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Forbidden places: a journey into Europe's borderlands

Kapka Kassabova’s Border: a Journey to the Edge of Europe is a timely, powerful story of immigration, friendship and travel.

When Kapka Kassabova was in her late thirties, she decided to return to the place where she had grown up, but had not seen for 25 years: the borderlands of eastern Thrace, where Bulgaria, Greece and Turkey meet. Her parents were Bulgarian scientists who, after a spell in the UK, had settled in New Zealand, where, she writes, the Kiwi speech made “fish” sound like “fush” and “chips” like “chups”, where the stars were rearran­ged and the seasons inverted: an “upside-down world, but then it always is, for the immigrant”. It is again as an immigrant, a wanderer, that Kassabova – who now lives in the Scottish Highlands – went to find the forbidden places of her childhood.

“Forbidden” because her early years were confined by the militarised border that separated the three countries, acting as a cut-off line between the Warsaw Pact states of the Soviet bloc and Nato members, in the Western sphere of influence. Though the end of the Cold War and shared EU membership “softened” the border between Greece and Bulgaria, it was once “deadly”, she says, and it “remains prickly with dread to this day”. This is an exceptional book, a tale of travelling and listening closely, and it brings something altogether new to the mounting literature on the story of modern migration.

Kassabova started her journey on the Black Sea, dropped westwards to the border plains of Thrace, crossed the passes of the Rhodope Mountains, and made her way in a circle back to the sea again. (A better map would have been invaluable.) Everywhere she went she paused, took time to make friends and hear people’s stories, to look at her surroundings and understand them, to meditate on the nature of borders and to remember her own confined childhood, when she first became conscious that, unlike other holidaymakers to the Black Sea, she was not free to leave Bulgaria. A border, she writes, is something that you carry inside you without knowing. Like Freya Stark, who also wandered through remote parts, Kassabova has a gift for relating the past to the present: Herodotus, Atatürk and the Greek gods all accompany her on her travels.

The countryside she describes is wild, remote, sometimes scary, covered in the blackest of forests, where wolves, boar, bears and vipers are to be found, where the villages are inhabited by old people, the young having long since left, and where “entrepreneurs and consumers, desperadoes and smugglers” hold sway. She meets former border guards, traffickers, foresters and lighthouse keepers. Many of them are refugees from earlier migrations, expelled from their homes by conflicts, victims of nationalist feuds that had lain dormant for years, or the children of immigrants, whose love of their homeland is strong but who exist in a permanent sense of limbo, ever poised to flee.

With some of her new friends, she crosses backwards and forwards across the former border, travelling in cars so old it seems unlikely that they can cope with the steep mountain tracks. With others, she just sits and talks. There is Ivo the herbalist, a man with a “heroic” moustache, forced through bankruptcy to settle in what was once his holiday home, who grows aubergines as heavy as hand grenades and makes an ointment that cures everything from psoriasis to alopecia; and the divorced former teacher Ioanna, now a mountain climber, who patrols the forests for poachers, illegal loggers, drug dealers and illegal immigrants as she searches for abandoned treasure; and Mr Karadeniz, whose father was five years old when he threw a stone at a pig requisitioned by Greek soldiers and whose grandmother, fearing reprisals, whisked her son over the border to hide with Bulgarian neighbours.

Into this mix have come today’s refugees, the Syrians, Iraqis and Afghans, struggling to find safe routes to the West, their journeys truncated by new wire fences and hostile officials. “Europe,” one Kurdish woman marooned in a village on the Turkish border tells her sadly, “is where you are not afraid.” She fled with her eight children to prevent them being conscripted to fight Isis; but where she will go now, no one can say. The strength of Kassabova’s book lies in the skill with which she interweaves the narrative of these people into that of the inhabitants of the borderlands, giving the context for their lives in a way that the dozens of current books on the travels and travails of modern refugees seldom do. They enter her journey, and she listens to them, as she listens to everyone. It is an important reminder that refugees are not a separate species, moving inexorably away and towards, but part of a vast, complicated pattern of history.

Everywhere she goes, Kassabova takes stock of her surroundings, the birds and the mountains, the ruined monasteries and caves, the rock formations and waterfalls. Sometimes charmed, sometimes frightened, sometimes haunted by the ghosts that seem to inhabit these lost mountainous lands, she writes about roses, about belly dancing, fire worship and dragons. Her curiosity is limitless.

Patrick Leigh Fermor once wrote about a “forlorn ultimate border of reality beyond which a cloud of legend, rumour and surmise began”. This is Kassabova’s territory. And if, at the end of the book, it is hard to name the many characters she has met, or to recall with precision the places she has visited, she leaves a vivid image of these lands and the people who occupy them. Equally powerful is her own sense of sympathy for the uprooted and dispossessed. “I felt very strongly that within my lifetime, we may all become exiles,” she writes. “That we may all be robbed by devouring daemons disguised as policy and industry, that we may all walk down some road carrying in plastic bags our memories of forests and mountains, clean rivers and village lanes.” At a moment when Hungary has promised to incarcerate all who cross its borders ­illegally, and when asylum-seekers are adrift from one end of the world to the other, Border makes for timely reading.

