It’s Burns Night, the traditional celebration of the birth of Robert Burns, Scotland’s most iconic poet. Often with a traditional Scottish meal, songs, and poetry reading, Burns Night is celebrated across the Scottish diaspora every year on January 25th.
Although I won’t be partaking in a Scottish meal (though I do love me some haggis . . . not really; it’s okay, but I prefer black pudding), I celebrate by sharing with you excerpts from Burns’ poem “Address to a Haggis,” written in 1787.
Related posts on this blog involving Robert Burns’ poetry, language translation, and definitions include:
“Adapted Bawdy Lyrics,” a dissection of the Outlander STARZ TV show’s adaptation of Burns’ rendering of the bawdy song “The Reels o’ Bogie”
Fair fa’ your honest, sonsie face, Great chieftain o’ the pudding-race! Aboon them a’ yet tak your place, Painch, tripe, or thairm: Weel are ye wordy o’ a grace As lang’s my arm.
fa’ (v.) – fall sonsie (adj.) – good, honest, lucky (said esp. of women) Aboon (prep.) – above, higher than a’ (pron.) – all tak (v.) – take painch (n.) – paunch, belly, stomach tripe (n., adj.) – tall, thin, ungainly person; slovenly, gangling thairm (n.) – gut or bowel weel (adj.) – well wordy (v.) – worthy grace (n.) – grace-drink, taken at the end of a meal after grace is said lang (adj.) – long
The groaning trencher there ye fill, Your hurdies like a distant hill, Your pin wad help to mend a mill In time o’ need, While thro’ your pores the dews distil Like amber bead.
trencher (n.) – round or square plate or platter of wood or metal (i.e., flatware) hurdies (n.pl.) – buttocks, hips, haunches of humans and animals wad (v.) – would
His knife see rustic Labour dight, An’ cut you up wi’ ready sleight, Trenching your gushing entrails bright, Like onie ditch; And then, O what a glorious sight, Warm-reekin’, rich!
dight (v.) – clothe, deck or adorn onie (adj.) – any reekin’ (adj.) – reeking
The next 3 stanzas share delicious language about competing for a portion of the food, defying foreigners to disdain their feast, and the unpleasant consequences after supper awaiting those who ate too well.
The last 2 stanzas frolic with the feaster as he makes his bloated way home until at last we see the final statement of haggis’s superiority to other refreshments, such as porridge and milk.
But mark the Rustic, haggis-fed, The trembling earth resounds his tread, Clap in his walie nieve a blade, He’ll make it whissle; An’ legs an’ arms, an’ hands will sned, Like taps o’ thrissle.
walie (adj.) – fine, excellent; big, strong nieve (n.) – fist, grip whissle (v.) – spend? (as in explode?) sned (v.) – chop (off) taps (n.pl.) – tufts, as of bird crest feathers thrissle (n.) – thistle
Ye Pow’rs wha mak mankind your care, And dish them out their bill o’ fare, Auld Scotland wants nae skinking ware That jaups in luggies; But, if ye wish her gratefu’ prayer, Gie her a haggis!
wha (pron.) – who mak (v.) – make auld (adj.) – old nae (adj.) – no skinking (adj.) – pouring, pitcher jaups (v.) – dash, splash, ripple luggies (n.pl.) – small wooden dishes or vessels used in serving milk, porridge gie (v.) – give haggis (n.) – “A dish consisting of the pluck or heart, lungs and liver of a sheep minced and mixed with suet, oatmeal, onion and seasoning and boiled in a sheep’s maw or stomach.” (also used as an insult, a term of contempt for a person – blockhead, stupid)
And so, what is Burns Night to a haggis? Complete annihilation.
For a recipe and more information, see “What Is Haggis Made of?” at The Spruce Eats. Of course, Burns Night isn’t complete without bagpipes and whisky. Nae bother, we’ll be better organized by next January.
Happy Burns Night–and weekend. . . .
Speaking of weeks and ends, catch the Season 4 finale of Outlander, Sunday, January 27, at 8pm Eastern on STARZ. Episodes guide here.
Dictionary of the Scots Language. / Dictionar o the Scots Leid. (n.d.). A database supported by the Scottish Government and hosted by the University of Glasgow. Retrieved from http://www.dsl.ac.uk/
Waverley Books. (2011). The Complete Poems and Songs of Robert Burns. Glasgow: The Gresham Publishing Company Ltd. pp. 194-195.
I’ve been putting off blogging. I’ve also been putting off Christmas shopping, house cleaning, writing of any kind, starting to read a new book (though I’ve been chipping away at Mary Karr’s The Art of Memoir–incisive stuff) along with lots of other things I was already postponing indefinitely on my Remember the Milk task list.
I also forgot it’s almost Christmas in that I scheduled myself for a 9pm tutoring shift on December 20th without bringing something to do upstairs to my designated workstation while waiting for a request. Student needs are much more evident during peak hours and peak parts of the season, which means little to no waiting. Now, not so much. So, I journal, and it happens to work as a blog post. Fancy that.
I’ve been feeling more depressed than usual lately, dealing with the end of my potential to reproduce, a prolonged period of social absence and neglect, injury and illness in connected strings through the fall season, and general feelings of purposelessness. My thoughts are fragmented as I sink back into the lulling pillows of oblivion. Death is close at my heart, but life is elsewhere. A general weepiness follows me around these days. Blah, blah, blah. Pathetic. Woe am I, as that dead-horse thought turns putrid in my brain.
My primary care doctor and I are reluctant to dial up my antidepressants. She said she could recommend a therapist, but she couldn’t think of any good ones during my visit today who were not already retired. It is as if I am retired. Retiring. Too inclined to nap, avoid, escape.
I haven’t been to therapy in more than ten years, not that I wasn’t in head spaces that would have benefited during that time. I’ve seen no counselor or support group since my rheumatoid arthritis diagnosis, which became possible ankylosing spondylitis, which became generalized, or unspecified, spondyloarthritis (inflammation of the spine). At first, I tried to find a local group, but when that didn’t materialize, I admit it: I gave up. The extra pounds and serious mind load I carry also do my musculoskeletal system no favors.
Despite lingering doubts about my capacity to work full-time without exacerbating certain disease processes, I am ready for a change in work. I am ready to work more, and I would like more live human interaction. I am lonely and unfulfilled and without sufficient positive challenges to my mind and skills. I would like to tutor students in person as well as online, to start. It is something I may be able to break into with relative ease and a relatively shorter wind-up period than for other endeavors.
It’s raining and my husband plays indoor soccer while my dog snoozes, curling up with his nose tucked under his ankle and part of his tail. I continue to wait for a tutoring request. . . .
My dog is also clearly ready for me to spend more time away from home. If I’ve accomplished only one thing this year, that is “curing” my new puppy of separation anxiety/isolation distress. He can now stay at home with full access to the first floor for several hours at a time without fuss of any kind. Our diligence, research, and experimentation finally delivered the goods.
We must now continue to socialize him more often, but he’s made tremendous progress in becoming a happy, well-adjusted pup. He’s also not as skittish at home about allowing us to harness him up to go out. With our agility practice heading through its third series of eight weekly training sessions, life can open up for me beyond dog rehab and micromanagement.
Well, no requests so far, at 9:23. Looks like I may get paid for waiting time only, rather than session time. Usually by the quarter hour, something pops through.
