Author: Stephanie Suh

  • Our Mutual Friend

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    Mornings in Avonlea always start with the calliphony of euphonious “good morning” exchanges between and among whomever you meet in the street, banterings of the townspeople on just about anything from what they ate yesterday, to the books or magazines they have recently read with relish, and to their projections on the next episode of their favorite TV movies including “Oliver Twist,” “The Brief,” “Mind Your Language,” “Macgyver,” etc.  And of course, they do gossip in the grapevine about anything they see or hear prodigious and pronounced from the quotidien landscape from their suburban life as it is our indelible human evolutionary trait to be incessantly curious about the lives of others. In this Darwinian regard, Mrs Brenda Beaver and Mrs. Mary Collie are probably the very essence of collective human curiosity. They are good chums together bound by mutual cultural interest, roles and duties of married women with children, and vivacious loquacious nature.

    IMG_3789As usual, Willie’s Fruit Cart is the first business enterprise that heralds a beginning of every day. The merry women of Avonlea are loyal customers of Willie’s fresh and scrumptious fruits because the products are organically planted, cultivated, and handpicked by the conscientious farmer Wille himself.  Naturally, it is no surprise to spot both Mary and Brenda chatting away around the cart on every saturday morning. “Hi, Brenda! You bought some fruits there. Did you get them from Willie’s Food Cart?” Mary opened the day’s bantering (or gossiping, depending upon your point of view.)  “Hi Mary! Yes, I needed to get some fruits for my family because my daughter Betty is on a  diet. I told her she would not need to lose weight, but you know, girls are girls. (sigh)”  Having said it with a touch of motherly concern for her daughter’s growing self-conscious image about herself, Brenda looks ruefully at Betty picking up more fruits from the cart. Mary ‘s innate empathy connects her into the inner world of Brenda and commiserate with her incidental m melancholy. So she decides to turn Brenda’s attention to something provocatively productive.

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    “Brenda, you surely read The Glass Castle by Jeannette Walls, right? I finished reading it last week and have to tell you my honest review of it. Well, although I admire the author’s resilient and independent spirit in combination with her high intelligence and academic achievement against the vicissitudes of her childhood fraught with economic insecurities and shiftlessness of her parents, her situations did not seem to be as destitute and adverse as Judy Redfox’s in our own town. ” After decanting what she had in mind about the book, Mary feels that her mind could never be clearer and sober. Mary’s zeal soon grasps Brenda’s inquisitiveness, so she asks her to go on.  “You know, the Redfoxes who moved into our town two years ago and have since lived on Bell Street? Well, their only child Judy has been supporting her mother and father since she was eighteen years old by working at odd jobs and going to university at the same time. She worked through her way to university with financial aid from the state and the government. She even joined the National Guard to receive tuition assistance – all because of the fact that her parents lack practicality and totally depend upon their daughter for subsistence and everyday drudgery. I firmly believe that Judy’s travails are incomparable to what the best-selling author went through in her early life as narrated in her famous memoir in all aspects. Judy’s everyday life is a testament to resilience, courage, and determination because although Walls achieved her career and materialistic success, Judy still lives in the existential labyrinth of endless impecuniousness, arbitrary filial responsibilities, and ambivalent future of her own.

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    Having read The Glass Castle when the book came out for the first time, Brenda knows what Mary talked about enthusiastically and can’t help agreeing to her friend’s point of view. For the author of the book’s now public travails do not amount to what her town’s Judy has been going through. Although Judy has never confided her feelings about her hard life to anyone, Brenda can see her unparalleled difficulty in life that Judy has to bear with all her might, with all her spirit, and with all her intelligence, to get by. Of course, you can not compare one’s life to the other’s, as that’s what social conventions and religious tenets have been conditioning the minds of people. But for all Brenda and Mary see, Judy is an unsung heroine whose existential tasks akin to the Eleven Labors of Hercules are worth the writing of her own memoir in future. So what the merry women of Avonlea will do next is to stop by where Judy works today and treats her with some nice lunch to cheer her up to let her know that she’s not alone.

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  • The Jungle Book by Rudyard Kipling

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    It was my first moment of spiritual Eureka mixed with awesomeness and bewilderment in terra incognita when I first read The Jungle Book by Rudyard Kipling. It was a wonderful pictorial book painted with the scenes from the Disney’s classic animated film version. To the child’s eye, it was like a fiesta of vivid colors and vivacious characters set in motion in the heart of jungle I had never seen. What’s more, the animals were so humanlike and likable into the bargain that while reading the book, I almost forgot that they were beasts speaking their own language, which I was able to understand through the presence of Mowgli, who looked a lot like Tarzan in diminutive stature and size wearing only a loincloth and long dark hair. Mowgli’s knack of communicating with his beastly friends who were always there for him even compelled me to try talking to my domestic puppy Nena at that time by using a quaint conflation of the human alphabets and the doggie phonetics to a moderate success.

