Midwestern Measures

The weather in Iowa can be putrid pretty much any time of the year. We’ve been enduring a particular gnarly stint here in recent weeks, with a gross combo platter of grey skies, rain, wind and humidity. Last night, just as we sat down for dinner, the tornado sirens went off, just to add some spice to the stew of suck. None of this should be surprising should you consult the Köppen Climate Classification System before visiting (or moving to) Iowa, which is classified as having a “Hot Summer Continental Climate.” Here’s the dispassionate description of that:

A hot summer continental climate is a climatic region typified by large seasonal temperature differences, with warm to hot (and often humid) summers and cold (sometimes severely cold) winters. Precipitation is relatively well distributed year-round in many areas with this climate, while others may see a marked reduction in wintry precipitation and even a wintertime drought. Snowfall, regardless of average seasonal totals, occurs in all areas with a humid continental climate and in many such places is more common than rain during the height of winter. In places with sufficient wintertime precipitation, the snow cover is often deep. Most summer rainfall occurs during thunderstorms and a very occasional tropical system. Though humidity levels are often high in locations with humid continental climates, it is important to note that the “humid” designation does not mean that the humidity levels are necessarily high, but that the climate is not dry enough to be classified as semi-arid or arid.

Sounds lovely, huh? If you consult a global Köppen Classification map, you’ll note that Iowa shares its climate with such exciting weather tourist destinations as Kazakhstan, Romania, Russia, Ukraine, Ontario and the cluster of American states in which corn, soybeans and hogs define the economy. Spring Break in Almaty, yo!! Woo Hoo!!

While looking out my window at the deep, deep drear this morning, I was reminded of a series of poems I wrote in 2004 and 2014 called “Midwestern Measures,” describing some of the unique facets and features of life in the Upper Corn Belt. The poems were written in Poulter’s Measure, a popular English Renaissance poetry form that also features heavily in various Christian hymns. I like it as a fun style, akin to double dactyls (I wrote a series called Women of Spam in that form), and limericks (which feature in my obviously titled ode to my homeland, Low Country Limericks). All part of my over-arching love for absurdist observational piffle and tripe.

I wrote the first set of Midwestern Measures during my “Poem A Day For A Year” project, and they were inspired by a visit to Marcia’s home state of Minnesota. The second set came after we moved to Iowa, and were originally published anonymously on my now-defunct Des Mean website. (That link will take you to the set of articles from there that I saw fit to move here when we left Iowa for Chicago in 2015, never imagining that we’d come back; this article will appear at top, but you can scroll down for many older ones). Some of the earlier Minnesota-based Midwestern Measures were later repurposed for Iowa, because despite many radical cultural, political, social and artistic differences between those two states, their geographic proximity does create some similarities, most of them having to do with vile weather.

So in “honor” of the revulsion that my local climate is producing right now, I re-post all of the Midwestern Measures below, opening with some of the weather gems. The Minnesota specific ones are appended at the end of the list. Hope they’re all good for a giggle. God knows we could all use some of those these days.

“Climate Control”

Our winters are quite cold.
The summers? Very hot.
It’s windy almost all the time,
and rainy when it’s not.

“Breezy, With A Chance of Showers”

The wind blows from the west,
and leaves us to the east.
And for as long as we recall
it’s never, ever ceased.

“Where Their Weather Goes”

The wind blows from the west
and crosses the Great Lakes,
which makes the snow in Buffalo
come down in sheets, not flakes.

“The Road Trip”

We drove off to the North.
I-35 was closed.
And somewhere just outside of Ames,
we sadly sat and froze.

“Iowa’s Greatest Lake”

Those Minnesota lakes?
The best I’ve ever seen!
But this Clear Lake, I’m sad to say,
is either ice . . . or green.

“On Landing at DSM”

We flew above the clouds.
We could not see the ground.
We saw some hills as we went up,
then none when we came down.

“Iowa Longevity”

We’re healthy folks ’round here,
a fact the world affirms.
We work hard, sleep lots, and live in
a place too cold for germs.

“Eating in Iowa”

The diet here is great,
our plates are quite the sight:
with corn and pork and milk and bread,
our food is always white.

“Practical Politics”

So we sent Joni Ernst
to D.C.’s hallowed halls,
because she knows her way around
a pair of porky balls.

“The Other Maytag”

I ate the Tenderloin,
I ate the Snickers Pie,
but if you make me eat that cheese,
I think I might just die.

“Know Your Audience”

Bruce Braley thought he’d run
for Old Tom Harkin’s seat.
He made a “stupid farmer” joke,
then harvested defeat.

“Warning Signs”

I will not take my wife
to State Fairs anymore:
I went to go see Butter Cow,
and lost her to Big Boar.

“Side Effects”

I gave up eating meat
per PETA Girl’s requests.
I’m now a soy-fueled PETA Boy,
with unexpected breasts.

“Red Zone”

The Cyclones have the ball,
two seconds on the clock.
A pass, a score, they win the game!
(Twelve people die from shock).

“Trip Time Portal”

No matter where we go,
our GPS display
says driving there and back will take
three hours, either way.


The farmer’s wife was shocked
to find her husband’s porn,
from which she learned a brand new way
to eat an ear of corn.

“The Count”

Atop the Show Me State,
beneath 10,000 Lakes,
sits Iowa: The Capitol
of Caucus Count Mistakes.

“Her Scenic View”

We climbed the Loess Hills.
We hiked the Driftless Zone.
But anything between those points,
she makes me walk alone.


“Doesn’t Taste Like Chicken”

The sky is bright and blue,
the air is cool and brisk,
but I am flushed and turning green:
I ate the lutefisk.

“All This and IKEA Too”

Progressive to the end,
this state will meet your needs,
and do it with efficiency.
(God Bless the noble Swedes!)

“Land of a Lot of Lakes”

Ten thousand lakes we saw,
and all of them were nice.
Although I think I’d like them more
if they weren’t solid ice.

“Friendly Neighbors”

In Minneapolis,
we’ve really got it all.
And if we don’t, then right next door,
they’ll have it in St. Paul.

“After the Bear”

We saw the Northern Lights,
we saw our clouded breath,
we saw our ripped up tent and then
we slowly froze to death.

“Football Is An Outside Sport”

The Vikings used to play
outside in Bloomington,
but now they play inside a dome.
It’s warm, but not as fun.

The view from my office desk. It’s really that dreadful.


