Whimp Out

Dear Diary,

Saw Wainwright’s and McIvor’s Hadrian. A disappointment. Sabina’s aria in Act II was the best part. The ending backed off a possible naming of the gendered nature of Hadrian’s love for another man. We were treated to a tedious repetition of “He loved…” (with suspension marks) without the transitive completion of “him.”

The opera is confused. Is it a love story? A tale of political intrigue? A search for immortality?

That ending! Apotheosis of the god-emperor, chorus chanting the coming rise of monotheism, the prophecy of to-be-forgotten pagan gods?

Sabina’s aria “Why am waiting; what am I waiting for” (I paraphrase from memory) foreshadows the audience waiting for the recognition at the end of a man loving a man. Waiting for the word.

He was loved. But was he loved as a man? No amount of same-sex scene pantomime can substitute for the artistic exploration of the theme of reciprocation. Let alone the saying – the enunciation – that marks a coming to knowledge and action. Who did he love? Who loved him? Who had the courage to speak? Of what? To whom?

And so for day 2291
22.03.2013

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The Cut and the Cooked

Jane Byers
Steeling Effects
“Starfruit”

The extended comparison at the end of this poem stretches out a food metaphor into a celebration of the plain.

Mashed potatoes and turnip are nutrient poor from the endless boil
but love doesn’t leach.
I buy starfruit when I can.
Thin cross-sections make a constellation
atop my roasted salad of parsnips and beets.
They still dazzle me,
though I’ve learned it’s roots that sustain.

A bit of dazzle is not uncalled for. The metaphorical splendid on its base of the literal.

And so for day 2290
21.03.2013

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All Around Us

I cannot celebrate enough Jane Byers impeccable justesse in the endings to the poems in the Keen sequence in Acquired Community. Look at how poignant and yet defiant the ending of the last poem in the sequence, “Elegy”, is

But I don’t want to keen,
I want to live.

So did we.
If you want immortality, write a book

Your book falls apart in my hands.

Read others, including elegies.

Damn the elegy.
It took decades for all of us to plainly say
I love you to someone who is alive.

Eventually you will love
more of the dead than the living.

Of course, those who recall Laurie Anderson’s lyrics to Speak My Language (“Now that the living outnumber the dead”) would have a different take on finitude and the love of the dead. And by the way Byers is spot on, Michael Lynch’s book in its perfect binding falls apart in your hands. The glue dries and crumbles. There is no immortality through the book. There is also no guarantee that one will live to the point of loving more of the dead than the living. Destiny can claim the young before they age. There is some bad faith being peddled here. And if we back up to the strophes that link to this exchange we find a plurality of activities that are necessary to sustain community — and thus the poem itself betrays the privileged position of the wisdom of the ending. The end is not the end.

I love the gay community.
Our community.

What have you done to help our community?
We forged our own families of choice,
created bonds of affection not blood,
celebrated sex, helped each other die.

But I don’t want to keen,
I want to live.

And so on until the end. I am not fine with that exclusionary “we” — it cannot be recuperated by a half-hearted intimation of mortality. Read others is the imperative embedded earlier. And so I will turn to Lorna Crozier The Garden Going on Without Us, “Even the Dead”

Even the dead reach for you
as you walk, so beautiful,
across the earth.

[…]

The bouquets in your room
are the hands of the dead,
transmuted. Roses.

[…]

Even the dead bless you.
Their blossoms glow
like muted lanterns

lighting your way
as you walk
green paths of sleep.

Quite a different sensibility than the Protestant-tinged guilt tripping of the ghost in Jane Byers (in an earlier poem in the sequence the ghost admits that “Religion gave me stories / and a place to put my rage”). But Crozier’s transmuted dead are in keeping with that very same raging ghost’s notions about transfiguration. Just needs a return to a more expansive notion of dancefloor. The end is not the end. On this I am quite keen. And a duet is not a dialogue.

