Category Archives: Humanities

Falling

Samhain                                                       Winter Moon

Only 4 days into meteorological winter we have significant snow falling and will watch thedecember 4 snow and cold 2013 temperatures plummet starting tonight.  I have a snow day feeling, that sort of enforced healthy hooky moment that comes when you realize transportation just won’t work.

Of course, I have no job to not show up to, no school to miss, but decades of positive experiences in weather like this has me snuggled into the computer, ready for movies and tv, catching up on some reading.  Maybe some snow shoeing.

Speaking of jobs, I forgot to mention meeting Linsey at the Ghorka Palace Monday night. In her last week of a 2 and a half year stint there she told she was looking of internships in museums throughout the state.  An anthropology and Greek major, a visit to the British Museum at the age of 16 focused her.  Her “big dream” is to work there, far far from now, but at some point.  She wants to be a curator.  It was fun to see the vision and hope of a bright young person.  May she do well.

(the rosetta stone at the British Museum)

Lycaon

Samhain                                                              New (Winter) Moon

Today I finished translating the story of Lycaon in Ovid.  Most of it anyhow.  Some still awaits consultation with Greg.  I plan to go back and forth through this story until I have a clean, idiomatic and interesting text.  That’s the next couple of days, maybe more. Probably more.  Lycaon’s tale is the origin of the word Lycanthrope, a coined word for werewolf.  Lycanthropy is the study of werewolves.

In this story Jupiter, angered by an Arcadian king’s (Lycaon) human sacrifices, comes to earth to investigate.  When Lycaon tries to serve him human flesh, a test to see if he is truly divine, Jupiter in a rage turns King Lycaon into a wolf, but a wolf with human feet, eyes, grayish hair and the former king’s wild and fierce countenance.

Translating it word by word, line by line, idea by idea and then going back to create a polished English version is the task I set myself so long ago, producing a translation of Metamorphoses so I can embed these stories in my own consciousness.  Yes, there are over 15,000 verses in total, and I’m only at verse 235 (plus several hundred other verses I translated, stories I chose to keep me interested) but I’m now beginning to see myself as a translator and not only a student.  That’s a big transition.

I will post the text when I finish.

 

Home

Samhain                                                                   New (Winter) Moon

As some of you know, I’m fascinated by the concept of home.  As we age, we fight with what powers we have to remain in our home.  Not only do we want to live in our home, we want to die in it, too.  That’s a pretty strong commitment.  What is it about home?  Why is this such a powerful idea?

A friend who has written for years about aging says it’s about what we know and especially in old age not wanting to trade what we know for what we don’t.  I imagine he’s got a good chunk of it.  Home is not only where the heart is; it’s where your pillow is and the living room and the kitchen you know.  It’s a place of memory and a place of projected peace, or at the very least projected familiarity.

Much as I respect my friend’s work and his thinking, his explanation doesn’t satisfy me. Familiarity is powerful, but the notion of home goes beyond that.  At it’s root, I suspect, is the nomad’s intimate relationship with a certain territory that could provide roots and berries in one season, tubers and fruits in another and game in another.  The linkage, the primal linkage, lies, in other words, with place and not just any place but the place that gives us sustenance.

As the neolithic revolution took hold and the hunter/gatherers began to stay more and more in one specific spot, no longer wandering throughout the year, but tending gardens and fields and livestock, the larger definition of home territory got whittled down to the village, perhaps to a small farm.

Then, when urbanization began its slow, inexorable rise home territory became associated in a diffuse way with a city, but the more particular sense of personal territory shrank to a few rooms, perhaps a house.  Note that now the territorial definition at the most intimate level is no longer related to the land, to the place that gives sustenance but to a human artifice, a built object and, in all likelihood, a built object over which you have no control

Urbanization passed the 50% mark worldwide sometime ago and the centripetal attraction of cities only grows as time goes on.  Thus, for many if not most of the world’s population the terrain of home shrinks year by year and recedes further and further from its natural roots.

