Chocolate-Poem

I went out for pizza with some students the other evening. Some of them ordered dessert, so we got on the subject of chocolate. I opined that I thought women seemed predisposed to like chocolate more than men liked it, but such assertions carry less weight than a mousse. Even if someone launched a proper statistical analysis that showed more women liking chocolate than men do, the preference might be cultural or physiological or a combination of both--or, heaven's, even neither.

Nonetheless, I'm sticking with my unsupported hypothesis, partly because the stakes are so low, partly because I can't remember meeting a woman who didn't like chocolate, although I have met some to whom chocolate sometimes gives a headache. I did poke around on the Web and found that one researcher--Anthony Auger--contends that chocolate affects women's brains differently than men's brains, particularly a place in the brain called the amygdale. I didn't know there was a village in the brain that went by that name. Of course, the village appears in both male and female brains, so why chocolate affects the zone in women differently is anybody's guess, or rather Auger's guess.

Anyway, I've been working on a poem about chocolate.


Chocolate

1

After the moon has set but before sunrise,
sweet breezes issue from dark brown corridors
of a warm, fronded forest. This is the hour of
chocolate, when the mind is weary of merely
thinking and wants to dance with ancient
instincts, to self-induce a swoon by
indulging in lore from forbidden precincts.

2

Inside cacao beans lies a secret
that survives translations of growth
and harvest, roast and grind, concoction
and confectionery concatenation. After
tasting chocolate, tongues transmit
the news by nerve-line, enzyme,
and bloodstream to mahogany-lined private
clubs in the brain. There receptors
luxuriate on divans and thrill
at the arrival of tropical gossip.
After the messages from chocolate
arrive, brown damask draperies vibrate,
and pleased devotees purr pleasurably.

3

My darling, I wouldn't choose
between chocolates and flowers,
so I brought both. Let me put
the latter in a vase as you open
and taste the former. Yes, I agree:
chocolate is film noir watched
by taste buds in the mouth's
art-house theater. Barbarously

suave, chocolate is an unabashedly
debauched foodstuff--cad and coquette
of cacao. Darling, you're making
those noises you make when you eat
chocolate--the secret language of
satisfaction, the patter of pleasure,
your mumbled homage to this,
the moment of chocolate.

Copyright Hans Ostrom 2008

Rain-Cow

I've been reading some literary theory (now, don't nod off immediately; wait a few moments)--specifically Genres in Discourse by Tzvetan Todorov.

Of course, we all go around assuming genres exist--things like novels, poems, plays, prayers, and autobiographies. Then there are so-called sub-genres like naturalistic novels, satiric novels, tragic plays, celebrity autobiographies, adventure films, and the curious sub-genre, "chick flick," which I think is essentially a movie with reasonably good dialogue, not much representation of violence, and maybe a little romance.

Todorov is not the first to note that while we go around assuming these genres actually exist, the more we probe them, the more permeable they seem; boundaries between alleged genres disappear. He starts with a big genre, "literature," and shows how difficult it is to prove literary writing is essentially different from other kinds of writing. He goes over the usual stuff about mimesis, self-reference, and fiction; with regard to the latter topic, he notes that novels are neither true nor false (such as a report about weather) but simply "fiction." We may assume a novel has some relation to truth, but even so, we realize it's fiction.

He also sensibly discusses, via Rene Wellek and Northrop Frye, the issues of form (or structure) and function. So at first glance, the purpose of a play seems different from that of a prayer or memo, and the structure of a poem seems different from that of a scientific report.

"Seems" is the problem, especially after Modern writers deliberately disrupted genre-boundaries and were self-conscious about the seeming part.

Todorov ends by concluding that these things, genres, are in fact not essential categories but are determined and re-determined each time people actually use them--in discourse. So a single sentence, without being changed, might appear in a scientific report or a novel, and its being associated with one genre or the other would depend upon who was writing or reading it and why. In other words, society makes up, perpetuates, and disrupts genres all the time.

In later chapters, he presents some fascinating analysis of Dostoyevsky's Notes From the Underground (what genre is this book in, for heaven's sake?) and of Poe's writing in general. Poe, says T., is all about things that are very very small or very very large. He might focus on somebody's teeth until the teeth become extraordinarily symbolic, or he may present a most extreme experience, like getting buried alive. Poe was always pushing genre-boundaries and, along the way, inventing genres, such as the detective story, the horror story, and science fiction.

Todorov does have some affection for the notion that a literary text tends to be more self-referential than a simple everyday statement like, "I'd like to buy this book." That is, the literary text is less of a purely transactional one and more of a made-thing, of interest in itself.

I witnessed a nice example of this at the mall today. A five-year old who clearly knew some sign-language signed for her grandmother, "Rain here," or "It is raining here." She even interpreted the signs for her grandmother. It was a serious, matter-of-fact exchange. Then the grandmother, feeling whimsical, signed "rain" and "cow." The five-year-old cracked up, as did the grandmother, who had essential signed a wee poem that juxtaposed "rain" and "cow" and therefore asked us to imagine a creature known as a "rain cow." What exactly would a rain cow be? Good question. Lots of possibilities. Much imagery comes to mind.

The point being--well, the point being, laughter is good--but also that by "enacting discourse," the grand-daughter and the grandmother had essentially marked off two genres--one a piece of everyday communication--messaging, we'll call it; the other a kind of self-referential performance, a word-play, intended to entertain and to disrupt messaging. The latter kind is what we might call "literature," bu there's no way we can prove, absolutely, that the two statements are essentially different, in the way nitrogen and oxygen are.

Now I think I'll go imagine what the rain-cows might be up to.

Some Favorite Poets in Translation

Over a year ago, I posted a list of some favorite poems of mine, almost all from the Anglo-American tradition, although I included one poem in translation by Neruda. The post is on the list of selected earlier posts, and a recent visitor to the blog liked my list but asserted that not including poems by Rilke, Lorca, and/or Cesaire was "criminal." I'm hoping it's just a literary misdemeanor. My self-imposed sentence is pretty light: I thought I'd list some poets whose work I know chiefly through translation, although in some cases I've also tried to read the work in the original language.

I would indeed include Rilke and Lorca (pictured) on the list, as well as Cesaire, a poet whom Langston Hughes liked a great deal and who's also linked with the Negritude movement in world literature.

I'd also include, in no particular order, Basho, Rumi, Goethe, Machado, and Vallejo. I like some of Bly's translations of poems by Machado and Vallejo as well as his discussion of Latin American and Spanish surrealism in contrast to French Surrealism.

Speaking of the French, I do like Baudelaire's and Rimbaud's work, and I like Victor Hugo's poetry, although I'm not partial to the Penguin translation because the translator decided not to replicate the rhyming and form Hugo used, but it's a bilingual edition, so you can look over and see what Hugo was up to.

I like a lot of Swedish poetry and have read some in the original Swedish, especially in the anthology Svensk Dikt. Some students I taught at the University of Uppsala gave me an anthology of Seven Poets From Uppsala (although I've translated the title, and the poems themselves are in Swedish). I also return often to Robert Bly's translation of contemporary Swedish poets, Friends, You Drank Some Darkness. Marie Silkeberg, Gunnar Ekelof, and Tomas Transtroemer are among my favorite Swedish poets.

To round out this international list, I'll include Eugenio Montale, Li Po, Boris Pasternak, and Marina Tsvetaeva, as well as Yevtushenko, whom I got to meet and chat with some 15 + years ago in T-Town.

Obviously this brief list excludes too many great poets, and I've no doubt committed more literary misdemeanors by omission. Sometime I need to mention who some of my favorite Canadian poets are, for instance. Atwood's edition (for Oxford) of Canadian poetry is no doubt viewed as old hat, but I still like dipping into it.

