Wish A Joke

I first encountered the joke in Jacques Derrida’s quotation of it in his eulogy for Sarah Kofman. He announces it well in advance of its citation and thus builds up anticipation and tension which is released when he quotes Kofman’s Pourquoi rit-on? Freud et le mot d’esprit. He offers up a retelling of the joke as a sort of posthumous postscriptum.

Two Jews, long-standing enemies, meet at the synagogue on the day of the Great Atonement. One says to the other [by way of forgiveness]: “I wish you what you wish me.” And the other replies, giving tit for tat: “See, you’re at it again!”

I found this quite hilarious. Others not so. It is even funnier without the intercalation of the phrase “by way of forgiveness”.

Two Jews, long-standing enemies, meet at the synagogue on the day of the Great Atonement. One says to the other: “I wish you what you wish me.” And the other replies, giving tit for tat: “See, you’re at it again!”

To try and explain robs the effect of an infinite regression. Just try and explain why a recurring loop is funny, why a deadlock is seriously twisted.

Of course the moral edge of the joke is sharp and depends on delicate balancing: image of words as dangerous weapons is offset by words as superb defences. It is not just a good joke, it’s a refined joke.

I wish the others that do not find the joke as funny as I do will some day experience the full force of the humour. Of course, I’m at it again.

The English translation of Derrida’s words in honour of Sarah Kofman are found in The Work of Mourning.

And so for day 1072
19.11.2009

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Bring on the bread!

Delicious translations.

spreadthefeeling.ca

dubonheuratartiner.ca

Simply scrumptious. I like how the French is a bit more specific on the sentiment that is being spread: happiness.

The corporation responsible for such word play is very successful in capturing the hearts of the peanut butter loving public. Care in its marketing is evidence of how hard they work at keeping top of mind.

And so for day 1071
18.11.2009

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Softly Going

Recently I noticed that the almost ubiquitous “to do” of list fame is a homophone for the French “tout doux” which translates back into English as “all soft”. It also reminded me of the kinship between French and Italian: where the French would say “doucement” or gently, the Italian would say “piano” or slowly. English would say “gently” or more often “careful”.

It strikes me that to accomplish all on a to do list one must go gently and apply slow methodic action in order not to be overwhelmed. That is going slow is in effect speeding up. Also purposely slowing down requires discipline (it’s the opposite of going soft; it requires rigour) and that this is the secret of successfully accomplishing all that may pile up on a to do list. Softly, step by step…

And so for day 1070
17.11.2009

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Occupy Richmond Hill

I have been thinking a lot recently about Occupy Wall Street.

I like the time consecrated to deliberation. It takes time to disentangle want from need.

I have also thought that part of the slogan is about occupying in the sense of keeping busy. That is setting idle hands to work. Labour has intrinsic worth. This a lesson that was taught to me by my mother who passed away recently. And labour is not the same as toiling.

Riding home from her funeral, the point about valuing everyone’s contribution was brought home to me. I don’t drive. My nephew does. Indeed he earns a living as a mechanic but he is very much the arm-chair philosopher and loves to bounce ideas around. We got to talking about the economics of hybrid, electric and diesel. Especially how the environmental footprint of electric batteries is enormous.

He told me that Henry Ford’s cars were originally designed to run on hemp oil. Big oil investors in his company squashed the idea.

I have been thinking about Toronto too and what occupation looks like in this city.

Toronto is very involved in a project of salvaging suburbia. And I wonder if one of the ways that can be accomplished is through resurrecting Henry Ford’s hemp oil dream. Legalize pot. (Why should you be sick to partake of its healing properties?) Suburbia represents a vast untapped land resource for growing oil.

Institute a four day work week. Not to create an extended Sabbath but to create a day given over to corve, a day where neighbours can come together to share labour i.e. garden. (only a small percentage need to devote themselves; the others can engage in other activities)

Surely somewhere in the writings of Gandhi are to be found an economic model of how suburban hemp farming can work.

