Friday Night Bikes

From Bicycling Magazine. Photos by Andy Richter.

Bicycling4.17“It has been explosive,” says NICA’s executive director, Austin McInerny. “We grew 43 percent from 2015 to 2016. Some of the leagues are seeing more in the 7th- and 8th-grade fields than in the older ones. I’m calling that the tip of the iceberg. I think it could grow even quicker if we found more adults who wanted to step up and run those teams.”

John Emery is the manager of Michael’s Cycles in Chaska, Minnesota, where the local high school team has been doubling in size every year (it’s now up to 40-plus members). “NICA is just bonkers,” he says. “The number of new people getting on bikes for the first time in their lives, it’s just huge. I’ve never seen anything like it.”

And not all of those new riders are kids. “Once the kids get involved, the parents get enthusiastic about mountain biking as well,” says Erik Saltvold, owner of Erik’s Bike, Board, and Ski, which has 24 locations in Wisconsin and Minnesota. “It brings whole families into the sport.”

Read the rest here.

national-interscholastic-cycling-association-2_0

More photos by Andy Richter here.

Advertisements

Creepy Clowns, Pizzagate and American Panics

526388637From Powells.com

To a village dweller on Hainan, the Great American Clown Panic of 2016 would certainly seem strange, while the 1985 ghost panic of Hainan would make a certain amount of sense. This was largely because they had heard the stories about genital-stealing ghosts before. Older residents “vividly remembered previous epidemics in 1948, 1955, 1966 and 1974” that had also affected hundreds of people. Our culture is the ecosystem of narratives that we belong to. One study found that the difference between victims and non-victims was 100 percent of victims had prior knowledge of the danger of the fox ghost, and 100 percent of them had a fear of death due to genital retractions. Culture-bound syndromes and mass panics emerge from the stories that we believe could be true.

Dark CarnivalFor the same reason, the clown panic makes a certain kind of sense to us: we have heard this story before. “The story always sounds real,” says Robert Bartholomew, author of Outbreak! The Encyclopedia of Extraordinary Social Behavior and many other books on the topic. “A pedophile or sadist trying to lure people into the woods. Yet when you look into it, these stories go back for centuries. Folklorists have a name for them: bad clown narratives, or killer clown, phantom clown, stalking clown. For me, phantom clowns are the bogeyman in another guise. They are living folklore. They are a modern myth in the making.”

Clowns, in our culture, have a long and complicated history. According to Bartholomew they were viewed positively until the late 1800s, when they began to appear in operas as murderers. Around the Great Depression in 1930, traveling circuses hit hard times, so they spun off into smaller sideshow carnivals. These were called “Dark Carnivals” (like the Ray Bradbury novel of the same name) and there clowns were dark, creepy, and scary.

Read the rest here.

Clowns._America

Geography of Madness: Book Club Edition

GoMmech.inddIf you’re considering The Geography of Madness for your book club, please feel free to contact me, and to use the questions below for your discussion.

Book Club Discussion Questions:

1) One main themes of The Geography of Madness is that stories (about the world, about our lives, about our bodies) are contagious. Can you think of a story, or an experience, that changed what you believed was possible?

2) Do you believe the brain and the mind are the same thing? If not, what is the difference?

3) The stories in The Geography of Madness raise the question of free will: How much do you choose the life you live? How much do you learn (or catch) you life choices from those around you?

4) Have you ever found yourself immersed in a situation where you did not know the rules? What was that like?

5) In The Geography of Madness, the author argues that our mindset and our expectations have biological consequences. Does that resemble your experience? If so, how?
[Further reading: On the Body as Machine.]

6) Try to imagine living in a world where it was possible to have your genitals stolen, either by magic or by ghosts. How would you protect yourself?

7) In The Geography of Madness, the author argues that a strong sense of self—of your story— can help to activate your endogenous (internal) healing systems and vice versa. Do you remember a time when a stressful or difficult period seemed to be followed by a health problem or sickness?
[Further reading: Writing the Self]

8) In The Geography of Madness, did anyone’s genital actually disappear? If not, what happened? Does it matter?

9) Is there a belief that everyone around you holds, but that you don’t share? How did you come to doubt this?

10) The Handbook of Depression points to a genetic marker associated with greater vulnerability to depression. Yet this link only holds true in Western cultures. Why would that be?

11) Have you ever had a health problem you were afraid to talk about, or that others didn’t believe in?

12) In The Geography of Madness, the author argues that cultural syndromes are “real” syndromes, but that their causes might not lie where we think they do. Do you think they are “real” or “imaginary”?

13) Over the last few years, gluten intolerance has been rising. This rise occurs at a time of increasing anxiety about the relationship between food, health and identity. What’s changed: our bodies or our culture?

14) After reading The Geography of Madness, how would you describe what culture is?

15) How much does a your culture create you? How much do you create your culture?

16) Have you ever had a cultural syndrome?

