Showing posts with label politics. Show all posts
Showing posts with label politics. Show all posts

Thursday, February 14, 2008

My city


When Mumbai was burning I was eating panipuris. Sounds suitably dramatic. Well, Mumbai wasn't burning but I kept my panipuri date and my stomach came out better out of this ordeal that Mumbai was supposedly going through. I am sick of this bullshit we are being made to face. Politicians and their goonda supporters hold my city to siege and the common man suffers. As always....his plight (as an aside, why is it always common man and not woman I wonder?) is that of suffering, mute..sometimes it takes the shape of a violent outburst aimed at innocent people who are not party to anything.


What is this outsider business I ask? I am as good as Maharashtrian manoos as any..sorry bai as any..(not the servant wala bai for the udiots who walked in late) My grandparents made their lives here and some idiot turns around and tells me that I am an outsider. Go take a flying fuck is what I would say.


Dee and me did conversation about this. RT walks out of the court dressed like an American yeppie, his lawyer is a North Indian and he talks about sending North Indians back to their land. I once did a very nice conversation with a Banarasi rickshaw wala who told me that since the past 25 years Bumbai was his home. Like me and possibly thousands and dare I say millions of people, Bumbai had opened her heart to him and given him a place to stay and kept his family fed, educated and happy and giving him a living. His daughter was in school. I told him at the end of our rickshaw ride that it was important that she continue her education. I don't know if my words will have an effect or not but I would like to hope that it would.


This man made his life an open book to me. He has land back in his gaon, but the land wasn't able to sustain him and his family which is why he chose to move to Bumbai and make his life. So then Bumbai became his home. How does he become an outsider? Has he not been contributing to the city's economy? Has he not ferried people around the city? Has he not seen the city's slow deterioration from an open minded place to something that can be manipulated n used by an ever pliable and rabble rousing media?

I squarely blame the media who is 24/7 in our faces. There are stories plenty in my country but they are not sensationalist enough. Not enough sansanni! I had argued this previously with another friend when that Prince fiasco happened. While I do agree that Prince was saved that day only because of the unrelenting media attention, there were definitely more important pressing issues than Prince happening in the country at that time. But Prince, Prince - 24/7. We got the point. It was the same yesterday, the same shots of RT walking out of the court. The media allowed itself to be manipulated a limp rag doll, causing people to panic. Why should we allow ourselves to be used like this? Why show fear- bow down to the the *idea*, mind you the idea that there are people out there ready to attack us for no fault of ours.

Who decides who is an outsider? Society, laws, dumb, attention and vote seeking politicians? I wonder. Where does the line get drawn that you are one of us or the alienated other?


Friday, February 08, 2008

The subversion of history

A friend sent me this email. I hate it absolutely when situations like these occur!

There has been a large demonstration at the Univ. of Delhi and at our dept against a text in the 2nd year, an essay on the many Ramayanas by the late AK Ramanujan. The protests continue.The main one was by the ABVP- the student wing of the BJP. One MP even claimed the writings were by one Dept. member who happens to be the PM's daughter. She is indeed in the Dept. but this is not an accurate representation of the way the course was drawn up and needless to add the essay in question was authored by a ( now deceased) scholar. We have issued a statement that has also been backed by the Univ. leadership.

NOTE PREPARED BY THE DEPARTMENTAL COUNCIL OF THE DEPARTMENT OF HISTORY, UNIVERSITY OF DELHI,

IN ITS MEETING OF 04/02/2008

  1. A number of groups have organised protest and have raised objections to the inclusion of an essay by (late) A. K. Ramanujan, titled “Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation”. The essay had been published in Vinay Dharwadker (ed.) The Collected Essays of A. K. Ramanujan, New Delhi: Oxford University Press, 1999, pp. 131-60; [this was an expanded version of a piece that first appeared in Paula Richman (ed.) Many Ramayanas: The Diversity of a Narrative Tradition in South Asia Berkeley: University of California Press, 1991]. The said essay is one of the readings for the Delhi University concurrent course on Ancient Indian Culture in the B. A. (Honours) programme, which has been offered in several Colleges from July 2006 onwards.

