European Union Commisioner, and Vice President, Günther Verheugen, in response to a journalist’s question about the future of the European Union, dismissed the aspirations of Ukraine (the largest segment of the Partitioned former Polish-Lithuanian Commonwealth, whose Western region, Galicia, had been part of Austro-Hungary in the 19th century), subsequent to her liberation, to inclusion in the community of Eropean nations, saying, “In twenty years all European states will be members of the EU, with the exception of the successor states to the Soviet Union that are not yet part of the EU today.”

Ukrainian writer Yuri Andrukhovyh, whose novel, Twelve Rings was recently translated into German, reacted with pain and indignation in his acceptance speech for this year’s Leipzig Book Prize:

In December 2004, in that miraculous moment between the completion of our Orange Revolution and the repeated round of presidential elections, I was offered the opportunity to address the members of the European Parliament in Strasbourg. The essence of my speech was a plea to the parliament and the European community at large to help a certain cursed country save itself. I told them roughly what I was hoping to hear: that Europe was waiting for us, that it couldn’t do without us, that Europe would not be able to realize itself fully without Ukraine. Now it is finally clear that I was asking for too much.

Since then, fifteen months have passed and I have spent two thirds of this time among you. That is – forgive my sarcasm – in Europe. During this time I gave dozens of interviews, agreed to participate in dozens of debates, round tables and even more literary readings. In these public appearances I became the re-broadcaster of a single idea which wasn’t really that absurd – the idea that we too are in Europe. These five words are a quotation, first formulated at the end of the nineteenth century, one hundred and ten years ago. With these words the writer, essayist, and translator Ivan Franko wanted to draw the attention of thinking Europeans to the intolerably marginalized, outsider position of the Ukrainians of Galicia and of the Ukrainians generally. This is a rather painful statement, just listen to it: We too are in Europe. A lonesome call in the dark.

So, one hundred and ten years have passed, and the need to re-broadcast this slogan is still there; in fact, it has become greater. I tried to take every opportunity to talk about it, because your assistance to this cursed country in whose language I write and explain myself is of vital importance. And this assistance need not be fantastically difficult, it consists merely of one thing: not to say things that kill hope.

(2006-04-19) — A growing movement of retired and active-duty U.S. military officers, angry at the mismanagement, arrogance and even deception that have hampered U.S. efforts to secure peace and democracy in Iraq, have begun quietly calling for the resignation of top leaders they blame for the difficulties.

Story

86-year-old Mikhail Kalashnikov has read some of the reports coming out of Iraq, and he’s delighted. Reuters reports that the old rascal was goating over the superiority of his own assault rifle at a recent news conference in Moscow:

“Even after lying in a swamp you can pick up this rifle [the AK47], aim it and shoot. That’s the best job description there is for a gun. Real soldiers know that and understand it,” the 86-year-old gunmaker told a weekend news conference in Moscow.

“In Vietnam, American soldiers threw away their M-16 rifles and used [Kalashnikov] AK-47s from dead Vietnamese soldiers, with bullets they captured. That was because the climate is different to America, where M-16s may work properly,” he said.

The old fellow is getting perhaps a little too carried away, but there is clearly some basis for a claim to superiority for his rifle in field conditons. A letter from a Marine serving in Iraq, published here last November 10th, observed:

The M-16 rifle : Thumbs down. Chronic jamming problems with the talcum powder like sand over there. The sand is everywhere. Jordan says you feel filthy 2 minutes after coming out of the shower. The M-4 carbine version is more popular because it’s lighter and shorter, but it has jamming problems also. They like the ability to mount the various optical gunsights and weapons lights on the Picatinny rails, but the weapon itself is not great in a desert environment. They all hate the 5.56mm (.223) round. Poor penetration on the cinderblock structure common over there and even torso hits cant be reliably counted on to put the enemy down. Fun fact: Random autopsies on dead insurgents shows a high level of opiate use.

AK47’s. The entire country is an arsenal. Works better in the desert than the M16 and the .308 Russian round kills reliably… Luckily, the enemy mostly shoots like shit. Undisciplined “spray and pray” type fire. However, they are seeing more and more precision weapons, especially sniper rifles. (Iran, again) Fun fact: Captured enemy have apparently marveled at the marksmanship of our guys and how hard they fight. They are apparently told in Jihad school that the Americans rely solely on technology, and can be easily beaten in close quarters combat for their lack of toughness. Let’s just say they know better now.

