Mar 27, 2012

“But the fact is that writing is the only way in which I am able to cope with memories which overwhelm me so frequently and so unexpectedly. If they remained locked away, they would become heavier and heavier as time went on, so that in the end I would succumb under their mounting weight. Memories lie slumbering within us for months and years, quietly proliferating, until they are woken by some trifle and in some strange way blind us to life. How often this has caused me to feel that my memories, and the labours expended writing them down are all part of the same humiliating and, at bottom, contemptible business! And yet, what would we be without memory? We would not be capable of ordering the simplest thoughts, the most sensitive heart would lose the ability to show affection, our existence would be a mere never-ending chain of meaningless moments, and there would not be the faintest trace of a past. How wretched this life of ours is! - so full of false conceits, so futile, that it is little more than the shadow of the chimeras loosed my memory. My sense of estrangement is becoming more and more dreadful.”

- W.G. Sebald channelling Chateaubriand (further yet, perhaps Cameron in a fever dream was channelling this in confronting the “quiet crisis”), The Rings of Saturn

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Mar 18, 2012

boys, you won’t

(The Wrens)

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Mar 13, 2012

“The neurons that do expire are the ones that made imitation possible. When you are capable of skilful imitation, the sweep of choices before you is too large; but when your brain loses its spare capacity, and along with it some agility, some joy in winging it, and the ambition to do things that don’t suit you, then you finally have to settle down to do well the few things that your brain really can do well—the rest no longer seems pressing and distracting, because it is now permanently out of reach. The feeling that you are stupider than you were is what finally interests you in the really complex subjects in life: in change, in experience, in the ways other people have adjusted to disappointment and narrowed ability. You realise you are no prodigy, your shoulders relax, and you begin to look around you, seeing local colour unrivalled by blue glows of algebra and abstraction.

Individual ideas are injured along with the links over which they travel. As they are dismembered and remembered, damaged, forgotten, and later refurbished, they become subtler, more hierarchical, tiered with half-obliterated particulars. When they molder or sustain damage, they regenerate more as a part of the self, and less as part of an external system.”

- Nicholson Baker, The Mezzanine

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, procession

(New Order)

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INTERVIEWER: Does that mean that an artist can use Christianity simply as just another tool, as a carpenter would borrow a hammer?

FAULKNER: The carpenter we are speaking of never lacks the hammer. No one is without Christianity, if we agree what we mean by the word. It is every individual’s individual code of behaviour by which means of which he makes himself a better human being than his nature wants to be, if he followed his nature only. Whatever its symbol - cross or crescent or whatever - that symbol is man’s reminder of his duty inside the human race. Its various allegories are the charts against which he measures himself and learns to know what he is. It cannot teach man to be good as the textbook teaches him mathematics. It shows him how to discover himself, evolve for himself a moral code and standard within his capacities and aspirations, by giving him a matchless example of suffering and sacrifice and the promise of hope. Writers have always drawn, and always will draw, upon the allegories of moral consciousness, for the reason that the allegories are matchless - the three men in Moby Dick, who represent the trinity of conscience: knowing nothing, knowing but not caring, knowing and caring.

[…]

INTERVIEWER: Critics also suggest that your characters never consciously choose between good and evil.

FAULKNER: Life is not interested in good and evil. Don Quixote was constantly choosing between good and evil, but then he was choosing in his dream state. He was mad. He entered reality only when he was so busy trying to cope with people that he had no time to distinguish between good and evil. Since people exist only in life, they must devote their time simply to being alive. Life is motion, and motion is concerned with what makes man move - which is ambition, power, pleasure. What time a man can devote to morality, he must take by force from the motion of which he is part. He is compelled to make choices between good and evil sooner or later, because moral conscience demands that from him in order that he can live with himself tomorrow. His moral conscience is the curse he had to accept from the gods in order to gain from them the right to dream.