Caroline Moorehead’s books include “Human Cargo: a Journey Among Refugees” (Vintage)

This article first appeared in the 16 February 2017 issue of the New Statesman, The New Times

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The end of solitude: in a hyperconnected world, are we losing the art of being alone?

In the end, Solitude feels a bit like an amiable cop-out. 

Michael Harris is a Canadian writer who lives in a big city and whose life is defined and circumscribed, as so many Western lives are now, by digital technologies. He finds it hard to leave his phone at home in case he misses anything. He worries about his social media reputation. He uses apps and plays games, and relies on the internet hive mind to tell him which films to watch or where to eat. Here is what happens when he goes on holiday to Paris:

Disembarking from the train from London, I invited a friendly app to guide me to a hotel near the Pompidou . . . The next morning, Yelp guided me towards a charming café in the Marais. There, wizard-like, I held my phone over the menu and waited for Google Translate to melt the words into English. When the waiter arrived, I spoke into my phone and had it repeat my words to the grinning garçon in a soft, robotic French. Later, at the Louvre, I allowed a Nintendo-sponsored guidance system to track my steps up the centuries-old Daru staircase as I squinted confusedly at its glowing blue you-are-here dot . . .

Terrifying, isn’t it? Well, I thought so as I read it, and Harris thought so afterwards. It was situations like this, during which he realised that his life was controlled, confined and monitored by distancing technologies, that led him to wonder whether solitude – the act and the art of being alone – was in danger of disappearing.

Harris has an intuition that being alone with ourselves, paying attention to inner silence and being able to experience outer silence, is an essential part of being human. He can remember how it felt to do this, before the internet brought its social anxiety and addiction into his life. “I began to remember,” he writes, “a calm separateness, a sureness I once could live inside for an easy hour at a time.”

What happens when that calm separateness is destroyed by the internet of everything, by big-city living, by the relentless compulsion to be with others, in touch, all the time? Plenty of people know the answer already, or would do if they were paying attention to the question. Nearly half of all Americans, Harris tells us, now sleep with their smartphones on their bedside table, and 80 per cent are on their phone within 15 minutes of waking up. Three-quarters of adults use social networking sites regularly. But this is peanuts compared to the galloping development of the so-called Internet of Things. Within the next few years, anything from 30 to 50 billion objects, from cars to shirts to bottles of shampoo, will be connected to the net. The internet will be all around you, whether you want it or not, and you will be caught in its mesh like a fly. It’s not called the web for nothing.

I may not be the ideal reader for this book. By page 20, after a few more facts of this sort, I had already found myself scrawling “Kill everyone!” in the margins. This is not really the author’s fault. I often start behaving like this whenever I’m forced to read a list of ways in which digital technology is wrecking human existence. There are lots of lists like this around at the moment, because the galloping, thoughtless, ongoing rush to connect everything to the web has overcome our society like a disease. Did you know that cows are now connected to the internet? On page 20, Harris tells us that some Swiss dairy cows, sim cards implanted in their necks, send text messages to their farmers when they are on heat and ready to be inseminated. If this doesn’t bring out your inner Unabomber, you’re probably beyond help. Or maybe I am.

What is the problem here? Why does this bother me, and why does it bother Harris? The answer is that all of these things intrude upon, and threaten to destroy, something ancient and hard to define, which is also the source of much of our creativity and the essence of our humanity. “Solitude,” Harris writes, “is a resource.” He likens it to an ecological niche, within which grow new ideas, an understanding of the self and therefore an understanding of others.

The book is full of examples of the genius that springs from silent and solitary moments. Beethoven, Dostoevsky, Kafka, Einstein, Newton – all developed their ideas and approach by withdrawing from the crowd. Peter Higgs, the Nobel ­Prizewinner who discovered the Higgs boson particle, did his best work in peace and solitude in the 1960s. He suggests that what he did then would be impossible today, because it is now virtually impossible to find such solitude in the field of science.

Collaboration, not individuality, is fetishised today, in business as in science and the arts, but Harris warns that collaboration often results in conformism. In the company of others, most of us succumb to pressure to go with the crowd. Alone, we have more chance to be thoughtful, to see differently, to enter a place where we feel free from the mob to moderate our unique experience of the world. Without solitude, he writes, genius – which ultimately springs from different ways of thinking and seeing – becomes impossible. If Thoreau’s cabin in the woods had had wifi, we would never have got Walden.