We already have municipal collection of garden waste for composting. The system could be adapted to pick up hemp from small suburban and city producers.

We already have a custom in Toronto of people setting out recyclable bottles for scavengers to pick up. Hemp pick up could function in a similar fashion.

Cheap and clean energy.

The wealth of nations can keep business occupied. Wealth is created by citizens.

If this sounds like the pigs beneath Bartertown in Beyond the Thunderdome. It does. It is also inspired by a cross between Jane Jacobs and Clay Shirky. And of course McLuhan is in the mix.

What is a global village without its agrarian revolution?

And so for some day in the future

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Latencies and Cadence

Tim Lilburn in the preface to Thinking and Singing has this phrase which I lift from an enumeration of other phrases and leave to stand alone: “lifting to the tongue latent things”. Out of its context I would have its latencies serve as a lively echo to this section from Dennis Lee’s contribution (“Body Music: Notes on Rhythm in Poetry”) to the collection of essays by various voices. Early in Lee’s essay this section incorporates some of the key technical vocabulary from his essay but lays it out as a poem in itself.

I’m drawn to terms like these.
          Prosody as sonic improvisation. Polyrhythmic form. A kinetics of meaning: clenched, a galumph, then wash of a liminal segue. Forward momentum; lateral gusts. Kinaesthetic knowing. Trajectories in audio space. Scoring the energy spoor. The rhythmic manifold. A poetics of voice in motion. Cosmophony. Body music.

For a different mode or cadence, go backwards, body music, cosmophony, a poetics of voice in motion, the rhythmic manifold… dropping from the tongue.

And so for day 1069
16.11.2009

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Hand Off

In a poem that rings the changes between “hang on”, “hold on” and “hand on” there is a concluding openness in the lines that brush up against attachment to confer upon the reader a line without punctuation that suspends the imagination, leaves it hovering over it knows not what, word or world. From “Where Things Come Together” in A Possible Landscape by Maureen Harris…

What I mean to tell you.
Naming is another way to hand on.
In this country anything

I think it is vital to the experience of these lines that the verb tense is inflected to the present or even the future — what I mean to tell — and then the present reasserts itself in an almost timeless manner with the strength of the copula in defining what is naming. And then the whole thing explodes and the periods gone in the last line make in a retrospective move the other previous periods provisional so that a hindsight sort of enjambement inhabits the lines each handing on something to the next and abolishing the full stop and making it into a pause.

Harris gives us more of the delightful acute attention to small words in a play on somewhere/somehow at the conclusion of “Emblem” in the same collection.

only a choice of directions and I am going some
how at every moment I am still going on somewhere —
There is no moment in which I am standing still.

And here a period closes the poem but we know that it doesn’t mark a standing still but leaves a strong mark of arrest for the “no moment”. The period is still a stop but the “I” escapes in a movement all its own.

And so for day 1068
15.11.2009

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Tangelo Tangents

Pedlar Press has done a lovely job with the books by May Chan The Fifth Girl and Dried Tangerine Skin with design by Zab (who introduced the Rubber Bit typeface in the headings to Maureen Scott Harris’s Drowning Lessons). In the Chan books I like how the Chinese ideographs fit spaciously in the line with the Roman characters. As well the shape of the page with its generous leading accommodates the short lines — the white space complements it doesn’t overwhelm. This is especially important in poems that rely on small gestures. Take for instance this excerpt from “Tangelos” from Dried Tangerine Skin. My quotation here doesn’t do justice to the two-page spread and the breaking at a crucial point into a second column.

‘Tangleos
have a knobby protrusion
at the stem
and their beautiful deep
orange – red skin
is
easy to peel
and their flesh
[page break]
is sweet
yet langy.’

Langy?

And the poem continues on the same page but in a column over to the right

Tangy.

‘Having
a sharp.
distinctive flavour.’

