Maslow at airports

Spending hours waiting for a flight connection in airports can be tiring and boring unless we try to take advantage of this time by looking at the terminal as if it were a strange city or region we were about to visit or inhabit (remember Tom Hanks in “The Terminal trying to survive there) with its curious denizens that wander around with their belongings, each with some destination or project in mind, business, tourism, migrating … just like life itself. Besides watching the people and window shopping, one of the fascinating places in airports are the little chapels or prayer spaces. Somehow, in this strange town, near all necessities are attended;all five layers of Maslow’s pyramid are covered (physiological, safety, love/belonging/social, growth): eating at restaurants, resting on benches o massage armchairs, entertainment with books or magazines, and last but not least, spiritual needs.
As it happens with food, spiritual offer can be diverse.
In Barajas Airport there are two spaces, a catholic chapel and a multipurpose space for mosque or synagogue.
Brussels airport is more interesting. We find six spaces: 

  • catholic
  • protestant
  • orthodox
  • muslim mosque
  • jewish synagogue
  • … and also a “moral assistant”!
This is fascinating! It almost constitutes a Religions’s museum; there is to be noted, however, that only “abrahamic” religions (about 53% of world population) are presented, and “dharmic” religions such as hinduism and buddhism are missing (about 32%). The non religious option would be represented by the “moral assistant”. 

The issue is extraordinarily suggestive. Imagine that you have to define a project for an airport and are asked to write the requirements for attending spiritual needs. Does ‘spiritual’ mean ‘religious’? Does spiritual mean moral, in the sense that you need guidance about what is good or bad (I wonder what kind of conversation are held in the “moral assistant’s” room)? Is humour a spiritual need? What would be your project?

The aesthetic side of the question would regard the architect’s problem: how is to be designed a spiritual space unrelated to traditional religious architecture? Think of the “meditation room” in the United Nations or, perhaps, Tadao Ando‘s projects, that renew the conception of christian and buddhist temples.

 

Mind spaces, prisons, landscapes

 

Now that I got to know about the memory palaces as a technique, I can relate both things and think about mental contents as spaces to be walked through. So, when I fall in a prison of sadness or obsession, I can get out, visit my memory palace or the long corridor of automatic scenes. Following a wikipedia link I found out that Tomas Harris’ Hannibal Lecter has also a memory palace filled with frescoes and sculptures where he can find solace. To exploit more possibilities of the mind and architecture metaphor, two more things: we can leave the closed room where we feel oppressed, and wander in open, indeterminate spaces where perhaps we could build new extensions for our memory palace. Or climb a tower from where things would be seen from a wider perspective. Or, or course, stop thinking and go to the window of present, the window of now and here, with all the interesting details of life scintillating around us, balconies from blocks in the street, faces of people walking in the street, shops, sounds and noises, a breeze, our breath and heart beats … all we are missing when paying too much attention to our problems and obsessions.

We have to avoid what Baudelaire said in some terrible verses in “Le mauvais moine”:

Mon âme est un tombeau que, mauvais cénobite,
Depuis l’éternite je parcours et j’habite;
Rien n’embellit les murs de ce cloître odieux.

My soul is a tomb where, bad cenobite,
I wander and dwell eternally;
Nothing adorns the walls of that loathsome cloister.

Either we change the decoration, or we get out.

 

 

The Memory Palace

Everybody has had the necessity of memorizing a particular text or a collection of items and wished to improve his ability of retention.

It seems that the greek lyric Simonides of Ceos 556 BCE- 468 BCE), while attending a dinner hosted by his patron Scopas, left the room just before the ceiling collapsed. Everyone was killed and the corpses were so badly damaged that could not be recognized. However, Simonides was able to identify them just by the position they had in the table. Out of this experience Simonides drew out the “method of loci” for remembering texts: associate each fragment with an image located in a particular place in a particular room. It is referred by Quintilian ((Calahorra, 35-100) inInstitutio Oratoria (chap.2 p.219 English translation) or Cicero in De Oratore(Book II, p.216).