There is always something inadvertently funny in the New York Times, Sunday edition. This week, there was a man-bites-dog story on the theme of New York City Leading the way nationally in Politeness. What supposedly setting a new national example with respect to civility consisted of, was first of all, punishing rowdy fans for entering playing fields and disrupting ballgames. Secondly, establishing a $50 fine for cellphones for using a cellphone in a theatre.

And finally, and classically New York, teaching other cities that when you have a problem caused by municipal government’s failures, let George do it! Just pass a law that the victim of vandalism (also, frequently, the victim of rent control) clean up the damage that New York City law enforcement failed to prevent.

When community groups from Toronto to Washington looked for new ways to fight graffiti, they turned to New York, which passed a law in January that makes building owners responsible, for the first time, for cleaning up after the vandals.

Today is the 100th Anniversary of the Great San Francisco Earthquake, which hit at 5:12 AM, April 18, 1906. It is estimated to have hit 8.25 on the Richter scale. A devastating fire followed.

There were more than 3000 deaths, and $400,000,000.00 damages in 1906 dollars, but the city was rapidly rebullt… without federal assistance!

zpub

US Geologic Survey

SF Virtual Museum

Wikipedia

SF Chronicle Commemorative Series

Panorama of Ruins

Today is the 45th Anniversary of the Bay of Pigs Invasion, which could have effectuated the liberation of Cuba, but failed due to the inexcusable cowardice of one American official. Cuba has lived under tyranny, and the United States has lived with shame, ever since.

Babalu Blog has published a must-read tribute for the occasion. Every conservative blogger should read it, and link it.

In it, Robert Molleda quotes Humberto Fontova’s book Fidel: Hollywood’s Favorite Tyrant:

Fontova mentions that Brigade 2506 was outnumbered by Cuban troops by almost 40 to 1! Two-to-one, or three-to-one are staggering enough odds, but forty-to-one? Nevertheless, it took the Soviet-backed Cuban forces three entire days to defeat a group of 2,000 men, and this was only after they ran out of ammunition. If only Kennedy would have provided the air support as he had promised, there would have been no Missile Crisis, no brutal dictator 90 miles to our south, and no author of this post (my parents met in the U.S.).

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Hat tip to Gaius Arbo.

Mark Steyn offers an equivalent scenario:

You know what’s great fun to do if you’re on, say, a flight from Chicago to New York and you’re getting a little bored? Why not play being President Ahmadinejad? Stand up and yell in a loud voice, “I’ve got a bomb!” Next thing you know the air marshal will be telling people, “It’s OK, folks. Nothing to worry about. He hasn’t got a bomb.” And then the second marshal would say, “And even if he did have a bomb it’s highly unlikely he’d ever use it.” And then you threaten to kill the two Jews in row 12 and the stewardess says, “Relax, everyone. That’s just a harmless rhetorical flourish.” And then a group of passengers in rows 4 to 7 point out, “Yes, but it’s entirely reasonable of him to have a bomb given the threatening behavior of the marshals and the cabin crew.”

——————–
Hat tip to David Ross.

An Italian conservative Catholic magazine, Studi cattolici [Catholic Studies] (Pretty darned conservative, no web page!), informally associated with Opus Dei, published in its March issue a cartoon alluding to Dante’s Divine Comedy Canto XXVIII (which places Mohammed in Hell), in order to make a satirical comment on contemporary Italian politics.

Despite the fact that Mohammed is not even illustrated in the cartoon, its publication produced the now-predictable Islamic howls of indignation, and the equally-predictable Occidental cringing.

Opus Dei’s prelature, represented by Manuel Sanchez Hurtado, resorted to boot-licking:

It is one thing to appreciate Dante’s Divine Comedy and a very different thing to joke about this particular scene in the present climate and in a Catholic magazine,” said that Opus Dei communications director. While the prelature is not directly responsible for Studi Cattolici, he said, the editors responsible had apologized for the illustration and Opus Dei leaders wanted to “unite ourselves to this request for forgiveness.”

Cesare Cavalleri, the editor who published the cartoon, apologized,

Cavalleri was quoted as saying the vignette “was interpreted as being anti-Islam when, if anything, it was a denunciation of a cultural identity crisis in the West,” the Italian news agency ANSA quoted Cavalleri as saying. “In any case, if, contrary to my and the author‘s intentions, someone felt offended in his religious feelings, I willingly apologize as a Christian.”

