More for my study called Saint Joseph: The Man of Steel and Religion:

In the city of Yakutsk, a sub-arctic city, major port on the Lena River, and capital of the Sakha Republic in Russia, a new statue of Stalin has been unveiled. Despite opposition from those dreadful anti-Stalinists, the local and very popular branch of the Communist Party prevailed:

Yakutsk statue 01

Yakutsk statue 04

The groupies were out in force:

Yakutsk statue 06

As were three of the coolest pairs of sunglasses I have ever seen:

Yakutsk statue 12

Along with some rousing speeches:

Yakutsk statue 10

And decorated war veterans:

Yakutsk statue 16

Go comrade Joe!

Yakutsk statue 15

(ht sk)

I ask this question as one who has a foot in Europe and a foot in Australia – in terms of ancestry, personal life, religion, and writing. I spend a reasonable amount of time in both, and definitely know how to enjoy myself in either place. But what is it about Europe?

To begin with, I suggest it is the thinly veiled barbarism of Europe that I find so attractive, a backwardness camouflaged as civilisation. It shows up at all sorts of levels. If you pay attention to the way people carry their bodies, to the way they walk and stand, how they are in the world, then a distinct awkwardness begins to show. Clothes seem like a recent encumbrance, frequent washing is still an imposition. Think of the peasant who has unexpectedly fallen into some money.

Second, there’s a deep-seated tribalism that masquerades as cosmopolitanism. People from the same ethnic group, in the same countryside, unaccountably hold long antagonisms to each other. Norwegians and Danes, Dutch and Germans, Serbs and Croats, Macedonians and Bulgarians … the list is almost endless. This tribalism is appealing in a curious way, like visiting a relic from the past.

Both the backwardness and tribalism manifest themselves in that rather amusing European habit of international arrogance. One can only admire the sheer bravado of assuming the superiority of European culture, politics, medicine, technology, scholarship. But it makes sense when one realises how recent this empty superiority is. No wonder those of more ancient civilisations – such as China or Australia – smile knowingly and shake their heads when encountering such Euro-arrogance.

Perhaps the most appealing aspect is the way Europeans are so often completely thrown by places like Australia. Expectations and preconceptions are not met; codes of living are scrambled; judgements are made hastily; not a few respond defensively and become Australophobes. I think here of a professor from those soggy isles on the western fringe of Europe who loudly proclaims – in good colonialist fashion – that the place is an absolute shithole and that he has come here both to bring enlightenment and to get out as quickly as possible. Or of the immigrant who is afraid of the bush and has not been outside a city for more than twenty years. Or of the wife who is unable to settle and demands a return “home” after thirty years, or simply walks out because she is unable to adjust. Much earlier, I have encountered it in the “explorer” journals, as the colonists desperately tried to map and claim and make sense of the place – usually to no avail.

I discussed this last point with a European who has come to Australia more recently – Christina. It is not merely the easy point that Australia is home to the oldest continuous civilisation on earth, making Europe look like a recent upstart. More has to do with the extraordinarily subtle production and negotiation of space. This is geographical, mental, and psychic. Obviously, it shows up in big skies, fierce light, vast seas, subtle seasons, and so on. It appears in the fear that so many Europeans have felt and feel in Australia: no wonder the settlers hugged the shoreline; no wonder the animals and bush fill them with trepidation (of course, we like to tell tall tales of everyday dangers). But it also shows up in the way people’s bodies negotiate that space, giving each other plenty of room. Intellectually, as Christina points out, there’s an almost intangible sense of openness, room to develop thoughts that are not constrained by the worn-out and mind-numbing structures of Atlantic places.

So it is always thoroughly engaging to see how visitors and new arrivals manage that space. Europeans always seem to struggle, unless they have always craved that very different and complex production of space. My father was one of these. The litmus test here is New Zealand: if someone from Europe feels at home in those two islands across the Tasman, then it is because the smallness and manageability of the space resonates. If New Zealand is a let-down, then they have already begun to feel their way in Australia. But I have noticed (and one of my daughters verifies this), that people from eastern Asia somehow “get” Australia in a way that others don’t. For anyone who has spent time in Indonesia, the two places feel similar on the skin. And the many that come from China, for all sorts of reasons, seem to take to Australia in a way that I still find fascinating. I suspect the experience is mutual.

As for me, I look forward to my next dose of European barbarism and tribalism, and seeing how the next batch manages this place.

Ein feste burg ist unser Gott:

Karl Kautsky, Communism in Central Europe in the Time of the Reformation, p. 277.

Or, if you want a version that’s been taken off the streets and institutionalised:

I have been thoroughly enjoying a careful reread of Karl Kautsky’s much neglected Vorläufer des neueren Sozialismus, especially the second volume. The translation is known as Communism in Central Europe in the Time of the Reformation. Not a bad title, since Kautsky has no problem speaking about Christian and heretical communism. More soon, but for now an insight that goes well beyond both Marx and Engels:

The more radical a social movement, the more theological are its party words (p.221).

His immediate reference is the Reformation. Immediate political and economic terms were expressed as such – bread riots, protests against landlords, etc. But when a movement gained in breadth and strength, it sought deeper and more radical expression. This is where it became thoroughly theological.

Since the itchy-fingered DG challenged me to substantiate my claim that I live on no more than $50 a week in the very expensive Land of Oz, here is a standard weekly budget:

$2.25  - 1.5 bags of rolled oats

$3.00 – half a bag of powdered milk, used for both breakfast (oats) and home-made yoghurt

$2.20 – two home-made loaves of bread.

$2.80 – 500 g of cottage cheese

$1.00 – usage of jars of honey, peanut butter and vegemite

$2.00 – 750 g of brown rice

$1.15 – a kilogram bag of pasta, if I don’t make my own.

$3.60 – assorted fresh beans (red kidney, chickpeas etc) and cans of beans

$10.00 – fresh fruit and vegetables – in season and on special

$1.50 – toilet paper

$3.00 – my indulgence: coffee beans (decaf)

$5.50 – occasional items, such as soap, detergent, toothpaste etc.

$12.00 – Meal out, transport, bicycle maintenance, etc.

$50.00 total

As you can see, there’s considerable room for luxuries, such as coffee, eating out, etc.

Note that this does not include accommodation, utilities, and internet costs: $180 per week. That’s a total of $230 per week for a very comfortable life.

All this comprises one reason why I argue that most people working at universities are grossly overpaid.

Spotted in Fürstenwalde a couple of weeks ago:

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So it’s official: the CIA fostered even communist sympathisers – artists and the rest of that desultory bunch of alcoholics – in its culture war with the USSR and global communism. At one point,

Dismayed at the appeal communism still had for many intellectuals and artists in the West, the new agency set up a division, the Propaganda Assets Inventory, which at its peak could influence more than 800 newspapers, magazines and public information organisations.

Agents were placed in the film industry, in publishing houses, even as travel writers for the celebrated Fodor guides. And, we now know, it promoted America’s anarchic avant-garde movement, Abstract Expressionism.

This was the “long leash”. The centrepiece of the CIA campaign became the Congress for Cultural Freedom, a vast jamboree of intellectuals, writers, historians, poets, and artists which was set up with CIA funds in 1950 and run by a CIA agent. It was the beach-head from which culture could be defended against the attacks of Moscow and its “fellow travellers” in the West. At its height, it had offices in 35 countries and published more than two dozen magazines, including Encounter.

Pity it didn’t seem to alleviate the cultural desert of American capitalism. (ht sk)