The second part of Chapter 30 of Women in Love. One evening Gerald was arguing with Lerker about Italy and Tripoli. The Englishman was in a strange, inflammable state. The German was excited. It was a contest of words, but it meant a conflict of spirit between the two men. And all the while Gudrun could see in Gerald an arrogant English contempt for a foreigner. Although Gerald was quivering, his eyes flashing, his face flushed. In his argument there was a brusqueness, a savage contempt in his manner that made Gudrun's blood flare up, and made Lerker keen and mortified.  At last Lerker turned to Gudrun, raising his hands in helpless irony, a shrug of ironical dismissal, something appealing and childlike. Seen sie, gnädige Frau, he began. Bitte sagen sie nicht immer, gnädige Frau, cried Gudrun, her eyes flashing, her cheeks burning. She looked like a vivid medusor. Her voice was loud and clamorous, the other people in the room were startled. Please don't call me Mrs. Cry, she cried aloud. The name, in Lerker's mouth particularly, had been an intolerable humiliation and constraint upon her these many days. The two men looked at her in amazement. Gerald went white at the cheekbones. Or shall I say then, asked Lerker with soft mocking insinuation, sagen sie nur nicht das, she muttered, her cheeks flushed crimson, not that at least. She saw, by the dawning look on Lerker's face, that he had understood, she was not Mrs. Cry. So that explained a great deal. Zolle Freulein sagen, he asked malevolently. I am not married, she said, with some auteur. Her heart was fluttering now, beating like a bewildered bird. She knew she had dealt a cruel wound, and she could not bear it.  He was unaware of her, or of Lerker, or anybody. He sat perfectly still, in an unalterable calm. Lerker, meanwhile, was crouching and glancing up from under his ducked head. Gudrun was tortured for something to say to relieve the suspense. She twisted her face in a smile, and glanced knowingly, almost sneering at Gerald. Truth is best, she said to him, with a grimace. But now again she was under his domination. Now, because she had dealt him this blow, because she had destroyed him, and she did not know how he had taken it. She watched him. He was interesting to her. She had lost her interest in Lerker. Gerald rose at length, and went over in a leisurely still movement to the Professor. The two began a conversation on Goethe. She was rather peaked by the simplicity of Gerald's demeanour this evening. He did not seem angry or disgusted. Only he looked curiously innocent and pure. Really beautiful. Sometimes it came upon him this look of clear distance, and it always fascinated her. She waited, troubled, throughout the evening. She thought he would avoid her or give some sign. But he spoke to her simply and unemotionally as he would to anyone else in the room. A certain peace, an abstraction, possessed his soul. She went to his room, hotly, violently in love with him. He was so beautiful and inaccessible. He kissed her. He was a lover to her. And she had extreme pleasure of him. But he did not come to. He remained remote and candid, unconscious. She wanted to speak to him. But this innocent, beautiful state of unconsciousness that had come upon him prevented her. She felt tormented and dark. In the morning, however, he looked at her with a little aversion, some horror and some hatred darkening into his eyes. She withdrew onto her old ground, but still he would not gather himself together against her. She was waiting for her now.  He was uneasy all the while waiting to talk with her, subtly contriving to be near her. Her presence filled him with keenness and excitement. He gravitated cunningly towards her, as if she had some unseen force of attraction. He was not in the least doubtful of himself as regards Gerald. Gerald was one of the outsiders. Lurker only hated him for being rich and proud and of fine appearance. All these things, however, riches, pride of social standing, handsome physique, were externals. When it came to the relation with a woman such as Gudrun, he, Lurker, had an approach and a power that Gerald never dreamed of. How should Gerald hope to satisfy a woman of Gudrun's calibre? Did he think that pride or masterful will or physical strength would help him? Lurker knew a secret beyond these things. The greatest power is the one that is subtle and adjusts itself, not one which blindly attacks. And he, Lurker, had understanding where Gerald was a calf. He, Lurker, could penetrate into depths far out of Gerald's knowledge. Gerald was left behind like a postulant in the anti-room of this temple of mysteries, this woman. But he, Lurker, could he not penetrate into the inner darkness, find the spirit of the woman in its inner recess and wrestle with it there, the sensual serpent that is coiled at the core of life? What was it, after all, that a woman wanted? Was it mere social effect? Fulfillment of ambition in the social world, in the community of mankind? Was it even a union in love and goodness? Did she want goodness? Who but a fool would accept this of Gudrun? This was but the street view of her once. Cross the threshold and you found her completely, completely cynical about the social world and its advantages. Once inside the house of her soul and there was a pungent atmosphere of corrosion, an inflamed darkness of sensation, and a vivid, subtle, critical consciousness that saw the world distorted, horrific. What then? What next? Was it sheer blind force of passion that would satisfy her now? Not this, but the subtle thrills of extreme sensation in reduction. It was an unbroken will reacting against her unbroken will in a myriad subtle thrills of reduction. The last subtle activities of analysis and breaking down carried out in the darkness of her, whilst the outside form, the individual, was utterly unchanged, even sentimental in its poses. But between two particular people, any two people on earth, the range of pure, sensational experience is limited. The climax of sensual reaction, once reached in any direction, is reached finally. There is no going on. There is only repetition possible, or the going apart of the two protagonists, or the subjugating of the one will to the other, or death. Gerald had penetrated all the outer places of good and soul. He was to her the most crucial instance of the existing world, the nay-pluse ultra of the world of man as it existed for her. In him she knew the world and had done with it. Knowing him finally, she was the Alexander seeking new worlds. But there were no new worlds. There were no more men.  The world was finished now for her. There was only the inner, individual darkness, sensation within the ego. The obscene religious mystery of ultimate reduction, the mystic, frictional activities of diabolic reducing down, disintegrating the vital, organic body of life. All this Goodran knew in her subconsciousness, not in her mind. She knew her next step. She knew what she should move on to when she left Gerald.  But she did not intend to be killed. A fine thread still united her to him. It should not be her death which broke it. She had further to go, a further, slow, exquisite experience to reap. Unthinkable subtleties of sensation to know, before she was finished. Of the last series of subtleties Gerald was not capable. He could not touch the quick of her. But where his rudder blows could not penetrate, the fine insinuating blade of lurker's insect-like comprehension could. At least it was time for her now to pass over to the other, the creature, the final craftsman. She knew that lurker in his innermost soul was detached from everything. For him there was neither heaven nor earth nor hell. He admitted no allegiance. He gave no adherence anywhere. He was single, and by abstraction from the rest, absolute in himself. Whereas in Gerald's soul there still lingered some attachment to the rest, to the whole. And this was his limitation. He was limited, borne, subject to his necessity in the last issue, for goodness, for righteousness, for oneness with the ultimate purpose. That the ultimate purpose might be the perfect and subtle experience of the process of death, the will being kept unimpaired, that was not allowed in him. And this was his limitation. There was a hovering triumph in lurker, since Gudrun had denied her marriage with Gerald. The artist seemed to hover like a creature on the wing, waiting to settle. He did not approach Gudrun violently. He was never ill-timed, but carried on by a sure instinct in the complete darkness of his soul. He corresponded mystically with her, imperceptibly, but palpably. For two days he talked to her, continued the discussions of art, of life, in which they both found such pleasure. They praised the bygone things. They took a sentimental childish delight in the achieved perfections of the past, particularly they liked the late 18th century, the period of Goethe and of Shelley and Mozart. They played with the past, and with the great figures of the past, a sort of little game of chess or marionettes, all to please themselves. They had all the great men for their marionettes, and they too were the god of the show working it all. As for the future, that they never mentioned, except one laughed out some mocking dream of the destruction of the world, by a ridiculous catastrophe of man's invention. A man invented such a perfect explosive, that it blew the earth in two, and the two halves set off in different directions through space, to the dismay of the inhabitants. Or else the people of the world divided into two halves, and each half decided it was perfect and right, the other half was wrong and must be destroyed. So another end of the world.  Apart from these stories they never talked of the future. They delighted most either in mocking imaginations of destruction, or in sentimental fine marionettes shows of the past. It was a sentimental delight to reconstruct the world of Goethe at Weimar, or of chiller and poverty and faithful love, or to see again Jean-Jacques in his quakings, or Voltaire at Farnay, or Frederick the Great reading his own poetry. They talked together for hours of literature and sculpture and painting, amusing themselves with flaxmen and Blake and Fusili, with tenderness, and with Feuerbach and Bochlin. It would take them a lifetime they felt to live again in petal the lives of the great artists, but they preferred to stay in the eighteenth and the nineteenth centuries. They talked in a mixture of languages. The groundwork was French in either case, but he ended most of his sentences in a stumble of English and a conclusion of German. She skillfully wove herself to her end in whatever phrase came to her. She took a peculiar delight in this conversation. It was full of odd, fantastic expression of double meanings, of evasions, of suggestive vagueness. It was a real physical pleasure to her to make this thread of conversation out of the different coloured strands of three languages. And all the while they too were hovering, hesitating round the flame of some invisible declaration. He wanted it, but was held back by some inevitable reluctance. She wanted it also, but she wanted to put it off, to put it off indefinitely. She still had some pity for Gerald, some connection with him. And the most fatal of all she had the reminiscent sentimental compassion for herself in connection with him. Because of what had been she felt herself held to him by immortal invisible threads. Because of what had been. Because of his coming to her that first night into her own house in his extremity. Because Gerald was gradually overcome with a revulsion of loathing for lurker. He did not take the man seriously. He despised him merely, except as he felt in Gudrun's veins the influence of the little creature. It was this that drove Gerald wild, the feeling in Gudrun's veins of lurker's presence, lurker's being flowing dominant through her. What makes you so smitten with that little vermin? he asked, really puzzled. For he, manlike, could not see anything attractive or important at all in lurker. Gerald expected to find some handsomeness or nobleness to account for a woman's subjection, but he saw none here, only an insect-like repulsiveness. Gudrun flushed deeply. It was these attacks she would never forgive. What do you mean? she replied.  