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Mar 9, 2012
"The cosmic order as it presents itself in myths, could vanish with the myths themselves. Scientific knowledge could supplant it with an image that is ever more complex, ever changing, in which dimensions multiply to the point of pointlessness. But that’s not how it happens. Camouflaged within the social order, the cosmic order continues to exist and operate. After all, it has dealt not only with stars and spheres but also with powers and archons. And those powers haven’t gone away. Indeed now, in the absence of names to call them forth, they can operate more freely and wildly, even in plain view. K. puts this to the test every day during his harrowing residence in the village."

Roberto Calasso, K

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Mar 2, 2012

, where were you

(Mark Van Hoen)

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(A recent crowd scene.)

Walking towards the stadium I am overwhelmed by a sense of occasion. Thousands upon thousands converge on and are shadowed by the loom of this building. They call it, as the cliche goes, a cathedral; and there’s a matrix of ecclesiastic cliches and bastardizations: football as religion, players worshipped as deities, and sacrificed like lambs; homecomings are always those of messiahs. Football is an opiate of the people. The stadium lowers over the city. It consumes the skyline. The organic metaphor would be of the stadium as a heart. It is the vital organ for the people of this city, pumping blood through tight arteries. It is said they bleed black and white. 

Despite the groundswell of people there is something insulated about the sound. A reverence perhaps. Or as if there is so much sound that sound itself is vitiated. On this divine march: for every voice a response. For every right foot a left. Only occasional, anomalous daggers of sound eruct from the cushioned hush. A car horn. Shattering glass. A child’s high-pitched howl. Sounds that have no counterpoint or antivenin. 

The sense of anticipation takes me by the throat. My heart beats take time. This many people attending this one event raises you from solipsism and the intuition that time is empty or simulated; or else it confirms your sense that everything is simulation and preparation for the reality of this. This is irrefutable; this many people can’t be wrong. They make life concrete.

Six burly men carry a casket along Strawberry Place. The dead attend to be sure they’re gone. Unsmiling runty kids shake hollow collection buckets, appeal for donations to causes they don’t understand but that gain levity here, among the crowd. Every single coin hits like a hammer; another affirming thud of reality. Typically incompatible individuals cohere in fanaticism. Roughly everyone comes to know everyone through the medium of the match, the channel of the players with their significant names, which, in this otherwise nameless place, fill with unprecedented energy. Most people wear replica kits - generally black and white, but some orange, some blue, and some older, faded colours. They redesign the kit yearly now. No wonder the club shop is full, choked. You expect it’s the day-trippers. Penitent husbands or fathers taking wives or kids to their first and last game; this is supposed to be his escape. He’s buying them a souvenir of reality, something to remember this by when it’s gone, to coddle when they’re home and nervous it never happened. Programme sellers agitate in familiar pitches. They give the impression of statues who could tell you a story or two if only they had time. They save a little by extracting syllables from their commercial patter.

On approaching the turnstile my feeling of being out of place is confirmed. By mistake I slot my ticket into the electronic reader the wrong way round. I thought I was required to feed it all the way through, to the blank operator (it strikes me that people do blankness for a living.) I try it the other way but the machine seems to have jammed. A covey of bored, fluorescent jacketed stewards converge, three or four of them, kind-seeming but faceless, they want to tell me that the machine breaks like this to ensure the patina of reality is consistent. Malfunctions are the necessary reminder of our own imperfection. Likewise, in their earthy, porcine fallibility the players will contribute to this edge of contingency. Everything here is one-off and only halfway hopeful.

We walk up the short flight of steps expecting to be subsumed by a vast, tumorous green desert. Instead, we are taken aback by the diabolic calculation of the club’s owners. By the cartoon colour logos for their discount sport outfitters. The blue then red then blue sears your retinas. 

On television, later, we watch reality massaged, made close and slick. Details will have been added, new angles appraised. Close-ups reveal the context of the ball. It becomes a cherished object, transcending its essence as a leathery sphere. We see how it rotates and is compromised by the fixed principles of physics. On television the colours will shine, where here, in reality, colour bleeds. We’re back at home, enveloped in my living room, and the droll pundits are talking about what they’ve just seen secondhand through their screens; what we’ve seen firsthand through the lens of our eyes; and it turns out we’re talking about different things. 