But some detect a possible note of saracasm in his apologizing, “as a Christian.”

In the characteristically valiant fashion of the MSM, today’s news reports have universally omitted publishing the controversial cartoon.

Associated Press did present a tiny, unintelligible image of the wrong cartoon. Malcolm Moore in the Telegraph mistranslated it, and misidentified the respective speakers.

Michelle Malkin, who is doing her characteristically thorough coverage, asked for a translation, and here it is:

Dante: “There, split in half from head to cheeks, isn’t that Mohammed?”

Virgil (balloon 1): “Yes, he is divided, because he sowed divisions in society.”

Virgil (balloon 2): “And that one there with his pants down, that’s Italian policy towards Islam.”

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The relevant text of Dante, and a better illustration (by Gustave Doré), can be found by clicking this button in the right hand column.

George Will is absolutely right. Rather than have these kinds of legislators disgrace the Republican Party, it would be much better to just surrender the House back to the democrats. If people are going to vote for things like this, let’s make sure they’re wearing the right Party emblem.

If in November Republicans lose control of the House of Representatives, April 5 should be remembered as the day they demonstrated that they earned defeat. Traducing the Constitution and disgracing conservatism, they used their power for their only remaining purpose — to cling to power. Their vote to restrict freedom of speech came just as the GOP’s conservative base is coming to the conclusion that House Republicans are not worth working for in October or venturing out to vote for in November…

..The 211 Republicans who voted for big-government regulation of speech will have no principled objection. How many principled Republicans remain? Only 18. The following, who voted against restricting 527s:

Roscoe Bartlett (Maryland), Chris Chocola (Indiana), Jeff Flake (Arizona), Vito Fossella (New York), Trent Franks (Arizona), Scott Garrett (New Jersey), Louie Gohmert (Texas), Jeb Hensarling (Texas), Ernest Istook (Oklahoma), Walter Jones (North Carolina), Steve King (Iowa), Connie Mack (Florida), Cathy McMorris (Washington), Randy Neugebauer (Texas), Ron Paul (Texas), Mike Pence (Indiana), John Shadegg (Arizona) and Lynn Westmoreland (Georgia).

On this remnant of libertarian, limited-government conservatism a future House majority can be built. The current majority forfeited its raison d’etre April 5.

Piero della Francesca, Resurrection, circa 1463,
Museo Civico, Sansepolcro

From Robert Chambers, The Book of Days, 1869:

Easter

Easter, the anniversary of our Lord’s resurrection from the dead, is one of the three great festivals of the Christian year,—the other two being Christmas and Whitsuntide. From the earliest period of Christianity down to the present day, it has always been celebrated by believers with the greatest joy, and accounted the Queen of Festivals. In primitive times it was usual for Christians to salute each other on the morning of this day by exclaiming, ‘Christ is risen;’ to which the person saluted replied, ‘Christ is risen indeed,’ or else, ‘And hath appeared unto Simon;’—a custom still retained in the Greek Church.

The common name of this festival in the East was the Paschal Feast, because kept at the same time as the Pascha, or Jewish passover, and in some measure succeeding to it. In the sixth of the Ancyran Canons it is called the Great Day. Our own name Easter is derived, as some suppose, from Eostre, the name of a Saxon deity, whose feast was celebrated every year in the spring, about the same time as the Christian festival—the name being retained when the character of the feast was changed; or, as others suppose, from Oster, which signifies rising. If the latter supposition be correct, Easter is in name, as well as reality, the feast of the resurrection.

Though there has never been any difference of opinion in the Christian church as to why Easter is kept, there has been a good deal as to when it ought to be kept. It is one of the moveable feasts; that is, it is not fixed to one particular day—like Christmas Day, e. g., which is always kept on the 25th of December—but moves backwards or forwards according as the full moon next after the vernal equinox falls nearer or further from the equinox. The rule given at the beginning of the Prayer-book to find Easter is this: ‘Easter-day is always the first Sunday after the full moon which happens upon or next after the twenty-first day of March; and if the full moon happens upon a Sunday, Easter-day is the Sunday after.’