    Now I am pitchforked forward in 2018, but the childlike sensation of reading The Jungle Book still resonates strongly with me in defiance against the existential horrors of life that I deal with everyday. Amid the the detritus of daily chores and duties, I turned to Disney’s remake of The Jungle Book (2016), which I chose to watch on my Kindle Fire a few nights ago. At first blush, I had a certain indisposition to watch the highly-acclaimed film: although I am not altogether unreconstructed in terms of watching a film version of classic literature, I tend to shun adopted film versions of classic literature because of the gratuitous rendering of post modernist revisionist interpretations of the books they put on screen. But such misgiving was proved to be an unnecessary mental albatross.

    The Jungle Book is a cinematic eye candy to children and adults with its stunning visual impacts and a spectacular scale of the story set in the background of a deep jungle somewhere in India populated with a cast of magnificent characters representing human characteristics in different forms. To classify this film as an anthropomorphic children’s film is to miss the essence of Kipling’s allegorical allusion of our human nature to multifarious animal forms: Sloth, Integrity, Conscience, Humor, Greed, and Vengeance, all of which is manifested in contact with the nature itself whose essence is of neutrality. It is in this background of nature, which is neither paradise nor hell where our human nature becomes conspicuous in its very essence, a primeval form. The manifestation of such human traits is a fortiori overcome by the figure of Mowgli, a feral child brought by a benevolent wolf family. Mowgli is an emblematic of resilience, independence, and courage against the gravitas of trepidation, death, and despondency.

    9780385389839Given the authenticity of the storytelling aligned with the original context by Kipling and the performance of the characters studded with breathtaking scenes of nature so characteristic of Disney’s creative imaginativeness, it is a film worth of the spending your time on screen. It is a kind of film that stimulates your mind by inviting you to think about a meaning of our human life and existence and of our purpose of life. It will also thrill your heart with the adventures of Mowgli in the heart of the jungle and the stereoscopic views of the nature on screen created by a wonderful collaboration of our timeless human imaginations and 21st century feats of technological bona fides.

  • Passing over

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    Divine Pleasure of Reading travels
    To the world of imaginations
    Perceived by the eye that decodes
    Words thru a rapid firing of cells
    At the behest of the frontal lobe
    Mustering the neuronal minions
    To the seat of the noble spirit of
    Feelings breathing life into letters
    Linking to the sovereign experiences
    With the intellectual flexibility to the
    Fore to prepare your soul to pass over
    To the beyond and the far beyond thither
    In a brand new mind evolving evermore.

    • AUTHOR’S FOOTNOTE:  “Passing over” as used herein is interpreted as immersing yourself in the world of a book you are reading or you have read by identifying yourself with the characters and/or the authors. The term was coined by the late American Roman Catholic priest and theologian John S. Dunne (1929-2013). He referred it to a spiritual experience of entering into the psyches of others and building empathy with them in order to understand their woes, travails, and frailties. This simple but profound concept of spiritual togetherness is wonderfully cogently  applied to the principles and development of our reading brain as the apotheosis of why we read in Proust and the Squid by Dr. Maryanne Wolf. Hence this seemingly riddle-like poem of mine reflects a meaning of reading that depicts a reading process starting from the sensory perception of texts to decoding the perceived texts through reptinotophic organization in neuronal circuits, and to the understanding of the texts in our brain, the final destination to get ready for a journey into the minds of others. 
  • Divine Serendipity

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    Of all the quotations about learning from one’s experience, none is more tangibly perspicacious than one from the English Romantic poet John Keats (1795-1821), who sagaciously said, “Nothing ever becomes real until it is experienced.” How rightly so when it reflects a posteriori empirical truth. In fact, nowhere is this more evident than in the case of our health, which is subject to illness due to causes preternatural however trivial or diminutive they may be. For being the experience of a painful ordeal, I say that illness has inculcated in me a profound reverence to the disciples of Hippocrates and medical efficaciousness. I could not have been more appreciative of the remarkable medical progresses we often take for granted, one of which is the benevolent agency of antibiotic that has been saving lives of people from infections since its discovery by Dr. Alexander Fleming (1881-1955) in September 1928.

