Tag Archives: Travel

The author posing in front of the Kansas City skyline in July 2025.

The Wednesday Blog

The Wednesday Blog – Wednesday Blog by Seán Thomas Kane

This week, to conclude what I’ve been saying.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D “Signs,” Wednesday Blog 1.10.[2] “On Servant Leadership,” Wednesday Blog 6.15.[3] Percy Bysshe Shelley, “Ozymandias,” Poetry Foundation.
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This week, to conclude what I’ve been saying.

I’ve said over the four years that I’ve been writing the Wednesday Blog weekly that I would stop writing this when it ceased to be fun. That’s a good rule for life overall that I’ve found: devote your life to things you love doing and keep them fun in the process. I tend to put on a very dry public face; a friend recently commented that I didn’t seem like one to scream or cheer at a concert, I affirmed that statement and demonstrated my own gentle “hurray!” to great amusement. This blog has changed with the times. It began as a project for me to write about things I enjoy outside of my research. I like to point to an early blog post all about my favorite state highway signs as a good example of this.[1] Yet I’ve found the topics I write about are changing, they’re becoming more academic, outlets where I can introduce some of the ideas I’m working on in my professional life and workshop them in a public forum. It’s a bald faced way of getting more readers to the Blog, I admit, yet so far, it’s worked.

I continue to cover politics here when I feel there’s a need to say something. Yet I’ve tried to balance what I’m writing to keep it positive, or at least to ensure that what I end up publishing suggests ways we can move forward out of the current crises we face. After all, there are enough writers out there pointing out the crises of the moment, some of us should be looking to the future to offer a light ahead that we all can reach for. This Spring, I was inspired by the commemorations in Boston of the 250th anniversary of the start of the American Revolution and the rallies for democracy here in Kansas City to focus that positive attention on popular action, the root of any good political system. I believe that government must act with the consent and full participation of the governed, and that through our elected representatives at all levels we ought to consider ourselves both governed and government. It sounds paradoxical, I know, and to an extent I believe that paradoxes are often a good thing. I devised one of my favorite phrases, “the extraordinary acts of ordinary people” to express this sentiment, that it is people acting out of the ordinary, out of what is considered ordered, which propels political change and keeps our politics fresh.[2] In 2023 one of the fads of the year on the internet was women asking men how often they think of the Roman Empire. I was asked this by one of my colleagues over lunch at the Nativity Parish School and remarked that because I was teaching the Romans at the time they were front of mind. Beyond this however, as much as I am familiar with the remains of the Empire, I am more drawn to the Republic and its ideals of popular government, even if they were never realized. The founders of the United States sought to model this federal republic on Roman models, yet they kept the Constitution they framed fresh for its day, an American constitution living in its ability to be amended to fit the changing times and passage of each generation rather than a Roman one deemed sacred through association with the old Republic’s gods and ancient institutions. Our republic is secular because for it to be sacred is to make it inviolate and unchanging, a monolith which will grow ever more distant from the people it was meant to govern, until like Shelley’s Ozymandias it is left as a mere pedestal of itself adrift in the sands of time.[3]

I want to stay a while longer with this phrase because I am so proud of it. To trumpet the extraordinary acts of ordinary people is to say that everyone has a voice and an impact upon the rest of us. In the first few years of the Wednesday Blog, my political essays tended to get lower readership across the board. I started writing the Blog in March 2021, a year after the January 6th insurrection showed how much the Republic was corrupted by the refusal to concede the 2020 election which caused that attack on the Capitol. I’ve seen a steady decline in political readership for my writing since the 2016 election, yet after 2020 that readership dropped off a cliff. American politics today is not a happy thing to write about, and at the moment it only seems to be getting worse. Yet by focusing less on the people in power and more on the people engaged for the common good I saw my readership grow on these political essays until they tended to be level with my other non-academic writing. A great inspiration for me here lies in the revolutionary era anthem Chester, sung by the New Englanders in the Continental Army and one of the older tunes in this country’s patriotic songbook. I’d been listening to it here and there without realizing for months, yet once I figured out what it actually was, when I was in Boston in March no less, I found that it spoke to my sentiment in a far greater way than I anticipated. I’m listening to William Schuman’s arrangement in his New England Triptych (1956) as I write this now, a New Deal era work intended to celebrate the democratic spirit of the cradle of the revolution.

There is a great deal of history behind my politics, naturally I notice that being a trained historian, and having taught American and British history on several occasions and having read a great deal in Irish history I can point out the various threads which I’ve coalesced into a logical genealogy of my political philosophy. Suffice to say, I believe it is better to look to the future and enact political policy which will build a future that we can all be proud of. At the core of this is listening to the people around us, hearing what they have to say, and listening to our own logic and empathy, two things which should always work together in our decisions. In writing about the extraordinary acts of ordinary people I look to those who will appear from the crowd as the leaders from my millennial generation and those coming up behind us in Generations Z and Alpha. We have inherited a great mess, and we have a lot of work to do. There are plenty of people arguing and advocating on what needs to be reformed, I feel better suited to provide an optimistic voice of what we could look forward to. By putting ordinary people front and center, I hope to make clear that policy should address problems from the bottom up, help reinforce and support the poorest in society that the whole structure grows stronger in kind. You might call this trickle-up economics, to speak to the Reaganites. We could build a future where everyone has good work, they can be proud of, enough to eat, a roof over their heads, and where every child learns how to read. We could have this future where people feel that law is meant to support them rather than push them down. I see this every day when I’m out around town: I suspect that the general sentiment behind people who run stop signs, red lights, or drive in transit only lanes is that the law has never worked in their favor, always rather beaten them down and stripped them of their humanity, so why should they follow the law? We must find our humanity in each other if we are ever going to grow out of this time of crises and begin to build a better future.

I enjoy thinking about the future in other languages, not just in the sense of the future tense but in the mentality of the language. How do they express things which haven’t happened but will come? In English we have the word future as a monolith on its own, derived from French and originally from the Latin futūrus, an irregular future active participle of the to be verb sum. In English, the future is as much a place as it is a time, it’s the destination we’re going to. Yet is it not better to think of the future as the scenery about to pass by as we go down the line like the trees and fields that we pass on a train? The present is momentary, here and gone in the blink of an eye, each millisecond the present, and the past a great gulf of memory whence we came. Yet the future is something both unknown and recognizable. It is both what we can see ahead of us along the way and what is just over the next horizon. It is an irregular version of being which will come someday. French expresses the concept of the future like this, whereas futur refers to the tense, l’avenir is instead the noun I’ve heard used most to describe the concept of the future. Yet l’avenir instead merely is the crafting of a phrase, temps à venir (time to come) into a noun, avenir, or that which is coming. We don’t know in truth what it is, what it will feel like when it comes, yet we know that someday we will see it and live in it. The future is inevitable, yet it is not singular by nature. Rather, if there is one past and present those are merely the choices made by actors in those moments which were chosen from the multitude that is possible from what could come. 

Irish expresses this sense of the future well because Irish really has no specific word for future. There is a future tense, which in some ways is more regular in its formation than the Irish present tense. Instead, Irish uses a phrase which breaks down the future into its core concepts:  An rud atá le teacht, or the thing which is coming. Therein lies the future in its baldest form: it is merely the thing that is coming next out of all the possibilities. Another topic which I seemed to write about a fair deal for a while was faith, self-help, and religion. My Catholicism is influential to my cosmovision and political philosophy in my core belief of the paradoxical nature of God, that God can exist yet also be omnipotent and omniscient. Because of this, I like to say, “anything is possible in the Eyes of God,” or for short, “anything is possible.” As I think about the end of my doctoral writing and needing a dedication to affix on my dissertation, I’ve found myself thinking about this phrase, and about who my audience is. After all, you now reading this sentence in my future, just as I wrote it in your past. It is possible that just about anyone could be reading this now, and so rather than dedicate my work to one person in particular in the moment in which I am writing it, perhaps I ought to instead dedicate it to the possible, or rudaí indéanta in Irish. That second word indéanta is a neat one because it comes from the verb déan, meaning to do, thus the possible is something that might be done. In English and French, I say, “I am studying” or « J’étudie, » yet in Irish, I say, “Déanaim ag staidéar,” or “I am doing study,” which makes the study more of an act than a state of being. The future has and always will be something acted, something done by individuals in our own small ways that creates great change in the collective form.

I study history because of all the things I am interested in it is history which brings them together. So far, history is a human creation made in our image and likeness which seeks to tell our story as best as we can recall it. We’ve devised historical methods of a similar manner to understand other histories, salvation history, church history, and natural history to name three. I returned to natural history as an adult yearning for the halcyon days of curiosity and wonder from my early childhood and built my career on my study of André Thevet’s (1516–1590) sloth. It’s become my gateway into the history of natural history, and through it I’m beginning to make my name as a sloth historian. I do not believe in prescriptivism, the notion that history in inexorably leading to some great moment in the future when the final form of human nature will announce itself. I think this is limiting, claustrophobic in fact. It’s far too simplistic to say that we will all wake up someday and find the morning sunlight is just a little bit brighter, the grass and trees greener, and the sky a prettier shade of blue because there’ll be somebody among us who will find something contrary about the experience. I for one an enjoying the gray skies outside my window today, it’s finally cool enough in mid-October for me to open the blinds in my room and let some sunlight in without making it too hot. Rather, history teaches us that the future is what we will make of it. I chose to not study the twentieth century because I felt this dolorous pain in my heart that there were so many things which happened in the last century which could have been avoided, choices which could have been different. In studying recent history, I worried I would be faced with the ghosts of the world wars, Great Depression, and all the troubles faced by humanity in general and my fellow Irish Americans in particular throughout my working life. 

Instead, I looked deeper into the past, first to the Roman Republic with an interest in studying the expansion of Roman citizenship in the late Republic after the Social War of the 90s and 80s BCE and later to the Renaissance, a period that seemed similar enough, Latinate to be sure, yet full of people and stories who I felt I could relate to better than the ancients. I found Thevet almost accidentally, and through his sloth I feel that I’ve found balance in my life that sustains me today, makes me feel more fulfilled in my efforts than I was before. My history is fundamentally interdisciplinary, historical zoology adopts zoological methods and theories to determine the true nature of historical animals, layering their scientific taxa upon their far older human memory and legendaria. In Thevet I am able to work with the ancients, looking especially Aristotle and Pliny, yet soon after I can turn around and look ahead to Buffon and Linnaeus and see how they interpreted what Thevet wrote in order to establish a clear lineage through the historical record for the animal in question. There is nothing sure about this history, often the historical sources are lacking with detail about a given animal, or the zoological data may not have enough detail about an extinct species to offer a clear picture of what it is I am describing. Both are limited by the foggy memory of the human past, yet together they can offer a light with which to move ahead and keep exploring those parts of our cosmos which are still strange and unfamiliar to us today.

I write because it is the greatest way I’ve yet found to express myself. I can say far more in an essay such as this than I could in a conversation. The Wednesday Blog remains less formal than my academic writing, here I use the first person. Yet with the passage of time, I’ve found the Blog has become more academic to the point that friends have told me they got an education about Thevet that they never expected. The Blog has several antecedents, including earlier less regular blog posts which you can find on this same website from before 2021 that all form the roots of this project. I’m proud of the writing I’ve done here, the Wednesday Blog now is comprised of 238 essays and 200 podcast episodes, I’ve written 521 pages, and the total word count is over 300,000. The future is defined as much by its potential as the fact that once it comes to be what was present will then be past. To see an end gives all things meaning. It is for this reason, at the end of the sixth book of the Wednesday Blog, and fifth season of the podcast, that I’ve decided to end this particular publication. This remains a fun thing to write, yet I have so much more to do today, and I only see that workload growing as I try my hand at more peer-reviewed articles, books, and translations in the coming decades. I hope the Wednesday Blog will be a testament to who I was at this point in my life in the years after the COVID-19 Pandemic and during my long years of doctoral study. Let these essays remain a monument of the first half of the 2020s, a sign of where we’ve been and where I hope we will be going.

[1] “Signs,” Wednesday Blog 1.10.

[2] “On Servant Leadership,” Wednesday Blog 6.15.

[3] Percy Bysshe Shelley, “Ozymandias,” Poetry Foundation.

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A choripán sandwich from Los Hornos Argentinian Flavors in Kansas City, Missouri photographed by the author just before it was eaten by the same.

On Language Acquisition

On Language Acquisition – Wednesday Blog by Seán Thomas Kane

This week, how living in a culture is required to speak a language in depth.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources: [1] “A Letter from San Juan,” Wednesday Blog 3.29.[2] “The North American Tour,” Wednesday Blog 5.34.
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This week, how living in a culture is required to speak a language in depth.