Her voice of flouting and contempt scotched him. He was brought up short, but he recovered himself. Tell me, only tell me, he reiterated in a dangerous, narrowed voice. Tell me what it is that fascinates you in him. I am not fascinated, she said, with cold, repelling innocence. Yes, you are.  She looked at him with black fury. I don't choose to be disgust by you, she said. It doesn't matter whether you choose or not, he replied.  And I don't want to prevent you.  But I want to know, what is it that fascinates you, what is it? She was silent, suffused with black rage.   What right have you over me, do you think? His face was white and gleaming. She knew by the light in his eyes that she was in his power, the wolf.  In her will she killed him as he stood, if faced him. It is not a question of right, said Gerald, sitting down on a chair. She watched the change in his body. She saw his clenched mechanical body moving there, like an obsession. Her hatred of him was tinged with fatal contempt. It is not a question of my right over you, though I have some right to remember. I want to know.  What it is that brings you down like a humble maggot in worship of him. I want to know what you creep after. She stood over against the window listening. Then she turned round. Do you, she said, in her most easy, most cutting voice. Do you want to know what it is in him?   That is why it is. A queer, sinister, animal-like smile came over Gerald's face. But what understanding is it, he said. The understanding of a flea. A hopping flea with a proboscis. Why should you crawl abject before the understanding of a flea? There passed through Gudrun's mind Blake's representation of the soul of a flea. She wanted to fit it to lurker. Blake was a clown too. But it was necessary to answer Gerald. Don't you think the understanding of a flea is more interesting than the understanding of a fool, she asked. A fool, he repeated.    Do you call me a fool, he replied.  She looked at him.  You give yourself away by that last, she said. He sat and wondered. I shall go away soon, he said. She turned on him. Remember, she said, I am completely independent of you. Completely. You make your arrangements. I make mine. He pondered this. You mean we are strangers from this minute, he asked. She halted and flushed. He was putting her in a trap, forcing her hand. She turned round on him. Strangers, she said, we can never be. But if you want to make any movement apart from me, then I wish you to know you are perfectly free to do so. Do not consider me in the slightest. Even so slight an implication that she needed him and was depending on him still was sufficient to rouse his passion. As he sat, a change came over his body. The hot, molten stream mounted involuntarily through his veins. He groaned inwardly under its bondage, but he loved it. He looked at her with clear eyes, waiting for her. She knew at once and was shaken with cold revulsion. How could he look at her with those clear, warm, waiting eyes, waiting for her even now? What had been said between them was it not enough to put them worlds asunder, to freeze them forever apart? And yet he was all chance fused and roused, waiting for her. It confused her. Turning her head aside, she said, I shall always tell you whenever I'm going to make any change. And with this she moved out of the room. He sat suspended in a fine recall of disappointment that seemed gradually to be destroying his understanding. But the unconscious state of patience persisted in him. He remained motionless without thought or knowledge for a long time. Then he rose and went downstairs to play at chess with one of the students. His face was open and clear with a certain innocent laissez-aller that troubled Gudrun most, made her almost afraid of him, whilst she disliked him deeply for it. It was after this that Lurker, who had never yet spoken to her personally, began to ask her of her state. You are not married at all, are you? he asked. She looked full at him. Not in the least, she replied in her measured way. Lurker laughed, wrinkling up his face oddly. There was a thin wisp of his hair, straying on his forehead. She noticed that his skin was of a clear brown colour, his hands, his wrists. And his hands seemed closely prehensile. He seemed like topaz, so strangely brownish and pelucid. Good, he said. Still it needed some courage for him to go on. Was Mrs. Birkin your sister? he asked. Yes. And was she married? She was married. Have you parents, then? Yes, said Gudrun. We have parents. And she told him briefly, leconically, her position. He watched her closely, curiously, all the while.  Yes, he is rich, a coal owner. How long has your friendship with him lasted? Some months. There was a pause. Yes, I am surprised, he said at length. The English, I thought they were so cold. And what do you think to do when you leave here? What do I think to do? she repeated. Yes, you cannot go back to the teaching. No, he shrugged his shoulders. That is impossible. Leave that to the canine who can do nothing else.  Why deny it? Why make any question of it?  Why should you follow the ordinary course, the ordinary life? Gudrun sat, looking at her hands, flushed. She was pleased that he said so simply that she was a remarkable woman. He would not say that to flatter her. He was far too self-opinionated and objective by nature. He said it as he would say a piece of sculpture was remarkable, because he knew it was so. And it gratified her to hear it from him. Other people had such a passion to make everything of one degree, of one pattern. In England it was chic to be perfectly ordinary, and it was a relief to her to be acknowledged extraordinary. Then she need not fret about the common standards. You see, she said, I have no money whatsoever. Ach money! he cried, lifting his shoulders. Then one is grown up, money is lying about at one's service. It is only when one is young that it is rare. Take no thought for money, that always lies to hand. Does it? she said, laughing. Always the Gerald will give you a sum if you ask him for it. She flushed deeply. I will ask anybody else, she said, with some difficulty, but not him. Lurker looked closely at her. Gawd, he said, then let it be somebody else. Only don't go back to that England, that school.  Again there was a pause. He was afraid to ask her outright to go with him. He was not even quite sure he wanted her, and she was afraid to be asked. He begrudged his own isolation, was very cherry of sharing his life even for a day. The only other place I know is Paris, she said, and I can't stand that. She looked with her wide, steady eyes full at Lurker. He lowered his head and diverted his face. Paris, no, he said. Between the religion d'amour and the latest ism and the new turning to Jesus, one had better ride on a carousel all day. But come to Dresden. I have a studio there. I can give you work. Oh, that would be easy enough. I haven't seen any of your things, but I believe in you. Come to Dresden. That is a fine town to be in, and as good a life as you can expect of a town. You have everything there, without the foolishness of Paris or the beer of Munich. He sat and looked at her coldly. What she liked about him was that he spoke to her simple and flat as to himself. He was a fellow craftsman, a fellow being to her first. No, Paris, he resumed. It makes me sick. L'amour, I detest it. L'amour, l'amore, déliebe. I detest it in every language. Women and love. There is no greater tidium, he cried. She was slightly offended, and yet this was her own basic feeling. Men and love, there was no greater tidium. I think the same, she said. A bore, he repeated. What does it matter whether I wear this hat or another? So love, I needn't wear hat at all, only for convenience. Neither need I love, except for convenience. I tell you what, Gnédéga Frau, and he leaned towards her. Then he made a quick, old gesture as if striking something aside. Gnédéga Frau, like, never mind. I tell you what, I would give everything, everything, all your love, for a little companionship in intelligence. His eyes flickered darkly, evilly at her. You understand, he asked, with a faint smile. It wouldn't matter if she were a hundred years old, a thousand. It would be all the same to me, so that she can understand.  Again, Gudrun was rather offended. Did he not think her good-looking, then? Suddenly she laughed. I shall have to wait about eighty years to suit you at that. She said, I am ugly enough, aren't I? He looked at her with an artist's sudden, critical, estimating eye. You are beautiful, he said, and I am glad of it. But it isn't that. It isn't that, he cried with emphasis that flattered her. It is that you have a certain wit. It is the kind of understanding. For me, I am little, chetif, insignificant. Good! Do not ask me to be strong and handsome, then. But it is the me. He put his fingers to his mouth, oddly. It is the me that is looking for a mistress. And my me is waiting for the thee of the mistress, for the match to my particular intelligence.  Yes, she said. I understand, as for the other, this amour. He made a gesture, dashing his hand aside, as if to dash away something troublesome. It is unimportant, unimportant. Does it matter whether I drink white wine this evening, or whether I drink nothing? It does not matter. It does not matter. So this love, this amour, this busy, yes or no, sois ou sois pas. Today, tomorrow or never, it is all the same. It does not matter no more than the white wine. He ended with an odd dropping of the head in a desperate negation. Gudrun watched him steadily. She had gone pale. Suddenly she stretched over and seized his hand in her own. That is true, she said, in rather a high vehement voice. That is true for me too. It is the understanding that matters. He looked up at her, almost frightened, furtive. Then he nodded a little sullenly. She let go his hand. He had not made the lightest response. And they sat in silence. Do you know, he said, suddenly looking at her with dark, self-important, prophetic eyes, your fate and mine, they will run together till, and he broke off in a little grimace. Till when, she asked, blanched, her lips going white.  