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@shlooooom-blog
Φύσις κρύπτεσθαι φιλεῖ.
Being emerges only through self-veiling.
— Heraclitus, Fragment 123
i think im getting better! :) [another event occurs]
This is a comment someone appended to a photo of two men apparently having sex in a very fancy room, but it’s also kind of an amazing two-line poem? “His Wife has filled his house with chintz” is a really elegant and beautiful counterbalancing of h, f, and s sounds, and “chintz” is a perfect word choice here—sonically pleasing and good at evoking nouveau riche tackiness. And then “to keep it real I fuck him on the floor” collapses that whole mood with short percussive sounds—but it’s still a perfect iambic pentameter line, robust and a lovely obscene contrast with the chintz in the first line. Well done, tumblr user jjbang8
I hate that my aesthetic sense agrees with this but everything you just said was correct
I went back to dig up this post because I was thinking about poetry.
This is one of those non-poem things that are among my favorite poems.
As the OP stated, the use of alliterative consonants is aesthetically just great, especially the placement of the strongest use at the end: “fuck him on the floor.” The use of “chintz” is indeed great word choice.
Because I’m insane, decided to scan the poem:
Not only is the second sentence, indeed, perfect iambic pentameter, the entire poem is perfectly metered, though the first sentence has four iambs rather than five.
There are further things I love about this poem, though: I like the casual connotations of “keep it real” juxtaposed with “chintz.” It causes me to interpret the “chintz” more strongly as meaning something fake, a facade. There is also of course the coarseness of “fuck,” which is a contrast with “chintz” but a different kind of contrast, gutsy and carnal where “chintz” is flimsy and inanimate.
And then there is the storytelling: there is SO MUCH storytelling in just these two lines. To break it down: The speaker is having sex with a married man, in the house he shares with his wife, which is “filled with chintz”—something that here connotes fakeness, in contrast with “keep it real.”
The illicit encounter in the poem takes place within a house filled with facade, the flimsy construction of the wife’s marriage and domestic sphere, but the encounter itself is a taste of something “real.” That’s a story, and it’s just two lines.
This is EIGHTEEN SYLLABLES, y’all. The amount of meaning condensed into these eighteen syllables is stunning, and it is so elegantly done.
From a technical standpoint (and ive taken 300- and 400-level poetry classes so I can say this) this is damn near flawless as a poem.
Kept thinking about this ever since I saw it and had to do something
there's art now
Ah dang to go further; the floor is framed as a refuge. As if there is literally no other space in this house that hasn't been populated by his wife with flimsy inanimate fakery. There is no space for this man in this house save for the floor. There is no space for him on the sofa, oon the counter tops, and most notably, no space for him in the marital bed.
I’d also like to point out the use of the word “has.” The wife has filled the house with chintz. She isn’t filling the house with chintz. She doesn’t fill the house with chintz. She has filled the house with chintz. Use of the past-tense makes the wife a subtly removed element in the story, someone whose presence we see in the environment, but who is blissfully distant during the actors throes of passion. There is an element of physical as well as emotional separation from the wife that is catalyzed by being fucked on the floor. Use of the past tense is an end to the wife presence in the actors life, a carnal catharsis amid cold fragility and emotional distance.
This is my new favourite post in the world
everyone cheer for the one (1) time tumblr had reading comprehension
זיין ווייב פֿילט אָן די שטוב מיט ציץ נו תורתֿ-משה, כ'שטאָפּ אים אויפֿן פֿלאָר
i have so many hobbies and interests but each day the four horsemen (instant gratification, shortened attention span, procrastination, exhaustion) grab me by the throat and shake me until i collapse in my comfy bed
One tragic story involves a man who was payed for sexual services by a married woman dying of a spritually-caused illness and then being reincarnated as an exceedingly ugly dog “with a face like a demon.” The ugly dog then manages to track down and maul the woman as revenge for his suffering. The woman then confesses to her crime of adultery and is able to “die in a state of repentance.”
Discover Esther Calixte-Bea's First solo exhibition featured in CTV Montreal, CBC Radio, Journal Métro, Vie des Arts & more.
Esther Calixte-Bea's Fyète-Souhou Tribe
Fyète-Souhou (formerly known as Fyète Souhou-te) is a fictional tribe created by Esther Calixte-Bea inspired by her culture and personal life. Fyète meaning pride in haitian creole and Souhou meaning divine in guéré an ivorian dialect. Much like her last name being a combination of her haitian mother and ivorian father's last name, she combined haitian and guéré words to create the name of this tribe. Fyète-Souhou is divine pride or proud to be chosen by God. In this tribe, Calixte-Bea represents hairy black women, their everyday life, traditions and struggles while challenging eurocentric beauty standards. As a hairy women herself, the artist has discovered through her ivorian side of the family that her hairiness is hereditatry and that back in her great grandmother time body hair on women was seen as beautiful and not shameful. She decolonizes beauty through this tribe, discusses the topic of identity, lose of identity while reflecting on her upbringing in Canada. The artist uses painting, drawing, writing, fabric and more to create an immersive world. For Calixte-Bea, creating a fictional tribe is creating a space for healing and allowing the audience to discover an imaginary world they can escape in.
The demons Af and Cheymah, who live on earth and have been bothering the Jewish people ever since the exodus from Egypt, have demons under their power, who they appoint to collect such words of mockery. Those demons then use those words to force snakes on earth to shed their skins, which causes the snakes great pain. The snakes’ cries of pain reach into the pit of hell called bor (pit), and awaken the resident demons there, which are shaped like snakes. Those snake-shaped demons then remove their own skins, and scream in pain until they awaken the great “snake” Samael, who is responsible for them. In response, Samael shakes his own scales, and out of them fly clouds of demons, which fly up to the world and cause damage there
מיקו שלא עובדת בשבת (:
“I have a question!”
Credit to the famous Isaac Gantwerk Mayer
פון יענער זייט וואַנט (דינע ליבּקעס) געווידמעט ל. ר. פון יענער זייט מיין כיידער-וואנט שלאָפט א יונגע מיט מיר בּאַנאַנד; ווייס איך, ווייסט זי, אז פון יענער זייט וואנט!... טרעפט אמאָל אין כאָלעם, רוקט זיך אָפּ די וואנט, דערפיל איך איר נאַקעטן ווארעם - איר האנט - בּרויזט אין מיר מיין יוגנט אוף, איך כאפּ זיך אוף - אַ וואנט! ווערט טויט-פאַרדראָסיק פאַר ווענטישער אַלטקייט, פאַר שטיינענער קעלט… פון יענער זייט מיין כיידער-וואנט שלאָפט א יונגע מיט מיר בּאַנאַנד; ווייס איך, ווייסט זי, אז פון יענער זייט וואנט... Just Through the Wall (Dina Libkes) Dedicated to L. R. On the other side of my bedroom wall A young woman sleeps with me, side by side; I know, she knows, That just on the wall’s other side!... Sometimes, in a dream, The wall moves aside, I feel her naked warmth – Her hand – My youth flares up within me I start awake – A wall! Death-despair before wall-ish age, Before stone-ish cold… On the other side of my bedroom wall A young woman sleeps with me, side by side; I know, she knows, That just on the wall’s other side…