The languages which I speak are directly responsible for the ways my life has turned, its winding path a result of the words I use and the ideas they represent. Language is the voice of culture; it evokes the rich harmony of thought that comes from seeing things from certain points of view. At the University of Westminster, I was regularly in classes where there were maybe 10 or 20 languages spoken between each of the students, if not more. English remained our common language and the language of instruction, yet how many of us must have been switching between English and their own native language as they thought about the readings and topics in political philosophy and science which we discussed on a given day? Even then, my English is not the same as the King’s English, nor is it the same as the English I heard spoken when I drove through Alabama in July 2022. Language then reflects our individual circumstances of experience. Knowledge is gained through experience first and foremost, whether that experience be theoretical through books or practical through lived experience. I make this distinction because I often feel that when I’m reading a particularly well written book that I can actually imagine the characters as real people who I might meet in my life. The best TV shows and films are like that, their casts that we see regularly begin to seem like old friends who we look forward to visiting again and again.

Language acquisition is a lot like this for me. Today, I speak three languages: English, Irish, and French, and I can read Latin, Italian, Catalan, Spanish, and Portuguese and some Ancient Greek. I break my languages down into these two categories by their utility in my life. The handful which I can read are those which I’ve worked with in my historical capacity. I’ve spoken Italian and Spanish from time to time, yet those moments of elocution are few and far between. The same could be said for my German, though it’s now been five years since I last spoke that language in Munich, and at time of writing I can’t say that I’d be much use in remembering it today. This is even more true for my Mandarin, a language which I studied for a semester in between my two master’s degrees out of pure curiosity. I can remember the pronouns, a couple of verbs, and a noun or two but that’s about it. All this to say that I may know something about German and Mandarin yet it’s little more than a foundation for the future when I might be faced with a desire or need to learn the language properly.

I’ve been thinking lately that of any of these I need to work most on my Spanish, the most useful of these languages for me to speak here in the United States. I can understand Spanish fine yet speaking it remains a challenge. On Sunday evening after my shift I decided to reopen the Spanish course on the app Busuu––one which I used for Spanish before my March 2023 trip to the Renaissance Society of America’s annual meeting in San Juan, Puerto Rico––and try it out again.[1] That time I got through the A1 level before life got in the way, and I gave it up feeling frustrated with the process. I did not resume any online Spanish courses before my trip to Mexico last November for the History of Science Society meeting in Mérida, instead choosing the less preparatory method of winging it.[2] That worked with fits and spurts, my best Spanish conversations were in taxis with locals, though I was mostly thinking about how I would say things in French and then Hispanifying them based on my minimal knowledge of Spanish grammar. On Sunday, after I retired for the evening from my Spanish lessons on the app I realized what it was I missed so much in these apps: the human connection. Busuu prides itself on its crowd-sourced learning method; throughout the course learners are asked to submit spoken or written answers to the computer’s prompts which learners of other languages who speak the target language then correct. I like this system overall, and it does give this sense of community, yet I feel that it could go further.

After English, the second language I learned was Irish, my ancestral language. I started studying the Irish language when I was fourteen and have been focused on it to varying degrees for the last eighteen years. It really took until 2022 for me to connect with the language though, in spite of the fitful starts and stops because in that year I began to build a community around the Irish language. First on Zoom through Gaelchultúr, an Irish language school in Dublin, I met other speakers from across North America and beyond who like me were descendants of Irish immigrants old and new. I looked forward to seeing some of the same people term after term. Yet after returning to Kansas City, I began to look locally for Irish classes and came across the community that my friend Erin Hartnett has built at the Kansas City Irish Center. Through Erin I’ve met some really good friends and from our mutual appreciation for our ancestral language we’ve found a lot more in common from mutual histories to mutual appreciations for rugby. Without this community I would speak Irish but not terribly well. Now, not only do I speak Irish daily, but I also write in Irish every day. It has truly surpassed French as my second language, something I’m proud of yet not too concerned about when it comes to my Francophonic abilities.

French exists in a different sort of place for me than Irish. It’s not an ancestral language with deep family ties. Rather, it’s a language that I gravitated toward out of a fascination with French culture and history. I may have written here in the Wednesday Blog before that my first exposure to French came at sunset on a Sunday in February 2001 when my Mom put a “Learn French” cassette tape into the tape player in our family car when we were driving through the hills of northwestern Illinois toward Dubuque, Iowa. She and I were preparing for a trip to London and Paris that summer, the first European trip that I could remember, and she wanted to put in the effort for us to have some French before we arrived on the Eurostar from Waterloo Station at Paris-Gare du Nord. I didn’t like Paris much on that first visit, I found the language barrier to be too great for me to really feel a sense of connection with the place. On my next visit to France in March 2016 with three years of undergraduate French under my belt I found that I not only got the place more, but I appreciated the nuances of French culture more than I had as a child.

I owe a great deal to my undergraduate French professors M. Kathleen Madigan and Claudine Evans. It’s through their classes that I gravitated toward my career studying the French Renaissance. When I get asked why I chose to study the French I keep it simple and say it was a matter of pure convenience: I already spoke French, so I wouldn’t need to learn a new language (Spanish or Portuguese) to read my primary sources. That’s how I ended up studying André Thevet (1516–1590). I chose him because he happened to write about a sloth and for me the idea of being a sloth historian made me laugh. It’s as simple as that. I loved studying French in college, and even more teaching it with the online Beginner French course I built for the Barstow School in 2023 and 2024. I found that going through the same textbook I used a decade before I was not only teaching the students who in the future would go through my course, I was also renewing my own French education and learning things that I’d missed on my first go around. This is a critical point in language acquisition: few people are going to get a language on their first try, it’ll take multiple goes to understand what’s being said and to make oneself heard as well. It took me three tries to get Irish down, and the same is the case for Latin. Failure in the moment is merely a setback which can, and ought to be overcome in future endeavors. After all, remember that if we’re paying attention to our lives we’ll learn from our experiences.

I grew to really embrace a lot about the Francophonie to the point of paying Sling TV for access to TV5 Monde, France’s global TV channel which now broadcasts several different channels. I personally enjoy TV5 Monde Style, which tends to broadcast documentaries and cooking shows, though I don’t watch it as much as I might like. I read a lot of French books for my research, after all I work with source material that has largely only been written about in French and to a lesser extent in Portuguese. I am able to do what I do with those sources because I can read them and the secondary literature about them in French. All this made it all the easier for me to go to France and Belgium in the last several years and be able to switch from English to French as soon as I walked off the plane. I found when I was flying back to the United States in June 2024 after spending about a week speaking mostly French in Paris that I was consistently responding with the quick phrases “please, thank you, you’re welcome,” and the like bilingually with the French followed by the English as I’d heard so many people do in shops and the museums during that visit. It took me a while to get past doing this and just say things in English again after I returned.This then is why I think I’ve had so much trouble with learning Spanish. It’s the first language that I’ve given a big effort to learning outside of a classroom on my own. At least in the classroom you have fellow students around you to practice with. When you’re on your own you’re on your own, a wise-sounding craic which is to say that when alone you have no one else to talk with. I have friends here in Kansas City who speak Spanish, and I know all I have to do is ask, yet it’s finding the free time to sit down with them and work on it that I need to figure out. To truly gain a footing in a language one needs to immerse oneself in the culture. Apps and online learning will only take you so far. A classroom learner will blend into their own classroom idiolect of the language in that particular space where it exists in their life. Only if they move beyond classroom and begin to converse and live with people in places where that language is spoken will they begin to speak it in a manner which is more recognizable to native speakers.

[1] “A Letter from San Juan,” Wednesday Blog 3.29.

[2] “The North American Tour,” Wednesday Blog 5.34.

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A glass of Rioja red wine drunk by the author in March 2025 in Boston.

On Drink

On Drink – Wednesday Blog by Seán Thomas Kane

This week, bringing together my research and my life through wine.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D Thevet, Singularitez, 14v.%5B2%5D Thevet, Singularitez, 15r.%5B3%5D Thevet, Singularitez, 159r.%5B4%5D Thevet, Singularitez, 15v.%5B5%5D Émile Littré, Dictionnaire de la langue française, 4 vols., (Paris, 1873-1877) s.v. « mignol. »[6] Florike Egmond, Eye for Detail: Images of Plants and Animals in Art and Science, 1500-1630, (Reaktion Books, 2017), 30; Mackenzie Cooley, The Perfection of Nature: Animals, Breeding, and Race in the Renaissance, (University of Chicago Press, 2022), 101.[7] Thevet, Singularitez, 18v.[8] Thevet, Singularitez, 19r.[9] Thevet, Singularitez, 19v.[10] Thevet, Singularitez, 19v-20r.[11] Homer, Odyssey 9.403, trans. Fagles.
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This week, bringing together my research and my life through wine.

As I progress in my efforts to prepare my translation of André Thevet’s (1516-1590) Singularitez de la France Antarctique for publication, I find myself often laughing at Thevet’s own comments about his world and the worlds he visited on his 1555 voyage from France to Brazil and his 1556 voyage home (the one with the whales). Thevet was a Frenchman through and through, yet while he referred to “our countrymen” on several occasions in the Singularitez he more often identifies himself alongside other Europeans as Christians, distinguishing them from the African and Amerindian peoples he described in various forms of other. Thevet used the broadest possible perspective to craft a story which would resonate with his reader, a story which told of the influence and impact of his fellow Christians from “our Europe” upon these distant worlds across the “Ocean Sea.” I like Thevet’s perspective because as contemporary to the middle of the sixteenth century it is, it still feels contemporary to our own time all the same. If the frontiers of mapped knowledge were just beyond the Atlantic and Pacific shores of the Americas in Thevet’s time, today they lie in the vastness of Space above us. The parallels between the First Age of Exploration to which Thevet contributed and our own Second Age of Exploration now underway are many and ought to be explored further in academic scholarship.

I’ve long loved reading about explorers, pioneers, and settlers. Over the weekend then, when I drove west with my Dad to Hutchinson, Kansas for the 2025 State Convention of the Kansas Ancient Order of Hibernians I made a point of us going to visit the Cosmosphere, one of Hutchinson’s jewels. This museum of spacecraft, memorabilia, and historical artifacts from the 1940s through the end of the Cold War is something worth visiting if you’re in Central Kansas. We’d been there before in about 2007 or 2008 with my Boy Scout Troop to do our Astronomy merit badge. The rest of the weekend was spent enjoying the company of our brother Hibernians and their wives, and in a long business meeting on Saturday in the Strataca Salt Mine Museum just outside of town. While I was in Hutchinson, I made a point of continuing my work on typing out the French original of the 1558 Antwerp edition of Thevet’s book for my impending book proposal. The chapter I worked on in Hutchinson, “On Palm Wine” was one such boozy treatise that made me laugh.

Thevet diverted on several occasions from his cosmographic endeavors of describing the botany, ethnography, geography, and zoology of these places to rest instead on their local wine, or wine substitute. He began these series of diversions on Madeira, still today famous for its wine, “which is first among all other fruits of usage.” Thevet made his case concerning wine plain from the start, writing of the Madeiran variety that it is “necessity for human life.” Vines grow on Madeira, Thevet wrote, because “wine and sugar have an affinity for Madeira’s temperature.”[1] Its wine is comparable to Cretan wine and “the most celebrated wines of Chios and Lesbos,” which Thevet identified as Mitylene. Here, he equated a modern creation, the plantation of Portuguese vines into the soils of Madeira, to the famed wines of antiquity which were prized by the Greeks, Romans, and Persians alike.[2] Thevet couched his qualifications of the greatness of modern things on their parallels with or roots in antiquity. A humanist, Thevet’s cosmography was reliant on these classical framings to assess the proper place and due of these things of which were “secrets most admirable, of which the ancients were not advised.”[3] Maderian wine was better aged, Thevet wrote, “for they let it rest under the ardor of the Sun kept with the times so that it doesn’t keep the natural heat in the wine.”[4] In a place such as this warm enough where sugar cane could be planted in January, Thevet found a paradise where even he and his countrymen could appreciate the local grape.

Two chapters later, as Thevet moved on to describe the coastline around the Cap-Vert in Senegal, the westernmost promontory of Africa and the place whence the island Republic of Cabo Verde derives its name, he stopped again to discuss their local drink, in this case palm wine. Thevet recorded an indigenous name for this drink, Mignol in his Singularitez, which Émile Littré’s Dictionnaire de la langue française recorded is a “spirited liquor extracted from a species of palm.”[5] Perhaps then, Thevet’s use of the term may be the first introduction of this word into French. He writes, with a hint of a sigh that “the vine is unfamiliar to this country where it has not been planted and diligently cultivated,” resulting in a dearth of wine and the preference for liquors extracted from palm trees. This makes wine one of the most human of inventions, something that needs labor to be crafted out of natural things. It is a bridge between the twin categories of collected objects in the cabinets of curiosities of Thevet’s time: artificalia, that which was made by human hands, and naturalia, that which was made by God.[6] While the palm “is itself a marvelously beautiful tree and well accomplished, larger than many others and perpetually verdant” Thevet contended that its fruit still requires less cultivation and work than the fruit of the vine or barley.[7] “This wine is excellent but offensive to the head,” he wrote, noting that it “needs a hot country and grows in glassy sand like salt, lest its roots end up salting when it is planted.”[8] Unlike grape wines, palm wine is “prone to corruption” because, Thevet wrote, “humidity rises in this liqueur.”[9] It is similar in color “as the white wines of Champagne and Anjou and tastes better than the ciders of Brittany, helping the locals who are subjected to continuous and excessive heat.”[10] I infer in here a slight toward the Bretons, who were only recently made subjects of the French crown in 1547 upon the coronation of Henry II of France as both King of France and Duke of Brittany.