Q&A with David Grann

grann-bookFrom Nieman Storyboard:

David Grann had never heard of the “Osage Murders” until a historian he was talking to mentioned the series of mysterious deaths among members of the wealthy Osage tribe in early 20th century Oklahoma.

When I learned about these crimes several years ago, I was shocked that, like so many Americans, I had never learned about them in school or read about them in books.
Grann, a staff writer at The New Yorker and something of a history writer himself, couldn’t believe that the sinister campaign targeting the oil beneath the Osage reservation land was so little known.  So he started looking into the killings.

There wasn’t much online. No one seemed to have told the victims’ story in a comprehensive way, even though, as Grann puts it, the campaign was “one of the most monstrous crimes in American history.

Read the rest here.

Brand You: Questioning Self-Promotion

jf16_coverFrom last year in Poets & Writers, now online:

It should be said that writers have always been keen self-promoters, as Tony Perrottet pointed out in a New York Times article: In 440 BCE, Herodotus shilled his Histories to wealthy patrons at the Olympics. In 1887, Guy de Maupassant flew a hot-air balloon featuring the name of his latest short story. Walt Whitman wrote anonymous reviews of his work, declaring, “An American bard at last!”

But at the end of the twentieth century something changed, something deep. In an influential article titled “The Brand Called You,” published by Fast Company in 1997, Tom Peters admonished not just corporations, not just celebrities, but everyone to think of themselves as a brand, to promote themselves as a brand, and to see life and work as an endless branding opportunity.

This has come to pass. Today, it’s accepted that anyone with a pulse and a keyboard can and should promote anything that comes to mind. As a result, most of us are drowning in a promotional tsunami. It can feel like a crushing weight, like social media has become a giant pyramid scheme in which we are all selling some idea of ourselves, even as we struggle to believe our own marketing.

Read the rest here.

At Arm’s Length

Cutler2016123 copyFrom The Rotarian:

Some years ago, my wife and I went to the south of Thailand to teach English at an elementary school. It was a poor school in a small town. The principal did his best to accommodate us, building a room for us to live in at the school. It had a bathroom and a shower and many, many photos of the school’s owner. By local standards it was luxurious.

By our standards, however, it was missing one main thing: privacy. A buffer zone between ourselves and everyone else. The room was situated right next to the principal’s office, and our shared wall stopped about a foot short of the ceiling. Our bed sat against one side of this wall. On the other side was the principal’s desk. It felt, in a way, as though we were in bed with him.

This was not the first time I had noticed cultural differences regarding personal space. mar17-coverWhen I lived in East Africa, I saw how my need for space seemed strange and possibly hostile in a very people-oriented culture. But Americans have long been notorious for the vast expanses of personal space we need. An article titled “Understanding American Culture” on the International Student Guide to the USA website advises: “Americans tend to require more personal space than in other cultures. If you try to get too close to an American during your conversation, he or she will feel that you are ‘in their face’ and will try to back away. Try to avoid physical contact while you are speaking, since this may lead to discomfort.”

Read the rest here.

After Chibok

feb-coverThis month in The Rotarian, I have a story about Margee Ensign, who went to northeastern Nigeria to run the American University of Nigeria, but who became deeply involved in local efforts to deal with a refugee crisis bigger than Europe’s. The Adamawa Peace Initiative desperately needs funds, which can be  donated here: AUNF.  The story, Education on the Front Lines, can be found here:

In her office at the American University of Nigeria, in the dusty northeastern town of Yola, Margee Ensign heard the news: Some 170 miles to the north, nearly 300 girls at a boarding school had been roused from sleep and kidnapped at gunpoint by the terrorist group Boko Haram.

Ensign, the president of the fledgling university, was already struggling with the fallout from Boko Haram’s attacks in Nigeria’s north, which had sent a flood of refugees into Yola. Together with community leaders, including her fellow Rotarians, she had worked to run feeding programs to keep the refugees – whose number eventually swelled to 400,000 – alive.

bokointroRotarians working with the Adamawa Peace Initiative help run the Feed and Read program, which provides a hot meal along with lessons in English and math, and the Peace through Sports program.

After the news of the kidnapping broke in April 2014, a woman who worked for the university asked to see Ensign. She sat down in the president’s office and told Ensign that her sister had been one of 58 girls who had escaped that night by jumping out of Boko Haram’s trucks and running into the bush.

Ensign quickly began contacting those girls’ families to offer them a place at the university, which also houses a high school. In the end, 27 girls decided to come, and on 30 August – four months after the raid – Ensign prepared to head into the heart of the conflict to pick up the girls.

“We were going into dangerous territory,” says Lionel Rawlins, the university’s security chief. “We were going into Boko Haram’s backyard to snatch the girls. The morning before we left, we went to the police and said, ‘Are we ready?’ And they said, ‘We’re not going. It’s too dangerous up there.’ So I went back and told Margee we were on our own. We looked at each other, and I knew exactly what she was thinking. She said, ‘If you’re up to it, I’m up to it. Let’s go get the girls.’”

Read the rest here.

boko-yola

Photographs by Andrew Esiebo