I used to be reassured by the television. By the way it told me what to see and what to think. By the way it circumscribed the pitch. By zoning in on the ball it testified that the whole of the pitch was always in use, that the small area they showed was actually the totality of the environment. Here in reality you see how the players are magnetized to the ball; how they shuffle across the pitch and concentrate in one rich area, like a hive of riled bees. The players appear slow, cumbrous, and unsophisticated. In a word, human. The television lends them a sense of grace and athleticism that is absent here, as they heedlessly hoof the ball upfield and as they breathe heavily and as they wave their arms in scripted exasperation and as they stand still - those ones the television doesn’t account for - and as they struggle to accelerate. Here you can see panic flood small brains. It makes you wonder what we’re all doing paying homage to these sinewy, metabolic animals. Perhaps it is like the public humiliations of punitive times, reinvented for the performative age. We scrutinize each individual so closely and expect their optimum performance at all moments. Whenever they falter it ennobles us. It transpires our gods are human after all - or else we believe it is possible to emulate our gods. The catcall of tourette-tongued partisans indicate the later.

We watch one player warm-up for three quarters the duration of the match. We laugh, suggest he’s in purgatory. They all laugh. We realize he’s like a fan. For him anticipation is always more fulfilling than actuality.

The restless crowd moan in choral unison. The terrible facticity of an incident on the far, diminished side of the pitch is relayed by the lagged telepathy of like-minds. The cult of the individual is largely mitigated here, in murmured consensus and, more opaquely, in vast swells of communal consciousness; some deep, reticent understanding that congeals for two hours every match day and then disperses, dilating antagonistically in the evolutionary continuum fostered at work and home where our otherwise negligible success is dependent on the perceived failing of others. The individual possesses sufficient free-will to attend (though it could be argued that the pre-paid season ticket and the prevalence of superstition inveigle against the consistency of their agency) and, in some cases, happily recognize their absolution in mass ritual. So it is true: the individual retains the integrity to design their own means of invalidation. However they will not help but note the deficit of personality; the inability to do anything other than is prescribed once they are in attendance. It is just that this week it is their turn to fill the quota of dissent - to leave early, for instance, but we’ll come to that. On a large-scale attendance is their release from the drudgery of the illusion of being individual; of the infernal effort to be more than a reflection and composition of others. Here the truth of similitude is thick in the air. As the match continues heart rates begin to harmonize; breathing is orchestrated by the chemical ebb and flow of adrenaline. We react. We rise and we sit together, in our body-disciplining plastic seats, like an unpracticed team of synchronized swimmers afraid of water.

At half-time, the player’s retired, a gang of “lads” emerge from nowhere onto the pitch. Their apparition is either another example of the ploy to emphasize the democracy of the occasion or else an indictment of our limited concentration. They remove their Saturday afternoon jackets and lay them carelessly by the side of the goal. The stadium has turned into a dream factory, even as the cursory attention they receive reveals the fundamental impotence of the dreamer. Led by a club official clad in an emblazoned tracksuit, we assume they are tasked with blasting the ball into the net from approximately twelve yards. Naturally, they effect the poses of their gods. They tamper with the ball as it rests, taking possession of its ontology. Behind the goal an electronic measuring device complete with standardised, neon red, anorexic numbers is set up and tallies the velocity with which they can kick the ball toward the goal, aiming to nestle it between the crossbeams. In these moments they seem to value their lives and their existence so greatly and yet they know that they too will one day die and that their endeavours are ultimately meaningless. More prosaically their contribution to half-time entertainment is the necessary antithesis to the self-destructive tendency of a minor, yet not insignificant number of fans who stream to the toilets and refreshment vendors so as to sheath their existence in a prophylactic of alcohol and pomaded food. An oblique, long-haul strategy for curtailing the absurd.

