Author: Cubilone

REVIEW: CONVERSATIONS WITH GOD

Conversations With God: An Uncommon Dialogue, Vol. 1Conversations With God: An Uncommon Dialogue, Vol. 1 by Neale Donald Walsch
My rating: 5 of 5 stars

I don’t remember where I first heard about this book. I think it was High Existence and one of their many articles/lists on the books that will “violently shift your perspective” or some such. What sealed it for me was when I listened to a podcast (Positive Head Episode #12) where the site’s founder, Jordan Lejuwaan, was invited. When he was asked to name a book he’d take with him on a deserted island, he replied with little hesitation: “Conversations with God.” The best part? The host agreed with him!

Now, these are people who are very much against religion as we understand it and the way we talk about it in public discourse. When I first heard of this book, I recall that I, too, was very skeptical, just judging by the title: “who is this guy with this frankly messianic, banal idea of speaking to God and transcribing the conversation?” It seemed silly, like something belonging to the Middle Ages, certainly not our supposedly progressive-thinking world. Mind you, I’m trying to offer you what had been my automatic thoughts, which I might not actually agree with on a more conscious, rational level.

Having read a badly converted .mobi version of the .pdf I managed to find online on my Kindle—just another hi-tech mode of delivery—, I can now confidently say the following:

If somebody told me: “man, this book contains the words of God”, if I could somehow be certain that they were speaking the truth, and if I did put my prejudices aside, my prejudices that come from growing up in a society built on soul-crushing organised religions that are deadly serious and strict about what God is supposed to be, the contents of this book are close to what I would ideally expect to find. In that way it leaves nothing to be desired. It has a certain something that truly feels divine, superhuman, an oriental or pagan worldview that does not deny people (of all sexes!) our body and all the fun things we can do with it. Here we have God joking around, pronouncing hedonism and all kinds of sex as holy, right next to unconditional love and our calling to be Who We Really Are, which as I understand it means that we become God by creating with our lives the best, most fulfilling, creative and loving version of ourselves.

This book wasn’t pretentious, nor dogmatic, nor close-minded. It was nothing of what you’d come to expect from what we call religion. It does have a lot of common points with Jesus Christ’s teachings as they have reached us today (which are pretty much the same across the board and across historical and famous spiritual teachers), but the book is certainly not Christian, which is a good part of the reason why you needn’t look farther than other reviews of this book on Goodreads to see Christian followers denouncing the book left and right, flat-out refusing to read it because it will supposedly challenge their faith. People, if you want to be devout and pious, at least try to do it right.

I don’t know who or what it was who spoke to Mr. Walsch. I have no idea if it was God, whatever God is or might be. It could be the writer just talking to himself, but why would that make it impossible it to have been God speaking through him? It all depends on how we define God. I’m a realisation of God writing this review right now, you are a realisation of God by reading it, and you are a realisation of God no matter what your response to it is.

I’ve recommended this book to many people already, and I recommend it to you too. It really doesn’t matter what your creed is or what you might be proud of calling a lack of one; contrary to my strong thoughts on what ancient organised religions believe we should be doing with our lives, I cannot see a reason why following this book’s advice would make your life anything but better. Even if you’re an atheist who believes in scientism, I do think that reading this book would do you good. In fact, I’d say that rejecting it without thought would just prove a certain amount of closed-mindedness in you and make you dangerously similar to those aforementioned hardcore “Christians” who feel proud of themselves for refusing to read a book. Doesn’t that make you uncomfortable?

While we’re at it, let me share with you a closing thought that came to me yesterday. We accept that organised religion is a powerful entity—much less so now than in the past, but let’s say that they still have no problem of capturing the imagination of billions. Now, organised science, what we’d call the mainstream scientific dogma—just follow the money—they have power not only over the minds of billions, but also actual power, mainly expressed through the activities of huge techno-corporations that have been setting the rules and the paradigm. Both organised religion and organised science are supposed to be superhuman, and therefore have a duty to be neutral and above the petty realm of “human weakness”.

We know that organised religion is full of scumbag priests and other subcategories of clergy. So what is it exactly that protects organised science from similar “infiltration”? Both fields promise mountains of money and prestige. How can one safely rest his or her faith with one over the other as the ultimate representative of an accurate and objective world theory? It seems to me that what it takes to be religous is faith and an ability to reject the proof that lies in the material world, it takes an equal but opposite(?) amount of faith and ability to reject the proof that lies in the material world to be an atheist.