Movies With Snow

I've been watching the black-and-white, late 1930s film-version of A Christmas Carol today, off and on. I love the pace of such British movies. The scenes really move along. I'd forgotten about the scene in which Cratchett knocks Scrooge's hat off with a snowball and is fired. I don't think that's in the tale. The snow actually looks almost convincing in the film.

Probably my favorite snow-scene in cinema is in Dr. Zhivago, when Zhivago and his love hide out in the winter home, but the film also begins with some great exterior cinematography featuring a bleak wintry landscape. There's also the ill-fated protest, cut down by Cossacks on snowy streets.

For some reason, scenes from McCabe and Mrs. Miller also stick in my mind. Much of the film seem to have been shot on location, and the denouement takes place in the snow. Indeed, McCabe (Warren Beatty) is able to get the drop on a bad-guy by playing dead in the snow. That's before McCabe himself perishes in the snow. The film features some of the intentionally bad recording of sound and mumbling that Altman liked for some reason--his version of cinema verite, I guess. Otherwise, it's one of my favorites.

Beatty himself made a pretty good film involving a lot of snow, Reds.

I'm sure I'm not alone in being partial to some of the snow-scenes in Ingmar Bergman's films, including Fanny and Alexander.

Hollywood snow is usually pretty bad. It doesn't look like snow, so that's kind of a problem. Hollywood rain may be even worse, however, because there's almost always too much of it. All right, already, it's raining, we get it; now stop wasting water.

What's the film in which the character played by Richard Harris is attacked by a bear and then left for dead--and then left to try to survive in the snow? I think his antagonist is played by John Huston. Is it Man in the Wilderness? It's certainly a lot better than Mamet's strained, predictable move with Alec Baldwin, Anthony Hopkins, and a bear. Oy. That was a stinker, in my opinion.

Oddly enough, I think I first learned from a movie that people usually fall asleep before they freeze to death in snow. A young lad, I was watching a Western on TV. It was about buffalo hunters, and I think Robert Mitchum was in it, and I think he freezes to death--but nods off first. However, Mitchum may have just been nodding off in the middle of a scene. He didn't exactly take himself too seriously as an actor. He even turned down the lead in Patton, allegedly, because he said he'd just say the lines while somebody drove tanks back and forth in the background, whereas someone like George C. Scott would really tear into the role. And Patton includes a few interesting winter-battle scenes.

Mitchum strikes me as having been the type to like a good snow-ball fight, rather like one of my brothers. Sometimes we could get enough kids together in town to have a wee snowball battle between "teams." Forts of snow were built, and snowballs got stockpiled. My brother slipped some rocks in a few of the snowballs he made. That sort of thing tends to kick a snowball fight up to another level.

More Snow-Poems Piling Up

A valued reader of the blog and professional writer from Minnesota reminded me that Ms. Emily Dickinson wrote quite a few snow-poems. Living in Amherst in Winter had to have been rough at times, what with no insulation or central heating. I wonder what kind of cook-stove the Dickinsons had in that house. I also wonder what the hardwood of choice was for burning--maple? Oak?

I also forgot to mention Robert Bly's Silence in the Snowy Fields (speaking of Minnesota), arguably the book that made Bly a nationally known poet.

Then there's George Keithley's magnificent book-length narrative poem about the Donner Party. Snow certainly played a role in that awful drama. (The photo is of Donner Pass.)

Snow-Poems

It's been snowing in Tacoma today. Snow in Tacoma is big news because usually this part of Washingston gets snow only once or twice a Winter, and even then, not much. Of course, in a city that's not used to snow, people react and over-react to it in a variety of ways. They don't necessarily know how best to drive automobiles in the stuff. They tend to go too fast. At the same time, snow seems to make a lot of people happy. I was getting my hair cut today when someone, not the hair-cutter, asked me, "What do you think of the snow?" "Well," I said, "I grew up around snow, so I associate it with shoveling." She seemed disappointed in my reaction, so I tried to meet her part-way. "But it sure provides a change from our usual gray Winter," I said. "It's pretty." "Yes," she said, brightening, "it's pretty." I gathered that most of the hair-cutters weren't able to show up that day because of the snow, especially if they lived in those notorious "outlying areas" that weather-persons seem to like to discuss. There always seems to be more snow in the outlying areas, not just in the "higher elevations." If you live in an outlying area that is also at a higher elevation, then the weather-person takes a very grave attitude toward your situation.

Anyway, I got to thinking about well known snow poems.

The first one that came to mind was the one I had to memorize and recite in 4th grade: "Stopping By Woods on a Snowy Evening." It's one of those Robert Frost poems that appeals to a broad range of readers. Those poets who like it probably like it first because of its technical brilliance. The combination of formal rhythm and speech rhythm works well, and the interlocking rhymes seem close to perfect. Repeating that line at the end really is a superb move, too. I've never sense anything forced in the poem. The scene and narrative are simple and accessible, so the poem works at almost every level of education, but they are also suggestive enough to tempt interpreters. When I studied the poem again in college, I discovered that some critics thought the poem to be about death. To me, this interpretation was not and is not persuasive.

Other snow-poems include Wallace Stevens' "The Snow Man," Basho's "First Snow," Billy Collins' "Snow Day," Richard Brautigan's "The First Winter Snow," and William Carlos Williams' "Hunter's in the Snow," which, if memory serves, is an ekphrastic poem insofar as it concerns (in part) Breughel's painting of the same name. In fact, I think the poem may be in the book Pictures from Breughel, which earned Williams a Pulitzer Prize--his only one, I think. Tobias Wolff has a short story by the same name. It's a well written story, but also a cold-blooded one that echoes Hemingway insofar as it seems to have disdain for the characters in it, as Hemingway's "Francis MacComber" story does, too, at least in my opinion.

My goodness, I wonder how many Russian and Swedish poems there are about snow. Canadian, too. On a site called "The Canadian Poetry Archive," I just found a snow-poem by a person named Archibald Lampman. The poem is pretty good, and the poet's name is to die for. "Hello. My name is Archibald Lampman, and as you might have already guessed, I'm a poet."

Louis MacNiece has a poem called simply "Snow," and so does Edward Thomas. Robert Graves wrote called "Like Snow." Another Billy Collins one is "Shoveling Snow with Buddha."

Those venerable American poets Longfellow and Whittier wrote snow-poems, as did Edna St. Vincent Millay: "The Snow Storm."

But I keep thinking I'm forgetting a very important snow-poem, one even more obvious and famous than some of the ones already mentioned. Some figurative snow is piling up in drifts near my memory, however, and my memory is preoccupied. It thinks it may have to go out and shovel some snow soon.

Human in an Airport

(photo: Naugahyde)

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Human in an Airport

To be human is to sit cross-legged

on a Naugahyde chair at an airport-gate,

which is no gate, to know what the word

Naugahyde means, to wear a dark woolen

coat, to wear cotton jeans which owe their etymology

to Genoa, to have had some of your head's

hair tinted yellow chemically, to wear metal

ear-rings, to wear a diamond-barnacled band

on one finger, to read with great rational,

passionate concentration a book entitled

World War IV, and to mark passages with

translucent, yellow, watery ink as if you

might be personally involved in this or that

denouement of history. And to sneeze.