Even so we don’t want to leave our condos, our apartments, our townhomes. Home is that one spot in the vast vacuum of space and on this tiny patch of life-sustaining rock that we call earth that is ours.  It is the remnant of the hunter/gatherer’s territory, and it is the one to which we belong. And note please, it is not it which belongs to us.

 

We Are Like Fish Studying The Stars

Samhain                                                        Thanksgiving Moon

Not often a letter to the editor makes me stop because of its literary quality. However, a letter by John Ball of Huntsville, Alabama to the Scientific American did.

Writing about the quantum world he said,  “We must remember that such representations (wave analogies among others) do not describe the true, alien reality of the quantum world.  We are like fish studying the stars.”

Such an important idea phrased in an arresting way.  The map is not the territory.  It applies, and we don’t often acknowledge this, to our knowledge of other people.  We see only a thin map of their on going narrative, a fluid process dynamic within them.  And we only see that through the filter of our senses and our understanding.

An interesting variant on this idea is our tendency to look for the real, the true nature of institutions with which we interact all the time.  Richard Rorty, an American pragmatist, said that the beginnings don’t matter.  What we perceive as the foundations don’t matter. What matters is how something works now.

Is the government making our lives better?  Then it’s a good government.  If not, it’s a bad government and needs to change.  Are the schools educating our kids?  Do businesses make our world safer, more secure?  If not, they need to change.  If so, let them do their, well, business.

Most interestingly you can run this same pragmatic test on religious institutions.  Does the church make our lives richer and fuller?  Then it’s a good church.  Does it make us guilty, self-doubting, naive?  Then it’s a bad church.  But notice the key move here.  The nature of the church’s foundations, that is, the Bible, its metaphysical claims about divinity and an afterlife, don’t matter.

In the world of religion we are like fish studying the stars.

 

Everything You Need

Samhain                                                                                                         Thanksgiving Moon

“If you have a garden and a library, you have everything you need.”
Cicero

I’m set.  The library surrounds me as I write this and the garden is two weeks into its winter slumber.  Cicero and I agree about life’s necessities, books and a place to grow food and flowers.  Between them they service the body and the mind.

It’s a dull, grey November day. Rain dribbles out of the sky, unwilling to commit.  The temperature remains in a warmer trend, 45 today, a trend our weather forecaster says will remain until early December.  I hope so since we’re headed out across the plains a week from tomorrow, exposing ourselves to the wind driven weather coming down, with no topographical resistance, from the Arctic.

Finishing up ModPo and getting off the Latin plateau I had inhabited for many weeks has left me in a satisfied Holiseason state of mind.  Before them Modern and Post Modern ended and the garden got put to bed, the Samhain bonfire held.  So this is a time of endings, as Samhain celebrates, and festival season beginnings.  The unusual confluence of Hanukkah and Thanksgiving means the whole last week of November will be celebratory. In December then we can focus on Yule, the Winter Solstice and the pagan side of Christmas.

In the coming weeks I look forward to finishing Missing’s 5th revision and getting it off to the copy editor, learning Dramatic Pro and using it as I develop Loki’s Children while I continue to work in the new “in” the Latin style that Greg pushed me towards.  This will also be a time when I consolidate my understanding of the Modern and the Post Modern and do some more writing around that, especially as it changes and informs my Reimagining My Faith project.

Reading poetry more regularly will also be part of the next few weeks, too.  I want to continue my immersion in poetry.  One of the ModPo teaching assistants, Amaris Cuchanski, said poetry is the leading edge of consciousness and I believe she’s right.

 

Missing, In the Dark Wood, Lycaon

Samhain                                                               Thanksgiving Moon

Involved with what is, I believe, technically the fifth revision of Missing.  20,000 words went out today, a whole story line about a goddess and her giantess assistance.  It included, too, a favorite part of the book for me, the Wyrm and the Weregild, a group of expert giant dragon hunters.  But this storyline does not intersect directly with the primary story in Missing and it’s now in the pile for Loki’s Children, which now has over 50,000 plus words available from the drafts and revisions up to now of Missing.