    fleming-rm-af-swDr. Fleming’s finding of Penicillin was something of serendipity or more likely divine providence. Dr. Fleming, an erstwhile captain in the Royal Army Medical Corps during World War I, began researching antibacterial substances at St. Mary’s Hospital in London after witnessing so many deaths of soldiers due to rampant pervasiveness of infections even though the wounds were not seriously intractable. Then one day in August 1928, Dr. Fleming left his bacteria cultures stacked up on a bench before embarking on his family holiday. On his return in September, he found a mould growing in one of his sample cultures, destroying the bacteria. What’s more, the mould produced a substance that destroyed the bacteria responsible for scarlet fever, diphtheria, pneumonia, and meningitis. Dr. Fleming first named it “mould juices” in 1940. Then in 1940, two medical researchers from University of Oxford named Ernst Boris Chain and Howard Florey succeeded in mass-producing penicillin. The concerted collaboration of the three trailblazers of the first modern antibiotic awarded them with the Nobel Prize in Physiology in 1945. Indeed, the laborers were worthy of the rewards.

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    The discovery and development of Penicillin is akin to Prometheus’s stealing of divine fire to mankind.  By the end of 1940, more than 250,000 patients a month were treated with the antibiotic for a variety of infections that had meant a death sentence for thousand years, ranging from the time immemorial to the medieval when a scourge of the Black Death swept away thousands of lives to even the simple cases of abscess, especially prevalent in the 17th century London where more than 200 people died therefrom, and to the early 20th century case of Alexander of Greece who contracted sepsis from the bite wound by his pet monkey while trying to pacify a fight between his dog and the monkey and died shortly after from the infection. Furthermore, the use of  antibiotic enabled doctors to perform more invasive –i.e., opening a surface of skin and infiltrating into the inner layer of skin with surgical tools – without having to worry about the high risk of infection.

    To think that I could have been in the canon of the dead! Dr. Fleming’s breakthrough discovery of penicillin that has heralded all other subsequent medical and medicinal munificent largesses contributing to the human race imbues me with exultation at the blessing of having born in this post-penicillin era when I don’t have to have occasional bloodletting for frequent dizzy spells, to have my tooth crudely pulled out without Novocain by a barber, or to endure the gruesome pain of going through a surgery without anesthesia. On a very rare moment of personal note, I wonder if my existence in this era I am living is whether or not truly divine providence. If so, then let it be, and I am all the more certainly happy that I began to live once again in this post-antibiotic era.

     

  • Cry Wolf for Huck, Mariner, and Mowgli

    Fake news is not an unique thing of our social media era. As there is nothing new under the sun, ludicrously fake news dealing with fatalities, especially of the famous, irked the nerves of the victims of such falsity. Subsequently, the selling of the newspaper like hot cakes was all over but the shouting. The logic of the fake news is a priori simple:  sensationalism has always been a tacitly cardinal principle of journalism to bring the grist to the mill for instantly skyrocketing readership with consummate profits in no time. It’s all linked to mob psychology, often without moral and ethical culpability when the media rashly trumpets a premature death of a living person.

    mark-twain-350Let’s go back to the time when the great American humorist and writer Mark Twain (1835-1910) regularly featured in the nationwide newspapers with his trademark scintillating remarks on just about any subject that piqued him; but none other than reading articles about his own deaths twice in the New York Times would have perturbed his otherwise usual sanguine nature. After the first ignominy, the writer told the Times that it was an exaggeration. But after the second occasion, when the Times suggested that he had been the victim of a yachting accident, he thought he had it enough for such media farce and remonstrated to the Times with a public complaint that he would make a thorough investigation of the fallacious report. To think that a respectful newspaper such as The New York Times published such fake news of the famous writer of the time twice is something of a bitter pill to swallow, but it also shows that reputation isn’t necessarily likened to integrity or even probity.

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    It’s also interesting to see how a falsely presumably dead person reacted to the news of his own demise in the newspaper. Now I am going to pitchfork my reader to the early Victorian period to introduce you Samuel Taylor Coleridge (1772-1834), a great English poet and literary critic who wrote “The Rime of the Ancient Mariner.” In 1846, a man’s body was found hanging from a tree in London’s Hyde Park and was identified as the poet himself by the very name stitched into the jacket, which had been stolen from the alive-and-kicking poet. Upon our asking him about the fallaciousness of his printed death, Coleridge stoically, wittingly, and leniently piped up: “It is a most extraordinary thing that he should have hanged himself, be the subject of an inquest, and yet that he should at this moment be speaking to you.”

