Review: Travel as a Political Act by Rick Steves

Reviews, Society, Travel

Rick Steves is known for writing books, and producing public TV shows, about travel to Europe. He encourages people to get out of their comfort zone, advocates staying in homes instead of hotels, and giving yourself permission to struggle to communicate in a land of unfamiliar language. That way, you get to experience not just the landmarks, but the culture and history. That was the approach we favored in our recent trip to Europe, and after being there (and seeing tour groups), I think Rick Steves is right on.

On the plane to Europe, I read his Travel as a Political Act. This is not a guidebook, but more a book about the philosophy of travel. As usual with my book reviews, unless indicated otherwise, all quotes here come from the book. He starts out with this statement:

I’ve taught people how to travel. I focus mostly on the logistics: finding the right hotel, avoiding long lines… But that’s not why we travel. We travel to have enlightening experiences, to meet inspirational people, to be stimulated, to learn, and to grow. Travel has taught me the fun in having my cultural furniture rearranged and my ethnocentric self-assuredness walloped.

I read this book mostly on the plane to Hamburg, or the week prior to leaving. I can credit Rick Steves directly for encouraging me to strike up a conversation with a random German on the bus from Hamburg to Lübeck, which I’ll discuss here in a couple of days. Probably the biggest lament from Rick Steves is that the people that really ought to travel — the ones that are so sure that their ways are correct and best — are least likely to do so.

Make a decision that on any trip you take, you’ll make a point to be open to new experiences, seek options that get you out of your comfort zone, and be a cultural chameleon–trying on new ways of looking at things and striving to become a “temporary local.” … My best vacations have been both fun and intensely educational … Travel challenges truths that we were raised thinking were self-evident and God-given. Leaving home, we learn that other people find different truths to be self-evident. We realize that it just makes sense to give everyone a little wiggle room.

The book is set with an introductory encouragement to travel, followed by seven vignettes of different countries he’s visited, and descriptions of how it’s impacted him. He gave a lesson of the opening of the German Reichstag (parliament building), which he was present for in 1999. He was surrounded by teary-eyed Germans — and a few tourists “so preoccupied with trivialities — forgotten camera batteries, needing a Coke, the lack of air-conditioning — that they were missing out on this once-in-a-lifetime opportunity to celebrate a great moment with the German people.”

He comments that we can learn from other countries — that no one country has a monopoly on good ideas, and it is plenty patriotic to insist what we adopt good ideas (such as drug policy) from other countries and adopt them for our own.

Particularly touching to me was the description and photo of a memorial in El Salvador, very much looking like the American Vietnam memorial — except that one remembering loved ones lost fighting the United States. How many Americans even know that we were involved in a damaging war in El Salvador?

A large part of his book was, for me, “preaching to the choir,” as this comment illustrated:

In the European view, America is trapped in an inescapable cycle to feed its military-industrial complex: As we bulk up our military, we look for opportunities to make use of it. (When your only tool is a hammer, you treat every problem like a nail.) And then, when we employ our military unwisely, we create more enemies…which makes us feel the need to grow our military even more. If an American diplomat complained to his European counterpart, “America is doing all the heavly lifting when it comes to military,” the European might respond, “Well, you seem to be enjoying it. We’re building roads and bridges instead.”

That’s a sentiment I’ve agreed with for quite some time already, and as such, some parts of the book moved slowly for me — though I imagine his target audience included people that had never seriously considered these arguments before. Then there were surprising facts:

by the end of World War I, an estimated half of all the men in France between the ages of 15 and 30 were casualties. When some Americans, frustrated at France’s reluctance to follow us into a war, call the French “surrender monkeys,” I believe it shows their ignorance of history.

And again, I’d agree with him on that point.

The vignette on Iran was particularly interesting, as he described his experiences in person, they sounded far different than the picture we often get in the media.

I have realized, incidentally, that I am terrible at writing book reviews. So rather than inflict more paragraphs upon you with this one, I’ll summarize by saying that this is a touching, informative, and motivational book, which I highly recommend. I’ll leave you with this quote:

Mark Twain wrote, “Travel is fatal to prejudice, bigotry, and narrow-mindedness.” These wise words can be a reallying cry for all travelers once comfortably back home. When courageous leaders in our community combat small-mindedness and ignorance… travelers can stand with them in solidarity.

I didn’t travel to make some sort of statement or as a “political act.” But I was enriched in many ways by travel — of course the obvious ones of contemplating the history of a 900-year-old beautiful church, but also in seeing the different character of different cities, being with two families for a couple of days, and seeing different approaches to common problems. I am very glad I wasn’t shut off from this behind a tinted window in a tour bus.

Trip part 1: Kansas to Indiana

Travel

Note: This post was written March 12, and posting was delayed until our return home.

This is the first part of our trip: driving from Kansas to Indiana with Jacob and Oliver. From Indiana, we’ll be flying to Germany while the boys stay with their grandparents.