  1. The sole purpose of this course is to create an awareness and understanding of the rich and diverse cultural heritage of ancient India among students, and to acquaint them with original sources. Apart from the reading mentioned in the letter, the course includes readings on Kalidasa’s poetry, Jataka stories, ancient Tamil poets and poetry, ancient iconography, and the modern history of ancient artifacts. The essay is part of a unit titled ‘The Ramayana and Mahabharata – stories, characters, versions.’ It is accompanied by an excerpt from Iravati Karve’s book, Yuganta: The end of an epoch. Supplementary readings include the Introduction of Robert P. Goldman’s The Ramayana of Valmiki: an epic of ancient India (the most recent and most authoritative English translation of the epic), which gives a detailed, scholarly introduction to the Valmiki Ramayana.

  1. The late A. K. Ramanujan (recipient of several honours, including the Padmashri) was a widely acclaimed scholar with impeccable academic credentials. His expertise in a range of languages including Sanskrit, Tamil and Kannada was perhaps without parallel. His credentials as a scholar, writer, and teacher with extensive knowledge of ancient Indian literary traditions are incontestable. It is sad to see his name and work being subjected so such ill-informed controversy. In the article in question, he illustrates and analyses the great dynamism and variety in what he describes as ‘tellings’ of the story of Rama within India and across the world.

  1. The concurrent course on Ancient Indian Culture and the readings for it went through the same procedure as all other courses in the University of Delhi pass before being adopted. The readings have not been devised or ‘compiled’ by any individual. Like all the other University courses, they are the product of a consultative process involving many members of the University community. The content and readings for this course were discussed extensively among Department members and College teachers, and were approved through the regular University procedures in statutory bodies, namely the Committee of Courses, Faculty of Social Sciences, Academic Council, and the Executive Council, which include teachers of all disciplines. The Academic Council is the highest statutory body on academic matters in the University.

    5. We would like to emphasize that there is no published compilation of the course readings by Dr. Upinder Singh or any other member of the Department of History. However, it has come to our notice that there is a spiral-bound collection of photocopies of the individual articles and excerpts related to this course at certain photocopying shops. This set of photocopies has a covering page on which Dr. Upinder Singh’s name has been typed, without any authorization whatsoever, as a ‘compiler.’ It is this collection of photocopies that is being incorrectly described as a ‘book’ compiled by her. There is in fact no book.

    6. When readings are prescribed in a course, it is not essential that the course-designers, teachers, or students should agree with or defend each and every word therein. In fact debate, dissent, and dialogue are important parts of the discipline of history. It may be pointed out that the terms that have apparently caused offence to certain individuals should in no way be construed as mischievous or slanderous. There is no question whatsoever of intending or attempting to denigrate or hurt the sentiments of any culture, religion, tradition, or community.

    7. The aim of the course in question is to teach University students (who are, after all, young adults) to be able to analyze a variety of source material academically, analytically, and without embarrassment or denigration. That is the spirit in which the course was framed and that is the spirit in which we believe it is being taught.


Thursday, November 29, 2007

Nandigram


The rivers flowed red with blood
Voices of children lost forever in the mists of time

For more the Great Bong here

Friday, April 06, 2007

Untapped: The Scramble for Africa's Oil

John Ghazvinian's Untapped: The Scramble for Africa's Oil explores issues that need to be understood in today's context..some excerpts:

In 1996, ExxonMobil discovered between 800 million and 1 billion barrels of oil in the Doba basin of southern Chad. Chadian crude is of the heavy and sour variety that fetches low prices on the international market, and the country's landlocked geography adds formidable transportation costs to any venture. Besides, with civil war and political instability a fact of life from 1965 until the early 1990s, there was never much chance of Chad's oil industry getting off the ground. In 1996, however, there seemed to be just enough oil in Chad, and nearly enough political stability, to justify giving the country another look. ExxonMobil began to examine financing and feasibility options, setting into motion what would become one of the most extraordinary chapters in the history of African oil exploration.

N'Djaména, Chad—Disagreements between multinational corporations and destitute African villages often turn into a needlessly polarized ideological battle between proponents and opponents of globalization and free-market capitalism, or into an oversimplified David and Goliath tale. I wanted to see for myself the situation around the Doba basin and whether critics were justified in heaping so much blame onto ExxonMobil. Getting there from N'Djaména, Chad's capital, was going to be a challenge, though. In 2005 Chad's national airline, Toumaï Air Chad, was down to one functioning plane, a battered 737 servicing six African destinations and one domestic airport in the east of the country, as well as the annual pilgrimage to Mecca. Until such time as it was able to purchase a second aircraft, Toumaï regretted that it would not be providing service to southern or northern Chad.