At the very least, I’m thinking of redoing The Artist’s Way program starting in January, a dual-purpose source of therapy and regular writing practice. I am attempting to make get-together plans with friends as my in-laws prepare for their winter season in Florida and my parents prepare to spend Christmas in California with my brother’s family. My husband and I will join his folks at his brother’s house again this Christmas Eve for gifts and dinner.
I discovered the Edinburgh Advent Calendar on the Jacquie Lawson greeting card website late in the month, around December 13th, and I have been pouring myself into its gadgety distractions—games, activities, entertaining snippets about the town, and creative forays into various Scottish traditions. That bauble-smashing game is some nice, safe destructive behavior! I bought several of these calendars as gifts for loved ones, too. So what if we pile up a bunch of days in the second half of December? I’ll have to show my mother all the things I have discovered on it that she hasn’t had time to explore. Small flickers of happiness. Thank you, Jacquie Lawson team.
Mom and I attended our monthly book club meeting yesterday, having brought cookies to share from each of us. We had one newish member and eight established folks, including my friend, the moderator, and her husband. Very few of us really enjoyed Sherwood Anderson’s Winesburg, Ohio, a collection of short vignettes of small-town life and its oddball residents. It wasn’t without merit, and I got through it, but it wasn’t a delight, either. Next up is Edith Hamilton’s tome Mythology. Perhaps that will prove to be a source of writer’s inspiration for me. I have much to learn of myth and legend.
9:40 Eastern and still nothing, even from the west coast. . . .
Outlander STARZ Season 4 has been good, but it’s not knocking my socks off as the 2018 San Diego Comicon moderator of the Outlander panel claimed it would. In truth, I’ve enjoyed the show incrementally less and less as the seasons progress. It’s similar to my experience of the books, but I still prefer the books, and I have books 5-9 still to read. Besides, I think my days of genuine obsession over Outlander are long past (though don’t hold me to that!), and I don’t need more of that kind of distraction away from literature, poetry, teaching, writing, and truly living, anyway. I plan to continue dabbling in the books and the TV series on this blog, but I’m interested in too many different things to make it about them exclusively, as my posting history attests.
I’ve also been eating a lot of M&M’s, and it’s showing on my skin. I’m getting that intermittent, ruddy halo rash around my chin (I think it’s the chocolate) and breaking out a little elsewhere. Most of the gifts we’re buying are coming from Amazon, as has become our holiday trend, but I went grocery and stocking stuffer shopping tonight at least. I still have to hide a few of the stuffers I bought: gourmet candy canes and some Pez dispensers for hubby and me. (I’m fairly confident he won’t read this post at all, let alone before December 25th, so no spoilers. Although, frankly, I don’t care much whether surprises are spoiled or not. Gift exchange at the holidays has become a cold, calculating arithmetic of off-setting each other’s expenses for gifts already bought, at least with my family. B’humbug.)
Finally, at 9:42 I had a request, and a brief, mighty fine live session with a 12th grader, proofreading a report. It’s not all bad, after all.
If all goes well, my husband and I will get together with my folks this weekend before I drive them to the airport on Monday, and we’ll have Christmas Day to ourselves after his family’s gathering Christmas Eve. Maybe we’ll catch a movie. Despite a few bumps and bruises, dog hair- and clutter-covered interiors, the aches and pains of aging, Ohio’s cold winter weather, and a chronic inflammatory condition, we can do all that. Our blessings really are legion.
Although I have no words of wisdom from this particular perch, or this hollow, I do wish you all a happy holiday season.
After a few weeks’ rest, massages, and chiropractic adjustment, I recovered from a spinal arthritis flare-up in early September. Despite the pain, my strenuous photographic efforts to capture speedy, high-flying objects at the Cleveland National Air Show paid off with a post of my best shots from the day.
In early October, my husband and I took a refreshing vacation to California, visiting my brother’s family, some wine and hard cider makers, Calaveras Big Trees State Park, and, for the first time, Yosemite National Park. I fell ill during my last trip out there in April 2015, but I made it through this one and the rest of October virus free. Health and sense of mission restored, I’m on to the second half of this series.
In text, maps, and photos, Part 1 started with how the Outlander book and TV series inspired and triggered our Argyll adventure; the first post then showcased our dynamic drive toward the Argyll coast. Part 2 featured highlights of our first stops upon reaching the sea: Crinan Canal, the Paps of Jura, and Kilmory Knap Chapel.
The Outlander Season 4 premiere starting November 4th at 8pm EST on STARZ brings long-awaited relief from Droughtlander and takes the saga into the New World. While I’m eager to follow Jamie and Claire on the next phase of their on-screen adventures, my own travel in Scotland still calls me back. Scotland is, after all, the seed of Diana Gabaldon’s wildly popular Outlander book series phenomenon, which last month took the number 2 slot of the Great American Read‘s top novels.
Venturing farther inland for Part 3, this post shares some of my most cherished moments from our long day in Argyll with Àdhamh Ó Broin, Scottish Gaelic Language Consultant for Diana Gabaldon’s Outlander books and their STARZ TV adaptation.
Late Morning in Mid Argyll
We had taken East Loch Sween Road into Kilmory, drove south to Kilmory Knap Chapel, and returned on the same path. It was a single-track road, known by road management officials as C42. A Scottish government guide explains that “C-roads, like B-roads, are minor, local routes but are not signposted or shown on maps.” However, OpenStreetMap.org was my source for both names of the road because it’s awesome. Score one against the web of Old World secrets.
Road C42 becomes Achnamara Road toward Barnluasgan, where we tracked back to the southwest on B8025 and soon reached our destination. Kilmory Oib township ruins are the moss-eaten traces of a settlement abandoned in the 19th century. Online satellite maps, even OpenStreetMap.org, indicate no name for the site, though a zoomed-in satellite view on Google Maps offers such age-old markers as a low, road-side fence and two discernible standing stones. It seems you can find the settlement itself only by knowing its name and location beforehand. So much for blasting through Scotland’s secrets.
Of course, we had a secret weapon. Our native Scottish guide Àdhamh brought his insider’s knowledge to our discovery of Kilmory Oib. After reading the placards at the clearing’s opening, I then researched further to inform the visit.
What’s left of Kilmory Oib lies within North Knapdale Forest, planted 100 years ago in the heart of North Knapdale. Most of the area is managed by Forestry Commission Scotland. On the ground, two lochs and a bed and breakfast neighbor the former township: Loch Barnluasgan to the northeast where the Knapdale Scottish Beaver Trial successfully reintroduced beavers to the area, Loch Coille-Bharr to the east, and the White Rock Bed & Breakfast to the north-northwest. Kilmory Oib is closest to Loch Coille-Bharr, but Loch Sween and the Sound of Jura are also not far away.
From the parking lot, we walked south up a dirt- and grass-covered path over the modest grade of a hill. At our feet I pointed out a large black beetle scurrying in the direction we headed. Like a child discovering nature for the first time, Àdhamh stopped to inspect it, as if he were stopping to smell the flowers. A true nature lover.
Portion of placard at the Kilmory Oib site, courtesy of the Dalriada Project
The path opened onto a clearing in the forest bathed in the rising sun. An early autumn, late morning light in the northern half of the Northern Hemisphere, its brightness shone high enough to illuminate and low enough to dazzle. The sun’s position in the clear sky made a pleasing contrast for photos, and it gave this Ohioan the impression of an earlier hour than it was. A peaceful scene unfolded when we met the clearing strewn with ancient and modern relics.
