I’m reading Saul S. Friedman’s Pogromchik: The Assassination of Simon Petlura (Hart Publishing Co., New York, 1976). It’s a non-fiction account whose central drama is an act of public assassination carried out in Paris in 1926 by a Ukrainian Jew, Sholom
Schwartzbard. Schwartzbard shot and killed Simon Petlura, a former head of the Ukrainian nationalist movement and supreme commander of Ukrainian nationalist forces during the civil war in that country that took place in the aftermath of World War I and the Bolshevik revolution of 1917 in Russia.
Friedman was an historian who wrote extensively about Antisemitism, the Holocaust, and the Middle East. He died in 2013, and from what I can glean on the interwebs he is, much to my dismay, a favorite go-to source for the Jewish and American right wing – particularly of those who passionately believe that Christianity & Judaism are in a global war against Islam, and that naive and ignorant liberals (like yours truly) keep ignoring the depths of the hatred found against Jews within Islam. Given my politics, I could dismiss anything Friedman has written out of hand, but that’s not how I roll. My primary interest in Pogromchik is as a portal into the horrific world of the pogroms that took place from the late 1800s well into the 20th century in the Ukraine, Russia, and other parts of eastern Europe. I could, of course, have just read a bunch of articles about those pogroms, but I guess I’m a sucker for a good story, and this is one.
I’ve been on a Carl Sagan binge this weekend. I want to say a bit about his quote in this photo, and one of his books. 🙂
The book I’m reading is based on a series of lectures on natural theology that Sagan was invited to give at the University of Glasgow in 1985. It’s called The Varieties of Scientific Experience, deliberately evoking the famous 1902 work by the psychologist, William James, The Varieties of Religious Experience. The lectures were edited by the TV producer of Sagan’s most famous show, Cosmos – the producer who also co-wrote the show and married Sagan in 1981, Ann Druyan.
For those too young to remember Sagan’s distinctive way of speaking, voila:
So, what I’m loving so far about the beginning of this book is Ann Druyan’s Introduction. Here are a couple quotes from her:
“[Sagan] took the idea of God so seriously that it had to pass the most rigorous standards of scrutiny. . . . For Carl, Darwin’s insight that life evolved over the eons through natural selection was not just better science than Genesis, it also afforded a deeper, more satisfying spiritual experience.” (p. x)
“The methodology of science, with its error-correcting mechanism for keeping us honest in spite of our chronic tendencies to project, to misunderstand, to deceive ourselves and others, seemed to him the height of spiritual discipline. If you are searching for sacred knowledge and not just a palliative for your fears, then you will train yourself to be a good skeptic.” (p. xi) Continue reading →
About a decade ago I found Sam Keen’s book, Hymns to an Unknown God: Awakening the Spirit in Everyday Life at a thrift store, and read it with great appreciation. It probably gets pigeon-holed under “New Age” and therefore, for some people, not taken too seriously. But whatever categories it does or doesn’t belong in, I love the book and have found it really, really helpful. More to come on this soon.
Okay, I’m finally getting to writing about Keen’s book a bit.
I’m just going to share some of my favorite quotes from the book.
“I don’t pray to some super-power to make things better. But I open myself to the power that infuses and informs all life and pray to be relieved of the bondage to myself.” (p. xviii)
“[Paul] Tillich was lecturing to us about the importance of understanding that all religious statements were symbolic. They are linguistic lace, allowing only a hint of the fabric of the mystery of being. No religion possesses any literal truth, he said, and warned us against the idolatry of religion. He advised us to look for the presence of the sacred in the everyday secular world.” (p. 2) Continue reading →
I have no way of knowing how accurate Joseph J. Trento’s 2001 book, The Secret History of the CIA, is, given the nature of the subject. However, I’ve been fascinated (and yes, horrified at times) by some of the historical figures dating back to WW2 that the author describes.