The paschal controversy, which for a time divided Christendom, grew out of a diversity of custom. The churches of Asia Minor, among whom were many Judaizing Christians, kept their paschal feast on the same day as the Jews kept their passover; i. e., on the 14th of Nisan, the Jewish month corresponding to our March or April. But the churches of the West, remembering that our Lord’s resurrection took place on the Sunday, kept their festival on the Sunday following the 14th of Nisan. By this means they hoped not only to commemorate the resurrection on the day on which it actually occurred, but also to distinguish themselves more effectually from the Jews. For a time this difference was borne with mutual forbearance and charity. And when disputes began to arise, we find that Polycarp, the venerable bishop of Smyrna, when on a visit to Rome, took the opportunity of conferring with Anicetas, bishop of that city, upon the question. Polycarp pleaded the practice of St. Philip and St. John, with the latter of whom he had lived, conversed, and joined in its celebration; while Anicetas adduced the practice of St. Peter and St. Paul. Concession came from neither side, and so the matter dropped; but the two bishops continued in Christian friendship and concord. This was about A.D. 158.

Towards the end of the century, however, Victor, bishop of Rome, resolved on compelling the Eastern churches to conform to the Western practice, and wrote an imperious letter to the prelates of Asia, commanding them to keep the festival of Easter at the time observed by the Western churches. They very naturally resented such an interference, and declared their resolution to keep Easter at the time they had been accustomed to do. The dispute hence-forward gathered strength, and was the source of much bitterness during the next century. The East was divided from the West, and all who, after the example of the Asiatics, kept Easter-day on the 14th, whether that day were Sunday or not, were styled Qiccertodecimans by those who adopted the Roman custom.

One cause of this strife was the imperfection of the Jewish calendar. The ordinary year of the Jews consisted of 12 lunar months of 292 days each, or of 29 and 30 days alternately; that is, of 354 days. To make up the 11 days’ deficiency, they intercalated a thirteenth month of 30 days every third year. But even then they would be in advance of the true time without other intercalations; so that they often kept their passover before the vernal equinox. But the Western Christians considered the vernal equinox the commencement of the natural year, and objected to a mode of reckoning which might sometimes cause them to hold their paschal feast twice in one year and omit it altogether the next. To obviate this, the fifth of the apostolic canons decreed that, ‘ If any bishop, priest, or deacon, celebrated the Holy Feast of Easter before the vernal equinox, as the Jews do, let him be deposed.’

At the beginning of the fourth century, matters had gone to such a length, that the Emperor Constantine thought it his duty to take steps to allay the controversy, and to insure uniformity of practice for the future. For this purpose, he got a canon passed in the great Ecumenical Council of Nice (A.D. 325), that everywhere the great feast of Easter should be observed upon one and the same day; and that not the day of the Jewish passover, but, as had been generally observed, upon the Sunday afterwards. And to prevent all future disputes as to the time, the following rules were also laid down:

‘That the twenty-first day of March shall be accounted the vernal equinox.’

‘That the full moon happening upon or next after the twenty-first of March, shall be taken for the full moon of Nisan.’

‘That the Lord’s-day next following that full moon be Easter-day.’

‘But if the full moon happen upon a Sunday, Easter-day shall be the Sunday after.’

As the Egyptians at that time excelled in astronomy, the Bishop of Alexandria was appointed to give notice of Easter-day to the Pope and other patriarchs. But it was evident that this arrangement could not last long; it was too inconvenient and liable to interruptions. The fathers of the next age began, therefore, to adopt the golden numbers of the Metonic cycle, and to place them in the calendar against those days in each month on which the new moons should fall during that year of the cycle. The Metonie cycle was a period of nineteen years. It had been observed by Meton, an Athenian philosopher, that the moon returns to have her changes on the same month and day of the month in the solar year after a lapse of nineteen years, and so, as it were, to run in a circle. He published his discovery at the Olympic Games, B.C. 433, and the cycle has ever since borne his name. The fathers hoped by this cycle to be able always to know the moon’s age; and as the vernal equinox was now fixed to the 21st of March, to find Easter for ever. But though the new moon really happened on the same day of the year after a space of nineteen years as it did before, it fell an hour earlier on that day, which, in the course of time, created a serious error in their calculations.

A cycle was then framed at Rome for 84 years, and generally received by the Western church, for it was then thought that in this space of time the moon’s changes would return not only to the same day of the month, but of the week also. Wheatley tells us that, ‘During the time that Easter was kept according to this cycle, Britain was separated from the Roman empire, and the British churches for some time after that separation continued to keep Easter according to this table of 84 years. But soon after that separation, the Church of Rome and several others discovered great deficiencies in this account, and therefore left it for another which was more perfect.’—Book on the Common Prayer, p. 40. This was the Victorian period of 532 years. But he is clearly in error here. The Victorian period was only drawn up about the year 457, and was not adopted by the Church till the Fourth Council of Orleans, A.D. 541.