Four Mathematicians (Poetically)

I think I’m done archiving old concert reviews for now. While trawling though that old hard drive, though, I did find a few other things that I found amusing, and that have not been up on my public website since the 1990s. One that particularly pleased me was my series of short poems about mathematicians. I don’t know why I wrote them, but I was happy to be reminded of their existence, and share them today. Because nerd.

He George Boole
He no foole
He new al-jabre
Nifty toole
Things be yeae
Things be naye
Or and nor nande
All things saye.

Fibonacci, in perplection,
Logicked out the Golden Section.

Gödel’s Hurdles:
By going out a system seeking proofs,
A bigger system’s spawned with bigger troofs.
(Repeat ad infinitum).

Georg Cantor, never dull,
Starts the count at aleph null.
Now he’s boxed and wormy dirty,
Contemplating aleph thirty.

I think I see a Fibonacci Spiral in his stylish hat.

Credidero #9: Eternity

As I pondered this month’s Credidero topic over the past thirty days, it occurred to me fairly early on that there’s a “one of these things is not the like the other” facet to this particular concept, in that “Eternity” is the only one of the twelve topics that cannot be tangibly experienced by human beings in any way, because it does not actually exist in the natural world.

I could go take a walk right now and experience complexity, or hostility, or curiosity, or any of the other eight topics I’ve considered and written about before this one, but there’s no way for me to experience an infinite span of time — unless I put my absolute faith in the premise of eternal life after death, snuff myself, and evaluate never-ending time as a tree in Dante’s Forest of Suicides. Or, conversely, if I was unexpectedly squished by a bus, and all was well with my relationship with my personal Lord and Savior, Jesus Christ, at that moment, in which case I could be granted eternal bliss in the presence of the The LORD and all of His angels, world without end, amen, amen.

I certainly don’t intend to do self-harm in the name of research, and I hope that there’s not a bus grill in my immediate future, so those avenues for exploring the concept of endless time are not on the table at this point. And even if they were, do I believe that my incorporeal soul would tread one of those paths when my incredibly fleeting time as a sentient seawater sack plays out? No, not really. I’ve formally directed that my bodily remains be cremated when that time comes, and they’ll presumably be scattered somewhere (informally, I’ve suggested that they should be put in a fire ant nest at Stoney Creek Cemetery), so the closest thing to eternity that the constituent bits which once were me will likely experience is a slow dispersal of elements which will be reintegrated into other living things (most likely plants, or fungi), which will feed other living things, until such time as life is exterminated from our planet’s face, or the planet itself ceases to be. And even then, some of those bits may travel through interstellar space, landing who knows where, who knows when, until the universe itself collapses, leaving behind . . . something? Maybe?

That will take a long, long time, for sure, but not an eternity, in the normal use of that word. While the earliest moments of the universe are mind-bogglingly complex and confusing, and its final moments will likely mirror that incomprehensible chaos, time as human beings understand it will have started at one point, and ended at another, a finite (though immense) period, short of the infinity required to accurately capture the core concept of eternity. Scientifically and objectively speaking, the story arc of every other human being, and every other living thing, will be exactly the same on a macro basis, and even if we aggregate all of the life spans and all of the experiences of all of things that have ever creeped, crawled and croaked across our planet’s surface, we’d still come up with a time span that approached infinity, but never actually reached it.

Eternity is, therefore, a non-existent physical state in a non-metaphysical universe. And yet, it’s a cornerstone concept of most global faith traditions, where gods always have been and always will be, and human souls are presumed to endure over never-ending time spans, once they are sparked into being. (One of the quirky things about infinity is that a thing that has no beginning and no end exists for the the same amount of time as a thing that has a beginning, but no end). A logical corollary of such belief systems is that the periods of time when our souls are resident in their physical forms are essentially non-existent in the grand scheme of things, as ~80 years of corporeal life divided by an infinite number of life-after-death years equals zero, mathematically speaking. If we go to hell after death, then eternity is suffering, always. If there’s a paradise, then eternity is bliss, always. Everything that we are, and everything that we do, in our physical lives, condenses down to a single, timeless point, a toggle-switch in which the indeterminacy of forever is resolved into one of only two possible eternal states.

While I wouldn’t have understood or stated it quite that way, I can tell you that few concepts were more terrifying to me as a young person than this one, having been raised in an evangelical Christian household. The concept of The Rapture — when all believers, alive and dead, would rise to meet The LORD in glory — made eternity even more terrifying, as it could happen any time, and if it occurred during that one little moment of doubt, or that one little second after temptation had become sin, then I would be left behind to bear the tribulation, the Second Coming and the Last Judgment, after which eternal damnation or eternal salvation awaited. All I knew as a young person was that if I had been bad, I could wake up one morning to find that my parents and all of the “good” people in my life were gone. In theory, that should have helped me to behave. In practice, I sinned with great aplomb, and was just scared all of the time that I wouldn’t be quick or thorough enough in my prayers for forgiveness to dodge that incoming Rapture bullet.

This was real enough in my world that I can remember having deadly earnest conversations with friends in middle school church youth groups about what we would do if didn’t make the cut when the Rapture came: where we would meet, how we would hide, what we would do, when finally faced with the undeniable reality of eternity, to ensure that we made the next cut together, and weren’t cast into eternal darkness and suffering. We saw it as some sort of post-apocalyptic action movie scenario, where we’d live on the run, protecting our little community at all costs from the Beast, and the Whore, and the Antichrist and their minions, faithful in our hidden catacomb headquarters, desperately repentant that we didn’t get it right the first time, determined to make amends if only given one more chance. And we had those conversations, more than once, because we all knew that we were woefully inadequate in our abilities to maintain sin-free, fully faithful lives, 24/7/365, so that the odds were stacked against us that we might all be right, true, and squared up in our faith at the precise moment when the virtuous souls began ascending. None of us pondered eternity with any expectation that it would be a positive experience, at bottom line. At least not without a whole lot of suffering before we got there, anyway.

So that’s what “eternity” meant to me through a good chunk of my formative years, a fraught concept fully anchored in an arcane belief system, and not in any observable reality — but terrifying nonetheless. That fear has abated over the ensuing decades, thankfully, and when I ponder the definition of eternity as “infinite time” now as an adult, I find that I can only perceive it at arm’s length, far more so than I can with any of the other Credidero concepts, as it has no meaningful impact or import in how I live my daily life and interact with other human beings. If I have any adult fears related to the concept, they spring from the knowledge that there are a shockingly large number of death cult zealots in positions of national leadership who are actively fomenting unrest in the Middle East in a misguided effort to hasten Armageddon and bring on the end times described by John the Revelator. I suppose eternity isn’t as frightening to them as it was to my young self, so secure are they in their faithful infallibility in the face of some final judgment. Must be nice.