Those people who leave in advance of the final whistle, who exit the occasion of irrefutable reality for the omniscience of instability and doubt, are the necessary dissenters that accompany every burst of reality. They, even more than the electronic readers, are figures of the irrepressible tendency of all reality to be undermined. They suggest the intolerable and undigestible aspect of the real. Without their impertinence it is possible we would remain transfixed indefinitely; that even the shrill final whistle of the official - something of a conductor of reality - and, along with his assistants, an unfairly maligned middle-aged man (again it strikes me, what is the career arc of a referee?), nominated to endure the inevitable disquiet the vanishing individual, vacuumed into reality, feels, would not snap us from our trance (in times past “trance” signified a state of extreme dread or suspense.)  

With the game over - it ends in a bitty, ugly draw - the crowd unreservedly concede that anticipation is always superior to actuality, emitting a low groan similar to the noxious sound of the bodily gases of a decomposing cadaver escaping, every orifice a valve for their unified disappointment. Flabby, bare-breasted men with domed stomachs and ineradicable, dragon-green tattoos retrieve their garments from the floor, bellow local nursery rhymes, their first babbled, recursive words, reared in this dualism where everything is either black or white and where being “cold” is a fact of life. People waddle out buffeted by the mass exodus and don’t dare look behind them. They sense that the atoms of reality are dispersing; that to look over their shoulder is to view the real image of the reality they’d been duped into believing irrefutable. 

If this many people migrate away from one event, does this make the denial of its reality as irrefutable as their approach made it real?

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Feb 24, 2012

, before they make me run

(Black Banana & Kurt Vile)

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INTERVIEWER

Love may no longer exist?

HOUELLEBECQ

That’s the question of the moment.

INTERVIEWER

And what is causing its disappearance?

HOUELLEBECQ

The materialist idea that we are alone, we live alone and we die alone. That’s not very compatible with love. 

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Feb 19, 2012
"My idea of travel is downward travel really. Getting to know where you are better and exploring feelings that you know more deeply."

Lucien Freud

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Feb 15, 2012

, i felt your shape

(The Microphones)

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(Requiem for dying mothers.)

“For oft, when on my couch I lie/ In vacant or in pensive mood,/ They flash upon that inward eye/ Which is the bliss of solitude;/ And then my heart with pleasure fills,/ And dances with the daffodils.” 

- William Wordsworth

I.

There are some women in my position who ignore the deep, underlying continuum of time.

Waking up: the day’s first small acceleration. Her slow, palsy movements slur time, as if it were palpable, as if caught on a slack thread, dragging time around in her efforts to dress, to get the right anatomy in the right places. Arms to arm holes, legs to leg holes. Appearance is all the more important now she can’t see it. Now she’s got to feel it. Her ordinary body’s got to pulse with its own self-belief. Looking toward the mirror, out of habit, she scores a rogue streak of rouge lipstick in the region of her mouth. Pulls a brush through her hair. Her hair’s wayward now: wiry strands, wan, dust white. 

It’s weeks since she went to the salon. She can’t stand the tattle. The local howl of conjecture and smoke.Her ears burn inside those helmets for containing breathing gases. Dryers they lower over her head, inspect her brain. She’s begun to fear radiation. Begun to fear all sorts. The commotion of appointments made and cancelled and remade. Who knows why, what makes people do what they do. The telephone either ringing or engaged. There’s running water and the door opens and the door closes. Street coughs rise and fall. 

The breath of conversation. It consumes her.

When she was young she’d keep her eyes tight shut. Practice walking the hallway unsighted. The stairs when she felt emboldened. Arms outstretched, feeling the wall for notes of familiarity. She hadn’t wanted to strain her eyes. To use them unnecessarily. To not see gave life an early sense of tragedy and mystery.

There are twelve steps on the staircase but I always forget about the one at the bottom. The half-step. I always forget about that one. 

She is closer to her environment now, and every object is local, singular, its own shape and size and texture, and now she can’t see, these dimensions matter. Sometimes she practices for hours; slithers inside her skin, turning herself inside out; and she finds the objects she made real with her hands there too.