Thevet’s point is that while alcohol can come in other forms than just the fruit of the vine, that is far superior to any other drink. I myself prefer wine, especially reds from Chinon, Rioja, and the Burgenland. I’ve had my fair few opportunities to enjoy a glass or two, or perhaps more. Polyphemus put it well when he cried out that Odysseus’s full-bodied wine must be “nectar, ambrosia [which] flows from heaven!”[11] The holy vines whence come wine carry into Christianity and in particular the Catholic and Orthodox traditions. Through transubstantiation the wine becomes the Blood of Christ. To me, this is the greatest mystery of the Faith, or at least the greatest mystery of our liturgy and rite. I find it amusing that other churches have non-alcoholic grape juice rather than wine fill this role, as in our Catholic culture there’s a certain degree of pride in the fact that we use wine proper, and that everyone partakes (if they so choose) in that wine as early as 8 years old at their First Communion. I for one think that a gradual introduction to alcohol within the right guarded circumstances can be healthy; this at least avoids the taboo that can lead to underage drinking as an act of rebellion. Yet by making drink a central tenant of our ritual life, we give it a clear place where it should remain and distinguish it from those places where it should be avoided. For instance, I customarily only drink whiskey in toasts at weddings and funerals or other special events. It’s not something that I want to have on a regular basis.

This regularity is central to our society’s relationship with alcohol. I grew up with the image of drink being embodied in the alcoholic model of Fr. Jack Hackett, played with a finesse by the late great Frank Kelly on the Channel 4 sitcom Father Ted in the 1990s. Fr. Jack’s favorite word was “drink!” always said in an exclamatory manner. Drink has its charms to be sure, yet like anything it should be taken in measure. Too much and you lose control of yourself or even your sense of self all together. Too little and you cannot really enjoy it. A century ago, American society responded to alcoholism by trying to stifle its main fuel through prohibition. The 18th Amendment to the United States Constitution prohibited the sale of alcohol, yet it was hardly effective in this effort. One of the funnier papers I wrote in my undergraduate made the satirical case that Catholicism has advantages over Protestantism because we didn’t think that Prohibition would actually work. Granted, we are the Church that had the Index of Prohibited Books, so we all make mistakes. I think a similar mistake can be made in the idea of wholesale prohibition of actions and things that are controversial today. I for one am more in favor of restricting gun sales, yet a ban simply would not work in the United States. Likewise, my Church is a loud and vocal advocate for the prohibition of abortion. In both cases, these feel like measures at undertaking a complicated surgery with a battleaxe. Instead, let’s consider the underlying societal causes of these issues and address those. Let’s bring together this country’s finest minds, experts in their fields, and have them work together to find a solution that will improve our lives and leave this a better place for our descendants to live.I do enjoy a good glass of wine. I’ve had both good wine and the bad wine to compare it to. I’ve drunk wines so bad that they make your typical communion wine taste like a nice, aged vintage. A good glass of wine elevates a meal for me. On New Year’s Eve during my prix fixe dinner at Paros, a Greek restaurant in Leawood, Kansas, I enjoyed a well-rounded Cretan red with at least one of my five courses. At the end of the meal after the lamb shanks and the octopus and the baklava and everything else I was so content that I didn’t feel the need to continue the festivities. Rather, I let the rest of the night pass by in peace and quiet. A good drink can add in the sweetness of the day, an evening’s amber glow that could just as easily be missed. It remarks on the passing opportunities that if only we saw them we might make different decisions that would make our lives even just a little bit better.

[1] Thevet, Singularitez, 14v.

[2] Thevet, Singularitez, 15r.

[3] Thevet, Singularitez, 159r.

[4] Thevet, Singularitez, 15v.

[5] Émile Littré, Dictionnaire de la langue française, 4 vols., (Paris, 1873-1877) s.v. « mignol. »

[6] Florike Egmond, Eye for Detail: Images of Plants and Animals in Art and Science, 1500-1630, (Reaktion Books, 2017), 30; Mackenzie Cooley, The Perfection of Nature: Animals, Breeding, and Race in the Renaissance, (University of Chicago Press, 2022), 101.

[7] Thevet, Singularitez, 18v.

[8] Thevet, Singularitez, 19r.

[9] Thevet, Singularitez, 19v.

[10] Thevet, Singularitez, 19v-20r.

[11] Homer, Odyssey 9.403, trans. Fagles.

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A portrait of André Thevet from 1554

Why André Thevet?

Why André Thevet? – Wednesday Blog by Seán Thomas Kane

This week, the second in several scribblings about my research: why I chose to study André Thevet and build my career on the mound of his works.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, the second in several scribblings about my research: why I chose to study André Thevet and build my career on the mound of his works.

I initially chose to focus my dissertation on André Thevet (1516–1590) because of his account of the sloth and because he was French; I speak the language and therefore felt I would not need to learn another language to grasp the sources. Thevet is a figure who I’ve gotten to know over the last 6 years. I first encountered him in Dr. Bill Ashworth’s Renaissance seminar at the University of Missouri-Kansas City. It was in a nice classroom in the southeast corner of the third floor of Haag Hall that welcomed in the midday light as the Sun arced across the sky. We met on Tuesdays and Thursdays, and often I would walk to class from my job working at a cheese shop, the Better Cheddar, at 49th & Pennsylvania on the Plaza. What I didn’t admit at the time but have freely regaled friends and family since is that on Tuesdays the shop’s sommelier would often stop by to offer those of us working at the time wine tastings of the latest vintages. I was hired by the cheesemongers there more for my knowledge of European wines, and because I spoke French, than for my far more limited understanding of cheese going into the job. So, I often went from a delightful morning tasting cabernet francs, pinot noirs, and syrahs to a delightful afternoon sitting in the back third of Dr. Ashworth’s class listening to his stories about the Renaissance.

By this point, I was still committed to a largely unfounded master’s thesis project studying crypto-Catholics in the English court of James I and VI, which was born out of a desire that I might find my way back to London perhaps to work as a curator at the Banqueting House or Hampton Court. By Christmas, that project had well and truly died, it was only several years later that I discovered the fantastic work of the late Professor John Bossey on persistent Catholicism in the North of England that I found the anchor and line that would’ve led me toward my original research project idea. As it turned out, I found my way to Thevet through a more traditional Renaissance history master’s thesis about English humanism, specifically the education of Margaret Roper (1505–1544) and Mary Basset (c. 1523–1572), daughter and granddaughter of St. Thomas More (1478–1535). As an English-speaking Catholic of mostly Irish descent, with a fair minority of English ancestors to boot, I was drawn to the More family as models of a Catholic conscience; it is rather fitting that the upsurge of English colonialism in Ireland coincided with the English Reformation. When I lived in London, while I usually attended Mass at the Jesuit church at Farm Street in Mayfair, I would occasionally go to the English Chant Mass at Westminster Cathedral near Victoria Station. All of this came together in my History master’s thesis about Roper and Basset, my second thesis after the one I wrote in London for my degree in International Relations and Democratic Politics at the University of Westminster.

A painting miniature of the family of Sir Thomas More held in the collections of the Victoria & Albert Museum, London.
A painting miniature of the family of Sir Thomas More held in the collections of the Victoria & Albert Museum, London, c. 1527. Photo by the author.

Yet while I was working on this and writing good essays and papers, I kept hearing my friends talk about how the classes they loved the most dealt with the History of Science. One of my greatest regrets from my time at UMKC is that I didn’t take Dr. Ashworth’s Scientific Revolution class. It would’ve proved to be a good foundation considering I’ve taught essentially the same material since, and considering a great deal of the effort of my generation has been focused on deconstructing this perception of a revolution from humanism to science at the turn of the seventeenth century. So, when I discovered to my horror two weeks before leaving Kansas City to begin my doctorate at Binghamton that the thesis of the dissertation I intended to write had been published in a peer-reviewed journal a year before I took the chance to shift gears entirely and dive into the history of science. I used Thevet’s sloth as my diving board.

I met André Thevet in August 2019. We’d been introduced three years before by Bill Ashworth, yet besides the chuckles I gave at seeing his sloth engraving for the first time I turned my mind away from the Franciscan. Through Thevet I was introduced to the Renaissance notion of cosmography, a starkly different use of the term than how I’d heard it. To me, cosmos is most synonymous with Carl Sagan’s book and documentary series, including that series’ remake in the last decade by Neil DeGrasse Tyson and Sagan’s widow Ann Druyan. I kept coming across the word cosmos throughout the years I was in Binghamton in a myriad of windows. On all of my long drives I listened to audiobooks, and I usually remember the books better than the drives themselves. They animated my existence for those days in the Mazda Rua, my car, crossing the eastern half of our country by road. The first day of my August 2021 Long Drive East was so animated first by Alex Trebek’s last book, which he and Ken Jennings co-narrated, and second after I finished that book on I-70 near the Indiana-Ohio border I turned on a reading of Sagan’s Cosmos read by LeVar Burton. I stopped the car at the Ohio Welcome Center, maybe an hour into the book, to try and get another stand hour on my smart watch and was struck at how brilliant the sky above me seemed that clear August night. That day I’d been running from a massive storm that bore down on Iowa, Illinois, and northern Indiana, a derecho, and for the first time all day I couldn’t see the dark billowing clouds with bolts of lightning shooting forth like thanatic trumpets reminding all in their path that we are mere lodgers on this continent owned by Nature itself. Yet in that moment there were no clouds, no storms on the horizon, only stars burning high above.

Myself in the captain’s chair at the Star Trek Tour in Ticonderoga, NY. Photo: Alex Brisson.

In another drive on a Sunday in late September 2022, at the end of a delightful weekend I spent with my friend Alex Brisson in Ticonderoga and Albany, I drove southwest through the rolling hills of Central New York toward Cooperstown to visit the Hall of Fame. While I was driving, I listened to Andrea Wulf’s biography of the Prussian naturalist Alexander von Humboldt (1769–1859). On that particular Sunday, I listened as Humboldt’s own book Kosmos was described in depth. It felt to me that I could see some of the inspiration for Sagan’s Cosmos in Humboldt’s magnum opus, and I was left wondering how Thevet’s own Renaissance cosmography fit into this cosmic lineage. As it turns out, Humboldt was familiar with Thevet’s work, and didn’t care for it at all. The Prussian naturalist is one of the earliest figures in my dissertation’s secondary literature, and he is important because he largely dismissed Thevet’s contributions to natural history writing that his vision of the cosmos was too small to warrant that word.[1] In many ways, my approach to Thevet has always been bi-directional: I’ve tried to learn more about the man by finding the books which survive from his library and the books we know he translated while at the same time I’ve always had an eye on Thevet as a starting point for understanding a specifically non-Iberian understanding of the development of the natural history of the Americas beginning in the Renaissance. My own perceptions of natural history are shaped by my childhood introduction to this vast kaleidoscope of the human vision of the rest of nature on display in my hometown natural history museum, the encyclopedic Field Museum on the Chicago lakefront. While as a child I marveled more at the dinosaurs in their upper floor galleries, now as an adult I prefer to spend my time in the museum among the taxidermy and dioramas with one eye drawn to nostalgic escape and the other toward scholarship; the Field Museum contains a specimen of one likely candidate for the species of three-toed sloth that Thevet described in his Singularitez. By taking this multidirectional focus on the history of natural history, on the one side starting with Thevet in the sixteenth century and on the other with Carl Akeley and the collecting expeditions launched by the Field Museum at the turn of the last century, I’ve developed a particular perspective on natural history that is visible in both wide and narrow focuses.

Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley . 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. Photo credit: (c) Field Museum of Natural History - CC BY-NC 4.0.
Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley . 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. Photo credit: (c) Field Museum of Natural History – CC BY-NC 4.0.
A portrait of André Thevet from 1554
A portrait of André Thevet from 1554

In the six years since, I felt that I not only got to know André Thevet the cosmographer but something of Thevet the man. He was just a few years older than I am when he made his first overseas voyage from France to Constantinople, the Levant, and Egypt in 1551. The most famous portraits of Thevet were published in his 1575 Cosmographie Universelle and 1584 Vrais Pourtraits des Hommes Illustres. These two portraits show Thevet at the height of his career, the cosmographer royal, the keeper of an expansive cabinet of curiosities, and a close confident of the Valois royals. Yet there’s an older portrait of Thevet as a younger man which appears in his first book, the Cosmographie de Levant, published in 1554. In it, Thevet is shown not as the resolute man of his craft but as a humble Franciscan friar. It was a position that he was put in by his father when he was 10 years old in order to give the boy a chance at a good education. I see in these three portraits something of a desire for better and greater things. In the process he crossed some people the wrong way and got a fair few things wrong in his cosmography. I’ve learned to take what Thevet wrote with a fine grain of salt especially later in his life. I wonder though if some of the acrimony that Thevet’s reputation has faced since his death in 1590 isn’t in part because of his close ties to the Valois family who declined from power and were replaced by their Bourbon cousins the year before and largely by the Valois’ infamy in the history of the French Wars of Religion, in which the Huguenots who traveled to Brazil with Thevet in 1555 were so threatened by their country over matters of faith. I recently met a woman at a Kansas City Symphony performance who was wearing a Huguenot cross necklace, and it struck me how her ancestors’ experience living as Protestants in a Catholic state mirrored my own ancestors’ experiences living as Catholics in Ireland during the Protestant Ascendancy and Act of Union with the very Protestant Kingdom of Great Britain in 1800. Like her, I’d grown up with a sense of pride in my Catholic ancestors’ resilience at staying Catholic in spite of the state which ruled over them. Seeing the long shadow of the Wars of Religion which for my people didn’t really end until Good Friday 1998 from this vantage gave me tremendous perspective. How did Thevet view it all? He blamed the Huguenots in part for the fall of France Antarctique in his Cosmographie Universelle, writing that “little of this would have happened without some sedition among the French, which began with the division and parting of four ministers of the new religion sent by Calvin to plant his bloody gospel.”[2] Why did he choose to write that the way he did? Certainly, these religious tensions gave cause for the Portuguese to eliminate the French presence in Brazil, yet wouldn’t the economic threat of the French presence in Brazil toward Portuguese trade be justification enough? Could Thevet have been responding to the political situation he found himself in when he published the Cosmographie Universelle in Paris in 1575?

Thevet in 1584.

I like Thevet because I find the man relatable, I get the sense that we can relate somewhat; like him I’ve felt this constant need to prove myself to my peers. This need has waned somewhat as I’m moving along with my career. Yet I feel the younger Thevet depicted in his Cosmographie de Levant is more relatable to my life today in my early thirties. While not a cleric, I chose to not go down that path, I’m alone in my life with a strong sense of wanderlust. Those wanderings have taken me to Paris twice now in the last two years to get a sense of Thevet from beyond the printed books with which I’m most familiar. In October 2023 I followed a lead which took me to Rue de Bièvre, the street where he lived at the end of his life up to his death in 1590. I walked up and down that little street between Boulevard Saint-Germain and Quai de la Tournelle and stopped in the pocket park on the western side of that street. I felt that this was the closest I’d ever get to him, after all the church where he was buried, the Convent des Cordeliers, was desecrated during the Revolution of 1789-1791 and from what I’ve been able to gather, his tomb disappeared. Yet earlier this year while watching an episode of PBS’s science series NOVA about the graves found in Notre-Dame during its reconstruction, I noticed they pulled out a nineteenth-century book of old Parisian epitaphs. I did a quick search through the BnF’s Gallica database, and found Thevet’s own epitaph there transcribed from the original stone carved in 1592 that lay in the Convent of the Cordeliers. In the original French it reads:

Rue de Bièvre, where André Thevet once lived.

Cy gist venerable et scientifique personne Maistre Andre The-

vet, cosmographe de quatre roys, lequel estant aagé de LXXXVIII (88) ans, se-

roit decedé en ceste ville de Paris, le XXIII jour de Novembre M D XCII. –

Priez Dieu pour luy.[3]

In English, this translates as :

Here lies the venerable and scientific person, Mr. André Thevet,

Cosmographer of Four Kings, who was 88 years of age,

he died in this city of Paris, the 23rd day of November 1592.

God, pray for him.

A Tupinambá war club once called “the Sword of Quoniambec” that I’m studying. Thevet brought it to France in 1556.

On that same trip I visited a wooden Tupinambá club which the Musée du Quai Branly records was donated to the royal collections by Thevet and was given to the cosmographer by the Tupinambá leader Quoniambec (d. 1555). I figured this would be the only artifact I’d see that Thevet would’ve himself handled. Little did I realize that eight months later I’d be back in Paris, this time at the BnF’s Richelieu building in the Department of Manuscripts reading through Thevet’s own handwriting. I’d made a visit there that day to read through Thevet’s translation of the Travels of Benjamin of Tudela, a twelfth-century Sephardi Jew from the northernmost reaches of Al-Andalus which told the story of his travels around the Mediterranean world. Tudela’s wanderings took place three centuries before Thevet made his own voyage east into the Mediterranean in 1551. Here, through the window Thevet crafted with his pen over 470 years before, I was reading a story retold in Thevet’s words of events that occurred over 700 years ago. That sunny June day, I spent a few quiet moments reflecting on Thevet’s penmanship, his signature, and how familiar his writing seemed. I’ve read more of Thevet than many others, after all I’ve translated the entirety of his Singularitez, and so when I was working with his Tudela translation, I found the job was made easier by how I could recognize his voice in the flourishes of his pen. I felt that I knew the man, in spite of the centuries between us. Soon after, as I walked from the Richelieu building to a café next to the Sorbonne where I was meeting an editor for a project I’m contributing to, I reflected amid my quick steps crossing the Seine that I was walking the same streets Thevet once walked. They’d changed to be sure, but there were still monuments that he’d recognize, edifices of the Paris he knew.

I chose to study Thevet out of a drive for practicality, a quick solution to a pressing problem of finding a dissertation topic that I could move to when my original plans went up in smoke. In the years since I’ve become known as a Thevet scholar. I’ve given many conference presentations and lectures about the man and his contributions to Renaissance natural history. In fact, I’ll be giving one more on June 12th with the Renaissance Society of America’s Graduate Student Lightning Talks, sponsored by the RSA Graduate Student Advisory Committee. That talk takes a different perspective on Thevet’s sloth than any other I’ve yet given, approaching it as an example of animal intelligence. Tune in to learn more.

[1] Alexander von Humboldt, “Les vieux voyageurs à la Terre Sainte (du XIVe au XVIe siècle),” Nouvelle annales des voyages, de la géographie et de l’histoire 135 (1853): 36–256, at 39.

[2] Thevet, Cosmographie Universelle, Vol. 2, 21.2, ff. 908v–909r.

[3] Émile Raunié, Épitaphier du vieux Paris, recueil général des inscriptions funéraires des églises, couvents, collèges, hospices, cimetières et charniers, depuis le moyen âge jusqu’à la fin du XVIIIe siècle. Vol. 1–3, Paris : 1890-1901), 302, n. 1171.

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A frame from Abraham Ortellius's map of the Americas, 1587.

On Toponymy

On Toponymy – Wednesday Blog by Seán Thomas Kane

This week, the first in several scribblings about my research: how I connect historic places in my sources with their modern names.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
Click Here to Support the Wednesday Blog

This week, the first in several scribblings about my research: how I connect historic places in my sources with their modern names.

When I started working on my dissertation and began downloading copies of André Thevet’s 1557 book Les Singularitez de la France Antarctique, I was struck by a curious question regarding the identity of some of the places which Thevet described along the disparate shores of the Atlantic Ocean in the middle of the sixteenth century. Some of these were readily accessible, the Portuguese fortress of Elmina for one remained an infamous outpost of the slave trade for centuries after Thevet’s 1555-1556 voyage. Likewise, Thevet made early references to regions like Florida, Mexico, Peru, and Brazil which are still known by those names today. I especially admire how he demonstrated the assimilative power of colonialization in the renaming of the Taíno island of Haiti into a newly christened European island literally called Little Spain, that is Hispaniola. Today, we know Haiti as the name of the western republic on the island of Hispaniola, and the Haitians as a people predominately of African descent, yet that term on its own originated with the indigenous inhabitants of that island and its neighbors.

André Thevet (1516-1590) from his Grande Insulaire.

This new world of names which Thevet hoisted upon the places he sought to describe in his Singularitez place that book in its historical context at the dawn of the European colonization of the broader Atlantic World and also in some cases provides a perspective on precolonial and early contact societies that have otherwise been diminished by the deluge of colonial toponyms which in many places replaced them. Thevet, like his fellow Frenchman Jacques Cartier, tended to use indigenous names for places, flora, and fauna. I’ve written in great detail about this concerning Thevet’s use of a French rendering of the Tupi name for the sloth, Haüt, and my dissertation includes similar analyses of the preservation of indigenous names for toucans, parrots, and macaws from Tupi for Thevet’s own French audience in his work. While his preference for indigenous names certainly added a lure of the exotic to his work, it is clear that he saw the utility of keeping these names and promulgating them to his readers.

When I am approaching a location in Thevet’s work I begin by seeing what the other editors and translators of Thevet down the last 468 years have done to familiarize what Thevet wrote for their audience. Thomas Hacket’s 1568 translation is beneficial to see how an Elizabethan reader might interpret distant Brazil and is useful for connecting Thevet’s Atlantic to Ralegh’s. Likewise, Giuseppe Horologgi’s 1562 translation is beneficial for understanding how Thevet was read by Italian humanists curious about the wider world; these readers were most likely thinking about Thevet’s stories in the context of the wider genre of travel literature typified in Italy by Giovanni Battista Ramusio’s (1485–1557) I Navigationi et Viaggi and for his natural history the collected works of Ulisse Aldrovandi (1522–1605). Moving from Thevet’s contemporaries, I then turn to a nineteenth century French reprint of the Singularites (as they were rendered in Modern French) edited by Paul Gaffarel. This edition was published in 1878 at a time when interest in Thevet and sixteenth-century French Brazil had a resurgence during the Third Republic which lasted into the early career of Claude Lévi-Strauss and Alfred Métraux, the two most prominent French anthropologists to consider the value of Thevet and his rival Jean de Léry as primary sources on early contact Tupinambá culture. Finally, I will turn to the two modern Brazilian translations of Thevet, Estêvão Pinto’s from 1944 and Eugenio Amado’s from 1978. Together these two sources are often my first choice when tracking down taxa of Brazilian flora and fauna and confirming Brazilian demonyms and toponyms. I figure these translators tended to have better access to Brazilian archives and scientific studies concerning their own country than their European counterparts considering the great distance between these continents. Lastly, several partial modern English translations of Thevet exist which provide their own regional analyses, most notable of these is Roger Schlesinger and Arthur Stabler’s 1986 translation of Thevet’s North American chapters which does particular justice to Thevet’s account of Canada. 

The best sort of contributions any of us can make to collective human knowledge is built upon the conclusions and efforts of our colleagues past and present. The academy is a collaborative effort that only survives as long as we believe in the value of our work and of each other. I was reminded of this when I was in Boston during the Renaissance Society of America’s annual conference in March and felt such a potent sense of jubilation at that experience of camaraderie, I felt spending those four days among friends and colleagues. I especially see this among my fellow grad students and early career scholars who are the future of higher education and who are engaged in their work to a degree that in the span of a doctorate we readily become experts in our own disparate fields yet find solace and support in that common experience.

Returning to the task at hand, once I have consulted each of these various editions and translations of Thevet’s Singularitez, I then turn to his Cosmographie Universelle, a two volume magnum opus which was published in 1575. Volume 1 contains his accounts of Asia and Africa, and Volume 2 collected knowledge about Europe and the Americas. Thankfully, the Cosmographie Universelle has a good set of indices crafted by Thevet himself, which make navigating this gargantuan work easier. At this point, six years into my study of the man my PDF files of this book have enough of my own highlights & notes that I’ve added my own layer of internal navigation atop the cosmographer’s original efforts. Often, the Cosmographie Universelle supplements the Singularitez and adds greater depth and detail to it. For one, I first recognized Thevet’s claim that the sloth was an animal which could “live only on air” in the Cosmographie Universelle, only later noting the same claim in Chapter 52 of his Singularitez. In the Cosmographie Universelle it’s actually pulled out as a section heading in the margins of the book.

If again, Thevet either uses the same name for the geographical feature in question without any further context or the feature all together isn’t mentioned I will then turn to his 1586 Grande Insulaire, an unpublished manuscript of his which was edited by the preeminent French Thevet scholar Frank Lestringant and released in book form in 2016 by the Genevan publisher Droz. Lestringant has a long career studying Thevet, and his footnotes on the cosmographer remain among the best around. Often, he’ll be able to identify the places I’m looking for, but again his specialty is the history of French Protestantism in the sixteenth century, so toponymy isn’t necessarily his focus in reading Thevet.