Interestingly enough, the generally accepted definition of eternity as “infinite time” is (in relative terms) somewhat recent, having emerged only in the late Sixteenth Century. The ancient roots of the word are (possibly) found in the reconstructed Proto-Indo-European language’s aiw, meaning “vital [life] force.” From there we pass through the Latin aevum (age), aeviternus (great age), and aeternus (enduring). That latter form morphed into eternité in Old French, and thence into eternity in Late Middle English. The concept certainly captured long time spans over the aeons, if not infinite ones. There is also a specific philosophical usage where the word “eternity” means “outside of time,” as opposed to “sempiternity,” which is used to describe objects or concepts that exist now, and will continue to do so forever.

The crux of any discussion of eternity’s nuances, therefore, really hinges on whether the word is being used to describe very, very long time spans (which exist in our material world), or infinite ones (which do not). Which begs a second level question: does anything infinite really exist in the observable world? If there is no infinite time, is there an infinite distance, or an infinite mass, or an infinite number of some particular object(s), or anything else that has no beginning and no end when we attempt to count or measure it? Or even anything else that has no beginning and no end and exists somewhere else in the material world beyond our view or understanding?

I’m probably going to create a vision of myself as a most terribly neurotic child by sharing this, but I have to admit that “infinity” was another concept that kept me up at night as a young person, some years before fear of eternal damnation moved to the forefront of my existential anxieties. As a child of the ’60s, I was deeply fascinated by space exploration, and read voraciously about the topic. Our understanding of the solar system was a bit simpler then, with nine planets, and a readily countable and nameable number of natural satellites, plus some junk in the asteroid belt between Mars and Jupiter. Beyond Pluto, there was Deep Space, which went on (we presumed) forever. I have specific memories of laying in bed thinking about that: I’d fly my mental space ship to Pluto, and then go further. And then further. And then further. And there would still be further to go. I could make myself woozy if I kept at it long enough, trying to comprehend space with no edge and no end. (Honestly, I could probably make myself woozy today if I thought too long about what’s out there 13.7 billion light years away from the center of the universe, at the very leading edge of the Big Bang’s reach; it’s just as mind-numbing to ponder now as it was then, if less scary).

Despite its questionable existence in the real world of tangible human experience (or our questionable ability to perceive it), infinity is a readily accessible, and useful, concept in higher mathematics, which fascinated me to no end when I was studying advanced calculus and differential equations in college. The key kluge to tangibly dealing with infinity is captured in the concept of mathematical limits, where the value of a function (or sequence) approaches some limit as the input (or index) approaches some other value. So we can say that the limit is zero as an input approaches infinity, or we can say that the limit is infinity as we approach zero, or any number of other possible permutations that can be framed by various formulae and equations. We can’t actually get to infinity, but we can understand what happens as we approach it, in perhaps simpler terms. We can also accept that anything divided by infinity is zero — but not that anything divided by zero is infinity. (I’ve seen various explanations and proofs of that concept over the years, and I accept them, though there’s still some sense of logical incongruity there for the casual mathematician).

My math studies in college were one place where contemplating the infinite, the imaginary, and the irrational — and the ways in which they can modeled — was actually a positive, pleasurable experience. One of the most sublime intellectual moments of my life was seeing the derivation and proof of Euler’s identity:

“π,” as most know, is the ratio of the circumference to its diameter. It is an irrational number (e.g. it cannot be written as a fraction), and to the best of our knowledge, it continues irrationally infinitely; it has currently been calculated out to 31.4 trillion digits, and it never repeats in any predictable or discernible fashion. “e” is Euler’s Number, the base of natural logarithms. It has been calculated out to about 8 trillion digits, as best I can ascertain, also continuing irrationally in perpetuity. “i” is the imaginary number unit, which is the square root of -1. It cannot be calculated as it does not exist in the set of real numbers, but it’s a cornerstone concept in complex number theory. “0” is of course, zero, the opposite of infinity, and 1 is the first non-zero natural number, and the first in the infinite sequence of natural numbers. The fact that these five numbers — discovered and/or calculated and/or understood in different times, different ways, and different places throughout history — are provably related in such an ultimately simple and elegant way still utterly blows my mind with wonder and awe, both at the natural order that produces such relationships, and at the human powers of observation that divined and codified it. 

Those mathematical studies also inspired and spilled over into my creative life at the time. Around 1983, I wrote a song called “Anathematics” (there’s a demo version of it here), which included these lyrics, among others:

There’s a school of thought that is so large, it can’t be learned by one.
Six hundred monks are studying it now, but they have just begun.
The more they think, the less they know. They less they know, they’re not.
The more they’re not, the less I am. There’s more to me, I thought.
The limit is zero as we approach infinity.
The future’s uncertain, as only the past can’t be.
Anathematics explains what cannot be . . .

It’s less elegant than Euler’s Identity, certainly, but it was an attempt to try to capture the awesome confusion of the infinitely big and the infinitely small and the ways in which they overlap, taken from the viewpoint of modeling that which cannot be, rather than that which can. So essentially a poetic (and much shorter) version of what I’m doing here in this article, with a stiff beat that you most certainly cannot dance to.

There’s another way, in my life right here and right now, that I find myself reflecting on the limits of eternal time and eternal distance. My wife, daughter, and I all have the Drake Equation tattooed on our right forearms. Here it is, if you’re unfamiliar with it, along with an explanation of the terms embedded within it:

The Drake Equation was written in 1961 by Dr Frank Drake as a probabilistic argument to estimate the number of active, communicative extraterrestrial civilizations in the Milky Way. We know a lot more about some of the variables today than we did when Drake postulated this argument (e.g. rate of star formation, fraction of stars with planets, etc.), but for most of the variables related to life, we’re obviously still operating with an observable set of one species on one planet with the ability to cast electromagnetic signals outward to the stars, and we haven’t been doing it for very long, at all.

“L” in some ways is the most interesting variable to me, since we have no idea how long we’re going to be able to keep broadcasting before we destroy ourselves, or something else destroys us. I suspect in the grand scheme of things, it’s likely going to end up being a relatively small number. Imagine, though, if L for human and other civilizations was vastly large, approaching eternal, meaning that once a planet began broadcasting, it would broadcast forever, or at least until the collapse of the universe. I believe that were that the case, we’d be picking up myriad signals from across the galaxy, since I also believe that we are not the first planetary civilization to develop broadcast capabilities since the Milky Way emerged some 13.5 billion years ago. (Compare that to the current estimated age of the universe at 13.7 billion years . . . our galaxy was born about as early as it was physically possible for it to, if our understanding of those ancient events is accurate. Wow!)

