Lineless

Friday, December 10, 2010
Everybody should not feel no pain. Nobody could understand the previous statement, without reading it again. However, the medical text books are full of such. Not and no go away making the sentence this way: nobody should feel pain. What a bit of a twist to reach the conclusion. Still, it just took few seconds, but for me it took a long 7 years. (I bid most of you go to read the first sentence again)

I’m lost in drafts. There is a lot to speak of. In same time, there’s more to learn about. Sometimes, speaking a lot my compromise your learning time. Imam Ali says: “Who talks a lot, mistaken a lot.” Therefore, I’m obligated to tell you there is nothing important to gain in the next lines. It could be just more mistakes. Maybe, this entry will be completely line-less.

In general, doing mistakes is a troublesome, specially, when you are trusted on lives. Medical approach in general is very cautious. And it becomes more alert when you consider side effects of medications. No need to mention, death could be a side effect. This is very ironic; it could be restated to be: “death is a side effect of living!” Forget about this as I don’t want to fall in the trap of cancer and its misery. So here is the formula; more conservative treating approach, less mistakes. Nonetheless, I could notice that I’m very aggressive healer.

I have to apology, last week entry was very long. I don’t wish to make this one as the previous one. I am digressing from my main stream to introduce you to the digression. Noticeably, AlMa’arri, a blind man from Syria/Iraq, was very skillful in this art. Yeah, English folk, diverting from the paragraph, article, or whole book main idea is an art and very crucial art, which as far as I know, couldn’t be utilized by Shakespeare. However, the blind Arabic philosopher could practice it, more than a thousand years ago, in his native language, and I’m here to practice it in English regardless the nonsense I write. Just one more idea of digression, Simpsons could be good example.
If I were a doctor in The Simpsons, it would be normal for my crazy treating approach in that wonderland. I treat very aggressively, aiming to minimize the pain and suffer. After 7 months, when I start my internship, this is going to be a big time problem with any supervisor doctor. Doctors, remember Freud was prescribing cocaine for his patients. Currently, he’s one of the most referred to and respected figures in medical schools. Don’t think that I plan to give cocaine or morphine, to make my patients feel no pain, nor I plan to be as great as Freud is. Nevertheless, I’m soft hearted, and it’s not easy for me to start with less effective medication to be in safe side, and wishing it may work. Doctors, as long as you can’t feel, don’t assume.

Freud assumption/theory/idea divides the brain into 3 functional apparatus: the id, ego, and super ego. What I fancy the most is the super ego, as mine is super inflated. Freud started initially his ideas on the conscious and unconscious parts of the brain, we always try to explain the later terms, like super-ego, according to the initial terms. Therefore super-ego is the conscious, and all I could provide as a definition is examples; morality, perfection, and control. Narcissism is one important pillar, beside the father/ideal model image, and social manners to form the super ego. Also, the confliction between the father image and Oedipus complex is like the interaction between the super-ego and id. However, why did we assume that the father image always wins? Indeed, being child and helpless is a good answer. The construction of such model is very strong and very hard to question. Still, it could be all just a medical mistake!