After my extensive map research for the trip and before we arrived on site, I had never seen a Scottish or Gaelic place name quite like “Oib.” Even Scottish people will pronounce names slightly differently across regions and time, but some guidelines assist the non-native Gaelic speaker. The consonant is simple: “b” here is pronounced like “p.” The vowel in “Oib” is something either like “up” but with a slightly rounded vowel into the “o” in “hop,” or “oip” as in “voip” but with a bit of a slide toward the long “i” sound in “hi.” In sum, close to “Op” or “Ipe” in English.
The Forestry Commission explains the meaning: “Usually referred to simply as Kilmory, the township is part of the estate known as Oib, or Oab, meaning bay or inlet in Gaelic” (Source: “Kilmory Oib,” Forestry Commission Scotland (current owner); contents menu includes links to information about a dozen other historic townships). The closest water body is Loch Coille-Bharr, neither bay nor inlet, but Scotland can be such a moist place, I suppose it matters little. A canal, river, burn, or sea, and precipitation, are frequent encounters. See my discussion on the variable labeling of place names in the sections “Dividing a Nation” and “Notes on Area Names” of the post “An Outlander Tourist in Scotland, Part 3.”
In 2016, the ground brushed with dew and waterlogged besides, its dense green things slowly swallowed and partly camouflaged many of the decrepit stone structures in the morning sun. Some shapes from the low piles of flat stones suggested old livestock pens, now carpeted with moss. Other forms announced cottage or barn walls, spattered with lichens. Ferns and bracken, a russet brethren showing fern its future, rounded out the signs of growth. The layers of life blanket these landmarks of bygone people and preserve the dark, damp earth underneath.
The Campbell clan owned Kilmory in the 1800s, but due to bankruptcy, ownership passed from Neil Campbell to Neil Malcolm of Poltalloch in 1785. Forestry Commission Scotland is the current owner (“Kilmory Oib”). During our visit, only two other visitors walked nearby and were on their way out when we arrived, but more than plant and fungal life stirred on the site. As it scooched slowly across the jagged stone surface atop a wall close to the trail, a little curl of motion attracted our attention. Again our guide picked up and examined the creature—a fuzzy grey-blue caterpillar with thin white striping and russet-orange bands across the stripes. It wore its own clan’s tartan. With visible signs of fertile land over the buried strata of past farming and fishing communities, could the insect’s glossy wings emerge to echo the plaid? And would it be Campbell, Malcolm or just Clan Butterfly?
Do you know this species? The caterpillar, not the hand. That’s Àdhamh’s.
Across the grounds, enclosed on one side by a crest of evergreens, some of the narrower end walls of the dwellings remain intact to the apex, like a peppering of stone arrows pointing skyward. They are evidence of the roofs’ gable style of only two slopes, a Dalriadian feature from 18th-century architecture of the southwest Highlands (“The Deserted Townships of Kilmory Oib & Arichonan and Kilmory Mill,” p. 6). Although similar sheltering can be supposed across this collection of buildings, the dearth of surviving walls and roofs leaves mysterious precisely how the structures must have appeared when last they were whole.
Now, one large tree that appeared to be in the cypress family twists its way up through the center of a building space, snug against the west-side escarpment. A fruit tree, too, sidles up to a smaller jagged wall remnant on the township’s opposite end.
Àdhamh asked me if he could have copies of my snapshots for a story about the site. I was happy to oblige and, from that point, diligently recorded the scene.
Before leaving, Àdhamh and I became photo subjects for my husband. Leaning on either side of an ancient cross slab (standing stone with a Christian cross on it) next to a water well filled to the ground surface, we struck a handful of cheeky poses.
It wasn’t the Colosseum, nothing so imposing as Linlithgow Palace or other crumbling Scottish castles. Instead, it was an intimate look at the shadows cast by a deserted set of humble communities. Kilmory Oib is an example of not-uncommon displacement from a not-so-distant Scottish past. It is only one of thousands of places where Scottish tenants were forced out by Scottish landowners, their own clan chiefs, or left from threat of clearance when they had no land rights, funds, or legal recourse. These Highland Clearances occurred over an extended period, lasting from after the final failed Jacobite Rising of 1745 at Culloden Battlefield until well into the 19th century.
To varying degrees for about 100 years, Scottish landlords evicted their tenants, whose families had farmed or fished there for centuries, to make room for more economical sheep farming. Known as infamous by someand controversial by others, the Clearances helped destroy clan culture, shrink the rural population of Scots in the Highlands and Islands, and push them into the Lowlands, out to the coast, or, if they could afford it, out of Scotland altogether. Today, land rights, property ownership, resource management, and conservation remain salient issues in Scotland, especially in rural areas.
Although the exact reasons and timing for Kilmory Oib’s end are uncertain, recent excavation and study of the site have shed some light on the context.
The Kilmory Oib settlement may have been abandoned “not long after the [nearby] Arichonan clearance . . . . [, which] took place in 1848 [as] part of the reorganisation of the estates owned by the Malcolms of Poltalloch, the Oib Estate purchased by them in 1798. The active role played by . . . surrounding settlements, including Kilmory, in the disturbances that accompanied the Arichonan clearance, suggest that this opposition was triggered by the threat of a wider clearance programme in North Knapdale” (Source: conclusions section of The Dalriada Project’s“Kilmory Oib, North Knapdale: Data Structure Report,”Roderick Regan, 2008, pp. 11-12, Kilmartin House Museum).
More about the former township’s particular story can also be found at Forestry Commission Scotland’s page dedicated to the site. Tucked away without a landmark on the road nearby, like many long-abandoned settlements, the modesty of Kilmory Oib belies its complex, and partly ancient, history in Argyll.
Reflecting on our visit stirred my foreigner’s sense of intrigue at a sight so rare in the U.S.: overgrown ruins made of stone. We, too, have ghost towns and run-down urban neighborhoods, but the American city version means exposed rebar, toppled concrete, rusted steel, and broken asphalt. Besides the obvious uniqueness of castle ruins, rural Scotland’s fragments are usually different. The age of Kilmory Oib and its quiet country setting add an irresistible pastoral romanticism to my view of its loss.
But what really is the ruin of a community, a nation, of a dream, an idea, a belief? While the result of misfortune, remnants cultivate a fortitude in shared memory, the roots of a people’s hope for a better future, a way through the challenges that tempt us greatly to give up. Something survives on which to build again. Without those seeds, a glimpse of real alternatives, we capitulate easily.
Without seeing ruins for the living past they represent, our sense of history is stunted along with our capacity for empathy. Our souls are diminished by the very erasure of signs of endings from the past. Without a tangible record, we may doubt, misremember, and completely forget historic events. It may follow, then, that preservation of all sorts of ruins help keep willing hearts awake to see, understand, and consider the needs of others as we prioritize peace and justice alike.
By marking our losses, ruins call us to create a more reasonable and compassionate world. “To all those we have lost . . .” toasts Claire Fraser with a dram of whisky in Outlander STARZ episode 304, “Of Lost Things.”