Given the immense distances at play, I’m not sure that we’d ever actually meet any of the other civilizations, but it would be transformative for humans on a planetary basis to know that we’re not alone, rather than simply believing it. It would also be truly revelatory to know that our sentient non-human colleagues in our universe are not metaphysical in nature (e.g angels, demons, gods and goddesses), but exist instead in the knowable, experiential world of real things. I’m not a dewy-eyed optimist about how that knowledge would instantly make everything better on earth (we’d likely still be prone to inhumanity in our dealings with others of our species), but it would certainly answer a lot of big questions, and it would certainly present some big opportunities.

After we got the Drake Equation tattoos, my wife summarized what she thinks when she looks at hers thusly: “It reminds me that we are small, but special.” True that, for sure, for now. Given the fact that a longer “L” for humanity means we would have a higher probability of eventually demonstrating that “N” is greater than 1, I’d be most inclined to adopt and hew to a belief structure and practice that’s anchored in managing our lives, our cultures, our civilizations and our planet in ways that increase the likelihood of extending “L” for as long as humanly possible. It seems to me that a belief in and commitment to the tangible (though as yet indeterminate) time span “L” is of greater utility than being afraid of and/or longing for a metaphysical eternity and what it might (though probably doesn’t) represent and contain.

So is anybody up for starting The Church of Maximum “L,” with a defining core belief that “N” is greater than one, if we can only stick around long enough to establish contact and connect? I’d be a darned good early apostle if you need one.

Two-thirds of the family’s Drake Equation tattoos, freshly inked . . .

Note: This article is part of an ongoing twelve-part writing project. I’m using a random online dice roller to select a monthly topic from a series of twelve pre-selected themes. With this ninth article complete, I roll the die again . . .

. . . and next month I will consider Topic Number Five: “Authority”

All Articles In This Series:

Credidero: A Writing Project

Credidero #1: Hostility

Credidero #2: Curiosity

Credidero #3: Security

Credidero #4: Absurdity

Credidero #5: Inhumanity

Credidero #6: Creativity

Credidero #7: Community

Credidero #8: Complexity

Credidero #9: Eternity

Credidero #10: Authority

Credidero #11: Mortality

Credidero #12: Possibility

Credidero: An Epilogue


Space Madness

Marcia had a work conference last week, and I had work in Charlotte Monday and Tuesday this week, so I decided to head down to Florida for a few days of warmth with her before returning to the dreary Midwestern weather last night. Rather than staying at her conference hotel when her meetings were done, we decided to head over for a couple of nights in Cocoa Beach, on the Atlantic Coast. For folks our age, if we know anything about that seaside community, it’s likely the fact that it was the fictional home of Major Anthony Nelson (an astronaut) and Jeannie, from the deliciously cheesy television program, I Dream of Jeannie.

As we were headed up to our room on Friday night, we noticed a schedule of events in the elevator, and there was a paper sticker on the very date of our arrival showing a cartoon rocket. I pulled out my phone and, hurrah, was pleased to discover that SpaceX was, in fact, launching a mission that very night, at 245am. When we arrived in our room on the seventh floor, I happily noted that our private balcony was aligned in such a way that we had almost a straight-shot view of the pad where the Falcon Heavy rocket carrying a Dragon supply ship to the International Space Station would be launching. Double hurrah!

We set alarms and went out on the balcony at the appointed hour, and like clockwork, got to watch (and hear) my first orbital launch ever:

If you know me well, you know I’m a hardcore space nerd, so this was a real treat, and a great appetizer to our already planned Saturday adventure to visit Kennedy Space Center, where I got to snap a selfie at the business end of the mighty Saturn V Rocket.

Marcia also snapped me with my second favorite of all possible rockets, the Titan-Gemini stack.

D5u2Fc_X4AAVqhi.jpg large

Back-tracking a bit, Marcia had work meetings during the days in Orlando while I was there, and I also had a night alone there as she flew out on Sunday, and I didn’t head to Charlotte until Monday morning. So I spent the time making friends, as one does:

I also got to embrace my inner redneck with a visit to my favorite greasy spoon destination in the world, for some delicious carbs and fats.

The business part of my trip to Charlotte was great, too. A board meeting and a research workshop at the Bartlett Research Labs, a glorious location near the area where my Dad was born and raised. We had wonderful fellowship and got a ton of work done with good people in an amazing setting. Win, win, win, win and win, with thanks to Bartlett for hosting us.

In closing, if you don’t know the source of the title of this post, you need to watch the following video, perhaps the finest fifteen minutes of animation ever created for television. It was life-altering the first time I saw it, early one Sunday morning sitting in a hotel room with an infant Katelin, trying to find something amusing to do while Marcia was trying to sleep in. I do not think all of my tearful laughter helped the situation on that front, but Katelin and I did have a new favorite cartoon series for many years afterward, so a reasonable trade-off, I think.

Credidero #3: Security

We’re in the midst of a household move right now (from ORD to DSM), which means I’m peeking into those types of deep storage boxes that haven’t been opened since the last time we moved, pondering whether to purge them or carry their contents onward.

In one box, I found an old plastic bag contained four truly ratty, soiled and tattered stuffed animals that my mother must have sent to me at some point when she herself was moving: my childhood “friends” Sister, Rabbit, Bear and Clown. Sister was a hairless kitten (now with only one eye, and originally furry), and you can probably guess what Rabbit, Bear and Clown were. (I guess my creativity with names came later in my childhood development than they did). The fact that I still have those stuffed animals (compounded with the fact that I put them back in the box, carefully) is a powerful, lasting testament to the simple, yet profound, role they played as childhood comfort objects, providing me with a sense of security at a time in my development when I had absolutely no real idea as to all of things there were in life that could cause me harm.

English psychologist Donald Woods Winnicott explored and wrote about the ways in which most children develop security bonds with what he labeled “transitional objects,” which help ease a child as it loses the perceived “subjective omnipotence” of a mother-to-child bond and develops a relationship with an objective reality where the mother, and the child, and objects in the world around them are not a unity. Winnicott further theorized that transitional objects enable children to experience a fantasized bond with their mothers when the latter are apart from them for increasingly long periods of time, and that the Binkies, the Teddies, and all of the other much loved surrogates serve as keys to alleviating anxiety at the very time when children first begin to encounter the complexity and scariness of the real world around them.

