Notes from a fascinating world.
The world is like a bazaar, full of interesting odds and ends, and I've been exiled into it. This is my all-over-the-map (literally and metaphorically) attempt at capturing some of the world's many wonders.
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One must be terribly grateful in these times to be able to do any traveling at all. A couple of months ago, I returned to the land of my birth, Taiwan. Being still a citizen here, I had the right to return regardless of Covid-19 border restrictions. And I must be doubly grateful that here and my other country, New Zealand, just happen right now to be the two safest places on earth as far as Covid is concerned. And recently I got out of the capital city of Taipei to visit the south and the offshore island of Kinmen. All of which—against the backdrop of the pandemic as well as events in Washington—makes me reflect upon what it means to be a remnant, to be an heir to lost causes I’ll explain. But let’s start in Kinmen and the 17th century.  Sunset in Kinmen. I’ve always said that New Zealand is the place you’d want to be in the event of the zombie apocalypse. I just never thought I’d actually test the proposition. I was in Belgrade when COVID-19 went global, and I had thought I’d ride out the storm there. To go anywhere else, particularly going home to distant New Zealand, seemed to present significant risk of catching the virus. In contrast, if I simply stayed in my apartment except for grocery shopping, I would have almost no exposure to anyone. But with each passing day, more and more COVID-19 cases turned up in Serbia. The writing on the wall was fairly legible that the kind of exponential growth seen in Italy might repeat itself in the Balkans. President Vučić of Serbia seemed to agree: he declared a state of emergency last Sunday and closed the country’s borders to all non-citizens. But my landlord, affable Aleksandar, remained optimistic. A man in his forties who watched NATO fighters shoot down Serbian ones in the 1999 Kosovo War, he felt that his country was too familiar with trauma not to handle the situation with aplomb.  Near the Serbian-Romanian border. I was recently in Venice for the third time in my life: it seems that, without so planning, I go to that most splendid city once every decade. When we miss a destination or decide to skip it, we always say “next time” or “it’ll still be there.” But Venice actually may not still be there by the end of this century. A city of marble built on a lagoon, there is a very good chance that by then it will be underwater, a modern day Atlantis. Mere days before I arrived, the city had suffered terrible flooding. The interior of the iconic Basilica di San Marco was knee-deep in water. And that’s only as far as our climate projections go. Projections never say what happens after 2100, as though climate change will magically stop the moment the clock ticks over, because we neither can nor want to contemplate the possibilities. Look around Venice and you see the celebrations of the achievements of past centuries: wings in the magnificent galleries are devoted to the trecento then the quattrocento then the cinquecento — the 1300s, 1400s, and 1500s — down to modern times. But there will probably never be a Venetian art of the 2100s. Not only is the time horizon of our climate projections pathetic when compared to the reckoning of the earth, but it is pitiable even when measured against our own humanistic achievements.  Venice and the water that will one day blanket it. I made the decision to come to Italy on the fly, the same way that I generally decide where to go nowadays. Eeny, meeny, miny, moe. Only after arriving in Rome did I remember that it was twenty years ago, almost exactly, that I first came to Italy. Not only that, but it was the first time that traveled without my family and hence, in that sense, actually traveled. Italy bowled me over then. I was a high school student then, and I had come to Italy to represent New Zealand at that year’s International Physics Olympiad. The competition itself was held in Padua, but we made our obligatory stops in Rome and Venice and played tourists. How could we resist, five teenagers from New Zealand, the land of majestic landscapes but rather less culture?  Long before I visited Brest last week, I had heard about the fortress in that town and what happened there on the early morning of June 22, 1941. Brest (not to be confused with the coastal French town of the same name) is in the far western extremity of today’s Belarus. In 1941, it was on the western frontier of the USSR. On that fateful morning, Nazi Germany launched Operation Barbarossa against the Soviets. And Brest Fortress was one of the first targets of the assault. The Soviet soldiers garrisoned in the fortress put up a stubborn defense against the much superior German force. Soon they became a symbol of Soviet resistance. That much everyone can agree. But the full story of Brest Fortress is much more complicated and disputed than official Soviet and Belarusian accounts would have it. That in turn made me think about another war story that I grew up hearing about.  The colossal "Courage" monument inside Brest Fortress commemorating the defenders of 1941. My Name Is Nursultan, President of Presidents: Kazakhstan, Neuschwanstein, Shelley, and Gilgamesh9/30/2019
If you were waiting on the edge of your seat for my next blog post (ha!) but found none the last couple of weeks, here is why: I have been in Kazakhstan, where my blogging platform is blocked. Yes, really. Turkey blocks Wikipedia. China blocks Facebook and Twitter and Instagram and Youtube and Google. Kazakhstan blocks personal blogs. Since 1990, when the USSR was coming apart, Nursultan Nazarbayev has been the man in charge in Kazakhstan. In 1997, he moved the seat of government from the traditional center of Kazakh life, Almaty, to the former lonely outpost in the steppes, Astana. Upon his nominal resignation from the presidency in March of this year, the Kazakh government renamed Astana after him: Nursultan. I was hard-pressed, however, to find any Kazakh outside of the airport who referred to the city by that new name.  Baiterek Tower in central Astana.  Lāčplēsis on a Latvian stamp. On my second visit to Latvia recently, I was introduced to the Latvian national epic, Lāčplēsis. Written by Andrejs Pumpurs in the late-19th century, the epic poem puts together traditional legends about its eponymous hero, whose name in Latvian means “the bear-slayer.”
