Decay as creative premise.
Nested in cordgrass, a master work sinks.
The artist smiles over its cracking disappearance.
Rubble is one of my primary interests, she tells us.
She imagines its rearrangement.
I mean, she adds, what might come?
There are good reasons, after all,
––and especially here, to reject nostalgia.
***
The title of this post comes from this installation by American artist Beverly Buchanan, which a recent New York Times article by Siddhartha Mitter describes as a vanishing masterpiece.
Descendants of an aftermath.
When the smoke cleared, we left what was left of the temples and abandoned our sacrificial cups. No longer painting the chapel walls, we made canvases of our skins, our creed now take this body, and we gave it up. Nothing could save us, and we carried this truth as a torch foisted before our faces, marching into the long night. We were something else now, wild, painted creatures of flesh and word, with no more monuments to shield us from the elements that mocked our feeble forms. An awareness grew, of an element breathing among us as we moved, but we would no sooner mark this with a sign than claim the wind.
Chasing Time.
Hurried notes claimed our footsteps, dancing us to the next moment.
Quick, the chorus called, Time is running. We, ever after it, had never known stillness. Do you mean, we wanted to ask, that once we stayed, and Time with us? What would that be like, we wondered, to climb the craggy rungs of his beard, tethered between once and will? Instead, we spilled into Space––into spaces, flooding.
Something was off, or all of it. If stillness came again, we meant to ask. We thought we knew the flood story: an ark, the saving rainbow, dove of peace, but in an age on the run the known ones would not hold. How could we be the flood, the water itself, the coming storm? What did this mean for the rainbow, the dove, no longer of us?
Who floats, then, into the next dawn––or what?
The artist paints volumes.
Because one might hold too much, you offered seven. Each is a chapter, you said, of the paintings. Here is a labyrinth for excavating memory. Here are objects of desire.
Is this nostalgia? One asked, regarding certain details. You thought this strange, considering how close they were to the moment at hand. But you conceded a sense of longing, not for a particular time, but for a past. It interested you to imagine the possibility of a sense of distance between now and what came before.
Where only the poetry of the future will do, you mean to make it out of memory. And what are memories, but what we make to hold and assemble, renew and forget, and what is the medium of the history of these futures at the precipice of this moment? I have not resolved it yet, you said, I am still looking.
***
Inspired by the work of Meleko Mokgosi.
Lights over water.
Of all your characters, you were most interested in Time, the fifth elemental substance latent in all things. You aimed to chronicle its flow by detailing refractions of brilliance on the river and its bridge, one forever changing and the other reaching toward permanence. You noted symbols in the shadows where one overlapped the other: the river, the bridge, their people; the hope of construction and the tragedy of collapse; the continuance of water and this incomplete permanence in concert with all forms, its eye a chorus.
***
Inspired by the work of Ivo Andrić (1892-1975), whose birthday is today.
The weight of remembrance.
In the days of constant violence and plagues, when the crops are dead with drought and fire and even the shade trees are gone, the citizens gather. The cry is help, and the answer calls to mind a riddle and a mirror, and who is the most mysterious of all?
––And the mirror answered back with a reflection, the face of the king and all behind him. But what does it take to read a body’s history?
Ask the oracle, she’ll tell you again: not until there is justice, will you know peace in your homes and shade for your children. The old questions return: whose death continues to echo within the city walls; whose blood stains the soil of these charred acres? What severances between life and the living continue to bleed.
Bring in the blind prophet to remind the assembly of the weight of this knowledge and what it means to have it, where no gain can come except through the death of a timeworn dream.
Nevertheless, they resisted.
***
I am inspired by the work of Brian Doerries and Theatre of War in placing Greek tragedies at the center of community discussions around central challenges of the moment. I jotted these notes while reviewing his translation of the Oedipus Trilogy and related notes.
For Robert Hayden.
Your preference for the long view was balanced by an exquisite attention to the ragged, beating heart of the impossible moment. You called history a long, bloody becoming toward what might finally be, this beautiful, terrible, needful thing, still stirring.
You were moved by the idea that against failure after failure, something wars, something goes forward, something lights a match, and remembered the winged man of the laughing, longing night.