Oh, to imagine if security was that simple for us all today as adults! By definition, security is “freedom from, or resilience against, potential harm (or other unwanted coercive change) caused by others,” and the various realms of security that we all contend with or read about regularly — communications security, data security, airport security, food security, home security, national security, homeland security, environmental security, transportation security, to name but a few — make it screamingly clear as to just how many things, people, concepts, and forces out there are either willfully committed to or passively engaged in trying to cause us harm, collectively and individually. We take so many steps, at such great cost, to create warnings, to protect ourselves, and to deter others, where once a good snuggle sufficed to get the job done — at least in our heads, anyway.

But then, on some level, security really is all about what goes on in our heads, given that humans’ abilities to accurately discern, react and respond to risks are notably, provably wonky. We fear sharks, lightning strikes, and plane crashes more than we fear bathtubs, cars, and the things in our medicine cabinets, though more of us are killed by the latter list each year than by the former. Given this fact, there’s an argument to be made that the vast majority of the security steps that we take aren’t actually much different than our childhood transitional objects: we chain and padlock doors at night and feel better doing so, when a rock through a window is a still a perfectly easy ingress approach for anyone seriously committed to harming us or our property. We go through all sorts of security rituals throughout the course of the day, and they comfort us, but does anybody really, truly believe that taking our shoes off at the airport makes our flight experiences any safer? Or is that ritual just a big imaginary virtual teddy bear designed primarily to soothe transportation patrons and providers alike?

That element of “first, assuage concern” is deeply embedded in the very etymological history of the word “security,” which entered the English language in the 16th Century via the Latin “securus,” combining precursor words for “freedom” (se: without) and “anxiety” (cura: care). That’s kind of daunting to consider, especially for a person (like me) wrestles regularly with anxiety as a constant part of my basic biochemical and psychological composition. If security really means nothing more than “freedom from anxiety,” then ipso facto, I’m almost never secure, or at least not when I’m awake! (And as bad of a sleeper as I am, probably not when I am asleep either).

As I ponder that conundrum, I have to note that the very act of being in the middle of a household move provides strong fuel for feeling less than fully secure: most of our belongings — all the grown-up comfort items with which we surround ourselves — were picked up and taken away on a truck two days ago, and I won’t see them again until next week, hopefully all together still, hopefully intact. Then there’s that transitional period of time of sorting things, placing things, hanging things, moving things, figuring out what goes where, and why, and when, that comes with any move, as we rebuild nests, often hoping to create something that’s at least structurally similar to the nests we’ve left behind. Where will I sit to work at the computer? Where will I eat? Where will we watch TV together? Which cabinet did I put the Ziplock Bags in? (Note: I always feel better knowing where the Ziplocks are . . . they are up there with Duct Tape, WD-40 and Windex when it comes to knowing you’ve got the right tools for whatever jobs need to be done, right now).

I have moved enough over the years (27 times, I think) to know that at some point a few weeks or months in, some little switch in the brain pops from one position to the other, and the new nest acquires that crucial sense of place where I feel that it’s right, and it’s comfortable, and it’s home — with all of the ancillary feelings of security that come along with that distinction to follow. There’s still plenty of things to worry and be anxious about, of course, but at least I’ll know where the sofa and the blankets are so I can bundle up and ponder them comfortably without concern for the very physical infrastructure associated with my housing and possessions. And, of course, Marcia and I will be both there in the new nest most of the time (that’s why we’re moving, after three years of frequent separations), and there’s truly no stronger anchor for security than close, regular proximity to those who love and care for us the most. Honestly, at this stage in my life, my favorite part of most days is getting in bed together and holding hands and talking about whatever and saying “I love you” before we go to sleep. That ritual feels wholly secure no matter where it happens (we travel a lot, so we sleep in a lot of different beds), and that’s the deepest core of my sense of safety and comfort and stability as an adult, regardless of what the next day brings.

Which, of course, it always does. While the new home paradigm will be an improvement, I’ll be working remotely three out of four weeks, and that’s a new situation that will take some time to adapt to, and to develop or learn new security rituals. My physical office has its own sense of place for me, too, as does being with my staff in person, and not just via phone or video conference. The organization itself is and will remain secure in the ways that such things are judged, but my place within it is changing, which is cause for some anxiety, which leads to some feelings of insecurity about how things are going to work for me, and around me. I’m not sure, exactly, what sort of virtual stuffed animal will be required in this case, but I know it’s out there, in some form or another. I’ll know it when I hug it, hopefully.

Then the circle spins outward from home and work, in some cases toward the comforting, in some cases toward the scary. We’re financially secure as a family, thankfully, and we have good health care coverage, and are generally healthy for our ages, so those things don’t trouble or worry too much, and I know what I need to do if they do ever move to the front burner of security concerns. Having spent my life with the name “John Smith” and all of the confusion that can cause (e.g. after September 11th, I was routinely escorted away from my family by armed airport personnel for “secondary screening,” since apparently terrorists are also not very creative when it comes to fabricating fake identities), I’ve always been close to paranoid when it comes to computer and information and personal ID security, so I actually probably feel better about that stuff than most people do, since I so assiduously work to protect myself in that regard, having already learned those lessons many years ago. My rituals may be nothing more than rituals, but they push away the “cura” and that’s all I ask for or expect, most of the time.

Having a possibly senile sociopath at the head of our Federal government certainly doesn’t provide me with any good sense of comfort when it comes to national security, and I’ve chosen to largely withdraw from the constant bombardment of reminders of that fact that’s become part and parcel of the modern social media experience. I don’t wish to spend my time being yelled at, even when I agree with people, and that’s the lion’s share of virtual discourse in the public sector at this point, so I reject that, depending instead on a small, carefully curated list of trusted sources who can amicably share discomforting facts with me in a measured fashion that helps to sort things that are legitimate threads to our collective well-being from those that are just hateful noise. The Economist and Electoral Vote are good security blankets from that standpoint: proven, dependable, honest, and familiar. Always happy to curl up with them.

I’m just about finished with a book that discusses at graphic length what’s likely to be the greatest existential threat to me, mine, and ours in the decades (hopefully) that remain in my life: The Uninhabitable Earth: Life After Warming by David Wallace-Wells. I heartily commend it to you, and hope that it might be widely read, and eventually be as widely influential as Rachel Carson’s Silent Spring, which clearly laid out in terse prose what was obvious in front of us at the time, but which we did not wish to address — until we did. Virtually every other form and facet of physical, philosophical, emotional, and structural security surrounding us today has the potential to be irrevocably altered and destabilized in the years ahead by the myriad challenges that a rapidly changing planet is going to place before us, as individuals, as nations, as a species, and as one of many potentially fragile life-forms clinging desperately to the only ball of dirt, rock and water we have and know.

