Teacher Tributes

This is an index post of past teachers who stood out in my life with placeholders for possible future posts.

Some of these teachers may have taught me things that I once held to be true or useful but which I no longer do. But that very relationship and those teachings were important in some way and certainly nourishing — making up part of my many selves. With these teachers, I felt that I clearly had EN (see this index). I find that in general, these teachers tend to appear or be found when there is some vulnerability or excitetment about learning or changing.

  • 1971-72 High School English Teacher
  • 1972-73 Scott Ross : Cornell University days, pastor at Christian commune
  • 1976-1977 Dr. Schimmel: Wheaton College days, Education prof
  • 1975-75 Bob Weber: Wheaton College days, Theology prof
  • 1979-80 Munda : University of Minnesota days: Drum instructor
  • 1983-88 John Craig: Japan: Acupuncture teacher
  • 1987-88 Yamamoto Sensei – Yamamoto Clinic: Acupuncture teacher Osaka
  • 1987-88 Sakaguchi Sensei – Sagano Clinic: Acupuncture teacher Kyoto
  • 1989-90 Da Free John: religious cult teacher
  • 2010s David Chapman: Secular Vajra Buddhism teacher

Leave a comment

Filed under Philosophy & Religion

Munda: a teacher tribute

“Munda” was one of my unique teachers. He was born in 1939 in a small village in Jharkhand, India, and passed away in 2011. He was a scholar, a musician, and a tribal activist.

I was lucky enough to know Munda when I was in graduate school at the University of Minnesota–Minneapolis in the late 1970s. I was jointly studying philosophy and South Asian Studies. Munda was a professor in the South Asian Studies department, but I did not meet him there.

Instead, through some connections, I heard that Munda was looking for a drummer for his Indian Tribal dance troupe. I auditioned for the spot. Munda was blunt with me. ‘You have no sense of rhythm,’ he said. But he still needed a drummer so he let me join.

Broadly speaking — though this is so broad as to be almost wrong — there were three major groups in India, probably the result of different immigrations thousands of years ago: Indo-Aryans, Dravidians, and Tribals (adivasi, or ‘ancient inhabitants’). Each group has completely different language families. Munda was from the Tribal group – a group which faces much discrimination in India.

Here is how I remember Munda’s origin story:

A University of Chicago researcher came to a tribal region of India but needed a translator and was told that a young boy (15 years old, perhaps) in the neighboring village spoke Hindi and three local languages. He, Munda, proved to be a prodigy, and the researcher worked with Munda for several years and eventually brought him to the University of Chicago, where Munda got his Ph.D. in Austroasiatic languages.

When Munda applied for his passport to travel to Chicago, he was asked for his name. Since he was mostly known by his family and village, he gave the name of his tribe. From that moment on, everyone simply called him Munda.

Munda was a quiet man. Though we had 18 months of weekly practices and various performances, I actually only spoke with him occasionally. But his absorption in his music and his advocacy for his people somehow touched me deeply and led me to consider him one of my most influential teachers.

I have one story that stands out related to Munda and myself.

Munda had returned to India to set up a program of Tribal studies at Ranchi University. I was doing Ph.D. “research” in Pakistan and had a chance to visit him.

He lived in a quiet place surrounded by jungle. One night we heard drumming in the jungle and recognized the music. It was music he had taught our group. So we hiked through small paths in the jungle until we came upon a group of maybe 10 men playing music on their drums and flutes around a bonfire. The men were shocked to see a white face appear out of the jungle. They invited us to sit and listen. Finally, Munda asked if his friend (me) could “try” the drums. Munda and I stood up. I borrowed the large drum that Munda had taught me to play, and he took the smaller lead drum. He called out the beat, and we began drumming one of their very familiar traditional songs. Mouths dropped on seeing a young white guy playing their music. I will never forget that setting.

We all have people that make unique impressions on us. Munda was one of those people for me.