I asked about how I might make the journey by land, but received bewildered looks and was sternly warned that it would be a rough and dusty 200-mile trek across the blazing heat of the Sahel, and very much not for the faint of heart.

None of this was a problem for ExxonMobil staff, of course, because the company had its own airport and chartered a fleet of planes making regular flights between N'Djaména and Doba. In the early days of the project, when it was still being hailed as a "model" for African oil exploration, Exxon had been happy to fly journalists south, and had bent over backward to set up tours and meetings with local managers. But this was 2005, and ExxonMobil had been burned by a slew of negative stories in the international press. So, when I approached the company six months in advance, I was told by its Houston PR department that arranging a flight would not be possible. Even if I somehow made it to Doba under my own auspices, in fact, it would not be possible to have a tour of the company's project in southern Chad. Nor was I allowed to speak to Exxon staff at any point while I was in the country, not even off the record. Any questions I had would be answered by Houston.

Given the cost of hiring a car and driver for the two-day round-trip south—at least $200 a day—public transport rapidly emerged as my only option. At the crack of dawn one Thursday, I watched as my suitcase was lifted to the roof of a beaten-up old Land Cruiser and steadily squashed under a small mountain of accumulating bags and boxes and threadbare trunks. Off to one side, a young man unscrewed the vehicle's fuel cap and stuck a piece of rubber tubing into the tank, to the other end of which he stuck a small plastic funnel. Out of nowhere, several glass jugs appeared, filled with gasoline, which the man steadily poured into the funnel, taking great care not to spill any.

It was as powerful an image as one could possibly ask for. Chad may have recently joined the ranks of the world's oil-producing countries, but the country still lacks a downstream oil sector, and its citizens have yet to see what an actual gas station looks like. There is no refinery for Doba crude to be sent to, so every last drop of Chad's crude goes straight into the ExxonMobil pipeline and straight onto supertankers parked off the Cameroonian coast. There are few cars in Chad, but those that exist (almost all of them taxis or official vehicles) operate not on Chadian oil but on Nigerian gasoline. The refined product is driven—often smuggled—across the border, and sold from glass jars in shaded spots along the side of the road that look like little more than American-style lemonade stands.

Inside, the Land Cruiser had been converted into a sort of cattle truck, with two hard wooden benches running along its length. Ten people had already squeezed in, along with more belongings, and were looking intensely uncomfortable in the scorching early-morning heat. I plumped for a $25 "first-class" ticket, thinking that sitting in the passenger seat and facing forward would make the ten-hour journey more pleasant. What I had not been told was that a first-class ticket entitled me to only half the passenger seat.

It was just as well, then, that the vehicle broke down at least eight times during the journey. (I lost count after the seventh.) The passenger seat was tilted so far forward that my neighbor and I had our arms pressed against the dashboard for the duration of the journey, and every time the driver pulled over to fiddle with the fan belt, it was a welcome chance to step out into the blessed relief of the 120-degree heat and walk around among the camels and stray goats and round mud huts, silently cursing ExxonMobil until feeling returned to my arms and legs. On the way back, two days later, I treated myself to both first-class seats. After all, it was my birthday.

***

"The government ignored all the negatives. They told the population that oil would be a paradise, that it would solve all of their problems. But we saw the experience of Nigeria and others and wanted to ensure that the population was informed about the reality." It was my understanding that I was speaking to Nadji Nelambaye, coordinator of the local coalition of NGOs, but since it was pitch-black and I was using my lone candle to help me take notes, I could have been talking to anybody.

Like more than 98 percent of Chadians, the residents of Moundou have no access to electricity. In one of the extraordinary ironies of Chad's oil boom, this energy-rich country's dilapidated grid provides, at the best of times, a mere 20 megawatts of electricity. The world's newest oil producer literally cannot keep the lights on. Moundou, like most of Chad, spends its nights in total darkness, save for the flickers of gas lamps and candles, or the headlights of passing motorcycles.

Meanwhile, in nearby Kome, the twenty-five-mile-wide ExxonMobil facility lights up the night sky for miles around thanks to its state-of-the-art 120-megawatt generating plant. Not only does the ExxonMobil compound produce six times as much electricity as the entire Republic of Chad, it likely produces as much as the entire Sahel. So bright is the light from Kome, and so dark is everything around it, in fact, that the facility is visible from outer space.