There’s no security blanket, ritual, or teddy bear large enough to hug away the highly tangible security threats that could come from environmental change, and yet their very enormity means that the vast majority of us don’t feel any real, palpable anxiety about them, because they are almost beyond our capabilities to comprehend in any meaningful fashion — never mind having ability to negate or control them. Ironically, if there’s a terminal fallacy embodied in the etymological definition of security as “freedom from anxiety,” that’s probably it: the correlation between that which should cause us anxiety and that which does cause us anxiety is nowhere near as strong as it should be if we are, as individuals and collectively, are to actually create meaningful security barriers from that which can credibly do us harm. We’re not anxious enough when we should be, and we’re too anxious when we don’t need to be, and so our comforting rituals and objects are ultimately just props to support our subjective views of an objective world with no shortage of killer threats swirling around us, literally and figuratively.

Maybe that’s what makes us weirdly, beautifully, stupidly human though, as we create art, and fall in love, and build homes, and work jobs, and write poetry, and look at stars, and continue to find meaning, comfort and joy in the face of the unrelenting entropic forces constantly working to grind us up onto our constituent chemical elements. Oddly enough, despite my innate anxious disposition, I actually do take deep comfort from the idea that no matter what barriers and borders I build around myself, ultimately I’m a small part of a big thing beyond my comprehending, and the best I can do within it is to chase those moments of beauty, and to find those fear-free spaces, however fleeting they might be, and to love and appreciate what I have, when I have it, with others who love and appreciate me. I don’t, and can’t, always practice what I preach in that regard, but I do try, and it feels good to do so, as perhaps the simplest expression of selfish hedonism available to me.

On one hand, I know that the more I focus on those little things, the less I’m doing to respond to those big things, and that’s perhaps a bad trade-off if I take a long-term, macro, evolutionary view of things. (Though on that front, I’ve already spawned and am medically no longer capable of doing so, so from an evolutionary standpoint, I’m already surplus to the Great God DNA’s purposes at this point anyway). But on the other hand, I know that freedom from anxiety feels like a worthy pursuit, and if more of us experienced such freedom, more often, we’d likely be kinder and gentler and more apt to cooperate and collaborate on the structural issues that shape human experience today, including the big scary beast of global climate change and all of its attendant horrors.

“Think Globally, Act Locally” the bumper stickers exhort us, and maybe that’s a good rubric, even though it only works if everyone follows it, and we know that the vast majority of the rapidly developing world’s citizens, flush with the first fruits of middle class consumer experience, are not going to collectively deny themselves the pleasures that we have already experienced, just because they came to them later. On a macro basis, global security in all of its myriad facets is going to get far worse, for a long, long time, in ways we can’t even conceive of today, before it even begins to get better — if it ever can do so, without us first being wiped from the lithosphere like mold from a grapefruit. No matter what the bumper stickers say, there’s nothing I, myself, can do to change that. Nor can you. Nor can even a Democratic U.S. Federal administration fully committed to the most ambitious Green New Deal imaginable, because China, India, Brazil, Russia and countless other nations will not be practicing parties to it, no matter what their leaders’ signatures say on various international accords. It’s an all-or-nothing game ultimately, and the vast majority of players will perish on its board before we actually figure out the rules.

Which isn’t to say that we shouldn’t try to play that game. We should. We must. If for no other reason than to give ourselves the big security blanket that makes us collectively feel that we are in control of uncontrollable forces. It’s collective madness for us not to, and when we become mad collectively, we foment madness individually, with anomie and ennui and atrophy and atomization dissolving the bonds that tie us and shredding the structures that secure us, tenuously, in the nests of our own making. Recycling our plastic bottles and riding our bikes may not make any more real difference to anything than taking our shoes off as we pass through airport security, but the rituals are important in their own rights, and the security, however ill-founded, they provide to us as individuals is deeply meaningful to our experience as feeling, knowing human animals. Maybe, just maybe, if our brains are less filled with the little security anxieties, we might adapt our perceptions of the objective world a bit, so that we may begin to more accurately gauge and respond to those big security threats.

Ultimately, in our time, that “se cura” model of a life without anxiety has to be a myth, an idealized form of heaven on earth, where soon we will be done with the troubles of the world, even as we still live in that world. My brain may be therapeutically broken in the ways that it processes anxiety, but I don’t believe that even the healthiest brains can truly build such elaborate security measures around them to completely preclude them from anxiety either, except perhaps when they are in a state of complete obliteration from chemical or other depressives. Anxiety might even be a form of psychological friction, endemic to the very act of objects/concepts interacting with other objects/concepts and creating heat and energy, without which work cannot be done, physically speaking. Better to harness that heat and deploy it in positive pursuits, rather than denying its very existence, or denigrating those who experience and express it.

Our security rituals and transitional objects might be more meaningful and impactful if they were rooted less in a “se cura” model and more in a “cum minima cura” — with a little anxiety, so we remain mindful, but not paralyzed, attuned, but not hyper-aware, engaged, but not overcome. “Cuminamacurity” isn’t as elegant a word as “Security” in English, but it might be more meaningful one, and a more realistic one for our collective psyches, as we prepare as a species to face challenges and risks that might be collectively greater than any yet put before us.

The little moments remain precious, the little touches remain important, the little objects remain iconic, the little steps remain productive, and on a personal basis, I will pursue and appreciate them as I always have, and they will anchor me, daily, in their comfortable familiarity and emotional warmth. That said, they should not, must not, render me numb to the realities of the world around me, and the real — not imaginary — threats to me and mine, and you and yours, that await there. We must feel at least “cum minima cura” about those realities, to create the friction and heat needed to prepare us to do more than hug fantasias when we’re required to do so by events beyond our individual control. Perhaps that collective sense of edge and unease will serve as the fulcrum upon which change is finally levered, and perhaps that’s the greatest little step than any of can truly take toward building a more secure world for the maximum number of its residents, human or otherwise.

As good as it feels to hug our transitional objects, and as often I’m going to continue to do so, I think I’m also going to try to hug my own anxieties every now and again, if for no other reason than to look at them, understand them a bit better, and maybe decide that they might actually be trying to tell me something that I shouldn’t be hugging away at all.

Note: This is part three of a planned twelve-part writing project. I’m using an online random die roller to select a monthly topic from a series of twelve pre-selected themes. With this article complete, I roll the die again . . .

