Aqua Utopia|海の底で記憶を紡ぐ
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@hersaffroneyeballs
MIDDLE CLASS FIST FIGHT I hate these poems & you’ve been dead for so long now. I barely have any memories left of you. ...
Christopher Soto (aka Loma) is a queer latin@ punk poet & prison abolitionist. Their first chapbook Sad Girl Poems is forthcoming from Sibling Rivalry Press. They cofounded The Undocupoets Campaign with Javier Zamora & Marcelo Hernandez Castillo in 2015. They’ve interned at the Poetry Society of America & received an MFA in poetry from NYU. They edit Nepantla: A Journal Dedicated to Queer Poets of Color with the Lambda Literary Foundation. Originally from the Los Angeles area, they now live in Oakland.
The writer as agent of literature was loathsome to Artaud. He knew this to be the author as conductor of distortion. Such was the sub-text of his reasoning in rejecting Breton’s invitation to participate in “The International Surrealist Exhibition of 1947. He states to Breton “Î have my own idea of birth, of life, of death,of reality, and of destiny, and I do not participate in any of the general ideas through which I could have with any man than myself.” He states further that he has been “in open struggle every night and day with all the sects of all the sorcerers and initiates of the earth.” He is not being subversive for reasons of personal enhancement, he is uttering a language of mortal burning, like fumes from a smouldering radium fish. Radium in this instance, not as super-imposed disturbance, but as power which issues from interior agony. Again, he states to Breton, “The human body has enough suns, planets, rivers, volcanoes, seas, tides, without still going to seek those of so-called exterior nature and others.” Thus, to point to the personalities which hurtled in and out of Artaud’s life would consist in this context, of superfluous scholarship.
Will Alexander, “Antonin Artaud: A Glossary of Fumes”
...reestablishing the colonial relation of dispossession as a co-foundational feature of our understanding of and critical engagement with capitalism opens up the possibility of developing a more ecologically attentive critique of colonial-capitalist accumulation, especially if this engagement takes its cues from the grounded normativity of Indigenous modalities of place-based resistance and criticism...
Glen Sean Coulthard, Red Skin White Masks: Rejecting the Colonial Politics of Recognition
...primitive accumulation involved a dual process for Marx: the accumulation of capital through violent state dispossession resulting in proletarianization. The weight given to these constituent elements, however, is by no means equal in Marx. As he explicitly states in chapter 33 of Capital, Marx had little interest in the condition of the “colonies” as such; rather, what caught his attention was “the secret discovered in the New World by the political economy of the Old World, and loudly proclaimed by it: that the capitalist mode of production and accumulation, and therefore capitalist private property as well, have for their fundamental condition the expropriation of the worker”. When examined from this angle, colonial dispossession appears to constitute an appropriate object of critique and analysis only insofar as it unlocks the key to understanding the nature of capitalism: that capital is not a “thing,” but rather a “social relation” dependent on the perpetual separation of workers from the means of production. This was obviously Marx’s primary concern, and it has subsequently remained the dominant concern of the Marxist tradition as a whole. The contextual shift advocated here, by contrast, takes as its analytical frame the subject position of the colonized vis-à-vis the effects of colonial dispossession, rather than from the primary position of “the waged male proletariat [in] the process of commodity production,” to borrow Silvia Federici’s useful formulation.
Glen Sean Coulthard, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition
From Janice Lee’s “I Can't Go On / I’ll Go On”
I want to confess here that I have often worked to put a distance between myself and the past.
I want to confess, too, that I have recently and often thought about the ease with which I could escape all the misery of this world, singular gestures, without memory of consequence.
Though Beckett knows already:
I can’t go on. I’ll go on.
Katie Ford, “Trivial” from Blood Lyrics
Trivial the land, trivial the blue.
And the sea, too:
trivial the fight with the trivial.
The garden plot wasted at the gate
worked by scratch and spade, trivial--
seed of spiked grass and leek,
the finch roiled inside
so trivial to me.
Era, caves, cliff-side, creed,
planked corners of the broken mind,
trivial now where I am beside
my only fact:
the one I love is sick.
There is no break
but the one break.