We normally don’t like long road trips. Our preferred way to travel is by train. By air is second, and car is last. But this time, driving was all that made sense. We planned to make the 11-hour drive in two days to give the boys more of a chance to get out of the car and run around.

It’s always a bit demoralizing heading east from our place. You drive at highway speeds for an hour and are barely one county over.

We left at about noon and made it as far as Kansas City before our first stop — much to our surprise. We ate at a Cracker Barrel there. Afterwords, Jacob loved running in front of the restaurant.

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Meanwhile, Oliver chilled on a wooden bench.

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Jacob was excited to find this chair. He said “Here is a chair just the size of me!”

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We spent the night in a hotel on the eastern edge of the metro area. Then Thursday hit the road again. We stopped for a mid-morning snack, then ate lunch at Pizza Hut. Jacob ran around in the grass outside again.

Jacob invented a new game with me. He’d ask, “How will we get there?” I was supposed to guess. “With a pickup?” “No…” “With a boat?” “No…” Eventually he’d come up with a silly answer: “We’ll ride a pile of bricks there!” or “We’ll ride on top of a stop sign!” Then he’d sit there laughing for a little bit. Pretty soon: “Hey dad. How will we get there?”

We had a few toy-throwing episodes, but overall Jacob did very well. Oliver did even better. He slept a good part of the way, and happily watched Jacob for most of the rest. The car trip went well.

This morning, it’s time to get ready to head to the airport, and to break the news to Jacob that we’ll be gone for a few days. We’ve learned that he worries a lot about change if he knows about it too much in advance, finding it hard to process and understand, so we’ll tell him after he wakes up this morning. Then off to the airport for our flight to Newark. Then we get to sit around in New Jersey for a few hours before our 7.5-hour flight to Hamburg.

Review: The Future of Faith by Harvey Cox

Reviews,

I know I’ve been on something of a religion streak on the blog of late, and this will be the last such post for awhile.

I first hear of Harvey Cox’s book The Future of Faith during an excellent hour-long interview with NPR’s Diane Rehm. It was intriguing enough that I bought the Kindle edition of the book and read it.

The title of the book is both very accurate and rather misleading. A lot of the book — and, to me, the most fascinating parts of it — focus on the history of faith. Cox’s repeated point is that we are only now regaining a notion of faith that the earliest Christians had, and it is a notion that happens to be compatible with modern science and incompatible with fundamentalism and intolerance in all its stripes.

Throughout this post, it should be understood that quotes or passages are from the book. Cox is so quotable that a good chunk of this review will be showing you some of his quotes, with a bit of discussion around them. I very much enjoyed this book, and highly recommend it.

Faith vs. Belief

It is true that for many people “faith” and “belief” are just two words for the same thing. But they are not the same … and it is important to clarify the difference. Faith is about deep-seated confidence. In everyday speech we usually apply it to people we trust or the values we treasure… a matter of what the Hebrews spoke of as the “heart.”

Belief, on the other hand, is more like opinion. We often use the term to express a degree of uncertainty … We can believe something to be true without it making much difference to us, but we place our faith only in something that is vital for the way we live.

This is an important distinction, and if you stop and think about it, Cox is arguing with a common notion about faith almost from page 1. Faith isn’t about intellectual assent to a set of propositions. It’s about what we hold dear, what we think works for us in life.

Creeds

Creeds are clusters of beliefs. But Christianity is not a history of creeds. It is the story of a people of faith who sometimes cobbled together creeds out of beliefs. It is also the history of equally faithful people who questioned, altered, and discarded those same creeds … But both the doctrinal canons and the architectural constructions are means to an end. Making either the defining element warps the underlying reality of faith.

Cox here reinforces the point that Christianity isn’t about believing certain statements, and it isn’t even about a literal (or not) reading of the Bible. It’s what C. S. Lewis talked about as the inward transformation in onesself. Creeds, such as the Nicene Creed, are rather irrelevant to him.

Cox separates the history of Christianity into three periods: the age of faith, stretching from the time of Jesus only a few centuries until Constantine; the age of belief, stretching from Constantine until the 20th century; and the age of the spirit, now dawning. During the age of faith, “their sharing in the living Spirit of Christ united Christians with each other, and ‘faith’ meant hope and assurance in the dawning of a new era of freedom, healing, and compassion that Jesus had demonstrated.” Cox makes the point that doctrinal questions just weren’t all that important back then, and though differences existed, they weren’t considered to be fundamental to the religion. “Confidence in Christ was their primary orientation, and hope for his [earthly] Kingdom their motivating drive.” Further, he argues that the age of the spirit is a return to this earlier age, albeit with modern twists.

Christianity is growing faster than it ever has before, but mainly outside the West and in movements that accent spiritual experience, discipleship, and hope; pay scant attention to creeds; and flourish without hierarchies. We are now witnessing the beginning of a ‘post-Constantinian era.'”