. . . and next month I will consider Topic Number Nine: “Absurdity.”

There’s always a bigger cannonball coming, sooner or later . . .

All Articles In This Series:

Credidero: A Writing Project

Credidero #1: Hostility

Credidero #2: Curiosity

Credidero #3: Security

Credidero #4: Absurdity

Credidero #5: Inhumanity

Credidero #6: Creativity

Credidero #7: Community

Credidero #8: Complexity

Credidero #9: Eternity

Credidero #10: Authority

Credidero #11: Mortality

Credidero #12: Possibility

Credidero: An Epilogue


Credidero #2: Curiosity

The late, great Douglas Adams doesn’t get the same level of credit that some other science fiction writers receive for describing future technologies that actually come to pass (probably because he was too funny to be taken seriously), but there’s no question that his fictional depiction of The Hitchhiker’s Guide to the Galaxy is now every bit as a real and transformative as, say, Arthur C. Clarke’s prescient descriptions of communications satellites, or Jules Verne’s submarines, or H.G. Wells’ “land ironclads” (tanks) or John Brunner’s on-demand satellite TV, or Martin Caidin’s cybernetic prostheses, or countless other hard sci-fi speculative predictions.

First revealed to the world via a radio play in 1978, the fictional Hitchhiker’s Guide was described as “the standard repository for all knowledge and wisdom,” filled with crowd-sourced content because “most of the actual work got done by any passing stranger who happened to wander into the empty offices of an afternoon and saw something worth doing.” The Guide could be updated in real time via the Sub-Etha, an “interstellar faster-than-light telecommunications network” that was used for any type of data transmission across the galaxy. Physically, the Guide was described as “a small, thin, flexible lap computer” encased in a “sturdy plastic cover,” with the words “Don’t Panic” inscribed on it “in large, friendly letters”. (All quotes from Adams’ books, via Wikipedia).

I’m certainly not the first person to note that a modern human carrying a smart phone with real-time access to Wikipedia is essentially toting The Hitchhiker’s Guide around, whether it has large friendly letters printed on its case or not. And if that’s not enough to mark Adams as a singular visionary, note that he actually started a web-based, crowd-sourced, real-world version of the Guide called h2g2 in 1999, two years before Wikipedia was launched, in the same year when Adams himself passed away at the terribly young age of 49. Had he not shuffled off this mortal coil in such an untimely and unexpected fashion, we might today all be using Adams’ h2g2 for all of our search needs, instead of Jimmy Wales’ titanic digital encyclopedia. That said, you can still access (and contribute to) h2g2 if you’re so inclined, and it does provide a healthily irreverent counterpart to Wikipedia’s sometime stuffy and over-curated content at this point.

It’s worth noting (to me anyway) that we are fast approaching another interesting singularity point between the fictional guide and its primary real-world analog. In So Long And Thanks For All The Fish, the fourth book in the trilogy (yeah), the Guide‘s tally of pages is cited as 5,973,509. As I type this article, the real number of pages on the English version of Wikipedia is posted as 5,817,575. I certainly hope that someone at the Wikimedia Foundation is monitoring this number, and properly celebrates Adams’ estimation of the number of pages that it takes to describe the galaxy and all of the things in it when somebody creates page number 5,973,509. I’m guessing that will happen in 2019. I’ll be keeping an eye on it.

For all of Adams prescience, I think there’s one way in which he missed the mark on the ways that sentient beings might deploy the Hitchhiker’s Guide. The book’s protagonists routinely use the Guide to acquire necessary, (mostly) useful information to get them out of, or into, various scrapes and predicaments, but it’s generally consulted in response to such external stimuli, rather than being consulted just for the sake of being consulted. Had Adams written the books today, now knowing what we know about how we know what we know, I suspect there would be lots of scenes where people (human and otherwise) just loll about in their various spacecraft and on their various planets, pointing and asking and clicking and reading and browsing for no other reason than because they can, and because they are innately, inherently, and often flat our insanely curious about all of the things in the universe, all of them.

That’s certainly how I interact with the world of information when I’m sitting at my static desk-top, clicking and clattering away. I can read something, or think of something, and not know some arcane piece of information about said something, and then suddenly find myself in an hours-long slide into data gathering and information processing that typically ends up far from where it began, leaving my head filled with a bunch of new noise, much of which will be forgotten hours after I first apprehend it. And then I’ll do it all again. And again. And again. And I will be happy all the while, even if I’ve not achieved anything meaningful in the process.

The mobility of my information gathering devices means that I do this in the “real world” too, as I encounter non-electronic stimulus: What’s that bird? How tall is that building? Where does this road go?  Who is that park named for? What kind of plane was that? Who wrote that song? What was its lyric again? Who played bass on it? What else did he or she do? Another bird? What was it? We live in a truly glorious age when it comes to assuaging our curiosity in this fashion, as the ability to itch the scratch or scratch the itch of not knowing things is effortless and immediate and (mostly) satisfying, even if much of the information that we pack into our noggins is the intellectual equivalent of a big bag of Cheetos: filling, colorful, possibly addictive, and of no practical, nutritional good whatsoever.

Which begs the question as to whether an active sense of curiosity (much less an over-active one) and the time spent assuaging it, is a good thing or a bad thing. Because sometimes we’re curious about things that we really should not be. You know that after the fictional Hitchhiker’s Guide waxed so profoundly about (say) the perils of Vogon poetry, that some sizable number of readers would have immediately sought out some of those noxious texts out to read them, and suffer in the process, just as people visit various pages of horrors on the real-world internet, all the time. I’ve never heard of anybody really having a seizure from a website promising to deliver one, but I know that they exist, and I know that people look at them, just because they can. (Please don’t go find one now). (And do not think about elephants). (Are you thinking about elephants?) (You are, aren’t you). (That’s better than thinking about seizure robots, anyway).

I suspect that many damaging online pornography addictions are fueled by unhealthy curiosities: if a human body can do this, and I can find it online and look at it, then I wonder if a human body can do that, and if so, where can I see it?  The market for Faces of Death-type collections of carnage imagery predates the internet, but once upon a time they were hard to find, whereas now: search, click, look, regret. When people watch cell phone videos of people being gunned down in their cars, or on the streets, or in their homes, or of bombs being detonated in public spaces, or of the beheading or hanging of political captives, they may say they’re doing it as part of some refined sense of social justice, wanting to share and experience such pain with its victims in more meaningful ways, but I can’t help but think that morbid curiosity of that nature is just a digital form of rubber-necking at an auto accident, ultimately nothing more than the insatiable curiosity to see what something terrible looks like, coupled with an inability to resist it. And I’m pretty sure that’s not a good thing.