She likes to feel the sure grain of the bannister beneath her palm; and she seizes it when she hesitates on the half-step. She runs her fanned-fingers along the back of the settee. The room’s dark. She has to create light, some dim glow. She feels like she creates light. She moves her half-moon-hand up the smooth, curvilinear base of the lamp, and pauses. A practiced pause. A dramatized moment of composure. Part of the ritual. The creation of light. She manouevres her thumb into the micro-factors of the mechanism, sourcing the tip of the clicker, centring the teeth on the fulcrum of her thumb, letting her skin take the hit, the slow-motion indent, and what she can’t see: a small, flushed white island. She pushes. A practiced push. A momentary application of force. Another movement that thuds time forward. There is a light. Her thumb tingles with estranged numbness. The skin’s leathery there, developing resistance.

There is no longer any nightfall. She exists somewhere between black and grey and white, between the shades that compose the shadows and penumbras. The whole adumbrated world, shocked of colour. Her eyes are cloudy and she no longer wears her glasses. At first she’d persisted, to magnify what remained of appearances, to bring the details into focus, to feel detached from fate on a large scale.

She’d always said there was more here than meets the eye.

Losing the apparent world she recovers another, starts to seek signs of the spiritual. She likes to open the door to the garden in the morning, to be swooned by the cuckoo rapping the tall, tooth-leafed beach tree, or to hear the little redbreasted robin bicker with larger birds on the feed table he’d put together. One of many practical inventions he engineered from the jumble and tat in the tool-shed, a lifetime’s hoarding, of finding beauty in what seemed minor, yielding at last, as he’d always said it would. 

She lets their deliberate melodies infect her. Like the well-meaning people of the village, they show her an uncommon, almost suffocating goodwill. She wonders if their faces tell another story.

He’d been a milkman, and he forces himself in here because you can’t write of them apart; because her life was, as they used to say, devoted to his life. Every evening they’d go to the dairy and collect crates that rattled with cartons and bottles. She’d ride up top with the dog on her lap panting. Proud to be out in the world with her husband. 

She’d walk the dog around the industrial estate while he went about his work. Walk the figurative parameters of her existence, the sublime edge of her prescribed domain. She could see into the world from here. That world inside the world that defines the world. That world that thrums with male heroism. 

In spring, she’d watch the shadows form late. Imagine those vanishing shapes might yet take different shape, in the dark.

We were there for each other in all instances. We were each other’s someones to give a shit about our daily grumbles.

She’d mull over projects and pastimes, which, in the closed-circuit of the home, hummed with meaning. They diminished the burden of a future without set definition, with only the well-spaced punctuation of events, rituals, ceremonies. Time weighed heaviest for her when it was empty. She needed that other emptiness: the empty urgency of things to do. 

Losing her sight trivializes every small-scale concern, like saving newspapers or soaping the windows. It calls into question every minor joy.

II.

Was I not modern to stay at home, to find myself there? I found a home in the maelstrom, and wasn’t that all the modernists had ever wanted?

She remembers her mother reading to her, a story from the newspaper, “as housewives, we are worms. All those pretty phrases about the hand that carries the string-bag being the hand that rules the world or something are as empty as the butchers’ shops.” She thinks hard on this, her putty brain ruminating the sound of the words, the imagery; the ramifications. Her mother explains it’s a call to agency, to personhood. A summons to see the house as a sphere of activity, and a world to act upon, where women like her will have specific capacities, responsibilities, and powers.

The home seemed to her to dramatize different gradations of personhood. Her father, her two brothers, her mother, herself. All hard, hidden interiors.

The article proposed a “sit down strike” that will bring “the life of the home” to a standstill for men, “those great tough creatures.” The author says she will be found “in a nice comfortable chair with a picnic basket beside me.”

Oftentimes we close our eyes to things we know to be true.

III.

She begins to dream the modern dream. That one day she’ll have a home of her own. It will not need be too grand but will accommodate herself and her husband - as no doubt she will marry still, and this action at this time catalyzes without thought the coming presence of children. There will have to be enough rooms for two, if not three. And a garden, but it mustn’t be too big. She thinks growing-up has to be graduated, steady. It will be their first intimation of a world beyond the home. 

The smell of new-mown grass. Draughts of grape hyacinth and anemones. It will shine from the kitchen to the bedrooms with compact newness. 

