fatigue are partly prompted by an item on yesterday's MSM News about "green fatigue". As a lifelong environmentalist, with occasional lapses, this type of fatigue isn't something from which I suffer. Quite the opposite in fact. Journeying by foot or bike generally energises me, as does not overheating my home or workplace (I often combine the two, which also saves on space/travel). Similarly, not buying loads of unnecessary stuff saves on rubbish...and, yes, I also re-use/cycle wherever possible. Doing a recent MSM survey of my household carbon emissions, I calculated these at 25% of the UK average (mainly due to my not using a car, or travelling by air in the past 6 years). However, none of this makes me feel particularly worthy, nor do I proselytise about my "greeness" to other people.
So it really annoys me, as happens all the time, when "worthies" from government sponsored agencies - which by and large I consider to be a waste of public money ! - suggest I take a greater interest in the domestic problems of other people. My own view is that the exponential growth in publicly funded "helping professions" since the middle part of the last century, and particulary under New Labour, has greatly contributed to the kind of social problems which are now recounted everyday in the media, by as the saying goes "feeding the fire". The kind of worthiness which comes with these "professional helpers" is something I particularly detest. This is not to say that I don't think real social problems exist. They do, but their causes - often economic - usually receive inadequate attention, particularly from the present government.
Therefore, excess worthiness, of the kind embodied by people like Tony Blair and Gordon, and of which politicians from other parties also have more than their fair share, should be taxed at the higher rate as far as I'm concerned, and the sooner the better !
I woke this morning with a feeling of "worthiness fatigue" (really more of an aversion to the worthiness excesses other people). There's alot of worthiness about just now, let's face it !
My feelings of worthiness fatigue are partly prompted by an item on yesterday's MSM News about "green fatigue". As a lifelong environmentalist, with occasional lapses, this type of fatigue isn't something from which I suffer. Quite the opposite in fact. Journeying by foot or bike generally energises me, as does not overheating my home or workplace (I often combine the two, which also saves on space/travel). Similarly, not buying loads of unnecessary stuff saves on rubbish...and, yes, I also re-use/cycle wherever possible. Doing a recent MSM survey of my household carbon emissions, I calculated these at 25% of the UK average (mainly due to my not using a car, or travelling by air in the past 6 years). However, none of this makes me feel particularly worthy, nor do I proselytise about my "greeness" to other people.
So it really annoys me, as happens all the time, when "worthies" from government sponsored agencies - which by and large I consider to be a waste of public money ! - suggest I take a greater interest in the domestic problems of other people. My own view is that the exponential growth in publicly funded "helping professions" since the middle part of the last century, and particulary under New Labour, has greatly contributed to the kind of social problems which are now recounted everyday in the media, by as the saying goes "feeding the fire". The kind of worthiness which comes with these "professional helpers" is something I particularly detest. This is not to say that I don't think real social problems exist. They do, but their causes - often economic - usually receive inadequate attention, particularly from the present government.
Therefore, excess worthiness, of the kind embodied by people like Tony Blair and Gordon, and of which politicians from other parties also have more than their fair share, should be taxed at the higher rate as far as I'm concerned, and the sooner the better !
Monday, November 27, 2006
The Bank of Beirut - My Curious Dream
I am quite interested in dream interpretation, although, frankly, the meaning of most of my dreams remain impenetrable to me. Nevertheless, I can remember at least one occasion when the content of the dream was prophetic, if that's the right expression.
At the time of this prophetic dream, I was helping a charitable enterprise acquire some open land which the owner wanted to sell for housing. In the middle of this landholding, was a separate property owned by the local authority who were in the process of selling it to a private individual. Control of this council land was likely to be important to the wider aquisition. However, it seemed that the sale was "a done deal". However, one day I had a troubling dream which, upon interpretation, indicated that the deal was not yet done. The council later returned the potential buyer's cheque to him, and their site was integrated into the charitable enterprise : sort of, but that's another story...
Last night, I dreamt of the Bank of Beirut. I cannot consciously remember seeing a bank with this name before, but that's not to say I haven't done so. A bank of this name does exist, but why would I dream about it ?
In my dream, the Bank of Beirut occupies newly refurbished ground floor premises in an urban area which I associtate with a city quarter. The location is nondescript in being neither particularly modern, nor particularly historic. My reaction to seeing the bank is positive - I am possibly experiencing a lucid dream in which my conscious mind also comes into play - as it suggests some enterprise, albeit of a possibly risky nature. Nevertheless, I sense the possibility of some new and maybe exciting venture.