I don't know, he said. I don't know. 3. Gerald did not come in from his skiing until nightfall. He missed the coffee and cake that she took at four o'clock. The snow was in perfect condition. He had travelled a long way by himself among the snow ridges on his skis. He had climbed high, so high that he could see over the top of the pass, five miles distant, could see the Marianhauter, the hostel on the crest of the pass, half buried in snow, and over into the deep valley beyond, to the dusk of the pine trees. One could go that way home, but he shuddered with nausea at the thought of home. One could travel on skis down there and come to the old imperial road below the pass. But why come to any road? He revolted at the thought of finding himself in the world again. He must stay up there in the snow for ever. He had been happy by himself, high up there alone, travelling swiftly on skis, taking far flights, and skimming past the dark rocks veined with brilliant snow. But he felt something icy gathering at his heart. This strange mood of patience and innocence which had persisted in him for some days was passing away. He would be left again a prey to the horrible passions and tortures. So he came down reluctantly. Snow burned, snow estranged to the house in the hollow between the knuckles of the mountain tops. He saw its lights shining yellow, and he held back, wishing he need not go in to confront those people, to hear the turmoil of voices, and to feel the confusion of other presences. He was isolated, as if there were a vacuum round his heart, or a sheath of pure ice. The moment he saw Gudrun, something jolted in his soul. She was looking rather lofty and superb, smiling slowly and graciously to the Germans.  He thought, what a perfect, voluptuous fulfilment it would be to kill her. His mind was absent all the evening, estranged by the snow and his passion. But he kept the idea constant within him, what a perfect, voluptuous consummation it would be to strangle her. To strangle every spark of life out of her, till she lay completely inert, soft, relaxed for ever.  Then he would have had her finally and for ever. There would be such a perfect, voluptuous finality. Gudrun was unaware of what he was feeling. He seemed so quiet and amiable as usual. His amiability even made her feel brutal towards him. She went into his room when he was partially undressed. She did not notice the curious glad gleam of pure hatred with which he looked at her. She stood near the door with her hand behind her. I have been thinking, Gerald, she said with an insulting nonchalance, that I shall not go back to England. Oh! he said. Where will you go then? But she ignored his question. She had her own logical statement to make, and it must be made as she had thought it. I can't see the use of going back, she continued. It is over between me and you. She paused for him to speak, but he said nothing. He was only talking to himself, saying, Over is it. I believe it is over. But it isn't finished. Remember, it isn't finished. We must put some sort of a finish on it. There must be a conclusion. There must be finality. So he talked to himself, but aloud he said nothing whatever. What has been, has been, she continued. There is nothing that I regret. I hope you regret nothing. She waited for him to speak. Oh! I regret nothing, he said accommodatingly. Good then! she answered. Good then! Then neither of us cherishes any regrets, which is as it should be. Quite as it should be, he said aimlessly. She paused to gather up her thread again. Our attempt has been a failure, she said, but we can try again elsewhere. A little flicker of rage ran through his blood. It was as if she were rousing him, golding him. Why must she do it? Attempt at what? he asked. At being lovers, I suppose, she said. A little baffled, yet so trivial she made it all seem. Our attempt at being lovers has been a failure, he repeated aloud. To himself he was saying, I ought to kill her here. There is only this left for me to kill her. A heavy, overcharged desire to bring about her death possessed him. She was unaware. Hasn't it? she asked. Do you think it has been a success? Again, the insult of the flippant question ran through his blood like a current of fire. It had some of the elements of success, our relationship, he replied. It might have come off. But he paused before concluding the last phrase. Even as he began the sentence, he did not believe in what he was going to say. He knew it never could have been a success. No, she replied. You cannot love. And you, he asked. Her wide, dark-filled eyes were fixed on him, like two moons of darkness. I couldn't love you, she said, with stark, cold truth. A blinding flash went over his brain. His body doted. His heart had burst into flame.  He was one blind, incontinent desire to kill her. His wrists were bursting. There would be no satisfaction till his hands had closed on her. But even before his body swerved forward on her, a sudden cunning comprehension was expressed on her face. And in a flash she was out of the door. She ran in one flash to her room and locked herself in. She was afraid, but confident. She knew her life trembled on the edge of an abyss. But she was curiously sure of her footing. She knew her cunning could outwit him. She trembled as she stood in her room with excitement and awful exhilaration. She knew she could outwit him. She could depend on her presence of mind and on her wits. But it was a fight to the death. She knew it now. One slip and she was lost. She had a strange, tense, exhilarated sickness in her body, as one who is in peril of falling from a great height, but who does not look down, does not admit the fear. I will go away the day after tomorrow," she said. She only did not want Gerald to think that she was afraid of him, that she was running away because she was afraid of him. She was not afraid of him, fundamentally. She knew it was her safeguard to avoid his physical violence, but even physically she was not afraid of him. She wanted to prove it to him. When she had proved it that whatever he was, she was not afraid of him. When she had proved that, she could leave him forever. But, meanwhile, the fight between them, terrible as she knew it to be, was inconclusive. And she wanted to be confident in herself. However many terrors she might have, she would be unafraid, uncowed by him. He could never cowl her, nor dominate her, nor have any right over her. This she would maintain until she had proved it. Once it was proved, she was free of him for ever, but she had not proved it yet, neither to him, nor to herself. And this was what still bound her to him. She was bound to him. She could not live beyond him. She sat up in bed, closely wrapped up, for many hours, thinking endlessly to herself. It was as if she would never have done weaving the great provision of her thoughts. It isn't as if he really loved me, she said to herself. He doesn't. Every woman he comes across, he wants to make her in love with him. He doesn't even know that he is doing it, but there he is, before every woman he unfurls his male attractiveness, displays his great desirability. He tries to make every woman think how wonderful it would be to have him for a lover. His very ignoring of the women is part of the game. He is never unconscious of them. He should have been a cockerel, so he could strut before fifty females all his subjects. But really, his Don Juan does not interest me. I could play Don Juanita a million times better than he plays one. He bores me, you know. His maleness bores me.  Really, the fathomless conceit of these men. It is ridiculous, the little strutters. They are all alike. Look at Birkin, builds out of the limitation of conceits they are, and nothing else. Really, nothing but their ridiculous limitation and intrinsic insignificance could make them so conceited. As the lurker, there is a thousand times more in him than in a Gerald. Gerald is so limited, there is a dead end to him. He would grind on at the old mills forever. And really, there is no corn between the millstones any more. They grind on and on when there is nothing to grind. Saying the same things, believing the same things, acting the same things, oh my God, it would wear out the patience of a stone. I don't worship lurker, but at any rate he is a free individual. He is not stiff with conceit of his own maleness. He is not grinding dutifully at the old mills. Oh God, when I think of Gerald and his work, those offices it belled over, and the mines, it makes my heart sick. What have I to do with it? And him thinking he can be a lover to a woman, one might as well ask it of a self-satisfied lamppost. These men with their eternal jobs, and their eternal mills of God that keep on grinding at nothing, it is too boring, just boring. However did I come to take him seriously at all. At least in Dresden one will have one's back to it all, and there will be amusing things to do. It will be amusing to go to these eurythmic displays, and the German opera, the German theatre. It will be amusing to take part in German Bohemian life. And lurker is an artist, he is a free individual. One will escape from so much, that is the chief thing. Escape so much hideous, boring repetition of vulgar actions, vulgar phrases, vulgar postures. I don't delude myself that I shall find an elixir of life in Dresden. I know I shan't, but I shall get away from people who have their own homes, and their own children, and their own acquaintances, and their own this, and their own that. I shall be among people who don't own things, and who haven't got a home, and a domestic servant in the background, who haven't got a standing, and a status, and a degree, and a circle of friends of the same. Oh God, the wheels within wheels of people, it makes one's head tick like a clock, with a very madness of dead mechanical monotony, and meaninglessness.  Think of living there one week then the next, and then the third. No, I won't think of it, it is too much. And she broke off really terrified, really unable to bear any more. The thought of the mechanical succession of day following day, day following day, ad infinitum, was one of the things that made her heart palpitate, with a real approach of madness. The terrible bondage of this tick-tack of time, this twitching of the hands of the clock, this eternal repetition of hours and days. Oh God, it was too awful to contemplate. And there was no escape from it, no escape. She almost wished Gerald were with her to save her from the terror of her own thoughts. Oh how she suffered, lying there alone, confronted by the terrible clock, with its eternal tick-tack. All life, all life, resolved itself into this tick-tack, tick-tack, tick-tack, then the striking of the hour, then the tick-tack, tick-tack, and the twitching of the clock fingers. Gerald could not save her from it.  What were his kisses, his embraces? She could hear their tick-tack tick.  