She’ll need a kitchen and a larder. A place to store cakes and dropped scones, her afternoon’s labour. Tins on top of tins on top of tins: guarantors against a compendium of familial and global disasters. She’ll express herself through the home, choosing the colours and the furniture; the neat, personal touches through which she thinks character shimmers, through which the past will be redecorated; and she’ll break away from the assumptions that corral her mother’s existence.

By thinking in future effects she comes to know herself peremptorily as a wife and mother. 

She wants to be that rarest of species: a good worrier. She wants her children to grow-up to worry about themselves with the same intensity she worries about them. She moans for them in her dreams. She thinks it’s what one worries about that fills and defines a person. Her worries give her substance, a self to refer back to. A familiar, frowning face, and a raw emotional nature that expels worries into the world replete with their own radiant agency. 

On good days she’ll exult in her worries and think herself resilient, think there’s something heroic in her repose. In her unremitting exposure to the quandaries of everyday life. Her metaphysical infancy. 

She’s not heroic in the classical sense, but thinks a failure to do more than be a housewife and a mother is, in its own way, an heroic failure, and like all dying mothers, she’ll both maintain and modify the tradition. She’ll happen to be caught in the dots and dashes of a distinct historical moment; living, in the space of just ten years, the acquisition of electricity, running water, a stove, a refrigerator, a washing machine, a car, a television, and all the various liberations and oppressions associated with each.

First, the media will infiltrate via the printed press and the radio, and they’ll spread new ways of comfort and physical hygiene, even here, to the unmapped depths of the countryside. The refrain will be of “privatization.” The business mantra of the times made vernacular, personal. A new vision of conjugality, and an ideology of happiness based on consumption, the couple, and radical depoliticization. 

“Let’s win over the women and the rest will follow.” 

The discrete aria from inside the inside, remaking women as the innermost structure of society itself.

Next, there’ll be that hard-won acquisition for the home, that first commodity that in turn creates new motivations for comfort, crystallising the interior, drawing a kind of definitive boundary between interior and exterior. It will give her a realm of her own, and, by extension, a new psychological interiority and depth that will, they’ll say, lead to her autonomy.

Her life will begin to unfold in a space where objects dictate her gestures and her movements. Gestures that have not yet congealed into any degree of rote familiarity, and that for the most part will be learned from watching imported American films.

They’ll tell her she’s got to begin to think in terms of “communication.” The way one room flows to and from another, and what this says about the people who inhabit them. Yet she’ll feel no one is saying anything to anyone anymore, and find herself suddenly overwhelmed by consumer durables, by appetites and expectations, toiling through a temporality managed by detergent boxes and recipe books, eventfulness restricted to the local adversity of the washing machine malfunctioning. And the more convenient these machines make her routine, the more efficient, the more provident, the more damn perfect she’ll be expected to be.

IV.

She finds it difficult to write the simple household notes for someone to collect the laundry, or instructions how to cook. These are the scribbles that break down the distinction between fiction and reality.

When she lies awake at night, she worries as a way to avoid a dream she might have. This is real life, she’ll slowly mouth, and it’s happening now. If she don’t dream she can’t be disappointed when it don’t come true. It’s the better end of boredom. The fragile statement of something so there’s not nothing.

This is real life, she’ll say aloud, and it’s happening now.

She worries about little Simon brooding in his room, about his lisp, and how the other kids’ll take to him when he misplaces the syllables of their foreign, fissiparous names. Worrying floods her with a feeling more verbose than love. Thinks love sinks into people and sates them and makes them serious with a sense of who they are. Thinks people need to keep changing or else go on facing the same hostility all life long. Thinks worrying loves faults in a practical way. Thinks this way she’ll do something that helps. Thinks she just don’t know what yet.

Realism is that mode of writing accounting for the people of instances. The people everywhere not annulled by discourse and emulation. People who live the specific, breathing instances. 

This began as an attempt at realism.

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Feb 14, 2012

, skin

(Grimes)

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Feb 4, 2012

, madison

(Stars of the Lid)

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