Loch-side lunch in Tayvallich
Cutting across mid-Argyll, the Crinan Canal serves as northern border to Knapdale, Tayvallich’s surrounding home, and divides Kintyre Peninsula from the mainland. The canal connects salty Loch Fyne to the Sound of Jura, and Tayvallich lies just south of these intersections, near the middle of the peninsula. See lower left on map below.
Like Crinan Coffee Shop, Tayvallich Coffee Shop gave us a lunch-time view of the inlet, docks, and boats. We could also see the other side of Loch a’ Bhealaich, at the edge of which dwells the village.
Clockwise from lower left: Tayvallich, Kilmory Oib township ruins, Crinan, A’ Moine Mhòr (The Great Moss), and Dunadd Fort. Yellow bubbles mark my account’s saved locations. Snapshot from Google Maps; darker text added using photo editor program.
Vessels were plentiful as for a busy day but not quite a special event—some at anchor, some docked, of sail and of motor. As I learned from Gazetteer for Scotland, along with the area’s forestry tradition, both fishing and tourism have made up the life blood of the village.
Loch Sween, another sea loch, feeds the inlet from the east. Though subject to tides, Sween with its castle of the same name is substantial enough to spread its wealth into nooks and crannies like Tayvallich’s. Anglicized from Taigh a’ Bhealaich, the Gaelic name translates into something like “house of the pass” or “house in the valley,” depending on which source you consult. In that valley house’s coffee shop, I ate a lovely omelet before we left for our next destination.
Àdhamh and I discussed place names and poetry along the way. I would ask him to repeat the Gaelic names he rattled off as we passed, and then pronounce them in my turn. At other times, I took more careful note, gathering spellings as well.
Hear Àdhamh and me pronounce and spell the Gaelic name for Tayvallich:
In asking my husband and me about our jobs, Àdhamh opened a path to more of our shared interests. He and I are both educators, both artistic in some way, and both happened at the time to be working on a project involving Lewis Carroll’s Alice in Wonderland novels. I told him how I’d just started a spin-off novel based on Through the Looking-Glass, and he told me about his work to translate Alice’s Adventures in Wonderland into Scottish Gaelic. Writing a book is hard; I can’t imagine having to translate an entire novel.
At any rate, the three of us all love learning, and Àdhamh and I work with language, literature, poetry, and song. Next time we meet, we’ll have to have a sing-along or something. Later in the day, toward evening, I discovered I would not be equal to a duet with such a voice.
Two years later, I’ve followed a referral he made to a famous Scottish Gaelic nature poem “Moladh Beinn Dobhrain” (“Praise of Ben Dorain”) by Duncan Ban MacIntyre. Like the mountain it praises, the poem, Àdhamh said, is something special. I investigated to find out why and how.
Originally written in Gaelic, published in Duncan Ban MacIntyre’s collected poems (1751), the poem tells the pastoral story of a beloved mountain in what was once northern Argyllshire and Perthshire, the poet’s home region. Today, you can see Beinn Dorain’s almost perfectly conical shape grow larger in your windshield driving the A82 north from Tyndrum toward Bridge of Orchy, as we did on the way to Glencoe two days later.
In the poem, through a first-person speaker, a deer hunt occurs on the mountain, but for sustenance, not sport. The piece is highly descriptive and reads well in a good English translation. I’ve also heard it spoken in Gaelic, which was quite beautiful.
According to a 2016 article in The National, self-described as “The Newspaper That Supports an Independent Scotland,” the poem has rather complex form and soulful content. Like much Scottish poetry, it was constructed to be played and sung rather than simply spoken. An unnamed author declares, “Its shape is essential to its meaning. Composed in the musical structure of a pibroch – in Gaelic the spelling is piobaireachd – the classical music of the Highland bagpipe.”
Identifiable sections of the poem include a main theme in three parts, a second movement that develops each of those, repetition of the main theme, another movement, and so on. Three journeys occur between themes, then a synthesis of all prior elements–a climactic deer-killing scene. The song moves in circles as new material comes into the chronological plot, establishing a reader expectation of renewal and drama.
The prevailing mood, The National argues, is a question for Scottish readers and listeners. Exultation is there, but so are sadness and violence, suggesting wrath. What are the sources and the objects of those emotions? Answers may help decide the role of “Moladh Beinn Dobhrain” in Scottish literary history and politics.
Passionate writers tend to fixate, and in the article they speak with a unified voice. Its title claims a premeditated “manifesto for land reform” on MacIntyre’s part, but The National also admits this is “not explicitly depicted in the poem,” but rather “its historical context implies it.” That’s quite a leap of logic. If every historical context played the predominant role in all of literature, there would be little need or inclination to study it through any other lens, including solely by its own merits and content.
Literary criticism moves us beyond such a limited perspective for 21st-century analysis. Besides, among other relevant facts, Duncan Ban MacIntyre fought on the Hanoverian side of the ’45 Rising, not the Jacobite side. So, historical context argues at least partially the other way in this case. The article then claims an environmental conservationist purpose to the poem, as distinguished from a work praising human or religious subjects. While the content of the poem does focus on nature and wildlife, plus the destruction and loss of a piece of it, Ban MacIntyre also wrote a poem praising the king.
Literature can be interpreted to mean what we wish it to, but perhaps first we must read for ourselves to determine whether a message exists, waxes inherently political, or just depicts such things as the human experience of the interplay between life and death.
Excerpted from Alan Riach’s translation posted at Kettillonia, the cyclical rhythm of the “chorus,” or main theme, is reinforced with internal rhyme in “Praise of Ben Dorain”:
Praise over all to Ben Dorain – She rises beneath the radiant beams of the sun – In all the magnificent range of the mountains around, So shapely, so sheer are her slopes, there are none To compare; she is fair, in the light, like the flight Of the deer, in the hunt, across moors, on the run, Or under the green leafy branches of trees, in the groves Of the woods, where the thick grass grows, And the curious deer, watchful and tentative, Hesitant, sensitive: I have had all these clear, in my sight.
Whatever else the poem may be or mean, however we may appropriate it, at least Àdhamh was right. It is special and deserves more recognition by a wider audience.
As a musical man himself, Scottish Gaelic Language Consultant Àdhamh Ó Broin would have to be keenly aware of Duncan Ban MacIntyre and his iconic song-poem. At our next stop, our host shared some other tunes in the Scottish tradition by playing his bagpipes for us, which he brought along for the occasion.
Mid-Day in Mid Argyll
After lunch in Taigh a’ Bhealaich (Tayvallich), and on more than one occasion that day, I was trapped. As the guys left the vehicle, I remained locked in the back seat of our rental car like a child mistrusted with her own safety. Despite calling out, I had to wait a beat or two for them to realize my plight and then for my husband to figure out the lock situation so as to set me free.
It seems the back doors automatically lock on the 4-door Vauxhall Corsa when the driver closes his door. An odd feature to set as a default, I thought. The first time it happened, I suspected my husband of jumping the gun on locking up before I had a chance to get out, but after the second time he swore he didn’t do it, the nature of the issue became clearer. After my release, it was smooth sailing–almost.
Dunadd Fort, ancient seat of Dalriada Scots
Not quite fit for munro bagging (climbing mountains of a certain height in Scotland), I climbed up Dunadd Fort hill and felt my lungs fighting before I reached the top. It’s not really up that high, but the rugged terrain requires the climber’s legs to stretch farther for most steps than on a smooth grade.
