On the Other Hand

Illustration by guest artist DALL·E (because why not?)

I must have been very young when my mother first referred to me as right-handed. I asked her what this meant, and she explained that a right-handed person accomplished most tasks with their right hand. I took this to be an important piece of information.

“Then what’s my left hand for?” I asked. Her answer — and I remember this distinctly — was, “Your left hand helps.”

That seems like an innocuous enough reply, but at the time it sent me into a days-long spiral of worry. I imagined myself encountering someone who had fallen in a hole, and extending my arm to pull them out. Under such urgent circumstances, would I remember that this was an instance of “helping,” and therefore know to do it with my left hand? What would happen if I didn’t? Would the person refuse my outstretched right hand? If they did take it, would I be unable to help them? Would I be able to switch hands at that point, or would it be too late? What if, heaven forbid, the person were heavy and I needed to use both hands?

Looking back, I can see that this was a simple category error: I misapprehended the concept of handedness, which is intended to be descriptive, by interpreting it as prescriptive. But I’ve come to realize that it’s an error that’s often repeated, and not just by me.

When I entered junior high school, the need to travel to a new classroom for each subject (unlike in elementary school, where we would spend the whole day in one room) necessitated carrying books through the hallways. Very early on, I was informed by my peers that I was holding my books wrong. I was cradling them against my chest with one arm, the way the Statue of Liberty holds her stone tablet. It was made clear to me, with abundant snickering, that this was the way girls carry their books. As I boy, I was supposed to carry them against my hip, with my arm down at my side.

“How do you look at your fingernails?” I was asked. I held out my hand, palm down, with my fingers splayed. That, too, was wrong. As a boy, I was supposed to look at them with my palm up and my fingers curled over. There were probably some other tests too — I can’t recall — but if there were, I almost certainly failed them.

Motivated by the threat of relentless teasing, I soon learned to adopt acceptable masculine habits. But this, clearly, was another instance of descriptive rules being applied prescriptively.

I’m reminded of the all-too-common situation in which my cat, Mary Beth, steals food off the kitchen counter. “That’s not cat food!” I’ll tell her. Her obvious reply (which I believe I first saw in a New Yorker cartoon) would be, “I’m a cat. I’m eating it. How is it not cat food?”

In the same way, I logically should have been able to say, “I’m a boy. I’m carrying books. How is this not the way a boy carries books?” But unlike using the left hand for helping, rules like this are — for no good reason — actively enforced through societal pressure.

Children are not the only ones who apply descriptive rules prescriptively, of course. When, as a kid, I expressed a liking for bologna sandwiches in white bread, my mother protested, “Jews don’t eat bologna, and they don’t eat white bread!” When, in my senior year in high school, I elected to take a typing class, she objected, “Smart kids don’t study typing!”

Whether these battles are won or lost really doesn’t matter. (As it turned out, I did get to eat bologna-on-white bread sandwiches for lunch, and typing turned out to be the only useful thing I studied in high school.) I suppose that if I really wanted to resist the pressure to carry my books in a certain way, I could have; in that case, it just wasn’t worth it to me.

But it would be nice if, every time we’re tempted to make a prescription out of something that’s merely descriptive (and of course I’m as guilty as anyone! How many times did I say to my students, “That’s not the way a professional would do it”?), we could stop for a moment and say, “Why not?”

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Car Pay Diem

The first new car my parents ever bought was a 1962 Rambler American. (Their previous car, acquired when they moved our family from the Bronx to the suburbs, had been a used ’56 Chevy.) The Rambler, despite being an “economy” model, was pretty up-to-date: It had a stylish, compact design, high (for the time) gas mileage, and an automatic transmission controlled by push buttons on the dashboard.

One thing it didn’t have, however, was seat belts. (The US government would not mandate seat belts in new cars until 1964.) My parents eventually had aftermarket seat belts installed — non-retractable lap belts that were inelegantly bolted to the floor. They also sprang for an aftermarket windshield washer, which the driver could operate by stepping on an air-filled rubber bulb. The total cost of the car, so far as I can determine now, was about $2,500 — equivalent to about $24,700 in today’s dollars.