حُسْنُ الحِضارَةِ مَجلُوبٌ بتَطْرِيَةٍ

Monday, December 06, 2010
مَنِ الجآذِرُ في زِيّ الأعَارِيبِ

حُمْرَ الحِلَى وَالمَطَايَا وَالجَلابيبِ

إنْ كُنتَ تَسألُ شَكّاً في مَعارِفِها
فمَنْ بَلاكَ بتَسهيدٍ وَتَعذيبِ

لا تَجْزِني بضَنًى بي بَعْدَهَا بَقَرٌ
تَجزي دُموعيَ مَسكوباً بمسكُوبِ

سَوَائِرٌ رُبّمَا سارَتْ هَوَادِجُهَا
مَنيعَةً بَينَ مَطْعُونٍ وَمَضرُوبِ

وَرُبّمَا وَخَدَتْ أيْدي المَطيّ بهَا
على نَجيعٍ مِنَ الفُرْسانِ مَصْبوبِ

كمْ زَوْرَةٍ لَكَ في الأعرابِ خافِيَةٍ
أدهى وَقَد رَقَدوا مِن زَوْرَةِ الذيبِ

أزُورُهُمْ وَسَوَادُ اللّيْلِ يَشفَعُ لي
وَأنثَني وَبَيَاضُ الصّبحِ يُغري بي

قد وَافقوا الوَحشَ في سُكنى مَراتِعِها
وَخالَفُوها بتَقْوِيضٍ وَتَطنيبِ

جِيرانُها وَهُمُ شَرُّ الجِوارِ لهَا
وَصَحبُهَا وَهُمُ شَرُّ الأصاحيبِ

فُؤادُ كُلّ مُحِبٍّ في بُيُوتِهِمِ
وَمَالُ كُلِّ أخيذِ المَالِ مَحرُوبِ

ما أوْجُهُ الحَضَرِ المُسْتَحسَناتُ بهِ
كأوْجُهِ البَدَوِيّاتِ الرّعَابيبِ

حُسْنُ الحِضارَةِ مَجلُوبٌ بتَطْرِيَةٍ
وَفي البِداوَةِ حُسنٌ غيرُ مَجلوبِ

أينَ المَعيزُ مِنَ الآرَامِ نَاظِرَةً
وَغَيرَ ناظِرَةٍ في الحُسنِ وَالطّيبِ

أفدِي ظِبَاءَ فَلاةٍ مَا عَرَفْنَ بِهَا
مَضْغَ الكلامِ وَلا صَبغَ الحَواجيبِ

وَلا بَرَزْنَ مِنَ الحَمّامِ مَاثِلَةً
أوراكُهُنَّ صَقيلاتِ العَرَاقيبِ

وَمِنْ هَوَى كلّ مَن ليستْ مُمَوِّهَةً
ترَكْتُ لَوْنَ مَشيبي غيرَ مَخضُوبِ

وَمِن هَوَى الصّدقِ في قَوْلي وَعادَتِهِ
رَغِبْتُ عن شَعَرٍ في الرّأس مكذوبِ

لَيتَ الحَوَادِثَ باعَتني الذي أخذَتْ
مني بحِلمي الذي أعطَتْ وَتَجرِيبي

فَمَا الحَداثَةُ من حِلْمٍ بمَانِعَةٍ
قد يُوجَدُ الحِلمُ في الشبّانِ وَالشِّيبِ

تَرَعْرَعَ المَلِكُ الأستاذُ مُكْتَهِلاً
قَبلَ اكتِهالٍ أديباً قَبلَ تأديبِ

مُجَرَّباً فَهَماً من قَبْلِ تَجْرِبَةٍ
مُهَذَّباً كَرَماً مِنْ غيرِ تَهذيبِ

حتى أصَابَ منَ الدّنْيا نِهايَتَهَا
وَهَمُّهُ في ابْتِداءاتٍ وَتَشبيبِ

يُدَبّرُ المُلْكَ منْ مِصرٍ إلى عَدَنٍ
إلى العِراقِ فأرْضِ الرّومِ فالنُّوبِ

إذا أتَتْهَا الرّياحُ النُّكْبُ منْ بَلَدٍ
فَمَا تَهُبُّ بِهَا إلاّ بتَرْتِيبِ

وَلا تُجاوِزُها شَمسٌ إذا شَرَقَتْ
إلاّ وَمِنْهُ لهَا إذْنٌ بتَغْرِيبِ

يُصَرّفُ الأمْرَ فيها طِينُ خاتَمِهِ
وَلَوْ تَطَلّسَ مِنهُ كلُّ مكتُوبِ

يَحُطّ كُلَّ طَوِيلِ الرّمْحِ حامِلُهُ
من سرْجِ كلّ طَوِيلِ الباعِ يَعبوبِ

كَأنّ كُلّ سُؤالٍ في مَسَامِعِهِ
قَميصُ يوسُفَ في أجفانِ يَعقوبِ

إذا غَزَتْهُ أعادِيهِ بِمَسْألَةٍ
فقد غَزَتْهُ بجَيْشٍ غَيرِ مَغْلُوبِ

أوْ حارَبَتْهُ فَمَا تَنْجُو بتَقْدِمَةٍ
ممّا أرَادَ وَلا تَنْجُو بتَجْبِيبِ

أضرَتْ شَجاعَتُهُ أقصَى كتائِبِهِ
على الحِمَامِ فَمَا مَوْتٌ بمَرْهوبِ

قالُوا هَجَرْتَ إلَيْهِ الغَيثَ قلتُ لهمْ
إلى غُيُوثِ يَدَيْهِ وَالشّآبِيبِ

إلى الذي تَهَبُ الدّوْلاتِ رَاحَتُهُ
وَلا يَمُنُّ على آثَارِ مَوْهُوبِ

وَلا يَرُوعُ بمَغْدورٍ بِهِ أحَداً
وَلا يُفَزِّعُ مَوْفُوراً بمَنْكُوبِ