Some key names got changed, transitions made more clear.  I got about half way through a quick review.  Probably will finish with that tomorrow.  Then I’ll go back in and start adding some more description, some character development and I may, probably will, change the ending to give it more punch.  Thanks to Stefan for the idea.

Translated another four verses in the story of Lycaon today, too.  These were hard, either the Latin was thick or I was.  Maybe both.  Still.  Done.  That’s my goal per day.

Also worked on ModPo’s final week.  Two very interesting poets today.  Erica Baum is a conceptual poet who combines photography and found language to create intriguing works.  Here are two images we reviewed in class:

 

The first is from a work called Card Catalogues where Baum photographed certain portions of the New York University Library’s old card catalog.  Each photograph is a poem of juxtaposition created by the strange constraint of alphabetically organizing knowledge.  The second is one of several pieces from a work, Dog Ear.  These are all large photographs, Card Catalog is too, and she hangs them in galleries together, though each photograph stands alone.  This is part of the conceptualist idea that ambient language contains all we need as far as poetry.  We only have to work to find it.  But that work can be difficult.

The next poet is Caroline Bergvall, a French-Norwegian who works in English.  Her work is a ten-minute recitation of 47 different translations of the famous opening lines of Dante’s Inferno:

When I had journeyed half of our life’s way,
I found myself within a shadowed forest,
for I had lost the path that does not stray.  from the Mandelbaum translation

This is a strangely evocative, haunting experience.  You can hear her read it here.

(Frame from a 1911 Italian film version of the Divine Comedy. The director’s name was Giuseppe De Liguoro. from this website.)

The Narrative Fallacy

Samhain                                                             Thanksgiving Moon

Narrative fallacy.  I read about it first last night in a book on Amazon.com called “The Everything Store.”  Jeff Bezos refers to it as a construct he read in the book, “The Black Swan.”  It struck me as very post modern.

Here’s how I understand it.  The narrative fallacy occurs when we use our logical, cause and effect seeking mental habits to place often chaotic events in a series that we can understand.  This means leaving out details, rearranging troublesome sequences, condensing complex interactions.  We make a story out of the data available to us.

I haven’t read the Black Swan but I imagine this is how Black Swans (big problems that seem to come out of nowhere) slip under the perceptions of people trying to evaluate risks.

This squares with an especially nettlesome idea in current neuroscience (the author may have gotten it from that source) that suggests our self is a narrative fallacy.  That is, our self is a story we construct out of certain pieces of our life, knitting this into the fabric and leaving that out.  In this view the self is not solid and unchanging, it’s not even relatively solid but changing slowly over time.  No, the self is fluid from beginning to end, a long long novel with ourselves in a starring role, but the script keeps getting handed to us, marked up with changes.

This partly comes from the plasticity of memory and the proven unreliability of human memory.  We now know eye witnesses, once the gold standard of detective fiction and fact, are the least likely to portray events accurately.  Not because the eye witnesses lie, but because our capacity to remember events as they happened is poor.  Emotions skew them, bias skews them, our senses feed us less than reliable data.  We’re a walking hodge podge of experiences.

(sarah fishburn)

The narrative fallacy neatly explains the role of story.  As Bill Schmidt’s Tom Clancy quote says, “Fiction is not like reality.  Fiction has to make sense.”  A key role of fiction is to reassure us of the intelligibility of the world.  The world is not, in fact, intelligible.  There’s just too much going on.  We have to edit our experience to have any hope of using it to our advantage.

Why is it post modern?  Because post modernism (I’m not convinced this is a very good term.) insists on the unreliability of any narrative. [think about this idea in relation to the photograph below of a Traditional Catholic service in Kitchener, Ontario] As a direct corollary of this, though, there is the role of agency, the role of narrative creator.  That gives all of us a key role in constructing the future we want.  We can claim neither fundamentals from so-called foundational documents or ideas, nor can we rely on history as other than story; but, we can rely on the necessity of our role in creating a new story, one constructed in a way that seems to us true, just and fair.  Even beautiful.  Knowing that none of these categories are more than markers for working or not working.