The Rambler comes to mind because my wife and I have recently been shopping for a new car, which in our case is a Toyota Prius. The manufacturer’s suggested retail price for a 2022 Prius L Eco, the lowest trim level, is about $25,000, which is not that much higher than what my parents paid for their ’62 Rambler. Unlike the Rambler, however, the Prius comes equipped with power steering, power mirrors, anti-lock brakes, a digital “infotainment” system, driver and passenger airbags, air conditioning, cruise control, a back-up camera, lane-keeping assistance, a wifi hotspot, and (or course) a fuel-saving, environmentally friendly hybrid engine.

Debra and I elected to go with the next-higher trim level, the LE, which — for an extra $1,500 — gives us blind-spot monitoring,  a cross-traffic alert, front and rear parking sensors, and parking assistance. (These were our chief reasons for wanting a new car in the first place, since we both have vision problems, and having additional safety features becomes all the more important as we age.)

What stands out for me is how high Americans’ expectations have risen for what a car is supposed to do. In 1962, a car was basically a box on wheels, a means for reliably getting from one place to another. Now, sixty years later, we expect a car to be an insulated, protected, immersive environment that not only transports us, but does as much as possible of the work for us. And yet, in constant dollars, the price of a car hasn’t really changed much.

In our various trips to Europe over the years, including our most recent one to the UK, we’ve visited a number of medieval castles and royal palaces. My reaction is always one of wonder at how far we’ve come: Most of us have a quality of life that’s safer, more comfortable, and more convenient than that of any historical lord or king. (Even in the case of going to the bathroom, I’d rather use a modern toilet than whatever Henry VIII had to sit on.) And the price of that comfort is vastly less than whatever it cost the rich and powerful to maintain their quality of life. I come away feeling fortunate and grateful.

Debra, interestingly, has a different reaction. She looks at the primitive conditions under which medieval royalty lived and recognizes that they, in their time, thought that they were living in the greatest possible comfort. People hundreds of years in the future, she says, will marvel at the crude conditions that we’re content to live under. In that context, we’re no better off than were the occupants of those dark and drafty castles.

And I suppose she’s right. In 1962, the year my parents bought our new Rambler, they also bought our first solid-state TV, a portable model that didn’t need time to warm up. John Glenn orbited the earth for the first time, and NASA launched Telstar, the satellite that made international broadcasting possible. My mother abandoned her eyeglasses for contact lenses — tiny, curved pieces of hard plastic that you could put directly in your eye! A few years later, I got my first tape recorder, and my friend Carl’s family got a color TV. My uncle bought a Polaroid camera that made photos available instantly. The Ranger VII space probe radioed back the first closeup photos of the surface of the moon. My neighbor gave me his used transistor radio, not much larger than a pack of cigarettes.

I was still a child, but I was certain that there was no greater time to be alive. And at the time, there wasn’t.

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Holy Ravioli

During our two-month sojourn in London, Debra and I lived in a basement flat in an area called West Kensington, midway between Hammersmith and Fulham. “West Kensington,” so far as I can tell, is not an official designation, but merely the informal name of a neighborhood, and the neighborhood’s only connection with the actual Kensington is that it happens to lie west of it. In fact, West Kensington and Kensington are in entirely different boroughs — the former in the Borough of Hammersmith and Fulham, the latter in the Royal Borough of Kensington and Chelsea.

I was indignant when I first heard the names of these respective municipalities. Why were we consigned to merely a “borough,” while Kensington and Chelsea got to be a “royal borough”? Were they somehow better than us? I imagined Charles III brushing up on his newly acquired kingdom, hearing “Kensington and Chelsea” read out from a list and saying, “Yep, that’s one of mine,” then hearing “Hammersmith and Fulham” and saying, “Hmm, never heard of it. You say it’s a borough?”

It turns out that the designation “royal” is given to boroughs in which the royal family maintains a residence, and that there’s nothing otherwise special about them. If Charles and Camilla were to establish a pied-à-terre in West Kensington, I imagine that it would suddenly become a royal borough as well.

The concept of a “royal borough” made me think of another designation that always mystified me: a “holy city.” Back in the days of the Iranian revolution, news reports often mentioned “the holy city of Qom.” We don’t hear much about Qom anymore, but there appear to be plenty of other cities considered holy by one religion or another, such as Mecca, Medina, Amritsar, Karbala, and of course, Jerusalem.

If we posit an omnipresent God who brought the universe into being, then I’d assume that everything God created would have to be equally holy. Unlike the British monarch, God isn’t known to maintain residences in a finite number of locations. So how can some cities be considered holy and others not?

