Tuesday, December 6, 2011

Di Prima Vs. Ginsberg

Both di Prima and Ginsberg write about America in their poetry, Ginsberg in his poem "America" and di Prima in her "Revolutionary Letter #16," both targeting consumerism and capitalist culture.

Ginsberg's poem is obviously sarcastic in tone, shown in the lines "That no good. Ugh. Him make indians read/ Him need big black niggers. Hah. Her make us/ all work sixteen hours a day. Help." His use of this primitive voice is a mockery that presents America as ignorant and brainwashed from modern societal capitalism. The brainwashing is also prevalent in the repetition of "them Russians" and the obsession with communism during the Cold War era. Ginsberg's poem is very personal and uses "I" throughout because he does not want to be included in the masses of capitalism and seeks to maintain his individuality.

Di Prima presents America as an image having diverted from a more primitive state and being more closely associated with nature. She states that the overflow of consumerism has damaged the integrity of our relationship with nature by saying "every large factory is an infringement/ of our god-given right to light and air/ to clean and flowing rivers stocked with fish." Di Prima, in contrast to Ginsberg, speaks with a collective voice by using "we" throughout her poem. By including everyone in her statements, she is making a sort of call-to-arms motion that beckons people to make a change in their actions.


--John Prichard

Monday, December 5, 2011

Full Circle

As we near closer and closer to the end of the quarter, I want to re-share one of the very first pieces we read for the class: Lawrence Ferlinghetti's "Challenges To Young Poets." Very similar to Kerouac's 30 essentials for writing, Ferlinghetti's advice exemplifies many of the aims of beat literature. Hopefully we can use these words as inspiration, to carry on the legacy of beatitude and make our own beautiful bop prosody.

Lawrence Ferlinghetti "Challenges To Young Poets":

Invent a new language anyone can understand.

Climb the Statue of Liberty.

Reach for the unattainable.

Kiss the mirror and write what you see and hear.

Dance with wolves and count the stars, including the unseen.

Be naive, innocent, non-cynical, as if you had just landed on earth (as indeed you have, as indeed we all have), astonished by what you have fallen upon.

Write living newspapers. Be a reporter from outer space, filing dispatches to some supreme managing editor who believes in full disclosure and has a low tolerance level for hot air.

Write an endless poem about your life on earth or elsewhere.

Read between the lines of human discourse.

Avoid the provincial, go for the universal.

Think subjectively, write objectively.

Think long thoughts in short sentences.

Don't attend poetry workshops, but if you do, don't go to learn 'how to" but to learn "what" (What's important to write about).

Don't bow down to critics who have not themselves written great masterpieces.

Resist much, obey less.

Secretly liberate any being you see in a cage.

Write short poems in the voice of birds. Make your lyrics truly lyrical. Birdsong is not made by machines. Give your poems wings to fly to the treetops.

The much-quoted dictum from William Carlos Williams, "No ideas but in things," is OK for prose, but it lays a dead hand on lyricism, since "things" are dead.

Don't contemplate your navel in poetry and think the rest of the world is going to think it's important.

Remember everything, forget nothing.

Work on a frontier, if you can find one.

Go to sea, or work near water, and paddle your own boat.

Associate with thinking poets. They're hard to find.

Cultivate dissidence and critical thinking. "First thought, best thought" may not make for the greatest poetry. First thought may be worst thought.

What's on your mind? What do you have in mind? Open your mouth and stop mumbling.

Don't be so open-minded that your brains fall out.

Question everything and everyone. Be subversive, constantly questioning reality and the status quo.

Be a poet, not a huckster. Don't cater, don't pander, especially not to possible audiences, readers, editors, or publishers.

Come out of your closet. It's dark in there.

Raise the blinds, throw open your shuttered windows, raise the roof, unscrew the locks from the doors, but don't throw away the screws.

Be committed to something outside yourself. Be militant about it. Or ecstatic.

To be a poet at sixteen is to be sixteen, to be a poet at 40 is to be a poet. Be both.

Wake up and pee, the world's on fire.

Have a nice day.

Friday, December 2, 2011

What "Really" Happened at UC Davis

Here's a video posted earlier this week regarding the pepper spray incident at UC Davis. The 15 minute long video (I encourage you to watch it in its entirety) shows in chronological order the events leading up to the moment where police sprayed students.