Yet it is not only geniuses who have a problem: ordinary minds like yours and mine are threatened by the hypersocial nature of always-on urbanity. A ­civilisation can be judged by the quality of its daydreams, Harris suggests. Who daydreams now? Instead of staring out of the window on a train, heads are buried in smartphones, or wired to the audio of a streaming film. Instead of idling at the bus stop, people are loading up entertainment: mobile games from King, the maker of Candy Crush, were played by 1.6 billion times every day in the first quarter of 2015 alone.

If you’ve ever wondered at the behaviour of those lines of people at the train station or in the street or in the café, heads buried in their phones like zombies, unable or unwilling to look up, Harris confirms your worst fears. The developers of apps and games and social media sites are dedicated to trapping us in what are called ludic loops. These are short cycles of repeated actions which feed our brain’s desire for reward. Every point you score, every candy you crush, every retweet you get gives your brain a dopamine hit that keeps you coming back for more. You’re not having a bit of harmless fun: you are an addict. A tech corporation has taken your solitude and monetised it. It’s not the game that is being played – it’s you.

So, what is to be done about all this? That’s the multibillion-dollar question, but it is one the book cannot answer. Harris spends many pages putting together a case for the importance of solitude and examining the forces that splinter it today. Yet he also seems torn in determining how much of it he wants and can cope with. He can see the damage being done by the always-on world but he lives in the heart of it, all his friends are part of it, and he doesn’t want to stray too far away. He understands the value of being alone but doesn’t like it much, or want to experience it too often. He’ll stop checking his Twitter analytics but he won’t close down his account.

At the end of the book, Harris retreats, Thoreau-like, to a cabin in the woods for a week. As I read this brief last chapter, I found myself wishing it was the first, that he had spent more time in the cabin, that he had been starker and more exploratory, that he had gone further. Who will write a Walden for the Internet Age? This book is thick with fact and argument and some fine writing, but there is a depth that the author seems afraid to plumb. Perhaps he is afraid of what he might find down there.

In the end, Solitude feels a bit like an amiable cop-out. After 200 pages of increasingly disturbing facts about the impact of technology and crowded city living on everything from our reading habits to our ability to form friendships, and after warning us on the very last page that we risk making “an Easter Island of the mind”, the author goes back home to Vancouver, tells his boyfriend that he missed him, and then . . . well, then what? We don’t know. The book just ends. We are left with the impression that the pile-up of evidence leads to a conclusion too vast for the author, and perhaps his readers, to take in, because to do that would be to challenge everything.

In this, Solitude mirrors the structure of many other books of its type: the Non-Fiction Warning Book (NFWB), we might call it. It takes a subject – disappearing childhood; disappearing solitude; disappearing wilderness; disappearing anything, there’s so much to choose from – trots us through several hundred pages of anecdotes, science,
interviews and stories, all of which build up to the inescapable conclusion that everything is screwed . . . and then pulls back. It’s like being teased by an expert hustler. Yes, technology is undermining our sense of self and creating havoc for our relationships with others, but the solution is not to stop using it, just to moderate it. Yes, overcrowded cities are destroying our minds and Planet Earth, but the solution is not to get out of the cities: it’s to moderate them in some way, somehow.

Moderation is always the demand of the NFWB, aimed as it is at mainstream readers who would like things to get better but who don’t really want to change much – or don’t know how to. This is not to condemn Harris, or his argument: most of us don’t want to change much or know how to. What books of this kind are dealing with is the problem of modernity, which is intractable and not open to moderation. Have a week away from your screen if you like, but the theft of human freedom by the machine will continue without you. The poet Robinson Jeffers once wrote about sitting on a mountain and looking down on the lights of a city, and being put in mind of a purse seine net, in which sardines swim unwittingly into a giant bag, which is then drawn tightly around them. “I thought, We have geared the machines and locked all together into interdependence; we have built the great cities; now/There is no escape,” he wrote. “The circle is closed, and the net/Is being hauled in.”

Under the circumstances – and these are our circumstances – the only honest conclusion to draw is that the problem, which is caused primarily by the technological direction of our society, is going to get worse. There is no credible scenario in which we can continue in the same direction and not see the problem of solitude, or lack of it, continue to deepen.

Knowing this, how can Harris just go home after a week away, drop off his bag and settle back into his hyperconnected city life? Does he not have a duty to rebel, and to tell us to rebel? Perhaps. The problem for this author is our shared problem, however, at a time in history when the dystopian predictions of Brave New World are already looking antiquated. Even if Harris wanted to rebel, he wouldn’t know how, because none of us would. Short of a collapse so severe that the electricity goes off permanently, there is no escape from what the tech corporations and their tame hive mind have planned for us. The circle is closed, and the net is being hauled in. May as well play another round of Candy Crush while we wait to be dragged up on to the deck. 

Paul Kingsnorth's latest book, “Confessions of a Recovering Environmentalist” (Faber & Faber)

This article first appeared in the 20 April 2017 issue of the New Statesman, May's gamble

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