The sharp distinctive flavour of the word play with “langy” echoing the “tangelo” subject/object would be lost without the typography. The column shift acts like a reboot which charts the poem into other tangy tastes (the poem continues with a description of the tangy hot sauce at a fast food Mexican restaurant chain) and still on the tip of the reader’s tongue is the near relation of “l” and “t”.

And so for day 1067
14.11.2009

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Weaving Wonderment

Roger Scruton. Xanthippic Dialogues. In one of these dialogues, Xanthippe is weaving a tapestry depicting the late Socrates and is engaged in conversation with Plato. She is also an adept weaver of words. Take for instance this summation of several threads:

Plato: You rebuke me, Xanthippe, and rightly.

Xanthippe: Not at all, Plato. I wish only to return you to the path on which you proposed to guide me. For now I see the end of our journey before us. This thing that I have called personality: is it not revealed in the universe itself? ‘Everything is full of gods,’ said Thales. Every place invites our worship, and every created thing looks upon us as a face may look, with an invitation to dialogue. Our world is enchanted, and that is why we take pride in our condition. Reason, freedom, personality — this thing that distinguishes us from the rest of creation — puts us in communion with the gods. There lies the truth of the story that I told to Socrates: in everything there is judgment, and personality abounds in the world. Certainly, therefore, our destiny is distinct from the destiny of animals, and far happier than theirs.

The faculty of imagination infuses the world with a type of pantheism which becomes the basis for the truth of our ethical being. I like how the course through all this is by the working of enchantment. Also how this Kantian bent can accommodate a hard core materialism.

And so for day 1066
13.11.2009

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Mask and Style

Julie Phillips. James Tiptree Jr.: the double life of Alice B. Sheldon.

For a woman, a pseudonym can be a way of getting published at all, or of avoiding public disapproval. “George Eliot,” for example, put some distance between the respectable novels and the “fallen woman,” Mary Ann Evans, who wrote them. “Currier Bell” put distance between Charlotte Brontë and the words of poet laureate Robert Southey, who told her that writing “cannot be the business of a woman’s life.” A male name can confer a power and authority, in the eyes of the reader, that a woman might not have as herself.

Consider also the case of Doris Lessing as Jane Somers.

And then consider, the construction of identity generally.

In other words, those experiences which are normally regarded as the special property of an individual, such as one’s treasured memories, are here treated in much the same way as they are in Blade Runner, that is, as the very matter from which the individual is actually constituted. […] Deleuze redefines experience in terms of effects and relations, or better, hecceities, which for Deleuze means that experience is individuating. So what is a hecceity? Simply put, it is a nonpersonal mode of individuation. For our purposes, though, probably the best way to think of it is in terms of style.

Ian Buchanan. “Introduction”. A Deleuzian Century?.

And so for day 1065
12.11.2009

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The Origin of Furniture

Aislinn Hunter in her contribution to A Ragged Pen: Essays on Poetry & Memory develops a conceit comparing a poem and furniture.

I believe when we read a poem we enter a room. A room fashioned by the poet from his, or her, own life, from a sense of the fragmentary world, from a preference for certain kinds of language, certain kinds of furniture.

It just so happens that I was also reading John Terpstra’s Naked Trees close to the time I was plunged into the essays of A Ragged Pen. There is a moment in the deciduary sequence that the narrator comments on a group assembled around a table for dinner. In “Headiness” our narrator likens the legs of the table to the trunks of trees, and even at one point “wanted to say that I saw a crown shaken by the breeze” when “everyone burst with laughter”. This sensitivity to the traces of the wood in the furniture is played out in the conclusion to “Prunus serotina” where veneration borders on fetish worship.

Wandering through the ranging shades of Black Cherry; the cream, fawn, chocolate, rouge. And its figured grain, an inner life exposed. See. Feel how smooth. Voyeur to this flesh of wood you’re privileged to touch. Privy to the naked lives of trees.

Poem, furniture, tree, each demands attention. Each act of attending places the body and its store of preferences in contact with what has grown and invites some musing about those growth conditions that led to what is beheld and held.

And so for day 1064
11.11.2009

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