Ceremony

I once was wisely told by Ted Chamberlin, “You have a story to tell, find a way to tell it” or words to such effect. And years afterwards I was enchanted once more to read in his book If This is Your Land, Where Are Your Stories? Finding Common Ground much more about stories and what he calls “ceremonies of belief” and I “systems of encounter”.

Some snippets from the introduction:

Recognizing the strangeness in other people’s stories, we see and hear it in our own.

Our own stories. Let us emphasize the plural. We carry, we construct, more than one.

It is the diversity that is unique, not, if I may dare, the story but its ways of being told, which is another story. Or so I read this passage also from the introduction:

Other people’s stories are as varied as the landscapes and languages of the world; and the storytelling traditions to which they belong tell the different truths of religion and science, of history and the arts.

Science is contrasted with religion and aligned with the arts; the myths of religion align with the different truths of history.

And so I progress in the technics of replay to one more excerpt from the introduction:

And are all ceremonies of belief as much as they are chronicles of events, even the stories that claim to be absolutely true. We first learn this when we are very young; we learn how to believe before we learn what to believe.

Before I could ask to be told a story I had to acquire the repertoire of diversity, grow into the use of pronouns: me, you, we. A simple elaboration of pronouns marking the passage from I want to let us offer to another, a story. And that “I want a story” only comes after some you some when, an often repeated when, offered to me stories. That is where the faith begins: someone believed that I would come into the gathering of story makers, someone had evidence that I was worthy of stories about and that some day I would bestow that worth again elsewhere.

That is where the faith ends: in the belief that the receiver is judged worthy of the story. Or so that is how I learned how participate in ceremony and distinguish rite from ritual.

And so for day 71
23.02.2007

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kennings in haiku

fierce hand knows no ire
at the end of a taut line
tugs wind riding kite

and so for day 70
22.02.07

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Spectatorship

Dionne Brand in a piece in Brick: a literary journal (Winter 2005, Number 76) writes of women and boxing, women in the ring and in the crowds. In a set of remarks following the description of an outburst from the stands, she reminds us all that “there is a difference between cunning and deceit”. It is worth pausing there to register the remark and wonder at what point there is skill in lying and what that point might be.

She goes on to comment on the aesthetic of the sport:

Fight crowds […] They have a deep and unparalleled appreciation of the grace and cleverness — the endurance and innovation and imagination — of boxers, of their virtuosity, and of the way they play with chaos. A good match is as multi-directional and contrapuntal as, say, John Coltrane and Rasheed Ali playing “Venus.” It requires that kind of physical and lyrical virtuosity, that liminal combination of improvisation and composition.

Reprise towards the end of the piece almost as a peroration:

[…] boxer invariably beats fighter. Why? Because it’s hard to arrive at the nexus of improvisation and composition.

And the great skill in lying is in the moment of truth telling that reveals the fib. True deceit involves no cunning just as virtuosity invisible is not virtuosity.

Can one have an opponent without an audience?

And so for day 69
21.02.2007

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Smaller for longer

The little red book of quotations from Chairman Mao provides an excerpt from On the Correct Handling of Contradictions Among the People

The only way to settle questions of an ideological nature or controversial issues among the people is by the democratic method, the method of discussion, of criticism, of persuasion and education, and not by the method of coercion or repression.

And so begins a little campaign of education: asking the vendors if they sell 8 oz when their small is 16 oz. Asking if they might halve the 3 inch cookies. Ready to pay not a lesser price but an equal price knowing that it is an investment to consume less and pay more. Walking away from the purchase if accommodation cannot be made. It is easy to fill a cup to the half way mark or to split a cookie.

Micro theatre for a planet. Revolutions to go.

And so for day 68
20.02.2007

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Fugue

An ornate baroque escapade, a drift towards mania, a flight into fancy, laying tracks. In French the artist and the mad person are not so separate as might be suggested by Edmund White on Genet describing solitary confinements:

If the self is strengthened through intercourse with other people, it is diluted by prolonged solitude. Under such circumstances most people plunge into uncontrolled waking dreams to such a degree they can no longer distinguish between fantasy and reality, the imagination and its inventions. Though probably dismissed as a dreamer, the artist, paradoxically, gains a greater mastery than ordinary people over his imaginary conversations, he or she controls them and is not controlled by them. This mastery derives precisely from the lordly arbitrariness of the storyteller, who is free to abridge, rerun, recast, and otherwise edit his daydreams.

The syntax hints at a parallelism: fantasy is to imagination as reality is to inventions. Imagination may be a source of arbitrariness and inventions, of arbitrated-ness. Somewhere in all this is the work of judgement and the implication that fiction manipulation is contrasted with truth telling. There is another humble arbitrariness that does not indulge in the discourses of mastery, especially in its gendered aspects.

It is the image of the storyteller’s freedom to retell in whole or in part that rings true. That way leads to escape and escape to both solitude and intercourse.

And so for day 67
19.02.2007

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Signature Exhortation

For a while I incorporated a catchphrase in my signature block for email messages:

connect sometimes by disentangling

I blew it up and produced a printout and tacked it to the wall as a kind of sampler since it deserved a modicum of white space. As a signature block element the temptation was to read “connects” and as a description of what is done and not an action yet to perform. Of course if you shift “sometimes” to the initial position there is less of a risk of reading “connects” but that would foreground the exceptionalism. Word order matters. There is still virtue in taking a call to action as a description of what is being done. It brings good habits into the present tense. Like leading by example: plays well with others.

And so for day 66
18.02.2007

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Objects of Mind, Objects of Language

Just in case you didn’t think that words are objects.

How can language acquire a “reality” if it remains outside the realm of objects? […] Words become symbols; language is symbolic: although words are not things, and things are not words, the principle of reality applies to them both as if words enjoy the same reality as things.

So writes Keith W. Faulkner in Deleuze and the three syntheses of time. A bit of a materialist push wants me to stress that things can be taken as symbols. That is the symbolic is not inherent in the word-thing or the thing-thing but arises out of a stance towards the word-object or the thing-object. Faulkner interposes between the word and the thing hysterical symbol formation.

How can language acquire a “reality” if it remains outside the realm of objects? As we have seen the indication of reality accompanies a psychical discharge. While eating, the mouth and the stomach produce a discharge signalling the reality of the food; while speaking, a physical discharge occurs in the mouth signally the reality of language. In this process, as in the process of hysterical symbol-formation, the symbol completely replaces the thing. Words become symbols […]

I just am not convinced by the claim of total replacement. Displacement I can understand; it leads to a va-et-vient: attention circulates among objects be they words, things or symbols.

And so for day 65
17.02.2007

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Spam maps spans

Sometimes the spam email comes across in the form of a nice surreal poem. Take for instance these two lines which appeared juxtaposed as the subject headers of two separate messages in my inbox one day.

uxorious toothache
boiled stovepipe

Flickering images on the screen almost perfect for associative revery.

And so for day 64
16.02.2007

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A Plea for Engagement

Donna J. Haraway in an interview with Thyrza Nicolas Goodeve published under the title How Like A Leaf calls for a linking of reading and acting.

What has to happen is that literacies have to be encouraged, as well as many kinds of agency. Both literacy and agency aren’t things you have, but things you do.

Practical wisdom applied everyday anywhere.

And so for day 63
15.02.2007

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Sized Symbols

Reading a topographic key, I was struck by the small size of the symbols for school and church and the larger dotted rectangles for cemeteries.

Topographic symbols

Topographic Symbols

By a sort of inversion it reminds me of a phrase that Laurie Anderson makes much use of “and the living shall outnumber the dead.”

And so for day 62
14.02.2007

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