Cox describes a person that described himself as “a practicing Christian, not always a believing one.” He suggests that the belief/non-believer statement is a disservice to Christianity and to other religions. He then quoted a Catholic bishop as saying: “The line between belief and unbelief runs through the middle of each one of us, including myself, a bishop of the church.” In other words, “The experience of the divine is displacing theories about it.”

Faith and Belief in Bible reading

Creation myths such as … the first chapters of Genesis were not primarily composed to answer the “how” or “when” questions. They are not scientific accounts, even though their poetical language, when read literally (which is always a mistake), may sound that way. Rather, they grapple … with the linked mysteries of both why there is a universe and what our place in it is … They are more like lyrical cantatas, symphonies of symbols through which humans have tried to make sense of their place in the world…

This is where the distinction between faith and belief is vital. These stories are — literally — “not to be believed.” They are, rather, artifacts human beings have crafted to try to wring some meaning from the mystery. They are not themselves the mystery.

I liken this to Michael Crichton’s novel Jurassic Park. If you were to read it 1000 years in the future, it might not have been conveniently shelved above the word “fiction.” Would a reader in the future know that it was not meant to be a literal description of facts? I think sometimes we make this mistake when we read the Bible. Note, though, that although we all understand that Jurassic Park wasn’t meant to be a literal description of facts, it seems to have been valued by quite a large part of society. And it didn’t even address big mysteries.

Cox argues against ridding ourselves of the creation myths, suggesting that they are an important reminder that we are similar to humans who grappled with the same big questions centuries ago as we do today.

The ill-advised transmuting of symbols into a curious kind of “facts” has created an immense obstacle to faith for many thoughtful people. Instead of helping them confront the great mystery, it has effectively prevented them from doing so … the objective knowledge science rightly insists on is not the only kind of knowledge human beings need … Faith, although it is evoked by the mystery that surrounds us, is not the mystery itself.

Constantine and the Age of Belief

One of the most devastating blunders made by the church, especially as the Age of Belief began, was to insist that the Spirit is present only in believers.

Cox spends a lot of time covering the very interesting topic of how and why the church moved to the Age of Belief. His central thesis is that money, power, and prestige were primarily responsible, and that an unrighteous collusion between bishops and Constantine, each using Christianity for their own purposes, finally made it happen. This is very interesting stuff, but this post is too long already, so I will not spend a lot of time on it. I found the Council of Nicea to be particularly interesting, considering that the Nicean Creed came about partially by exile or execution of those Christians that disagreed with it. Cox also points out that “there never was a single ‘early Christianity’; there were many, and the idea of ‘heresy’ was unknown.”

The time is ripe to retrieve the term “Way” for Christianity and “followers of the Way” for Christians. It is at once more accurate, more original, and more contemporary than “believers.”

To the future

Cox describes attending a meeting of the church in Hong Kong in 2003, and uses it as a metaphor for the future of faith:

Their idea of interfaith dialogue was to work with their fellow Asians of whatever religion to advance the Kingdom that Jesus had inspired them, as Christians, to strive for, regardless of what the others called it. They were neither “fundamentalist” nor “modernist.” They seemed more attuned to the element of mystery at the core of Christianity and to its vision of justice. They were also clearly impatient with many of the disputes that preoccupy the different wings of the American churches.”

Conclusion

I found this book to be both enlightening and informative. I highly recommend it, even if you disagree with some of Cox’s conclusions. It is a fascinating view into how the world’s largest religion evolved over the years, and a candid look at the mistakes it has made in that time.

Is the Roman Emperor Still Your God?

Freedom, Politics, War & Peace

In ancient Rome, the Imperial cult was the worship of the Roman emperor as a god. It came to be at roughly the same time as Christianity. In the cult of the emperor, Caesar was revered as a deity. According to Harvey Cox, “This was what we might today call a “civil religion” — it had its holidays, processions, and holy sites throughout the empire. Adherence to it was required of all of the emperor’s subjects, wherever they lived and whatever other deities they also worshiped. It was the religious and ideological mucilage that held the far-flung empire together.”

Perhaps you see where this is going. There was a certain group that found the imperial cult, well, repugnant. They felt their own goals — bringing their god’s peace and justice to the world — were incompatible with this sort of devotion to a human institution, and the very institution that had killed their leader at that. Their reaction went like this:

Regarding worship of the emperor, Christians responded with an unequivocal “no.” They claimed that Jesus Christ was God’s kyrios (“anointed one” in Greek), but since kyrios was one of the titles attributed to Caesar, they refused to participate in the imperial cult. They were willing to pray for the emperor and for his health, but they stubbornly refused to pray to him or offer ritual tribute. They recognized that one could not be a follower of Jesus while also honoring a rival to the loyalty their faith in him and his Kingdom required; therefore, “not even one pinch of incense on the imperial altar.” This defiance of the political religion of the empire, which led their critics to brand them subversive, landed many of them in arenas with salivating lions.

