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Opinionator | Fixes: What Doctors Can’t Do

Written By Unknown on Jumat, 29 Agustus 2014 | 13.26

Fixes looks at solutions to social problems and why they work.

Mary White makes house calls. She's a senior community health worker in Philadelphia in the IMPaCT program at the Penn Center for Community Health Workers. She has 25 of the University of Pennsylvania Health System's toughest patients. It's her job to help them set health goals and, step by step, carry them out.

One of her patients is Grover Wilson, an engaging man of 56 who weighs 515 pounds. Wilson had long been athletic and sociable, the organizer of a long-running community volleyball game. But depression and an injury led him to gain weight. Now he lives in a tiny basement apartment packed floor to ceiling with boxes of his possessions, and is trapped and isolated by his weight.

Photo Mary White, right, meeting with a patient Elayne Young-Ashley in her home.Credit Peggy Peterson Photography/Penn Medicine

White has been visiting Wilson for three months. He's lost 15 pounds during that time, with the help of a group class at the Penn Center and her visits. "How are you doing on your goal to cut down on sugary drinks?" she asks. What about your snacks? "I've finished all my hummus and pretzels," he says. "I'm going to get some baby carrots, and more hummus, and pita chips."

"That's good, that's good," White says. "They're having a sale on hummus."

They talk about his exercise goal: walking up and down his hallway. "As usual, I'm not doing a great job on my own," he said. "It's very easy when you're alone and obese and have sleep apnea and other problems to say, 'I just want to give up.' Depression comes and goes. But today's a good day." He means because White is visiting.

"You'll do it. I took half a person off me," White says — she accompanies another patient to the gym, and she's lost 50 pounds so far. "My knees are feeling better. You'll do it. Be around positive people."

They talk about his other problems. He's on a payment plan with the power company, worried about his next payment. "But then I got my S.S.I. rebate," he says. "Now I can pay my bills."

"I'm so happy!" White beams: "Why didn't you tell me?"

Wilson squeezes her hand. "You don't get half, you know," he says, smiling.

In 2010, researchers from Penn began interviewing patients who lived in high-poverty neighborhoods about what they saw as barriers that kept them from getting health care, and kept them sick. Those responses — from long interviews with 115 patients — became the basis of the Penn Center and IMPaCT, which stands for "individualized management for patient-centered targets."

The center's community health workers, or C.H.W.s — seven now, but there will be 30 next year — visit some of Penn Medicine's poorest and sickest patients: people who live in high-poverty neighborhoods, are hospitalized or have two chronic diseases, and either have Medicaid or no insurance at all. Since they began seeing patients in 2011, they've treated 1,800 of them. They expect to work with that number every year starting in 2015.

Many poor countries use C.H.W.s on an enormous scale — in rural areas, where doctors and nurses are scarce, a C.H.W. often serves as the doctor. In the United States, their role is different. White and her colleagues have no medical training. (Before this, she was a family health worker with the Supportive Child Adult Network.) They're chosen for their ability to listen, support and encourage, without judgment. They are people from the same communities as their patients, and often with the same struggles. They help patients with the many factors keeping them sick that aren't typical doctor problems.

This is a crucial role in a country where vast numbers of people are sick with chronic lifestyle-related diseases. Doctors can't help patients change their behavior in the 15 minutes they spend with each patient. But community health workers can.

Yet C.H.W.s are few in the United States. Some "promotora" programs employ them in Native American and Latino communities, especially with migrant workers. A few states make them a part of health care — and Obamacare will increase that number.

"Every so often you see a foundation sink a lot of money into community health worker programs," said Prabhjot Singh, a Columbia professor and doctor in East Harlem who is co-chair of the One Million Community Health Workers Campaign. "The DNA of a lot of these programs comes from an activist, almost anti-bottom-line perspective. They are grant funded, and there's a lot of academic interest but there is not a way to systematically invest in C.H.W.s." So even though many studies — this is a good compilation (pdf) — show they improve health and save money, these programs rarely last very long or grow.

The Penn Center was founded by Shreya Kangovi, an internist and pediatrician who is an assistant professor of medicine at the University of Pennsylvania Perelman School. Before she and her colleagues designed the IMPaCT program, they reviewed other C.H.W. programs to see why they didn't last.

They found several common problems. Most important, C.H.W.s were rarely integrated into a health care system's processes or its financing. "They were often all by themselves, in a church basement," Kangovi said. "If they were doing great work, no one knew about it and no one paid for it." Many programs vanished when their grant money disappeared.

There were also staffing problems — lots of turnover, lots of workers who weren't right for the job. Organizations didn't understand what kinds of skills they needed and how to identify the people who had them. Many C.H.W. programs were disease-specific — but a lot of patients have multiple serious illnesses. And the work wasn't standardized: Few programs had manuals, for example. Each new worker was re-inventing the job.

Kangovi and her colleagues tried to attack these problems systematically. They decided that C.H.W.s wouldn't limit their scope, but help patients with any health goal. They made hiring decisions and designed a manual and formal training based on the barriers to care cited by the patients. They aimed to have a plug-and-play model that other hospitals could use.

It is still early, but there are some good signs. Staff turnover has been zero. The researchers tracked the impact of having a C.H.W. visit patients at hospital discharge and for two weeks after. Patients who got the visits saw a doctor sooner, had better mental health and were less likely to later have multiple readmissions than patients in a control group. (The program had no effect on patients' physical health or medication adherence — not unexpected given such a brief intervention,) The long-term home visits the C.H.W.s do now are aimed at improving patients' chronic diseases. The center is halfway through a long study looking at that.

The Penn Center is one of several new models hospitals are trying to make C.H.W. programs sustainable. (There's a whole other way of doing this, too — programs run by community organizations, paid for largely by cities or states.) Another is Grand-Aides. Unlike the Penn C.H.W.s, Grand-Aides don't help with social or logistical issues. They are nurse extenders who get hundreds of hours of medical training. Each patient visit is supervised in real time by phone by a nurse, who makes all the decisions. A pilot at two pediatric Medicaid sites in Texas showed that the program cut readmissions by at least two-thirds.

Arthur Garson Jr., who directs the Health Policy Institute of the Texas Medical Center in Houston and founded Grand-Aides, believes that C.H.W. programs have stayed small because most don't certify their workers. His program requires each Grand-Aide to pass a test for certification every year. It's a way of standardizing the work and building confidence with hospitals. "Hospitals want to know they are competent and tested yearly," he said. Currently 14 hospitals in the United States use Grand-Aides — Garson says the program will be in 40 hospitals by spring 2015.

Do hospitals make money from C.H.W. programs? Some believe they do. Garry L. Scheib, the chief operating officer of the University of Pennsylvania Health System, said that Penn had a financial as well as a medical interest in putting the C.H.W. program in its budget and tripling its size.

"The real economic benefit for us is the open beds it creates," he said. "I usually have a waiting list for inpatient beds." Hospitals profit most by filling those beds with patients who need complex, specialty surgeries and care — especially when they carry private insurance. IMPaCT patients, by contrast, often need routine care, or non-medical help. They carry Medicaid (which brings in little revenue) or are uninsured (a total loss). Hospitals must accept these patients, so keeping them as healthy as possible — preferably outside the hospital — is good.

Scheib said IMPaCT also saves Penn money because its staffers are a low-wage way (their pay starts at $14 an hour) to stretch and complement doctors and nurses who are paid a lot more.

But Singh warns that only a minority of hospitals are solvent enough to see things the way Penn does. "Most have huge reservations about bringing on yet another work force, along with care managers and care coordinators. And providers don't really have great incentives to reach out to Medicare and Medicaid patients that are hard to reach. If these patients don't come to an appointment, well, that's just how it goes. Maybe the hospital's internal quality indicators go down a little — but it doesn't warrant pounding the pavement to find these people."

Given the rarity of C.H.W. programs, this is obviously how many hospitals think. The emergency room is still a profit center for many hospitals, as long as patients have some insurance.

Hospitals are also resistant because C.H.W. programs lie outside their core competency. "If it's community health workers or nurses, they'll always go with nurses. It's easier — even if there's a sizeable population nurses are unable to reach," said Heidi Behforouz, an associate physician in the global health equity division at Brigham and Women's Hospital in Boston. (She ran Partners In Health's PACT program, perhaps the most renowned C.H.W. program in the United States. Even that program didn't survive the loss of charitable funding – it was transferred to another organization, in much diminished form.) "Not a lot of places have glommed on to 'Yes, we need the community health worker model.' "

Obamacare is changing this calculus. Medicare now bases a small part of its reimbursement to hospitals on measures of quality, including readmissions — which gives hospitals an incentive to help patients stay healthy. In a major shift for C.H.W.s, the federal government this year permitted state Medicaid funds to pay for their work, as long as it was initially recommended by a doctor or other licensed practitioner.

But the biggest change initiated by the Affordable Care Act is a gradual shift away from fee-for-service medicine to rewarding quality, not quantity. With that shift, hospitals and payers will be looking for what Singh calls "the lightweight infrastructure that takes care of people outside of the hospital."

"If fee-for-service disappears, there is more emphasis on prevention, wellness and quality of life in the long term," said Behforouz, "Then everybody would be pushing for community-based models that kept people at home."

Join Fixes on Facebook and follow updates on twitter.com/nytimesfixes. To receive e-mail alerts for Fixes columns, sign up here.

