On the other hand, though, what emerges is a body of work. It isn’t conventional, or even graspable, and perhaps will be impermanent, but I know that it is, in fact, THE body of artistic work accomplished in my lifetime which most closely represents me. It’s also taught me the most. Once upon a time I wasn’t satisfied with that. Now, I am.
For as much as I sometimes have wished to be otherwise, I am not first and foremost a novelist or a painter, a writer of non-fiction books or a photographer or printmaker. I’m a reader, and observer, and an integrator, whose chosen form is the informal essay, illustrated with my own photographs or artwork, and whose perfect medium of expression is the blog. Being a blogger became an intrinsic part of my identity: like someone who works in watercolors or oils, I see the world and my daily life through an intimacy with this medium. It used to feel a bit weird, like constant translating; now it’s so normal I don’t even think about it, even though I’ve become a lot more choosy about what to base my posts upon. The change from pure writing to a greater focus on art has simply mirrored what’s going on in my own life, too.
In praise of the yin state
The prospect of getting lost, physically or otherwise, has always terrified me. But I am coming to see that there is power in being lost. There is power in existing in a state of not-knowing, of having no answers, no foregone conclusions, no assurances, and no real sense of the outcome. I have stopped fighting it, and have instead decided to explore it, to feel its textures, and see what it has to offer. And I find that I’m enjoying the drift, the sense that all possibilities are open and that I don’t yet know what is unfolding for me creatively, only that something is.
In praise of silent transformations
What I love about this idea of “silent” transformation is its gentleness, its freedom from drama. It does not hysterically shriek that time is passing and that we need to do something before it is too late: instead it quietly solicits our attentiveness, asking us to look to the subtle and labile nature of the multiple changes that are already in process. [François] Jullien spends a good deal of time talking about what he calls—against Badiou—the ‘mythology’ of the event. There is a certain strain within continental philosophy that is obsessed with the idea of the ‘event’ as a break with the existing order of things, a kind of rupture that is necessary for something new to happen: because without some kind of break in the order of things, so the story goes, there could be nothing of newness in the world. Events of this kind—events that seem to be a break with the existing order of things—could be called noisy transformations: like the events of the nightly news, they monopolise our attention, so that we don’t notice those quieter transformations that are happening all the time. And I can’t help wondering if the very drama of these noisy transformations blinds us to the fact that even these events are not really such a break in the order of things at all (hence Jullien’s ‘mythology’ of the event): instead—but only if we ignore the noisiness and the drama and look a bit more patiently and calmly—we can see, in retrospect, that the seeds of these transformations had been growing for a long time.
(Be sure to read the comments thread as well as the post.)
Archives and the origins of creativity
Rick Prelinger, On the Virtues of Preexisting Material:
My partner Megan and I run a research library in San Francisco that we built around our personal book, periodical, and ephemera collections. At some point it got a life of its own and started growing like mushrooms in Mendocino. We joke about how it’s a library full of bad ideas; I characterize it as 98% false consciousness. It’s full of outdated information, extinct procedures, self-serving explanations, ideas that never passed the smell test, and lies. And yet that’s where you find the truth. You can’t judge the past at its best, you need to confront its imperfections. And of course that’s true for the present as well.
[…]
A couple of years ago I was walking down the street with a professor who was telling me how she’d tried to get her Cinema Studies students interested in archives, but they didn’t care. I asked why, and she said “I guess they felt archives were the end of it all, the place where films go to die.” This was a big a-ha moment for me, because I realized we’d all got things completely backwards. I thought, what if we reconceive the archive as a point of origin, as a birthplace for new works and a rebirthing venue for old works? If we think of the archive as an incubation point, suddenly a cloak of bad ideas starts to slip away.
Archives promise the possibility of a return to original, unmediated documents. I think this is part of their attraction to artists—the idea that we can touch and appropriate records without also having to inherit the corrupting crust that they’ve accreted over time. This is an Edenic fantasy, but it can also be a productive point of origin.
Inaugural poet as useful idiot
Craig Santos Perez (Kenyon Review blog):
Why banish poets from the empire if empire can use poets towards its own ends? Use poets to wash over the empire’s crimes, use poets to feign respect for humanity, use poets to poeticize the ideology of empire. Blanco’s poem, “One Today”, is a poem of American exceptionalism and immigrant exceptionalism—of “one empire” built by many settlers on native lands. There it is, Mr. President, sitting there, for USE.
Where boundaries blur
In the wild spots where few or
no people live, the places blow
about, blurred. The desert shiftssome of its cells. Water lifts a little,
sinks. No pine needles fall, then,a pine needle falls, four more. Here
no one knows what truth is escaping.
Snowed
We’re unused to this. There are no cars moving on the street, and very few pedestrians. Into the silence, the radio announces that the Pope will tweet in Latin.
Dim-witted gods and the importance of poetry
I think the brilliant character of the giant Utgard-Loki, with his wry attitude toward that little fellow Thor who “must be bigger than he looks,” is a stand-in for Snorri [Sturluson] himself. They share the same humorous tolerance of the gods. There is very little sense throughout the Edda that these were gods to be feared or worshipped, especially not the childish, naïve, blustering, weak-witted, and fallible Thor who is so easily deluded by Utgard-Loki’s wizardry of words. What god in his right mind would wrestle with a crone named “Old Age”? Or expect his servant-boy to outrun “Thought”?
It also fits with why Snorri wrote the Edda: to teach the 14-year-old king of Norway about Viking poetry. This story has a moral: See how foolish you would look, Snorri is saying to young King Hakon, if you didn’t understand that words can have more than one meaning, or that names can be taken literally? The story of Utgard-loki is, at heart, a story about why poetry matters.
An aging radical remembers
we ran through the streets of Rochester
with the police hot on our heels
cops shouted our names through bullhorns
but careful hands passed us through the crowd
like children under the protection of the village
we slipped into an alleyway and were gone
Whither the mountains of yesteryear?
Each year, the mountain loses more
of itself, its footing. Ice fall and avalanchein place of an unmoving surface. Inside,
stretched and shifting, a piano slippingout of tune. Mountains of today are not
the mountains of your childhood.