Hans Ostrom Copyright 2008 Hans Ostrom

Joke as Genre

A while back I bought a book called Stop Me If You've Heard This: A History and Philosophy of Jokes, by Jim Holt. It pretty much does what the title suggests, touching on major theories of humor, acknowledging how funny and absurd it is to try to generate a theory of humor, and breaking down how and why jokes work or fail. If there's one big missing piece, it's a rhetorical one--namely, the rhetorical concept of audience, and even more broadly, of culture or "rhetorical community." For example, when the effects of feminism began to be felt in the 1960s and 1970s, many jokes that had once been standard fare were no longer funny, and the people who used to tell them unselfconsciously, even proudly, were taken aback. Of course, they often blamed the cool reception on "political correctness" or the alleged "humorlessness" of women. No. Times and the culture had changed, as they always do. Rhetoric and humor have always had to adapt to changing communities, as Aristotle well knew.

Based on my reading of the book, I've been trying to write jokes, just to experiment with them as a genre of writing. One element running through my life is that I've often been willing to try things I know, a priori, I may not be very good at, may even be awful at. So, for example, I took a ballet class when I was about 20. There were about 50 women and three men, and I was easily the worst dancer. But I learned what I wanted to learn--some basics about ballet, from a dancer's (sort of) perspective. I've also acted in two short student-directed films, just to see what it's like to act in front of a camera. I actually did okay, partly, I think because I didn't try to act. I just "was" who I was supposed to be (according to the script and the director) and left it at that. In high school, I desperately wanted to play the lead in The Crucible, but after the audition, all I got was the role of Ezekiel Cheever, bailiff. During one performance, I did save a scene by ad libbing when the actor playing the judge forgot his lines and froze. I wrote a one-act play recently. It's not very good.

So I didn't start writing jokes with the hope of their being funny to anyone but me, and I don't have career goals in comedy, to say almost the least. But I am fascinated by the form jokes can take--by jokes as a genre, as verbal constructs, if you will. In some ways, they're like very short poems.

I've tried out a couple jokes on my classes this week, just to test them (the jokes, not the classes). Of course, this experiment has led to brief discussions (before and after class) about favorite jokes and favorite comics. All of these students are about 20-21 years old. As far as I could tell, none had ever heard of Jack Benny (pictured) or Henny Youngman, nor did I expect them to have done so (times and culture change). But historians of popular American humor will remember Benny as a master of timing and of the deadpan response, and of course Youngman is the Mozart of the one-liner. I also came to appreciate Benny because one of his sidekicks was Eddie Anderson (character name, "Rochester"), an African American actor and comedian. True, in the the fictional world of Benny's TV show, Rochester did work for Benny, so the Black man was still working for the White man. But Rochester was not deferential, and the fictional (and probably professional) relationship between the two men was enlightened, at least by the standards of the times.

Holt goes over the usual theories of jokes--surprise, superiority, the sense in which the audience is asked to figure out a puzzle, suppressed aggression, and so on. He also discusses famous and eccentric collectors of jokes, as well as famous joke-forms (three men walk into a bar, etc.) and comedians.

Two jokes I wrote that made me laugh are as follows; however, I did not expect them to succeed broadly, and they haven't. But I even like the fact that they more or less failed because the information helps me understand the genre better.

1. When I was a child, I was very lonely because my family hid from me a lot.

2. My girlfriend told me she wanted to start seeing other people. So I said, "Okay," and I removed her blindfold.

My wife thought #2 was mildly funny, and she thought #1 was not funny at all. My classes thought neither joke was very funny, and one student said, "But you're married--you don't have a girlfriend, do you?" And I said, no, it's just a joke, a verbal experiment, not autobiography. I want to know what you think of it as a joke.

Another student who is studying joke-writing told me that #2 might be funnier if I had given it a longer build-up. Two other students thought #1 was very sad. That is, they didn't read it as a joke but as some kind of autobiograhpical statement.

I like #1 because I tend to like dry, deliberately flat-footed jokes, and I liked the dumb literal-minded logic of loneliness springing from people's hiding from you, not from anything emotional.

I like #2 because I think the surprise is pretty good and because it plays with literal and figurative meanings of "see." For some reason, I think the blindfold is funny, too--partly because of the ambiguity. Does the girlfriend wear the blindfold because she wants to? Just what is the deal with this blindfold, anyway?

Of course, much depends on who is delivering the joke and to whom, and my delivery of jokes has always been bad. #1 might possibly be funny if it were delivered by a professional comedian who had a loser-persona. #2 might be funny if it were delivered by a professional with an absurdist persona, like Stephen Wright. Nonetheless, neither joke is successful standing alone on its own merits. They're simply like unsuccessful sonnets or ballad-stanzas. The form is there, and there's a hint of the requisite surprise, puzzle-solving, and superiority (etc.), but not nearly enough of what's necessary.

As I think I've written here before, "the joke" has to be one of the most demanding genres of writing.

Please read Holt's book. You'll enjoy it, and you'll be enticed to quibble with the various theories of humor and jokes.

Devout Atheist Dust-Up

There's a dust-up going on at the state capitol in Washington (Olympia). Apparently there's some kind of multi-faith display, and the people in charge of the display included some kind of poster developed by atheists, who wish to celebrate the Winter solstice and to express their view that religion is merely mythic and fantastical and should therefore be dismissed.

Apparently the poster was stolen and ended up at a country-and-western radio station in Seattle. (?) Then it was returned. But then yesterday, some 500 protestors showed up demanding that the poster be taken down. I gather most, though not all, of these protestors were Christian, or claimed to be. The governor doesn't like the poster, but she says the attorney general tells her the atheists have a constitutional right to post their views in the display.

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Of course, the most reasonable response to this dust-up is "Who cares?" Given all the problems government needs to work on, I don't want it spending one second on this debate.

Assuming, for the sake of argument, that we do and should care, however, my second response is that if a Christian (for example) believes himself or herself to be solidly faithful, then what effect could the poster possibly have on the person's faith? Moreover, if a Christian really does perceive the atheist to be an "enemy," then the Christian is supposed to pray for the enemy.

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Third, one of the protestors is the wife of a well known pastor near Seattle who preaches "the gospel of wealth," lives in a mansion, owns a helicopter, and so on. Arguably, "the gospel of wealth" is a greater threat to traditional Christianity than the atheist's poster. Arguably, the teachings of Jesus do not promote the pursuit of wealth, although I'm sure the pastor has worked out his argument for why Jesus would have owned a helicopter.

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Fourth, if the atheists really are devout materialists, scientific positivists, and scoffers at faith-in-mystery or faith-in-God, then why do they want to celebrate the Winter solstice? Following their line of thought, the solstice springs from the phenomena of the earth's orbit and its tilting, so what's to celebrate--the accidents of planetary formation and gravitational force?

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Fifth, it is alleged that dismissing religion as mere counter-factual mythology constitutes "hate speech." I don't think so. I think the dismissal is simply an expression of disagreement. Hate speech would be something like, "Imprison all Christians at Guantanamo!" or "I hate Buddhists!"

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The dust-up suggests that some religious persons and some atheists give religion and atheism bad names. How about if all the groups represented at the capitol participated in a friendly competititon to see which group could distribute the most blankets, clothing, and food to homeless persons in the state of Washington? Helping the homeless does not go against any major faith tradition of which I am aware, and it certainly in no way contradicts atheism. It is also a better use of time than squabbling about a poster that expresses opposition to religion. Counterintuitively, the winner of this competition would be allowed to display the smallest poster next year--would have earned the privilege of displaying the most humility, that is.

Superiority

Superiority


He looked out his window.
A stream of people flowed
past his abode. The fact
and number of them startled
him. He turned and asked
his cohabitant, "Who are they?"
She said, "They're just some
of the people who think they're
better than you are." "Better
at what?" he asked. "At nothing--
or everything. Superior. They're
better overall than you." "They
know me?"he asked. "Of course
not," he said, "Don't be ridiculous.
Or be ridiculous. They don't need
to know you. They're superior."
"Oh," he said, as if he understood.
"What should I do?" he asked her.
"Probably what you've always done," she said.
"Work. Keep to yourself. Stand by friends."
"Am I better than anyone?" he asked.
"Of course not," she said, laughing.
"No one is better than anyone else.
Remember? Jesus, don't you know
anything?" she said. "Don't take
that superior tone with me," he said.
They shared a bit of a laugh,
cooked some food, and ate it.
He looked out the window again,
and all the superior people were gone.