Tina Rosenberg won a Pulitzer Prize for her book "The Haunted Land: Facing Europe's Ghosts After Communism." She is a former editorial writer for The Times and the author, most recently, of "Join the Club: How Peer Pressure Can Transform the World" and the World War II spy story e-book "D for Deception."


13.26 | 0 komentar | Read More

Room for Debate: Homegrown Terrorists and the West

  • Ghaffar Hussain

    Challenge Radicals Loudly and Clearly

    Ghaffar Hussain, Quilliam Foundation

    There must be a society-wide civil intolerance of hateful ideas whether disguised in religious language or not.

  • Jocelyne Cesari

    Europe Needs to Embrace Islam

    Jocelyne Cesari, Islam in the West Program, Harvard University

    Political efforts are needed to put an end to the 'ghettoization' of Islam, which is often depicted as alien and incompatible with Western core liberal values.

  • Raffaello Pantucci

    Address Radicalism Early

    Raffaello Pantucci, Royal United Services Institute

    Creating spaces in which people can ask about what they should do if a relation is starting to flirt with radical ideas, without actually having to report it to the police, offers a moment at which an intervention could be made.

  • Jamie Bartlett

    Battle of Ideas Moves Online

    Jamie Bartlett, Author, "The Dark Net"

    Extremists are using social media to reach out to millions of people, which means the battle for hearts and minds must be waged online 24 hours a day.

  • Patrick M. Skinner

    Fluid Situation With No Single Solution

    Patrick M. Skinner, Soufan Group, former C.I.A. officer

    Consistent engagement between government and communities, with unique solutions and no cookie-cutter approach, can greatly reduce the appeal of the extremist narrative.


  • 13.26 | 0 komentar | Read More

    Room for Debate: Is Tennis Strung Too Tight?

    Written By Unknown on Selasa, 26 Agustus 2014 | 13.26

  • Megan Fernandez

    Fans Have Something to Shout About. Let Them.

    Megan Fernandez, Writer and editor

    As players grunt and groan, fans stay silent. They should be able to express themselves. Players can take it. It might help them.

  • Peter Dizikes

    Now With Instant Replay, Tennis Is Perfect

    Peter Dizikes, writer, tennis fan

    Inadvertently, because of this change, fewer top players now pitch adolescent fits, and there's more time to focus on the game.

  • Simon Cambers

    Stop With the Apologies

    Simon Cambers, journalist

    Perhaps it's time to forget the niceties. Why bother saying sorry when you just don't mean it? Your opponent knows it's a lie.

  • Marija Zivlak

    Keep the Fashion Coming

    Marija Zivlak, Women's Tennis Blog

    Even the whites of Wimbledon leave room for playfulness -- the fact that designers have to stick to white forces them to think harder about cuts and fabrics.


  • 13.26 | 0 komentar | Read More

    Opinionator | The Stone: What Does It Mean to ‘Throw Like a Girl’?

    Written By Unknown on Senin, 25 Agustus 2014 | 13.26

    The Stone is a forum for contemporary philosophers and other thinkers on issues both timely and timeless.

    Photo Credit Gene J. Puskar/Associated Press

    Mo'ne Davis, the 13-year-old pitcher for the Taney Dragons from Pennsylvania, has been the sensation of the Little League World Series. A 70-mile-per-hour fastball, impeccable control, back-to-back shutouts, she's been on the cover of Sports Illustrated and has been interviewed by nearly every major television network. Though the Taney team's run was ended by an exciting game against Chicago — the most-watched Little League game in ESPN history — Mo'ne's achievement is impressive by any standard. But why is it that her gender is the "anomaly" that makes her talent mediaworthy?

    The act of throwing is an aggressive one, not even remotely associated in our culture with the "feminine."

    In schoolyards and streets, for as long as most of us can remember, "You throw like a little girl!" has been a common insult, almost always directed at a male. In philosophy, the phrase often leads to the consideration of an influential essay in feminist literature, "Throwing Like a Girl," by the political philosopher Iris Marion Young, who died in 2006. Her essay, first published in 1980 in Human Studies, and reprinted often since, deconstructs this trope to analyze the patriarchal and essentialist assumptions that give the insult its sting. It is an essential work not only in feminism, but in thinking about the way embodiment shapes subjectivity, and the essay came to my mind often during the exciting emergence of Mo'ne.

    The act of throwing is an aggressive one, a projecting outward — like shooting an arrow from a bow or a bullet from a gun — or martial, like throwing a punch. The thrown object aims to hit something, or someone, or at least a strategic mark. It's not outlandish to think the act first sprung from hunting, with a rock thrown at prey. None of these characteristics, at least within the parameters Young describes, are even remotely associated in our culture with the "feminine."

    Young acknowledged that "throwing like a girl" is an observable phenomenon. The "girlie throw" results from a restricted use of lateral space that tends to come only from the localized part of the body that is doing the action — the hand and forearm — and rarely uses the whole arm, the whole body, or the extended space around the body that is necessary to execute the throw. Women "tend to concentrate our effort on those parts of the body most immediately connected to the task," she writes, and do not "bring to the task the power of the shoulder, which is necessary for its efficient performance." Think of the woman as she passes the pickle jar to the man to open. The inability to not open the jar has nothing to do with inherent strength, Young argues, but has to do the utilization of the entire body for the task, something that is not rooted in anatomical or biological "limitations," but the whole social, political and aesthetic history of how females come to learn to "be" their bodies in space and time.

    "[A] space surrounds us in imagination that we are not free to move beyond," Young writes of women. Such restriction, constriction and fragmentation can be observed in many everyday movements, including the way a woman walks, sits and carries books ("girls and woman most often carry books embraced to their chests, while boys and men swing them along their sides."). Women's movements tend to be reserved, protective, and reactive betraying that "the woman experiences herself as rooted and enclosed." The experience of female embodiment in sexist society closes space, time and the imagined future possibilities of becoming and achievement. It is a closure not just of the body, but of the mind and will. "Feminine existence experiences the body as a mere thing — a fragile thing, which must be picked up and coaxed into movement, a thing that exists as looked at and acted upon," Young writes.

    To be sure, there certainly are boys who "throw like girls" (my own Little League memories involve having my throwing style being laughed at by the other boys). Likewise, there are women who do not have comportments that are so restricted. If you observe bodies on the subway or in any city street, you will see women who move more freely and men who are constricted. More variations would emerge in observing both men and women from African, Asian or Arabic cultures. Young herself writes, "The account developed here claims only to describe the modalities of the feminine bodily existence for women situated in contemporary advanced, industrial, urban, and commercial society." Young did not mean her theory to be comprehensive or without exception, only to emphasize that, "it is in the process of growing up as a girl that the modalities of feminine bodily comportment, motility, and spatiality make their appearance."

    The female body on display, as is the case with athletes, becomes another commodity in the economy of male gazes.

    In Young's conception, to "throw like a girl" has nothing to do with some mysterious female essence that prevents girls from throwing balls or being athletic, but has its "source in the particular situation of women as conditioned by their sexist oppression in contemporary society." "Throwing like a girl" is a result of the way that females learn to be in their bodies and learn to move in patriarchal space. "Women in sexist society are physically handicapped."

    For Young, the issue is larger than the physical specifics. It is the body, not the mind or spirit, that is the ground of freedom. She draws from the work of the French philosopher Maurice Merleau-Ponty, who, Young writes, locates "subjectivity not in mind or consciousness, but in the body."

    The most obvious image of the loss of freedom is the body shackled in a prison cell. But just because the chains are not immediately visible, does not mean that the body is not surrounded by various social constrictions and limits. If the body is the ground of meaning-making and subjectivity, the female body in sexist society quickly learns to cut off the very medium through which it might make meaning and cultivate subjectivity.

    All athletes are broken down into ever-smaller measurable stats: height, weight, 40-yard dash, vertical leap, etc. The language we use to describe the athlete is often language used to describe the inhuman or the animal—"freak," "beast,"—more so when it comes to black athletes. Further, athletes become an object of capital, a "brand" to be marketed and sold, to have their face and name mechanically reproduced, disseminated, "traded," and quantifiable as "profit." Where then remains the subject? Where then the freedom or, in the language of the existentialists and phenomenologists, the "transcendence" of the athlete?

    Related
    More From The Stone

    Read previous contributions to this series.

    The female athlete has the additional "burden" (de Beauvoir's way of describing how the female experiences her body) of the contradiction (she must be both subject and object, masculine and feminine, active and passive) that make the obstacles preventing the realization of their subjectivity and freedom seem insurmountable. Mo'ne has already had to face such dismissal and sexism. In an interview on "Fox and Friends," the show's host Eric Bolling asked Mo'ne a blatantly sexist question: "What about a you know, typically, uh, I don't know, more female-friendly sport, like soccer? No?" Mo'ne, without hesitation, replied, "Well, I play soccer actually." (The way that soccer is often dismissed as "feminized" in American culture is a subject for a whole other essay).

    Part of the "contradiction" of female embodiment is the fact that in performing the very activity that would reclaim the patriarchal domination and colonization of the space and time, the woman possibly opens herself to even more scrutiny and objectification. The female body on display, as is the case with athletes, becomes another commodity in the economy of male gazes. Her effort to enter the realm of male freedom through her athletic activity only serves to further discredit her as a female because now she is "manly," or "butch," or she becomes a "hot" athlete, a pretty little automaton who is not taken seriously. (Think especially of the different ways in which the popular discourse depicts athletes like Serena Williams and Maria Sharapova). "To open her body in free, active, open extension and bold outward-directions is for a woman to invite objectification," Young writes. It also leads to the "threat of invasion of her body space. The most extreme form of such spatial and bodily invasion is the threat of rape."