Fortunately, the plant specimens among the uplifted rocks made for a convenient excuse to take photo breaks. The creases and sloping shelves in the rock were lovely, adorned with tufts of still-blooming heather, fern, and wild grasses.
Once the center of the Gaelic kingdom of Dàl Riata, or Dalriada, the artifacts of Dunadd Fort monument tell the tale of the first Scots and the first kings of Scotland, 8th century A.D. But the site was in use as early as the 5th century A.D.
Archaeological research conducted in the early 1980s helped stretch the history of its use as far back as the Iron Age, and further evidence suggests its importance persisted through the 1500s, the late medieval period. All told, therefore, Dunadd was something more than a monument for 2,500 years.
Dunadd Fort, fellow visitors with dog
Fence and gate to Dunadd Fort hill
The hill rises in isolated elevation from its flat surroundings. On the cluster of rocks clothed in moss, painted with lichen, and crowned in heather garlands, we could see evidence of human use, described and mapped on the placards labeling the fortress site.
“An Dùn Rìoghail” – “The Royal Fortress.” All placards on site provided under stewardship of Historic Environment Scotland.
In early medieval Scotland, Dàl Riata leaders became kings when they stepped into a stone footprint, still discernible today. This “inauguration stone” is shown in these pictures as item 3.
The hilltop features of some ramparts (2) and a citadel (5), or upper courtyard, loom over the “traces of buildings” (4).
From there, steep cliffs on the far side from the parking lot plunge into the surrounding farmland with cattle and sheep on the plain.
A’ Moine Mhòr
As we looked out over that plain, known as the Moine Mhòr (Great Moss) bog, also a designated national nature preserve, Àdhamh played a few tunes on his bagpipes for us, including “The Piper’s Warning.”
The story goes: A piper is imprisoned at a castle and by playing his pipes warns his beloved son to stay away, lest he too be captured.
Àdhamh shared the lyrics in English for us, noting that the Highland Scots had no embarrassment about calling fellow men “my love” because they’re so “[expletive deleted] hard.” That is, Highlander men are so manly in the sense of having impervious strength that they fully own what, say, the Sassenach might consider effeminate endearments between them.
Whether this really explained the choice of phrase or Àdhamh just wanted to dispel any suspicions of sexual overtones, I do not know. But it was clear, because he was barely audible and did not smile, that Àdhamh was proud of the Highlander reputation for “hardness,” or hardiness, this bit of his cultural heritage. It made us smile in turn.
As the sunshine beamed on, visible in the distance from atop Dunadd Fort was an isolated, ruined cottage Àdhamh admired and dreamed of owning on the Moss. Beyond were lochs and hills; behind those, the west coast. A wide, winding stream reflecting bright blue sky ran through the farmland below the remnants of Dàl Riata’s royal center.
Starting in the northeast and proceeding past Dunadd and beyond the Moine Mhòr National Nature Preserve, the River Add bulges again, running roughly parallel to the Crinan Canal, as it finds its way to the Sound of Jura at Loch Crinan, a wide-mouthed inlet just east of Crinan Harbour.
Dunadd was one of my husband’s and my favorite parts of our day. Fellow visitors, one of whom Àdhamh recognized and greeted, and his humble piping at the cliff’s edge made our time at the ancient site extra special.
From the Trossachs to the seaside and curling back inland, so far that day, we had gone to places that offered wide sweeps of panoramic views. Whether from loch side, coastal perch, forested enclave, or ancient hilltop surrounded by vast plain and winding river, we saw the beauty and brushed the mystery of a quiet Argyll countryside.
Next Time: Part 4 of 4
The final post in this series follows late afternoon into night of this magical day: from the intrigues of prehistoric stone structures in Kilmartin Glen to the singular charms of our host and Cowal Peninsula’s small village, Clachan of Glendaruel; and from the perils of single-track night driving to a night view over the Kyles of Bute onto the city lights of the mainland. Plus, a surprise encounter from the day after. I hope you’ll join me for the finale.
Duncan Ban MacIntyre and “Praise of Ben Dorain” / “Moladh Beinn Dobhrain”
“#7 Seat of all seats.” (2016 June 17). Mountain: a podcast about adventure [podcast]. Includes excerpts of “Praise of Ben Dorain” read in Gaelic and English. Interviewer: Christopher Sleight. Readers: Siobhan Anderson, Anna MacQuarrie. http://mountainpodcast.com/episode/7-seat-of-all-seats/
Find out more about how the tourism industry, as well as British and Scottish governments, have labeled things; see the first footnote ofAn Outlander Tourist in Scotland, Part 3, under the heading “Notes on Area Names.”
I wrote the bulk of this book review in September, but I wasn’t happy with it, so I set it aside. Despite its retaining some flaws, I decided it has enough going for it to make it worth sharing, so here it is: my review of Tolstoy’s epic War and Peace.
The Nature of War and History
Leo Tolstoy was a better storyteller than philosopher in his classic work War and Peace. More frequently and for longer sections than in other classic novels I’ve read, the author strays from storytelling into open rhetoric. Tolstoy gives himself ample space for this focus with a book of 587,287 words. Then, he lingers on pontification, unfortunately, through the second and final epilogue.
I can’t say how he does compared to other Russian authors such as Dostoyevsky because I haven’t yet read enough of those, but I can compare him to professional philosophers and myself as a philosophy graduate and self-directed student. Mainly, I’m interested in considering Tolstoy’s efforts within this single volume of writing.
What is war, after all, but a stamp of failure, the failure of people–clans, nations, and their leaders–to solve problems fairly, honestly, and peaceably? At best, it’s a self-serving grab for power and land, glory and good standing. At worst, fratricide, genocide, evil. Occasionally, it is a pure demand for deserved freedom, but that purity is never uniform across the hearts of those who fight. Generally, war is far less romantic than either fiction or history or current events media portrays, though some things do remain worth fighting for. . . .
To paraphrase Tolstoy from War and Peace, history is the habit of focusing on great leaders’ military conflicts as defining lands and their peoples, whereas it is the individual person going about everyday life, both in waging war and in tending to private affairs, that has most influence on a country’s fate. It is discrete human consciousness and conscience that matter most, not the “hive mind” of collectivism, of self-sacrificing glory and patriotic heroism.
In solemn honor, reverent pride, and moist-eyed commemoration of great public figures, military commanders, and extraordinary patriots credited with ingenious tactics, singular vision or instinct, and pivotal acts of bravery and skill, we write books, erect monuments, fill museums, name streets, and conduct ceremonies.
Yet the greatness of great leaders lies not in their human empathy, but in their ruthlessness, singular focus, and emotionless problem-solving skills. Commanders of armies, Tolstoy claims, cannot allow compassion, mercy—in short, human conscience—to cloud their tactical judgment if they are to be effective warriors. His example is Emperor Napoleon, but the principle applies equally to queens, colonels, dukes, generals, and princes.
It is regular people instead, Tolstoy argues, the common man and woman toiling anonymously and focused on their own lives and families—those who fight, suffer, bleed, and die not for a cause but as a matter of course—who deserve greatest praise and emulation. Better that each does for himself than for the public good; as a result, the public is better served.