Unfortunately, it often seems that the bad outcomes of curiosity anchor a lot of the ways in which we educate and raise our young in modern western cultures. “Curiosity killed the cat” is an adage we learn fairly early on. Later, we might encounter books or television shows about Curious George, a charming simian simpleton whose insatiable curiosity gets him into all sorts of trouble, requiring the Man in the Yellow Hat or other sensible adults to bail him out, so he can curiously investigate the next shiny thing that catches his eye. The classics take similar stances: Pandora’s curiosity about her now-eponymous box unleashed sin, disease and death upon the world, and the Serpent in the Garden of Eden used Eve’s curiosity against her to bring on the Fall of Man.

The Bible even explicitly exhorts us to mind our own business and not ask big questions: “It is not for you to know times or seasons that the Father has fixed by his own authority” (Acts 1:7). That feels like the ultimate “because I said so” answer to every “why?” question that every child puts forth, communicating that some things are just not knowable, no matter how much we want to know them. And maybe that quiets a child, or the childish being cooped up within an adult, for some period of time, but it doesn’t assuage the desire for knowledge, it just makes it feel wrong. Which, in turn, itself seems wrong, since curiosity is by all objective measures a key component in the process of learning, and the acquisition of knowledge, if not wisdom.

Education is a key component of cultural inculcation, and it seems that it would be a whole lot easier to harness the innate curiosity of youth rather than censuring it. Perhaps this pervasive conundrum hinges on adults wanting children to learn certain things, in certain times, in certain ways, rather than openly figuring the world out as it presents itself to them, naturally. Education as a form of control, as it were. And if your curiosity persists in carrying you in directions other than those in which we wish to point you, we now have medications to take the edge of that itch, so that you can concentrate on this here algebraic formula, and not that there way cool bug crawling up the wall in the back of the classroom. You won’t be able to balance a checkbook by knowing its name, now will you? And it might sting you, anyway. Pay attention.

Our pets might actually have it better than our children on this front, since we’re generally content to let them sniff and snuff at whatever captures their fancies, so long as they don’t do it on the furniture, or strain too hard against the leash. While I find the entitled over-pampering of American pets to be mostly absurd, I do think that it’s a good thing that we’ve generally come to understand and accept that our non-human companions, and loads of non-domesticated non-human animals, can be just as curious as we are about the worlds in which they find themselves, investigating their surroundings with agency, and individuality, and intellect, and not just as mindless automatons driven by species-encoded patterns and instincts. The searches for food and water and mates and shelter are certainly compelling, but they’re not the end-all and be-all of animal experience, and it’s a joy to watch any being, of any species, happily exploring its world, and eagerly investigating stimuli beyond its normal experience.

It has taken billions and billions of years for hydrogen, carbon, oxygen and nitrogen to organize themselves in such a way that our species can actively, consciously think about that organization, and how it happened, and what it means, and how it fits in within everything else in the visible and invisible cosmos. Give them another billion years or so, and some of our cetacean, simian, corvid, canine, porcine and feline friends might join us in this pursuit; we’re not likely special in this regard, other than being first to cross the bar of conscious, tool-based scientific inquiry. (On our planet, anyway). Viewed this way, it seems that our innate desire to want to know all the answers, to all the things, might be something of a birthright for our species, and that squandering our little moment in the sun — brief as it’s been in celestial terms, and fleeting as it might be in a solar system filled with planet-killing objects and opportunities — would be a refutation of eons and eons of evolutionary progress, not necessarily with us an end point, but perhaps with us as a conduit to something unknown, but not unknowable.

So I might not be touching the divine when, on a whim, I get online to remind myself who played guitar on the second Toe Fat album from 1971 (Alan Kendall, for the record), but I am actively engaging the part of my brain that’s evolved to crave information and stimulus that has no bearing on my ability to breathe, or sleep, or breed, or eat. Knowing that scrap of information doesn’t make me a better human being by any meaningful measure, but finding it does give me a fleeting chemical pleasure, and that little “ah ha” may trigger other chemical cascades that do make me just a bit sharper than I might have been otherwise, or maybe it will serve as a conversation point years hence that might make other chemicals flow in ways that turn an acquaintance into a friend, or a friend into a follower, or a follower into an explorer. That seems positive, in a little way, and lots of little ways pointed in the same direction can become a big way, to something, again unknown, but knowable.

When I ponder what a personal end of days might look like, I tend to think that losing the desire for these types of inquisitions will be among the key dominoes falling in an ultimately failing physical system, and I’m going to rage, rage against the dying of that light, for as long as I can. For all of the emotional negatively that morbid curiosity might theoretically inflict upon me, were I more prone to explore it, I can’t help but think that the emotional positivity of eager, open, innocent investigation of the world around me will always return a net positive position for the time and energy spent in its pursuit. If I am the sum total of my experiences, then my curiosity, more than anything else, is what makes me me. And your curiosity, more than anything else, is what makes you you. And the glorious variety possible through endless permutations of those equations is what makes so much of life so very enjoyable, in ways that I hope to remain always curious about, until I disperse the carbon, hydrogen, oxygen and nitrogen that composes me, so that other curious entities might form from it.

Curiosity may indeed kill a cat, every now and again, but for each one that goes to the great litter box in the sky as a result of its investigations, thousands of others end up with the ball of yarn, or the catnip mousie, or the comfy, comfy comforter, or the warm pile of laundry, or the tasty gazelle, possibly with a friend who might be another cat, or a duck, or a dog, or a human child, bursting with enthusiasm to know what that cat feels like, and why it’s tail curls that way, and how come it makes biscuits with its paws, and where its kittens came from.

I’m with those cats, when all’s said and done. Let’s chase this string and see where it leads us . . .

Which state quarters are you missing?? I have to know!!!

Note: This is part two of a planned twelve-part writing project. I’m using an online random die roller to select a monthly topic from a series of twelve pre-selected themes. With this article complete, I roll the die again . . .

. . . and next month I will consider Topic Number Ten: “Security.”

All Articles In This Series:

Credidero: A Writing Project

Credidero #1: Hostility

Credidero #2: Curiosity

Credidero #3: Security

Credidero #4: Absurdity

Credidero #5: Inhumanity

Credidero #6: Creativity

Credidero #7: Community

Credidero #8: Complexity

Credidero #9: Eternity

Credidero #10: Authority

Credidero #11: Mortality

Credidero #12: Possibility

Credidero: An Epilogue