— Harvey Cox in The Future of Faith

Now, you may be wondering, why am I asking if anyone still worships the emperor of a long-extinct empire? I maintain that this practice is still alive and well, just under a different name.

I have been interested in some of the debates about American institutions that choose to perform neither the national anthem nor the pledge of allegiance. Many of these institutions are Mennonite, and their reason for not participating in these two particular acts mirrors that of the early Christians refusing to worship Caesar: namely, their goal is to bring about God’s peaceful and just kingdom on earth, and no country, no human institution at all, can ever command greater loyalty than that cause.

Moreover, the American national anthem is a particularly violent one, celebrating the taking of life right there at the beginning. Not completely compatible with the ethics of a church trying to bring about a more peaceful world, right?

It is from that basis that many Mennonites, and our institutions, do not perform the national anthem or say the pledge of allegiance. For myself, when the national anthem is being performed, I will stand out of respect for those around me for whom the moment is important, but I do not sing. I am deeply appreciative that the United States, like many other countries, makes it legal to do this. I am heartened by the fact that I do not risk a confrontation with the lions over my religious stance today.

Goshen College, a Mennonite institution, recently decided to go back on a century of history (which goes back farther than the anthem itself, which was only adopted in 1931) and will now be performing the anthem, followed by a prayer, before select sporting events.

And by so doing, they fail both to act in accordance with the way of Christ, and to be a patriot. They fail to act for peace and justice by playing an anthem that supports and glorifies war and violence.

And they fail to be patriotic. Patriotism and nationalism are different things. It’s easy to be nationalistic — to get up there and sing a song that everyone wants you to sing. It is far more difficult to be patriotic. Being patriotic in the United States means using the freedoms we have to improve our country. Goshen ought to use its freedom to not observe the national anthem as a way to try to draw a line in the sand against violence, to suggest that our anthem fails to adequately recognize the character of the American people and who we want to be, and to suggest a better alternative. After all, those people who are venerated today as patriots — anyone from Martin Luther to Thomas Jefferson to Martin Luther King — stood up to their fallible human governments to seek positive change.

Instead of a route both religious and patriotic, Goshen College has chosen one that is neither. I am deeply disappointed that 300 phone calls have apparently cowed their leadership. What have we come to when our ancestors braved the lions, and we give up our principles over the fear of… bad publicity?

Ah, Goshen, perhaps you are thinking that you could spare a few pinches of incense for Caesar after all?

Review: Linux IM Software

Linux, Online Life, Reviews, , , , ,

I’ve been looking at instant messaging and chat software lately. Briefly stated, I connect to Jabber and IRC networks from at least three different computers. I don’t like having to sign in and out on different machines. One of the nice features about Jabber (XMPP) is that I can have clients signing in from all over the place and it will automatically route messages to the active one. If the clients are smart enough, that is.

Gajim

I have been using Gajim as my primary chat client for some time now. It has a good feature set, but has had a history of being a bit buggy for me. It used to have issues when starting up: sometimes it would try to fire up two copies of itself. It still has a bug when being fired up from a terminal: if you run gajim & exit, it will simply die. You have to wait a few seconds to close the terminal you launched it from. It has also had issues with failing to reconnect properly after a dropped network connection and generating spurious “resource already in use” errors. Upgrades sometimes fix bugs, and sometimes introduce them.

The latest one I’ve been dealing with is its auto-idle support. Sometimes it will fail to recognize that I am back at the machine. Even weirder, sometimes it will set one of my accounts to available status, but not the other.

So much for my complaints about Gajim; it also has some good sides. It has excellent multi-account support. You can have it present your multiple accounts as separate sections in the roster, or you can have them merged. Then, say, all your contacts in a group called Friends will be listed together, regardless of which account you use to contact them.

The Jabber protocol (XMPP) permits you to connect from multiple clients. Each client specifies a numeric priority for its connection. When someone sends you a message, it will be sent to the connection with the highest priority. The obvious feature, then, is to lower your priority when you are away (or auto-away due to being idle), so that you always get IMs at the device you are actively using. Gajim supports this via letting you specify timeouts that get you into different away states, and using the advanced configuration editor, you can also set the priority that each state goes to. So, if Gajim actually recognized your idleness correctly, this would be great.

I do also have AIM and MSN accounts which I use rarely. I run Jabber gateways to each of these on my server, so there is no need for me to use a multiprotocol client. That also is nice because then I can use a simple Jabber client on my phone, laptop, whatever and see all my contacts.

Gajim does not support voice or video calls.

Due to an apparent bug in Facebook, the latest Gajim release won’t connect to Facebook servers, but there is a patch that claims to fix it.