This then leaves the last resort: a quick internet search to see what comes up when I type in Thevet’s sixteenth-century name for a given location. Often, I have better luck searching French or Portuguese Google than English Google (google.fr or google.pt) or even the French or Portuguese editions of Wikipedia, though all results from both the search engine and online encyclopedia need to be taken with a grain of salt and tremendous care. Anything I find online needs to be double-checked with other sixteenth-century sources, often Spanish in origin, to determine where Thevet got his name for the place from.

With my method in place, I want to put it to use explaining how I identified one particularly confusing toponym which Thevet used to describe a city on the coast of Peru. First, let me say that Thevet had a very broad understanding of Peru which included the entire side of South America west of the Andes, Panama, most of Central America, and the Caribbean archipelago beyond. Knowing this, I began by ignoring the word Peru and focusing instead on the coordinates Thevet ascribed to this city. He wrote in Volume 2, Book 22, Chapter 8 of his Cosmographie Universelle that this city was located “22 degrees from the Equator.”[1] Thevet used a Ptolemaic system for determining degrees of latitude, writing in the Singularitez that the Earth was divided into “360 degrees, and each degree is divided into 70 miles, which equals 16.5 leagues (96.48 km).”[2] By this calculation, the Earth’s circumference should be 34,732.8 km, which is 5,342.217 km short of the actual circumference at the Equator. This is a fitting comparison to make because the region where this city of “Saint Iacques” was located because it was certainly Equatorial in latitude considering he placed it among the cities of Quito & Ingapirca, which are located in modern Ecuador and Cusco & Cajamarca, which are located in modern Peru. 

A frame from Abraham Ortellius's map of the Americas, 1587.
A frame from Abraham Ortellius’s map of the Americas, 1587, showing Thevet’s Sainct Iacques as S. Tiago.

Generally, I found that Thevet’s degrees of latitude tend to be about double their modern equivalents, though this is a rough and often incorrect assessment. In this instance, that theory led me to search maps of the Peruvian coast around 11ºS looking for towns called Santiago, the Spanish translation of the Middle French Sainct Jacques. After spending a day searching, I gave up on this particular effort for the first time. Weeks later though, I returned to it after a conversation with frequent Wednesday Blog reader and one of my best friends Carmelita Bahamonde, who pointed out to me that her Ecuadorean hometown’s official, long name is Santiago de Guayaquil. I looked into it, and found several pages later hidden amid the text that Thevet had clarified further about this particular city of Sainct Jacques, writing that it was “the old port formerly named Guayaquil.”[3] I put this oversight at not finding this information where it was in that same source to my own poor eyesight, yet I remain grateful to my friend for confirming her hometown’s presence in Thevet’s Atlantic cosmography. He went into further detail about Guayaquil’s Spanish founder, the conquistador Francisco de Orellana (1511–1546) who led the first successful European expedition down the Amazon from the Andes to the Atlantic, losing almost all of his men along the way to desertion, disease, and attacks by the locals who knew to not welcome the Spaniards. In fact, when I began hearing about the lost Amazonian civilization first on PBS’s NOVA and later in one of my magazines, I believe it was in Smithsonian, I nearly leapt from my chair shouting “Thevet wrote about them!”

An engraving from a 16th century book of indigenous Brazilians cutting down trees for their timber.
The Franco-Tupinambá trade partnership in action from Thevet’s Cosmographie Universelle, vol. 2, 21.16, f. 950v. BNF, Public Domain.

The value of André Thevet’s books lie in their character as sources for understanding the Americas just at the moment of these continents’ invention as the fourth part of a larger global world. The Singularitez and Cosmographie Universelle offer stories and perspectives of peoples and places that had not yet been subsumed into the colonial deluge that would submerge so much of the indigenous cultures of these continents in the coming centuries. This week, my colleague (and newly minted Ph.D.) Mary Katherine Newman at Oxford published a blog post with the History Workshop on restoring indigenous historical practices to equal prominence with the written European archive that we historians are trained to use. In many respects, Thevet did this, albeit through the perspective of a sense of civilizational hierarchy which was the accepted norm of his day. Métraux wrote that Thevet was the better of the sixteenth-century travelers to visit Brazil when it came to finding the precolonial and early contact Tupinambá in that same written archive. In my work, I’ve made a strong effort at acknowledging Tupinambá agency in their colonial encounters with the French, who were interested in trading with the locals rather than conquering, colonizing, or converting them. This allowed for a vibrant trading partnership  to develop between the French and the Tupinambá which lasted through the mid 1560s. French colonial efforts might have taken off in Brazil had the colony, named France Antarctique, survived its first decade. Through a mix of sectarian infighting and increasing Portuguese dominance along the Brazilian coast, the French were expelled from France Antarctique by 1567. Still, one French toponym survives; the island where the French built their fort, which they named Fort Coligny, is today still known in Portuguese as Ilha da Villegagnon, after France Antarctique’s governor, Admiral Nicolas Durand de Villegaignon (1510–1571), the man who brought Thevet to Brazil to serve as the colony’s chaplain.

[1] Thevet, Cosmographie Universelle, vol. 2, 22.8, f. 970a.

[2] Thevet, Singularitez, f. 132v.

[3] Thevet, Cosmographie Universelle, vol. 2, 22.8, f. 972a.

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On Boston

On Boston – Wednesday Blog by Seán Thomas Kane

This week, some comments about my trip to Boston last month and reflections on that resilient city.—Click Here to Support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, some comments about my trip to Boston last month and reflections on that resilient city.

I’ve been to Boston several times now, once in my childhood on a family vacation and twice for work. It’s the furthest of the east coast cities from Kansas City, and in some ways it’s rather hard to get to from here. Yet, the influence of Boston in particular, of Massachusetts in general, and of New England overall is quite pronounced here in the Midwest. When I was in the first semester of my History MA program at the University of Missouri-Kansas City one of my favorite books from the American History Colloquium I took discussed the patterns of westward settlement from the old eastern states during the Early Republic. From this, I learned that the reason why New York and New England felt more familiar to me was in part because it was New Yorkers and New Englanders who settled the parts of Northern Illinois that became the metropolis of my birth, Chicago, as well as many of the original towns in Kansas. One aspect of the Bleeding Kansas conflict of the 1850s, an overture of sorts to the American Civil War of the 1860s, was that Missourians with southern roots found their culture clashed with Kansans who were recently arrived pioneers from the North.

I remember really enjoying my childhood visit to Boston for a great many reasons. We did most all of the touristy things in that city, though I realized later on that we hadn’t visited some of the finer art museums in town like the Museum of Fine Arts or the Isabella Stewart Gardner Museum. That thought rested in the back of my mind for about twenty years until I returned to Boston as a doctoral candidate in October 2021 on a mission to see how the first French published translation of the Odyssey translated the Greek word ­ἄγριοι, which Robert Fagles translated into English as “hard men, savages.”[1] The French translator in question, the sixteenth-century humanist Jacques Pelletier du Mans (1517–1582) rendered ­ἄγριοι as “rude and uncivilized men.”[2] The copy I accessed of this book is housed in Harvard’s Houghton Library, and so I made a trip out of a word-search and found so much to admire about Boston and the surrounding suburbs in the few days I was there.

Harvard’s Houghton Library in October 2021

For one, the vintage of that region as one of the great nests of Anglo-American culture has always felt familiar to me, as that is in many respects the roots of my own culture albeit with many more layers of immigrant influence stacked atop it that form my idea of America. When I drove to Boston from Binghamton in October 2021 amid the incandescence of the Fall leaves I kept remarking on the smaller size of so many a Massachusetts village and town each of which was founded in the eighteenth or even seventeenth century. Where towns in Colorado celebrate their altitude and towns across America commend their population, in that Commonwealth each town’s age is celebrated as a mark of pride. My appreciation for this was less driven by an amazement at seeing such old places, I’ve been to many an old city, town, and village in Europe. I’ve even stayed in buildings that were erected 500 years ago like the place I chose in Besançon. What struck me most here was that these old houses were present here in America, in the United States. After all, my homeland in the Midwest has few colonial buildings left for us to mark with signs or commemorate as local landmarks. The French presence was far stronger along the Mississippi south of the Missouri River than in Chicago or Kansas City. Both of my home cities trace their founding to dates after American independence in 1776 and the birth of the republic in 1787.

In October 2021, I fulfilled a childhood dream of seeing the Car Talk offices in Harvard Square from street level. Yeah, I’m an NPR nerd.

Where I have seen this fortitude in a city in the middle third of the country is in San Antonio, an old Spanish settlement founded in 1718 at a time when it fit into a world among the vast global empire of the Spanish crown, connected more to the Canary Islands in settler population than to even more distant England or her colonists’ descendants who moved southwest into Texas a century later leading to that region’s independence and later annexation by the United States. The English-inspired east then annexed the Spanish-inspired southwest in the same manner that thirty years earlier it’d purchased the French-inspired Midwest. In this way, I’ve found New England more reminiscent of England itself than of so many other parts of the United States. It shares more of a common culture and history with England, and in many respects remains the child that chose to go its own way when it could and embrace republicanism in contrast to continued English royalism. I’m sure there’s something I could say here about Cromwell, but I’ll leave that particular figure of English colonial ambitions in Ireland for a less sentimental blog post.

The courtyard garden of the Isabella Stewart Gardner Museum, Boston.

This time, I traveled to Boston to attend the 2025 meeting of the Renaissance Society of America at the Marriott Copley Place in the Back Bay neighborhood to the south of downtown. What’s funny to me is that I don’t remember going anywhere near Copley Square or Back Bay on any of my previous trips to Boston, though I did pass underneath both the square and neighborhood on the Green Line trolley in October 2021 when after completing that wordsearch at Harvard I decided to take the afternoon to visit the Museum of Fine Arts. I remember being impressed by the collection I saw, though I got overwhelmed in some of the galleries and feeling a bit tired after a long day I returned to my friends’ house in the suburbs. On this most recent trip I elected to visit the Isabella Stewart Gardner Museum instead of its neighbor, the Museum of Fine Arts, having heard so much about Ms. Gardner and that museum’s infamous midnight robbery in 1990. I was happy to see how lovely a museum it was, from the garden at the base of its courtyard to the spiraling series of galleries largely unchanged since the museum was built at the turn of the last century. In the museum there is a portrait of Ms. Gardner full of life and joy which was so personal that her husband asked it to remain away from public view until after he died, resulting in the room in which it lives being closed to the public until after his death in 1898. Gardner was friends with many of the American artists of the late nineteenth and early twentieth centuries who I greatly admire, including John Singer Sargent and James McNeill Whistler whose paintings in the Smithsonian’s Freer Gallery of Art in Washington contribute to that gallery being one of my favorites of the Smithsonian Museums.

Isabella Stewart Gardner, 1888 painting by John Singer Sargent.

To reach the Gardner Museum meant taking the trolley through the campus of Northeastern University along Huntington Avenue. Over the few days I was in Boston I also visited two other local universities, Harvard to visit their Museum of Natural History and to attend a concert of medieval liturgical music at St. Paul’s in Harvard Square, and UMass Boston to visit the John F. Kennedy Presidential Library right at the end of my trip. What struck me most about this trip, and what filled me with a greater sense of relief and, yes, joy was seeing how many students were out and about in that city. It felt as though the storm clouds that hover over all of us could be held back if even as a reflection on water by a sense of camaraderie that proved elusive only a few days later when the first wave of student deportations swept up a fellow doctoral candidate at Tufts University in that same city. Still, in the days I spent around the students of Boston and among my fellow Renaissance scholars I was struck by how profound that sense of camaraderie was that in spite of the troubles we see around us we are going to chart a course through the ice and out into calmer, open waters again.

A brown-throated sloth, stuffed, at the Harvard Museum of Natural History

Boston has seen a great many generations live on its headlands and about its bays in these last 395 years since its founding as the capital of the old Massachusetts Bay Colony. In the weeks since, with that trip still fresh in my memory I was reminded of the illustrious revolutionary history of that city and of Massachusetts and the resilience of its people and their peculiar traditions of democracy which have influenced the spread of representative government across this continent through the ideals of the United States and our Constitution. I’m sure it will weather this storm as it has so many before it. Knowing too my own profession, my desire to find a professorship or museum job first and foremost, I suspect I may find my way back to Boston again. After all, not only are there many universities there with healthy endowments, however rare those may become in the years and decades to come, that city remains a vibrant city, a living city, a city that hasn’t carved itself out for sprawl in the way that so many others have. I was struck by how profound that sense of connection and community was there.

Nice place.

The glass atrium at the JFK Library.