Based on direct narrative arguments, characterization, and plot in War and Peace, I think Tolstoy’s belief in the importance of these actions lies in how they preserve people’s lives, loves, and souls. Let your life be a beacon so that others avoid the grandiose, power-hungry, cruel, machine-like, nationalistic, and imperialistic ambitions that only ever result in countless acts of evil.
His arguments are not without merit; most of them I found to be novel (no pun intended), therefore intriguing, extremely well developed, and frequently persuasive. Tolstoy is better at this in the earlier books and chapters of War and Peace than toward its end. Yet, for all its careful argumentation, War and Peace proves its most remarkable illustration of those arguments, and its best outright craft, in the fictional story itself.
People in 19th-Century Russia
All the main characters become highly complex, dynamic, real human creations by the time their epilogue, the first of two, ends. Whether the reader focuses on Andrew, Natasha, Pierre, Nicholas, or Mary, the shocking rises and falls they experience lay the groundwork, in at least three cases, for an immense depth and breadth of change that defies reader expectation and imagination.
One character’s girlish exuberance brings her readily to love, but then inexperience makes her prey to shameless seduction, which plunges her into mournful ruination, and thence to physical illness. With medical intervention, she recovers. Her spirit’s plunder gives rise to austere devotion in the midst of war, and she returns to deepest mourning. Renewed connection to a reformed friend at last allows her to live in her element with unapologetic womanly vitality that saturates her large, happy brood.
Another’s troubled soul, as heir to the fortune of an estranged parent, becomes trapped in external corruption, seeks spiritual solace, and commits to religious renewal. Though he marries sloth and gluttony, he cannot escape his palpable conscience, which compels him into mission-bound patriotism and thence to a purified, liberated spirit as he escapes from war imprisonment and suffering. Thus cleansed by conflict, robbed of legal freedom, and reduced to attending only his basic human needs, he emerges like a phoenix into spiritual freedom, and then into balanced, happy, duty-bound marriage and fatherhood.
His friend, who begins as a spiritual foil to him, in embittered, cynical not-quite-youth caught in an unwanted marriage, allies his atheism with devoted military service and advancement. Shackled by his sense of family duty, his extended courtship as a widower with a son jeopardizes his future happiness. Transformed by falling under the oppressive weight of disappointed hopes and twice into near-death experiences, he is temporarily re-embittered, then fully embraces forgiveness, transcendence, and God.
A subservient daughter with unshakable religious fervor endures hateful, long-extended parentage and, despite having effectively adopted a child from within the family, discovers freedom in her parent’s death. After slowly treading the gauntlet of requisite postmortem guilt for feeling a natural sense of freedom after wishing for the parent’s suffering to end, she finally asserts her natural leadership in estate affairs. She then falls in love with a strikingly earth-bound admirer but retains her faith in God and her strong moral center to the end.
A spoiled playboy with childhood sweetheart matures gradually through a series of experiences the reader might think should have greater impact on his character. Following a false start in his native high society, he seeks glory in war but discovers the shame of false recognition. He gradually detaches himself from the girl he still loves as he devotes himself to Russia, even as libertine tendencies persist.
He later surprises himself by falling in love with a woman very unlike him, takes his time accepting it, then ages painfully under the austerity of inherited debt and dedication to his mother’s unfettered expenditures. Though eventually happy in his new worker’s role, he struggles to reshape his pugilistic instincts with a much more scrupulous, cerebral wife who loves him fully without even remotely understanding him.
Each character’s capacity for completely loving others takes a form as unique as each individual, but that fully proven capacity testifies to their humanity more than anything can which they experience directly or live through nationally.
Natasha effuses love her entire life, a selfish love until scandal and tragedy humble her into contrite devotion. Then, though better balanced and more giving, with a live mind but an even more indomitable spirit, she returns to a naturally selfish state, in her unexpected renunciation of society, so as to embrace vigorous investment in marriage and motherhood.
Pierre most loves his intellect until he meets Andrew and Natasha, both of whom he loves unconditionally despite not understanding them, learns to love life after the shackles of war imprisonment, witnessed atrocities, and famine that ironically free him from his former self of decadence, social imprisonment, and eternal questioning.
Andrew has trouble showing his love to close family, even his son, until he meets Natasha, gives himself to her, then suffers the pain and humiliation of their break-up. His war experiences and severe wounds teach him a pure love of God, transcendence, and death.
Mary loves God and servitude to a fault in allowing her father’s constant abuses of her, loves her brother Andrew deeply, loves her nephew, whom she raises, learns with surprise to love Natasha as a sister in their shared love of Andrew, and loves Nicholas so deeply that she ignores or forgives all his transgressions, while also alerting him to his path of improvement.
Nicholas is the only character in the top tier that seems superficial in all his loves, first wearing the ease of beloved childhood, then the delights of wealth, followed by the steady hum of enjoyed military service, and then the application of that same sense of duty to managing his family’s debt, until he practically falls into marriage with a rich woman he has gradually grown to love without needing to love her for her money. If he seems to love superficially, perhaps it is only that he suffers by contrast with the more absolute loving in the likes of sister Natasha, would-be brother-in-law Andrew, brother-in-law Pierre, and wife Mary.
It is these distinctly different journeys through love that best convince the reader of Tolstoy’s impassioned message that history is misleading if not wholly false, that great leaders prove time and again to be inhuman hypocrites and surprisingly powerless fools, that the imperial government’s transitory and useless nature robs it of meaning, and that only love and humanity in the individual lives of common citizens really matter.
With protagonists whose motivations, experiences, and shifting outlooks testify to the depth and vividness of their simple forms of love, Tolstoy has convinced me that self-absorbed, mutually invested individuals will always be the thing that makes a nation’s shared history and collective identity great.
Tolstoy argues explicitly that the highest, purest form of patriotism is the keen attention and investment in the good of one’s own particular personal life, and he proves his claim in the storytelling. As the reader follows the lives and deaths in this microcosm of Russian society, she learns that to value individual people—siblings, cousins, friends, parents, and children, fellow citizens caught in the snares of war and punishment—is truly the best one can do.
The “Patriotic War of 1812,” a.k.a. the French Invasion of Russia
Yet, if the title were “Love Conquers All” instead of War and Peace, somehow it would lose its impact. By viewing particular humanity through the lens of society’s struggle for international survival, the contrast between killing and loving comes through more sharply. And the book is as much about abhorring war as it is about loving people.
In other respects, like similarly interminable books, War and Peace does tend to lag even in the fictional chapters, especially in the latter third of the book, which focuses heavily on portraying the military machinations of Napoleon’s and Alexander’s respective armies. In so doing, Tolstoy also gives flesh to his particular claims about the characters of Napoleon, his generals, Alexander, his generals, and the different component parts of each army’s skeletal structure.
The extent of these portrayals on the one hand feels fitting as a representation of war in action, fulfilling a promise made by the book’s title. On the other hand, I personally found myself yawning as I searched for a point in the storytelling that the author had not already made in the rhetorical sections before and after the fictionalized histories.
An unsettling, perhaps intended, irony of Tolstoy’s choice to deplore so thoroughly Napoleon and the French on one side and to expose as fools many of the Russian patriots on the other side is that the reader who deigns to believe Tolstoy’s claims about the falsehoods of history must then necessarily doubt the author’s own historical portrayals.