Heh, look at me, never missing a chance to attack scientism!

I’ll say it again: if reading, enjoying and feeling inclined to follow or at least consider the life advice contained within Conversation with God makes me “religious”, there, done: I’m religious. If you are unable to tell the difference between the frankly liberating information contained in this book and what has passed off as religion for far too long in the world at large, then that is something you’ll have to sort out by yourself, I’m afraid.

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LINK: MY STRUGGLE WITH SOCIAL MEDIA AND OTHER ESSAYS

All links to High Existence:

My Struggle with Social Media: A Diatribe on Ego and Honesty

…so if I unfriend or ignore you online, I hope you understand. But if you see me go on some friending frenzy you’ll know I found something worth telling the world about. I will have found a banner I can wave that doesn’t read, “Look at me!” Rather, it might read, “Look at us. Poor, sorry, beautiful us.”

A Philosopher’s Guide to Facebook Envy

“It’s a real taboo to mention envy, but if there is one dominant emotion in modern society, that is envy…”

– Alain de Botton

Do you ever feel negative emotions while browsing the web? If you do you’re not alone. A recent study showed 1 in 3 people feel more depressed after visiting social media sites like Facebook. Psychologists call this phenomenon as ‘Facebook envy’.

Best-selling philosopher Alain Botton has pointed out that because Facebook envy is one of the least talked about emotions, it has the power to potentially destroy your life and prevent you from achieving your dreams. To stop this from happening to you, Alain de Botton has invented what he calls the ‘envy diary technique’.

By using the envy diary technique outlined in this post you’ll be able to transform negative emotions like Facebook envy, jealously and frustration into motivation and confidence, allowing you to achieve your goals with more speed and more ease.

The Envy Diary Technique

Whenever you feel envy:

  1. Acknowledge it.
  2. Write down the cause.
  3. Repeat.
  4. Look for a pattern.

Social Media is Distorting Your Creative Vision, and You Don’t Even Know It

What drives your creative work? Money? Fame? Success? If you’re an artist, you’re probably answering “no way”— meaning drives you. Finding purpose or making your life meaningful is your deepest priority, even if it’s not the priority you act on most. (Let’s face it, if living a meaningful life consisted of following an indubitable recipe, we’d all do it. But it doesn’t.)

Whether subtly or profoundly, we all experience this drive for meaning. And though the cause of this drive seems unidentifiable, it’s by searching for it that we add meaning to our lives. Art is just one way we undertake this search. The difficulty, though, with making art is remaining honest, and often our truest desires get supplanted with the desires of others. If you’re struggling to find artistic fulfillment, it may have nothing to do with your skill set or methodology, and everything to do with unquestioned motivations.

For some time now my own work (writing) has felt polluted. I’ve struggled to achieve a sense of honesty, so I recently began exploring why. What I found is an intoxicating ideology and social media as the dominant carrier of it. Together they chloroformed me, stifling my creativity and sapping the pleasure from my work.

REVIEW: PERSONALITY TYPES: USING THE ENNEAGRAM FOR SELF-DISCOVERY // TYPOLOGY

Personality Types: Using the Enneagram for Self-DiscoveryPersonality Types: Using the Enneagram for Self-Discovery by Don Richard Riso

My rating: 4 of 5 stars

Experience has shown that … personalities … may be grouped into various major categories, and for purposes of studying them this is a helpful device. Classifications must never be taken too seriously—they ruin much thinking—but the fear to use them has prevented much more thinking.

—Karl A. Menninger, The Human Mind

The above quote would find a lot of people in the world in open disagreement. Even in the US, where different social needs and anxieties gave birth to almost all forms of typology developed today, there is still some skepticism about the extent to which typology works and is based on fact; in the culture I grew up in, namely millennial Greece, the very concept of the existence of a number of more or less concrete personality types, is rather foreign to say the least—ironically, too, because some of the most adamant proto-typologists were ancient Greeks philosophers such as Galen, who is the best-known.

