The Armful
Robert Frost

For every parcel I stoop down to seize
I lose some other off my arms and knees,
And the whole pile is slipping, bottles, buns,
Extremes too hard to comprehend at. once
Yet nothing I should care to leave behind.
With all I have to hold with hand and mind
And heart, if need be, I will do my best.
To keep their building balanced at my breast.
I crouch down to prevent them as they fall;
Then sit down in the middle of them all.
I had to drop the armful in the road
And try to stack them in a better load.

From Nature:

Researchers in China today announced a discovery that challenges a canonical belief in reproductive biology: that women are born with a set number of immature egg cells, called oocytes, which become depleted with age. In a paper in Nature Cell Biology,¹ the Chinese team reports that it has found precursors to oocytes in adult mice. When the researchers transplanted those cells into sterilized mice, they produced offspring — a finding that feeds into an ongoing debate about the limits of mammalian fertility.

“It provides a smoking gun,” says Jonathan Tilly of Massachusetts General Hospital in Boston, who was not involved in the work but has previously published evidence that new eggs can be formed in adult mice in a series of argument-sparking papers.² Although the current work hasn't settled the question, Tilly says, it represents an addition to the “critical mass of data” suggesting that old ovaries can produce new eggs, a finding that some say could have implications for fertility medicine.

More here.

Dasha Shishkin. Watch What We Say.

Pen and ink drawing.

More here, here and here.

Thanks to Anjuli Raza Kolb.

Robyn Creswell in The National:

Adina Hoffman’s biography of the Palestinian poet Taha Muhammad Ali is a triumph of sympathetic imagination, dogged research and impassioned writing. More than the story of one man’s life, it brings to light entire strata of historical and cultural experience that have been neglected or purposefully covered over. For readers of English, there is no comparable work – certainly nothing so densely detailed or eloquently argued – for understanding Palestinian intellectual life in the second half of the 20th century. And for all that, it is anything but dry or ponderous or, to invoke a cliché that no critic of biography seems able to do without, monumental. Instead, Hoffman’s book is an unconventional and avowedly personal study – the record of an engagement with a man and a literary tradition that both deserve a wider audience.

My Happiness Bears No Relation to Happiness is the first biography of any Palestinian writer in any language – hard to fathom, but true – and the choice of Muhammad Ali as a subject, especially in this light, is a surprising one. For most of his life Muhammad Ali has not been a poet but a Nazarene businessman, selling souvenirs from his shop near the Church of the Annunciation. “A Muslim who sells Christian trinkets to Jews” is his humorous self-description. He didn’t write his first poem until he was 40 years old, and though he has now published five volumes of poetry and a collection of short stories, it is still a relatively modest oeuvre.

More here.

Graham Usher in the London Review of Books:

Pakistan and India have been at war since 1948. There have been occasional flare-ups, pitched battles between the two armies, but mostly the war has taken the form of a guerrilla battle between the Indian army and Pakistani surrogates in Kashmir. In 2004 the two countries began a cautious peace process, but rather than ending, the war has since migrated to Afghanistan and the Pakistani tribal areas on the Afghan border. ‘Safe havens’ for a reinvigorated Afghan Taliban and al-Qaida, the tribal areas are seen by the West as the ‘greatest threat’ to its security, as well as being the main cause of Western frustration with Pakistan. The reason is simple: the Pakistan army’s counterinsurgency strategy is not principally directed at the Taliban or even al-Qaida: the main enemy is India.

In the Bajaur tribal area, for example, the army is fighting an insurgency led by Baitullah Mehsud, the leader of one of Pakistan’s three Taliban factions, but it’s not because he is a friend of al-Qaida. What makes him a threat, in the eyes of Pakistan’s army, is that he is believed to be responsible for scores of suicide attacks inside Pakistan (including the assassination of Benazir Bhutto). He is also thought to have recruited hundreds of Afghan fighters, among them ‘agents’ from the Afghan and Indian intelligence services – ‘Pakistan’s enemies’, in the words of a senior officer.

More here.

Maywa Montenegro in Seed Magazine:

Ann Trason, Scott Jurek, Matt Carpenter. These are the megastars of ultra-distance running, athletes who pound out not just marathons, but dozens of them back-to-back, over Rocky Mountain passes and across the scorching floor of Death Valley. If their names are unfamiliar, it’s probably because this type of extreme running is almost universally seen as a fringe sport, the habit of the superhumanly fit, the masochistic, the slightly deranged.

But a handful of scientists think that these ultra-marathoners are using their bodies just as our hominid forbears once did, a theory known as the endurance running hypothesis (ER). ER proponents believe that being able to run for extended lengths of time is an adapted trait, most likely for obtaining food, and was the catalyst that forced Homo erectus to evolve from its apelike ancestors. Over time, the survival of the swift-footed shaped the anatomy of modern humans, giving us a body that is difficult to explain absent a marathoning past.

Our toes, for instance, are shorter and stubbier than those of nearly all other primates, including chimpanzees, a trait that has long been attributed to our committed bipedalism. But a study published in the March 1 issue of the Journal of Experimental Biology, by anthropologists Daniel Lieberman and Campbell Rolian, provides evidence that short toes make human feet exquisitely suited to substantial amounts of running.

More here.

Shireen Mazari in The News:

Despite our shock-weariness, the past week has been a traumatic one for Pakistan. In a curtain-raiser to the visit of members of the MPH (Mullen, Petreaus and Holbrooke) team, Pakistan has been ripped asunder with acts of terrorism and barbarity – across the land. Following from the horrors of Manawan, we saw the almost helpless personnel of the Frontier Constabulary targeted in Islamabad, US drones killing more women and children in FATA and the gruesome spectre of sectarian terrorism raising its head once again with an attack in Chakwal.