Crossing Over

Samhain                                                               Samhain Moon

Javier delivered three wheelbarrows of two-year dry oak.  I’ve cut up the ironwood and cedar, split and stacked them.  This morning I cut five four foot lengths off the ironwood’s branches and upper trunk.  They will not be split and will go on the outside of the bonfire. The heat of the fire will ignite them through the bark and they’ll provide a long-lasting flame.

Kate’s gathered together makings for smores, mulled cider and snacks.  She’s also drilled pumpkins with arrows, clever and cute.  She’s also found fall color napkins and plates.  We’ll have bottled water and a warming house, complete with crystal chandelier that used to hang over the piano.

The center piece of the evening will be the fire.  And I’m planning a big one.  We’ve had a wet week so the fire danger is nil.

Doesn’t sound like too many folks can make it. Andover creates a good deal of resistance for city folk, the distance a good ways for an evening out.  We’ve gone low key with this one anyhow, figuring we’d learn what kind of work is necessary to pull one off.  We plan a winter solstice bonfire and one for Beltane, too.  We may skip the summer solstice due to the potential for fire problems.

(welsh holy well)

Tonight the ancestors can move more freely from the Otherworld, as can the folk of faery. At least so my Celtic ancestors believed.  It is interesting to consider that Mexican and Latino cultures also celebrate a similar idea as do some in the Christian church.  The anthropologist in me says that means there’s something here, something the folk beliefs have recognized, perhaps in some precognitive way.

Into the Weeds

Fall                                                                               Samhain Moon

Additional on post just below.  There is a tendency in quasi-religious, new agey thought to condemn doing and promote being, especially being here now.  Nothing wrong with being here now, of course.  Especially since we really have no other choice.  This seems like a false dichotomy to me however.

Even in our doing we are being and in our being we are doing.  This is only to say that doing entails presence to the world and to ourselves, albeit in a different way from the semi-mystical state of being here now.  If you’re a fan of Zeno and his paradox, then you might craft an argument about never changing out of the now, but in other ways of explaining reality, even being here now is impossible.  Why?  Oh, the earth moves around its poles, through the sky and your body digests food, engages in symbiotic exchanges, responds to changes in temperature and light, shifts nourishment into cells and waste out. Change, that old black magic, has its hooks so deep into the universe we often never notice it, even when it moves with the speed of light.

However, if you go back to the observations I’ve been making about circular time, the repetitive nature of change, how it loops back on itself in predictable patterns, perhaps, yes, in more of a spiral than a bicycle wheel, but still Fall then again Fall, and Winter then again Winter, and Birth then again Birth, and Death then again Death, well, if you consider them, then the cycle from one now to the next is Now then again Now.  We’re never ever out of the now, yet we experience movement.

These paradoxes point to being and doing as a false dialectic, not poles resonating with each other like, say liberal and conservative or life and death or true and false, but as alternating ways to explain the same thing, our hereness.  As Heidegger points out, we are thrown into the world at a particular place, to particular parents and in a particular time. I would push that one step further and say we are thrown into each moment in a particular place, in a particular time, with the unique, particular body/mind that is you.

In each moment our particular response to the now has doing characteristics and being characteristics.  Perhaps another way to say this is that part of us is at rest while other parts are engaged with the now, acting on it or being acted upon by it. We do both at the same time, being and doing.

So what’s all the fuss?  It’s about attention.  When all of our very valuable attention focuses on the action or work or active play of  a moment, then we draw ourselves from the beingness of that moment.  When we focus on the beingness, we draw ourselves away from the doing.  But both states co-exist, no matter on which we focus.

The key move here is about attention.  We can and do shift our attention from different aspects of our life to others, from ourselves to the world or moment into which we are thrown.  If we spend all of our attention on doing, then we neglect the deeper, more reflective aspect of our selves.  Conversely, if we spend all of our attention on being, then we neglect matters necessary for our survival.