Related sites:

Leave a comment

Filed under Philosophy & Religion

諸我 Many Selves

In this blog, I have written repeatedly on the concept of “many selves.” In this post, I would like to coin a new philosophical and technical Japanese word: 諸我 (shoga), which could be variously translated as the many selves, the plural selves, the multiplicity of selves, or the several selves. But we’ll stick with “many selves.” I will let readers catch up on the concept, if they wish, by reading some of the posts linked in these index posts (Buddhism, Many Selves).

Since my seven years in Japan back in the ’80s, I’ve owned the famous Zen Ten Bulls (十牛図) prints shown on the right. I will use them to illustrate three contrasting, yet complementary views of the self. The pictures, from our living room, read from read from top-left-down to top-right-down.

True Self: #6 真我 (shinga)
The story starts out, in the first picture top left, with the ox/bull herder, a young boy, searching for his “true self”. By the fifth picture, he tames his supposed true self, and by the sixth, he rides harmoniously with it.

No-Self: #8 無我 (muga)
However, by the seventh picture, the world of a thousand things engulfs him and the his self dissolves, so that by the eighth picture, there is no-self. Many arrangements of the story (which has been around since the 400s) feature this empty circle as the final picture. It represents satori, enlightenment, or awakening.

Many Selves: #10 諸我 (shoga)
Agreeing with later arrangements, however, I see the awakening—or non-dependence on a limited view of the self—as moving to #9, seeing afresh the world around you without a singular self, and finally to #10, returning to participate with others where the new, nebulous “many selves” have free play.

There are many kinds of Buddhism, each with a different idea of self, not to mention, the common, on-the-street believer having their very own view(s). To readers: what are your views?

Notes: My Many Selves Index

4 Comments

Filed under Philosophy & Religion

Redistribution of Complexity

I have to start this post before the below observed consilience slips my mind. So please forgive its scattered, incomplete nature.

Many of my posts discuss the odd parallels between linguistic phenomena and other cognitive or social phenomena. E.O. Wilson famously stated that all knowledge must be connected at some level and coined the term “consilience”.Today I observed an example of consilience between linguistics and music.

MUSIC:
I will try to find the source, but I heard of a study which started with the commonly held assumption that music has become simpler over time: classical music being complex in melody and modern music featuring very simple repetitive melodies. The study found out surprisingly that the complexity has remained rather stable, but its distribution has changed. Though modern music may have simple melodies, it has increased in its sound layers and other factors. Music’s complexity is redistributive.

LANGUAGE:
Languages generally fall into one of three large categories (though mixes exist). I have put these categories in terms of grammatical complexity:

  1. Isolating → Words are like Lego blocks that don’t change (Chinese, Vietnamese, Thai, Lao).
  2. Agglutinative → Words are built by adding many clear suffixes, each with one specific job. (Japanese, Turkish, Korean, Finnish)
  3. Fusional (also called Inflectional) → Words change shape a lot, and one change can mean many things at once (Romance languages, Russian, English, Greek, German, Arabic).

Though, for an English speaker, Chinese or Japanese are hard to learn, their grammars are much simpler and more straightforward than those of most European languages. What makes them hard is that they belong to different language categories and different language families. But grammar? Give me an inflectional or agglutinative language any time!One odd question, given the clumsy complexity of languages like Russian, is why complexity evolved at all.Complex inflectional/fusional languages (like Latin, Russian, Sanskrit, or Ancient Greek) did not start that way. They usually developed from simpler systems. Here is the most widely accepted theory:

Grammaticalization + Phonological Erosion
In small, stable, isolated communities with mostly native speakers (especially children learning), complexity can build up and be maintained. Independent words (e.g., pronouns, adverbs, auxiliaries) gradually attach to main words and become suffixes. Over time, sound changes cause these suffixes to fuse together. One ending ends up expressing multiple meanings (tense + person + number + gender, etc.).
Isolating → Agglutinative → Fusional through natural sound erosion.

Nonetheless, the dominant trend in languages is simplification over long periods, especially in fusional languages. Languages are not steadily becoming “simpler” overall. Instead, they redistribute their complexity. Heavy contact favors analytic/simpler morphology, while isolation can allow complexity to rebuild. There is no clear “progress” toward simplicity or complexity — it’s more like a dynamic equilibrium influenced by social history.