As if all that was not enough, we were confronted with the abhorrent video of the flogging of a teenage girl in Swat. Tragically, the whole debate seems to have been reduced to the timing of the event – as if that makes the crime, for that is what it is even under the Shariah laws of this country, any less horrific – and to the authenticity or otherwise of the video itself. The fact of the matter is that regardless of these issues, such inhuman acts against women have been taking place across the land, not only at the hands of the Taliban.

Which brings up the real issue – that is, of the state showing tolerance for such brutalities against women.

More here.

John Crace in the Guardian:

The opening sentence of their new book, The Spirit Level, cautions, “People usually exaggerate the importance of their own work and we worry about claiming too much” – yet by the time you reach the end you wonder how they could have claimed any more. After all, they argue that almost every social problem common in developed societies – reduced life expectancy, child mortality, drugs, crime, homicide rates, mental illness and obesity – has a single root cause: inequality.

And, they say, it's not just the deprived underclass that loses out in an unequal society: everyone does, even the better off. Because it's not absolute levels of poverty that create the social problems, but the differentials in income between rich and poor.

John Allen Paulos over at abcnews.com:

Suppose a man flirts with a woman and then asks her, “Will you solemnly promise to give me right now your telephone number if I make a true statement and, conversely, not give me your number if I make a false statement?”

Maybe he can soften the statement a bit, but let's assume that this is its gist.

Feeling that this is a flattering and benign request, the woman promises to give him her number if and only if he makes a true statement.

The man then makes his statement: “You will neither give me your telephone number now nor will you sleep with me tonight.”

What's the trick? Note that she can't give him her number since, if she were to do so, his statement would be made false, and so she would have broken her promise to give him her number only if he made a true statement. (This is the crux of it.) Therefore, she must not give him her number under any circumstances.

But if she also refuses to sleep with him, his statement becomes true, and this would require her to give him her number.

The only way she can keep her promise is to sleep with him so that his statement becomes false. The woman's seemingly innocuous promise ensnares her.

Fortunately or unfortunately, I suspect that the class of people for whom this seduction technique would prove effective is probably rather small. Nevertheless, it might make an interesting premise for a Star Trek episode or perhaps form part of a logicians' dating manual.

Consider now a slight variant of the above story. Suppose an investment con man is talking to a prospective client.

Nate Silver breaks down the meaning of the Rasmussen poll on American attitudes towards capitalism and socialism:

Evgeny Morozov asks if the Internet spread democracy in The Boston Review:

It is safe to say that the Internet has significantly changed the flow of information in and out of authoritarian states. While Internet censorship remains a thorny issue and, unfortunately, more widespread than it was in 2003, it is hard to ignore the wealth of digital content that has suddenly become available to millions of Chinese, Iranians, or Egyptians. If anything the speed and ease of Internet publishing have made many previous modes of samizdat obsolete; the emerging generation of dissidents may as well choose Facebook and YouTube as their headquarters and iTunes and Wikipedia as their classrooms.

Many such dissenters have, indeed, made great use of the Web. In Ukraine young activists relied on new–media technologies to mobilize supporters during the Orange Revolution. Colombian protesters used Facebook to organize massive rallies against FARC, the leftist guerrillas. The shocking and powerful pictures that surfaced from Burma during the 2007 anti–government protests—many of them shot by local bloggers with cell phones—quickly traveled around the globe. Democratic activists in Robert Mugabe’s Zimbabwe used the Web to track vote rigging in last year’s elections and used mobile phones to take photos of election results that were temporarily displayed outside the voting booths (later, a useful proof of the irregularities). Plenty of other examples—from Iran, Egypt, Russia, Belarus, and, above all, China—attest to the growing importance of technology in facilitating dissent.

But drawing conclusions about the democratizing nature of the Internet may still be premature. The major challenge in understanding the relationship between democracy and the Internet— aside from developing good measures of democratic improvement—has been to distinguish cause and effect.

Study: Children Exposed To Pornography May Expect Sex To Be Enjoyable

Daniel Mendelsohn in The New Republic:

It is somehow appropriate that the voice of deep and anguished ambivalence that you hear at the beginning of Susan Sontag's early journals and notebooks does not belong to Susan Sontag. Self-doubt, after all, was not a quality you generally associated with her. From the moment she burst onto the literary scene nearly fifty years ago, with the publication of the essays subsequently collected as Against Interpretation–a cultural-critical Athena, armored with a vast erudition, bristling with epigrams–Sontag exhibited a preternatural self-assurance in matters of art and culture, an unwavering belief in her own judgments and tastes that, as these early private papers now make clear, she possessed already in her early teens. (The first of a projected three volumes of Sontag's journals, this one takes her to the age of thirty; fully one-third of it is a record of her teenaged years.)

The embarrassment with which Reborn begins belongs, rather, to her son, the writer David Rieff, who edited his mother's journals. In a moving preface, Rieff describes how he uneasily consented to publish this “raw” and “unvarnished” sampling of Sontag's adolescent effusions about life and early perceptions about art. Throughout his short introduction he shows a marked queasiness about “the literary dangers and moral hazards of such an enterprise. ” The anxiety stems from two sources, of which the first was ethical and, so to speak, generic: although his mother, in one of her final illnesses, was anxious for him to know where the journals were kept, there was no indication that Sontag would have wanted the contents of these papers to be made public. “The diaries,” Rieff notes, “were written solely for herself … She had never permitted a line from them to be published, nor, unlike some diarists, did she read from them to friends.”

More here.