Moundou is very much not Chad's answer to Port Harcourt, Nigeria. ExxonMobil has confined its operations to the fenced compound at Kome, some fifty miles away, and Moundou has continued to languish as a dusty backwater, where even the town's three hotels no longer bother to repair their broken generators. Moundou's only claim to fame is that it is home to Chad's national brewery, where the bottles of bland Chari beer famously continued to roll off the assembly line throughout the darkest and most savage years of civil war. According to the World Bank, Moundou, a town of 96,000 people, has only two doctors.

Given the oppressive heat and the lack of light, Nadji suggested we reconvene early the next morning for a trip to Kome. But when morning came, I wondered how I would find Nadji, since I still didn't know what he looked like. Fortunately for me, in Moundou I stuck out like a black man at a Merle Haggard concert, and Nadji quickly found me wandering a deserted street at the edge of town, looking for his office.

On the drive to Kome, Nadji rattled off some of the problems that ExxonMobil's presence was believed to have caused. The coalition had done a study showing that eleven primary schools had closed, thanks to teachers leaving to find more lucrative—if temporary—jobs with ExxonMobil. Worse, many girls had given up on school entirely to work outside the oilfields as prostitutes, and the rate of AIDS infection was increasing. Young men, meanwhile, had abandoned their fields to look for work at ExxonMobil, resulting in a decline in agricultural productivity and an accompanying rise in the local price of millet—a situation exacerbated by the increase in demand for grain from people working for ExxonMobil. The government had not stepped in to regulate prices and local people had suffered hardship.

As we drove along the red-dirt track, enormous construction trucks loaded with Filipino laborers passed by every few minutes, kicking up blinding clouds of dust and diesel exhaust. Nadji didn't miss a beat. He explained that the coalition had tracked an increase in respiratory illness among the local population since the project began and had pressured ExxonMobil to address the problem. Exxon, he said, had refused to pave the road, claiming that was the government's job, and had instead watered the road to keep the dust down. In the desert heat, though, the water evaporated quickly. Within hours, the dust was back.

Nadji continued describing the social disruptions the coalition was tracking. During the construction phase of the project, he said, ExxonMobil subcontractors had trained locals to act as paramilitaries. Since the construction ended, however, most of the locals had gone back to their villages and, unaccustomed to making ends meet without the generous salaries paid by the contractors, had put their newfound skills to use in aggressive acts of criminality and banditry. Divorce rates had also gone up, thanks to displaced farmers spending their compensation packages on prostitutes. "If you take a poor, rural man who has never seen more than $5 or $6 in his hand and you give him $2,000 in compensation, he is likely to spend it on beer and girls." With less land to go around since ExxonMobil moved into the area, farmers and animal husbandmen had also been driven into nasty conflicts.

The list of complaints went on and on.

After an hour, we arrived outside ExxonMobil's Kome operating base, and I immediately saw why the company had become reluctant to bring journalists here for show-and-tell (as well as why Nadji was so keen for me to see it). On one side of the road, surrounded by a high perimeter fence, was the base—an ultramodern, air-conditioned facility with its own airport, powered by four electric turbines and protected by armed guards. A sign next to one of the buildings welcomed visitors to Kome, which it declared, in a chunky typeface reminiscent of Midwestern roadside advertising, to be "Home of the World's Greatest Drilling Team." On the other side of the road was a stinking, ramshackle slum, which a far-more-modest road sign identified as "Atan."

Ten years ago, neither Atan nor the Kome base existed. The area had been home to a few hundred pastoralists living in clusters of round mud huts. But when Exxon began building Kome, word got out that the company would need a few hundred laborers, and people poured in from miles around. They stood for hours and days outside the perimeter fence, in the hopes of snapping up even a temporary job. Days turned into weeks and months, and a small squatter camp grew up outside Kome. The presence of large numbers of young men attracted girls, who had heard there was a good living to be made as prostitutes. Before long, the girls were coming from neighboring Nigeria, Cameroon, and the Central African Republic, and even Ghana. As the squatter camp grew, its residents nicknamed it the Quartier Attend, which roughly translates as "Waitsville" or "Waiting Town." The place where people wait.