What could this be about ? At the time of writing, I'm not at all sure. The name of "Beirut" conjures up all sorts of conflicts and undertainties to my waking state. Yet I know that before the outbreak of the most recent "war", the city was regaining its status as the playground of the Middle East. However, notwithstanding the problems of the region, I still associate it with financial opportunity, all be this perhaps not risk free. It also has an exotic quality which, given my current base in Worcester, has some attraction just now.
Yet I'm no nearer to understanding my dream, or am I ? I bank with Halifax Bank of Scotland (or HBS) and on my other blog today (janetmackinnon.blogspot.com) I wrote about the prospect of Scottish independence. Worcester is strongly associated with the last battle of the English Civil War and for being a Royalist stronghold. Do I have underlying issues about the breakup of the UK perhaps, and both the opportunities and dangers this might hold ?
I am quite interested in dream interpretation, although, frankly, the meaning of most of my dreams remain impenetrable to me. Nevertheless, I can remember at least one occasion when the content of the dream was prophetic, if that's the right expression.
At the time of this prophetic dream, I was helping a charitable enterprise acquire some open land which the owner wanted to sell for housing. In the middle of this landholding, was a separate property owned by the local authority who were in the process of selling it to a private individual. Control of this council land was likely to be important to the wider aquisition. However, it seemed that the sale was "a done deal". However, one day I had a troubling dream which, upon interpretation, indicated that the deal was not yet done. The council later returned the potential buyer's cheque to him, and their site was integrated into the charitable enterprise : sort of, but that's another story...
Last night, I dreamt of the Bank of Beirut. I cannot consciously remember seeing a bank with this name before, but that's not to say I haven't done so. A bank of this name does exist, but why would I dream about it ?
In my dream, the Bank of Beirut occupies newly refurbished ground floor premises in an urban area which I associtate with a city quarter. The location is nondescript in being neither particularly modern, nor particularly historic. My reaction to seeing the bank is positive - I am possibly experiencing a lucid dream in which my conscious mind also comes into play - as it suggests some enterprise, albeit of a possibly risky nature. Nevertheless, I sense the possibility of some new and maybe exciting venture.
What could this be about ? At the time of writing, I'm not at all sure. The name of "Beirut" conjures up all sorts of conflicts and undertainties to my waking state. Yet I know that before the outbreak of the most recent "war", the city was regaining its status as the playground of the Middle East. However, notwithstanding the problems of the region, I still associate it with financial opportunity, all be this perhaps not risk free. It also has an exotic quality which, given my current base in Worcester, has some attraction just now.
Yet I'm no nearer to understanding my dream, or am I ? I bank with Halifax Bank of Scotland (or HBS) and on my other blog today (janetmackinnon.blogspot.com) I wrote about the prospect of Scottish independence. Worcester is strongly associated with the last battle of the English Civil War and for being a Royalist stronghold. Do I have underlying issues about the breakup of the UK perhaps, and both the opportunities and dangers this might hold ?
Tuesday, November 07, 2006
"Living In Truth" by Vaclav Havel
The English writer Tom Stoppard recently described former President of the Czech Republic, Vaclav Havel, as one of the greatest political philosophers of our time. Stoppard's comments reminded me of the strong impression that Havel's collection of essays, "Living in Truth", had made on my thinking when I read this work during a visit to Berlin in December 1989. For me, Central or Middle Europe has a particularly rich intellectual tradition of which Vaclav Havel is a contemporary manifestation. Unfortunately, I can think of no one in present day British politics who brings his depth of reflection to political thinking - although if there is someone out there, do let me know ! - and for this reason, I have chosen to use below an extensive quotation from one of the essays in Havel's "Living in Truth" :
"I am convinced that what is called 'dissent' in the Soviet bloc is a specific modern experience, the experience of life at the very ramparts of dehumanized power. As such, that 'dissent' has the opportunity and even the duty to reflect on this experience, to testify to it and to pass it on to those fortunate enough not to have to undergo it. Thus we too have a certain opportunity to help in some ways those who help us, to help them in our deeply shared interest, in the interest of mankind.