Psi

Psi is another single-protocol Jabber client, and like Gajim, it runs on Linux, Windows, and MacOS. Psi has a nicer GUI than Gajim, and is more stable. It is not quite as featureful, and one huge omission is that it doesn’t support dropping priority on auto-away (though it, weirdly, does support a dropped priority when you manually set yourself away).

Psi doesn’t support account merging, so it always shows my contacts from one account separately from those from another. I like having the option in Gajim.

There is a fork of Psi known variously as psi-dev or psi-plus or Psi+. It adds that missing priority feature and some others. Unfortunately, I’ve had it crash on me several times. Not only that, but the documentation, wiki, bug tracker, everything is available only in Russian. That is not very helpful to me, unfortunately. Psi+ still doesn’t support account merging.

Both branches of Psi support media calling.

Kopete

Kopete is a KDE multiprotocol instant messenger client. I gave it only about 10 minutes of time because it is far from meeting my needs. It doesn’t support adjustable priorities that I can tell. It also doesn’t support XMPP service discovery, which is used to do things like establish links to other chat networks using a Jabber gateway. It also has no way to access ejabberd’s “send message to all online users” feature (which can be accessed via service discovery), which I need in emergencies at work. It does offer multimedia calls, but that’s about it.

Update: A comment pointed out that Kopete can do service discovery, though it is in a very non-obvious place. However, it still can’t adjust priority when auto-away, so I still can’t use it.

Pidgin

Pidgin is a multiprotocol chat client. I have been avoiding it for years, with the legitimate fear that it was “jack of all trades, master of none.” Last I looked at it, it had the same limitations that Kopete does.

But these days, it is more capable. It supports all those XMPP features. It supports priority dropping by default, and with a plugin, you can even configure all the priority levels just like with Gajim. It also has decent, though not excellent, IRC protocol support.

Pidgin supports account merging — and in fact, it doesn’t support any other mode. You can, for instance, tell it that a given person on IRC is the same as a given Jabber ID. That works, but it’s annoying because you have to manually do it on every machine you’re running Pidgin on. Worse, they used to support a view without merged accounts, but don’t anymore, and they think that’s a feature.

Pidgin does still miss some nifty features that Gajim and Psi both have. Both of those clients will not only tell you that someone is away, but if you hover over their name, tell you how long someone has been away. (Gajim says “away since”, while Pidgin shows “last status at”. Same data either way.) Pidgin has the data to show this, but doesn’t. You can manually find it in the system log if you like, but unhelpfully, it’s not on the log for an individual person.

Also, the Jabber protocol supports notifications while in a chat: “The contact is typing”, paying attention to a conversation, or closed the chat window. Psi and Gajim have configurable support for these; you can send whatever notifications your privacy preferences say. Pidgin, alas, removed that option, and again they see this as a feature.

Pidgin, as a result, makes me rather nervous. They keep removing useful features. What will they remove next?

It is difficult to change colors in Pidgin. It follows the Gtk theme, and there is a special plugin that will override some, but not all, Gtk options.

Empathy

Empathy supports neither priority dropping when away nor service discovery, so it’s not usable for me. Its feature set appears sparse in general, although it has a unique desktop sharing option.

Update: this section added in response to a comment.

On IRC

I also use IRC, and have been using Xchat for that for quite some time now. I tried IRC in Pidgin. It has OK IRC support, but not great. It can automatically identify to nickserv, but it is under-documented and doesn’t support multiple IRC servers for a given network.

I’ve started using xchat with the bip IRC proxy, which makes connecting from multiple machines easier.

The Big-Publisher Ebook Scam

Uncategorized

There’s been a lot written about the Amazon vs. Macmillan dust-up. I’ve seen a lot of posts by people that work for publishers saying that there are costs to making a book, and that $9.99 just won’t cut it for an ebook. They say that publishers invest in typesetting, editing, selection, art, and various stages of quality control. All of that is true.

Too bad they aren’t doing it with ebooks.

I’ve had some books published, and while the process varies from publisher to publisher, the editing process usually involves technical editors (people that check my facts), copy editors (people that help the writing and grammar), cover designers, and QC staff. Often I will see PDFs or printed pages at the final stage, and at that point can catch things like bad table formatting or lines split at inopportune places. My point here is that there’s a lot of editing going on, and there are many pairs of eyeballs looking at the printed page before it goes to the presses.

In the year or so since I’ve owned my Kindle, I can absolutely guarantee you that this process is not happening with ebooks. Most of the time, it is quite obvious that nobody has even looked at the finished product. Some intern has whipped up a quick conversion from whatever typesetting software they use, give it a quick glance, and call it good. One of my own books, Real World Haskell, is available in Kindle form. O’Reilly took better than average care of that process, but even so, I certainly didn’t approve screenshots before it went out like I did for paper (not that I’d have had time after the paper project was done anyway.) From memory, some of the flaws I’m aware of:

In some of these cases, it is quite obvious that a human didn’t even bother to look at the result. Harper Collins got a huge black eye after their LOTR fiasco, and still took quite a long time to fix it.