Now from the time the Romans finally left Britain (A.D. 426), when he supposes both churches to be using the cycle of 84 years, till the arrival of St. Augustine (A.D. 596), the error can hardly have amounted to a difference worth disputing about. And yet the time the Britons kept Easter must have varied considerably from that of the Roman missionaries to have given rise to the statement that they were Quartodecimans, which they certainly were not; for it is a well-known fact that British bishops were at the Council of Nice, and doubtless adopted and brought home with them the rule laid down by that assembly. Dr. Hooke’s account is far more probable, that the British and Irish churches adhered to the Alexandrian rule, according to which the Easter festival could not begin before the 8th of March; while according to the rule adopted at Rome and generally in the West, it began as early as the fifth. ‘They (the Celts) were manifestly in error,’ he says; ‘but owing to the haughtiness with which the Italians had demanded an alteration in their calendar, they doggedly determined not to change.’—Lives of the Archbishops of Canterbury, vol. i. p. 14.

After a good deal of disputation had taken place, with more in prospect, Oswy, King of Northumbria, determined to take the matter in hand. He summoned the leaders of the contending parties to a conference at Whitby, A.D. 664, at which he himself presided. Colman, bishop of Lindisfarne, represented the British church. The Romish party were headed by Agilbert, bishop of Dorchester, and Wilfrid, a young Saxon. Wilfrid was spokesman. The arguments were characteristic of the age; but the manner in which the king decided irresistibly provokes a smile, and makes one doubt whether he were in jest or earnest. Colman spoke first, and urged that the custom of the Celtic church ought not to be changed, because it had been inherited from their forefathers, men beloved of God, &c. Wilfrid followed:

‘The Easter which we observe I saw celebrated by all at Rome: there, where the blessed apostles, Peter and Paul, lived, taught, suffered, and were buried.’ And concluded a really powerful speech with these words: ‘And if, after all, that Columba of yours were, which I will not deny, a holy man, gifted with the power of working miracles, is he, I ask, to be preferred before the most blessed Prince of the Apostles, to whom our Lord said, “Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it; and to thee will I give the keys of the kingdom of heaven” ?’

The King, turning to Colman, asked him, ‘Is it true or not, Colman, that these words were spoken to Peter by our Lord?’ Colman, who seems to have been completely cowed, could not deny it. ‘It is true, 0 King.’ ‘Then,’ said the King, ‘can you shew me any such power given to your Columba? ‘ Colman answered, ‘ No.’ ‘You are both, then, agreed,’ continued the King, are you not, that these words were addressed principally to Peter, and that to him were given the keys of heaven by our Lord?’ Both assented. ‘Then,’ said the King, ‘I tell you plainly, I shall not stand opposed to the door-keeper of the kingdom of heaven; I desire, as far as in me lies, to adhere to his precepts and obey his commands, lest by offending him who keepeth the keys, I should, when I present myself at the gate, find no one to open to me.’

This settled the controversy, though poor honest Colman resigned his see rather than submit to such a decision.

On Easter-day depend all the moveable feasts and fasts throughout the year. The nine Sundays before, and the eight following after, are all dependent upon it, and form, as it were, a body-guard to this Queen of Festivals. The nine preceding are the six Sundays in Lent, Quinquagesima, Sexagesima, and Septuagesima; the eight following are the five Sundays after Easter, the Sunday after Ascension Day, Whit Sunday, and Trinity Sunday.

EASTER CUSTOMS

The old Easter customs which still linger among us vary considerably in form in different parts of the kingdom. The custom of distributing the ‘pace’ or ‘pasche ege,’ which was once almost universal among Christians, is still observed by children, and by the peasantry in Lancashire. Even in Scotland, where the great festivals have for centuries been suppressed, the young people still get their hard-boiled dyed eggs, which they roll about, or throw, and finally eat. In Lancashire, and in Cheshire, Staffordshire, and Warwickshire, and perhaps in other counties, the ridiculous custom of ‘lifting’ or ‘heaving’ is practised.