I started to try to see through the dense opacity of social events from the study of certain people who were labelled psychotic or neurotic, as seen in mental hospitals, psychiatric units and outpatient clinics. I began to see that I was involved in the study of situations and not simply of individuals. It seemed that the study of such situations was arrested in three principal ways. In the first place, the behavior of such people was regarded as signs of a pathological process that was going on in them, and only secondarily of anything else. The whole subject was enclosed in a medical metaphor. In the second place, this medical metaphor conditioned the conduct of all those who were enclosed by it, doctors and patents. Thirdly, through this metaphor the person who was the patient in the system, being isolated from the system, could no longer be seen as a person: as a corollary, it was difficult for the doctor to behave as a person. A person does not exist without social context. You cannot take a person out of his social context and still see him as a person, or act towards him as a person. If one does not act towards the other as a person, one depersonalizes oneself.
R.D. Laing, “The Obvious”
“As girls and women we are produced within the shadow of expectation, hoping and waiting to be realised in our role as lover and beloved. Borrowing from a seething de Beauvoir we could say ‘Her youth is consumed in waiting, more or less disguised. She is awaiting Man.’ This is exactly the kind of crap that I hate from my sheared head down to my Foucauldian toes. Its capacity to restrict and limit the possibilities of life is so miserable. I don’t want to practice a form-of-life that can only imitate the faded familiar image of lack and insipid desire. This kind of love entails a deadened process of self-valorization and replication, ‘loving’ only through a dreary loop of repetition and consumption.
But here I am, and in classifying myself as ‘in love’ I contribute to the reification of the gender binaries that I consciously aim to disrupt. And yet, what else can I say? I have no other language with which to speak the feeling that consumes me, but at the same time I am painfully aware of the narrative into which I write myself, simply by speaking of myself as an object to be consumed. In speaking from the subject-organism position of ‘girl’ am I doomed to love on the condition that I remain within the terms sanctioned by GRAZIA? Concerned only with my value as love/sex object and therefore with who wants to consume me.
What do I mean when I say I am in love? It seems that I am designating a certain relation of force, or rather forces, that results from a relation with another person. Whilst the term entails some sense of a collision or comingling, the longing for the object of one’s desire necessarily involves a cementation of identity. In love = I + an Other. For the formulation of ‘being in love’ exists between two gendered individuals. As Deleuze candidly remarked, ‘If you’re trapped in the dream of the Other, you’re fucked.’ How to break out of this dream? It seems that as a woman in love I might indeed just be ‘fucked,’ or rather, I participate in fucking myself. By subjecting the possibility of experience to a taxonomic regime I neutralise in advance the disruptive force that such an experience could entail, precluding the fullness of loving.”
What is prison? It is immobility. ‘Free man, you will always cherish the sea!’ (Baudelaire). It is becoming more and more obvious that mobility is one of the signs of our times. To restrict a man for eleven years to surveying the same four or five square meters—which in the end become several thousand meters within the same four walls opened up by the imagination—would justify a young man if he wanted to go … where, for example? To China perhaps, and perhaps on foot. [George] Jackson was this man and this imagination, and the space he traversed was quite real, a space from which he brought back observations and conclusions that strike a death blow to white America (by “America” I mean Europe too, and the world that strips all the rest, reduces it to the status of a disrespected labor force—yesterday’s colonies, today’s neocolonies). Jackson said this. He said it several thousand times and throughout the entire world. It still remained for him to say truths unbearable for our consciences. The better to silence him, the California police …. But what am I saying? Jackson’s book goes far beyond the reach of this police since it is read, praised, commented, and continued by nine-year-old blacks.
Jean Genet, “After the Assassination” (via loneberry)
The purposelessness of pure works of art, which denies the utility and instrumentality that reign in the world outside art, is premised on commodity production. The 'autonomy', the freedom from external purposes, of pure works derives from their being produced 'privately' and not on demand for a particular consumer (church, state, patron. Works of art are commodities just the same, indeed pure commodities since they are valuable only to the extent that they can be changed. Works' non-utility, their 'unsaleability' is the hypocritical source of their value; the art market is pure because unconstrained by need. The culture industry's inversion of this is its offering of culture goods, exhibitions or concerts on the television or radio, free of charge, as a 'public service'; in truth, the price for them has long-since been paid for by the labouring masses...The effectiveness of the culture industry depends not on its parading an ideology, on disguising the true nature of things, but in removing the thought that there is any alternative to the status quo. 'Pleasure always means not to think about anything, to forget suffering even where it is shown.' Hence, pleasure is always flight 'from the last remaining thought of resistance'; the liberation promised by amusement 'is freedom from thought and negation'.