In the rhythm of your day, your year, your life, you can choose to attend to the activity, the work, the “what you do.”  This might entail lists or calendar marking or goals and objectives or satisfying layers of cloth or manuscript pages.  Likewise you can choose to attend to the beingness, the what you are.  This might entail meditation, silence, counting breaths, noticing plant and animal life at a close, intimate level.

The point?  What do you do, is a valid question.  So is who are you?  They might have the same answer.

Two Good Movies

Fall                                                                      Samhain Moon

The wood got split.  The Latin trounced me.  Two essays on pragmatism, one by Richard IMAG1083Rorty and one by Cornel West, put philosophy into the day and the next to last essay in ModPo just went into cyber space.  It’s below, if you’re interested*.  The assignment was a few posts back.

Saw two good movies tonight, too.  Once Were Warriors is a difficult movie to watch since it shows domestic violence in as raw a way as I’ve seen.  About Maori’s living in contemporary New Zealand Warriors has a long tragic arc which only lifts near the end and then to recognize the role of tradition in a tribal people.  Most of it is grim and much of the grimness comes from self-loathing generated by rootlessness, abandonment of the past for a present with no cultural handles.  It’s definitely worth seeing.  The funeral of Grace had me in tears.

Then a longer, unusual Hollywood movie, the Place Beyond the Pines.  This Ryan Gosling/Bradley Cooper movies has a surprise narrative arc as a major character dies halfway through the movie.  This is a movie about consequences, too, like Warriors, but here the past is not so cultural, it’s personal and it skips a generation before it comes to ahead.  I liked the longer plot line, an unusual choice in a mainstream Hollywood movie.  An actual adult movie.  Also worth seeing.

*All That’s Left Is Letters

The title “Why I Am Not A Painter” answers the existential why of the poem’s second line before the poem itself ever starts. O’Hara is not a painter because he writes poetry. For example, here’s one titled “Why I Am Not A Painter.” The poem is his work as the painting hung in the gallery is Goldberg’s. Thus, O’Hara is a poet and Goldberg a painter.

He thinks he would rather be a painter, but he says, “I am not. Well,” This is, I guess, a soft end-stop, a sort of pause here and think construction which suggests a wry answer to the question. He is not well, at least not well enough to be a painter.

The two long stanzas provide an alternative narrative to the usual description of the creative process and in so doing give an insider’s look into the difference between painters and poets.

“Mike Goldberg is starting a painting”, this line in the continuous present, puts us with Goldberg and O’Hara until in the third to last line the painting is finished. What has happened? O’Hara dropped in, had a drink, noticed the painting had the word SARDINES in it. He leaves, comes back, leaves, comes back. Then he returns and it’s finished.

O’Hara asks, “Where’s SARDINES?” In what I read as a plaintive or mock plaintive note, he notes, “All that’s left is just letters,” “It was too much,” the painter says.

In the alternative narrative of a painter painting, we get no description of the painting itself save for the word SARDINE and then its absence in the final work. Even one word was too much.

So, having shown us a painter at work, O’Hara says, “But me?” The poet. What does he do? Well, ironically, he thinks of a color: orange. He writes a line, then a whole page of words, not lines. Like SARDINE this is at the beginning of the creative process. As with Goldberg, O’Hara lets days go by, then he says, “It is even in prose, I am a real poet.” I don’t understand this line except perhaps as irony meaning something like, I’m a real poet so even prose is poetry.

The twist comes at the end and like a magician there is a big reveal. When he names his twelve poems, he calls them ORANGES in spite of having not mentioned orange in any of them.  When he sees Goldberg’s painting in a gallery, it is named SARDINES.

Painter and poet are alike in what they leave out, but different in that with Goldberg “all that’s left is just letters.” O’Hara, on the other hand, has words. That’s the key difference between the two, when their work is done, O’Hara has words and the painter only letters.