[1] Homer, Odyssey 1.230, trans. Robert Fagles, (London: Penguin, 1996), 84.

[2] Homer, Premier et Second Livre de l’Odissée d’Homère, trans. Jacques Pelletier du Mans, (Paris: Claude Gautier, 1571), 10v.

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Dominion or Cultivation of Nature?

Dominion or Cultivation of Nature? – Wednesday Blog by Seán Thomas Kane

This week, how our relationship with the natural world reflects on our relationships with each other.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkanePhoto by Hariprasad Ashwene, 2024.
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This week, how our relationship with the natural world reflects on our relationships with each other.

A line in the Book of Genesis that comes into play in my dissertation is in the very first chapter of that first book of the Bible in the first Creation story in which God made humanity “after our likeness” and gave us “dominion over the fish of the sea, the birds of the air, the tame animals, all the wild animals, and all the creatures that crawl on the earth.” In the context of my research this divine proclamation of human dominion over the rest of Nature in Verse 26 was used to justify the conquest and colonization of the Americas by Europeans beginning in the last decade of the fifteenth century. Here these newcomers from across the sea found worlds that to them seemed less touched by human hands. Brazil in particular stood out for André Thevet, the man at the heart of my dissertation, because its great forests seemed unaltered by its human inhabitants. The Tupinambá had in fact been living and using the great Atlantic Forest for generations, yet to Thevet coming from a France covered by cities, towns, villages, and a countryside that’d been farmed and ploughed for thousands of years he beheld something that to him seemed primeval in this world on the far side of the Atlantic.

I grew up hearing the adage that before settlement of the Midwestern states in the Early Republic and Antebellum decades that a squirrel could travel from the Atlantic coast to the Mississippi River leaping from tree to tree without ever setting foot on the ground, and that these great forests were ancient and unspoiled by human hands. I now know that while there once were great forests in the old Northwest Territory, the Great Lakes states where I was born, those forests seemed far deeper and darker to the European explorers and colonists of the 17th and 18th centuries because the diseases which their predecessors introduced on North America’s coasts in the 16th century. Those pandemics killed vast potions of this continent’s indigenous populations such that by the Revolution the old indigenous forestry efforts of controlled burns were fewer and farther between.

I was born in the western suburbs of Chicago, a city which is famous for its engineering triumphs that shaped the natural world on which it was built. Chicago stands on the borderland between the Eastern Woodlands and the Prairies. Generations of engineers and innovators created an environment suitable for the building of one of the greatest metropolises in all of human history. I remember as a child listening with a sense of awe and pride to my Dad’s retelling of the story of how engineers reversed the flow of the Chicago River at the turn of the last century to keep Lake Michigan, the city’s drinking water source, clean from all the pollution in the river. The western suburbs where I grew up were largely built as bedroom communities for downtown commuters. Our home was 26 miles west of the Loop, which in a preindustrial context would’ve take a pedestrian nearly 9 hours to travel. Wheaton, my hometown, became accessible from the city thanks to the railroad, in this case the Union Pacific which as of time of writing continues to operate trains for Metra through Wheaton’s two commuter stations into the Ogilvie Transportation Center, or Northwestern Station as I knew it. On the Metra you can today get from Wheaton to the Loop in 45 to 50 minutes, making it a viable commute for many. This sprawl is possible because of industry and the ways in which we’ve grown in our civilization with this mentality that we have dominion over nature and ought to use it and change it to our needs.

An even more radical transformation of nature can be found in my adopted home city of Kansas City, a metropolis of 2.2 million built around the confluence of the Kansas and Missouri Rivers about 400 miles southwest of Chicago as the crow flies. The land here is a mix of old glacial hills and prairie, yet unlike in Chicago where the city and suburbs were built from the old forests which survive as preserves in various pockets, in this drier region trees normally only grow in those few places where rivers, creeks, and streams flow. Kansas City is on the easternmost edge of the arid western half of North America, and so this region’s original state could not support the same kind of verdant canopy nor the large population which it does today. Brookside is a beautiful place; I love my neighborhood in particular for all the old trees which line our streets. The oldest of those trees were planted by developers working for J.C. Nichols between 1906 and 1950 when he built the Country Club District, of which Brookside is one part. The Kansas City Public Library’s history collections contain photographs of my neighborhood when it was just being built in the 1920s and while I recognize the contours of the hills, I find the lack of tree canopy to be somewhat alien to my recollection.

In developing neighborhoods like Brookside, our ancestors sought to create lived realities which fit what they knew in the Northeast, where too as William Cronon so expertly wrote in Changes in the Land, the landscape there was transformed by the first generations of colonists to resemble something of England, the Netherlands, and France depending on whether the colonists were in New England, the Hudson Valley, or along the St. Lawrence River. I find something reassuring and communal in seeing similar neighborhoods to my own in cities across this continent, from Atlantic to Pacific; this tells me that there are others whose lives might be something like mine, and that I’m not as alone as I often feel. It’s the same reason in fact why I like watching Jeopardy! or the national evening news broadcasts, because I know millions of others are also watching these programs, and maybe even a few people I know & love are among them.

What I hope I’m getting at here is a sense that I have that we’ve built up our world and transformed the nature of the worlds ours replaced in order to better fit some sense of normalcy which has been brought further and further toward the fringe of our world from some idealized source. I for one am drawn to the sense that this source is English, owing to the prevalence of English names in so many of these neighborhoods whether drawn in the Midwestern case from New England, the Mid-Atlantic states, or the Old South, or in each of those cases from England itself. Yet with that embrace of a nostalgia for an idyll that may never have fully existed, of the idealized American town whose cultural roots fall in the idealized English market town, do we also carry on the sense of ownership over nature? This dominion after all caused English forests to be so depleted in the early modern period that wood began to be imported from New England and Canada for the building of ships for commerce and war alike.

I’ve grown used to expecting a less than favorable reception from other people. I’m ready to flinch and to put up my defenses whenever necessary. I suppose this is a learned hesitation; I’ve met a lot of people throughout the years who were interested in me only for their own benefit. Recently I loaned out a pen to a friend and immediately reawakened a 20 year old memory of doing the same thing in middle school only for the classmate to declare that pen was theirs now and not mine, leaving me to write the rest of the day with an old stubby pencil that was barely longer than my thumb and forefinger are wide. Last week, I wrote about how traffic even in Kansas City seems to have gotten worse, and the behavior of drivers across the board more aggressive since the recent pandemic. Unlike my Dad who learned to drive in Chicago, I never use my car’s horn out of a general knowledge that in this country other drivers are likely to have guns, and I’d rather my frustration at their conduct remain unannounced to them in the name of self-preservation.

The great trial of the present moment seems to me to be one of ordinary people like you or me just trying to survive amid a deluge of unnecessary troubles brought on by the greed of a few. I believe that before profits or efficiency that empathy must always come first in all our deliberations. I hope for the best intentions in all people whom I meet, and in many cases I see the good in their eyes and posture and in the way they interact with our world. Do we allow for the flood to persist because we are so jaded to the naïve hope that love could actually be the most powerful emotion? I know that love is more potent than greed, and that in the end it’s flame will always burn brighter than one fueled by fear. Yet love requires patience, as St. Paul wrote, and patience is not something which industry can well afford to have.Should we then look for other ways of living? If we are to begin anywhere, it’s to remember that we are natural beings ourselves, yes made in God’s image, yet evolved out of the same natural materials that begat all other life on Earth. I don’t know where the Divine comes into play in any of this, you can read my recent blog post on that topic for more. In fact, I see myself as much a hopeful skeptic as a believer. What I do know is what I’ve experienced, and that is that there is no more powerful emotion than love which burns so bright as to blind the mind and senses to any other voice. I for one love the aspiration and mission of studying how the innate and fundamental in nature was understood in our historic past, and I hope to continue learning more about this. Yet I feel the weight of our world on my shoulders, and like many others who feel isolated from the higher pursuit of wisdom in all its philosophical pulcherity, today I’m just trying to keep that love which I feel burning bright while I also do what I can to survive in this world we’ve built. It is our dominion, which is a triumph to our humanity, yet its roots are still in nature and nature will outlive anything we build.

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Tóg go bog é | Take it easy

Tóg go bog é | Take it easy – Wednesday Blog by Seán Thomas Kane

This week, a few words on taking life slower.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, a few words on taking life slower.

Where I grew up first in the Chicago suburbs and later on the western edge of Kansas City, Kansas the average speed limits were around 35 mph (56 km/h). I think there’s something to be said about a life that’s taken at those sorts of speeds, that the speed we drive from place to place reflects in how we approach other aspects of our lives all the same. By comparison, in the year that I lived in London I fell out of practice with my driving, instead I knew how to navigate by walking speed, closer to 3 mph (5 km/h). Perhaps this is one of the reasons that I found Binghamton to be such an incongruent place to live because the average speed limit is 30 mph on the local streets and roads in that valley.

When I learned to drive then, the average speed that I found myself at hovered around 35 mph. Furthermore, I learned to drive on the highways before I learned city driving, as most of my early daily drives were on the highway K-7 between our home in Piper and my high school in western Lenexa, Kansas. It was a 30 minute commute each way to school every day, and one that I don’t remember getting that old too fast. In more recent memory, I found that driving a good 20-25 minutes every day down to the school I taught at in Leawood, Kansas did grow taxing to the point that now I’m less willing to drive quite as far in town as I did even a few short years ago.

I’ve noticed several types of driving and several variations on speed that my car will embody depending on how I’m feeling on a given day. There are times when I am so attuned to my surroundings and to my car, which I lovingly named the Mazda Rua 6 years ago, that it will feel as though we are one in the same, that my car will adjust its direction and speed with the slightest turn of my hands, or the flick of my eyes from one direction to another. This feeling was especially pronounced on my 14 long drives between Kansas City and Binghamton that I undertook between August 2019 and December 2022. On those drives, I would usually keep a steady pace of around 75-80 mph (120-129 km/h) on the Interstates between the Catskills on the eastern edge of my route and the Great Plains to the west. When I’m out on the open road I’ll still sometimes set my car into cruise control at this sort of speed, which tends to be the pace of highway traffic anyway and let the day’s drive go by.

Yet I’ve noticed more and more in my drives around town, I’m not going quite as fast as I used to. I tend to drive a few times per week between my home in Brookside and my place of work in the Crossroads, always on the city streets and always in a decent amount of traffic for Kansas City. Yet the pace of traffic has slowed somewhat; where before I’d keep to that 35 mph threshold, now I’m fine if I’m hovering between 30 and 35 mph (48 and 56 km/h). Just before writing this, I drove home from a haircut with my cousin Richard Morrissey at his salon in Mission, Kansas and I found that I didn’t particularly care that the traffic was going 30 mph, especially when I crossed the border and merged onto the northern reaches of Ward Parkway. Nor did I mind the slower speeds when I decided to turn off that major boulevard and onto a side street that goes up Sunset Hill toward Loose Park where traffic really ought to be moving no faster than 15 mph (24 km/h). I didn’t mind the slower pace because I didn’t feel the need for speed.

My generation grew up with the role models of our parents and grandparents whose generations worked day in and day out for decades and who built our sprawling metropolises in which we need cars to get around. I’ve accepted this world that I was born into and its hurried tempo and made myself far busier than I probably need to be. On a recent day when I had 3 meetings in a row in the span of 3 hours I was struck by the fact that when I was still in Binghamton I was busy but not this busy; that the reason why I’ve not been keeping up with podcasts or TV shows the way I used to is because I simply don’t have as much time in the day for them.

The key here is a learned moderation which goes a long way to what I find is a happier life. There are things which I hope for and want with an eagerness that inspires me to plow on forward yet I’ve learned that the best things I can hope for are those which occur in the quiet moments of calm between those rushing evocations of the modern life. I for one would much prefer to just be an academic spending my days reading and writing about historical zoology and having deep and enriching discussions with friends and colleagues. I would much rather listen to my colleagues about what they’re researching, and about the things they’re learning in their own particular topics. And yet, when I was with my colleagues at the Renaissance Society of America’s conference the week before last in Boston, I felt that I stood out in some ways from them by all the different fires I have going at once. I’ve always been one with many different projects in the works. Even now, alongside this weekly blog and my dissertation I have two articles in the review and editing stage, a third that I’m hoping to submit to a journal soon, two books on the way that I will be reviewing, and a short story I’m plodding through writing. 

On top of this I hold several different committee assignments in the Fr. Bernard Donnelly AOH alongside my primary recording secretary duties. I also work part-time as an usher team captain for the Kauffman Center for the Performing Arts and now have somewhat of a hands off approach to my Mom’s efforts in leading and organizing a local progressive protest organization called Blue Brookside. Simply put, I have to persist at this higher speed to keep track of everything.