Copyright 2008 Hans Ostrom

Budgetary Work

I've been working on a university budget-committee this semester. Why a poet and an English professor would end up on such a committee is a good question. I'm surprised someone didn't say, "Put down the spreadsheet, sir, and back away from it slowly." Of course, all the major budgetary decisions are made elsewhere, and certain established realities (such as how much money is available and how much non-debatable things like maintaining Building X costs) further limit the paths such a committee may tread.

Interestingly (well, it interests me), "budget" in English seems originally to have referred to a leather bag, at least according to the OED online:

1. a. A pouch, bag, wallet, usually of leather. Obs. exc. dial.

The OED traces this denotation back to the early 1400s. Not until the early-t0-mid 1700's does "budget" start to refer to a record or prediction of money/capital expended.

I guess one could argue that although we do still keep money in such things as wallets and bags, we keep most of the real money (assuming money is real) in unreal spaces: in online, virtual-reality accounts. We "transfer" X number of dollars from account Y to account Z, but nobody ever touches an object symbolizing value, energy, or worth--until someone later watches an ATM spit rectangles of paper out, and, astoundingly, other people accept these rectangles in return for a bag of rice or a cup of coffee. That all of this perplexes me is yet another reason to wonder about my presence on a budgetary-committee.

With regard to the "home" budget, I'm about as sophisticated as Fred Flinstone. I figure you have to have some money coming in, and you have to keep an eye on the money going out, and you better have some back-up plans, as well as some money "stored" literally or figuratively, such as in a "bank" (but now we're back to virtual reality) or "real estate" (I "own" a rectangle of "undeveloped" dirt in California, for example, and in theory, I might be able to induce someone to give me money in return for it.) The tale of how I purchased the dirt (also known as a parcel or a lot) and when will and should wait for another day. I had no business buying it, and how I scraped the dough together TO buy it remains vaguely mystical.

At any rate (let's say 6%, nyuk, nyuk), a poem regarding budgetary work:

Budgetary Matters

The spreadsheet is all before you. The farther

left you travel, the more desireable things become.

Indeed the items named seem not just necessary

but inevitable, prophesied. As you travel toward

the reckoning right hand of calculation, the less

possible things seem. You think of Zeno's Paradox.

You begin to feel an urge to save rubber-bands

and bits of string, to eat left-overs and sew

your own clothes. When you finally arrive

in the severe, humorless zone of the numbers-column,

you then descend toward the hell of the Bottom Line,

which is, oddly enough, often represented by two lines.

At that line, expenses devour entrails of income.

Accountants costumed in gray feathers perform

a ghastly arithmetical dance. You hear someone

mumble, "Nothing we can afford is worth doing,"

to which you respond, "Nothing worth doing

is quantifiable." You stand up and demand

to know the origin of money. You are forcibly

exported from the room. As you depart, you

hear someone say, "I think we just found

some extra money in the budget."

Copyright 2008 Hans Ostrom

Thinking Is Free + Rodin and Rodan

Rodin's most famous sculpture has always puzzled me, and I suppose this reaction is good because the figure represented could be seen as puzzled, too. The source of my puzzlement springs entirely from the fellow's right elbow, which rests on his left knee. This position seems too awkward to fascilitate thinking. I think most people would put the right elbow on the right knee. Most people might put some clothes on before sitting on a rock to do some thinking, but this a separate issue, and Rodin probably wanted to show how well he could sculpt a representation of a body, as opposed to a representation of trousers on a body.

I do like the fact (or figure) that the fellow is sitting on a "rock" or some kind of mineral-surface because art (the sculpture) blends seamlessly with fact (the material of the sculpture). For similar reasons, I like some of Michelangelo's unfinished sculptures because the artistic forms seem to be struggling, as if propelled by their own wills, to emerge from marble.

Coincidentally, I learned about Rodin and his famous sculpture about the time I was also watching Japanese monster-movies on television, and one of the monsters was Rodan, a kind of dinosaur (which I did not find to be frightening, and which I knew to be a small rubbery model). The French pronunciation of Rodin sounded similar to "Rodan" to me, except for the hard "n" in the latter, so, bizarrely, I've always associated the sculpture with the cinematic monster, which was, of course, a wee sculpture of its own in reality, there on the "set" of the Japanese horror film.

Sadly, these musing constitute merely a circuitous, insufficiently thought-out prelude to a poem about thinking. I should probably apologize for that, I think.

Thinking Is Free

Thinking is free while supplies last.

Supplies may always last because there's

almost no overhead, so to speak,

at the Thought Factory, which supplies

thoughts to consciousness more

frequently than demand demands,

but that's all right because consciousness

has almost unlimited storage-capacity,

and it's not really a market, for thinking

is free. When you're asleep,

the Thought Factory ships surrealistic

cinema to neuro-theaters inside

consciousness, a part of which likes

to stay awake and watch brain-movies

while you snore thoughtlessly.

Don't ask permission to think or pay

entry-fees to exercise thought. Go

on thought-binges. Start a Thought Club.

Launch your thoughts into the digital ether--

what a gas. If you think an evil thought,

you'll know it when you smell it. Cull

it out, and put it in a mental bin

marked "Faulty Product." Otherwise,

just keep thinking as much and as

often as you like. Astoundingly,

thinking is free.

Hans Ostrom Copyright 2008 Hans Ostrom

Screens

Screens

I can't get away from illuminated screens. They
are where I go, watch what I do, write what I
write, tell what I know. Their light lies on me like
fine dust. They count key-strokes and stamp
time. They thicken the reduced sauce of my
personal numerology. I don't know what I would
do without screens, and I'd be willing to try,
but things have gone too far, and screens are not
about to disengage from me. I go from screen to
screen. That is the pattern and path of my life. It is
a digitized, visual existence--algorithms and
pictures, not sentences and thoughts. Some
people take photos with screens of people on screens.
Some screens spit cash at me. Others receive
my numbers and reduce my income.
Wow. I am observed observing, read writing,
seen hiding. One of my screen-machines eats
cookies and spam. I gather anyone with a screen
is targeted by means of the screen. This
Age in which I live is lit up, shining, flat,
and virtual. It is one or more times removed
from itself. Screens invade and insulate.
Screens virtually haunt me like rectangular ghosts.


Copyright 2008 Hans Ostrom

A Slice of Poetry

A Slice From a Poem's Center


...It's too late tonight
to start a poem, or to finish
one, so all that's possible
is to present the middle,
where these dry pine-needles
lie and the pastor's daughter
swims naked in a mill-pond,
and a meteor drags a line
of fire across black sky
above Siberia once only
in all of Time. In other
words, . . . .

Copyright 2008 Hans Ostrom

Fooling Around With Surrealism

There's not a lot of time left in the semester, so we had to race through the topic of surrealism today. A student made the apt point that a "manifesto of surrealism" seemed liked an instance of hypocrisy: we need a manual of rules for telling us how to break the rules?!

We also talked about the important role surrealism played in Modernist poetry; arguably the most famous Modernist poem, The Waste Land, is surrealistic.

Sometimes it's easier to start talking about surrealism in connection with painting, so I established a spectrum between Impressionism and Abstract Expressionism, with Dali and Pollock thrown in there somewhere for kicks. Almost everyone in the class loved paintings by Monet and Van Gogh, thought Dali was amusing and relatively accessible, but didn't quite know about Pollock. I described Warhol's film of the egg, and they didn't seem amused, although a couple of them noted that showing such a film would make people reconsider the practice and act of viewing films.