Complexity can increase again in more isolated languages or through new grammaticalization (new tenses, aspects, evidentials, etc.).Languages often show trade-offs: they lose complexity in one area (e.g., noun cases) but gain it in another (e.g., stricter word order, more auxiliary verbs, tones, or particles).

Conclusion: You see, both music and language (human creative communication and meaning) redistribute their complexity over time. Future teaser: The above consilience is related to the more nuanced understanding of entropy (a physics property) and life and meaning. This is a seed for a potential future post. All knowledge is connected!

Leave a comment

Filed under Philosophy & Religion

No Swimming during Ramadan

I learned yet another bizarre religion fact this week from one of my English students — the gentleman I’ve been teaching online for four years now, who has slowly become a friend. First, the background:

He’s a businessman in Iran, where the horrors of his government’s recent murderous suppression of protesting citizens continue to fill everyone’s anxious minds. All this, and now he wakes up daily wondering if the US will bring war that will kill innocent Iranians (and others) and shut off their power and water.

My friend is one of the many non-observant Muslims in Iran. For instance, he doesn’t fast during Ramadan. Right now it’s the holy month, when observant Muslims are not supposed to eat or drink anything from sunrise to sunset — instead, many gorge themselves in the evening.

To help relieve his stress, he mountain bikes and swims. So what did I learn today? That swimming is forbidden during Ramadan because a swimmer might inadvertently swallow a bit of water during the daytime. Yet again, the suffering caused by his Shia mullahs reaches right into his everyday life. The capacity of human insanity continues to amaze me.

Leave a comment

Filed under Philosophy & Religion

Shabbat Elevators and Ovens

I am reading Ancient Christianities: The First Five Hundred Years by Paula Fredriksen. Her first chapter discusses the variety of positions early Christians took on how they viewed—or even observed—Jewish Law. This chapter then illustrates how Jews came to be vilified by many Christians or at least viewed with ambivalent feelings by most.

In Judaism, “The Law” is called “halakha” in Hebrew, which means “the path.” Broadly, it refers to the mental, ethical, ritual, and practical practices that Jews should observe in order to walk with their God. Because of Paul, the narrow and perhaps mistaken way Christians often mischaracterize these laws is as the required practices needed for a believer (a Jew in this case) to be saved.

The main ritual restrictive practices that Paul, in the Christian Bible, tells Gentile (pagan) converts to Christianity they no longer need to observe were dietary restrictions, circumcision, and special holidays. But Paul never discussed elevators — a restriction I ran into this week.

According to Jewish halakha (the path), on the Sabbath (“Shabbat” in Hebrew: Friday evening to Saturday evening), there are all sorts of work that Jews should not do because God declared it to Moses as one of the ten commandments:

Exodus 20:8-11: “Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work—you, your son or your daughter, your male or female servant, your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”

Later rabbis decided that triggering electrical switches is a form of work and forbidden. Rabbis have always had their work cut out for them over the centuries, keeping up with what is forbidden as technologies have developed. And thus, pushing an elevator button triggers a switch, which would not be pleasing to God. The ways around this, for an observant Jew, are: having a non-Jew do it for you, using the stairs, or using a Shabbat elevator.One of the independent living centers I work for is Jewish, and they have a Shabbat elevator. On Shabbat, the elevator is in automatic mode: continually running up and down the building, stopping and opening on every floor to allow people to ride without working (pushing buttons). It can make for long elevator trips, but at least God remains pleased with you. Or perhaps a less anthropomorphizing way to put it: it helps you remember your God when you’d otherwise be going mindlessly through your day. It all depends on perspective.

As an addendum: As I shared this post with my wife, she informed me that our oven has a “Sabbath Mode.” It is complicated to explain, but simply put, cooking on the Sabbath is forbidden, but keeping pre-cooked food warm during the Sabbath is allowed. The “Sabbath Mode” allows all that without triggering switches and while keeping the oven safe. BTW, this was written on the Sabbath, breaking all sorts of Jewish laws. Yet I have faith that no gods were offended in the writing of this essay.