Oh how maddening it was, to be sure, to be sure. Then, with a fleeting, self-conscious motion, she wondered if she would be very much surprised on rising in the morning, to realise that her hair had turned white. She had felt it turning white so often, under the intolerable burden of her thoughts and her sensations. Yet there it remained, brown as ever, and there she was herself, looking a picture of health. Perhaps she was healthy. Perhaps it was only her unabatable health that left her so exposed to the truth. If she were sickly, she would have her illusions, imaginations. As it was, there was no escape. She must always see and know and never escape. She could never escape. There she was, placed before the clock face of life. And if she turned round as in a railway station to look at the bookstore, still she could see, with her very spine, she could see the clock, always the great white clock face. In vain she fluttered the leaves of books or made statuettes in clay. She knew she was not really reading. She was not really working. She was watching the fingers twitch across the eternal mechanical monotonous clock face of time. She never really lived. She only watched. Indeed, she was like a little 12 hour clock. These are thee with the enormous clock of eternity. There she was, like dignity and impudence, or impudence and dignity. The picture pleased her. Didn't her face really look like a clock dial, rather roundish and often pale and impassive? She would have got up to look in the mirror, but the thought of the sight of her own face, that was like a 12 hour clock dial, filled her with such deep terror that she hastened to think of something else. Oh, why wasn't somebody kind to her? Why wasn't there somebody who would take her in their arms and hold her to their breast and give her rest? Pure, deep, healing rest. Oh, why wasn't there somebody to take her in their arms and fold her? Safe and perfect for sleep. She wanted so much, this perfect and folded sleep. She lay always so unsheathed in sleep. She would lie always unsheathed in sleep. Unrelieved, unsaved. Oh, how could she bear it? This endless unrelease, this eternal unrelease. Gerald, could he fold her in his arms and sheath her in sleep? He needed pudding to sleep himself, poor Gerald. That was all he needed. What did he do? He made the burden for her greater. The burden of her sleep was the more intolerable when he was there. He was an added weariness upon her unripening nights, her unfruitful slumbers. Perhaps he got some repose from her. Perhaps he did. Perhaps this was what he was always dogging her for, like a child that is famished, crying for the breast. Perhaps this was the secret of his passion, his forever unquenched desire for her. That he needed her to put him to sleep, to give him repose. What then? Was she his mother? Had she asked for a child whom she must nurse through the nights for her lover? She despised him. She despised him. She hardened her heart. An infant crying in the night, this Don Juan. Oh, but how she hated the infant crying in the night. She would murder it gladly. She would stifle it and bury it as Hetty Sorrell did. No doubt Hetty Sorrell's infant cried in the night. No doubt Arthur Donnithorn's infant would. Ha! The Arthur Donnithorn's, the Gerald's of this world. So manly by day, yet all the while such a crying of infants in the night. Let them turn into mechanisms. Let them become instruments, pure machines, pure wills that work like clockwork in perpetual repetition. Let them be this. Let them be taken up entirely in their work. Let them be perfect parts of a great machine, having a slumber of constant repetition. Let Gerald manage his firm. There he would be satisfied, as satisfied as a wheel-barrow that goes backwards and forwards along a plankle day, she had seen it. The wheel-barrow, the one humble wheel, the unit of the firm. Then the cart with two wheels, then the truck with four, then the donkey engine with eight, then the winding engine with sixteen, and so on till it came to the miner with a thousand wheels, and then the electrician with three thousand, and the underground manager with twenty thousand, and the general manager with a hundred thousand little wheels working away to complete his make-up. And then Gerald, with a million wheels and cocks and axles. Poor Gerald, such a lot of little wheels to his make-up. He was more intricate than a chronometer watch. But, oh heavens, what weariness! What weariness, God above! A chronometer watch, a beetle! Her soul fainted with utter ennui from the thought. So many wheels to count and consider and calculate. Enough! Enough! There was an end to man's capacity for complications even, or perhaps there was no end. Meanwhile Gerald sat in his room reading. When Gudrun was gone, he was left stupefied with a rested desire. He sat on the side of the bed for an hour, stupefied, little strands of consciousness appearing and reappearing. But he did not move. For a long time he remained inert. His head dropped on his breast. Then he looked up and realised that he was going to bed. He was cold. Soon he was lying down in the dark. But what he could not bear was the darkness. The solid darkness confronting him drove him mad. So he rose and made a light. He remained seated for a while, staring in front. He did not think of Gudrun. He did not think of anything. Then suddenly he went downstairs for a book. He had all his life been in terror of the night that should come when he could not sleep. He knew that this would be too much for him, to have to face nights of sleeplessness and of horrified watching the hours. So he sat for hours in bed, like a statue reading. His mind, hard and acute, read on rapidly. His body understood nothing. In a state of rigid unconsciousness he read on through the night till morning, when weary and disgusted in spirit, disgusted most of all with himself. He slept for two hours. Then he got up, hard and full of energy. Gudrun scarcely spoke to him, except at coffee, when she said, I shall be leaving tomorrow. We will go together as far as Innsbruck for appearance's sake, he asked. Perhaps, she said. She said, I shall be leaving tomorrow. We will go together as far as Innsbruck for appearance's sake, he asked. Perhaps, she said. She said, perhaps, between the sips of her coffee, and the sound of her taking her breath in the word was nauseous to him. He rose quickly to be away from her. He went and made arrangements for the departure on the morrow. Then, taking some food, he set out for the day on the skis. Perhaps, he said to the viet, he would go up to the Marianhuta, perhaps to the village below. To Gudrun this day was full of a promise, like spring. She felt an approaching release, a new fountain of life rising up in her. It gave her pleasure to dawdle through her packing. It gave her pleasure to dip into books, to try on her different garments, to look at herself in the glass. She felt a new lease of life was come upon her. And she was happy, like a child, very attractive and beautiful to everybody, with her soft, luxuriant figure and her happiness. Yet, underneath was death itself. In the afternoon she had to go out with Lurka. Her tomorrow was perfectly vague before her. This was what gave her pleasure. She might be going to England with Gerald. She might be going to Dresden with Lurka. She might be going to Munich to a girlfriend she had there. Anything might come to pass on the morrow. And today was the white, snowy, iridescent threshold of all possibility. All possibility that was the charm to her. The lovely, iridescent, indefinite charm. Pure illusion. All possibility because death was inevitable and nothing was possible but death. She did not want things to materialize, to take any definite shape. She wanted suddenly, at one moment of the journey tomorrow, to be wafted into an utterly new course by some utterly unforeseen event or motion. So that although she wanted to go out with Lurka for the last time into the snow, she did not want to be serious or business-like. And Lurka was not a serious figure.  But in his figure, in the greeny-loaden suit, he looked shateef and puny, still strangely different from the rest. He had taken a little toboggan for the two of them, and they trudged between the blinding slopes of snow that burned their now hardening faces, laughing in an endless sequence of quips and jests and polyglot fancies. The fancies were the reality to both of them. They were both so happy tossing about the little coloured balls of verbal humour and whimsicality. Their natures seemed to sparkle in full interplay. They were enjoying a pure game. And they wanted to keep it on the level of a game, their relationship. Such a fine game. Lurker did not take the tobogganing very seriously. He put no fire and intensity into it as Gerald did, which pleased Gudrun. She was weary. Oh, so weary of Gerald's gripped intensity of physical motion. Lurker let the sledge go wildly and gaily like a flying leaf. And when, at a bend, he pitched both her and him out into the snow, he only waited for them both to pick themselves up, unhurt, off the keen white ground, to be laughing and pert as a pixie. She knew he would be making ironical, playful remarks as he wandered in hell, if he were in the humour. And that pleased her immensely. It seemed like a rising above the dreariness of actuality, the monotony of contingencies. They played till the sun went down, in pure amusement, careless and timeless. Then, as the little sledge twirled riskily to rest at the bottom of the slope, wait, he said suddenly, and he produced from somewhere a large thermos flask, a packet of kexa, and a bottle of schnapps. Oh, Lurker, she cried. What an inspiration! What a comble de joie indeed! What is the schnapps? He looked at it and laughed. Hydelbeer, he said. No! From the bilberries under the snow. Doesn't it look as if it were distilled from snow? Can you—she's sniffed and sniffed at the bottle—can you smell bilberries? Isn't it wonderful? It is exactly as if one could smell them through the snow. She stamped her foot lightly on the ground.  She laughed, warmed by the whimsical way in which he mocked at her verbal extravagances. He was always teasing her, mocking her ways. But as he in his mockery was even more absurd than she in her extravagances, what could one do but laugh and feel liberated? She could feel their voices, hers and his, ringing silvery, like bells in the frozen motionless air of the first twilight. How perfect it was! How very perfect it was! This silvery isolation and interplay. She sipped the hot coffee, whose fragrance flew around them like bees murmuring around flowers in the snowy air. She drank tiny sips of the Heidelbeer Vassa. She ate the cold, sweet, creamy wafers. How good everything was! How perfect everything tasted and smelled and sounded, here in this utter stillness of snow and falling twilight. You are going away tomorrow? His voice came at last. Yes, there was a pause when the evening seemed to rise in its silent, ringing pallor, infinitely high, to the infinite which was near at hand. Vohin! That was the question. Vohin! Wither! Vohin! What a lovely word! She never wanted it answered. Let it chime for ever. I don't know, she said, smiling at him. He caught the smile from her. One never does, he said. One never does, she repeated. There was a silence wherein he ate biscuits rapidly as a rabbit eats leaves. But, he laughed, where will you take a ticket to? Oh heaven! she cried. One must take a ticket. Here was a blow. She saw herself at the wicket at the railway station. Then a relieving sort came to her. She breathed freely. But one needn't go, she cried. Certainly not, he said. I mean, one needn't go where one's ticket says. That struck him. One might take a ticket, so as not to travel to the destination it indicated. One might break off and avoid the destination. A point located. That was an idea. Then take a ticket to London, he said. One should never go there. Right! she answered. He poured a little coffee into a tin can. You won't tell me where you will go, he asked. Really and truly, she said, I don't know. It depends which way the wind blows. He looked at her quizzically. Then he pursed up his lips like Zephyrus blowing across the snow. It goes towards Germany, he said. I believe so, she laughed. Suddenly they were aware of a vague white figure near them. It was Gerald. Gerald's heart leapt in sudden terror, profound terror. She rose to her feet. They told me where you were, came Gerald's voice, like a judgment in the whitish air of twilight.  