My enduring fascination with the subject and my attempts of discussing it with my surroundings have been mostly welcomed with polite indifference and at worst with open contempt: surely the entire wide spectrum of humanity cannot fit in a handful of archetypes. “How is this any different from astrology?”, asks a One that has made her mind up about right and wrong; “no system can pigeonhole the infinite complexity that is me” is a common reaction from Threes or special-snowflake disintegrating Fours; “you do know that people’s behaviours change according to their surroundings, right?”, comes the valid though overly dismissive comment from a Five who likes to think he’s unusually smart and thorough.

It’s been very difficult to get people to look at this seriously and see the strengths of existing typology systems and how they can help us empathise with and understand eachother and ourselves. Half-arsed online tests and the seeming equation of typology with “which Disney/Game of Thrones/famous person are you?” hasn’t helped people take the field seriously either, but I’m not one to judge; after all, it is how I myself, and many others I’m sure, originally came across typology. The difference is that I took an interest in the theory of it all, the questions that result in the answers that are all the different types. Thus did my research in this realm begin years ago and ever since I’ve been slowly trying to follow Kierkegaard’s advice to become subjective toward others and objective toward myself.

Before reading Personality Types, the typology system I’d been most familiar with was the Myers-Briggs Type Indicator, or MBTI, developed in the ’70s and in later years built upon by David Keirsey and his theory of four temperaments.  MBTI was based on Jung’s eight cognitive functions and laid out the sixteen four-letter type system we know and love today. According to it, each type is a different ordering of these Jungian functions that correspond to each individuals preference of use. I, for instance, am an INFP because I primarily use Introverted Feeling and then Extraverted Intuition.

Understanding how the cognitive functions work for each type is essential for understanding the MBTI, a fact which regrettably but understandably is most often missed by online tests, because it makes the whole thing about ten times more difficult to decode.

To sum up, MBTI is used to categorise people according to their cognitive functions: the mechanics of the manner in which they perceive and process information, how they perceive the world (by observing or by abstracting?) and how they make decisions (thinking their way out or doing what feels right?).

Nevertheless, the MBTI isn’t even what this book is about; I just wanted to illustrate the difference between it and the Enneagram, which is a different school of typology, and what Personality Types is about. Riso and Hudson did an excellent job with it of presenting the Enneagram as a more organic form of typology than MBTI. Sometimes the latter feels as if it’s somehow constructed or artificial; the Enneagram, on the other hand, is very convincingly presented in this book as something that does exist out there, that it is what had been attempted to be captured by the first known typologists in ancient times up to Freud, and consequently it is something that absolutely has to be part of modern psychology and psychotherapy. They make a convincing case that the Enneagram’s the culmination of everything that’s been done before in the field, the most perfected and complete system that has been developed to this day. And after reading the book, I do stand convinced.

Here’s a small sample of what the types are about and our problems:

Twos spend their whole lives searching for love from others and still feel that they are unloved.
Threes endlessly pursue achievement and recognition but still feel worthless and empty.
Fours spend their entire lives trying to discover the meaning of their personal identity and still do not know who they are.
Fives endlessly accumulate knowledge and skills to build up their confidence but still feel helpless and incapable.
Sixes toil endlessly to create security for themselves and still feel anxious and fearful about the world.
Sevens look high and low for happiness [through new experiences] but still feel unhappy and frustrated.
Eights do everything in their power to protect themselves and their interests but still feel vulnerable and threatened.
Nines sacrifice a great deal to achieve inner peace and stability but still feel ungrounded and insecure.
And finally, Ones strive to maintain personal integrity but still feel divided and at war with themselves.

The way out of these self-defeating patterns is to see that they cannot bring us the happiness that we seek because our personality does not have the power to create happiness. As wisdom has always recognized, it is only by dying to ourselves—that is, to our ego and its strategies—that we find life.

Apart from this small sample, here are some of the reasons I think the Enneagram is an excellent tool and theoretical system:

• The Enneagram is based on triads, just as the MBTI is based on pairs. Each Enneagram type is the combination of thinking, feeling or instinct with a modality of overexpression, underexpression or repression, which in turn represents each type’s fundamental characteristic: all at once, its main weakness, the bane of its existence, what it strives to overcome, as well as what it’s ambitions are aimed at and what it thinks it lacks. That makes 3 times 3, three modalities for three fundamental aspects of humanity.
• The wing system adds more depth and intricacy.
• On top of that, the fact that if as a person you’re expressing your type well you’re “integrating” into another type and if you’re not you’re disintegrating into yet another makes it clear what each type can strive for or can expect to happen if it doesn’t remain healthy.
• The system is made even more complex by the fact that for each type there are essentially nine sub-types according to the level of development of the type. That also goes for the wings and directions of integration/disintegration.
• All the above combined make the Enneagram not only a great tool for self-discovery, empathy and understanding, but also quite revealing and useful for self-development as well.
• While reading the lengthy descriptions for each of the types, I had very clear images of real people I know or friends of mine who appear to be embodiments of their types. Imagine the symbol above but with the faces of people in my social network at each end. My personal Enneagram became these 9 friends of family of mine, and now I believe I can understand their possible fears, troubles and priorities much better, as well as see reflections of those characteristics on myself.

This stuff is real and I want to get deeper into it. I would heartily recommend you do as well, and there’s no better place to start than Reddit’s Enneagram Subreddit which has all the information and links to tests you might need. When you get the basics, reading an actual book, this one or another good one by Riso and Hudson or other personality psychologists and distinguished writers on the subject, will be the way to go. Good luck!

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EARWORM GARDEN // TIM MINCHIN – THE FENCE

I’ve been thinking recently that we just don’t have enough comedian musicians, or musician comedians.

This is a song in defence of the fence, an anthem to ambivalence.

I discovered Tim Minchin through Toni, through Daphne. I don’t agree with his attacks on alternative medicine (I want to believe he’s still on the fence on that one himself, however unlikely) but overall I’m liking this guy more and more. Plus he’s Australian.

AN OVERVIEW OF WATER MANAGEMENT IN URUGUAY

Article originally posted in the Rights4Water Website.

Uruguay is the second smallest country in South America (after Suriname), with an area of 176,215km2, making it about 15% smaller than Belarus and 35% larger than Greece. A total of 3,324,460 people call it home and about 1,947,604 (or roughly 57% of the population) reside in the Montevideo metro area on the Río de la Plata. In fact, its urbanization rate is over 95%, one of the highest in the world. Meanwhile (and perhaps contradictory to the previous statistic), close to 93% of its territory is apt for agriculture or pasture, and with existing cattle numbers surpassing 12.000.000 in 2014, Uruguay is world champion of cattle per capita. To reiterate: for each Uruguayan that lives in an urban centre, there are 3.6 bovines living in its vast fields.

The fertility of Uruguayan soils would likely not be possible without its vast river network, which is mainly defined by Río Uruguay and important tributaries in its basin, such as Río Cuareim and Río Negro; Río de la Plata and its tributaries (including Río Santa Lucía, which provides water for Montevideo) and others. OSE is the country’s main public water company, while DINAGUA (the National Water Directorate), along with MVOTMA (the Ministry of Housing, Land Management and the Environment) and a number of other government directorates are responsible for managing Uruguayan water resources.

Major basins in Uruguay

Major basins of Uruguay

Privatization of management, with some exceptions, has been largely avoided due to the 2004 plebiscite promoted by the National Commission in Defence of Water and Life. The plebiscite, ratified by 64,58% of voters, resulted in a constitutional reform and the inclusion therein of the now famous Article 47. With it, the Uruguayan constitution was the first in the world to give the state sole authority over water management, making privatisation unconstitutional, explicitly stating that “users and civil society are to participate in all planning, management and control of water resources”. In addition, it declared water “a natural resource essential for life” and made access to water and sanitation “a fundamental human right”.

More than a decade later, management of water in Uruguay is now organised by river basins and hydrographic regions: they are the basis for the regional and basin councils regularly called by DINAGUA. These councils, which are meant to be tripartite, allow the participation of delegates from the government, the users (agriculture, pastures etc) and civil society, and are convened to discuss matters of water quality, regional development plans, emergency situations such as droughts, good practices etc. The inclusion of the citizenry in the management of water resources, as mentioned above, became a constitutional right as a direct result of the referendum. However, until now, these councils have been the only formal way of allowing the citizens to have any say in water management and control.