With its transient population of young laborers and girls from all over West Africa, Quartier Attend developed a reputation as a place of loose morals, and people began referring to it jokingly as Quartier Satan, or "Devil-town." (In French, Satan rhymes with attend.) At its height, it was home to as many as 17,000 people, many of them from as far away as Morocco and the Philippines. Some worked as drivers or security guards for ExxonMobil, but others were just attracted by the dynamic economy. Families began settling in Attend, and small primary schools were set up, along with a mosque and a church, and even a small cinema. The village elected a chief and got itself officially recognized by the government as a town on the map of Chad. And, in a touching display of civic pride, it asked to be called Atan, which, although pronounced in the same way as Attend, lacked the baggage of the town's dubious beginnings, and almost looked like an authentic, phonetically spelled African name.

Despite the veneer of respectability, Atan is an enormous festering embarrassment for ExxonMobil—a living, breathing metaphor for the failure of the Doba drilling operation to bring meaningful development to the people of Chad. On one side of the road, Exxon employees enjoy modern rooms, complete with private bathrooms, DVD players, and Internet connections. They are cared for in a modern clinic and can unwind on basketball courts, to which there will soon be added a tennis court and swimming pool. On the other side of the road, in a makeshift camp, some 10,000 people make do without clean running water.

When I began taking snapshots, Nadji quickly made me stuff my camera into my bag, warning me that I would get my film confiscated if I wasn't careful. ExxonMobil, he said, paid plainclothes "vigilants" to stop anyone taking pictures, even if the camera was not pointed at the Kome base. So we made do with wandering the streets of Atan, admiring the improvised shops and stalls selling everything from cigarettes to fried meat to a vicious home-brew called bili-bili.

Despite its schools and houses of worship, Atan has not entirely shed its sin-city image. Next to each other along the road, and within easy access of the base, are two "nightclubs." One, called Phoenix, is favored by the French workers from Kome, while the other, La Maison Blanche Number One (White House Number One), is staffed by English-speaking girls from Nigeria and Ghana and caters mostly to an American clientele. We stepped out of the sun and into the Phoenix and found it mostly empty. After all, it was still early in the morning. I noticed a passageway that led to a semiprivate spot behind the nightclub, where the girls would take their tricks for sex, and Nadji told me he had last been here with a French television crew who had come late at night and filmed illicitly for a documentary. Although Atan was a public space where, with the appropriate permits, any journalist ought to be allowed to film, ExxonMobil's influence in Chad meant that the extraordinary visual narrative of this town's coexistence with the Kome base could never be documented properly for a Western audience.

Nadji began to look a bit nervous and suggested we leave before our presence drew too much interest. We drove down the road a few miles to Ngalaba, one of three traditional villages that had become known as "villages enclavés"—enclaved villages. Ngalaba, along with nearby Maikeuri and Bendoh, was cut off from some of its traditional grazing lands by power lines and feeder pipelines when the Doba project got under way, and villagers say their livelihoods have been destroyed. ExxonMobil insists that its facilities pose no danger to the villagers and that they have been compensated for the loss of their arable land.

Ngalaba is a village of 1,125 people, led by a traditional ruler named Tamro, a quiet and thoughtful man in his late thirties or early forties, who at first seemed hesitant to talk to us. Speaking in the local Ngambaye language, which Nadji translated into French for me, Chief Tamro looked into the distance and admitted that he was "worried." He had noticed that the mangoes had failed to thrive this year, and wondered if it was because of the gas flare from a nearby well. He complained that ExxonMobil had left some of its exploratory wells unplugged, and that village livestock had fallen in. "We lost many animals that way," he said, before adding that Exxon had responded to their complaints about dust by coating the dirt road with molasses, which is toxic to goats and cattle. "I am very worried," he repeated, so quietly that we could barely hear him. "Honestly, I would rather they just found us another piece of land and we could all go there and leave the village." The men who had gathered around us looked genuinely saddened and disappointed by what they heard their chief saying. "We need to start over. There is no security here."