One such fundamental experience, that which I called 'anti-political politics', is possible and can be effective, even though by its very nature it cannot calculate its effect beforehand. That effect, to be sure, is of a wholly different nature from what the West considers political success. It is hidden, indirect, long term and hard to measure; often it exists only in the invisible realm of social consciousness, conscience and subconsciousness and it can be almost impossible to determine what value it assumed therein and to what extent, if any, it contributes to shaping social development. It is, however, becoming evident—and I think that is an experience of an essential and universal importance—that a single, seemingly powerless person who dares to cry out the word of truth and to stand behind it with all his person and all his life, ready to pay a high price, has, surprisingly, greater power, though formally disfranchised, than do thousands of anonymous voters. It is becoming evident that even in today's world, and especially on this exposed rampart where the wind blows most sharply, it is possible to oppose personal experience and the natural world to the 'innocent' power and to unmask its guilt, as the author of The Gulag Archipelago has done. It is becoming evident that truth and morality can provide a new starting point for politics and can, even today, have an undeniable political power. The warning voice of a single brave scientist, besieged somewhere in the provinces and terrorized by a goaded community, can be heard over continents and addresses the conscience of the mighty of this world more clearly than entire brigades of hired propagandists can, though speaking to themselves. It is becoming evident that wholly personal categories like good and evil still have their unambiguous content and, under certain circumstances, are capable of shaking the seemingly unshakeable power with all its army of soldiers, policemen and bureaucrats. It is becoming evident that politics by no means need remain the affair of professionals and that one simple electrician with his heart in the right place, honouring something that transcends him and free of fear, can influence the history of his nation.
Yes, 'anti-political politics' is possible. Politics 'from below'. Politics of man, not of the apparatus. Politics growing from the heart, not from a thesis. It is not an accident that this hopeful experience has to be lived just here, on this grim battlement. Under the 'rule of everydayness' we have to descend to the very bottom of a well before we can see the stars.
When Jan Patocka wrote about Charter 77, he used the term 'solidarity of the shaken'. He was thinking of those who dared resist impersonal power and to confront it with the only thing at their disposal, their own humanity. Does not the perspective of a better future depend on something like an international community of the shaken which, ignoring state boundaries, political systems, and power blocs, standing outside the high game of traditional politics, aspiring to no titles and appointments, will seek to make a real political force out of a phenomenon so ridiculed by the technicians of power—the phenomenon of human conscience? "
From the essay "Politics and Conscience" (1984)
The English writer Tom Stoppard recently described former President of the Czech Republic, Vaclav Havel, as one of the greatest political philosophers of our time. Stoppard's comments reminded me of the strong impression that Havel's collection of essays, "Living in Truth", had made on my thinking when I read this work during a visit to Berlin in December 1989. For me, Central or Middle Europe has a particularly rich intellectual tradition of which Vaclav Havel is a contemporary manifestation. Unfortunately, I can think of no one in present day British politics who brings his depth of reflection to political thinking - although if there is someone out there, do let me know ! - and for this reason, I have chosen to use below an extensive quotation from one of the essays in Havel's "Living in Truth" :
"I am convinced that what is called 'dissent' in the Soviet bloc is a specific modern experience, the experience of life at the very ramparts of dehumanized power. As such, that 'dissent' has the opportunity and even the duty to reflect on this experience, to testify to it and to pass it on to those fortunate enough not to have to undergo it. Thus we too have a certain opportunity to help in some ways those who help us, to help them in our deeply shared interest, in the interest of mankind.
One such fundamental experience, that which I called 'anti-political politics', is possible and can be effective, even though by its very nature it cannot calculate its effect beforehand. That effect, to be sure, is of a wholly different nature from what the West considers political success. It is hidden, indirect, long term and hard to measure; often it exists only in the invisible realm of social consciousness, conscience and subconsciousness and it can be almost impossible to determine what value it assumed therein and to what extent, if any, it contributes to shaping social development. It is, however, becoming evident—and I think that is an experience of an essential and universal importance—that a single, seemingly powerless person who dares to cry out the word of truth and to stand behind it with all his person and all his life, ready to pay a high price, has, surprisingly, greater power, though formally disfranchised, than do thousands of anonymous voters. It is becoming evident that even in today's world, and especially on this exposed rampart where the wind blows most sharply, it is possible to oppose personal experience and the natural world to the 'innocent' power and to unmask its guilt, as the author of The Gulag Archipelago has done. It is becoming evident that truth and morality can provide a new starting point for politics and can, even today, have an undeniable political power. The warning voice of a single brave scientist, besieged somewhere in the provinces and terrorized by a goaded community, can be heard over continents and addresses the conscience of the mighty of this world more clearly than entire brigades of hired propagandists can, though speaking to themselves. It is becoming evident that wholly personal categories like good and evil still have their unambiguous content and, under certain circumstances, are capable of shaking the seemingly unshakeable power with all its army of soldiers, policemen and bureaucrats. It is becoming evident that politics by no means need remain the affair of professionals and that one simple electrician with his heart in the right place, honouring something that transcends him and free of fear, can influence the history of his nation.