We then read a poem by Charles Simic, and one by Theodore Roethke. In the Simic poem, the key is that he begins by refusing to see the fork (in this case) in a routine way. The poem assumes we are seeing a fork for the first time, and that assumption is the trigger for surrealism. Roethke's poem takes a different approach. It is more like expressionism. It presents a kind of violent, confused emotional response to something ordinary--cuttings, as in cut flowers or cut willow branches. Surrealistic images spring from the emotional response, the inner turmoil. But again, the poem refuses to be merely descriptive.

We then talked about why anyone would want to write surrealistically. Answers: to represent reality more faithfully than realism (ironically); to break through the confines of conventions and predictable genres or modes (like the contemporary first-person, autobiographical narrative poem); to explore the unpredictable murk of the psyche.

I had also asked the class to bring relatively ordinary objects from home. These included a penny, a 2 dollar bill, a black candle, some kind of mysterious lamp shade, a stuffed animal that looked like a kitten and actually seemed to breath (this item freaked out everyone), a deer-skull, a watch, and dice.

We then began to write poems about the objects--our object own or someone else's. The poems needed to be "surrealistic" in some way--that is, not simply and conventionally descriptive. Robert Bly calls this kind of poetry "leaping poetry," and he argues that there's not enough of it in the American tradition. Of course, as I mentioned to the class, the trick is to make sure the reader has a prayer of making those leaps with you.

At any rate, I chose the dice (or die) someone had brought--red, with white dots. I couldn't resist. This is the draft I wrote:

Dice

Fold night several times until
it becomes a cube. The North Star
shines on one side, Orion's Belt
on another, and so on. Repeat the
process. You have two cubes.
Now let your fist swallow both
die. Hold your fist high, shake
it against the sky defiantly.
Make a wager with God.
Toss the cubes onto
a flat black velvet night. Look
at the way the constellated cubes
have come to rest, inert
and grave. Of course, you've lost.
The House always wins. God is
the House. The sky is God's casino.

Copyright 2008 Hans Ostrom

Sexual Orientation

Sexual Orientation

First of all, what an unusual term. Second,
which parts of the body ought to face east
during sex? Third, if there were a formal
introduction, what society could agree
about who should lead and take
the workshops and what topics should be
covered and uncovered? Fourth, people
aren't ships or compasses. They're
people, and desire is a kind of tautology,
a self-evident definition, a personal
rendition of emotional music. Fifth, the
sun seems to rise, people have sex, the
sun seems to set, people have sex, and
thus has it been so since so long ago, it
seems like forever. Therefore and sixth,
is it past time to love and let love, to
realize adults young, old, and middling
will find their landscapes of desire
using maps that make the most
sense to them and sensing direction
from a most mysterious magnet indeed?


Copyright 2008 Hans Ostrom

The Right to Keep and Bear Memoirs

Yesterday was a darned good day, not to mention today. We huffed and puffed up the hill to Starbucks and got some coffee. We went to a store called Big Lots, the kind of store I really like. It sels stuff from stores that had trouble selling the stuff. How great is that?

Also, our son is home from college, and one of his professors, who is from Ethiopia, required homework be turned in on Friday--on Thanksgiving vacation. How great is that? It was helpful that the homework was online. Why should a professor from Ethiopia know about the rhythms of Thanksgiving break? He or she shouldn't. The rhythms of Ethiopian holidays are different, one assumes.

I picked up my son from an appointment, and I had some pop-radio station on, and he said, "Wow, you're really rocking out." Ah, the dry humor of youth. Then the station played (I suppose "stations" don't really "play" anything now) a song in which the word "glamorous" was spelled out, and I tried to tailor the lyrics to my 1995 Volvo. My son found this to be humorous.

I was able to watch one of my all-time favorite movies, Mildred Pierce, with Joan Crawford, Ann Blythe, Jack Carson, and Zachary Scott. If anyone wants to understand what makes the U.S.A. tick, he or she should watch Mildred Pierce.

I was also privileged to greet a small white dog of the Westie (?) species, watch college football on television in a most fragmentary way, watch commercials featuring stuff I will never buy, and read the following words in books: "eupeptic," "trope," and "dudgeon."

Another member of our family claimed that my Volvo was so messy that it made her sick, so we stopped off at a place that had a vacuum cleaner which you could rent for four quarters. So we vacuumed the heck out of that Volvo. I wondered whose job it was to empty the repository of the big vacuum cleaner, and I wondered what strange items ended up in there.

Tonight, on th e way back from having dinner at a venerable Tacoma restaurant, we started talking about writing, and I said that one good way to improve one's writing is to read a lot. My son opined that no one reads anymore because "all they want are screens," and, only half seriously, he predicted that book-burning would occur soon. Doing my best to imitate Charlton Heston on the subject of guns, I said, "Well, if they come for my books, they'll have to pry them out of my cold, dead hands." And he said, "Yes, everyone should have the right to keep and bear memoirs." Most amusing.

I really do think there should be a Constitutional amendment guaranteeing the right to keep and bear books. The amendment should be written with greater care than the Second Amendment was. Someone was in a hurry with that one. It's basically a one-sentence amendment in which one kind of business is taken care of with an absolute phrase concerning militias, and another kind of business is taken care of in the clause stating that the right to keep and bear arms shall not be abridged. Of course, the persons writing the sentence had no sense of the extent to which "arms" would evolve, and they didn't define "arms." If we go strictly by the Constitution, we should be able to keep nuclear arms in our basements.

So if we had an amendment guaranteeing the right to keep and bear books, we'd best define "books" carefully.

Carolina Chocolate Drops

Thanks to one of the blogs I follow, the Hyperborean, I was able to read another blog, the Lumpenprofessoriat:

http://lumpenprofessoriat.blogspot.com/

A post there mentioned the Carolina Chocolate Drops, a three-person African American string-band, which the blogger likes. Co-incidentally, I had just seen a recording of their performing on, of all places, the Grand Old Opry, which I almost never watch but which I channel-changed to for some reason the other day. I wrote "of all places" because I don't know whether any African American performer except Charlie Pride has been on the Grand Old Opry.

Of course, traditional rural American folk and "country" music and African American folk and blues music share some complicated roots, but once such music became commercialized in the early 20th century, it became segregated. This circumstance is well satirized in Oh Brother, Where Art Thou, when the convicts and Robert Johnson go into the radio station operated by a blind person. At some point in the 1960s, I think corporate Nashville decided it needed at least one Black performer, so Charlie Pride's career was allowed to flourish. The control exerted by corporate Nashville on its product is notorious; hence the hostility that Johnny Cash often showed and the indifference Willie Nelson still shows toward the establishment there.

On the Opry, speaking for the group, the banjo player and singer, a woman, said the group had studied with an older Black folk musician in the Carolinas. The other two performers, both male, play fiddle and guitar, and the guitar-player also plays the big brown jug.

It was an interesting cultural moment to observe. The all-white Opry audience was polite and even joined in a sing-along, but they were restrained, somehow. Cool. Marty Stewart, who hosts the Opry now and is probably trying to bring it into the modern age, came out and joined the band for the last song. He also tried to get the crowd to stand up when it applauded, but no one would get up. I had to wonder how much the rise of Obama's political fortunes had to do with the appearance of the Carolina Chocolate Drops on the Opry. Maybe nothing.

At any rate, I love the music they make--at once fresh and authentic, definitely Old School, injected with three young persons' zest for refurbishing old music. So here's a shout out to the group, to Marty Stewart (for showing some class), to the Hyperborean, and to the Lumpenprofessoriat. The internet works in mysterious ways.