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    Would all those famous people cope with their prematurely published obituaries as the aforesaid with magnanimity? Surely, Humanly No. Rudyard Kipling (1865-1936), who wrote the timelessly fascinating Jungle Book, was anything but human after the ignominy of reading his own obituary in the newspaper. Naturally, he resisted biting the dust and wrote the letter to the newspaper as thus: “I’ve just read that I am dead. Don’t forget to delete me from your list of subscribers.” How brilliantly he wielded his pen to vindicate such false killing of his life with intelligence and witticism! I wonder if any of our contemporaries responds or will ever respond to any fake news to this effect. Does this also mean that our reading brain that helps us to develop our cognitive abilities has been adversely affected by mindless decoding of the digital letters on the Internet as presented by Dr. Maryanne Wolf whose book Proust and the Squid I am reading at the moment?

    As the sudden surge of accusations of insensitivity to cultural, social, and personal traits is presently all the rage, it is helpful to retrospect to the precedents that might provide us with universal truths about life and how to respond to existential dealings in life that are not too much anachronistically different from ours in contemporary time. It is hardly likely that the social media will rein in their impulsive dissemination of sensational news on their platforms because it is a fortiori their modus operandi of generating profits as far as I know. And yet, we can learn from the way Twain, Coleridge, and Kipling reacted to their ludicrous false demises with intelligence, poise, and wit, let alone something about the sensational nature of journalism that is aimed at producing ever provocative – however false it is – news to the public.

  • Fate or Providence?

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    Julie has a sweet tooth. She loves bonbons, jelly, fruit candy, and butterscotch candy saturated richly in fresh milk. She savors them not in excess, for her motto is “Nothing in excess. Moderation is a virtue,” which is a synthesis of Apollonian adage found in the terrace of the temple at Delphi and Christian virtue recorded in the bible, a wonderfully syncretistic maxim created by her father Willie Shue, an intellectual food vendor of Avonlea. But today is not one of those lax halcyon days of Julie’s; neither Sally’s Sweet Cart stuffed with fresh buttery popcorn, Ice Frappuccino, chocolate-covered bananas, sugar-coated churros, and bottles of Coca-Cola nor her good old chum Lana seems to perk up her innate conviviality. It seems as though Julie was under the spell of a malicious witch bearing generational grudge against the Shues.

    IMG_3912Anyone around Julie is flabbergasted by her sudden change of mood. None has seen her this lugubrious, saturnine, and crestfallen. This perturbs the heart of ever altruistic, magnanimous Sally, who is tending her aunt Mary’s Sweet Cart today and tomorrow during her brief jaunt to Lake Leda 10 miles away from Avonlea. Having known Julie for over ten years since she and her vagabond intellectual father Willie made their debut entrance to Avonlea. Although the father and the daughter have been living in a hut with limited bare necessities, they are rich in humanity, knowledge, and imagination. Knowing this eggs on Sally to ask Julie if all is okay with her and her father.”No, Sally. Actually, I am deeply worried about my father. Last Wednesday, he went to see his physician for his result of a blood test. And the doctor told my father that his kidneys were damaged and that he needed to take medications everyday for two months until the next appointment with the doctor. My father has been diagnosed with “Acute lobar nephronia”. That was why my father was often dizzy and stumbled on the ground as flat a pancake.”

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    The litany of Julie’s woebegone feelings becomes a heartrending ballard of life in which we have to deal with unforeseen forces of malice and misfortune akin to those of Odyssey, Hercules, Jonah, and Aeneas according to the whims and caprice of gods and goddesses, and God. So would Willie’s predicament be a fortiori sign of divine intervention in the maning of his life? The new medical revelation of Willie’s ailing kidney poses a concatenation of philosophical musings that seems like Sphinx’s famous riddles: Delphic, visceral, esoteric, and maddening. Sally is wondering just what Willie is thinking about his decided fate, a diagnosis of his failing health. Perhaps he takes it in stoical attitude. Or according to Elisabeth Kubler Ross’s five stages of dying, he will be at Stage 1, which is “Shock and Denial.” It’s all a priori assumption that Sally can think of as far as Willie’s state of health goes. But most of all, Sally’s heart is now heavily laden with pathos for Willie and his daughter Julie. What will become of Julie if Willie’s symtoms gets exacerbated all of sudden, and he does not wake up next morning?… With all her a posteriori assumptions about Julie and Wille locked in her mind, Sally consoles Julie with a cup of buttery popcorn and a bottle of ice-cold Coca Cola for free and tells her that she will drop by her house to say hello to her father Willie with a box of Julie’s favorite bonbons later in the evening.

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