Yes, 'anti-political politics' is possible. Politics 'from below'. Politics of man, not of the apparatus. Politics growing from the heart, not from a thesis. It is not an accident that this hopeful experience has to be lived just here, on this grim battlement. Under the 'rule of everydayness' we have to descend to the very bottom of a well before we can see the stars.
When Jan Patocka wrote about Charter 77, he used the term 'solidarity of the shaken'. He was thinking of those who dared resist impersonal power and to confront it with the only thing at their disposal, their own humanity. Does not the perspective of a better future depend on something like an international community of the shaken which, ignoring state boundaries, political systems, and power blocs, standing outside the high game of traditional politics, aspiring to no titles and appointments, will seek to make a real political force out of a phenomenon so ridiculed by the technicians of power—the phenomenon of human conscience? "
From the essay "Politics and Conscience" (1984)
Wednesday, October 18, 2006
Confrontations with the Unconscious (your own and other people's)
The themes of depression (in its various forms) and nervous breakdown have been much in the media recently. Its seems that there is an ever increasing incidence of these conditions amongst celebrities, including politicians and their advisors. People may remember the case of Derek Draper, a "Spin Doctor" in the early years of the Blair government who later fell out with his colleagues and had a "breakdown" (or breakthrough as some might regard it). I think Mr Draper then became a psychotherapist.
In response, some people who have experienced severe mental illness have complained to the media that accounts of their emotional woes, and lows, by high profile individuals trivialise the whole subject. Indeed, it is important to distinguish between the kind of maladie (however apparently intense) which may leave someone temporarily unable to function properly, with a devastating illness which makes it impossible for the sufferer to function for prolonged periods, if at all.
Most people will encounter some kind of depression during the course of their lives, probably brought about by a combination of environmental (personal and work relationships, for example) and physical factors (poor health or a degenerative illness, for instance). For people without the necessary material resources to "buffer" their situation, the treatments available may be inadequate, although this is not exclusively the case : the NHS does seem to provide very good support in some cases.
However, I want to deal here with a "non-medical" approach to mental health, which I would argue, could serve very well the kind of psychic imbalances encounted by many people. In order to do this, I'm going to provide a highly condensed overview of Carl Jung's view of "self-development", of which some form of depression is one stage. Jung also called this "a confrontation with the unconscious", to which I would add the caveat "one's own or other people's".
I arrived in Worcester after what might be described as a somewhat "extroverted" period in my life (I am by nature more of an introvert), which was at once enjoyable and unsettling. However, I would still jump at the chance to return to it ! I knew this time would come to an end, and when it did feelings of depression soon engulfed me. In other words I felt down ! A few months into this "depression" I had a dream in which I was walking along a stony path, in a barren place, towards what I was vaguely aware to be a cave (although I could see nothing ahead of me).
The next day I was in a book shop when I noticed a volume called "The Mind in the Cave", by a South African archaeologist. I'm not going to cover the subject this book just now (I will elsewhere), but safe to say I bought it immediately. So began what I can only describe as a personal excavation of my psyche, and a subsidiary interest in archaeology. Funnily enough, I had contemplated doing a combined degree in archaeology and anthropology when I went to University, but chose English instead as the easier option.
There are various options for tackling depression, some easier than others. Jung believed it was an important learning process : however hard some of the lessons. Initially, the dream that I have described above brought a further sense of privation. The immediate future was going to be tough, I felt. Nevertheless, as the saying goes : "When the going gets tough, the tough get going". Depression is a challenge, which like other challenges requires connection (or re-connection) with the stronger parts of the self, and managment of one's weaknesses.