And here's a link to the group's site (from which I got the photo):

http://www.carolinachocolatedrops.com/

The group will be in Seattle, in May, for about a week, at the Seattle Children's festival.

The Semicolon in Modern Thought

Now there's an enticing topic--the semicolon in modern thought.

There are two kinds of writers; one kind thinks there are two kinds of everything in the world; the other kind doesn't.

Actually, what I meant to say was that one kind likes semicolons and the other doesn't.

For example, poet Richard Hugo, In The Triggering Town, calls the semicolon "ugly." He refused to use it in his poetry. Maybe he used it in his technical writing at Boeing, but I doubt it. Whenever we get to that part of the book in class, at least one student says, "But I love the semicolon," and I always agree with the student. The semicolon possesses its own awkward beauty, as far as punctuation-marks goes; in fact, the semicolon refuses to punctuate; it semi-punctuate; it ends something but not really.

But there are so many problems with the semicolon. By U.S. rules, you are not supposed to use it unless there is an independent clause on both sides of it; moreover, the very fact that one has to start talking about clauses puts people to sleep--as does further discussion of coordinating conjunctions versus sentence-adverbs. One may also use the semicolon to separate items in a series that are so large they include commas. In England, as far as I know, the rules for using the semicolon are different, just as there is no "comma splice" in German. After all, these are printers' marks, these periods, commas, dashes, and semicolons--based on venerable handwriting marks. It's not like they existed in the deep grammar of our brains.

Of course, the main problem is that a semicolon is a period on top of a comma. The semiotics of this situation suggest indecision or error.

Anyway . . .: a poem concerning the semicolon:


The Semicolon in Modern Thought

Scholars disagree; they are disagreeable.
According to Jeb Nolocimis, Distinguished
Three-Legged Chair in Social Podiatry at
Bandsaw University, a hallucinating German
printer presided over the marriage of Period
and Comma in his shop, located in
Mainz-am-Rhein, circa 1498. However,
Dr. Lola Doirep of the Toots Institute
rejects Nolocimis's account as "surreal
historicism." She argues periodically
that the semicolon should be interpreted
semiotically first as inhabiting a liminal
zone vexed by indecision (stop or continue?)
and second as the right and left eyes
of an iconic emoticon, which more deeply
represents "winking post-modernity"
and "the rise of Cyber-cute." Meanwhile,
Argentinian-American poet Rexi Vivaldo,
in his long poem, "Stubby's Quest,"
alludes to the semicolon as "a sad
period's single tear, frozen in time
and space--a lament
for the mortality of clauses . . . ;"


Copyright 2008 Hans Ostrom

One By Poe

Some of my colleagues in the English Department are working hard to put together a conference about and celebration of Edgar Allen Poe and his writing. The event is called (wait for it) SymPOEsyium. Poe's 200th birthday is in January; the event is in February. A colleague and I are going to discuss Poe's essay "The Philosophy of Composition." There's going to be a parody-of-Poe contest, and maybe someone will open a cask of Amantillado sherry. Of course, the jokes about pendulums, live burials, and ravens abound.

I just re-read the following not-famous (also known as obscure, I suppose) poem by Poe, and I found it pleasing in some respects. The influence of Wordsworth--perhaps Coleridge, too--is evident, I think. The focus on the poem seems to be on how the river is in one sense an emblem of art but then on how it becomes a mirror that reflects a woman's face but, more importantly, reflects the adoration of someone who admires her. Of course, we've come to expect a reference, oblique or direct, to Narcissus in poems about water, but that's really not what Poe seems to be up to here. The woman isn't admiring herself.

I like the reference to "old Alberto's daughter," as if the reader is supposed to know who that is, and the line "the playful maziness of art" is most amusing, sounds modern, and doesn't quite sound like Poe. The expression freshly portrays the way a river--which seems quickly to become a brook or a creek--represents art; more typical ways would be to think of the river's flow as similar to the imagination's flow, or to conjure images of sources--headwaters, etc. "Playful maziness of art" I found to be a good surprise. Addressing the subject of the poem right away, followed by an exclamation point, was something of a conventional move, to say almost the least, in the 19th century, as was personifying nature. The poem is derivative, but it has its original moments, and for Poe, it's light, so it has that going for it, too.










To a River





by Edgar Allan Poe





Fair river! in thy bright, clear flow


Of crystal, wandering water,


Thou art an emblem of the glow


Of beauty- the unhidden heart-


The playful maziness of art


In old Alberto's daughter;


But when within thy wave she looks-


Which glistens then, and trembles-


Why, then, the prettiest of brooks


Her worshipper resembles;


For in his heart, as in thy stream,


Her image deeply lies-


His heart which trembles at the beam


Of her soul-searching eyes.

Doug Edwards

Doug Edwards, a Professor of Religion at the University of Puget Sound, died Saturday at the age of 58 after battling cancer for a long time. "Battling cancer" has become a familiar term, but in Doug's case, it is particularly apt. He simply would not give in to or back down from his illness, and even as he endured treatments, he remained of good cheer, completely dedicated to his teaching and scholarship, a family man, a contributor to the community (including as a singer with a bass voice in "Revels"), and an exemplar of the liberal arts.

Doug's scholarly specialty was archaeology; or I should say it is archaeology, for his contributions to the archaeology of the Middle East and especially of sites related to the Bible will endure. He was among the pioneers in the field who used global-positioning satellite imagery, combined with old-fashioned "digs," to produce extraordinary results. I shall never forget dropping by his office one day a couple years ago and having him show me just a bit of what was possible with the new technology. Doug combined the training and discipline of a scholar with the native curiosity of a child.

He was the kind of person who inspires people to try to be better persons. I'm thinking a lot about Doug and his family today, and about the all-too-brief but always warm conversations he and I had. Arguably, he and I shared a certain workaholism, so we often passed each other in corridors or campus parking lots, rushing to another task, but we usually stopped for a moment to chat. Peace be with Doug.

Sentencing

Sentencing

Your sentence is to write a sentence.
Your crime is having conspired
to kidnap a thought and confine it
to words. By writing a sentence,
you serve your sentence. Meanwhile,
you appeal the verdict, claiming
the thought did not pre-exist

the sentence. In your appeal,
you write, "Neurons were at play,
impulsive electricity coursed
through my cranium, but no
thought truly formed until
I was sentenced to write the
sentence, which is the form of
thought, which is no thought
without form." Your audience

appreciates the irony
of your situation, sentencing
having provided the evidence
for your conviction. Your
audience notes the conviction
with which you wrote your
appellate sentence, but
in a formal clause, it
dismisses your appeal,
and so you serve your sentence.

Copyright 2008 Hans Ostrom

Entrance, Entranced

One benefit of working at a college is that sometimes you get to sit around and listen to smart, well read people talk about an interesting topic. Of course, usually these talks occur during an hour that's squeezed between several hours of teaching, office hours, and many hours of committee-work--not that I'm complaining; it's just that college is somewhat less leisurely than it's portrayed, say, in the cinema, even though college is, undeniably, a privileged place. Sitting around talking about ideas is a privilege. It is also a necessity.

Yesterday I listened to colleagues from departments as far-flung as Math, Religion, English, and Political Science discuss the topic of religion/spirituality--how spirituality plays a role (or not) in their lives, the extent to which it's become socially acceptable to mock religion of any sort on campuses, the extent to which religions are reduced to caricatures and then, like straw men, knocked over, and the extent to which a broad education requires some education in religion. One need only consider how little Bush II (a U.S. president, a graduate of Yale) apparently knows about different kinds of Islamic belief, and how this absence of knowledge may have affected his foreign policy (strategically and tactically), to take the point well.