Now, if the publishers were actually going to put as much care into the quality of their ebooks as they do into the quality of their paper books, then sure, I’d pay almost the cost of a paperback. But very few of them are doing that. It is quite obvious to me usually by the end of the first chapter of a book whether anybody even looked at the result of their conversion.

Bottom line: If they’re going to sell me an inferior product, don’t expect me to pay near full price. If they can get their act together on quality, only then would they have room to start arguing for higher prices. If all you’re going to do with the ebook is run the paper version through some buggy filter, you haven’t incurred much additional cost, and it is plainly visible to all.

Note: I would like to say that Lonely Planet and O’Reilly have done good jobs with the tools available, and while their results aren’t perfect, they have done a good job working with rendering their sometimes very complex print layouts for a Kindle.

Hands On with Thinkpad X200s and Debian Squeeze

Uncategorized

I have recently been evaluating small laptops, and wound up purchasing the Thinkpad X200s. It arrived a few days ago, so here are some first impressions.

The Hardware

The X200s is, in a word, awesome. It is light and portable, built solidly, and very fast. With the 6-cell battery, it feels light. The 9-cell makes it physically bigger and heavier, but even so, it is still a light unit even then. The fans run only rarely, and battery life looks to be towards the upper range of what I was expecting, so I am pleased with that.

The screen is a very high-DPI one, and quite bright. However, it is also one of the only drawbacks: its vertical viewing angle is quite poor compared to most other screens I’ve used recently, meaning I’m frequently adjusting it to get the best angle relative to my head.

The keyboard is a pleasant change after having using the Eee 901 for so long. I hadn’t realized just how much of a pleasant change it would be.

I was concerned about the lack of a touchpad, but it appears that the touchpoint device is a lot better than it was on the Thinkpads I used a few years back. I miss a touchpad, but not very much, and far less than I thought I would.

Debian Squeeze

Of course, one of the first things I did with it was to wipe off Windows 7 and install Debian. Now a word about Debian. I rarely do fresh installs. I normally tar up my machine and move it over to new hardware when needed, and upgrade the software over time. However, I wanted to make this a 64-bit install and had no suitable image to move over. I decided to try the default Gnome install in squeeze since I hadn’t tried Gnome in awhile and was about due to give it a shot.

I was very impressed. Squeeze will make an awesome desktop OS. Everything worked perfectly out of the box. It suspended and resumed. X came up in full resolution without me having to do anything. Ethernet worked, and I was helpfully invited to supply the non-free firmware for the wifi on a USB stick during install time. Hardware brightness and volume keys work. The docking station is fully compatible with Linux. Sound works. The hardware “lock screen” key even works. Bluetooth works out of the box. It is a well-integrated, extremely fast, and smooth setup.

Cups is installed out of the box by default, and accepts network printer broadcasts by default too. So I snapped in an Ethernet cable, and when I went to print a few minutes later, I just could. It didn’t even strike me as special until later. Yes, that’s right — I plugged it into the network and, with absolutely zero action on my part, could print to all the printers at work or at home.

The update-manager that Gnome uses by default (I wonder if Debian’s KDE installs yet use one? I have never seen one in KDE) is a wonderful work of simplicity compared to Windows 7’s madness. You click the update icon, click the button to start updating, and 30 seconds later get a message that 45 updates have been installed. With no ominous “reboot now” message. This is no surprise to me as a long-time Debian developer, but I just wanted to highlight it here. I think I should file a wishlist bug on update-manager asking them to improve the wording in the box to say “There is no need to reboot your computer” :-)

I still have my gripes about Gnome. It only lets me choose some pre-defined settings for screensaver timeouts, for instance. I still feel that KDE gives me more control. But Gnome seems to be better integrated with the entire system, faster, and less buggy. This difference is especially acute at login time. This laptop logs me in far faster than my Core 2 Quad machine at home running KDE (from sid) does.

So, of course, my next task is to integrate xmonad with Gnome. Should be fun.

Now, a final word on why I wrote this. None of these components have been a surprise really to me (aside from the completeness of the hardware support for this laptop). But what I want to bust is the myth that somehow Debian is difficult to use on the desktop. It isn’t. This setup was easier by far than the Windows 7 install I did on a different machine recently. Although it has less eye candy than Windows 7, it exudes solidity, performance, power, and yes, ease of use in every way.

Greek Mythology and the Old Testament

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I have lately been reading Homer’s epic poems: first The Iliad, and now I am nearly done with The Odyssey.

I figure there isn’t anyone alive today that believes that Zeus literally caused thunder in answer to a prayer, or that Athene really transformed Ulysses between having a youthful and an aged physical appearance at a whim.