    Young female athletes like Mo'ne Davis should be encouraged and supported, not treated as anomalies but as models of what it means to "throw like a girl." Young girls must learn that their embodiment is a source of freedom, not incarceration, a source of pride, not shame. Athletic activity encourages not only self-mastery but mastery of the space and time through which they become — not to become "strong like the boys," but to to realize the wholeness of their personality, to be free.

    Mo'ne, and all of the other great female athletes past and present, do not only challenge the ways we think about athletic excellence, but, more important, they begin to undo the oppressive and objectified ways in which women come to be in their bodies. Mo'ne is not simply throwing amazing pitches, Serena is not simply acing serves, Maya Moore is not simply swishing nets. They are resisting the colonized space around the female body. They are liberating the female body from its shackles. They are models of activity and autonomy that are as important to gender equality as any law might be.

    Freedom is not simply a phenomenon of the will, as the Stoics might insist. Our bodies are both the ground and medium that make freedom possible. To "throw like a boy" or "act like a man" or any of the thousand phrases that use "man" as the model of subjectivity betrays the patriarchal situation inside which our society shapes bodies, shapes what constitute "freedoms" and what types of bodies are allowed to realize those freedoms.

    For the woman the very act of reaching back, twisting the body, and hurling an object forward to its target is an act of revolt. It is the assertion of space and place, of freedom and subjectivity. To throw is to not simply be in space, but to be the very ground of space and time. Young's essay is an important reminder. In this context, to throw is not simply a movement of the body, but a way for the subject to assert herself, her subjectivity, and her freedom by rising above and beyond mere embodiment.

    I throw, therefore I am.

    Eric Anthamatten teaches philosophy at Fordham University-Lincoln Center and at Parson's The New School for Design. He has taught at prisons in Texas and New York City, most recently at York Women's Correctional Facility in Connecticut through a program at Trinity College. Twitter: @eAnthamatten.


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    Room for Debate: Should the U.S. Work With Assad to Fight ISIS?

    The beheading of the captured American journalist James Foley has led many to say that the Islamic State in Iraq and Syria has shown itself to be a threat not just to Iraq but to the United States. Administration officials say they are considering action in Syria, where that militant group is still based. (And even supporters of President Bashar al-Assad of Syria are said to be pushing him to do more to fight the group, and welcoming American attacks on ISIS.)

    But is the need to defeat ISIS so great that the West should ally with Assad?

    Read the Discussion »
    13.26 | 0 komentar | Read More

    Opinionator | Menagerie: My Daughter, Her Rat

    Written By Unknown on Minggu, 24 Agustus 2014 | 13.26

    Menagerie: Just between us species.

    Somehow, we have to get Eden, my daughter's pet rat, from Brooklyn to Portland, Ore., where Olivia will start college next month. Like E. B. White's Stuart Little, Eden has become part of our family, a kind of miniature sibling to my only child, who is about to leave home. Eden is one of a klatch of pet rats we know (picture three young women and their animals at our kitchen table, eating tacos, our two cats asleep in a corner). According to Robert Sullivan's book "Rats," "fancy" descendants of the homely gray Rattus norvegicus had an earlier moment as women's companions during the Victorian era. Is Eden part of a revival zeitgeist thing, a moment soon to be documented by pop culture media?

    All I know is that our plane tickets are already booked, and it never occurred to me that Olivia couldn't carry Eden in a cat carrier on a plane. The word from the woman at airline customer service is an emphatic no. Rabbits, yes. Guinea pigs, sure. Hamsters, fine. Rats? No. Rats are lumped in with "exotic, potentially dangerous" pets, like snakes and spiders.

    Photo Credit Sophia Foster-Dimino

    "Would it help if we got a letter from a vet?" I plead.

    "No," the woman says. "No rats."

    "But — " I try again.

    "No," the woman repeats, with a sigh of exasperation. "No exceptions."

    Our choices are to cancel Olivia's plane ticket and send her out to Portland by train, which would take up the last days she hoped to spend with friends before they all disperse to different colleges, or to find someone driving out West who would take a rodent passenger. I call an insanely pricey door-to-door pet transport service. I post an ad on Craigslist, offering to pay gas money in return for Eden's safe transport.

    "I have to meet them first," Olivia insists.

    When Olivia presented the idea of a pet rat last September, I was overcome with revulsion. The only rats I knew were the darkling monsters skittering along the subway tracks. It was my opinion that in spite of the charming film "Ratatouille" (those gray rats were comfortingly animated and lived in a gorgeously rendered Paris), their bad rap as carriers of disease since the time of the medieval plagues was well deserved. My partner, Clark, loved to tell a story about killing just such a rat years ago, as it scampered through his Brooklyn kitchen in the middle of the night. To dispatch the creature, he and his roommate had to whack it repeatedly with a broom, an epic battle worthy of a horror movie.

    "No, Mom," Olivia said, frustrated by my resistance. "It wouldn't be like that! This would be a lab rat. You'll see. They're so sweet. And really smart."

    After several months of Olivia's patient lobbying, and our having emerged from her college application process with faculties intact, I relented. Olivia brought home her new rat the very next day. She was small and white, with a pink, hairless tail and ruby eyes, a rescue from the snake food cage at PetSmart. At first I could observe Eden only from a safe distance across the table as Olivia fed her tidbits from her own plate. The sight of Eden's ropy tail curled around Olivia's neck or wrist made me go all tingly, but after a time I had to admit that watching her hold a noodle in her oddly human paws, gobble it up and wash her face afterward was pretty adorable.

    EDEN'S true role became apparent quickly. High school had not been the happiest place. Let's just say that Olivia, no extrovert, didn't fit into the Girlworld cliques that thrived well into senior year. Eden's unconditional love proved to be a soothing balm at home after a long day (there was just one infamous day when Olivia sneaked Eden into school, with consequences). Olivia seemed to relish having a companion who was a misunderstood outsider, like herself, and our acceptance of Eden raised our parental coolness factor by some measurable ticks.

    "Eden is my wingman," Olivia said to us one evening as she headed out to a weekend party. And so she was, perched on Olivia's shoulder or tucked in a sleeve, like a secret talisman. Perhaps Victorian women carried their rat companions in their voluminous blouses or under their hats to fend off their worries, as they struggled for breath in constraining corsets and bustles.

    Even though she chewed holes in a few bath towels, and littered the table with nibbled bits of the morning's scrambled egg, I couldn't deny the beautiful way Eden softened the hard edges of school social craziness and academic pressure. When I was a teenager I smoked cigarettes, got stoned and drank more than I could tolerate to alleviate my own social anxiety. My daughter now had a rat to calm hers. I only wish Eden had come into our family a few years earlier.

    Olivia remarked recently, "When I care for Eden, it's like taking care of myself." Enough said on the value of a portable pet whose simple but essential needs keep Olivia mindful of her own best interests.

    Eden has also proved to be a world-class icebreaker. When Olivia and I have traveled on the subway together — Eden peeking out of a sweater sleeve — I've marveled as fellow passengers first notice her wriggling ears and twitching whiskers in their peripheral vision and then cross the aisle for a closer look, their curiosity penetrating Olivia's natural reserve. Eden is also curious, sniffing visitors, but never strays from Olivia's arm, the most loyal animal friend. Eden has changed Olivia. That's a big accomplishment for a small animal whose destiny was marked out as a meal for a pet python.

    As the last weeks of summer wind down, I must prioritize the tasks that threaten to overwhelm me while I grapple with imminent separation. Books, clothes, artwork and rain boots to ship out to school, last-minute college forms to fill out, tuition to pay. Getting Eden to Portland is important. My daughter will want her wingman with her as she begins her next chapter and I want to make that happen. Somehow.

    At last, we find out that at least one airline will ship pets as "cargo." Antonio, the soft-spoken customer service agent at United Airlines, arranges Eden's transport, reassuring me that all will go well. He insists on calling her a "mouse," but I don't mind. I know that "rat" is not a beautiful word for most people. But as he coordinates Eden's flights — she must change planes in Chicago — with our own arrival in Portland, I can tell he gets it.

    "Animals, they are such good comfort," he says, pausing a moment, before giving me final instructions on how we can safely prepare Eden for her cross-country journey.

    How I will miss my Olivia. We had some rough years during her adolescence, but we are solid again. It feels right for us to separate now, when we can be held together by our love. I never thought I would feel this way, but I know that I will miss Eden, too.

    Julie Metz is a graphic designer and the author of the memoir "Perfection."

    A version of this article appears in print on 08/24/2014, on page SR8 of the NewYork edition with the headline: My Daughter, Her Rat.


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    Opinionator | Draft: On Not Writing

    Draft is a series about the art and craft of writing.

    I started writing this essay five years ago, and then I stopped. That I was not able to finish the piece did not strike me at the time as ironic but as further proof that whatever I once had in me — juice, talent, will — was gone. In any case, completing it would have made moot the very point I was attempting to make: Not writing can be good for one's writing; indeed, it can make one a better writer.