I claim no particular knowledge about Latvian history and culture. But what strikes me about Lāčplēsis and to some extent Latvia itself is the sense of contradiction. One contradiction that has fascinated me is linguistic: the Latvian language and its sibling Lithuanian are the two living languages most closely related to Proto-Indo-European. Listen to a Lithuanian or a Latvian speak, and you are hearing the best modern approximation of what the distant pre-historic ancestors of Europeans (and Indians and Iranians and others) might have sounded like thousands of years ago. Yet despite its antiquity, the Latvian language was not attested in written sources until the 16th century. So the tale of Lāčplēsis strikes me with its contradictions. “The Bear-Slayer” is so-called because as a young man, he killed a bear by tearing apart its jaw with his bare hands. But it turns out that in reality Lāčplēsis is half-man and half-bear, his mother having been a bear. And although Lāčplēsis has mostly human features, his ears are those of a bear. In fact, Lāčplēsis derives his great strength from those ears, so that if an enemy cuts them off, then he loses his strength.  Hudson Yards, New York City. The odor of stale urine, warmed over by the heat of a hundred summers, greeted me like an old friend. The steel poles on the train had the familiar slimy feel to them, courtesy of the hundreds before who had held onto them earlier that day and wherever their hands might have been. An obese man with his pants unzipped and barely held up rudely by a belt ambled by — the first rule of the New York City subway: there is always a crazy person on your train. If you can’t figure out who it is, it’s probably you.
Somewhere in Koreatown, in the shadow of the Empire State Building, it was the night before garbage collection, and the sour smell emanating from the black trash bags gathered into little hills assaulted the nostrils. It was my first New York City subway station in two years, and it felt like some sort of homecoming.  Sanmao in a Frida Kahlo-esque pose. Playa del Hombre lay a bit less than halfway between Gran Canaria’s airport and its main city, Las Palmas. So I decided to go there straight from the airport before continuing on to the city.
Doing so, however, meant carrying my luggage on my shoulders while marching under the blinding Canarian sun. From the nearest bus stop on the main road, it was a good 25 minutes on foot to Playa del Hombre. An elderly man with a cane tried to point me in the right direction. A desultory cafe in the corner stood empty and yawning. The roads here weren’t particularly built for pedestrians, and cars whizzed by me angrily. A trio of teenage girls tried to waylay me after I’d barely started. When I pretended that I didn’t understand them, they switched to broken English: “One money,” they cried, “one Euro.” Playa del Hombre was not a noted destination on Gran Canaria, the most populated of the Canary Islands. It was but a small settlement by the sea of a few streets tracing semi-circles around its eponymous beach of volcanic black sand, populated by low houses painted in warm colors to correspond with the sun. But I was not the first one to come here. Instead I followed a trickle of others who looked much like me, Chinese or Taiwanese visitors who came to see the former home of the famous Chinese/Taiwanese writer Sanmao.  Notre Dame in 2013. For an atheist, I sure visit a lot of churches.
And mosques, and temples, and synagogues, and monasteries of all stripes, places of worship of all creeds. In light of the disastrous fire at the iconic Notre Dame Cathedral this week, I have been pondering my love of houses of worship despite my negative attitude toward religion. As an atheist, all religions are vaguely offensive to my sensibilities. As far as I’m concerned, the primary function that organized religion serves is to insist on obvious falsehoods and to make the populace more gullible to even further falsehoods. Witness the bizarre belief among a great many Americans that, like Cyrus the Great, the current president occupies the White House because God specifically put him there. |
AuthorWriter, traveler, lawyer, dilettante. Failed student of physics. Not altogether distinguished graduate of two Ivy League institutions. Immigrant twice over. "The grand tour is just the inspired man's way of getting home." Archives
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