Despite our understanding that these poems don’t reflect a literal truth, we still find meaning and truth in them. It is for this reason that they are read by high school and college students all over the world. This same reason drives our reading of more modern plays and novels — everything from King Lear to Catcher in the Rye. We learn something of the author’s world, something about our world, and if we are truly lucky, a deeper understanding of the universal truths of human life.

And it is with that preface that I suggest that the Old Testament — or parts of it, at least — ought to be read in the same manner.

Modern Christianity speaks of a loving, caring God, one who is deeply concerned for the wellbeing of all. Under this understanding, forgiveness is more desired than retribution, and helping the week is better than enslaving them. How then can one square that with a literal reading of the Old Testament?

This was a key question I asked over a span of perhaps 15 years. I was perplexed that the God of Love ought to turn someone into a pillar of salt for turning her head the right way, that almost all life on earth might be extinguished by a flood, that slavery is condoned and regulated, and all sorts of people being stoned to death, animals killed for no reason. In short, the God of the Torah, at least, didn’t seem to me to be even the same person as the God the Church talks about.

I raised this question with many people, and there was even a seminar on it at a convention I went to in 2001. The answers I got usually were of one of two types: 1) God is beyond our comprehension, and this is one of the mysteries we will never understand because that’s just the way it is; or 2) the arrival of Jesus changed things, and it’s impossible for a modern person to fully appreciate the laws as they existed prior to that. These are really two sides of the same stick: they’re both saying, “Yep, that’s odd. But we have to believe that the Bible is inerrant and literally true, so we just have to accept the mystery and move on.”

Except I’m not so good at accepting mysteries and moving on.

It strikes me as odd that nobody even mentioned the third option: that some of the stuff in the Old Testament is, to be blunt, made up. This even though I have come to learn later that some of those people probably believed this to be the most correct explanation.

Now, that doesn’t mean it has no value or that is doesn’t show us truth. Romeo & Juliet was made up, but we learn from it.

A typical example of this is the creation myth. There are some that are very defensive about it, perhaps thinking that it weakens their religion to admit it might not be literally true. To me, I find that insisting upon its literal truth weakens the religion; can we not see how a piece of literature speaks to us today and leave it at that? Need we say that Shakespeare’s Julius Caesar is an inferior play because it is a work of historical fiction?

The position I suggest here is not some crazy nutjob position. Wikipedia has a concise overview of some of the scholarship surrounding these ideas.

I now count myself as somewhat inspired by Homer to read the Old Testament in the same way that I read Homer: as a story that can speak to us today, one that inspired a nation in captivity and after, and launched perhaps the most amazing religious movement in history.

I only wish that more people would admit the possibility of a non-literal reading of the Bible. This return to an earlier era of Christianity is, in my mind, the only way that Christianity can maintain its relevance in this age.

Update: A note I received suggests I ought to make a bit of a clarification. I am not bothered by the fact that people have differing opinions about the historicity of Genesis. I’m all for putting all the opinions out there for sure. I think that really the concern over whether Genesis is literally true or not is mostly irrelevant. I have no problem with Christians that find Genesis to be literally true. What I’m lamenting is the attitude that “you’re not Christian if you’re not sure that Genesis is literally true” or “saying anything else about Genesis undermines Christianity.” I believe neither of those statements, and would really rather that we collectively got past the creationism vs. evolution debate already.

Update 2: It appears that my use of a bit of technical language has caused some confusion. A creation myth can be defined as “a supernatural story or explanation that describes the beginnings of humanity, earth, life, and the universe (cosmogony), often as a deliberate act by one or more deities.” It is a category of explanations. Simply calling the Genesis story a “creation myth” is an act of categorization only, and doesn’t imply anything about its accuracy or value.

Netbook / Notebook Update

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Two days ago, I posted about looking for a new netbook or notebook, and asked for people’s advice. Since then, I’ve done some investigation based on these suggestions.

Rejected Candidates

First, I’ve outright rejected several options. The Thinkpad X100e was out, mainly because it doesn’t compare favorably to the Acer 1810TZ. The X100e’s battery life is worse than the 1810TZ, it is heaver, and has a single-core CPU. Secondly, the EeePC 1201N was ruled out. Again, its battery life was quite a bit worse than the 1801TZ, and also worse than my existing Eee 901. Finally, the EeePC was out because of its extremely slow performance.

Remaining Candidates

I took information from notebookcheck for models I was interested in, and those suggested in the comments at the earlier post. After reviewing them, I made a comparison chart showing issues that matter most to me.

Candidates: Battery Life

Let’s start with battery life. The X200s presents an interesting picture here. In the 9-cell battery, we can expect over 15 hours of life in idle mode, and 7 hours when surfing the Internet over wifi. This was best in class performance for the idle and surf tests, but when under load it drops to one of the worst ad only 2.57 hours. This could correlate with what Lars Wirzenius commented, saying the X200s battery life is poor: obviously it is doing a lot of power management in software to achieve its runtimes, and if a default Linux installation isn’t doing that power management, battery life could be poor.