On Easter Monday the men lift the women, and on Easter Tuesday the women lift or heave the men. The process is performed by two lusty men or women joining their hands across each other’s wrists; then, making the person to be heaved sit down on their arms, they lift him up aloft two or three times, and often carry him several yards along a street. A grave clergyman who happened to be passing through a town in Lancashire on an Easter Tuesday, and having to stay an hour or two at an inn, was astonished by three or four lusty women rushing into his room, exclaiming they had come ‘to lift him.’ ‘To lift me!’ repeated the amazed divine; ‘what can you mean?’ ‘Why, your reverence, we’re come to lift you, ’cause it’s Easter Tuesday.’ ‘Lift me because it’s Easter Tuesday? I don’t understand. Is there any such custom here?’ ‘Yes, to be sure; why, don’t you know? all us women was lifted yesterday; and us lifts the men today in turn. And in course it’s our rights and duties to lift ’em.’

After a little further parley, the reverend traveller compromised with his fair visitors for half-a-crown, and thus escaped the dreaded compliment. In Durham, on Easter Monday, the men claim the privilege to take off the women’s shoes, and the next day the women retaliate. Anciently, both ecclesiastics and laics used to play at ball in the churches for tansy-cakes on Eastertide; and, though the profane part of this custom is happily everywhere discontinued, tansy-cakes and tansy-puddings are still favourite dishes at Easter in many parts. In some parishes in the counties of Dorset and Devon, the clerk carries round to every house a few white cakes as an Easter offering; these cakes, which are about the eighth of an inch thick, and of two sizes —the larger being seven or eight inches, the smaller about five in diameter— have a mingled bitter and sweet taste. In return for these cakes, which are always distributed after Divine service on Good Friday, the clerk receives a gratuity- according to the circumstances or generosity of the householder.

Ohio State University at Mansfield librarian Scott Savage suggested several books for a freshman reading program, including David Kupelian’s The Marketing of Evil, which title associates a number of cases of the evolution of the American moral perspective, most notably the way in which homosexuality is viewed, to calculated and astute marketing by the organized left, and some other conservative titles.

A firestorm of argument over book choices erupted (primarily over the Kupelian book, of course), and events culminated in a unanimous faculty vote to file sexual harassment charges against the conservative librarian. Accordingly, three professors duly filed a complaint of discrimination and harassment against him, saying that the book suggestions made them feel “unsafe.”

Ace broke the story. Eugene Volokh comments. And Morgan at the excellent group blog YARGB summarizes and adds further details.

Charles Johnson found a hilarious profile in the Washington Post, which really paints an only too recognizable a portrait of the angry left blogger:

SHERMAN OAKS, Calif. — In the angry life of Maryscott O’Connor, the rage begins as soon as she opens her eyes and realizes that her president is still George W. Bush. The sun has yet to rise and her family is asleep, but no matter; as soon as the realization kicks in, O’Connor, 37, is out of bed and heading toward her computer.

Out there, awaiting her building fury: the Angry Left, where O’Connor’s reputation is as one of the angriest of all. “One long, sustained scream” is how she describes the writing she does for various Web logs, as she wonders what she should scream about this day.

She smokes a cigarette. Should it be about Bush, whom she considers “malevolent,” a “sociopath” and “the Antichrist”? She smokes another cigarette. Should it be about Vice President Cheney, whom she thinks of as “Satan,” or about Karl Rove, “the devil”? Should it be about the “evil” Republican Party, or the “weaselly, capitulating, self-aggrandizing, self-serving” Democrats, or the Catholic Church, for which she says “I have a special place in my heart . . . a burning, sizzling, putrescent place where the guilty suffer the tortures of the damned”?

Darfur, she finally decides. She will write about Darfur. The shame of it. The culpability of all Americans, including herself, for doing nothing. She will write something so filled with outrage that it will accomplish the one thing above all she wants from her anger: to have an effect.

“Darfur is not hopeless,” she begins typing, and pauses.

“Ugh,” she says.

“You are not helpless,” she continues typing, and pauses again.

“Weak.”

She deletes everything and starts over.

“WAKE THE [expletive] UP,” she writes next, and this time, instead of pausing, she keeps going, typing harder and harder on a keyboard that is surrounded by a pack of cigarettes, a dirty ashtray, a can of nonalcoholic beer, an album with photos of her dead father and a taped-up note — staring at her — on which she has scrawled “Why am I/you here?”

I read their stuff all the time, and this description rings true to me. Read the whole thing.