The professor of religion mentioned that some yogis in northern India practice the following ritual: In Winter, clad only in a small piece of cotton and wearing no shoes or sandals, they walk slowly around a village. Then they sit in the snow and have a kind of friendly meditation-competition. Presumably, the temperature is at or below freezing. They measure the competition by how many blankets they can soak with their perspiration. They perspire because, through meditation, they can raise their body temperatures as much as 17 degrees. Apparently scientists have studied the practice, the phenomenon, the temperature-increase, etc., and although they have documented a factual basis, they have not yet arrived at an explanation of how the yogis can manipulate their physiology to such an extent. The point the professor wanted to stress, however, was not that this practice was somehow exotic or strange but that "there are things out there that we simply don't know" and that, to some degree, religion is one lens through which to examine such mystery.

So is science, of course. His assumption was that science and religion could and should coexist quite comfortably. He also opined, refreshingly, that of course students should leave college knowing something, knowing many things, but that, perhaps more or as importantly, they should leave college not knowing things--or knowing what they don't know, being comfortable with some areas of uncertainty, some mystery, and with that vast universe of things about which humans know nothing. He also quoted Nietzsche (by way of Freud, perhaps), who noted that when people don't undertand something, they often rush to "explain" it, take pleasure in feeling "safe" from confusion once more, and move on--having explained nothing, really, of course. This sort of thing may help to explain why citizens are so comfortable with political slogans, as opposed to more patient, subtle political analysis. Slogans "feel better" to the brain, perhaps.

Today, I was looking at a sign that said "Entrance," and then I associated it with the word "entranced," which made me think, again, about how fluid language is and about those yogis (one of whom is 80, by the way), essentially naked in the snow but sweating profusely, entranced, as it were. So I played around with a draft of a poem:

Entrance

*

*

The entrance entranced her.

A portal, it projected a practical

sign of passage. A designed object,

it also evaded intepretation,

asserted its mystery. To pass through,

she knew, would be to know the entrance

differently. Entrances don't really

lead anywhere, she believed. They

are their own expressions of somewhere.

Entranced, she chose not to pass through

the entrance. Just yet.

Copyright 2008 Hans Ostrom

What He Knows

What I Know

Squirrels scratch the roof tonight.
I didn't know they could be nocturnal.
My wife's asleep. I know she's weary.
I've survived life thus far. I know I'm
a remnant. Now the furnace, an old
smoker in the basement, wakes
and coughs, exhales through creaking
ducts. I know I need to change the filter.

I hear a car careening down the alley.
It crunches a trash-can, keeps going.
I know the driver gunning the engine is
drunk, will pull out onto an avenue. I don't
know if I'll hear a siren soon. I expect to.

Near me a gray cat groans in sleep.
I don't know what cats see when they
dream. God, if you're there, good for you.
Good for me, too. The rent is due in ten
days, and I can't afford to get sick.
That's what I know.


Copyright 2008 Hans Ostrom

Deluge

Ten years ago, the Pacific Northwest experienced something of a deluge. True, in almost every year we get a lot of rain in Fall, Winter, Spring, and even a chunk of summer, and even this year, there is some danger of flooding. But 1998-99 was extraordinary. Rain fell for three months straight, every day. Sure, the rain fell lightly on some of those days, but nonetheless: 90 days (give or take) of rain. And remember that "40 days and 40 nights" constitute the Biblical Deluge- standard.

I recently exhumed (from mud?) a poem about that chronic rainstorm:

Deluge

Pacific Northwest, Winter 1998-99

Rain for three straight months makes Noah
seem like the mayor of Palm Springs.
Our umbrellas look like sad mushrooms.
Our shoes have become buoys.

Sidewalks serve as creek-beds. Our
minds become mill-ponds. Occasionally
the sun smirks--yes, that's a personification,
but when everything is sodden, everything
gets personal. Worms float up, get stranded
on concrete, look like pink cursive from notes
we had planned to write in Spring.

Spring! What a far-off joke. From where
we sit, inside staring at three months of drizzle,
Spring is a tugboat-season captained by a lush,
adrift in rain-pocked Commencement Bay.
What if it never stopped raining? Someone
asked me that question. I didn't answer.


Hans Ostrom Copyright 2008 Hans Ostrom

Civil Liberties Sonnet

(photo is of Roger Baldwin, founder of the American Civil Liberties Union)








Civil Liberties Sonnet


A civil liberty might be defined
As a chance to have a prayer to defend
Oneself against a power that's aligned
With secrecy and certitude, that's then
Brought out much of the worst in some
Of the cohort who enjoy power, which tends
To unhinge folks. What, however, has been done
Might be undone, with rights restored to mend
The rips in practices that hold a clear
And wary view of power. Checks and rein
And oversights on reign: basic but dear.
Unbounded power just tends to go insane.
Since that's the way it is, that which concerns
Our civil liberties is a priority that burns.


Hans Ostrom Copyright 2008 Hans Ostrom

One By D.H. Lawrence

A student recently asked me what I thought of D.H. Lawrence's writing. She had been reading some of his short stories, including "The Horse-Dealer's Daughter," in another class, and she didn't like them much. I told her I thought Lawrence, especially as a fiction-writer, may be the kind of writer who, as the years pass, seems more tied to (in this case) his era than was the case earlier. I told her that, to some extent, he had used writing to attack behavior he didn't like, especially repression and the deadening forces of modernity. Put more simply, his stories and novels now may seem a little clumsy and/or over-the-top, especially with regard to sex.

I also told her I preferred his poetry to his fiction (although I do still like some of the fiction), partly because I found it more subtle. I encouraged her to read the poem, "Snake," for example.

Here's another poem by Lawrence, not as famous or as good as "Snake," but still interesting:

People

by D.H. Lawrence

THE great gold apples of light

Hang from the street's long bough

Dripping their light

On the faces that drift below,

On the faces that drift and blow

Down the night-time, out of sight

In the wind's sad sough.

The ripeness of these apples of night

Distilling over me

Makes sickening the white

Ghost-flux of faces that hie

Them endlessly, endlessly by

Without meaning or reason why

They ever should be. The scene reminds me of the London-Bridge scenes in T.S. Eliot's The Waste Land. For me, one intriguing surprise in the poem is that Lawrence praises the beauty of streetlights. I assume that at the time they were gaslights, which probably did project a light that might have haunting beauty. Certainly, Lawrence is riding his hobby-horse: modern people are dead inside. But it's a short ride, at least, and the imagery succeeds, in my opinion. By the way, I still rather like the little known "bio-pic" about Lawrence, Priest of Love, in which Ava Gardner has a small role.

On Proposition 8; or, Live and Let Live; or, What Would the Dude Do?

By now I reckon anyone who cares knows that Proposition 8 passed in California (my home state, although I haven't lived there in many a moon.) The effect of the proposition is to define marriage as something into which only a woman and a man enter. I'm not sure what the retro-active effect is on gay or lesbian couples who already married in California, but I'm assumming the retro-active effect will be nil.


I understand some of the correlatives related to homophobia, partly because I grew up in the 1960s and early 1970s, and because I grew up in a very small town in the High Sierra where heterosexuality was the norm (to say the least) and where there were definite ideas about marriage. Oddly (or not oddly) enough, however, two gay men operated an antique store in that town in the 80's, and before that, two gay men ran a resort near the river, although I have to say that the latter two men behaved in a way that I'd now describe as "pre-Stonewall." They weren't exactly closeted, but at the same time, their public personae was one of "business partners." Also, a very good friend of the family (she lived in the Bay Area) loved to visit the town to hunt and fish. She did not bring her lesbian partner with her, nor, as far as I know, did she ever come out of the closet, but everyone knew what the deal was. She was born circa 1920, however, so her generation just had a different attitude about what you disclose about your private life. I've lost count of those in my extended family who went fishing with her; she always brought much fishing gear, much food, and much booze. I think she'd grown up on a farm in Wisconsin. That she ended up out near Oakland was probably a good move for her.