The art of memory was an important part in the study of rethoric. The roman tradition persisted in the middle ages. If there is a complex set of items to remember, instead of a single room, several chambers of a building are a better option. The jesuit Matteo Ricci (1552 161), missionary in China, refers to “Palaces of memory” in his treatrise on Mnemonics. Although it’s not really required, he suggests to choose an actual building, a palace, or a temple, and place in its chambers different images related to the texts that have to be retained. When in need to retrieve some content, we only have to walk mentally trough the chambers of the palace, visualizing the images we placed before and, out of them, the contents associated with. The device works, we all are able, when far from home, to close our eyes, open mentally the door of the appartment, and walk all our chambers while “looking” at the furniture and objectes we have there.

Other personages tried similar techniques. Giordano Bruno who, by the way, in some points took inspiration from Ramon Llull’s Ars Combinatoria, based his system on the twelve houses of the Zodiac (those with more knowledge of latin than me can profit from this link: Ars memoriae within De Umbris Idearum. In modern times, champions of memory like Dominic O’brien, who can remember in the right order about 2800 cards after seeing them only once, uses similar procedures.
Without pretendint to emulate those feats, anybody can buid his own palace of memory and use it to remember subjects of a test, or a speech. Here you can find clear instructions: http://www.wikihow.com/Build-a-Memory-Palace

1) Draw the blueprint of your palace and define a route, it can be your room, or your appartment
2) Place the things to be remembered
3) Explore and practise
It’s likely that the expression “in the first place … in the second place” can be related to this technique. Or, in spanish, “tener la cabeza bien amueblada” (to have a well furnished mind).

Besides being a useful device, I find the idea of palaces of memory extremely suggestive. We can be poor in terms of real state but we can always build a palace of memory, furnish and decore it with our treasures. There could be windows to a backyard where we chased beetles when we were eleven, on a wall in the corridor with some verses we love, in the next chamber the smell of the sea, in another the taste of a cake our mother cooked for us -our particular proustian madeleine-, in a cupboard a route through little streets in a city we visited last holidays, rooms where we hang pictures from different museums creating our own art gallery, salons where a Schubert trio can be listened to and, downstairs in the basement, the sound of Ray Brown’s bass from a club session six years ago.

Anytime we can close the eyes and, as such wealthy owners that we are, walk the main corridor opening the doors of the different chambers finding lots of things we carefully stored there.


 

Creating a paradise in hard surroundings

Almond Trees 2008

A bike route in Empordà, through;, per Ullastret, Ultramort, Rupià, Parlavà (ruta 8 of “Pedalant pel Baix Empordà”) in a bright morning has brought to me the sight of the first blossomed almond trees this year.

Admirable, they are indifferent to human worries, they don’t care about next elections or whether we come to see them alone or in company, merry or melancholic, attentive or not, every year, following their own reasons, they blossom and replay this show, concert of light and colour:

We have the solo:

chamber music

concerto for soloist:


and symphony

 

Amphibious Travel

Neckar river the amphibious way: bike and kayak
380 km from Villingen to Mannheim.The river is navigable from Plöchingen.
Transport
Bags should be compact if they have to be carried by car, bus or plane.The green contains a folded Puffin II. The other contains the bike, the trailer (a modified  Carry Freedom Y) and baggage.

From bag to bike

Bike and trailer are assembled, kayak and baggage inside.

From bike to kayak

Once at the river, the kayak is assembled, bike and trailer folded and placed inside.

Amphibious travel!
Here some pics.From Barcelona you can get there by car, plane to Stuttgart or Eurolines buses and Deutsche Bahn

Map and guide for the bike route: Neckar guide from Esterbauer.

About the river and weirs: Wassersport-Wanderkarte WW3, Deutschland-Südwest  from Juebermann.

About the different modes of reading, narrative or poetry.

When we read a novel we go from the beginning to the end without stopping, sequentially. It is like a trek or a race, with a well defined final destination. If the novel is one of those we can’t stop reading, and we finish it in a couple of days, it’s like a race. If it is a dense work it’s like a trek with steep uphill parts that suddenly open in a wide panoramic view, or a narrow track between brambles that leads to unexpected places. A dull work would be like a long walk on a road.

llegir
What about poetry? Here we do not go directly from the beginning to the end without stopping. We read some verses, we raise our look from the book and let them settle down, we go on, stop, go back and reread a part, stop again, go on … Reading poetry is more like wandering around a botanical garden.

The “Suau”, a singular drink in a global, uniform world

suauGlobalization has its advantages but it leads necessarily to a certain uniformity. Wherever we go we find the same fashion brands, the same pasta, shawarma, tapas or sushi dishes. There are still differences as far as wines, cheeses or charcuterie is concerned but it’s hard to find something new in refreshing drinks (except local beers in central Europe).