I would suggest that this approach is relevant to many depressive conditions, removing the need for drug therapies, which may have negative side effects, as wel as extensive counselling or psychotherapy. The latter, like excessive media attention, can encourage what seems to have become a national "disease" in recent years : our culture of "I have a problem, therefore I am" (in the case of the individual); or "We have a problem, therefore We are" in the case of certain social groups.
So my messages are :
The themes of depression (in its various forms) and nervous breakdown have been much in the media recently. Its seems that there is an ever increasing incidence of these conditions amongst celebrities, including politicians and their advisors. People may remember the case of Derek Draper, a "Spin Doctor" in the early years of the Blair government who later fell out with his colleagues and had a "breakdown" (or breakthrough as some might regard it). I think Mr Draper then became a psychotherapist.
In response, some people who have experienced severe mental illness have complained to the media that accounts of their emotional woes, and lows, by high profile individuals trivialise the whole subject. Indeed, it is important to distinguish between the kind of maladie (however apparently intense) which may leave someone temporarily unable to function properly, with a devastating illness which makes it impossible for the sufferer to function for prolonged periods, if at all.
Most people will encounter some kind of depression during the course of their lives, probably brought about by a combination of environmental (personal and work relationships, for example) and physical factors (poor health or a degenerative illness, for instance). For people without the necessary material resources to "buffer" their situation, the treatments available may be inadequate, although this is not exclusively the case : the NHS does seem to provide very good support in some cases.
However, I want to deal here with a "non-medical" approach to mental health, which I would argue, could serve very well the kind of psychic imbalances encounted by many people. In order to do this, I'm going to provide a highly condensed overview of Carl Jung's view of "self-development", of which some form of depression is one stage. Jung also called this "a confrontation with the unconscious", to which I would add the caveat "one's own or other people's".
I arrived in Worcester after what might be described as a somewhat "extroverted" period in my life (I am by nature more of an introvert), which was at once enjoyable and unsettling. However, I would still jump at the chance to return to it ! I knew this time would come to an end, and when it did feelings of depression soon engulfed me. In other words I felt down ! A few months into this "depression" I had a dream in which I was walking along a stony path, in a barren place, towards what I was vaguely aware to be a cave (although I could see nothing ahead of me).
The next day I was in a book shop when I noticed a volume called "The Mind in the Cave", by a South African archaeologist. I'm not going to cover the subject this book just now (I will elsewhere), but safe to say I bought it immediately. So began what I can only describe as a personal excavation of my psyche, and a subsidiary interest in archaeology. Funnily enough, I had contemplated doing a combined degree in archaeology and anthropology when I went to University, but chose English instead as the easier option.
There are various options for tackling depression, some easier than others. Jung believed it was an important learning process : however hard some of the lessons. Initially, the dream that I have described above brought a further sense of privation. The immediate future was going to be tough, I felt. Nevertheless, as the saying goes : "When the going gets tough, the tough get going". Depression is a challenge, which like other challenges requires connection (or re-connection) with the stronger parts of the self, and managment of one's weaknesses.
I would suggest that this approach is relevant to many depressive conditions, removing the need for drug therapies, which may have negative side effects, as wel as extensive counselling or psychotherapy. The latter, like excessive media attention, can encourage what seems to have become a national "disease" in recent years : our culture of "I have a problem, therefore I am" (in the case of the individual); or "We have a problem, therefore We are" in the case of certain social groups.
So my messages are :
- Physician Heal Thyself (or Physicians Heal Thyselves); and
- As with my English Degree, the easier option is can be right at the time
The Castle by Franz Kafka
I chanced upon this book in my local library, and it came to mind when a friend said that he found reading Kafka "almost unbearable" (ie too painful), or words to that effect.
The synopis on the back of the Vintage Classics edition of The Castle says that : "This is the story of K and his arrival in a village where he is never accepted, and his relentless, unavailing struggle with authority in order to gain entrance to the castle that seems to rule it...."
Now this reminds me a little of my arrival in Worcester several years ago, and subsequent dealings with local bureacracies (private and public), and in particular the Health Service.
The Worcestershire Royal infirmary occupies a sort of castle, built, under the Private Finance Initiative, on the edge of town. It is fair to say that quite alot of controversy surrounds this institution, as something which consumes large amounts of money.
