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A sad aspect of history is when there are no longer any innocent people. If it is true that an imam in Queens, New York, was shot in the head at close range merely because he was a Muslim or in Middle Eastern dress, then he was seen as someone implicated in crime, even cruelty, in another place, in another time, carried out in the name of Islam. Maulana Akonjee was an imam, a gentle man, but the man who shot him decided he was part of a political force of evil people. The label was fixed. Revenge could be wreaked upon him.
These days, people talk about the spread of 'Islamophobia' in Europe and America. The word 'phobia'as in 'communist phobia', 'xenophobia' and various other negative rejectionsis not entirely right. What is going on is not just symptomatic of social psychology. It is perhaps more like the echo of a long history of political conflict, involving people at large, when the flag of religion is furled in conviction and hate.
Religion, anxiety and prejudice, all are semi-mute on the old Prague clock. Built over 600 years ago, the Orloj timekeeper gradually became a sign of distrust; there was something that had to be rejected, something called 'the Turk'. Affixed to the tower on the southern wall of the ancient City Hall in Staromstak Nmst, the Orloj bears a message conveyed with symbols.
To the left and right of the clock face are four small statues. The most striking is that of a human skeleton. With a robe draped over his shoulder, he holds a wooden frame in his left hand; inside is an hourglass. In his right hand is a bell. On the hour at every hour, this terrifying skeleton makes the bell peal. He is Death.
We are familiar with this picture that seems to come from another continent: the poet, exiled from Kallipolis, threadbare, smelly, homeless, an insomniac, living with no schedule, and producing things whose function is unclear: poems. He rarely finds place within a structure. He is outside. Even if he wanted to return, Kallipolis would not take him back. Within the ideal city of Plato's imagination, the poet is an element whose function is only to praise the herowhich we know does not work because heroes are figures who freeze in obligatory odes. So there is some truth, albeit slightly exaggerated, in Alfred de Vigny's words of 1832, that poets are "the race always cursed by the powerful of the earth."
At the time he wrote this, the cities of Europe, and particularly Paris, were beginning to move with modern design that was streamlined and ordered. Poetry, with its unpredictability, was increasingly alien within it. Paul Verlaine compiled an anthology of poetry, les Potes maudits, which was published in 1884: the works of 'the cursed poets'. Included in this group were Verlaine himself, along with Rimbaud and Mallarmto mention only those who are best known outside of France. And at the forefront: Baudelaire.
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