Regional council in Las Cañas, Río Negro

There have been more problems with the actual implementation of Article 47. Apparently, compartmentalisation of power over water resources has become a problem of management: “The water law (predicated by the constitutional reform) is based on management by basin; the territorial legislation law is based on management by political boundaries, by regional department”, says Carmen Sosa, current member of CNDAV and representative of the worker union of OSE in her interview to Rights4Water. “Since authorities for each river basin are so compartmentalised, we need to examine the difficulty of managing water in such a way. It was our inspiration to have a single organisation, a ministry of water, a ministry of the environment, which would bring all the powers together in a single place. For when authorities are so dispersed, when the responsibilities are so dispersed, in the end nobody’s responsible. Management is very complicated when there are ten different organisations in charge—and all with the same level of responsibility.”

Carmen Sosa

According to Mrs. Sosa, the state could make popular participation more viable by making the regional councils and the information discussed therein more accessible to the citizens. “Oftentimes the only thing people know about is the problems that they have: how their neighbour’s well dried up, or how their own water is polluted. But they do not have any information on the context and on what state the country is in for such things to happen.” Most of the councils are presently working with the most serious water-related problem the country’s facing right now: the contamination of the basins by run-off from its soy plantations and its pastures. We shall go more in-depth about this in our next article on water as a human right in Uruguay.

QBDP ΕΠΕΙΣΟΔΙΟ #9 — БАЛКАНСКИ БРАТЯ (ΜΠΑΛΚΑΝΣΚΙ ΜΠΡΑΤΙΑ)

Εδώ το .mp3.

10 μήνες μετά αυτό το επεισόδιο! Τουλάχιστον δεν κλείσαμε χρόνο. Το γράφημα ημερομηνία λήψης/ημερομηνία δημοσίευσης ξαναπήρε την κατιούσα (αυτό είναι καλό, κι ας ακούγεται το «κατιούσα»–katyusha?–σαν κάτι το κακό)!

Σε αυτό το επεισόδιο που ηχογραφήσαμε σε ένα μπαράκι του Βελιγραδίου με τη Δάφνη, συζητήσαμε και αναρωτηθήκαμε:

  • γιατί οι Έλληνες σνομπάρουν τους Βαλκάνιους γείτονες και αδερφούς τους.
  • γιατί αξίζει σαν προορισμός η ευρύτερη περιοχή, και ειδικότερα με το Balkan FlexiPass.
  • πόσο ειρωνικό που σε κάθε χώρα το μόνο σίγουρο είναι οι εθνικιστές και ότι παντού πιάνονται από τα ίδια αστεία πράγματα.
  • τι κοινά έχουν οι Βούλγαροι με τους Σέρβους και πώς η Βουλγαρία θα μπορούσε να είχε γίνει μέρος της Γιουγκοσλαβίας.
  • πέτυχε ο κομμουνισμός της Γιουγκοσλαβίας του Τίτο;
  • ανήκουν τα Βαλκάνια στην ΕΕ;
  • γιατί δεν είναι η Σερβία στην ΕΕ;
  • συγκρίνονται τα τραίνα του ΟΣΕ με τα τραίνα της Ρουμανίας;
  • γιατί το Βελιγράδι είναι από τις ομορφότερες πόλεις ever.
  • γιατί η ζωή στα Βαλκάνια μας έκανε να δούμε το κομμάτι της Ελλάδας σε αυτό το μεγάλο παζλ διαφορετικά.
  • τελικά πού πέρασα καλύτερα, στην Δανία ή στην Βουλγαρία;
  • πώς μια πολιτική ένωση των Βαλκανικών λαών ή των Νοτιοευρωπαϊκών λαών φαντάζει πιο λογική απ’ότι μία όπου από την μία έχεις την Δανία, την Γερμανία και την Ολλανδία κι απ’την άλλη την Ελλάδα

..και πολλά άλλα, στο πιο πολιτικό επεισόδιο μέχρι τώρα. Απολαύστε! Ο τίτλος σημαίνει «Βαλκανικά αδέρφια», btw. Α, και η λέξη που δεν θυμόμουν: legacy στα ελληνικά: υστεροφημία, θα μπορούσε να είναι μία μετάφραση.

Για περισσότερα, ρίξτε μια ματιά και στο ποστ που έγραψα αφού γυρίσαμε από το ταξίδι μας, Balkan Flexpress.