For example: Laventia Beria, head of the NKVD under Stalin, who apparently recruited and then dispatched the Soviet spy known as “Sasha” to infiltrate the Nazi military command during the war. Sasha succeeded in convincing a high-ranking Nazi general, Reinhard Gehlen, that he was a Russian anti-Communist who supported the German cause. Gehlen went on to position himself, near the war’s end, as a candidate for recruitment by the American intelligence community, and when the U.S. did recruit him and a bunch of other Nazi war criminals to join in the American spying effort against the Soviets, Gehlen brought Sasha with him. Sasha’s Soviet bosses then gave Sasha new orders to spy on the American spies, which he proceeded to do.
Trento also describes how people like Allen Dulles and Jim Angleton worked to build a Cold War American espionage network, and how the British double agent, Kim Philby, entered into Angleton’s life.
Before I read The Little Drummer Girl, I saw the movie – probably 25 years ago when I was in my very early 20s. During my 40s (I’m 46 presently), I’ve taught a course called “Israelis & Palestinians” through the Judaic Studies Department at the U of Oregon, and as part of my development of the course I watched the movie again. I think a lot of the critics wrote that they thought Diane Keaton was not young-enough looking to plausibly play Charlie, the main character. If memory serves, Keaton was a driving force behind getting the film produced, with her playing Charlie, for which I can only say kol ha-kavod (Hebrew which roughly translates to “hats off” to her).
I’m not an expert on the Israeli-Palestinian conflict, and I don’t think I’m able to judge how to describe my level of knowledge and understanding, but I guess I’m willing to say that I’m well-read on the subject and that I have a lot of interpersonal experience with Israelis, Palestinians, and other stakeholders, as well as a lot of time spent in Israel and in the Palestinian Territories. I am basically a J Street person in my politics, FWIW, and I’m sure those lenses color how I see things, but I happen to believe that everyone has lenses of some kind through which they approach this topic.
I’ve become a lot more interested in understanding World War I over the past couple years, largely because of the research I had to do to teach a course called “Israelis and Palestinians” as an adjunct instructor in the Judaic Studies department at the U of Oregon. The more I read, the more I realized the enormous role that “The Great War” played in laying the groundwork for the future Israeli-Palestinian conflict and for the screwed up politics of the Middle East to this day. I guess, more specifically, I would say that I learned a lot more about the influence of WWI and the decisions and agreements made by the victorious Allies after the war on the Middle East.
A British gov’t WWI propaganda poster seeking to motivate men who hadn’t enlisted through social pressure.
A couple weeks ago, I heard an NPR story about the recently released movie, Testament of Youth, based on Vera Brittain’s 1933 memoir of the same title. Whoever was being interviewed described Brittain’s book as hands-down the best memoir ever published in terms of describing the impacts of WWI on much of English youth.
I thought that by reading her book – the work of a woman who grew up in rural English society and became a nurse during the war – I might gain some insight into the mindset of the post-war British population, since their experiences, fears, hopes, and assumptions strongly influenced the political decisions the British government took in the decades to follow.
I just finished reading Harper Lee’s Go Set a Watchman, and I find myself more confused than anything else about what to make of the Atticus Finch and Scout characters we meet in the book. To me, I couldn’t tell if Watchman is meant to be read as a sequel / companion to To Kill a Mockingbird, or if it is meant to be read as a novel on its own, in which the author gave us quite different versions of the characters who also appear in Mockingbird.
In Watchman we read that Atticus once defended a black man (presumably the Tom Robinson character in Mockingbird?) against unjust charges, and that the man was acquitted. Of course, in Mockingbird Tom Robinson is found guilty and then shot to death by the police during an escape attempt. So given that the two novels present different versions of that key event, I lean towards reading Watchman as a book set in the same fictional world as Mockingbird, but in which the two central characters are different people. If you read Watchman that way, and then read Mockingbird alongside it, you end up with a body of work by Harper Lee that explores different possibilities and digs into the issues of race, the South, etc. in different ways.
As a rabbi, I’m curious about Lee’s use of a verse from Isaiah as the book’s title. The phrase “Go set a watchman” is part of Isaiah 21:6, and the entire verse reads like this:
I’m just messin’ with ya. In English translation:
“Because my Lord said this to me: ‘Go, set a watchman. Let him tell what he will see.'”