An additional philosophical problem regarding holy cities is wherein the holiness resides. Is a holy city made up of individual holy items — holy buildings, holy trees, holy sewer pipes — such that if one of them were to be transported outside of the city, it would retain its holiness? Or is the holiness associated with a particular geographical boundary, such that an Amazon package gains or loses its holy qualities depending on whether it’s delivered inside or outside the city limits?  And how does the principle apply to human beings, who may autonomously engage in activities that can be more or less holy? If someone were to open a strip club in Jerusalem, would it ipso facto qualify as a holy strip club, or would it proportionally detract from the overall holiness of the city?

Clearly, the people who live in — or make pilgrimages to — holy cities aren’t bothered by such questions, leading me to wonder what they’re seeing that I’m not.

As a nonreligious person, I don’t really have a category called “holy.” But I do have one called “sacred” (in a secular sense) and I guess the two aren’t that different.  For example, I’d say that a diploma is sacred: It’s physically just a piece of paper, but you wouldn’t fold it up to fit in your pocket, or scribble notes on the back of it, as you might with any other piece of paper. For most people, a national flag is sacred. A work of art is sacred. For that matter, any object to which we have an emotional attachment can be said to be sacred.

All of these are instances of our ascribing meaning and value to an object that go beyond its physical worth or utility.  The meaning and value of a sacred object are not inherent in the object itself; they’re a product of our relationship with the object. I assume that what’s true of “sacred” is also true of “holy.” To call a thing (or a city) “holy” is a convenient bit of verbal shorthand for saying that we, for whatever reason, regard it and treat it as if it has deep significance, while recognizing that in the physical world, the thing itself remains just a thing. Perhaps only the king can decide that a British borough is royal, but any one of us can decide that a city is holy.

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The Deal of the Art

Among the newsworthy events during our stay in the UK (such as the death of the Queen and the self-destruction of the Prime Minister) was the attack on Vincent van Gogh’s “Sunflowers” by soup-wielding climate activists at London’s National Gallery. Debra and I happened to be in the National Gallery a few days after the incident, and we were surprised to see “Sunflowers” looking as good as new, with not even a residual mark on the wall to which the perpetrators had reportedly superglued themselves. Still, each succeeding attack on a piece of art increases the danger that permanent damage will be done.

Climate change is the most urgent crisis facing humanity, but doing anything about it has proved to be politically challenging. The protestors’ aim was clearly to shock our leaders (or to shock us into pressuring our leaders) into taking action, but — as with most such stunts — they don’t appear to have succeeded. Everyone was shocked, all right, but the outcome has not been bold action against climate change; it’s been bold action to curtail the smuggling of groceries into art museums.

I remember, about twenty years ago, hearing an interview with a skateboarder on public radio. At the time, many people were upset about the damage done to public and private property by young people doing tricky maneuvers on skateboards. The skateboarder being interviewed said that he had no desire to cause harm. “Look, all I want to do is skate,” he said. In short, if skateboarding caused property damage, that was regrettable; but if the alternative was not to skate — that was unthinkable.

I think of that skateboarder when I consider the tactics used by climate activists. I know that they have no real desire to ruin priceless works of art. But if the alternative is to let the world continue burning fossil fuels as if there were no consequences, then that alternative is unacceptable.

Of course, in each case we’re being presented with a false dilemma. In the case of the skateboarder, it turned out that the options were not limited to skating or not skating. The problem of property damage was largely solved by cities building skateboard parks that were designed to accommodate skaters’ needs. In the case of climate protests — or, for that matter, any political protests — there must be other ways to draw the public’s attention to an urgent cause.

Here’s my idea: Every day, a variety of serious crimes make their way into the news media. Theft, assault, vandalism, fraud — local TV newscasts love them! For obvious reasons, the people who commit these crimes generally prefer to remain nameless. So, why not set up a registry that allows activist organizations to attach their names to otherwise unattributed criminal acts? Imagine, for example…

  • “This is Channel 11 news, live on the scene at an Exxon-Mobil gasoline station that was robbed earlier this evening. Three intruders made off with an estimated $2,000 in cash. The identities of the robbers are unknown, but the advocacy group Just Stop Oil later took credit for the robbery in an effort to call attention to the dangers of fossil fuels.”
  • “Police now believe that the fire that consumed a suburban convenience store last night was intentionally set. While arson investigators continue looking for definitive proof of how the fire began, an organization called Extinction Rebellion has claimed responsibility for the blaze, citing it as a warning of more fires to come if global temperatures continue to rise.”
  • “A spate of carjackings that have roiled the downtown area in the past two weeks have led to an increased police presence on city streets. Although the carjacking incidents appear to be unconnected, the environmental group Climate Emergency Fund claims to be behind them, hoping that they will encourage commuters to abandon their cars in favor of public transportation.”