All of which is by way of saying that I simply don't understand the impulse to guard marriage jealously on behalf of heterosexual couples or "conservative" faith-traditions. Let the alleged joy of marriage be universal, is what I say. As far as I can tell, the logic behind the assertion that "gay marriage threatens traditional marriage" doesn't obtain. Many gay and lesbian couples have married in recent years. I have felt no effect from these marriages on my marriage to a woman. I mean, nothing--not the slightest tremor.



I happen to be a Catholic (having converted rather late in life, in the year 2000), but I attend a parish that welcomes gay and lesbian parishioners. Nonetheless, the Vatican's official position is contra "gay marriage." However, the history of Catholicism is one of tension between Rome and "the church out there" in various lands, countries, and territories. Author Garry Wills is especially good on the subject of the loyal opposition, disagreements about dogma, and so on. Me, I stick to the Apostle's Creed (which is silent on the subject of marriage) and the Lord's Prayer (also silent on the subject), with the occasional Hail Mary. I go to mass, I read stuff by Dorothy Day, Chesteron, and Wills, and I give money and food to the "cause" of hunger. In other words, I try to keep it really simple.



Yes, I've read Paul and Leviticus on the subject, although what exactly "the subject" is is open to debate. Paul seems upset by men having sex with men in Rome. So be it. Leviticus says something about a man not lying with a man as he lies with a woman. But that just covers lying (being in a prone position, or not telling the truth), not even sex, really, and certainly not marriage. (That part about not telling the truth is a joke, by the way.) I know you can't get to that translation from here. And anyway, this paragraph begs the question of whether unions governed by a secular state like California or the U.S. (these are not religious entities) should have anything to do with faith-traditions. People may marry in any faith-tradition they wish, but they get a civil marriage-license from the state (or, literally, the city).

I think I have a solution, which of course is not original. If people want to get married in a faith tradition (or a sector thereof) that strongly opposes "gay marriage" or has problems with homosexuality, they should do so. If gay or lesbian couples want to get married, they should do, after obtaining a license from city hall. They should probably not try to get married in a church that is hostile to such a marriage, chiefly for logistical reasons. I think this is what we call a win/win situation. Adults who want to get married can and may do so. People who feel like believing in a Supreme Being (etc.) can and may do so. I just don't see any downside to this arrangement, and I hope Proposition 8 goes the way of the 8-track stereo--a clumsy idea, at best.







I suppose this point of view makes me one or more of the following: a) a progressive and therefore suspect Catholic, b) a liberal college professor, c) a secular humanist, and d) a bad person. I admit to being a basic, entry-level Catholic who likes the writings of Dorothy Day, so I guess that makes me progressive. I am a humanist by profession: I teach English. I admit to being a professor, but my politics don't fit either "liberal" or "conservative" all that well. They're just too eccentric and eclectic. I think my being a Catholic calls into question the purity of my being secular, even though I spend a lot of time doing secular things. I wouldn't say I'm a bad person, but I've made loads of mistakes, and to say I'm imperfect is an example of generous phraseology.







People, we need to move past this issue. Adults should be allowed to fall in love with and marry other adults of their choice, assuming they want to fall and love and/or marry at all (they may not, and they may be on to something: who knows?). Adults should be allowed to follow any faith tradition they want as long as it doesn't obviously break some serious laws (like the one against homicide), or to follow no faith tradition, if that's their choice. The cost of marriage-licenses, regardless of the sexuality of the applicants, should not be allowed to sky-rocket.







The paths (marriage/faith tradition) need to converge only if it works for both parties. If there is a church (for example) that's glad to have a gay or lesbian couple get married in it, and the couple wants to do that, fine. Otherwise, just keep the paths separate--like one of those California freeways, with all the oleanders in the middle. On one side, adults who want to get married. On the other side, faith traditions. The two don't need to concern each other at all. If they decide to have a happy convergence, they can take the same off-ramp. Otherwise, live and let live--in that most commonsensical Californian way: being laid-back. (Consider The Big Lebowski. The Dude would not have voted for Proposition 8.)

Quantum Sonnet

Okay, so I was reading about sub-atomic particles last night, and from I gathered (not much more than a few sub-atomic particles of knowledge, alas), scientists used to think light manifested itself in the form of waves, but now they think it manifests itself in the form of particle-bursts, also known as quanta. Apparently, this comparatively new way of think about light has resulted in a redefinition of the atom, which when I was in high school was represented as a kind of planet orbited by moons--all very orderly, circles and dots. Now, because of quantum-theory, there's no telling where those "moons"--or sub-atomic particles-- might be. Then there's this thing called a "quantum leap," which is a term lots of people throw around in all sorts of non-scientific contexts, including episodic television-programming. . Apparently a quantum leap--or jump--occurs when an electron is in one place and then in another place but not ever in the place in between. That's right. It disappears, and then it reappears. I think scientists should be pretty darned careful about accusing spiritual people of believing in things they can't see. It seems one has to have faith in quantum theory.

At any rate, I decided to write a sonnet based on last night's reading. More is the pity.

Quantum Sonnet


Electrons here, electrons there, but no
Transition anywhere. They disappear.
They reappear--a quantum jump--or so
It's been identified--not well, I fear.

For if the relocation were a jump,
The jumping thing would stay in view.
Electrons don't exactly make a whump
When landing after leap. I know it's true

They're ultra-small. Perhaps there is a sleight
Of light in sub-particulated world?
Or maybe God hides in a burst of light--
Photonic God, an energetic whirl

That makes and breaks the rules. Look there, look here,
But note that in-between does not appear.

The Trouble With Nouns

The first book my former teacher, Karl Shapiro, published was called Person, Place, and Thing--the old-fashioned definition of a noun. (He may have self-published a book before this one appeared.) I still think it's a heck of a title for a book of poems. It suggested that Shapiro was writing more or less in the vein of William Carlos Williams and other Imagists ("no ideas but in things," as Williams writes in Paterson), although Shapiro's poems tend to be robust, full figured, not spare and spidery like those of H.D. (for example) or Amy Lowell. To some degree, the poetry of Shapiro is where the poetry of Williams and Auden meet--an American view of things (sometimes literally things) combined with a British sense of language, irony, and poetic form.

Aside from "show, don't tell," the other most ubiguitous piece of advice people like to hurl at new writers is "use active verbs." (Forms of the verb "to be" are not considered active.) Verbs, verbs, and more verbs--that's the advice. One must look with suspicion of not disdain on adjectives and adverbs. One must be unimpressed even with nouns, allegedly. Occasionally, such advice (however well meant and possibly even useful) brings out the contrarian in me. Hence the following poem:

The Trouble With Nouns

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*

"The trouble with nouns," the man said,

"is that they just sit there, doing nothing."

I didn't know why he viewed this situation

as problematic. I like entering a cafe (for

instance) full of nouns that are just sitting there.

I don't want them to get up and accost me. I

like it when nouns keep to themselves, don't

open fire, don't start arguments or act out

an impulse to create conflict, as if

the Nounville Cafe were the scene of a one-act

play or the setting of a short story. I sit amongst

nouns with a kind of noun-like lassitude.

Someone enters the establishment, stares.

We stare back, we nouns. The look on

the newcomer's face suggests the nouns

and I appear to be menacing, although or

because we just sit there in our nounish diffidence.

Some people think nouns are trouble.

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Copyright 2008 Hans Ostrom