بَلى يَرُوعُ بذي جَيْشٍ يُجَدّلُهُ
ذا مِثْلِهِ في أحَمّ النّقْعِ غِرْبِيبِ

وَجَدْتُ أنْفَعَ مَالٍ كُنتُ أذخَرُهُ
مَا في السّوَابِقِ مِنْ جَرْيٍ وَتَقرِيبِ

لمّا رَأينَ صُرُوفَ الدّهرِ تَغدُرُ بي
وَفَينَ لي وَوَفَتْ صُمُّ الأنابيبِ

فُتْنَ المَهَالِكَ حتى قالَ قائِلُهَا
ماذا لَقينَا منَ الجُرْدِ السّراحِيبِ

تَهْوِي بمُنْجَرِدٍ لَيسَتْ مَذاهِبُهُ
لِلُبْسِ ثَوْبٍ وَمأكولٍ وَمَشرُوبِ

يَرَى النّجُومَ بعَيْنَيْ مَنْ يُحاوِلُها
كأنّهَا سَلَبٌ في عَينِ مَسلُوبِ

حتى وَصَلْتُ إلى نَفْسٍ مُحَجَّبَةٍ
تَلقَى النّفُوسَ بفَضْلٍ غيرِ محْجوبِ

في جِسْمِ أرْوَعَ صَافي العَقل تُضْحكُه
خلائِقُ النّاسِ إضْحاكَ الأعاجيبِ

فَالحَمْدُ قَبْلُ لَهُ وَالحَمْدُ بَعدُ لها
وَلِلقَنَا وَلإدْلاجي وَتأوِيبي

وَكَيْفَ أكْفُرُ يا كافُورُ نِعْمَتَهَا
وَقَدْ بَلَغْنَكَ بي يا كُلّ مَطلُوبي

يا أيّهَا المَلِكُ الغَاني بتَسْمِيَةٍ
في الشّرْقِ وَالغرْبِ عن وَصْفٍ وتلقيبِ

أنتَ الحَبيبُ وَلَكِنّي أعُوذُ بِهِ
من أنْ أكُونَ مُحِبّاً غَيرَ محْبوبِب


Essay on Agriculture

Friday, December 03, 2010
حسن الحضارة مجلوب بتطرية *** و في البداوة حسن غير مجلوب

It’s unusual for me to start an article with an Arabic poem. However, this entry has its own significant and a bit extent. The translation says: the beauty of civilized people is acquired by softening them, while nomads are beautiful spontaneously.

Bedouins are nomads, Middle Eastern nomads. The character of a Bedouin is very unique. They are generous, reckless in a good way, helpful, and always do first and think later. In addition, as the poet says they are very beautiful, say gypsy beauty. However, this is not our main topic but city people are. So, what brought Bedouins in the middle of my article? AlWardi says when a Bedouin moves from desert to urban, he loses the good theme of Bedouins, and gains the bad characters of urbanism. First question popped up in my head was: “is it possible for a citizen to move to deserts?”

This article took like 4 weeks processing in my mind. The main obstacle I faced was determining the definitions. The term civilization used in the early 18th century in the form of civility. So, civility described people who lived along in cities. The term meant to classify the people into civilized and barbarian. Moreover, it is still utilized between city inhibitors in Arab countries, to differentiate between urban people and Bedouins. As we live a 300 years back behind Europe, there is no wonder the word is used as same as they did that time. This is the first time frame; we do live in medieval ages. The other one is community time frame, which is before and in early stages of discovering oil in Qatif. Let’s adjust our time machine to 1950’s and travel.