    I hadn't given up writing deliberately, and I cannot pinpoint a particular day when my not-writing period started, any more than one can say the moment when one is overtaken by sleep: It's only after you wake that you realize how long you were out. Nor did I feel blocked at first. Lines would come to me then slip away, like a dog that loses interest in how you are petting it and seeks another hand. This goes both ways. When I lost interest in them, the lines gradually stopped coming. Before I knew it, two years had passed with scarcely a word.

    I didn't miss it, yet at the same time I felt something missing: A phantom voice, one might say. I had been pursuing writing since I was a kid, had published pieces in many places, and written three books back to back. I was nearing 50. To have silence and neither deadlines nor expectations for the first time in decades was sort of nice — and sort of troubling. Can one call oneself a writer when not-writing is what one actually does, day after day after day?

    I never lied. If someone asked, I'd say I was not working on anything, and no, had nothing on the back burner, in the oven, cooking, percolating or marinating. (What's with all the food metaphors anyway?) I wasn't hungry either.

    At a party one night, a very artistic looking young man with an Errol Flynn mustache warned me that I must not take a break for too long. "It won't come back," he said gravely. "I stopped writing in 1999, and now I can barely write a press release."

    I can't say this didn't scare me a bit. What if I really never wrote or published again?

    I wouldn't be in bad company, I told myself. After "Joe Gould's Secret," Joseph Mitchell published nothing new in his remaining 31 years. E.M. Forster published no more novels between "A Passage to India" and his death 46 years later. And then there were those hall of fame figures: J.D. Salinger, who published nothing for the last half of his life, and Harper Lee, whose post-Mockingbird silence should be enough to canonize her, the patron saint of not-artists of any discipline.

    But let's be real: I'm not them, and not-writing is not a way to support oneself. So I got a job (not writing-related), then moved to a new city, found another job, this time in fund-raising for a nonprofit organization, and eventually enrolled in a course to become a certified personal fitness trainer. Classes were held in the basement of a gym. I did it for fun, and more pragmatically, as a Plan B, a way to support myself if I got laid off (a real possibility). But it was there, unexpectedly, that I found my way back to writing full time, a framework for moving forward and validation for what I had done instinctively.

    Fitness training today is generally built upon six major concepts (though they may go by different terms, depending upon the certifying agency), and each of these, I found, has a correlative in writing.

    First, there is the Principle of Specificity. This states that what you train for is what you get: If it is strength you want, train for strength. In short, be specific. Writing 101, right? It's all in the details.

    Next: The Overload Principle, training a part of the body above the level to which it is accustomed. You must provide constant stimuli so the body never gets used to a given task; otherwise, expect no change. So too with writing: Push yourself, try new things — creative cross-training, I call it.

    This leads to the Principle of Progression. Once you master new tasks, move on. Don't get stuck — whether on a paragraph or an exercise regimen. If you do, this will lead to Accommodation. With no new demands placed upon it, the body reaches homeostasis — not a good place to find oneself. Here, everything flattens out. So, don't get too comfortable; it will show on the page as clearly as in the mirror.

    When stimuli are removed, gains are reversed — use it or lose it, the Principle of Reversibility. Just as movement in any form is better than none at all — walk around the block if you can't make it to Spin class — one must do something, anything, to keep the creative motor running. After I stopped writing, for instance, I bought a camera and started taking photographs instead.

    And finally, the Rest Principle, the tenet that gave me particular solace. To make fitness gains, whether in strength, speed, stamina or whatever your aim (see Principle of Specificity), you must take ample time to recover.

    I had been working out as long as I had been writing, so this last principle was not new to me. Overtraining without taking days off can lead to injuries, chronic fatigue and, frankly, pain. But I had never observed this rule very strictly when it came to working on a piece of writing. Just as the body needs time to rest, so too does an essay, story, chapter, poem, book or a single page.

    In some cases, it is not just the writing that needs a breather but the writer, too. On this matter, I quote from a National Council on Strength and Fitness training manual, one of the textbooks we used in our personal training course. Here, fatigue is defined as "an inability to contract despite continued neural stimulation" (what a bodybuilder might call a failure to flex, you and I might call writer's block, in other words).

    "As the rate of motor unit fatigue increases," the manual goes on, "the effect becomes more pronounced, causing performance to decline proportionately to the level of fatigue. Periods of recovery enable a working tissue to avoid fatigue for longer periods of time… During the recovery period, the muscle fibers can rebuild their energy reserves, fix any damage resulting from the production of force, and fully return to normal pre-exertion levels."

    Translation: Don't work through the pain; it will only hurt. Give yourself sufficient time to refresh.

    How long should this period be? What is true for muscle fibers is true for creative ones as well. My rule of thumb in fitness training is 2-to-1: For every two days of intense workouts, a day off. However, "in cases of sustained high-level output," according to my manual, full recovery may take longer. This is what had happened with me. I needed a really, really long rest.

    Then I woke one day, and a line came to me. It didn't slip away this time but stayed put. I followed it, like a path. It led to another, then another. Soon, pieces started lining up in my head, like cabs idling curbside, ready to go where I wanted to take them. But it wasn't so much that pages started getting written that made me realize that my not-writing period had come to an end. Instead, my perspective had shifted.

    Writing is not measured in page counts, I now believe, any more than a writer is defined by publication credits. To be a writer is to make a commitment to the long haul, as one does (especially as one gets older) to keeping fit and healthy for as long a run as possible. For me, this means staying active physically and creatively, switching it up, remaining curious and interested in learning new skills (upon finishing this piece, for instance, I'm going on my final open-water dive to become a certified scuba diver), and of course giving myself ample periods of rest, days or even weeks off. I know that the writer in me, like the lifelong fitness devotee, will be better off.

    Bill Hayes, the author of "The Anatomist: A True Story of Gray's Anatomy," is at work on a history of exercise.

    Heeding Bill Hayes's advice, this series will be taking a breather from its weekly routine. It won't be away for long. Look for Draft essays in coming Sunday Review sections.

    A version of this article appears in print on 08/24/2014, on page SR9 of the NewYork edition with the headline: On Not Writing.


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    Room for Debate: A Market for Kidneys

    Written By Unknown on Jumat, 22 Agustus 2014 | 13.26

    The demand for transplantable organs far exceeds the supply. That has led to an increase in the illegal trafficking of kidneys, which represent the majority of living-donor transplants because a person can live with only one.

    Should people in need of a kidney transplant be allowed to pay someone to donate one of theirs, or would that let the rich exploit the poor?

    Read the Discussion »
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    Room for Debate: When Doctors Have the Right to Speak

    Introduction

    Doctors and the First AmendmentAndré da Loba

    Two federal appellate court decisions, one allowing Florida to prevent doctors from discussing gun safety with patients, the other letting California ban "gay-conversion" therapy, raise questions about health professionals' First Amendment rights.

    Do occupational-licensing laws trump the First Amendment? What limits, if any, does the First Amendment impose on government's ability to restrict advice?

    Read the Discussion »
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    Room for Debate: The War Against Online Trolls

    Written By Unknown on Rabu, 20 Agustus 2014 | 13.25

    The Internet may be losing the war against trolls, a broad term for destructive agitators who torment and heckle others online.

    Robin William's daughter, attacked by Twitter followers, quit the service, and the writers and editors of the feminist website Jezebel published an open letter, pleading for a technical solution to graphic images that were anonymously posted in droves in the comments section.

    Does anonymity on the web give people too much license to heckle and torment others?

    Read the Discussion »
    13.25 | 0 komentar | Read More

    Room for Debate: Young Souls, Dark Deeds

    Written By Unknown on Selasa, 19 Agustus 2014 | 13.25

    Four Michigan boys were playing last week when a 12-year-old fatally stabbed a 9-year-old, witnesses said. The older boy called 911 and reportedly said: "I just stabbed someone. Come and get me. I want to die." He has been charged as an adult with murder. In a Milwaukee suburb two 12-year-old girls face adult assault charges for stabbing a friend in a case bizarrely tied to an Internet figure.

    Is it sometimes proper to charge even pre-teens as adults or is it unjust not to treat them as juveniles?

    Read the Discussion »
    13.25 | 0 komentar | Read More

    Room for Debate: Should Parents Share Images of Their Kids Online?

    Written By Unknown on Senin, 18 Agustus 2014 | 13.26

  • Amy Webb

    Give Them a Chance at Privacy

    Amy Webb, Webbmedia Group

    By recording and publishing our children's every dental visit, afternoon recital or poopie diaper, we are removing any possibility of their future privacy.

  • Penn Holderness

    Even Viral Stars Must Be O.K. With Sharing

    Penn Holderness, Greenroom Communications

    Our kids love our videos and the positive feedback they get from their friends, and even people on the street. But they also have absolute veto power.

  • Stephen Balkam

    Be Mindful, Because Toddlers Grow Up

    Stephen Balkam, Family Online Safety Institute

    We should be more thoughtful about how our 2-year-old will feel as a 12- or 22-year-old when she sees what we've posted when she was a nonconsenting toddler.

  • James P. Steyer

    Avoid the Traps of 'Sharenting'

    James P. Steyer, Common Sense Media

    It's important that we remember our digital sharing could have wide-ranging and unforeseen consequences now and in years to come.

  • Erika Elmuts

    Still Coming to Terms With Our Digital Selves

    Erika Elmuts, ConsciousParents.org

    The known risks of posting images of our kids online are bad enough, yet as a society we still have no real grasp on the future long-term repercussions of these actions.

