Words, words, words
My favorite word in Spanish is enraizado (followed closely by ojalá). I like words; I guess it comes with liking to read and write. Somewhere (I lost it) there is a long (and ever-growing) list of my favorite English words. In Russian, my favorite word is actually a phrase: Я с удовольствием (ya s udovol’stviyem), which means something like, “my pleasure.” In Mandarin I’m still searching for a favorite, but in the meantime I like the way 週末 (zhōumò — weekend) sounds.
Enraizado means rooted. I learned it by reading a commentary on Pablo Neruda’s poetry in Spanish. (I found the commentary in Capitol Books in D.C., in the bathroom, which is their foreign language section). Looking it up, it appears that arraigado is the more common way to say rooted, and so I already like enraizado for being a less common word. I like also that raíz, the Spanish word for root, shares the same root (see what I did there?) as the English word radicle, which reminds me of organismal biology, one of my favorite classes in college. And, less esoterically, mainly I just like the way it sounds, the way it feels to say it (if only I could describe how it feels to say a word so evocatively as Nabokov does).
But its meaning doesn’t gain much traction in my life. And that’s something I often think about.
Garrison Keillor wrote an article for last month’s issue of National Geographic that he dubbed, “a personal geography.” If I didn’t have so much I wanted to say regarding the article, I would post it without comment as “Better writing than mine.” It’s very easily one of my favorite pieces of short non-fiction.
More memoir than reportage, the piece tells about a place — Mineappolis-St. Paul — by telling about one person’s experience of that place. Keillor was born in the Twin Cities. He’s lived, loved, and lost there. And, now that he’s growing old there, he honored the place with a wonderful essay. His, and the city’s, is a story with roots.
Geography, according to Apple’s pre-installed dictionary, is:
the study of the physical features of the earth and its atmosphere, and of human activity as it affects and is affected by these, including the distribution of populations and resources, land use, and industries.
As an delineation of the province of National Geographic, that definition goes a long way.
National Geographic writers and photographers are reporters essentially. Adventurers, if you want to speak romantically. They go places and give overviews of the goings-on there. Their articles are full of snippets of interviews, summaries of research, brief histories of locations and peoples. They are tourists: in places, in controversies, in conflicts, in lives; so that we can learn something of the “physical features of the earth and its atmosphere, and of. . .” etc.
Science and philosophy
Dorion Sagan (yeah, his son) writes:
The difference between science and philosophy is that the scientist learns more and more about less and less until she knows everything about nothing, whereas a philosopher learns less and less about more and more until he knows nothing about everything.
National Geographic’s typical approach is, by this tongue-in-cheek definition, a scientific one.
You can’t learn all there is to know about a place or a subject from a National Geographic article. That’s not the way it works. You can get the basics. You can learn enough to investigate on your own. But you won’t be an expert. And with such wide-ranging, ambitious subject matter, it’s no wonder that the coverage only just breaks the surface. Even then it only breaks a small area of the surface.*
Keillor’s article hits home closer to the philosophy end of Sagan’s satirical spectrum; we learn a whole lot about not a whole lot. If I hadn’t read the article, I wouldn’t believe that Minneapolis-St. Paul could be an interesting place, a place worthy of National Geographic’s pages. From my perspective, from the outside, I would have thought that it is everything that’s worst in America, especially the Midwest. But I was proven wrong by a writer who has both the ability and the wherewithal to communicate the quintessence and import of an otherwise unexceptional place.
What any of this has to do with me (as you are, of course, dying to know)
I’ve moved a few times in my life, not a lot, but a few, and the trend seems to be that the rate of my peregrinations is increasing — that I can expect to call any new place “home” for less time than I did the last. And every time I leave somewhere that has become home, I am always confronted with the question: why?
When a place is your home, as you spend time there, you integrate yourself into the networks of its reality, its commerce, its society, not unlike Conan Doyle’s image of a man as a spider in the center of a web of which he feels every vibration. You forge an identity relative to the place and its people, as you have come into contact with them. These connections grow stronger with time, and deeper. You put down roots. You gain nourishment from them.
Uprootings are traumatic. Things are lost, irrevocably. Small pieces that may not be vital, but even so formed a part of the whole. A hole is left behind, but it fills. You won’t fit back into it again, not exactly. The deeper the roots, the stronger the organism, but also the more delicate the transplant.
When I leave one home for a new one, I am forced to ask if perhaps I wouldn’t be happier growing deeper into one place, if maybe I couldn’t gain more fulfillment that way. And I am torn. My life goes one way, but sometimes my heart another.
Thoreau, in defending his decidedly sessile stint at Walden pond, calls into question the idea that seeing the world is a good thing in itself. “It is not worth the while,” he says, with characteristic wile, “to go round the world to count the cats in Zanzibar.” If you’re incapable of self-improvement at home, I take him to be saying, then you’re going to be incapable of self-improvement abroad.
I’m addicted to reinventing myself, I think — to learning to live in a new place, as a slightly new person. I cherish the freedoms these errantries provide me. But I also sometimes lament the costs I pay, especially in relationships with friends and family.
Is a life made fuller by growing deeper, or more broad? Is the scientist or the philosopher the better person? Would I rather have the life of a typical NatGeo writer, or that of a Keillor or a Thoreau? Is it pretentious for me to title this post in Spanish? Whenever questions like these keep me up at night, count on me to write about them until I end up more unsure than when I started.
Words, though amusing to curate and hear and speak and write, can sometimes seem insignificant — full, as it were, of sound and fury; here’s to hoping this tale’s teller isn’t quite a complete idiot.**
* Richard Feynman once said that there is “an expanding frontier of ignorance.” I can’t for the life of me remember where I read or heard it, but I’m aware of someone explaining the acquisition of knowledge in terms that go something like this: think of the knowledge you have as a circle. The circumference of the circle is where your knowledge meets all the knowledge that exists, everything you don’t know; the circumference is the “frontier of ignorance.” As you learn more, the radius of your knowledge circle grows, but as the radius increases, so too, proportionally, does the circumference. The circle is bigger, but it also comes into contact with more of the unknown — the more you know, the more you know you don’t know (read it again; it makes sense). Your awareness of your own ignorance grows as your knowledge grows. Sagan’s scientist then, would have a lopsided “circle” that spikes out extremely far in one direction, but wanes in other areas; the philosopher would have an even circle, but one that doesn’t reach as far in any particular direction. This doesn’t have a whole lot to do with anything, but I’ve always found that illustration wonderfully instructive. I wish I could remember where I first came across it.
** Yes, I’m well aware that if foreign language titles are pretentious, then unattributed Shakespeare references are the absolute height of arrogance.