Και κάτι σχετικά με το μετρό της Αθήνας που αναφέρουμε στο podcast: η Αττικό Μετρό είναι ιδιωτική εταιρία αλλά ήταν απ’ότι φαίνεται μόνο η εταιρία κατασκευής, δεν το διαχειρίζεται αυτή τώρα. Το ερώτημα πάντως παραμένει: θα έπαιρνε λεφτά από την ΕΕ για την κατασκευή της γραμμής 4;

 

 

EARWORM GARDEN // ESTO NO ES CAFÉ

Laura invited me yesterday to some bar at José Enrique Rodó 1830. Some of her friends were playing music, along with two other acts: a guy who played the guitar kind of experimentally and did the Hun-Huur-Tu thing with this throat (but more skillfully than Hun-Huur-Tu themselves, it seemed to me) and another one I missed forever because it was time to catch the bus back home.

It was 100 pesos for the entrance (~31 pesos to a euro; when I got here 4 weeks ago it was 29—I’m rich!) and another 100 pesos for a strange kind of alcoholic beverage people drink a lot in Uruguay that tastes very much like Fisherman’s Friend. Imagine that, with coke.

A few minutes after I got my drink, her friends started playing their music. The whole concert reminded me of the very first venues in Rock Band, when you first set out and play the easy songs, where supposedly only your friends and some of their friends, at best, come and see you. They were amateur musicians, you could tell: their songs were mostly uncomplicated, and they had a bunch of different instruments, such as unusual percussion (e.g. the lower jaw of a cow, complete with teeth) and types of guitars I would imagine the likes of Inti-Illimani would always keep within arm’s reach. One or two of them were more skilled, but the group as a whole was not. They would go in and out of tune in their polyphonic segments etc. Nevertheless, they left me with a positive impression. I thought they were an interesting group, doing what they enjoy, not caring about perfection and not being scared to experiment in front of an audience.

Then, from the minute I woke up today on, one particular song from yesterday keeps playing in my head. It’s the one in the media player above. It’s a recording I made with my smartphone, that is why the quality is abysmal (I can hear my H2n’s vindictive laugh from the corner—that’s what you get for not having proper sound recording equipment with you ALWAYS ). I can tell that what they’re singing in the chorus is probably “esto no es café” (this isn’t coffee), and I can catch some of the rest of the words but the quality of the recording is so bad and the skill level required for understanding sung language is so high I’m not even bothering.

All that’s nice and good, but something soon dawned on me after listening to his recording a couple of times: I will probably never listen to this song in better quality. This is it.

In this day and age where every original song has a proper recording done in a studio and posted on Youtube, problems like one-off performances, live recordings or poor reproduction quality due to technical reasons seem absurd and things of the lo-tech past. But here we are: an earworm of a song I will never listen to in better quality. If this band never played again, this song would live in posterity in the form of this shitty recording. This realisation gives me similar vibes to listening to the world’s first recording of a song (but not the oldest sound recording in general, that’s too creepy, man). Suddenly you realise it’s a recording; somebody recorded it, it was there and then suddenly thrashed into infinity. It wasn’t born from nothing the way contemporary music makes me think about it sometimes. Somebody was recorded who, after the job was done, left and went on with his or her life. The difference in quality makes me aware of factors I’m sure were invisible for people playing the music. “Any sufficiently advanced technology is indistinguishable from magic”, anyone? What about “Any sufficiently advanced observer will be able to distinguish between magic and technology?”

You know what though? At least I’m better off than with that Häxan projection with a live soundtrack by No Clear Mind. That was music that rocked my world. I have no recording of it and I will most probably never have the chance to ever even listen to for a second time in my whole life. It makes you wonder what’s important in the end in this art form which has changed so much and has become so very incredibly complex and meta ever since the internet became speedy for cheap, which is actually true for most about everything humans do.

The song is very catchy. The polyphony is excellent, even if not technically perfect. And what’s this genre of music called, if it even has a name? It must, right? There’s an obscure genre for everything. Anyway, I want more!

The bar's facebook page linked above says their name is "Rocoto".
The bar’s facebook page linked above says their name is “Rocotó”.

PS: After I finished writing this post, I started looking around for more info about this group, starting from the address of the place, and step by step I actually found their SoundCloud. Okay, now I sure feel stupid for writing this whole post above! But here it stands, perhaps as a testament to my beautiful, romantic self-delusion and my tendency to make a story out of limited data and believe it if it sounds good enough? Maybe, maybe. Enough playing philosopher for tonight; here’s a good recording of Rocotó’s music. Enjoy!