Leave a comment

Filed under Philosophy & Religion

Balloon Memories

My two brothers and I had a wonderful father who guided us into all sorts of adventures (with the amazing support of my mother also): scouting, camping, boating, fishing; lots of pets; and a safe suburban life surrounded by miles of woods.

But stressful memories can unfairly shine stronger than memories of pleasant, enriching experiences. Here is a silly one of mine:

I was probably 10 years old, and my younger brothers were 9 and 8. We’d spent a perfect day at Cedar Point Amusement Park, and Dad bought us all helium balloons. My mischievous brothers were careless with their balloons and let them fly. My Dad was kind and bought them new ones.

As we started to walk out of the park, I thought “Well, he bought them new ones, so I can play with mine, and if I lose it, he will get me one too.” Sure enough, I lost mine and whined, “Dad, I need one now too!” But the balloon stand was a long way back and we were right at the gate. “You lost yours intentionally; it’s too far to go back,” he said. So we left with only my brothers having balloons. Of all the great things my Dad did, why does my selfish brain insist on remembering this felt injustice? Of course, my Dad was right.

2 Comments

Filed under Philosophy & Religion

Swearing on Christmas

This story is from when my brothers and I were still in elementary school.
Mom was a quiet, polite, well-loved, local elementary grade school teacher. It was Christmas and Mom was sitting in her bathrobe, quietly observing her three boys frantically tearing into their presents. My younger brother was sitting behind me playing with his new fishing rod while I excitedly unwrapped a new science kit.
Somehow that brother thought he could practice casting his rod in our small living room and accidentally whacked me in the head. “Shit,” I yelled in surprise. Without hesitation, my otherwise reserved mother yelled out, “Damn it, we don’t swear on Christmas!”. The irony was not lost on us boys, and still makes me smile.

Leave a comment

Filed under Philosophy & Religion

Stretching Your Ignorance

I find it incredibly valuable to expose myself to subjects I can barely understand. I do this by watching math and science videos far beyond my ability to comprehend. These explorations stretch my sense of ignorance. Though sometimes temptingly depressing, on good days they fill me with amazement and humility.

Awe and ignorance, held together, can enrich our openness. Together, they foster humility and wonder. I find that even exploring world history and politics can, when approached with humility, lead to greater openness. Mastering knowledge provides utility, but dabbling in the unknown can lead to personal enrichment.

Leave a comment

Filed under Philosophy & Religion

Life as a Peregrination

Theologically inclined people look at a life as having a “purpose” or a “search for meaning”. I have always seen these thought-containers as mistakenly abstract, leading to similarly unnecessary dilemmas. See my posts on “The Limitations of Abstractions” and “Searchers vs. Explorers“.

Today I ran into the odd word “peregrination,” which means: “a long or meandering journey, especially one taken on foot or with a sense of exploration.” This word better captures an alternative intellectual container for understanding our lives.

Below is a chronological list of authors and ideas I’ve read that seem to align with my contrarian intuitions described above:

  • 1998 E.O. Wilson: “Consilience” (a biologist on the unity of knowledge)
  • 1970 John Conway: “The Game of Life” (a mathematician on celluar automata, see this)
  • 2002 Stephen Wolfram: “A New Kind of Science” (a mathematician/physicist on algorithmic reality)
  • 2006 Lee Smolin: “The Trouble with Physics” (a physicist writing on Loop Quantum Gravity Theory, opposing orthodox String Theory)
  • 2010 David Chapman: “Meaningness” (a computer scientist, neo-tantric Buddhist)
  • 2011 Norman Wildberger: “Insights into Mathematics” (Youtube channel: a mathematician aligned with finitism and allergic to abstractions like infinity. Also a Go player.)
  • 2022 Curt Jaimungal: “Theories of Everything” (Youtube channel: a mathematician/physicist)

I ran into the last two, Wildberger and Jaimungal, this last week, thus kindling this post. Whether these authors’ thoughts are congruent with one another, or whether I fully agree with them — or even understand them — I know not, for I am only a playful peregrinationist.
Your thoughts?

Leave a comment

Filed under Philosophy & Religion