While his direct claims matching his fictional characterizations of the same historical figures pique reader curiosity to learn what really happened, both his highly personal insights, which history tends to omit or avoid, and the fervent broadcasting of his views ensure that the reader who does conduct individual research will meet only disappointment.
This disappointment will be twofold: You can’t verify the fictionalized accounts, and it will be extremely difficult and therefore time-intensive to find texts whose historians agree with Tolstoy’s overt perspective on historical fact. If Tolstoy’s perspective had been as revolutionary as he no doubt ardently hoped, my experience of history class in grade school would have been very, very different.
If it were one of Tolstoy’s key points to profess that history is subjective and the facts of historical events impossible to know in their truthful essence, then this juxtaposition would work in his favor. But since Tolstoy’s real point is that the typical historians are wrong and he himself is right about what really happened during the French invasion of Russia in 1812, that in fact, the truth is knowable and he knows best how to know it, his political rhetoric and war storytelling undermine his purposes to a noticeable extent.
These elements do diminish the novel’s effectiveness as a cohesive work of art, dulling its beauty that resulted from wholly admirable craft, especially in characterization of invented figures. However, what’s most remarkable to me is that, after all the toggling between philosophy, pontificating, and storytelling, I am nonetheless left with such intense admiration for the fiction in its own right.
Conclusions and Recommendations
War and Peace is a book for many different people from all walks of life. Those not educated past, say, high school may have difficulty understanding any of it—fiction or philosophy—without guidance. The rest will naturally take away things as diverse as their individual perspectives, given the real estate Tolstoy provides for readers to get lost in.
The work as a whole suffers under the weight of its author’s bifurcated ambitions, but simultaneously, a quick scan will tell the story lover or the history lover which parts to focus most on reading. There is much to learn, admire, and discuss about the massive cultural deposit that is War and Peace.
It would be nothing short of astonishing if the admiration, learning, and discussion-worthy content covered a contiguous string of pages from start to finish; as it is, while the whole picture is less complete without a complete read, its quality sinks with a forced reading of every last word.
I agree with my friends who gave me permission, a tacit recommendation, to skip the second, last epilogue. It’s largely extraneous, but I couldn’t skip it myself; I’d come too far not to finish absolutely. The second epilogue’s repetitive, obfuscating philosophy with extended metaphors confuses earlier points when it doesn’t directly contradict them.
In short, Tolstoy could have benefited from either a more insistent editor or a more flexible approach to details for the sake of a publishable whole. But as a text of many volumes, books, and chapters examining in depth the nature of individual humanity and embattled society, War and Peace will always offer something readers can find worth exploring.
War and Peace makes you think, it makes you feel, and it makes the budding writer want to abandon the enterprise. It can also drive natural thinkers a little crazy and lessen the positive effects of thought and feeling by too forcefully insisting upon explicitly intertwining the two. The book would have been a better novel if Tolstoy had simply told the story, and it might have been a better rhetorical treatise without muddling the rhetoric with fictionalization.
In the end, the imperfect, blended product proves to be an intriguing, if sometimes puzzling, exercise and a fascinating cultural artifact for multifaceted study and discussion. While not the best book club selection or high school text, War and Peace may be particularly fruitful in certain specialized college courses in history, Western civilization, world literature, and other fields.
Although I read it over a long summer that lasted from early May to late September, I wouldn’t recommend this for summer reading unless you dislike looking up in the sunshine. And while I started by repeating the diverse-medium approach that I applied to finishing The Count of Monte Cristo, Librivox’s volunteers for War and Peace proved too tedious to stick with and the book itself too long to finish with five library book renewal periods. I resorted to reading most of it on my phone using an epub file, and that worked fine.
If we accept that history is as subjective as fiction, questions about how and how well [Outlander or Tolstoy or anyone] portrays history in fictional form pale in importance to other questions focused separately on history and on fiction. We may be tempted to ask whether something has been misrepresented and how that alteration matters, [but this questioning can only ultimately be] literary criticism.
Art is for everyone to make of what they will. As long as, and to the extent that, history’s facts, to say nothing of its general aura, remain incompletely known and in dispute by the descendants and scholars of opposing sides in a conflict (as well as of purportedly neutral persuasion), the question of accurate representation proves rather subjective, if not altogether moot.
Today Star Wars: The Last Jedi opens in the theaters, but I’ll be waiting to see it until the heat dies down and the Christmas season ends. It’s important to me, but not so much that I would insist on joining the literal crowd. Life is, as it turns out, already quite crowded enough.
I was scanning satellite radio today, which I do not normally do, while running errands, driving through our snowy streets with my dog in the backseat, when I happened upon a mind-blowing discussion. The BBC radio program Crowd Science on Sirius XM, in my first time listening, was airing an episode about the science of household dust.
What struck me, among other things, is the living diversity resident in our everyday dust bunnies. Millions of microbes, fungi, insect and arthropod parts, dead skin, hair, and mostly fabric fibers. VOCs, too, to be sure. One perspective urged policy changes in the safety of household products to reduce the numbers of toxins sold to consumers, while another noted that we can safely live with a fair amount of dust and that some of the ways it is created (bacteria pooping out gold, for instance) may actually be beneficial.
Interesting as well was the expert perspective on how and how often to dust one’s home. Not too frequently but just enough so that the dust doesn’t permanently attach to the surface of furniture and other materials, which it will do for a few different reasons, by a few different chemical processes. One has to do with bacteria, another with humidity changes, and I forget the third. Dust on surfaces of dressers and tables can become permanent film that only a professional restoration service will be able to lift.
One’s dust can reveal under a microscope quite a lot of specifics about who one is and where one lives. Bald residents without pets will have far less hair in their dust bunnies, as a volunteer resident of Australia helped the program to reveal. And certain plants and fungi only live in certain areas, laying their detritus in the trims of our doorways to the outside. Dust is usually gray, even if you have colorful hair and a vibrant wardrobe, due to the blending of many colors that can be seen individually only when examined up close.
My own thoughts from the program?
Although we have the traditional saying from the Bible “ashes to ashes, dust to dust,” little did we then know how much more than inanimate dirt our dust contained. Even after we die, the microbes we have shed comprise our ashes, especially when mixed again after, say, crematory sterilization, with the living ecosystems in outdoor soils, material surfaces, and liquid solutions. In death, there is always life, not just the promise of new life. It is not a linear, isolated cycle but a multifaceted, continuous whirlwind.
This quite changes the view of our bodily rest.
If spiritually we find peace, rest assured, our bodies and their shed layers never really do. We might as well say the remains of our deceased have been laid not to rest but to writhe and wriggle, freeze and thaw, moisten and re-crystallize, expand and contract, and generally remain restless and teeming with all kinds of life, as long as some trace of themselves stays detectable by microscope in their bodies’ places of final rest.
It lends new meaning, but perhaps less importance, to the notion that our molecules go literally everywhere whether we are alive or dead, and that our skin sheds enough to help create a whole new being left behind from our person repeatedly during our lives.
The bottom line is that there is no true separation on a physical level, none that we can see and distinguish with our hands and eyes unaided by science, between our biological lives and the lives of millions and millions of others of too many different living species to count.
The implications are up for grabs. Be grossed out. Claim it as an incentive for wildlife conservation (“we are one, literally”) and the fight against climate change, which may be inevitable regardless of human effort (the fight and the change). Justify strange personal hygiene habits. Do what you will with the information.