  • David E. DeVore

    A Visit to the Dentist, a World of Fun

    David E. DeVore, father of a viral child star

    Our experience as a viral family has been overwhelmingly positive. We have been able to experience so many things that we wouldn't have been able to do without the video.


  • 13.26 | 0 komentar | Read More

    Opinionator | The Stone: The Wisdom of the Exile

    The Stone is a forum for contemporary philosophers and other thinkers on issues both timely and timeless.

    At one point in its history, the tango was popular in the world of Buenos Aires's brothels. Toward the end of the 19th century, young immigrants — single, male, working class — who had come to Argentina to try their luck would seek comfort in the drink, entertainment and female companionship there. Argentines as distinguished as Jorge Luis Borges have insisted that the tango was born in these brothels. Others vehemently deny it. But the fact remains that the tango has preserved something of the anguish of the young and uprooted who danced it there.

    Theirs is quite a performance. These men we see panting on the dance floor are not some ordinary youths seeking to entertain themselves. They're people who have gone through the meat-grinder of uprooting and survived it; they've come as close to death as one can without dying. It seems that the memory of a personal catastrophe, followed by a miraculous survival, has somehow remained inscribed in the dance's movements. Part of what makes the tango so erotically charged is that death is always so close at hand. To this day the tango has carried with it this uncanny mix of vulnerability and strength.

    There are many types of uprooting. The brutal expulsions like those now devastating hundreds of thousands in countries like Iraq and Syria are common in the cycles of politics and war. But it can be more subtly political, too, as was Dante's banishment from Florence at the hands of the Black Guelphs, or economic, as it was for the immigrants dancing in the Argentine brothels. Each person who survives this uprooting and finds himself in exile experiences an existential earthquake of sorts: Everything turns upside down, all certitudes are shattered. The world around you ceases to be that solid, reliable presence in which you used to feel comfortable, and turns into a ruin — cold and foreign. "You shall leave everything you love most: this is the arrow that the bow of exile shoots first," wrote Dante in "Paradiso."

    From Ovid to Dante to Czeslaw Milosz, exile has been portrayed as a catastrophic event. If such an uprooting comes to the exile as a form of death, it is not just his own death, but that of the world that dies with him and in him.

    To live is to sink roots. Life is possible only to the extent that you find a place hospitable enough to receive you and allow you to settle down. What follows is a sort of symbiosis: Just as you grow into the world, the world grows into you. Not only do you occupy a certain place, but that place, in turn, occupies you. Its culture shapes the way you see the world, its language informs the way you think, its customs structure you as a social being. Who you ultimately are is determined to an important degree by the vast web of entanglements of "home."

    Uprooting is a devastating blow because you have to separate yourself overnight from something that, for as long as you can remember, has been an important part of your identity. In a sense, you are your culture, customs, language, country, your family, your lovers. Yet exile, should you survive it, can be the greatest of philosophical gifts, a blessing in disguise. In fact, philosophers, too, should be uprooted. At least once in their lives. They should be exiled, displaced, deported — that should be part of their training. For when your old world goes down it also takes with it all your assumptions, commonplaces, prejudices and preconceived ideas. To live is to envelop yourself in an increasingly thicker veil of familiarity that blinds you to what's under your nose. The more comfortable you feel in the world, the blunter the instruments with which you approach it. Because everything has become so evident, you've stopped seeing anything. Exile gives you a chance to break free. All that heavy luggage of old "truths," which seemed so only because they were so familiar, is to be left behind. Exiles always travel light.

    The redeeming thing about exile is that when your "old world" has vanished you are suddenly given the chance to experience another. At the very moment when you lose everything, you gain something else: new eyes. Indeed, what you eventually get is not just a "new world," but something philosophically more consequential: the insight that the world does not simply exist, but it is something you can dismantle and piece together again, something you can play with, construct, reconstruct and deconstruct. As an exile you learn that the world is a story that can be told in many different ways. Certainly you can find that in books, but there is no deeper knowledge than the one that comes mixed with blood and tears, the knowledge that comes from uprooting.

    Exiles travel light because they barely exist. And that's another important lesson philosophers can learn from exile: Uprooting gives you the chance to create not only the world anew, but also your own self. Deprived of your old world, your old self is left existentially naked. It is not only worlds that can collapse and be rebuilt, but also selves. Selves can be re-made from scratch, reassembled and refurbished. For they, too, are stories to be told in different ways. Often with uprooting there also comes a change of languages, which makes the refashioning all the more fascinating. You can fashion yourself in very much the same way a writer fashions her characters.

    Socrates rarely left his native Athens, yet he fully understood the philosopher's need to practice uprooting if they are do their job properly. He refashioned himself into a foreigner as a matter of philosophical method. As a recent biographer put it, Socrates claimed "to be a foreigner in his own city, even to the extent of not speaking the Attic dialect." Not content with just taking an "ironical distance" from the Athenians, he deliberately uprooted himself from the city, cut off his ties and burned his bridges.

    Socrates turned himself into an outsider in his own city, but didn't move to another. He became "átopos," which meant "out of place," but also "disturbing" and "perplexing." Being átopos is crucial if you are to be a straight-talking philosopher, as Socrates was. There is in every community something that has to remain unsaid, unnamed, unuttered; and you signal your belonging to that community precisely by participating in the general silence. Revealing everything, "telling all," is a foreigner's job. Either because foreigners do not know the local cultural codes or because they are not bound to respect them, they can afford to be outspoken. To the extent, then, that philosophy is exposure of "everything," especially of things no one wants to hear about, foreignness is highly necessary for its practice. The philosopher, at least the straight-talking kind, is bound to remain a metaphysical gypsy.

    Socrates' case is telling. Like few others he saw the philosopher's need to uproot himself from his own community. Yet he refused to go into an actual exile himself, preferring instead a symbolic one. He lived in Athens as if he were a foreigner. This means that he practiced philosophy as a rather dangerous pursuit. Such a tightrope walking can never take you too far, especially when you, performing it with no safety net, make incessant fun of your audience.

    An Argentine poet called the tango "un pensamiento triste que se baila": a sad thought that is danced. I am not sure. The tango is not just something sad — it is sadness itself that is danced. The ultimate sadness that comes from the earthquake of uprooting. If philosophers don't manage to get them themselves exiled, at least they should take up tango for a while.

    Costica Bradatan is an associate professor at Texas Tech University and the author of "Dying for Ideas: The Dangerous Lives of the Philosophers."

     

    Correction: August 17, 2014
    An earlier version on this article incorrectly identified the origin of a quote about the tango. The description of the dance, "un pensamiento triste que se baila," is attributed to Enrique Santos Discépolo, an Argentine poet, not Jorge Luis Borges.

    A version of this article appears in print on 08/17/2014, on page SR12 of the NewYork edition with the headline: The Wisdom of the Exile.


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    Opinionator | The Stone: The Wisdom of the Exile

    Written By Unknown on Minggu, 17 Agustus 2014 | 13.26

    The Stone is a forum for contemporary philosophers and other thinkers on issues both timely and timeless.

    At one point in its history, the tango was popular in the world of Buenos Aires's brothels. Toward the end of the 19th century, young immigrants — single, male, working class — who had come to Argentina to try their luck would seek comfort in the drink, entertainment and female companionship there. Argentines as distinguished as Jorge Luis Borges have insisted that the tango was born in these brothels. Others vehemently deny it. But the fact remains that the tango has preserved something of the anguish of the young and uprooted who danced it there.

    Theirs is quite a performance. These men we see panting on the dance floor are not some ordinary youths seeking to entertain themselves. They're people who have gone through the meat-grinder of uprooting and survived it; they've come as close to death as one can without dying. It seems that the memory of a personal catastrophe, followed by a miraculous survival, has somehow remained inscribed in the dance's movements. Part of what makes the tango so erotically charged is that death is always so close at hand. To this day the tango has carried with it this uncanny mix of vulnerability and strength.

    There are many types of uprooting. The brutal expulsions like those now devastating hundreds of thousands in countries like Iraq and Syria are common in the cycles of politics and war. But it can be more subtly political, too, as was Dante's banishment from Florence at the hands of the Black Guelphs, or economic, as it was for the immigrants dancing in the Argentine brothels. Each person who survives this uprooting and finds himself in exile experiences an existential earthquake of sorts: Everything turns upside down, all certitudes are shattered. The world around you ceases to be that solid, reliable presence in which you used to feel comfortable, and turns into a ruin — cold and foreign. "You shall leave everything you love most: this is the arrow that the bow of exile shoots first," wrote Dante in "Paradiso."

    From Ovid to Dante to Czeslaw Milosz, exile has been portrayed as a catastrophic event. If such an uprooting comes to the exile as a form of death, it is not just his own death, but that of the world that dies with him and in him.

    To live is to sink roots. Life is possible only to the extent that you find a place hospitable enough to receive you and allow you to settle down. What follows is a sort of symbiosis: Just as you grow into the world, the world grows into you. Not only do you occupy a certain place, but that place, in turn, occupies you. Its culture shapes the way you see the world, its language informs the way you think, its customs structure you as a social being. Who you ultimately are is determined to an important degree by the vast web of entanglements of "home."

