Category Archives: Germany
Yesterday I spent all day at a fancy spa. I’ve never done this before (a birthday was involved), so the day ended up being a kind of experiment to see if I’m the kind of person who might in the future.
Here are my findings:
- Spas, as a business model, seem to be primarily about positioning. The spa we went to had a bunch of hot tubs, some saunas, a ‘steam bath’ (I felt like broccoli) and a big pool so salty you float . It was all very pleasant, but at least three of those things are readily available at municipal pools all over Berlin. A spa day costs $30, entrance to a swimming pool costs around $4. We paid, essentially, to say we went to a spa rather than a swimming pool.
- Since this is Germany, the nakedness was mandatory and ubiquitous. The norm at spas seems to be: If you’re sitting or otherwise stationary, you must be naked. If you’re in motion, you must be wrapped in a towel. I don’t care to speculate as to why this is the case.
- After living in Northern Europe for eight years, my relationship with nudity has gone through phases. When I first moved to Denmark, I was like ‘I could never go to a sauna oh my god me naked is horrifying.’ Then I did, then I did again and again and again (you get invited to saunas a lot when you live in Denmark) and I got used to it and started to sort of like it. That freedom nudists are always talking about is a real, if fleeting, thing. Then that wore off, and now I’m just indifferent. Naked, not naked, whatever.
- I am aware of the irony that my comfortableness being naked is, as I get older, negatively correlated with how good I look being so.
- The only thing I actually like about nakedness-mandatory situations at this point is looking at other people. Maybe I’m not supposed to like admit that or whatever, but the human body is totally fascinating. The diversity of proportions alone is worth a coffee table book, or at least a Tumblr.
- The only that really surprised me about the bodies yesterday was how much plastic surgery was on display. Lots of inflated lips, tucked tummies, stationary boobs. I may be the first naked gay man to say to another naked gay man ‘oh my god: these tits’ in a semi-public setting.
- And another thing: It’s genuinely meaningful that no matter where you go in Berlin, you’re likely to see gay canoodling. Yesterday the big salty pool was primarily peopled with couples holding each other and floating around like slow-motion bumper cars. Some of the couples were straight, some were lesbians, some were gay dudes. No one seemed to notice or care.
- The other reason the gayness stood out for me is that it was really the only thing you can tell about naked people. Without clothes to tell you someone’s social class or category—goth, chav, rich prick, hipster, etc.—you really don’t have anything to go on. I was alarmed at how disconcerting I found this, and at the relief I felt when I realized I could use eyewear, flip-flops and reading material to categorize people. Phew.
- It’s sort of funny how spas have this quasi-therapeutic framing. You often hear people (OK, northern Europeans) talk about how sitting in the sauna all day ‘pushes out toxins’ and is ‘cleansing’, as if those concepts exist and have meaning.
- Part of the package yesterday was a massage, and my masseuse, thumb-deep in my kidneys, kept saying things like ‘oh you have so much tension here’. When I told her I was a runner, she told me she’d pay special attention to my legs to ‘loosen them up’. Spending a Sunday in the sauna is a super-pleasant, and massages are objectively the best thing ever, but I think the health benefits are less based in scientific evidence and more based in the human need to think that anything weird and slightly taxing must have a purpose beyond itself.
- I don’t know if this is related to the previous point, but after six hours I was exhausted. Exhausted like I had just run up a hill, rather than sat in various configurations of warm water underneath one. And so ravenous!
Conclusion: Hella fun, hella doing this again. Just next time, I’m bringing higher-class flip-flops.
The program for the destruction of severely handicapped and mentally ill Germans, […] set up two years before the Final Solution: Here, the patients, selected within the framework of a legal process, were welcomed in a building by professional nurses, who registered them and undressed them; doctors examined them and led them into a sealed room; a worker administered the gas’ others cleaned up; a policeman wrote up the death certificate.
Questioned after the war, each one of those people said: What, me, guilty? The nurse didn’t kill anyone, she only undressed and calmed the patients, ordinary tasks in her profession. The doctor didn’t kill anyone, either, he merely confirmed a diagnosis according to criteria established by higher authorities. The worker who opened the gas spigot, the man closest to the actual act of murder in both time and space, was fulfilling a technical function under the supervision of his superiors and doctors.
The workers who cleaned out the room were performing a necessary sanitary job — and a highly repugnant one at that. The policeman was following his procedure, which is to record each death and certify that it has taken place without any violation of the laws in force. So who is guilty?