You kept your eye on the sharp sails that flayed the albatross and on a promise that it was yet possible to walk back home over Galilee’s waters to be washed of the effluvium of living death.
Your own aches bent elsewhere, you trained your eye toward life upon these shores, to study the deep immortal human wish amid a timeless yearning for the good old days that had never been good.
You studied the choreography of spirit hanging on, dancing its own shelter with an intensity bright enough to shine through the sordid and cruel deniers of hearts, of lives, of life itself.
You argued that a poem is an action unto itself, a catalyst of compassion, a weight to bend the moral arc ever slightly toward a softer hand, toward community, toward home.
You knew despair could seed a song to raise the roof and the hard loving of laughter in bed with misery and as a constant reminder you drew heart-shapes in the constant dust, as if to mark this side of heaven.
Even as you mourned the moaning empress of the blues, four bullets in her heart, you lifted us up with ostrich feathers to feel her still shining forward, to look with you, through the transience of loss, to the way they would rise early next Sunday, even against the next fistful of snow.
What did any of us know, anyway, of love’s austere and lonely offices?
***
On this day in 1913, American poet Robert Hayden (d. 1980) was born. The title of this post is adapted from an article Frank Rashid published in the Winter 2001 issue of Callaloo, “Robert Hayden’s Detroit Blues Elegies.” This post is composed using ideas and phrases from Hayden’s work and interviews, as well as a line (italicized above) from Stephen Vincent Benet’s John Brown’s Body, a work that moved and influenced Hayden, particularly his historical vision. Where possible, I have linked lines above to the works from which they are adapted.
Visions from a tech summit of the past.
Tomorrow’s hero is bloodless and perfect and all are lit from below––even the cow’s udder. It does not smell, and the maidens are all behind glass, sitting in the robot’s lap. In tomorrow, there is one voice and no talking back; the rugs do not slip and it’s rife with clean sailors. Instead of sounding music, tomorrow has the memory of sound.
It’s a little expensive, this tomorrow, and it remains unclear who––beyond these few––will be in attendance.
***
On this day in 1939, the New York World’s fair opened in Queens, New York. As war raged in Europe, this massive event was built around the theme of “The World of Tomorrow.” It professed to be a celebration of scientific discovery, but serious scientists complained that the emphasis on gadgetry far outweighed any possibility of serious scientific discussion. Einstein, for example, was asked to give a presentation on cosmic rays, but was only allowed five minutes to do so, a limit he said would make any serious explanation impossible. I failed to find a text of this speech this morning, so instead I selected E.B. White’s essay on his visit to the event, which appeared in The New Yorker and is collected in Essays of E.B. White. Today’s post is assembled from borrowed phrases from White’s text.
Dreaming forward and back.
If memory is the first fiction, then so is the history of a group. As a group evolves, so will its collective chronicle of becoming, but the process is as fraught as any reconstruction. If history is a cathedral and facts are the stones, then it’s worth considering that all somebody can do before a complete building with a single stone is throw it or sit on it. If all that happens in any reframing effort is the collection of a pile of new stones, you may end up with a whole lot of broken glass and all of us outside. But if people are challenged to build with them, to create new architecture, new gathering places, new halls of worship and dreaming, transcendence and offering, then what? Unless someone is feeding the dreamers from the same table as the builders, planners, architects, masons, and those tasked with moving each stone, a cohesive vision won’t emerge. Imagination is no luxury, but a life skill, and as critical in times of flux as any other preparation: for famine, attack, natural disaster, invasion. No group who makes outcasts of its dreamers can endure.
***
I first explored Tamin Ansary’s insight, “History is composed of facts the way that a cathedral is composed of bricks . . . But the bricks are not the cathedral,” in an earlier post, “Cathedral.”
Corresponding data suggests.
Here’s the tearing sky again; hold it close. See if you can stand a minute inside the detonating histories of the next flyover. I read this morning that the spider relies on the wind to spin fibers of a web between trees and still they go one loop at a time and my faith, by comparison, is weak. If light can be particle and wave, then knowing must be mind and universe at least, and maybe also body, in its necessary histories, these visions of the past, dreamed and remembered fresh with each new vision of the days ahead. Now what.