The other standard in terms of battery life was the Acer 1810TZ, with 12 hours runtime in idle usage and almost 6 when surfing the net with wifi: that’s an hour longer than my Eee 901. It was also the best performer under full load of anything on my chart.

Disappointing results were turned in by the HP 2530p. Even with a 9-cell battery, it couldn’t match the 1810TZ’s battery life. The Dell E4200, with its 6-cell battery, fared even worse — though I should note notebookcheck hasn’t tested the E4200, so those figures come from elsewhere.

Candidates: Size and Weight

Looking at weight, the X200s and E6200 turn in amazing weights at under 3 pounds for a 12″ notebook. HP’s 2530p is the heaviest in the group at 3.84 pounds with the 6-cell battery (the 9-cell will be heavier but I couldn’t find specs on it). The 1810TZ checks in at 3.1 pounds, a bit more than half a pound heavier than my Eee 901.

Considering size, the E4200 is the thinnest in the group at just 0.79 inches thick. The 2530p is also thin, but is one of the deepest. The Eee 901 is smallest in terms of length and depth, but it is the thickest of all.

Candidates: Performance

Here you can really see why I complain about the Eee 901 being slow. On the PCMark 05 test, it had a third of the performance of the 1810TZ. The best performer was the X200s, followed by HP’s 2530p.

In terms of hard disk speed, the E4200 was fastest due to its SSD (though I suspect these tests are not fully evaluating write performance). The SSD on the EeePC 901 didn’t help it; it finished with less than half the speed of the E4200.

Conclusions

From this chart, it looks like there are only three really interesting models: the X200s with its top-of-the-line performance and display, the HP 2530p, and the 1810TZ with its stellar battery life. The disappointing battery life on the E4200 rules it out for me. The battery life on the HP 2530p is modiocre, but it has a touchpad.

For the 1810TZ, my main concerns are size of screen and the fact that the screen is glossy. I am not at all a fan of glossy screens.

For the HP 2530p, we’ve had an HP 2510p in at work. Its size is virtually identical to the 2530p, and felt a bit bigger than I’d like. It was also lighter than the 2530p, but still a bit heaver that I’d like to see. But the 12″ screen might be worth it.

The X200s lacks a touchpad, which is a major annoyance in my book. I have reports of 7-hour battery life on it with the L9400 CPU under Ubuntu. Another person has reported 12 hours on Arch Linux using a power saving guide (which looks helpful in general as well).

Considering size and weight, the X200s is lighter than the 1810TZ, though only by a little if using the 9-cell battery. It’s very slightly bigger in every dimension than the 1810TZ, but perhaps not enough to influence the decision.

What are your thoughts?

Netbook or thin & light notebook?

Hardware

I am a big fan of thin and light notebooks. I’ve been using the 9″ EeePC 901 for awhile now, almost since it first came out. I initially loved it. The keyboard, while an obstacle, wasn’t as much as I feared. The thing got insanely long battery life (5-6 hours or more typical), and was so small that my laptop bag is a “DVD player bag”.

Now for the downsides. I am getting into a time where I’m spending more time on the laptop, and I’m starting to be far more acutely aware of them. is performance. Let’s face it: the 901 is just a slow machine all-around. The video performance isn’t great, and I can watch the Thunderbird interface being drawn as it loads. But the real killer is the SSD storage. It is exceptionally slow, and gets in the way of multitasking in a serious way. (Syncing mail? Kiss performance in Firefox goodbye.)

Problem is the 1024×600 screen. This is becoming a serious inconvenience, as when you combine the need to do a lot of scrolling with slow scrolling performance, the result is unpleasant. Coding is pretty difficult at that size.

#3 is the keyboard size. It is OK for light-duty work, but it is getting in the way for more serious work.

So I’m looking for a replacement. I’m thinking something in the 10″ to 12″ range, thin and light, would be ideal. My main criteria are size, weight, performance, and compatibility with Debian. Durability is an added plus as it will be riding in my bicycle bag on a regular basis.

This puts me in something of a grey area: there are netbooks in that range, and then there are machines like the Macbook Air (which may actually be a bit bigger than I’d like).

I have recently been hearing good things about the EeePC 1005PE (Atom N450) and the 1201N (N270 with Nvidia Ion). The 1201N seems to beat the 1005PE in terms of performance (especially video-related), but with far less battery life. I think I could live with the slower CPU, but the 1005PE still has only 1024×600 resolution, which would be a big problem for me.

Lenovo has an IdeaPad U150 with an 11.6″ 1366×768 screen, and in the 12″ size, they’ve got various options, both Atom and Core 2 Duo. The X200 and X200s look interesting, but lack a touchpad. (The X200s appears to be their long-lasting-battery version.) The HP EliteBook 2530p also looks interesting; it has a touchpad, but is heavier and appears to have inferior battery life to the X200s.

What ideas do people have?