One of the first phrases I learned when I started studying Irish in 2007 was one which I initially misheard: Tóg go bog é, which translates as “Take it easy!” This is a nice sentiment, and one which I’m trying to live, to be less worried, to inflict less stress upon myself. Perhaps even though I didn’t identify it as such this may well be what I’m trying to give up for Lent this year. You might say it’s working in some stripes yet not in others. What remains is a key question about how I can grow from finding this balance between busyness and nonchalance? Maybe this is something we all need, time away from the constant stream of information and news and worry. I’ve recently begun responding when people talk about social media that I admire those who’ve dropped away from it; were it not such a good way of staying in touch with friends and family near and far I probably would do that too.Let this be a motto for us to aspire to: tóg go bog é, take it easy.

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We, Irish Americans

The Wednesday Blog – Wednesday Blog by Seán Thomas Kane

This week, to conclude what I’ve been saying.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D “Signs,” Wednesday Blog 1.10.[2] “On Servant Leadership,” Wednesday Blog 6.15.[3] Percy Bysshe Shelley, “Ozymandias,” Poetry Foundation.
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This week, what does it mean for my community to call ourselves Irish Americans?

When I was applying for universities for my undergraduate studies, I was thrilled that one university allowed me to write in my own answer for “race or ethnicity.” I took out my pen and wrote down “Irish.” That university, Rockhurst, is the one which I chose and attended throughout my undergraduate years, and it remains the one that I list today before the others. Rockhurst holds a special place in my heart because it is so intrinsically linked with the Irish American community here in Kansas City, and it is one of those anchors that’s tethered me to this community where I’ve been able to make my own impact and presence.

That adjective I chose to write however is perhaps more complicated. I am not Irish by birth but by descent, though one generation too far removed to qualify for Irish citizenship in that manner. Still, Irish is a better descriptor of me than the generic American white, a category which my people were only accepted into for the sake of preserving the flimsy-footed tableau that is racism in America. When I moved to London, I was surprised to be confronted with three categories of white to choose from rather than the monolith I was used to. I technically qualified for all three: I have both Irish and British ancestry, yet I am from a country other than those two. I marked the box for White Irish as long as I was living and studying there because it felt the truest to my nature. Yet again, I am not Irish per se; rather I am Irish American, a member of one of the larger camps within the diaspora created out of the centuries of trouble caused by English and later British colonialism in Ireland. In this perspective, my people are victims of colonization, yet here in America we are the colonizers. So, amid all these tangled webs of identity and nature what are we, Irish Americans?

It is notable to me that in France there is no particular legal sense of identifying oneself as anything other than French. Trevor Noah put this well when he spoke about an immigrant who was granted French citizenship by President Macron after a tremendous act of heroic bravery in saving the life of a child. Yet when I’m in France, I find that if people are confused about my name I go toward my heritage to explain why it’s not your typical Anglo-American name, that my family comes from Ireland instead. I hear a similar tone from the varied generations of nativists in this country, even in the writings of President Theodore Roosevelt, a man who I overall admire a great deal, who wrote in opposition to us persisting as “hyphenated Americans.” This country ought to be a melting pot where all of the immigrants and their descendants shed away their own national and ethnic trappings in favor of becoming one people with one common identity. Yet again, I find this perspective runs contrary to my own lived experience.

To be an Irish American means to remember the place where our ancestors came from, and to remember their struggles as they sought to live their lives first at home and later in this place their newly adopted home. To be an Irish American is to remember that we too were the immigrants not that long ago and to offer a warmer welcome to the newcomers than our ancestors often received. For me, to be an Irish American is to have roots in two countries, better reflecting the interconnected and global nature of our world. Yet at the end of the day, we are Americans. In Ireland, I refer to myself as “an American cousin,” with a slight nod to that infamous play of 1865. The Ireland that many of us know is the Ireland of our grandparents and great-grandparents, the Ireland of the revolutionary generation and the twentieth century when our families left to come to this country. The Ireland of 2025 is still the same country, yet it has grown with the last generations into something that many of us find incongruent with our expectations. It is less an island than ever before with more outposts of the global world on its shores.

Our experiences greeting this global world are different because we encountered it here in America rather than in Ireland. We relate to all the peoples of the Earth through our friendships, rivalries, and mutual circumstances with the other diasporic immigrant groups in this country. I’ve wondered for a long while, including in this outlet if we are slowly with each new generation becoming less Irish Americans and more deeply rooted in other tribes in this country. We tend to be more religious than our cousins in Ireland, and as there are less Catholic schools and parishes that are explicitly Irish are we then becoming Catholic Americans more than Irish Americans? Or are we contributing to a general secularization of that larger white American demographic resulting in both our ethnicity and our religion fading into the background of our identities as ordinary Americans trying to survive in an ever more chaotic world? The key here is that our community is diversifying between political persuasions and regional identities and an overall willingness to remain connected to the lives and histories and passions of our ancestors.

I for one have kept in touch with all of that because I believe it is intrinsic to understanding who I am. My Dad grew up under the same roof as his grandmother who came to this country from Mayo in 1920, and the fact that my parents chose to name me Sean demonstrated to me that this history was an important part of who I am even before I really began to understand what it all meant. For the record, I decided to add the fada to my name (Seán) when a little before my 10th birthday I learned that’s how it is spelled in Irish. I’ve devoted a great deal of time to learn the Irish language even though it’s not all that useful here in America because I know that it’s what my family once spoke, and in order to better understand them and by extension myself as well, I decided I ought to use one of my talents and learn it.This week we celebrated St. Patrick’s Day with our usual parades here in Kansas City. I marched in two this year, the warm-up parade on the Saturday before here in my neighborhood of Brookside and the big parade down Broadway in Midtown Kansas City on the holy day itself. Normally, I end the big parade and the holy day itself rather annoyed at how the old caricatures of Irishness and Irish Americanness persist along the route both in the parade and among the spectators. And while I did see some of that, I was more focused on marching with my brothers in the Fr. Bernard Donnelly Division of the Ancient Order of Hibernians (AOH). Many of us continued the celebration of our brotherhood and our common heritage later that day and it proved to be one of the better, and sunnier, St. Patrick’s Days that I’ve experienced in a long time. We, Irish Americans persist in our stubborn identity because we’ve built our communities in this country around our roots. It defines us distinctly from our fellow Americans, and with all good intentions demonstrates to our cousins across the water that we haven’t forgotten about them.

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The Second Quarter-Century

The Second Quarter-Century – Wednesday Blog by Seán Thomas Kane

This week, looking ahead to the next 25 years here are three things that I hope we see become ordinary things by 2050. — Click here to support the Wednesday Blog: https://wwww.patreon.com/sthosdkane
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This week, looking ahead to the next 25 years here are three things that I hope we see become ordinary things by 2050.

Last week I started the New Year off in this publication with a reflection on the technologies that I remember looking forward to in the first quarter of the twenty-first century. Today then, I want to look ahead to the next quarter, to the years leading up to 2050. On New Year’s Day of that year, I will be 57 years old, well into my career with hopefully a good wind in my sails from successes and contributions to society in the decades previously built upon the work that I am doing now. Perhaps by then I will watch the New Year’s ball drop in Times Square with my wife and children to be, though that’s one dream that remains more elusive to imagine than any professional triumph. 2050 feels like a strange milestone to me, in part because 1950 feels far more tangible to me growing up surrounded by people who were beginning their own lives in that middle decade of the twentieth century. Yet as much as I feel a bond to the century of my birth, my own legacy will likely be numbered among the figures of the current century rather than the last.

Our century has tremendous potential to be one of the most consequential in the long history of humanity. We’ve already seen dramatic changes in the first 25 years which have defined the break in our current moment from the century we left at the millennium from new wars and economic recessions to the COVID-19 pandemic and dramatic advances in technology and global interconnectedness. A significant cause for discomfort in this century is the rift between those who see globalization as a threat to individual, local, regional, and national identity and the increasing interconnectedness of our world. At the beginning of this century the easiest and most affordable way for us in the United States to be in touch with relatives in Britain and Ireland was by letter, whether handwritten or typed, and sent by air mail to arrive within the next two weeks at its destination. We could place international phone calls, I remember doing this in early 2001 when my Mom was in London on a business trip, but those were far more expensive. The expense of international calling over regular phone networks remains an annoyance, yet today we have other options of placing voice and video calls over the internet that have existed since near the beginning of the century which fill this role.

The increasing ease of global communication is one clear sign of the advances of this century that I applaud. Just before writing this, I spent a delightful hour watching a live public lecture from the Linnean Society of London over Zoom in which I was able to pose a question in the Q&A box that was read by the moderator at her desk nearly 7,000 km across the Atlantic and answered soon after by the speaker. Throughout my undergraduate I often heard the maxim that I should earn my doctorate in the country in which I wish to teach, yet the little islands of national academies that we’ve built in the last two centuries are fast growing into each other’s back gardens to the extent that in my experience there isn’t so much an American and a Canadian academy but a North American academy which also has close links with the republics of letters in Britain, Ireland, and across Europe with more disparate connections in East Asia, Australia, and New Zealand or even South Africa. I’ve yet to present at any conferences on the far side of the Pacific though I have attended conferences held at the Universities of Auckland and Sydney over Zoom that were held the following day, or thanks to the disparity of time zones late in the evening here in North America.

The lecture in question

Yet again, these are technologies which already exist and even if they have room for improvement, they fit better into that first of these two entries about the technological innovations of the twenty-first century that I am most excited by. This week then, I intend to discuss three technologies which I hope will see fruition in the next 25 years that would have a noticeable influence on all our lives for the better. All three of these technologies are already being developed, and in some cases merely need implementation here on this continent as they already are elsewhere. We seem to be in a moment of reaction when the parking brake is firmly grasped in the hands of those who fear any further forward motion on the part of our society whether for their own portended loss of power or their general fear of the unknown. Both are understandable, yet as Indiana Jones learned in his last great challenge in The Last Crusade there comes a point in life where each of us needs to take a leap of faith and trust in ourselves and our future.

The first of these three technologies which I’ve read a great deal about in the last several years and which is proven in a laboratory setting is the use of nuclear fusion to create a new source of energy and ideally power to keep our lights on. One great worry I have among many others about the incoming administration which will take office next week in this country is that they will slow or even stop the construction of new renewable energy facilities: solar and wind farms in particular without any significant scientific foundation for that decision. We ought to be developing ways that solar panels can be integrated into the shingles and tiles atop our roofs so that they aren’t an extra addition to any edifice. Likewise, wind farms in places like the deserts, the Great Plains, and off our coasts (ideally still out of sight of the beachgoers) where the wind is strongest and most usable would help to eliminate our use of fossil fuels including natural gas and coal which are still in use in parts of this country.

A drawing of the ITER Tokamak and integrated plant systems now under construction in France. CC by 2.0 Oak Ridge National Laboratory.

The prospect of nuclear fusion to be downsized from its current necessary laboratory dimensions to something that can be implemented on a local level in cities and towns around the globe is what I look forward to most. The effects of human influenced climate change are well and visible around us. Look no further than the extreme shifts in weather year round, or the prolonged droughts across much of this continent. Look at the winter wildfires that burned around Boulder, Colorado and west of Kansas City in Central and Western Kansas in December 2021. Look at the wildfires burning down neighborhoods in the Los Angeles area today! We need renewable and clean energy sources that will continue to power our civilization if we’re going to survive in this brave new world that we’ve created for ourselves. We’ve already reached the threshold of a 1.5ºC increase in mean global temperatures, and we only seem to be letting things get worse. I’m reminded of the beginning of the story of the Flood in Genesis and how “the wickedness of human beings was on the earth” and “[corrupted] the earth” itself. Are we not doing the same thing by not wedding our continued innovation and progress with a heart for preserving the Earth that has nurtured us to which we too contribute? If we can develop technologies from our own invention which will cultivate a stronger relationship with the rest of nature on this planet in whose cradle we evolved as every other living thing we today know did then what are we doing?

Secondly, one of my great passions outside of academia is the promotion of high speed rail here in the United States. The YouTuber Alan Fisher recently released a video which spells out the utility of high speed rail as a realized technology in contrast to the fantasized options like the Hyperloop that caught our national attention several years ago and even resulted in a thorough study by the State of Missouri to build a hyperloop line between Kansas City, Columbia, and St. Louis. I’ve had my fair share of experiences on high speed rail in Europe and having that option alongside air travel would go a long way to building a far more equitable society in this country. Today, unless you choose to drive the 3.5-4 hours it takes to get between Kansas City and St. Louis, you have the choice of 2 daily flights on Southwest, 2 daily trains on the Missouri River Runner, or 8 daily bus services provided by Greyhound and Flix Bus. While the flight itself is quite short, rarely more than 45-50 minutes from takeoff to landing though including travel to & from each airport and waiting time this option grows closer to 4-5 hours in length. Meanwhile, the train takes 5.5-6 hours and the bus usually 4.5 hours to cross the state. With high speed rail we could certainly cut the travel time either along the Missouri River Runner or a new route along the I-70 corridor with one intermediate stop in Columbia for a service that could well be faster and more convenient than driving. The Missouri state high speed rail proposal from the High Speed Rail Alliance, of which I am a member, calls for 10 daily roundtrip services between KC and St. Louis at least making it possible for residents of either city to make day trips to the other, something that is very difficult to do by any option today.