    Uprooting is a devastating blow because you have to separate yourself overnight from something that, for as long as you can remember, has been an important part of your identity. In a sense, you are your culture, customs, language, country, your family, your lovers. Yet exile, should you survive it, can be the greatest of philosophical gifts, a blessing in disguise. In fact, philosophers, too, should be uprooted. At least once in their lives. They should be exiled, displaced, deported — that should be part of their training. For when your old world goes down it also takes with it all your assumptions, commonplaces, prejudices and preconceived ideas. To live is to envelop yourself in an increasingly thicker veil of familiarity that blinds you to what's under your nose. The more comfortable you feel in the world, the blunter the instruments with which you approach it. Because everything has become so evident, you've stopped seeing anything. Exile gives you a chance to break free. All that heavy luggage of old "truths," which seemed so only because they were so familiar, is to be left behind. Exiles always travel light.

    The redeeming thing about exile is that when your "old world" has vanished you are suddenly given the chance to experience another. At the very moment when you lose everything, you gain something else: new eyes. Indeed, what you eventually get is not just a "new world," but something philosophically more consequential: the insight that the world does not simply exist, but it is something you can dismantle and piece together again, something you can play with, construct, reconstruct and deconstruct. As an exile you learn that the world is a story that can be told in many different ways. Certainly you can find that in books, but there is no deeper knowledge than the one that comes mixed with blood and tears, the knowledge that comes from uprooting.

    Exiles travel light because they barely exist. And that's another important lesson philosophers can learn from exile: Uprooting gives you the chance to create not only the world anew, but also your own self. Deprived of your old world, your old self is left existentially naked. It is not only worlds that can collapse and be rebuilt, but also selves. Selves can be re-made from scratch, reassembled and refurbished. For they, too, are stories to be told in different ways. Often with uprooting there also comes a change of languages, which makes the refashioning all the more fascinating. You can fashion yourself in very much the same way a writer fashions her characters.

    Socrates rarely left his native Athens, yet he fully understood the philosopher's need to practice uprooting if they are do their job properly. He refashioned himself into a foreigner as a matter of philosophical method. As a recent biographer put it, Socrates claimed "to be a foreigner in his own city, even to the extent of not speaking the Attic dialect." Not content with just taking an "ironical distance" from the Athenians, he deliberately uprooted himself from the city, cut off his ties and burned his bridges.

    Socrates turned himself into an outsider in his own city, but didn't move to another. He became "átopos," which meant "out of place," but also "disturbing" and "perplexing." Being átopos is crucial if you are to be a straight-talking philosopher, as Socrates was. There is in every community something that has to remain unsaid, unnamed, unuttered; and you signal your belonging to that community precisely by participating in the general silence. Revealing everything, "telling all," is a foreigner's job. Either because foreigners do not know the local cultural codes or because they are not bound to respect them, they can afford to be outspoken. To the extent, then, that philosophy is exposure of "everything," especially of things no one wants to hear about, foreignness is highly necessary for its practice. The philosopher, at least the straight-talking kind, is bound to remain a metaphysical gypsy.

    Socrates' case is telling. Like few others he saw the philosopher's need to uproot himself from his own community. Yet he refused to go into an actual exile himself, preferring instead a symbolic one. He lived in Athens as if he were a foreigner. This means that he practiced philosophy as a rather dangerous pursuit. Such a tightrope walking can never take you too far, especially when you, performing it with no safety net, make incessant fun of your audience.

    Borges called the tango "un pensamiento triste que se baila": a sad thought that is danced. I am not sure. The tango is not just something sad — it is sadness itself that is danced. The ultimate sadness that comes from the earthquake of uprooting. If philosophers don't manage to get them themselves exiled, at least they should take up tango for a while.

    Costica Bradatan is an associate professor at Texas Tech University and the author of "Dying for Ideas: The Dangerous Lives of the Philosophers."

     


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    Opinionator | Draft: Finding My Voice in Fantasy

    Draft is a series about the art and craft of writing.

    I wrote fiction for 17 years before I found out I was a fantasy novelist. Up till then I always thought I was going to write literary fiction, like Jonathan Franzen or Zadie Smith or Jhumpa Lahiri. But I thought wrong.

    The mistake, as a lot of mistakes do, had its origins in my childhood. I grew up in a very literary household. My mother was a novelist. My father wrote poetry; in fact he won a MacArthur "genius" fellowship for it. They were both English professors. Like most people, I read a lot of fantasy as a child — "The Lion, the Witch and the Wardrobe" was the first novel I ever got good and lost in. But I think there was an understanding that I would eventually move on.

    Which for a while it looked like I was doing. I got a fancy education (Harvard) and then a fancier one (Yale). But I always led a double life as a reader. By day, the giants of the Western canon — Joyce, Woolf, Kafka, Hemingway, Faulkner — and fantasy by deepest, darkest, starriest night: Lewis, Tolkien, White, Leiber, Le Guin, McCaffrey, Cooper, Moorcock, Zelazny, Pullman.

    I published two novels, the literary kind, one in 1998 and another in 2004, but even then I knew they were missing something. They had a chilly quality. The writing came slow and hard. There was something inside me that just wasn't making it onto the page. I hadn't found my voice yet. I was starting to wonder if I even had one.

    But while I was busy with literary fiction, fantasy had been busy too. When I was a kid, fantasy felt like a marginal thing, a subculture, but now it was everywhere: the "Harry Potter" books, the "Lord of the Rings" movies, the "His Dark Materials" trilogy, "Eragon," "Twilight," and on and on. People craved it. We — as a whole, as a culture — seemed to be getting more interested in the kinds of questions fantasy deals with: questions about history, and about our connection to the natural world, and about power, how to find it in yourself, how to master it, what to do with it.

    Fantasy wasn't just growing, it was changing, too. People — authors like Neil Gaiman and George R. R. Martin and Kelly Link and Susanna Clarke and Joe Abercrombie — were complicating it, and subverting it, and expanding it, making it stranger and darker and subtler and realer. When Martin wrote about a dwarf, he didn't write about a gruff, sturdy, bearded axeman like Tolkien's Gimli, he wrote about an actual person with actual dwarfism. They were going beyond the time-honored tropes of good-vs.-ultimate-evil, and I'm-an-orphan-but-my-parents-were-secretly-royal/magic/divine. Not that there's anything wrong with those tropes, but these people were doing things with fantasy that I had no idea fantasy could do.

    I was starting to realize what on some level I must have known all along: Fantasy was offering me something I needed, something I couldn't get anywhere else, not even from literary fiction. That's when I stopped reading fantasy and started writing it.

    Photo Credit Armando Veve

    It began almost as a thought experiment: I wanted to write a story like "Harry Potter," or "The Chronicles of Narnia," or "The Golden Compass," a story about someone who discovers power he didn't know he had, and who finds his way into a secret world. But as much as I loved Harry, and felt deeply connected to him, I was also painfully conscious of how different my life was from his. I was in my 30s and dealing with different problems from Harry's. I wondered if there was a way to make my magician's life look more like my own.

    So I made my magician older. I made him American — he doesn't talk in the crisp, correct manner of English fantasy heroes. I gave him a drinking habit, a mood disorder, a sex life. I wasn't going to give my magician a Dumbledore or a Gandalf. There would be no avuncular advisor to show him where the path was. I wanted my magician to feel as lost as I did.

    The first time I wrote a sentence about a person casting a spell, it was like I heard distant alarms going off. I felt like there must be a control room somewhere with a bunch of people sitting wearing headsets and looking at a red dot blinking on a map, and the dot was me, and the people were saying, He's breaking the rules! We can't let him get away with this! I was writing against my education and my upbringing. I was writing against reality itself — I was breaking rules, and not just the literary kind but the thermodynamic kind, too. It felt forbidden. It felt good.

    Better than good: it was the most profound, intense writing experience I'd ever had. The icy grip of reality on my fiction cracked, and a torrent of magic came rushing out. The thing about life in the real world is, all your hopes and dreams and desires and feelings are trapped inside you. Reality doesn't care — it's stiffly, primly indifferent to your inner life. But in a fantasy world, all those feelings can come out. When you cast a spell, you use your desires and emotions to change reality. You reshape the outer world to look more like your inner world. You have demons in your subconscious? In a fantasy world those demons can get out, where you can grapple with them face to face. The story I was telling was impossible, and I believed in it more than I believed in the 10,000 entirely reasonable, plausible things I'd written before.

    Fantasy is sometimes dismissed as childish, or escapist, but I take what I am doing very, very seriously. For me fantasy isn't about escaping from reality, it's about re-encountering the challenges of the real world, but externalized and transformed. It's an emotionally raw genre — it forces you to lay yourself open on the page. It doesn't traffic in ironies and caveats. When you cast a spell you can't be kidding, you have to mean it. I felt myself connecting with a much older literary tradition, one that went further back, before Joyce and Woolf and Hemingway, back before the modern novel in English was even born, before literature became so closely identified with realism. Shakespeare, Dante, Milton, Homer: those writers trafficked in witches and fairies and ghosts and monsters. Why shouldn't I?

    I was conscious that I was giving things up, too. There's a certain kind of respect that fantasy simply doesn't get. If I was ever going to win a Pulitzer for my fiction — which admittedly was pretty doubtful — I wasn't going to do it writing fantasy. But writing about magic felt like magic. It was as if all my life I'd been writing in a foreign language that I wasn't quite fluent in, and now I'd found my mother tongue. It turned out I did have a voice after all. I'd had it all along. I just wasn't looking for it in the right place.


    Lev Grossman is the author of the "Magicians" trilogy, including most recently, "The Magician's Land." He is also the book critic for Time magazine.


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    Opinionator | Menagerie: What the Sparrows Told Me

    Menagerie: Just between us species.