It’s hard but not impossible! In river Ebre country, in the south of Catalonia, and more precisely, inBenissanet, Móra d’Ebre and Móra la nova, I recently “discovered” the “Suau Quim”, a drink made out of coffee, sparkling water, sugar, and something else that gives it a very characteristic flavour. This beverage used to be quite common in Catalonia 100-30 years ago, and many aged people still can remember it. But it has been unavailable for some decades. Although in catalan “Suau” means “soft”, it seems that the name of the beverage is related to “Zouve”, the french infantry soldiers recruited originally between members of a berber tribe in “Zwawa”, Argelie. Some of you will remember apicture from Van Gogh.

The drink is a nice surprise, it refreshes and stimulates. It’s a new combination of older elements: first you have the familiar sensation of sweet sparkling water flowing over your tongue and gorge, and just after that comes a coffee flavour and something else (perhaps vanille? Cinnamon?). So, it’s something newer and more original than the cokes we are used to, but at the same time it evokes something more basic and traditional. The siteIlercavonia about Ebre country mentions the beverage factory of Juan Solé (“Saurí”) that operated in Móra d’Ebre from 1890 to 1983, producing the “sparkling sirop Zuavo” among other refreshing drinks and liquors. Today Joaquin Cots in Benissanet has reintroduced this new-old drink. The “Suau” distribution it’s still very limited, it is very hard to find in cities other than the few mentioned above. There are many reasons to visit Ribera d’Ebre .  Tasting the “Suau” is one more.

Extending life span?

Actually sis answers to the question “What are you optimistic about and why”  in edge.org regard as a most desirable and positive feat the extension of life up to 120-150 years. To me it’s weird the emphasis on longevity rather than on quality of life.

(1) Too soon? Or too late?
Now, while the idea of prolonging life no matter how does not thrill me (one ancestor of mine used to say that she would rather not live very, very long, otherwise she would think that God had forgotten about her) I am not for putting an expiring date either, like yoghurts in the supermarket. The question would be, taken that death is unavoidable, how or when would you like to die? What age? What loss of abilities is still acceptable? I seems that, either we die “too soon”, still in full possession of our faculties, and that’s a pity, or in clear decay, after months or years of slow decline, which is also a pity; and that would be “too late”. When would be the right time? I don’t know, probably none.

(2) What about a renewal plan?
A hypothetical problem. Let’s assume that by year 3011, technology allows extending life up to 500 years. And let’s assume that the planet can support a limited population, for instance, 10 billion people. So, for the following next period of 500 years, we can choose between 5 sets of people living a 100 years span, or 1 set of people living a 500 years span. Or two sets of 250. What would be the best? Wisdom and experience and a world populated basically by venerable elders? A higher renewal tax? A mix of both? Let everyone choose and see what happens? I don’t know. But some day we will we asked to answer the question about how long are we supposed to stay on stage until this “last scene of all, that ends this strange eventful history, is second childishness and mere oblivion, sans teeth, sans eyes, sans taste, sans everything”. [As You like it II, vii]

(3) Living longer, what price?
It has been said, that half of all spending in health care is done in the last year of life, suggesting that medecine invests unreasonable efforts in trying to expand life. The statistics are not so evident according to a Medicare report but it is obvious that there is a border between what would be medical actions for assuring some quality of life and medical actions for mantaining vegetative functions of an organism. That’s what the “living will” is about.  On the other hand, the irruption of antiage treatments brings forth the issue of how to implement or fund them. It is going to be limited to those who can afford it? Are you going to live as long as you can pay for it?

(4) An aesthetic point of view
All in all it is a hard issue from the point of view of science, religion, philosophy, bioethics … There is no happy ending.
I believe that thinking about it from an aesthetic stance could help, as if we were assessing a screenplay for TV or scene, or the performance of a tune. If we had to write a good death for the main character, what would be a good way to die? A never ending scene that became boring like a tune that never stops while tired musicians play out of tune? A big bang finale? If I had to say it in musical terms, I’d rather have it like one of those jazz tunes when, after several chorus, the main theme is played and then a riff is repeated a few times, softer and softer until only a slight graze of the drums brushes is heard and then all vanishes.