My guess is that most people enter the employment of the National Health Service with worthy intentions, but end up struggling with "the system" like characters in a Kafka novel . The exception to this may be certain hospital managers, "trustees", and contractors (particulary IT).
In my own case, having been to the hospital for a test and an x-ray in the last year (nothing serious I hasten to add), there was some question mark over whether I would ever receive the results of these (owing to bureaucratic complications).
When I did manage to obtain the results, these required interpretation from 2 GPs in order for me to obtain a "balanced opinion" (with which I'm reasonably happy) Not the fault of the hospital this, but a cautionary tale nevertheless.
I once said to a fellow "patient" at the GP surgery in question that obtaining an appointment was more difficult than gaining access to a former Soviet Block country (in fact this was easier in my experience !), and the border guards may have had better customer service training.
So when I first came across The Castle, I decided not to read it as it seemed rather too similar to my everyday experiences.
I chanced upon this book in my local library, and it came to mind when a friend said that he found reading Kafka "almost unbearable" (ie too painful), or words to that effect.
The synopis on the back of the Vintage Classics edition of The Castle says that : "This is the story of K and his arrival in a village where he is never accepted, and his relentless, unavailing struggle with authority in order to gain entrance to the castle that seems to rule it...."
Now this reminds me a little of my arrival in Worcester several years ago, and subsequent dealings with local bureacracies (private and public), and in particular the Health Service.
The Worcestershire Royal infirmary occupies a sort of castle, built, under the Private Finance Initiative, on the edge of town. It is fair to say that quite alot of controversy surrounds this institution, as something which consumes large amounts of money.
My guess is that most people enter the employment of the National Health Service with worthy intentions, but end up struggling with "the system" like characters in a Kafka novel . The exception to this may be certain hospital managers, "trustees", and contractors (particulary IT).
In my own case, having been to the hospital for a test and an x-ray in the last year (nothing serious I hasten to add), there was some question mark over whether I would ever receive the results of these (owing to bureaucratic complications).
When I did manage to obtain the results, these required interpretation from 2 GPs in order for me to obtain a "balanced opinion" (with which I'm reasonably happy) Not the fault of the hospital this, but a cautionary tale nevertheless.
I once said to a fellow "patient" at the GP surgery in question that obtaining an appointment was more difficult than gaining access to a former Soviet Block country (in fact this was easier in my experience !), and the border guards may have had better customer service training.
So when I first came across The Castle, I decided not to read it as it seemed rather too similar to my everyday experiences.
Tuesday, October 17, 2006
World War III by Michael Tobias
This book, published in 1998, is not about a literal third world war. It's subject is "Population and the biosphere at the end of the Millennium". With a forward by the conservationist Jane Goodall, and reviews by, amongst others, William Shatner (of Star Trek fame), this is not a work of "science fiction". However, it covers a subject which has become strangely taboo in recent years : human population growth, and its impact upon people and other life on earth.
In a recent - and rather short - interview on BBC Radio 4, a representative from the London School of Tropical Medicine pointed out that "family planning" is the most effective means of reducing child poverty in less-developed/developing countries, and argued that this message still applies to African countries, notwithstanding the AIDS crisis in some of these. He also said that this evidence-based policy instrument has become increasingly difficult to advocate.
Population and demography are certainly complex issues, and whilst it is true that certain countries, such as Russia, are experiencing a decline in numbers of people, overall world population is very much on the increase. Similarly, in the UK, whist Scotland has the highest rate of population decline in Western Europe, England has one of the highest rates of forecast population growth.
Increasing numbers of people raise important issues in the global and international context, as well as for national, regional and local planning, and particularly where there is rapid population growth alongside poor environmental management and infrastructure development. This is indeed an issue where we need to think globally and act locally. However, it is also an issue where policy making is increasingly marginalised, and left to so-called "market forces".
"The Edge of Town" is precisely the place where population pressures are most being felt : whether in "plans" to expand English towns and cities into the surrounding countryside, or to build entirely new ones; or in the slums and shanty towns through which the burgeoning cities of some Asian countries are spreading into rurals areas, often displacing small farmers who have to seek their livelihoods elsewhere.
The consequences of this expansion of human habitat are profound and often devastating. Such issues provide the material of Michael Tobias's book which I strongly advise people to read. The perspective is primarily ecological, and it calls for a fundamental reappraisal of the kind of economic thinking which very much links "growth" with population increase whether at the national or international level.