Gerald did not answer. His presence was unnatural and ghostly to them. Lurker shook the flask. Then he held it inverted over the snow. Only a few brown drops trickled out. All gone, he said. To Gerald the smallish odd figure of the German was distinct and objective, as if seen through field glasses. And he disliked the small figure exceedingly. He wanted it removed. Then Lurker rattled the box which held the biscuit. Biscuits there are still, he said. And reaching from his seated posture in the sledge, he handed them to Gudrun. She fumbled and took one. He would have held them to Gerald, but Gerald so definitely did not want to be offered a biscuit, that Lurker rather vaguely put the box aside. Then he took up the small bottle and held it to the light. Also, there is some schnapps, he said to himself. Then suddenly he elevated the bottle gallantly in the air, a strange grotesque figure leaning towards Gudrun and said, Connecticut's foiline, he said. All there was a crack. The bottle was flying. Lurker had started back. The three stood quivering in violent emotion. Lurker turned to Gerald, a devilish leer on his bright-skinned face. Well done, he said in a satirical demoniac frenzy. C'est l'espoir sans doute. The next instant he was sitting ludicrously in the snow, Gerald's fist having rung against the side of his head. But Lurker pulled himself together, rose, quivering, looking full at Gerald, his body weak and furtive, but his eyes demoniacal with satire. Vive le air au, vive, but he flinched, as in a black flash Gerald's fist came upon him, banged into the other side of his head, and sent him aside like a broken straw. But Gudrun moved forward. She raised her clenched hand high and brought it down with a great downward stroke onto the face and onto the breast of Gerald. A great astonishment burst upon him, as if the air had broken. Wide, wide his soul opened in wonder, feeling the pain. Then it laughed, turning with strong hands outstretched, at last to take the apple of his desire. At last he could finish his desire. He took the throat of Gudrun between his hands that were hard and indomitably powerful. And her throat was beautifully, so beautifully soft, save that within he could feel the slippery cords of her life. And this he crushed. This he could crush. What bliss. Oh, what bliss. At last. What satisfaction. At last the pure zest of satisfaction filled his soul. He was watching the unconsciousness come into her swollen face, watching the eyes roll back.  What a fulfilment. What a satisfaction. How good this was. Oh, how good it was. What a God-given gratification. At last. He was unconscious of her fighting and struggling. The struggling was her reciprocal lustful passion in this embrace. The more violent it became, the greater the frenzy of delight, till their zenith was reached. The crisis. The struggle was over-born. Her movement became softer, appeased. Lurker roused himself on the snow, two days and hurt to get up. Only his eyes were conscious. Monsieur, he said in his thin, roused voice, qu'on vous oie finie? A revulsion of contempt and disgust came over Gerald's soul. The disgust went to the very bottom of him, a nausea. Oh, what was he doing? To what depths was he letting himself go, as if he cared about her enough to kill her, to have her life on his hands? A weakness ran over his body. A terrible relaxing. A thaw. A decay of strength. Without knowing, he had let go his grip, and Gudrun had fallen to her knees. Must he see? Must he know? A fearful weakness possessed him. His joints were turned to water. He drifted, as on a wind veered and went drifting away. I didn't want it, really, was the last confession of disgust in his soul, as he drifted up the slope weak, finished, only shearing off unconsciously from any further contact. I've had enough. I want to go to sleep. I've had enough. He was sunk under a sense of nausea. He was weak, but he did not want to rest. He wanted to go on and on to the end, never again to stay till he came to the end. That was all the desire that remained to him. So he drifted on and on, unconscious and weak, not thinking of anything, so long as he could keep in action. The twilight spread a weird, unearthly light overhead, bluish rose in colour. The cold blue night sank on the snow. In the valley below, behind, in the great bed of snow, were two small figures. Gudrun dropped on her knees, like one executed, and Lurker sitting propped up near her. That was all. Gerald stumbled on up the slope of snow in the bluish darkness, always climbing, always unconsciously climbing, weary though he was. On his left was a steep slope with black rocks and fallen masses of rock, and veins of snow slashing in and about the blackness of rock. Veins of snow slashing vaguely in and about the blackness of rock. Yet there was no sound. All this made no noise. To add to his difficulty a small bright moon shone brilliantly just ahead on the right. A painful, brilliant thing that was always there, unremitting, from which there was no escape. He wanted so to come to the end, he had had enough, yet he did not sleep. He surged painfully up, sometimes having to cross a slope of black rock that was blown bare of snow. Here he was afraid of falling, very much afraid of falling, and high up here on the crest moved a wind that almost overpowered him with a sleep-heavy iciness. Only it was not here the end, and he must still go on. His indefinite nausea would not let him stay. Having gained one ridge he saw the vague shadow of something higher in front, always higher, always higher. He knew he was following the track towards the summit of the slopes, where was the Marian Hutter, and the descent on the other side. But he was not really conscious. He only wanted to go on, to go on whilst he could, to move, to keep going. That was all, to keep going until it was finished. He had lost all his sense of place, and yet, in the remaining instinct of life, his feet sought the track where the skis had gone. He slithered down a sheer snow slope that frightened him. He had no Alpenstock, nothing. But having come safely to rest, he began to walk on in the illuminated darkness. It was as cold as sleep. He was between two ridges in a hollow, so he swerved. Should he climb the other ridge, or wander along the hollow, how frail the thread of his being was stretched, he would perhaps climb the ridge. The snow was firm and simple. He went along. There was something standing out of the snow. He approached with dimmest curiosity. It was a half-buried crucifix, a little Christ under a little sloping hood, at the top of a pole. He sheared away. Somebody was going to murder him. He had a great dread of being murdered. But it was a dread which stood outside him, like his own ghost. Yet why be afraid? It was bound to happen, to be murdered. He looked round in terror at the snow, the rocking, pale, shadowy slopes of the upper world. He was bound to be murdered. He could see it. This was the moment when death was uplifted, and there was no escape. Lord Jesus, was it then bound to be? Lord Jesus, he could feel the blow descending. He knew he was murdered. Fagely wandering forward, his hands lifted as if to feel what would happen. He was waiting for the moment when he would stop, when it would cease. It was not over yet. He had come to the hollow basin of snow, surrounded by sheer slopes and precipices, out of which rose a track that brought one to the top of the mountain. But he wandered unconsciously till he slipped and fell down. And as he fell something broke in his soul, and immediately he went to sleep.


Today, in surprisingly connected etymologies, we're taking a close look at some creepy crawly critters. First of all, you better check your pockets for bugs. For such a simple-seeming word, bug has a remarkably complicated origin story, coming it seems from at least two sources, the first being British folklore. In Middle English, the word bugga referred to a terrifying creature out of folklore, like a hobgoblin, and this sense is still preserved in related terms like bugbear. As to where this Middle English bugga comes from, one possibility is that this supernatural creature was once some kind of goat-like being, not uncommon in many folklorists. And thus, the word comes from the same Indo-European root buggo, meaning goat, that gives us the word bug. Alternatively, bug may come from the Proto-Indo-European root bayu, which means to boil, swell, or puff up, which lies behind many other English words, not only boil and puff, but also pocket. The sense of a frightening creature has evidently been watered down to mean something simply annoying, something that bugs you. And this less frightening sense may have something to do with another similar-sounding word that seems to have merged with bug. Old English butta, meaning beetle, sounds enough like bug that the two may have fallen together, and by the 17th century, the word bug starts to be used to refer to insects, initially bedbugs, and eventually any insect. It's also uncertain where Old English butta comes from, but it might be connected with our modern English word bud, as in a shoot or seed pod, and might ultimately come from that same Proto-Indo-European root that means to swell. They always say cockroaches would survive a nuclear war, but really, it's beetles you should connect with nuclear fission, at least etymologically speaking. Beetle is literally little biter from Old English butella beetle related to the verb beton to bite. The Proto-Indo-European root that lies behind these words is bade to split or crack, which comes into Latin as ficio, a breaking up or cleaving, from the verb findera to split, the modern sense being the splitting of the atom. Have you ever noticed the color of a flea? Etymologically, it's puce. Puce, a brownish-purple color, comes from pulax, the Latin word for flea, which comes from the Proto-Indo-European root plu, which also gives us the word flea. Puce describes the color of a crushed, fully fed flea, so basically blood. A wrench and a worm don't seem to have much in common, but it turns out that etymologically they both turn. Wrench comes from Old English wrenchon to twist, which can be traced back to Proto-Germanic rancion and Proto-Indo-European ring to turn, from the root where to turn or bend. This root also probably leads to Proto-Indo-European wormy, which becomes in turn Proto-Germanic wormies, Old English, Wyrm, and Modern English, Wyrm. And finally, turning to an animal that is technically another kind of bug, though most people prefer not to think of that when they eat them, when cooking shrimp, be careful not to scorch them, or perhaps you should. Scorch comes from Old Norse screpa to shrink, be shriveled, from the Proto-Indo-European root scarb to turn or bend. This root also gives us the word shrimp, through a low German word, perhaps similar to shrimpen to shrink or wrinkle. We also get the word rumple from this root, through Dutch rumpelen, to wrinkle, which is what you'll do to your face if you scorch the shrimp too much. Thanks for watching. This is one in a series of occasional short videos about connected etymologies. To see more, you can follow the endless knot on Twitter, Facebook, or Instagram.