J.M. Bernstein, introduction to a collection of Adorno’s essays titled “The Culture Industry”
Vievee at breakfast with IR staff and friends in Bloomington this past April Vievee Francis is one of those poets who is often described as 'visionary.' Her
Interview with Vievee Francis. I’m reading her lovely book of poems “Forest Primeval”
Interview: Sofi Thanhauser w/ Will Alexander was last modified: June 3rd, 2016 by
by Margaret Rhee
A Short Note:
The academic industrial complex and the prison industrial complex, as Fred Moten and Stefano Harney write in “The University and the Undercommons:” “The slogan on the Left, then, universities, not jails, marks a choice that may not be possible. In other words, perhaps more universities promote more jails. Perhaps it is necessary finally to see that the university contains incarceration as the product of its negligence.” How does the academic industrial complex perpetuate silence—from undocumented students, those from the working class, silence of the ‘undercommons.’ The prison industrial complex keep people in, the university keeps people out. The university is not innocent.
Thus, when included, you are expected to maintain a joyful narrative of entry to higher education. The university silences where you come from, there is no space for contradiction, we are happy students, happy teachers, happy well acclimated workers. The university grows fat upon silence(s). Yet, the consciousness that Gloria Anzaldúa writes so much about, (and in this discussion of labor) reflexivity of class/backgrounds, from all positions of the university machine remains crucial. Thus, this paradoxical bind for subversive academics is necessary, to even begin to fathom reimagining the university.
Transformation of the university requires the language and tactics of poetry.
A Poem About Work
Here my world is created through books How to unpack them Make disappear my girlhood horrors Not so different from my mother’s and my own I try to sprint away into worlds of Paper and ink I try to understand but its all so confusing to me Because it makes itself over and over again And because the more I know the lonelier I become The second time I went on a plane the first time by myself Was for poetry Landing in Virginia I knew all at once My world was so very small I desperately wanted to remake it Maybe like God with his hands Creating Adam and Eve With dirt, sun, and creatures all around A graduate student once told me, I wasn’t cultured or interested Because I didn’t know who the Ayatollah was It’s not that I don’t want to know, it’s just that I haven’t traveled much I regret telling him Because I don’t think he really could understand That there is a lot I don’t know My father at the Long Beach Naval Shipyard On a ship that would never move A ship that broke his back He showed me his hands And taught me what it meant to be blue collar He pulled at his workman shirt, and in broken English Told me I must grow up to be white collar To never work with my hands. To not have my back break To sail on ships that move fast across the ocean And into lands far away
My mom’s hands are thick & calloused too, gruff from holding Wigs and dollar bills in a store she works at in Watts She’s worked at a dry cleaners and Lucky’s Supermarket She says a job is just a job and sometimes, she Doesn’t recognize her hands anymore. She says, you shouldn’t study so hard Because her friend in Korea was at the top of her class Then she married bad and now she cleans houses. My hands are calloused from holding pens My back aches from slightly hunching over daily Taping on mechanical keys I realize all together how much I am Grateful for my books and how much I hate myself My dreams are so thick that I can’t hold them In my palms. And I can’t swallow them either. But in them, my father is sailing and my mother is not working, and they are very happy. It’s quite simple. Except the map leading to the end of a dream Is not only impossible but sometimes unimagined. You must marry well, my mother says, then You won’t be like me. You won’t have to work at all. ------
When would I finally get it—that I was the one he needed to be protected from.
Very belatedly reading this devastating piece from J. Zhang
Tells #5-6: Special Audiovisual Issue
My morning jams.
Louise Lawler - Birdcalls Paul McMahon and Nancy Chun - "Flattering The Flatters" Julie Harrison "Subordinate Acts" Richard Prince - Catherine Julie Wachtel - You Disappear Me Perry Hoberman - Excerpt from: "Smaller Than Life" Ericka Beckman - Subdivision Song David Wojnarowicz and Doug Bressler - American Dreamtime Paul McMahon and Nancy Chun - Cream Of The Stream Raimund Kummer - Excerpts from a sculpture/sound installation and a performance Barbara Barg and Barbara Ess - Excerpts from A Streetcar Named Desire, For Blanche Kathryn High - Hospital Visit Bite Like A Kitty - Excerpt from Same Way Anne Turyn - Phone Machine Messages by Joe Gibbons Michael Smith - Go For It Mike Rhys Chatham - Excerpts from XS