"This is our land," a dark and round-faced young man named Judé piped up. "We've seen no benefit from it. We lost our land and have received nothing for it. At first they said they were going to build hospitals and dispensaries here. But they've done none of that." Exxon, Chief Tamro explained, had offered the village its choice of five options: a school, a well, a granary, one kilometer of paved road, or a marketplace. The villagers chose the school, understanding that it would house six grades, but ExxonMobil built them a two-room schoolhouse instead. "Let me ask you something, sir." The chief tried to contain his frustration. "If I take something from you, should I then come and dictate the terms of my compensation to you for the loss? Surely it is for me to apologize and ask you what I can do to make it up to you."

He pointed out a tiny, windowless concrete shed that stood out among the round straw and mud huts. "They told me that they spent 30 million francs [about $60,000] on that house, and that their workers were going to live in it. In the end I had to break the door down so I could sleep in it myself." The men all shook their heads. "I ask you," the chief said, "does that look like a 30 million–franc house? You know how much I could have done for this village with 30 million francs?"

Tuesday, February 27, 2007

An Oscar For His Second Act

Very good article from the Washington Post

Now, somebody ought to make a movie about Al Gore. I would call it "An Uncomplaining Life."

The movie would be about a man who did not quit, who came off the canvas after a painfully close election -- he won the popular vote, after all -- who accepted defeat graciously and tried to unite the nation, who returned to the consuming passion of his earlier days, the environment, and spoke endlessly on the topic, almost always for free, who starred in a documentary based on his speech and who Sunday night, before a billion or so people, won an Academy Award for his effort. This may or may not be a stepping stone to the presidency, but Gore gives us all a lesson on how to live one's life.

It's a joke, isn't it? I mean, it was Gore who was universally seen as the flawed man, uncomfortable in his own skin and, therefore, in this TV age, incapable of uniting the nation. He was caricatured by some of my colleagues as a serial exaggerator, a fibber, a pretender -- the guy who invented the Internet, who was the model for the novel (and movie) "Love Story," who applied one too many coats of passion to that kiss he delivered to his wife, Tipper, at the Democratic National Convention in 2000. There were so many reasons not to vote for him -- none, in retrospect, much good.

Now it is his jaunty, frat-boy opponent who cannot unite the country. Now it is the towel-snapper, the rancher who does not ride horses, the decider who decides wrongly and whose approval ratings are like the temperature of a dead man. Now it is George W. Bush that the nation does not trust or believe -- and this has and will cost us plenty. What if Bush is right about Iran? What if the Iranians are really helping to kill Americans in Iraq? Whatever you may think of the Iraq war, it is impermissible for anyone to kill Americans and yet it may be happening and may continue because the president is widely disbelieved. Gore could not have gotten us into this.

Gore would not have taken the United States to war in Iraq. He would have finished the job in Afghanistan -- it was al-Qaeda and its Taliban enablers who were responsible for the attacks on us on Sept. 11, 2001, not Saddam Hussein, no matter how vile he might have been. Gore would not have dealt with the Iranians and the North Koreans in such a juvenile fashion -- axis of evil, after all -- and all over the world, wherever you and I went, we would not detect such anger toward America.

The last time I saw Gore was at a screening of his now-acclaimed movie, "An Inconvenient Truth." I wrote at the time that, on paper at least, he was the near-perfect Democratic presidential candidate -- right on the war, above all. This observation, hardly original with me, is being echoed elsewhere, and it would be impossible for Gore to ignore it. Jimmy Carter said Sunday on ABC's "This Week" that he thought Gore ought to run and had told Gore so insistently. "He almost told me the last time I called, 'Don't call me anymore,' " Carter said. What Gore told me was something similar: "I think there are other ways to serve."

We'll see. After all, Gore -- the son of a senator himself -- was raised for the presidency. But for the moment at least, he is showing all the irritating signs of a man at peace with himself. He abandoned Washington for Nashville. He has made a bundle in his investments, and he has set out to show that there is life after a failed candidacy, a purposeful life in which a man can do some good. His movie and his speeches are -- to paraphrase what Clausewitz said about war -- a continuation of politics by other means. He cannot make war but he can still make a difference.

I know -- and so does Gore -- that all this will change if he enters the race. Maybe that ol' devil of uncertainty will come creeping out of his skin, and maybe he will become shrill, and maybe he will somehow throw his voice so that it seems to be coming from outside his body. But the woman I love tells me that life is a series of little lives, and no one has proved the truth of this better than Gore. With an Oscar in his fist and triumph on his face, Al Gore is a man you can tell your kid about. That, maybe, is even better than being president.