The study investigates the role of secreted frizzled-related protein 2, SFRP2, in rheumatoid arthritis, RA, model rats and its mechanisms on RA pathogenesis. It suggests that SFRP2 is down-regulated in RA model rats due to DNA methylation, and overexpression of SFRP2 suppresses the RA pathogenesis and WNT signaling in fibroblast-like, synovial cells, FLS, from RA model rats. Knockdown of SFRP2 has an opposite observation. Additionally, up-regulated missy P2 is involved in the SFRP2 regulation and pathogenesis of RA model rats, and missy P2 and DNMT1 have synergistic inhibition roles in the SFRP2 expression. The study suggests that combination of DNMT1 and DNA methylation may be a promising treatment strategy for individuals with RA in which SFRP2 is down-regulated. This article was authored by Cheng Guimiao, Zhen Chang, Jin Fengdu, and others. We are article.tv, links in the description below.


You are listening to Make Change Happen, the podcast from the International Institute for Environment and Development, IIED. In this episode, host Liz Carlisle talks with colleagues and international partners about the concept of biocultural heritage, what it means and why it will be so important in the major upcoming 2021 negotiation conferences for those climate change and the Convention on Biological Diversity. To Make Change Happen, I'm Liz Carlisle, I'm your podcast host and I hope you had a chance to listen to our last podcast on loss and damage. It was a really interesting one and full of contentious issues. Similarly, in this episode today, we're going to explore biocultural heritage. This is an equally important and contentious issue and one that will be critical to the success of the new post-2020 Global Biodiversity Framework and this framework is going to be agreed at the next meeting of the Convention on Biological Diversity in China in October. Welcome to our guests who are with us today. We have Joji Carino from the Philippines, Alejandro Argumedo from Peru, Pierre de Plessy from Namibia and my colleague principal researcher here at IED, Cristina Svederska. Before we start, I'd like to give a chance for my guests to introduce themselves. Joji. I'm Joji Carino. I'm Ibaloy Igorot from the Cordillera Philippines. Baguio City is my hometown and I'm speaking from here. I'm Senior Policy Advisor with Forest Peoples Program and I've been following the CBD meetings over many years, working very closely with the International Indigenous Forum on Biodiversity, which brings all the Indigenous participants together. Alejandro, would you like to say a little bit about who you are and what you work on? Good morning. I'm Alejandro Argumedo, a Quechua native from Southern Peru. I am the International Coordinator of the Mountain Indigenous Peoples Network. It's an international network that brings together communities living in mountains around the world and more members of Association Andes, a small NGO based in Cusco, Peru. I also work closely with six communities in the sacred valley of Cusco in an area known as the Pudeo Park. Thank you. Pierre, would you introduce yourself to our listeners? I'm Pierre de Plissi. I used to work in Namibia with Indigenous people in local communities on the sustainable harvesting of Indigenous plant products and then because of that I got involved in CBD negotiations and my real focus is on how to make sure that people sustainably benefit from looking after biodiversity. And finally, Christina. Yes, I'm Christina Swaderska. I'm a principal researcher at IIED working on biocultural heritage. And so that's a really nice place to start, Christina. Can you tell us what is biocultural heritage? So biocultural heritage is the interlinked biological and cultural heritage of Indigenous peoples and local communities. Indigenous peoples and local communities have been conserving biodiversity for millennia and today they conserve most of the world's remaining biodiversity on their lands and territories and they do this based on their traditional knowledge and the cultural values that have been passed down through generations, not based on science. So Indigenous peoples have a holistic world view where biodiversity and culture are are inextricably linked and cannot be separated. So biocultural heritage reflects this world view. It's really derived from this holistic world view. It includes wild and domesticated biodiversity, Indigenous peoples' territories, traditional knowledge, cultural and spiritual values and customary laws and Indigenous and traditional languages which are critical for maintaining and transmitting this rich biocultural heritage. So who better to tell us more about this? I think Alejandro, this is very much rooted from the work you've been doing and indeed is your concept biocultural heritage. Please do add and amplify this story for us. Yes, as Cristina has mentioned, this concept of biocultural heritage comes from living lived experience from Indigenous peoples. For Indigenous peoples what we term as a biocultural heritage is this link where every element of nature has a soul, a spirit and its sacred. And this intense relationship with these elements that we call biodiversity is what makes a significant difference in human-nature relations, in particular because it nurtures this respect that Indigenous peoples have for other beings and what we call nature. So this quality have allowed Indigenous peoples to craft long-term strategies for conservation and which if you see those areas or those places where Indigenous peoples live, you're going to see that those places have adapted to changes, still hold the majority of the biodiversity world. So through the concept we want to learn those lessons about stewardship and about how the values associated to the concept that Cristina has mentioned can help the rest of the world to go back to nature. So my impression is from what you say that this absolutely intricate link between people and nature is so critical but for many of us we forget that. We're looking at biodiversity or conservation separately from people. We tend to put it in a box. Alejandra Cristina, how has that been your experience in terms of trying to unwrap this issue and to make it more understandable for people? In my case, for a long time communities have used this approach, this way of organizing to manage their communities, have a governance that reflects this respect for nature through bringing those values into their customary laws. So the way people govern their food, their natural resources, their relationship between communities are based in that respect that we have for nature. Thank you. So I can see that this is a really critical, important aspect of this new tenure strategy. Cristina, what are the issues that you're particularly concerned about in 2021 in this kind of super year of global policy processes? Yes, well the issue at global level is that biodiversity and culture are still dealt with separately by separate conventions and separate policies and institutions. And that poses some challenges for Indigenous peoples and local communities who are managing and stewarding biodiversity at local level. In some cases the approach is taken to conserve nature and biodiversity, exclude them from management and so it can have very strong impacts that are negative on their livelihoods and their territories and their cultures. And so there's a real need to have a more integrated approach in terms of the policies and institutions that operate at global and national level. So that this relationship, this very close relationship between Indigenous peoples and biodiversity can be properly supported and so that they can continue their stewardship role in conserving biodiversity. And this year we have a big opportunity around the Biodiversity Convention because a new global biodiversity framework is being negotiated and governments will meet in Kunming in China in October to agree a new strategy and set of targets for biodiversity for the next decade. And it's going to be really important that those targets are not just top down and you know led by governments but they actually recognize the leadership role of Indigenous peoples and traditional knowledge and take a holistic approach that recognizes the need to protect biocultural heritage as a whole and not just biodiversity on its own. So Joji, I know that much of your work focuses on the global biodiversity framework and as a global strategy I know you also feel that there are a number of difficult areas in it. So what do you see as the main challenges? The Convention on Biological Diversity and its 10-year strategies have separated the conservation of gene species and ecosystems, the so-called components of biological diversity from the integrated and interrelated cultural systems of Indigenous peoples and local communities who have nurtured and managed most of the world's biodiversity. This underlying dualism between nature and culture reflected in the goals and targets of the post-2020 biodiversity strategy currently under negotiation is a major challenge. Indigenous peoples manage our ancestral lands and waters holistically but the underlying scientific and technical framework of the proposed strategy separating conservation from sustainable use and benefits and separating it from traditional knowledge and Indigenous governance really makes it challenging to influence the current negotiations. For example, target one which seeks to identify spaces and places for conservation fail to mention that many key biodiversity areas overlap Indigenous territories. These are not wilderness or natural areas but rather well-managed territories with good conservation outcomes. It is precisely that relationship and application of traditional knowledge that has biological diversity well preserved. Now target two which seeks to expand the global area coverage of conserved areas to 30% of lands and waters must respect and ensure legal recognition of Indigenous peoples' lands and waters as a distinct category of land use not to be subsumed under state protected areas or other categories of conservation. These are grave risks for our human rights if these are not incorporated into target two. Yes, I fully agree with Joji. There's a real lack of integration of Indigenous peoples and local communities and traditional knowledge across the targets. It's not just target one and target two but in fact 18 out of the 20 targets don't mention Indigenous peoples and traditional knowledge and we know that most of the world's biodiversity is located on lands managed by Indigenous peoples and local communities so that really poses questions raises questions you know how effective is this framework going to be if Indigenous peoples aren't recognised in the targets and in the implementation process and we know from IPEZ the Intergovernmental Panel on Biodiversity and Ecosystem Services that biodiversity is better conserved on Indigenous peoples' lands than on any other lands so it's really important that Indigenous peoples are central to all of the targets. So is there anything here that we're doing right I mean if 18 of these targets are not going in the right direction this site seems like an uphill struggle. Well under the previous 2011 to 2020 biodiversity strategy only 10 percent of parties included Indigenous peoples and local communities international biodiversity strategies and target 18 which was focused on traditional knowledge and customary sustainable use was not met. However today I think there is much greater awareness about the important contributions of Indigenous peoples and local communities to all the objectives of the CBD and this is reflected in targets 19 which recognizes the role of traditional knowledge for public policy research and education and target 20 which recognizes the rights of Indigenous peoples over their resources and to full and effective participation in decision-making. I think this also reflects the overwhelming research now that shows the very central role that Indigenous peoples and local communities have for biodiversity and nature but exactly how targets 19 and 20 will inform and even transform the other targets is still unknown and still needs to be negotiated. So talking to either of you Christina or Joji what do you think that our listeners should be looking out for in terms of how those things might be changing how the influence of those two more positive targets are going to have what should people be looking for over the next few months? Well for example there are targets on sustainable use of wildlife. Target four