    To be honest, I never cared about birds. Then, almost nine years ago, Hurricane Katrina swallowed half the city of New Orleans, and something began to change.

    I had been a human rights investigative journalist in Central America. For 10 years I studied Homo sapiens and the terrible things we do. In Guatemala, I researched massacres committed by the United States-backed regime of the dictator Gen. Efraín Ríos Montt. When foreign ecologists came to do research, I thought they were insensitive and just plain weird — well-fed, binoculared foreigners counting animals in countries where people were still trying to count their dead.

    On Aug. 1, 2005, I moved to New Orleans — along with my husband and two unruly dogs — to teach journalism at Loyola University. Twenty-eight days later, Katrina came. Along with the rest of the devastation, the storm submerged our new home in more than 11 feet of water. We had evacuated to Alabama 36 hours before the storm, to stay with friends. Four months later, in January 2006, I rented a room in a dry area — in the city's Carrollton neighborhood — and returned to teach.

    That first morning back I woke to something strange and rare in New Orleans — silence. I lay in bed and listened. Then I heard clicking — cardinals — soon joined by an army of beeping bulldozers.

    I took a cup of coffee and sat on the back stoop. About a dozen small brown sparrows clung to a few spindly trees. Where did they go during the hurricane? How did they survive?

    Much of the city was still a stinking, rotting mess. Thousands of homes had been destroyed. The levees weren't fixed. It became hard to teach journalism in a city where the daily news was about asbestos in the air from demolitions, carcinogenic benzene in the soil from oil spills and warnings about the next monster hurricane season. After a few weeks I realized that instead of starting each morning with the newspaper — a die-hard news junkie's habit— we needed to focus on something beautiful, something positive, something alive. My father had been told that he had terminal cancer 40 days after Katrina. He didn't know a Mugimaki flycatcher from a Hudsonian godwit. But during his last days he loved to watch the birds come to his feeders. If watching birds could help my father die, maybe it could help me live and teach.

    I bought two bird feeders. Each morning I sat on that back stoop and watched those sparrows. Instead of wondering what was going to happen to the city, to the Gulf Coast, to the planet, I started wondering why one sparrow was hogging all the seed. I started thinking about their resilience, their pluck, their focus on immediate needs. If they couldn't find food, they went somewhere else. If they lost a nest, they built another. They had no time or energy for grief. They clung to the fence in raggedy lines heckling one another like drunken revelers on Bourbon Street. Their sparring made me laugh.

    My "sparrow show" got me through the mornings and Audubon Park, home and nesting grounds of many migrating birds and ducks, got me through the afternoons. The park, which faces Loyola University, was once a French sugar plantation and is named after John James Audubon, who studied many Louisiana birds. I started eating lunch and holding office hours and classes there.

    My students and I sat on benches facing Bird Island, a large rookery. Huge elephant ears twisted slowly on the muddy banks as we chewed on sandwiches and watched the ducks vacuuming up duckweed, the world's tiniest flowering plant. Some students liked the park so much that they started going on their own. One, an aspiring sportswriter, fell in love the day he sat on a park bench and looked down to find a mallard pair inspecting his suede sneakers. He began visiting this pair every day.

    "And so the days passed," he wrote in a paper, "watching them swim, closing my eyes but hearing their webbed stomps and chattering beaks. I began to nab slices of bread my roommate bought to make salami sandwiches he never ate and feed it to the two of them." He began researching the ducks' migration routes. Toward the end of the semester on a class walk, he shared his findings. "These ducks face a difficult and dangerous journey, every year," he said, pointing at Bird Island. "And they come back here. They're like us — tough, like Katrina evacuees. We were scattered all over but we made it back home."

    I realized, then, that the birds had become our teachers.

    Today, nearly a decade later, I teach basic ornithology at the University of Wisconsin-Madison. In my environmental justice course, "Birding to Change the World," I use avians to show how we are all connected to one another, humans and nonhumans. As part of the course, I pair my undergraduates with local middle school students in a mentoring program called Nature Explorers.

    Our middle school kids are from one of Madison's economically poorest and culturally richest neighborhoods. Many of their families are from Latin America. Together our mixed flock of 20 undergraduates and 45 kids has watched two red-tailed hawks mate for three seconds — on Valentine's Day. We've marveled over a sandhill crane family — mom, dad and teenager — landing just 50 yards away to graze. We conduct this weekly nature study in Warner Park, a place that has a bird island, just like Audubon Park.

    For my doctoral research, my ornithology adviser and I placed minuscule geolocation backpacks on the park's gray catbirds to find out where they migrate. Our preliminary data strongly suggests that these catbirds winter in southern Mexico and northern Guatemala. I want to show our Nature Explorer kids that the catbirds in their park are both Madisonian and Central American, that they know no borders.

    I still find the birding and conservation biology world to be startlingly white and privileged. I wrestle with how to weave my former life as a human rights journalist with this new passion. Now I am one of those binoculared people wearing expensive gear. It feels strange to study birds migrating south to Central America while thousands of children from those countries are migrating north to escape the violence and poverty created by our failed foreign policies and drug wars. Some of those kids are the grandchildren of the people in the mass graves I peered into 20 years ago.

    I do not know, yet, how to reconcile these ugly realities. But I do know, after several years of teaching environmental studies, that many of my students are terrified of the future. The week she graduated, Monica Nigon, a 22-year-old, wrote: "I've come to the point where I simply throw my hands up in the air and picture our alien successors scooping through our charred remains, wondering how we could have messed up so badly."

    And so on the first day of class I always tell my new students the Katrina sparrow story. I tell them that the birds are a gift to help them get through each day, a way to enjoy the world while we change it so that young people, everywhere, have a chance. I tell them that when the world is caving in on them, just walk outside, listen for a minute, find that cardinal, that woodpecker, that pesky crow, and see what they're up to. That tiny act, that five-minute pause, won't save the planet, I tell them, but it might save you, one bird at a time.

    Trish O'Kane is a doctoral candidate in environmental studies at the Gaylord Nelson Institute, University of Wisconsin-Madison.


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    Room for Debate: Protests and Police Militarization

    Written By Unknown on Jumat, 15 Agustus 2014 | 13.25

  • Kara Dansky

    It's Out of Control, and There's No Oversight

    Kara Dansky, ACLU

    Of the more than 800 paramilitary raids that we studied, almost 80 percent were for ordinary law enforcement purposes like serving search warrants on people's homes.

  • Louis Anemone

    Surplus Military Gear Is Good for Police and Taxpayers

    Louis Anemone, Former N.Y.P.D. chief

    If technology, equipment, weapons and/or training is available at little or no cost, it would be malfeasance for a city or a police department not to seize that opportunity.

  • Paul Butler

    Control and Contain With Nonlethal Force

    Paul Butler, Law professor and former prosecutor

    To help resolve the excessive force problem, Ferguson, Mo., should hire officers who look like the people they patrol.

  • Neill Franklin

    It's Not About Equipment, but About Trust

    Neill Franklin, Law Enforcement Against Prohibition

    What's happening in Ferguson, Mo., is not about the military gear; it's about the lack of trust between the community, particularly people of color, and the police.

  • Eugene O'Donnell

    Military Training and Technology May Actually Cut Risk

    Eugene O'Donnell, John Jay College of Criminal Justice

    In the hands of disciplined, highly trained officers, sophisticated weapons and tactics can peacefully end situations that might otherwise end in bloodshed.

  • Donnel Baird

    We Should Invest in Training and Accountability

    Donnel Baird, Former community organizer

    We should invest less in armored tanks and more in police trainings and dashboard cameras, so that footage will help us pinpoint specific opportunities to assist officers in not killing so many unarmed citizens.


  • 13.25 | 0 komentar | Read More

    Taking Note: Battling the Ivory Trade

    Written By Unknown on Rabu, 13 Agustus 2014 | 13.25

    Photo Orphan baby elephants at the David Sheldrick Elephant Orphanage, Nairobi National Park. Credit Simon Maina/Agence France-Presse — Getty Images

    New York's Governor Andrew Cuomo on Tuesday signed one of the toughest laws in the nation banning the sale of elephant ivory and rhinoceros horns as a "stand against a dangerous and cruel industry."

    The new law, which goes into effect immediately, was written to protect elephants that are being slaughtered at the rate of 96 a day in Africa. If it works as intended, the flow of ivory into New York — often ranked the number one importer of ivory in the United States — should soon slow to virtually nothing.

    In the past, traders have found a way to get around bans, often by simply providing fraudulent paper work. But the new law is much stricter. New York will not allow trade in anything but 100-year-old antiques with small amounts of ivory (and documented proof of provenance), musical instruments made before 1975, pieces used for education or scientific purposes such as museums and items handed down through estates.

    Even more important, the law dramatically increases penalties for those caught trading in these products.  In 2012, federal, state and New York City officials seized more than $2 million worth of ivory from jewelers working in the New York City area. One New York City jeweler was caught with a ton of illegal ivory. He was fined a mere $45,000.The new law, by contrast, starts with a fine of $3,000 or two times the value of the article for the first offense. For any items worth more than $25,000, the penalty can be up to 7 years imprisonment.

    The ugly market in ivory is an international problem, of course. The White House and other states can help by tightening their laws.

    Quite intentionally, Mr. Cuomo signed the bill on World Elephant Day — August 12. Nearly 100,000 messages, many of them children's drawings about the need to ban ivory sales, were sent to governors and other public officials across the country urging them to follow New York's lead.