The Eurostar hall at St Pancras International in London. Photo by the author, 2016.

In Kansas we have a more tangible possibility for high speed rail thanks to the work of a YouTuber who goes by the channel name Lucid Stew. He released a video this summer theorizing what a High Plains HSR line between Denver and Kansas City would look like. The total travel time largely following I-70 would take 3.5 hours compared to the 4 hours it takes to fly between the two cities with airport transfer times included. There are currently on average 7 flights per day between these two cities offered by Frontier, Southwest, and United and there is at least 1 daily bus between the two cities. The drive across Kansas is a dull one, the Great Plains really do get to seem flat once you get west of Salina until essentially the Denver Airport exit. I remember falling asleep in the passenger seat on my last drive from Denver back to Kansas City in June 2021 in a trip featured in the Wednesday Blog two-parter “Sneezing Across the West” and dreaming that there was a high speed train running between the two cities that ran frequently enough (a minimum of 10 trips per day each way) that allowed your average Kansas Citian the opportunity to get off work on a Friday afternoon and go spend the weekend in Denver or up in the Rockies with enough time to come back on Sunday evening to make the start of business on Monday. It was one of those dreams that really sat with me, and made me wonder whether it could be possible to build this line in the future? I think the key feature that would make this happen would be if it were the primary transcontinental link between a Midwestern high speed rail network centered around Chicago and the easternmost node in a Western network that included lines reaching as far as the Pacific Ocean. While it’s far less likely that most travelers would take high speed rail from Kansas City to Los Angeles, San Francisco, Portland, Seattle, or Vancouver, we should still think on a continental scale because there could be travelers leaving from Denver who might want to make that trip, putting the High Plains HSR line into the broader North American network.

The Southwest Chief in Kansas City, photo by the author 2023.

I for one would gladly take a high speed train to Chicago over flying or driving. I already enjoy taking the Southwest Chief, though I was lucky the last time I took it that we arrived on time. Our current passenger rail network is hampered by the lack of enforcement of the federal law which says that Amtrak should have the right of way over freight, yet the host freight railroads now run trains so long that it’s much harder to manage Amtrak schedules in the face of mile-long freight trains that take up much more of the space along these lines. This is a problem for both the long distance routes like the Chief, which runs on BNSF tracks between Chicago and Los Angeles, as it is for the state-sponsored routes like the River Runner which runs on the old Missouri Pacific line now owned by Union Pacific. With the same sorts of amenities as the current trains, the option for private compartments (roomettes, rooms, and bedrooms), sleeper capabilities, a fully stocked dining car, and the observation & café car, I’d happily spend a couple hours more traveling by train on a high speed line between Kansas City and Chicago via St. Louis rather than take the more direct, if slower, route on the Chief. It seems more likely that the Missouri River Runner will get the high speed upgrade than the Southwest Chief because it’ll serve more people: the Southwest Chief’s primary metropolitan areas east of the Great Plains are Kansas City and Chicago alone. If we had an express train that ran just between those two cities along the Chief route that could be another good option that’d cut the journey down from 7 to closer to 5 hours.

RideKC’s Streetcar service at Union Station, photo by the author 2016.

All of this would need to be complimented by better public transportation on the regional, metropolitan, and local levels. We will soon see the opening of the southern extension of the Kansas City Streetcar down Main Street from Union Station (23rd Street-ish) to UMKC (51st Street). This will get the Streetcar right to the top of my neighborhood, Brookside, and just within reach that I will probably begin to take it when I’m going downtown for work or a day out. Yet our local transit agency, RideKC, needs to expand bus service south of 51st Street now to feed people onto the extended streetcar line. Currently we have 20 minute frequencies on the Main Street Max line south of the Country Club Plaza (47th Street), which have been the case since the Max line opened in 2005. I for one want to see at least 10 minute frequencies all the way to Waldo (75thStreet) if not even further south to 85th Street or even to the I-435 loop around 103rd Street. This is a problem that needs to be addressed nationwide. I firmly believe that no one in an urban or suburban area should live further than a half a mile from a transit line, whether that be a bus, streetcar, light rail, metro, or regional rail. When I worked at the Nativity Parish School at 119th Street and Mission Road in Leawood, Kansas the closest bus line to the school was the 57 bus stop at the intersection of Minor and Wornall Roads just north of Avila University (Minor Road becomes 119th Street at State Line Road, aka the Kansas-Missouri border). The walk from there to the school is 2.1 miles (3.38 km) in length and according to Google would take about 45 minutes to complete and while there’s a sidewalk for most of the way on the north side it does end at the property of the Church of the Nazarene just 528 feet shy of the border. Here the pedestrian can cross the street and continue on the south side of the street, but that’s not always the safest prospect on what is a fairly major street on both sides of the border.

In Kansas City we need more streetcar lines and a robust regional rail network that can connect the disparate suburbs together as a supplement for our existing highway network. Thinking about this over the weekend I came to the thought that perhaps if we had a strong enough passenger rail network it could leave more space on the highways for freight traffic which already makes up a fair share of the interstate network’s users. Here if we had a system of through services connecting at Union Station on the tracks of the Kansas City Terminal Railway (KCTR) we could have north-south routes running from St. Joseph to Gardner or Lee’s Summit that would connect points in between including KCI Airport, suburbs in the Northland, Downtown, and neighborhoods and suburbs on the southwest and southeast sides of the urban core. Likewise, an east-west line ought to run as far west as Topeka and as far east as Grain Valley or beyond along the I-70 corridor would do a great deal to connect this region.

I’ve digressed a great deal here about transportation, and rail in particular. So, let me finish with something that’s on a smaller scale yet seems to be growing into something far more robust. In the last decade 3D printing has really developed into a new art form that has a great deal of utility to offer. My parents have developed a hobby of 3D printing with both uses. I’m quite proud of the one print that I’ve completed with my Mom’s help. Just before Christmas we made an old World War I biplane with red filament leading to my declaration that this year the Red Baron would be visiting the Baby Jesus in our manger scene. I’ve seen newer models of cars and trucks, the Ford Maverick in particular, which have interior parts that are 3D printed. 

The Red Baron biplane as it appeared when it finished printing. Some assembly required. Photo by the author, 2024.

In October 2016, NASA launched Phase 2 of its 3D printed habitat challenge to see what could be designed as homes “where future space explorers can live and work.” One of the problems to be solved here is that for every kilogram of mass which is carried into Space whether for a Lunar or Martian destination the spacecraft will need to carry more fuel. So, why not bring lighter materials that can be assembled on arrival? The advent of 3D printing technology will allow this to happen with the understanding that the technology will continue to advance in the coming years as the Artemis program brings humanity back to the Moon in the 2020s and 2030s and a future program takes astronauts to Mars for the first time. I don’t know if we’ll see humans on Mars by New Year’s 2050. It’s possible, but with all the delays that the Artemis II launch has faced it seems like the days of rapid-fire launches from the Apollo era are more a distant memory than a part of the present moment.

The Tiki Taco Surf & Turf Burrito, not 3D printed. Photo by the author, 2024

Other innovations in 3D printing stand as challenges to be faced: ghost guns made from 3D printed parts are a new threat to public safety, and the fact that these filaments are largely plastic concerns me from an environmental standpoint. I’m curious however about the prospect of 3D printed food. A long term vision I have for this technology is that it may lead to some sort of device like the replicator we see on Star Trek, and should my preference for beef over other meats become unsustainable and too expensive for me to continue in the next 25 years then I’d be open to considering an artificial alternative that is less taxing on the Earth and its environment alongside eating other meats: bison, chicken, lamb, and pork as well as the varieties of seafood. Yet with this last one there’s the problem of over-fishing. By any natural measure we in Kansas City shouldn’t have as easy access as we do to saltwater fish, shrimp, and the like. I’ve recently discovered the surf & turf burrito at Tiki Taco, a Kansas City Cali-Mex chain with 3 locations. This burrito’s main ingredients are shrimp, steak, with either rice or fries and several other fillings, and yes, I do love it. Yet again, if cattle produce more methane than is safe for our climate and if industrial shrimping is bad for the long term viability of shrimp populations and the oceans in general, shouldn’t we look for alternatives, even ones that have their origins in laboratory experiments?

Finally, I don’t quite know what to make of advances in artificial intelligence quite yet. The means in which it’s become most visible in our lives is through crafted sentences and generated images. I’ve seen some examples of good AI and many of AI that is obviously computer generated. I freely admit to using an AI program, DALL-E 2, to create the images I used in my story “Ghosts in the Wind” from the Season 2 finale, and again I used a separate AI program to create the portrait of Carruthers Smith which appears at the top of my story “Carruthers Smith’s Museum” and its follow-up appendix. I’ve taken advantage of the vast database behind Chat GPT to confirm it’s not aware of more secondary sources in projects where I’m less familiar with the scholarship, a sort of streamlined version of the databases I’ve used throughout my career to find peer-reviewed articles and books. Yet I have too much pride in my own scribblings to use an AI program to write for me. If I want to find a fancier way of saying something, I’ll turn to my trusty thesaurus instead and decide for myself which of the synonyms I like best.

I do think we can find examples of computerized systems that work well to enhance the lived human experience of all three of these technologies. Computers with human supervision will be one of the better ways of monitoring nuclear fusion reactors to ensure their safe operation. Driverless trains already operate in cities like London and Paris, and while it’s disconcerting when you first board the front carriage of a DLR train or a Line 1 train in their respective cities you get used to it. On a less labor-pinching model using automatic train signaling systems and AI driven algorithms to determine schedules and monitor bus & train maintenance will help streamline things. Meanwhile in the world of 3D printing the flaws in current printers certainly can be ironed out with assistance from artificial intelligence to build things in regular patterns and to warn the operators if the machinery involved needs to be fine-tuned or replaced. As a comparison: Teslas have sensors in each wheel which keep track of individual tire pressures. These sensors are accessible on the central display screen. My own Mazda Rua has similar sensors, but they don’t differentiate between each of the four tires and so there’s the one light that will illuminate when there’s a problem. To find which tire has the low pressure I need to leave my car and check each one manually, which really isn’t a problem, yet it’s become an annoyance on my long drives when I’ve had to stop repeatedly to check tire pressures because of the poor quality of road surfaces on our older highways in this country.

As I’m writing this, I’ve been watching the notifications pop up on my computer from new emails coming in. A recent software update from Apple introduced Apple Intelligence to my computer, and now I get brief summaries of each email as they arrive. This means that the pop ups appear a second or two slower than before, and so if I’m not busy as I often check the email before the pop up appears. However, one that did appear while I was finishing the last paragraph announced several new books for sale at a local bookshop. One category of these was “Dystopian fiction.” I for one don’t care for dystopias, I’d rather spend my days thinking of utopias. Sure, the word utopia is St. Thomas More’s way of saying “nowhere is perfect,” but isn’t the human ideal that we’re foolhardy enough to strive for things that seem impossible only to find we actually got close to making those things happen?

Today, high speed rail is slowly being developed in this country. The Central Valley leg of the California High Speed Rail line between Los Angeles and San Francisco continues its slow march, even as its detractors try to see it shut down. At the same time, Brightline West’s efforts to build a separate high speed line between the eastern LA suburb of Rancho Cucamonga and Las Vegas seems more likely to open in this decade. Once we see those lines open in California, will the rest of the country begin to take notice and start planning their own high speed lines? By the time we reach the middle of the century it’s possible our energy sources will come from nuclear fusion generators as well as solar and wind farms, hydroelectric dams like the ones around Niagara Falls, and some as yet unknown or unfamiliar technologies that will help our civilization to progress further in communion with nature rather than in contrast to it. This could well be done using the descendants and successors of our current 3D printers. This technology will likely be instrumental in the establishment of the first permanent human settlements on the Moon and Mars and could prove just as useful here at home. Maybe the interiors of those trains will largely be made from 3D printed materials and parts not unlike the prefabricated houses that’ve been built now for generations. I remember seeing a news story in 2019 or 2020 about a company building prefabricated homes that didn’t require air conditioning because of strategic window placement near the roofline which allowed for the wind to naturally cool the space.

There are a great many prospects to look forward to in the next 25 years, and I hope come New Year’s 2050 that we will be living on a far healthier planet and will have worked through the gridlock that keeps us held back today. I hope that 2050 will beckon in a happier time in a way that 2025 doesn’t seem to be.

So, Happy New Year!

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