states that by 2030 ensure that the harvest trade and use of wild species of flora and fauna is legal at sustainable levels and safe. Notice that in many countries where Indigenous peoples rights are not fully recognized customary hunting for example and use of forest resources are illegal. In effect community sustainable use practices are banned and not adequately safeguarded under these targets. They are seen as encroaching on state lands or protected areas. So this is another manifestation of how laws and policies are not yet informed and respectful of traditional knowledge and Indigenous peoples biological and cultural heritage. So we should be aware of such targets which because they make Indigenous peoples invisible can actually be harmful. Christina what do you think people should be looking for have you anything to add there? I think there's a lot to be done in terms of reforming existing laws which do not allow customary sustainable use of biodiversity by Indigenous peoples and local communities whether it be forests or wildlife. I also would like to emphasize that integrating targets 19 and 20 into the rest of the targets will be absolutely crucial to the success of the global biodiversity targets and ensuring that they are properly implemented because governance is really at the heart of the success of the implementation of these targets. So I think going forward that is really what we need to look at in the negotiations. Great thank you. So Pierre we've heard from Alejandro and Joji already about the importance of biocultural heritage. In your role as technical advisor to the African group in the CBD negotiations does what they've been saying ring a bell you know are the challenges familiar? Yes absolutely they are familiar and they are even more familiar when you look at the fact that this strategic plan this framework is actually only one step towards achieving the 2050 vision for biodiversity which is to live in harmony with nature and Indigenous people and local communities have been living in harmony with nature for millennia and are you know really the creators of much of the biodiversity that we now seek to protect and also I mean for my work that I've done in African communities I've seen firsthand how people create biodiversity not only does conserve it but through their cultural practices actually increase the diversity of nature around them and so yes I completely agree with them that recognizing the rights of Indigenous people in local communities and supporting them to continue their sustainable management practices and and really live there biocultural heritage will be a key part to not only meeting the targets for 2030 but actually living in harmony with nature by 2050. I think one of the most important things we need to do is to recognize that our current strategy for conservation is not working and that it won't work until we really make sure that the benefits are shared with the people who manage the environment in a sustainable way and build on that relationship between the people who still know that they are part of nature who are not yet divorced from nature and find ways of supporting those lifestyles that drive the diversity and conserve the diversity. So all this talk of targets I mean you know targets are all very well but it sounds like these issues are much bigger than that. Yes indeed and that might be why we failed to meet the last set of targets because there's no strategy that's all just a shopping list of things we think should be done with no plan about how do you go about achieving that in the real world and I think one of the things that is bedeviling our attempts to do that is the fact that we forget that the Convention on Biological Diversity was not primarily meant to be a nature conservation treaty but was actually meant to be a sustainable development treaty and the logic of the CBD is that if you fairly and equitably share the benefits of the sustainable use of biodiversity then you get good biodiversity outcomes but that has not been implemented and from the way the current targets are formulated and the theory of change in the current draft of the framework it seems to me unlikely that we will achieve that shopping list that wish list of targets. So is it a question of trying to sort of fit a square peg into a round hole or do you think that by raising the what are these essential issues around biocultural heritage the combination of bringing local knowledge a traditional knowledge and years and years of cultural experience with the science do you think we can turn this around? Well I think that the COVID pandemic has actually caused a big enough shock to the system that people are really seriously now re-evaluating the relationship between humans and nature and my sincere hope is that we will learn from Indigenous people in local communities that that separation between humans and nature is actually a very big part of the problem and that we will return to our moral as stewards of nature because it's you know the thing wonderful thing about biodiversity is that it's fruitful and it multiplies right if you create habitat for it if you create space for it and if you create a cultural variety for it to interact with then you do get not only the conservation of biological diversity but you get that continued evolution of life and the interaction of humans with life that you know really drives towards sustainability. Do you have any good examples of how this can work? Yes actually I do. In Namibia after independence there was a change in the law that gave Indigenous people in local community the right to own the wildlife in their areas it recognized their stewardship and it gave them the right to benefit from the sustainable use of wildlife in their area and that created a situation where the community started looking after those resources as if you know as if they were their own whereas before they belonged to the state and it wasn't really it wasn't really a community a community effort and so the outcome the outcome of that was that within a very few years we saw an enormous increase in wildlife in Namibia like 400% for some species in some areas and perching went right down because people were policing the area much more effectively the nature conservation could ever do it and not only that but they started you know also looking after the whole ecosystem in a much more integrated way because of the recognition that was afforded to their traditional laws and their traditional ways of managing their environment so I believe that you know if you were to if you were to take a rights-based approach and confirm the ownership and the rights and the stewardship of Indigenous people in local communities over their natural resources would in fact be one of the very few ways that we have of realistically getting good biodiversity conservation outcomes so there's obviously a huge amount to do at the global level Alejandro can I come back to you I think I'm right in saying that you may be a little skeptical that we'll see any changes to the post 2020 targets but I know you feel strongly that biocultural heritage has a really central part to play in fundamental changes at the local level could you give us some examples of where you've seen this happen in your work I think your work in the potato park for example can offer some really good insights the communities in the potato park have used this their own vision of how to balance the needs of humans the needs of the wild elements of we conceive need respect what's called wild diversity and the needs of the sacred elements of nature in a way that the balance is negotiated negotiated so that when we be the good living the holistic living can be the goal of this approach so I think what I want to say is that there is other ways that conceive what we call sustainability in a way that highlight the values of respect for nature and those values transform into rules and those rules apply to the communities so that communities can continue to have a life of a deep relationship with what they consider a sacred what they consider have rights including the mountains participate in the in the management of the larger landscape because mountains in in our belief have are more intelligent than humans they have they make decisions they can pass on that all knowledge to humans and so that the communities can continue to have access to water and medicinal plants pasture and so on and so forth so these type of approaches are still very vibrant in many indigenous communities around the world and so that I think there is opportunity here that wild diversity convention can bring these experiences and make them to policy see what can be learned from there I believe that there is you know this divorce between the reality in the field and policy that's developed at the global level where you know from the interest of northern and southern countries to uh the political conflicts that exist among the different sectors apply out in detriment of what actually is happening at the local level and if we bring into it the current crisis of COVID and what we are facing with regards to climate change and the economical hardships that people are going through then you have a situation where these conventions are not responding in a realistic way so I believe that while the aspirations of their post 2020 are commendable the reality of people in the ground right now that depends on biodiversity it's it's not being looked in the way that it should be I mean like a you know to get out of this crisis countries are pushing for the expansion of extractive industries from mining to uh big plantations which of course it's going to bring us deeper into this problem we are facing I mean if we want to produce enough unhealthy food if we want to continue conserving biodiversity maintain the integrity of the ecosystems because of water because of all the adaptation needs that we have in terms of climate change to help to cut emissions while we try to find some sustainability we have to look more what's happening in the ground rather than the macroeconomics and the big politics worldwide right and just have an approach that's purely science-based that's really interesting Christina have we got sort of similar parallels from any of your other work it's a an african perspective or from asia do you see that this kind of same strength of integration happening elsewhere there is particularly striking um integration with nature in in the andes in terms of that philosophy being really strong and alive in everyday life but it's still evident as well in in indigenous peoples in africa and asia this notion of balance with nature is one of the core indigenous values that you see in many different cultures across the world many different indigenous cultures um there's balance with nature and reciprocity as well so it's a two-way thing you know if you take from nature there's an obligation to give back um so yes these values are evident but not always as strong as they as they still are in the andes but they're still there and unfortunately they are being undermined by mainstream economic development programs by education systems even by conservation systems there's a there's a real need to look at those drivers of change and make sure that they don't undermine these values that are conserving nature so thank you for that i think we've had a couple of examples in this program where we've got really good things to learn and good ways in which we can change our practices so at the end of the podcast uh this podcast is all about make change happen so i i like to ask our guests what is a change they would like to see so joji i'm going to start with you well i haven't been together with many of my indigenous colleagues for over a year and when we are together we always gain strength so i hope that the situation will improve a lot and we will be able to have these important cbd meetings together with colleagues from around the world pierre in this in this big year for the cbd what would be the change that you would like to see happen well i would really really like to see the world going back to indigenous wisdom and understanding the unity of all of life and get around this division between people and nature and re-establish the reciprocal relationship that exists between people in nature that relationship of stewardship of gratitude not greed of caring for the earth like it is a relative which i think is at the bottom of indigenous ecological wisdom if we could learn from that then we might well end up living in