And so for day 2289
20.03.2013

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Dance Craze Blaze

Elsewhere I have examined the closing scene of Queer as Folk in terms of the ongoing dance of the community. Here I cite Michael Lynch from These Waves of Dying Friends, the fifth section of “Sand”

My friends who rarely boogie never know
the telling mark of the great DJs, the sense
of everlastingness, music with without end,
of seamless mixes and 8 a.m. conclusions that
don’t conclude but do go round again
one more time. When I last left
I knew when I’d return I’d have the sense

of nothing ended, nothing altered, nothing new
in the only life I count as true: the dancefloor.

Jane Byers in Acquired Community has a whole section called “Keen” which is an intergenerational dialogue between a young gay man and the ghost of Michael Lynch. The poem “Transfiguration” in the Keen sequence touches upon dance. The ghost of Michael kicks off by asking: “Tell me, when you dance / do you rage against loss?” The answer is a predictable and puzzled “no” given the exchanges to this point: “Huh? No, we just dance / in the hopes of getting laid.” There follows more in this vein as the poem runs through the nature of belief and why one might make a rapprochement between dancing and Christ’s transfiguration. It leads to a priceless ending (the ghost of Lynch is on the right; on the left the guy not wanting to but talking to the dead guy)

I’m a ghost.
No pallid mourning.
Just furious rage on the dance floor
that electrifies our bodies with energy,
transfers power to the living—
that could only have been his legacy.

Whose?

Another dead friend.
A new Jesus

Careful, you’ll go to your hell for that.

Wait, you are telling me to be reverent?
All your sex and fluid ethics,
your post-AIDS privilege.

Ah, your soapbox.
Stand down.
It’s just dumb luck.

Do you think only Jesus shines with rays of light?
Do you think your energy comes from only you?

I thought …

Not by yourself, you didn’t

The whole poem deserves to be consulted to fully savour this sharp ending.

And so for day 2288
19.03.2013

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The Almost Forgotten Fairy

Craig Claiborne in the revised edition of The New York Time Cook Book recounts the characters that characterize a fine dressing.

An old culinary chestnut states that it takes four persons to make a sauce for salads: a spendthrift for oil, a miser for vinegar, a counselor for salt and a madman to stir the ingredients.

And a fairy to sprinkle in herbs or some minced garlic or a dab of mustard.

And so for day 2287
18.03.2013

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Speak of the Hand

A celebration of all good things that can be piled on toast or crostini is prefaced by praise for the hand.

I find something intrinsically “right” about eating food while holding it in my hands. It is as if this is how food was meant to be eaten all along, with knives, forks, and chopsticks being part of a parlor game that somehow got out of hand. I certainly enjoy the feel of the food in my fingers, and no doubt aspire to the primitiveness of it all.

“Out of hand” indeed.

Nigel Slater
“Bakery Goods and Drinks”
Real Fast Food
from the American edition as you can tell by the spelling.

And so for day 2286
17.03.2013

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Invasion of the Peacemakers

“wants” is on its first appearance a verb, on its subsequent appearance a possible noun indicating a plurality of desires until enjambement forces it back to singular verb status — still an echo resides of wanting to end wants — a tendency to être comblé

anyone with
sense wants
madness to end wants
Canada to invade the
United States of
the Americas
bring us to our knees
dissolve our military
imprison our leaders
distribute our wealth
insist we live in peace

“The Nerve of Honey Must Prevail”
CAConrad
Ecodeviance: (Soma)tics for the Future Wilderness

Note the fictional state – the United States of the Americas – not to be confused with the United States of America. More play on singularity.

And so for day 2285
16.03.2013

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Post Precariat

A World Without Work from The Atlantic

Derek Thompson draws on Benjamin Hunnicutt.