I find it fascinating whatever the outcome. The fullness of life is restored in my eyes. We’re not alone, in so many ways, and now in so many more. With knowledge come further questions and mysteries to explore. What does it mean for DNA testing or insect phobias or the obsessively compulsively clean? Are identity errors somehow possible because of these minglings and cross-contaminations, if you will? How can allergens in food products take our blame, or at least all the blame, for auto-immune conditions when the number of possible allergens in our environments is so unimaginably large? Far more in the air and environment than in our food, and even more so when we ingest them with our food. #washyourhands
Can we be too clean? What then? If we all live in such bodily zoos, should we re-define what it is to be dirty? How do all the tiny lives of our dust affect our thinking, behaviors, and fates? How does our awareness of them change our sense of ourselves? Of who we are as individuals or groups?
Above all, how does this influence our answer to the question of what it means to be human? If cleanliness is next to Godliness, do we not now see that it was always a pipe dream to strive for divinity? For purity? For resemblance to the necessarily unnaturally immaculate deity? For this vision of God does not allow for God to know dirt first hand.
When the lines of our very beings blur so completely like this, what implications could the inherent blending have for other lines in our lives? Other boundaries? Limitations? Segregations? At what point do physical differences then stop influencing minds and societies? At what point should they? We have more in common, as they say, than we have of differences. This turns out to be truer than we had ever before imagined.
However, I am no more or less motivated now to dust my home. Housekeeping was never a calling for me, but at least now I feel a little better equipped to cut down on my household dust and keep it in check.
The BBC’s dusting experts say to (1) use a natural-bristle brush to lift the dust, holding a vacuum hose inches away to suck up the lifted particles; (2) concentrate on the areas of the house between hips and shoulders, the places most visible to guests, and (3) dust regularly but not frequently so as not to increase health hazards, though meaning well, by excessive diligence.
Use a HEPA filter on your vacuum cleaner. Dust often enough to prevent the humidity cycle from laying down that cement-like, microbe-moistened film layer on the night stand. Clean every room thoroughly once a year, rotating from one room to the next each month so as not to live only for spring cleaning—all spring long. Use the right tools or hire a cleaning service, and don’t go overboard with sterilization.
If you’re worried about the effects of toxins on child development, reproductive health, and cancer prevention, there is evidence you should be aware of them in order to mitigate the risks. Above all, spend more time outside the home if you are usually a home body (like me, unfortunately); chances are your indoor environment is much less healthy than the outdoor. Keep moving.
“All we are is dust in the wind,” or, you know, the doldrums. Pieces of ourselves lay scattered about our homes and workplaces and vehicles and yards and apartment buildings, and those pieces are lifted easily when disturbed—that is, until they crystallize on our furniture.
So if you want to make your household objects your own in a really primal way, no need to mark your territory Fido style. Just neglect your dusting for a bit, and voilà, pieces of you are embedded in the baseboards, the chairs, the counter tops, your appliances, your books and electronics, and even the porcelain throne, to say nothing of the carpet. Just be ready to share that space with millions upon millions of other lives.
And remember, if you must clean, you won’t just be killing strangers and unknown neighbors—fungi, insects, mites, plant sheddings, pet sheddings, bacteria, and parasites. You’ll be erasing bits of yourself as well.
This reminds me of the practices of Ethan Hawke’s character Vincent/Jerome in the 90s sci-fi film Gattaca. Working for a space exploration company toward his own voyage to space, the heart-defective Vincent borrows the identity of the genetically perfect but paraplegic Jerome through blood, urine, hair, nail, and other bodily samples that he uses for access and carefully spreads around his workplace while Hoovering up his own “de-generate” cells.
Knowing what Crowd Science has imparted, it strikes me how not only impractical but impossible erasing his true biological identity would really be if anyone in authority had bothered to screen more regularly and rigorously. And outer space would have remained only a dream for our underdog hero, though as he says at the end, we will all still have come from the stars.
Heavenly, long-dead stars or living, putrescent particles, it is all in where—and how—you look.
"It's not good enough for anything Scottish to be just an option that pupils or teachers can choose if they like or if they have time. In what other country of Europe would you find such a state of affairs?" #ScotsLanguagehttps://t.co/8MgV9cbA3g
aequo animo – with even mind, calmly (my blog’s motto)
Dog owners, if you have a sensitive, clingy, or anxious dog as I do, and you’re not sure where to begin to tame those wild (or undo those learned) instincts, a good introductory article to help you manage your dog’s separation anxiety can be found at the bottom of this post. If you need further guidance after reading the piece, while I’m not a professional expert on canine separation anxiety, the comments below are based on my experience and accumulation of research over the years.
Note the Petfinder article’s recommended calm, low-key way to depart and return. Be aware of your energy. If you’re anxious about leaving, the dog will sense this and become anxious, too. Stay calm inside and project calm.
This won’t be enough for us to get our new pup Ethan used to time alone, and he’s only just turning 7 months old soon, so that plays a role. We’ve set up a webcam and Foscam to monitor his behavior while we’re out and he’s confined to his crate. Because this testing helps establish a benchmark on the degree of the issue’s severity, I recommend using a similar method of insight if you have concerns about your dog’s nerves before you leave or when you return.
A process of desensitization can be helpful, too, but it requires the owner’s patience and diligence. Leaving and coming back frequently throughout the day can help the dog learn it’s no big deal and you always come back. Also, try making sure you do leave every day–at first, just the building of your home, then in a vehicle the dog can hear running and fading away, or just the garage door opening and closing. I admit I haven’t been great at executing my desensitization plans for Ethan, and that’s likely part of his problem.
If you’re able to increase the amount of time you’re gone very, very gradually, start at only a few minutes and working up to hours over a period of several days. Learn more about desensitization training from a trainer, your vet, or a reputable online source.
Getting the dog to calm down well in advance of your departure and making sure the dog’s energy has been drained through exercise or mental stimulation, such as puzzle solving, are also key considerations when the usual, basic rules don’t apply. Likewise, not overfeeding your pet will give you a leg up on preventing behavior being fueled by excess energy.
Our trainer says to keep in mind that while fussiness is acceptable, panic should be actively minimized. In your video or streaming feed, note your pup’s pace of respiration and signs of panting, constant fidgeting or restlessness, constant alertness (sitting up, ears perked, eyes wide), urination or defecation, attempts to escape his confines, repeated scratching or biting at self, crate or objects, near-constant noise making of whatever kind, or some combination of these.
When you find out what’s actually happening while you’re away, you are better equipped to decide on the proper course of action. If your dog shows any of the above responses, the situation may require professional behavior consultation, training, and/or veterinary intervention. Once the dog gets used to freaking out, which is sufficiently unpleasant the first time, without an altered approach, freaking out will become habit and that habit may intensify over time.
Finally, never punish an anxious canine for losing control of bowels or bladder. By the time you find out and can be in the room to address it, the dog will not only not make the connection between your anger and the mess, but the anxiety will only increase.
Be sure you clean up thoroughly so the dog is not inclined to repeat due to residual odor, and make sure your potty training house is in order. If you’ve crossed these T’s and your puppy dog is still losing continence while you’re away, as Petfinder makes clear, it’s another serious sign for professional intervention.
See the articleSeparation Anxietyby Petfinder for more information, and best of luck in preventing or calming your fur baby’s fears!