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    Taking Note: Tennessee Ignores the Koch Brothers

    Written By Unknown on Sabtu, 09 Agustus 2014 | 13.25

    Participants in Tennessee's judicial elections on Thursday rejected a malodorous effort to oust three capable sitting state Supreme Court justices: Chief Justice Gary Wade and Justices Cornelia Clark and Sharon Lee.

    Conservative Republican groups, including the Republican State Leadership Committee and Americans for Prosperity — part of Charles and David Koch's big-dollar political operation — underwrote a campaign against the judges. For weeks before Thursday's election, they bombarded Tennessee with ads depicting them as "soft on crime," hostile to business interests and supporters of "the Obama agenda" and "Obamacare." But this was all nonsense: In fact the judges never ruled on a case involving the health care law.



    Tennessee voters apparently saw through the lies, a victory not only for the three judges but for elected judges everywhere. The outcome of the election is a sign that judges can sign on to controversial decisions without losing their jobs — despite attack ads.

    The downside of the judges' success is that, to achieve it, they raised more than $1 million, much of it from lawyers who may appear before them. The judges' next challenge is to be diligent about avoiding the appearance and reality of improper conflicts-of-interest by recusing themselves from cases involving significant financial backers.

    "People can smell court tampering and tend to get their backs up," says Bert Brandenburg of Justice at State, a group that advocates for the preservation of fair and impartial courts. But he warned that if judges take away from it the need to go out and raise lots more money, courts and ultimately justice will lose.


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    Room for Debate: A Return to the Fight in Iraq

    Written By Unknown on Jumat, 08 Agustus 2014 | 13.25

  • Emma Sky

    The U.S. Must Act Now

    Emma Sky, Jackson Institute for Global Affairs, Yale

    The United States should use precise airstrikes to prevent the advance of ISIS and to stop them from taking over the areas where the religious minorities live.

  • Haleh Esfandiari

    Arab and Gulf Countries Must Take the Lead

    Haleh Esfandiari, Woodrow Wilson International Center

    This carnage should be an opportunity for Washington to work with responsible actors in the region to form counterterrorism partnerships.

  • Alan J. Kuperman

    Premature Action Could Backfire

    Alan J. Kuperman, University of Texas

    If we help Baghdad before Prime Minister Maliki is removed, it would entrench him, alienating Sunnis and compelling them to support ISIS.

  • Michael Knights

    Extend Support to the Kurds

    Michael Knights, Washington Institute of Near East Policy

    Kurds are on the ropes after a series of vicious thrusts by ISIS, but they have the fighting spirit and the determination to hold the frontier of their region.

  • Sarah Kreps

    Strong Legal Justification Is Needed

    Sarah Kreps, Cornell University

    The U.S. should be cognizant of how military actions are authorized domestically and how they might legitimize the way others decide to use force in the future.

  • Ramzy Mardini

    Airstrikes Only Worsen the Situation

    Ramzy Mardini, Atlantic Council

    The only sustainable solution is for Iraq's Sunni Arabs to turn decisively against ISIS. This requires a wider political solution in Baghdad.


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    Taking Note: Proof That Voter Impersonation Almost Never Happens

    Written By Unknown on Kamis, 07 Agustus 2014 | 13.26

    An enduring Republican fantasy is that there are armies of fraudulent voters lurking in the baseboards of American life, waiting for the opportunity to crash the polls and undermine the electoral system. It's never really been clear who these voters are or how their schemes work; perhaps they are illegal immigrants casting votes for amnesty, or poor people seeking handouts.  Most Republican politicians know these criminals don't actually exist, but they have found it useful to take advantage of the party base's pervasive fear of outsiders, just as when they shot down immigration reform. In this case, they persuaded the base of the need for voter ID laws to ensure "ballot integrity," knowing the real effect would be to reduce Democratic turnout.

    Now a researcher has tried to quantify this supposed threat by documenting every known case of voter fraud since 2000 — specifically, the kind of impersonation that would be stopped by an ID requirement. (Note that this does not include ballot-box stuffing by officials, vote-buying or coercion: the kinds of fraud that would not be affected by an ID law.)

    There have been more than 1 billion votes cast in local, state and federal elections over the last 14 years. Out of all of them, the researcher, Justin Levitt, a voting expert at the Loyola University Law School, found 31 cases of impersonation fraud. It's hardly a surprise that the number is so low; as he writes in the Washington Post today, casting individual fake ballots "is a slow, clunky way to steal an election. Which is why it rarely happens."

    A look at some of the 31 cases shows how pathetic the fraudulent-voter threat really is. In May, Ben Hodzic was accused of voting in his brother's name in the Catskill, N.Y., School District Board of Education election. In June 2011, Hazel Brionne Woodard of Tarrant County, Tex., allegedly arranged for her son to vote in the municipal runoff elections in the name of his father. In 2004, an unknown person signed the pollbook line as Rose-Mary McGee, of Albuquerque, N.M.

    These conspiracies were the pretext for the voter ID laws that have now been passed in 34 states. And the arguments in many of those states have reached an absurdly high pitch. In Virginia, for example, Republicans are saying that the ID card required in their law has to be current; if you happen to let your driver's license expire, you can't vote, even though the photo on the card clearly demonstrates your identity. The state's Democratic attorney general, Mark Herring, says that's unconstitutional.

    But neither the Constitution nor plainly visible reality is likely to halt the Republican crusade to keep certain people from participating in democracy. As the National Commission on Voting Rights documented in a new report, voting discrimination remains "a frequent and ongoing problem," particularly in the South and Southwest, in part because of new barriers to voting thrown up by state legislators.

    "It is difficult not to view these voting changes with a jaundiced eye," the report says, "given the practical impediments they create and the minimal, if any, measurable legitimate benefit they offer."


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    Room for Debate: Can the U.S. Still Be a Leader in the Middle East?

    Written By Unknown on Rabu, 06 Agustus 2014 | 13.26

    Gaza may not be all that lies in ruins as Israel winds down its most recent military campaign there. One diplomat said the United States and Israel are in "the most sustained period of antagonism in the relationship" between the two countries.

    Secretary of State John Kerry's mediation efforts ended with recriminations from both sides and U.S. officials said they were "appalled" by the "disgraceful" attack on a U.N. school.

    Can the United States still help achieve a sustainable peace between Israel and the Palestinians?

    Read the Discussion »
    13.26 | 0 komentar | Read More

    Congress Didn’t Want to See...

    By James S. Brady; James S. Brady was President Ronald Reagan's first press secretary.
    Published: April 3, 1990

    I wheeled my way up to both houses of Congress in recent months to testify in support of legislation bearing my name: the Brady bill. It would require a national seven-day waiting period for handgun sales from gun dealers. The bill is intended to give police departments time to run a background check on the purchaser, to deny instant access of a concealable weapon to a known felon or to another John W. Hinckley Jr. I believe that if the bill had been law in March 1981, Mr. Hinckley would not have been able to purchase the handgun he used against President Ronald Reagan, and I would not have been wounded and disabled.

    It was surprising that Representatives who made a point of voting against the bill last time were conspicuously absent when I put in my two cents at the hearing. Perhaps they didn't want to see what a handgun wound can do to a human being. I'm sure it's easier to deal with the gun issue when you're talking about abstract statistics or contributions from political-action committees.

    The Brady bill, still pending in both houses, is a political winner. Few pieces of legislation are endorsed by every major law enforcement group in America and backed by the overwhelming majority of voters. The point left unsaid was that voting against the bill could make the legislator a loser in November.

    One thing I've learned on the campaign trail is the need to cloak political candidates in law and order positions. The average voter has a high regard for police officers, knowing they not only work for the public safety but put their lives on the line daily.

    In recent political campaigns, from Presidential campaigns on down, there has been a heavy emphasis on law and order themes. Come this fall, with the growing drug-related violence in America, we'll see even more TV spots focusing on this subject.

    That's why all politicians should reassess their position on guns. Concealable handguns, especially assault pistols like the Tec-9's, Mac-10's and Uzi's, are increasingly the weapon of choice of crack peddlers and drug addicts.

    Law enforcement officials - police chiefs, sheriffs and the rank and file - are united in their call for tough curbs on access to these weapons.

    Just recently in Broward County, Florida, the police responded to a robbery in progress at a fast-food restaurant. They confronted two criminals armed with an assault pistol. One deputy sheriff was killed and another seriously wounded. The alleged killer - wanted in Massachusetts on three separate criminal charges - was arrested. In his wallet was a receipt for the assault pistol, which he had easily purchased from a Florida gun dealer.

    There was the expected rush of politicians to the bedside of the wounded sheriff. But there was a notable lack of action in the state capitol to prevent another such tragedy from occurring. Too many legislators seem to fear lobbyists of the National Rifle Association more than they do armed drug dealers.

    But if I have anything to do with it, that's going to change. I'm a Southern Illinois boy who grew up hunting and at home with guns. Assault pistols aren't used for hunting; they're only used to stalk human prey.

    Responsible gun owners don't object to a handgun-waiting period and background check. The only inconvenience is for the gun dealer who can't pocket the money right away. Is this what N.R.A. lobbyists really care about?

    Get ready for the next round of pious speeches from politicians on law and order issues. But you'll hear more from those in the police community asking, ''How can our politicians win the drug war when they're arming the enemy?''

    drawing


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