harmony with nature Christina what would be the change that you hope to see this year that can really drive forward what we all want to get to yes as Alejandro was saying indigenous peoples have incredible wisdom which is really important for conserving nature and for sustainable development and for climate change adaptation and for integrating environment and development and i think that the one change i would like to see is for indigenous peoples to be put at the center of decision making processes at the moment it's very much governments that make those decisions and they generally represent scientific views and western world views and indigenous peoples who have this incredible wisdom for conserving nature are not part of the decision making processes that are you know developing the new biodiversity framework they're very much on the margins and i think that really has to change in order to get traditional knowledge and science working hand in hand to address these big global challenges thank you Alejandro you've talked about a lot of change changes that are really needed and i can see that it's going to be a long journey but is that if there was only one thing you could change this year what what would that change be i have this strong feeling that because of this crisis we're living and people having you know that need to connect with nature there's going to be more intersection and feelings of respect for nature that's my hope and oh a good thing that's going to happen out of this but in the long in the long run i would like to see that science and traditional knowledge work more closely than that evidence is created in a more participatory way that considers also that the rich um wisdom and science and knowledge that indigenous peoples are maintained and that's pretty much needed in the end this we have this legend is the legend of the condor and the eagle but 500 years ago the legend says that the condor and the eagle used to fly together in the skies with the arrival of the europeans there was a system an eagle fly away and created its own society that was strongly focused on accumulation and the condor just was left with his traditions of having a more spiritual way and 500 years later which are these days we believe that the eagle has the logical mind a war structural type of views and the and the condor that has the heart a more spiritual life will come together and this new world of uh respect and diversity and you know a vision for the future together will come that means that uh the eagle represents science in our view and the condor represents traditional knowledge and they need to come together and fly together again so that um we can have solutions for this crisis that we're facing thank you Alejandro that provides a really good picture i think for our listeners the condor and the eagle flying together that's what we're aspiring to you can find out more about this podcast our guests and their work at iied.org slash podcast where you can also listen to more episodes you can leave us feedback or follow the series at soundcloud.com slash the iied that's soundcloud.com slash tge iied the podcast is produced by our in-house communications team for more information about iied's work please visit us online at www.iied.org


The PDP is a program oriented at developing our students in the IBA's skills and competencies. I would describe it as like a plan not to only work on your academic skills but also on developing employability skills and building character and personal branding. Everybody has knowledge. When you graduate from university so you don't have a head start when your dish has knowledge. I think it's important because there's more to only knowing theory and studying in books. I would love it was there back in my time. I graduated in the year 2000. Now things are different. There are many students with a lot of knowledge so you have to differentiate from others. I think the PDP helps them throughout the study but also when they approach the end of the program to get started on the job market. Yeah I would definitely join it. I think it's a really big compliment on the IBA program.


In my experience as a youth minister for over 14 years I found out four things that always killed my fire Number one. It was offense anytime. I got offended at somebody. I lost my fire People leave the churches because of offense actually 99% of people that leave the churches today leave because of offense and For those of us who think yeah, it's about church do something and change So the people stop leaving the church because of offense actually in one meeting Jesus had 75 of his key leaders leave him If you think that if the church will get perfect less people will leave the church because of offense if the church will get perfect More people will leave because of the offense because they could not live up to their perfectionism Offense is unavoidable We can only stop causing offenses, but we cannot ever stop having offenses You will be offended and offense is the devil's trap to cause your fire to die out It's just a devil's trap.    I mentioned how Chick-fil-a decided not to open its fast food restaurant chain on Sundays And people said did you know that on Sundays all the fast food restaurants make the most money and the main guy of chick-fil-a He says I know but God said and people should take a rest at least one day And he says and I'm gonna choose the most busiest day to rest Average fast food restaurant makes one million dollars a year Chick-fil-a makes five Why because when you but it doesn't make sense nothing with God makes sense But when you follow the order God blesses you Same thing when you give it seems like but you're gonna lose money and somehow you have enough When you hold on to that it seems like it's never enough Business is good If it comes out of your fruitfulness, and it doesn't affect your intimacy with God But the moment you see your your file is dying out your fire is dying out cut back on some things catch your breath relax You're still gonna die Why work so hard that you you you waste your you ruin your health to get more money And then you spend your money to get your health back Why don't you just keep both at the same time because this is not just about relationship with God This is about your health being this is about your kids Knowing who you are. This is about your family. This is about your spouse. This is about everyone everything being intact And the last one is materialism It's materialism is not when you have stuff It's when the stuff has you I have this Apple watch I Have this watch this watch doesn't have me Because at any moment this watch can be yours Not today The most freeing thing for my relationship with God has been is when I can hold things without holding on to them When God has the right to take anything out of my hand and I have the privilege to take anything out of his pocket Because he some of us you slip your hand into God's pocket and God has his hand denied to cut touch your pocket Materialism kills fire is when we run after things when we think that the more things we have the more happy will be Materialism a young boy came to Jesus. He was morally sound everything was great with him And he had a lot of things but it's not the things that he had it's that when Jesus signaled and he says Can you give sell everything you have and it's amazing Jesus didn't ask him to give it to his ministry He says I want you to sell everything you got and give it to the poor and then come and follow me And the Bible says that men's heart was hurt. He went with grief Why? Because he didn't have things those things Anything you cannot give Has you Now that doesn't mean God will always ask us to give everything, but there are times when the Lord leads you I found out when my passion for the Lord dies out and the Lord prompts me to sacrifice something That alone literally shoots it through the roof And it's not the act of giving it's the act of obedience in giving


Hello everyone Welcome to another Nox survivor live video. I'm just going to get straight into it Narcissists always do this At the end of a relationship They always use the same tricks They always use the same tactics Never changes They go from one person to the next Repeating the same thing again and again Expecting a different result Sincerity But this is what they do And I'm here to bring this information to you So that you can finally make sense of it So that you can understand what you're going through And I hope that it will bring you some comfort And reassurance Narcissists always do this At the end of a relationship At the end of a relationship with a narcissist They will always blame their victim They will hold you responsible For the things that they have done They will always find some way To shift the blame onto you To hold you accountable So that you can understand So that they can avoid accountability And also avoid the consequences for their actions Because when they do this, that's all they're really trying to do They're trying to get out of it They're trying to evade accountability So of course it works very well for them To blame you But if you're trained to recognise this You have the knowledge, the awareness and the experience You're going to see this from a mile away You're going to see that it's completely unnatural It doesn't make any sense How can one person be to blame for everything And at the same time, how can that person who is being blamed Is also suffering from so many things But yeah, that's what they'll do Is they will blame you for everything that went wrong And they won't take responsibility for anything When we all make mistakes We all do things wrong sometimes There's always something that we could have done differently or better But with an assist It's like they think they're perfect It's like they think they can't do anything wrong And that should be the main sign to look for when they're doing this This should give you some closure Just by seeing what they're doing Because how can you be to blame for everything And how can they not be at fault for anything They just avoid all responsibility They deny everything They shift the blame onto you They gas like you They make false accusations They spread rumors about you They start a smear campaign To try to get everyone to see you the same way And they're very good at manipulating people They've had a lot of practice at doing that They've never really been real or authentic with anyone They're very good at being fake They're very good at giving people a story Making people believe something that is not true So this is how they do it This is how they turn everyone against you And it just supports their false narrative When they can get other people to believe it It makes them think that it's real They start to believe their own lies And they feel justified in going after you Trying to punish you They can't see anything wrong with them doing that Because they've managed to convince themselves that their lies are the truth And they've managed to get all these other people to Support their false narrative It's a horrible thing to go through After everything you've been through with the narcissist Everything they did to you And how you still try to help them You still try to make things right And yet they still turn around and go and blame you for everything It's crazy But that is what these people will do And I had to come on here today To share this message with you Because I want you to be aware of that If maybe you're in the process of being discarded And you need to know what is about to happen Or if you've already been through it You've already been blamed for everything and you want to know why So I do hope that this message has helped you today And if it has please give the video a thumbs up Share your thoughts in the comment section If you haven't subscribed Click that subscribe button now down below And then you will get the notifications for my future videos And check out my website as well Where you can book a coaching session with me And read my blogs It's narcsurvivor.co.uk And we do have a new course out as well It's very effective if you are trying to heal from this So do check out our new course as well It's below in the video description Or anything else I'm always available You can contact me for more support My email address is coaching at narcsurvivor.co.uk So if you need anyone to talk to I am there I'll get back to you as soon as I can So yeah I'm just at the park here today Thank you all for joining me And you all have a great day