[…] Once again, let us be clear: I am not trying to say I am not guilty of this or that. I am guilty, you’re not, fine. But you should be able to admit to yourselves that you might also have done what I did. With less zeal, perhaps, but perhaps also with less despair.
That’s from Jonathan Littell’s ‘The Kindly Ones‘.
Reading the novel’s first few pages (all of the above appears before, like, page 10. This book is Not. Fucking. Around.), I keep wondering if the post-WWII generation is the first in history to live with this understanding, that they might have acted monstrously if they were born in different circumstances.
I don’t know how previous generations and civilizations looked upon their history, but I doubt it was with as much guilt and apology as we do. From colonialism to slavery to segregation to 1980s shoulderpads, everything I’ve learned about history combines to form a sort of collective cringe.
I wonder if this began with the struggle to teach Nazism to the people who had survived it, fought against it, participated in it. When I learned about Hitler’s Germany, it was always with an acknowledgement that it could have been me on either end of the rifle or the gas chamber. I was asked to empathize not only with the victims, but with the perpetrators, in a way I wasn’t with other historical episodes.
Maybe it’s because the history is so proximate. Maybe it’s because the people committing the crimes, and dying of them, look like our friends, dress like our grandparents, write and talk like our movies. Maybe it’s because a whole society was at fault. Maybe you learn about the moral capsize of an entire civilization, and you just naturally put yourself inside it.
I have no idea if this is genuinely new to the time or place in which I grew up. I don’t know if French schoolchildren in the early 1900s were asked to imagine themselves committing atrocities during the Napoleonic wars. I don’t know if Spanish kids were told that it might have been them branding apostates during the Inquisition.
But I’m glad to be reading Littell, I’m glad we look at our histories this way. Honesty beats triumphalism, I hope. I wonder how it changes the way we think. I don’t know if it makes us guilty, but I certainly hope it makes us careful.
Like a chess game, we play out the initial, routine moves like a sort of ritual (‘What do you do for a living?’ ‘How was your weekend?’) until we get somewhere neither of us has been before. Then we start paying attention.
Yet small talk is weirdly important. Most of your best friends began as people with whom you made inane, obligatory chitchat (‘So, how do you know Steve?’) in a bar, a classroom or a workplace somewhere. It’s like our entire species has decided, hivelike, that before we ask about things we like hearing, or talk about things we like saying, we want to make sure you’re capable of engaging in content-free pleasantries for at least 2 minutes.
I’m fascinated by how this differs across cultures. As anyone who has ever traveled, lived abroad or hosted an exchange student knows, chit-chat is as culturally loaded as manners, dating, sex or food. Some cultures talk to each other everywhere. Riding the bus, waiting in line, sitting in a cafe—everything’s an opportunity to engage with the people around you.
In other countries, starting a conversation with someone you don’t know is an event that provokes stunned silence and stricken glares. The fuck, their tone of voice says as they answer monosyllabically, is this dude talking to me for?
I grew up in America, which is somewhere between these extremes, and I’ve now experienced small talk in London (chatty but aloof), Berlin (chatty when drunk or homosexual) and Copenhagen (excuse me, do I know you?).
It’s not like these countries are genetically distinct from each other. Sometime growing up, someone taught you when to engage with people around you and, if necessary, how to continue upward into actually knowing them.
It’s interesting that, with all of the talk (OK maybe just TED talks) about ‘gross national happiness‘ and how countries should contribute to the overall well-being of their citizens, how little attention small talk receives as a public policy issue.
A population that is systematically equipped to engage new people and form sustainable, mutually beneficial relationships will be happier, healthier and more productive than one without. Social support reduces stress, increases lifespan and seems to prevent everything from nervous breakdowns to cancer. Not having friends is as bad for you as smoking.
And it all comes down to small talk. The better you are at performing these introductory catechisms (‘what neighborhood do you live in?’), the more efficient you are at identifying potential friends and, ultimately, obtaining social support.
Small talk isn’t any more complicated than touch-typing, or long division, or anything else you learned in middle school. You take turns, you listen closely, you stay on topic. Like most forms of human interaction, once you look at it closely, it’s formulaic enough that it can be learned—and taught.
So why don’t countries deliberately promote conversation skills? I’m legitimately curious about this. If schools teach financial literacy and cultural literacy, why don’t they teach social literacy? Making conversation, like sending a resume or acing a job interview, is something everyone should know how to do.
Happy populations don’t just happen. Our countries taught us to add and subtract, collect and analyze, read and think. Maybe it’s time they taught us to meet each other.