If more than one group wants to attach its name to an event, a system could be set up that allows naming rights to go to the highest bidder. The result would be better all around: Rather than engage in further lawbreaking to get the public’s attention, activist groups could concentrate on fundraising to sponsor criminal acts that have already been committed. The money raised could go toward compensating the victims of those crimes. And the public would be forced to take notice of environmental and political issues that they might otherwise ignore.

Am I totally serious about this? Of course not. But I hope that similarly outside-the-box thinking will lead to a way for us to curb humanity’s worst instincts without causing unnecessary harm to some of humanity’s greatest achievements.

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Terri

Terri and Mark, 1985

Many of the posts in this blog have featured stories of my growing up. Although my mother and father figure prominently in these stories, my sister is barely ever mentioned. Today, on the fifth anniversary of her death from pancreatic cancer, I’ll take the opportunity to remember her with these words that I spoke at her memorial service.

We were once a family. There were four of us — the Schaeffers. We lived in a cozy house on Yoakum Avenue, in Farmingdale, Long Island. There were Fran and Aaron, our parents; there was me, the first-born son; and then there was Terri. She was two and a half years younger than me, but I don’t remember a time when she wasn’t with us.

From the beginning, Terri was a ray of sunshine. I’m told that I was a difficult baby, given to moodiness and crying and projectile vomiting, but Terri was good-natured, bright-eyed, and quiet — so placid that for a time, Mom thought there might be something wrong with her. There was nothing wrong with her. She was smart; she did well in school; she had friends. We all saw her as the normal one in the family. We knew she was going to be just fine.

But the problem with being “the normal one” is that she so often didn’t get the attention she deserved. I was the creative child, the one who brought home the awards — but I was also the difficult and rebellious one, who was sent to a psychotherapist when I was 8. At one point, both of our parents and I were all in therapy. Terri wasn’t, because everyone just assumed that she was OK. When it came time to go to college, I was sent off to an Ivy League school; Terri was told that she’d need to go to a state school, because our parents couldn’t afford to buy us both a private education — and she was considered more likely to turn out OK no matter where she went.

How did she feel about all this? I don’t know; she never talked about it. She was always there when I needed her, particularly at weddings and bar mitzvahs, where I’d keep her by my side so I could ask her, “Who is that guy? Am I supposed to know him? What is his wife’s name?” But there were certain topics of conversation that were just off-limits. She never wanted to expose her inner self, to reveal the hurt she clearly carried inside.

We lived on opposite coasts for most of our adult lives, seeing each other only every year or two. Most of our contact was through our mother, who would tell each of us what the other was doing, and how she felt about it. It probably could have gone on like that for years to come, except for three things that intervened.

First, sometime after our father’s death, Terri underwent major surgery, and I never thought to call her. She just wasn’t on my radar. When we eventually spoke on the phone, a couple of weeks later, she finally let out the anger and hurt she’d been feeling all those years. She let me know how often and how deeply I had let her down. I was devastated and ashamed, and I vowed to make it up to her.

Second, she married Ed — wonderful Ed, who made her feel like she was cared for in a way that I don’t think she’d ever felt before. She seemed to become more relaxed and less guarded. Ed and my wife Debra hit it off immediately, and they became the glue that held Terri and me together. On those infrequent occasions when we were able to gather as a foursome, we were able to share love and laughter in a way that Terri and I had never been able to do alone.

And third, just a little more than three years ago, we lost our mother to pancreatic cancer — the same disease that just took Terri from us. Without our mom to connect us, we realized that if we were going to have any sort of relationship, it was up to us to maintain it. And we both made it a point to do that, all the way through the time of her cancer diagnosis and treatment and final illness. I’m so grateful that at the end, we really felt that bond of being brother and sister. It was such a recent thing, and I miss it. I miss her. I miss the Schaeffer family, of which I’m now the only member. And I’m so proud of the number of people who have come here today to express their love for Terri, who grew to be so much more than just “the normal one,” and who so sweetly touched all of our lives.

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