However, I would also argue that population growth in the form now taking place in some regions of the world brings with it the potential to create the conditions for an actual World War III. For in many of those countries experiencing rapid population increase, there is not a commensurate increase in economic and employment opportunities, particularly for young men. This is precisely the kind of scenario from which major conflicts tends to arise.
This book, published in 1998, is not about a literal third world war. It's subject is "Population and the biosphere at the end of the Millennium". With a forward by the conservationist Jane Goodall, and reviews by, amongst others, William Shatner (of Star Trek fame), this is not a work of "science fiction". However, it covers a subject which has become strangely taboo in recent years : human population growth, and its impact upon people and other life on earth.
In a recent - and rather short - interview on BBC Radio 4, a representative from the London School of Tropical Medicine pointed out that "family planning" is the most effective means of reducing child poverty in less-developed/developing countries, and argued that this message still applies to African countries, notwithstanding the AIDS crisis in some of these. He also said that this evidence-based policy instrument has become increasingly difficult to advocate.
Population and demography are certainly complex issues, and whilst it is true that certain countries, such as Russia, are experiencing a decline in numbers of people, overall world population is very much on the increase. Similarly, in the UK, whist Scotland has the highest rate of population decline in Western Europe, England has one of the highest rates of forecast population growth.
Increasing numbers of people raise important issues in the global and international context, as well as for national, regional and local planning, and particularly where there is rapid population growth alongside poor environmental management and infrastructure development. This is indeed an issue where we need to think globally and act locally. However, it is also an issue where policy making is increasingly marginalised, and left to so-called "market forces".
"The Edge of Town" is precisely the place where population pressures are most being felt : whether in "plans" to expand English towns and cities into the surrounding countryside, or to build entirely new ones; or in the slums and shanty towns through which the burgeoning cities of some Asian countries are spreading into rurals areas, often displacing small farmers who have to seek their livelihoods elsewhere.
The consequences of this expansion of human habitat are profound and often devastating. Such issues provide the material of Michael Tobias's book which I strongly advise people to read. The perspective is primarily ecological, and it calls for a fundamental reappraisal of the kind of economic thinking which very much links "growth" with population increase whether at the national or international level.
However, I would also argue that population growth in the form now taking place in some regions of the world brings with it the potential to create the conditions for an actual World War III. For in many of those countries experiencing rapid population increase, there is not a commensurate increase in economic and employment opportunities, particularly for young men. This is precisely the kind of scenario from which major conflicts tends to arise.
Wednesday, September 20, 2006
Reflections on "The Gulag Archipelago 1918-1956" by Aleksandr i Solzhenitsyn (1)
This is the first of a series of reflections on The Gulag Archipelago. For anyone interested in the shadow side of humanity, Solzhenitsyn's book should be essential reading.
Time Magazine described the Harper Collins Perrenial Classic edition of this book - edited by Edward Erikson Jr and last republished in 2002 - as the " Best Non Fiction Book of the 21st Century". However, it seems that this edition is now out of print.
Perhaps this is unsurprising as Solzhenitsyn is described as an author more read about than read. Aside from the matter of translation, I've found his writing "difficult" in the past, but Edward Erikson's work is masterly, and readable.
Nevertheless, the content is very dark : too dark perhaps for modern literary "taste" which seems to like its brainfood on the "lite side", and shies away from hard labour and times wherever possible. Not only is Solzhenitsyn's writing difficult, so is his message....
This is the first of a series of reflections on The Gulag Archipelago. For anyone interested in the shadow side of humanity, Solzhenitsyn's book should be essential reading.
Time Magazine described the Harper Collins Perrenial Classic edition of this book - edited by Edward Erikson Jr and last republished in 2002 - as the " Best Non Fiction Book of the 21st Century". However, it seems that this edition is now out of print.
Perhaps this is unsurprising as Solzhenitsyn is described as an author more read about than read. Aside from the matter of translation, I've found his writing "difficult" in the past, but Edward Erikson's work is masterly, and readable.
Nevertheless, the content is very dark : too dark perhaps for modern literary "taste" which seems to like its brainfood on the "lite side", and shies away from hard labour and times wherever possible. Not only is Solzhenitsyn's writing difficult, so is his message....
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