The post-work proponents acknowledge that, even in the best post-work scenarios, pride and jealousy will persevere, because reputation will always be scarce, even in an economy of abundance. But with the right government provisions, they believe, the end of wage labor will allow for a golden age of well-being. [Benjamin] Hunnicutt said he thinks colleges could reemerge as cultural centers rather than job-prep institutions. The word school, he pointed out, comes from skholē, the Greek word for “leisure.” “We used to teach people to be free,” he said. “Now we teach them to work.”

https://www.theatlantic.com/magazine/archive/2015/07/world-without-work/395294/

Thompson goes on to note that unemployed people end up spending majority of time watching television. He makes no mention about any links between disposable income and leisure; instead he returns us to work as the source of meaning: “The unemployed theoretically have the most time to socialize, and yet studies have shown that they feel the most social isolation; it is surprisingly hard to replace the camaraderie of the water cooler.” Nice sentiment but further along in the article, Thompson concedes “Less passive and more nourishing forms of mass leisure could develop. Arguably, they already are developing. The Internet, social media, and gaming offer entertainments that are as easy to slip into as is watching TV, but all are more purposeful and often less isolating. ” But he raises an objection “[I]t’s hard to imagine that leisure could ever entirely fill the vacuum of accomplishment left by the demise of labor. Most people do need to achieve things through, yes, work to feel a lasting sense of purpose.”

Of course, it is important to note that “wage labour” is not “work”.

Intrinsically this is a problem of income insecurity or wealth inequality. Something to work on.

And so for day 2284
15.03.2013

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undotting the i-candy

Felix Gonzalez-Torres
B. 1957, GUÁIMARO, CUBA; D. 1996, MIAMI

Gonzalez-Torres invited physical as well as intellectual engagement from viewers. His sculptures of wrapped candies spilled in corners or spread on floors like carpets, such as “Untitled” (Public Opinion) (1991), defy the convention of art’s otherworldly preciousness, as viewers are asked to touch and consume the work. Beginning in 1989, he fashioned sculptures of stacks of paper, often printed with photographs or texts, and encouraged viewers to take the sheets. The impermanence of these works, which slowly disappear over time unless they are replenished, symbolizes the fragility of life. While in appearance they sometimes echo the work of Donald Judd, these pieces also belie the Minimalist tenet of aesthetic autonomy: viewers complete the works by depleting them and directly engaging with their material. The artist always wanted the viewer to use the sheets from the stacks—as posters, drawing paper, or however they desired.

https://www.guggenheim.org/artwork/artist/felix-gonzalez-torres

Gonzalez-Torres invited physical as well as intellectual engagement from viewers. His sculptures of wrapped candies spilled in corners or spread on floors like carpets, such as “Untitled” (Public Opinion) (1991), defy the convention of art’s otherworldly preciousness, as viewers are asked to touch and consume the work. Beginning in 1989, he fashioned sculptures of stacks of paper, often printed with photographs or texts, and encouraged viewers to take the sheets. The impermanence of these works, which slowly disappear over time unless they are replenished, symbolizes the fragility of life. While in appearance they sometimes echo the work of Donald Judd, these pieces also belie the Minimalist tenet of aesthetic autonomy: viewers complete the works by depleting them and directly engaging with their material. The artist always wanted the viewer to use the sheets from the stacks—as posters, drawing paper, or however they desired.

And so for day 2283
14.03.2013

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Waves

These Waves

[T]he inner narrative of Phallos ends with Neoptolomus’s rejection of the moral conflations of organized religion, and leaves Neoptolomus and his partner Nivek contemplating the Heraclitean flux of the universe, the certainty of loss, and the utter unknowability of the future — which is to say, the certainty of its novelty: the certainty of the arrival, even in the midst of loss, of new persons, new stories, new data.

Kenneth R. James “Discourse and Desire, Muddle and Need: Radical Reading In and Around Phallos” essay in the enhanced and revised edition (2013) of Phallos by Samuel R. Delany.

These Waves of Dying Friends in conversation with Acquired Community. (Words from Michael Lynch as revisited in imagination through a persona created by Jane Byers)

And so for day 2282
13.03.2013

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