In the video, officers give the students warnings before making any arrests. Once arrests had been made, protesters gathered around them and demanded that the detained be released. Again police warn students that they must move when the squad car comes or they will have to "use force." Students refuse to budge and continue their chanting, at one point the phrase "from Davis to Greece, fuck the police." The standoff resulted in the use of pepper spray.

I found this video to be helpful in showing the events leading up to the incident to help provide a different side of the story. However, I disagree with some of the biased commentary that the author of the video put over the footage.



The comment section on this video has erupted with controversy. It seems to be narrowed down to two groups:

1. Supporters of the policemen for having warned the students. Some posts say that officers were patient and properly warned protesters of what would happen if they did not clear a path. Others say that the students antagonized the police by not allowing them to leave and chanting disrespectful "fuck you's."

2. Supporters of the students for occupying peacefully and for their rights to free speech. Posts claim that there was not just cause for the use of pepper spray and that it was an attack on the student body, and that police should not have harmed students when it wasn't necessary.

Comments? Opinions?


-John Prichard

Wednesday, November 30, 2011

a post from many moons ago


                                                  
               In chapter 5 of Dharma Bums, Kerouac introduces the concept of yab-yum and the bodhisattva. Yab-yum literally translates to mother-father. This union consists of two components, the male and female, symbolizing the means necessary to reach enlightenment. The male form is active and is meant to achieve compassion and mastery through this interaction. The female form is passive and represents wisdom. Ultimately, this union is meant to expedite the process of buddhahood via ecstasy, non-duality and bliss. 
After engaging in yab-yum, Ray begins discussing Princess’ role in the activity. She explains, “‘But I’m the old mother of earth. I’m a Bodhisattva.’ She was just a little off her nut but when I heard her say ‘Bodhisattva’ I realized she wanted to be a big Buddhist like Japhy and being a girl the only way she could express it was this way, which its traditional roots in the yab-yum ceremony of Tibetan Buddhism, so everything was fine (Kerouac, 30).” Kerouac claims that a girl’s only means of achieving buddhahood is through this medium. But, why is it any different for the male? Looking more closely, one finds that Tibetan Buddhism declares the most essential component of becoming a bodhisattva is bodhicitta, the union between wisdom and compassion that dissolves duality. In this action of yab-yum, individuals attempt to achieve bodhicitta through this unity. 
The male and female need one another equally in this action. In my opinion, it seems illogical that a male can achieve bodhicitta while still maintaining a belief in duality considering the previously mentioned definition. Japhy continues to explain that “the Bodhisattva women of Tibet and parts of ancient India were taken and used as holy concubines (Kerouac, 31).” The term concubine connotes an inferior female typically used for sex and/or birth. This view of the female does not support the quest for bodhicitta. Japhy references ancient India in the time of the Buddha when ideologies were still taking form. Prince Gotama, of this time, used concubines and males lived with little to no restraint. As Buddhist teachings developed, this perspective branched off into several forms. Japhy conveniently alludes to this specific time in order to defend his character. These males pick and choose ideologies that suit their desires in order to maintain the facade of a spiritual being. This is highlighted with Japhy’s reaction to a woman asking to tag along mountain climbing. He mockingly states, “Shore, come on with us and we’ll all screw ya at ten thousand feet (Kerouac, 27).” This statement suggests that her purpose on the journey would be providing sexual pleasure to the males. His mocking laugh assumes she possesses false interest in the activity and to let her join would be a privilege.
The lack of equality and strong tones of duality between the male and female suggest false intentions. To claim that their sexual interactions are that of yab-yum seems hyperbolic considering the inequality being practiced. Bodhicitta can not be found without realizing non-duality. Bodhisattva can not be found without bodhicitta. In my opinion, the issue is not these natural acts of sexuality but, instead, the labels that are slapped upon them. 
-cassandra

boundless transcendence

       An empty bank in downtown santa cruz has been occupied. Approximately 30 individuals are inside & help is needed on the outside. The bank is located on river & water street. Head down after class if you can.

heres a link to the occupyca post:
http://occupyca.wordpress.com/2011/11/30/empty-bank-occupied-in-santa-cruz/

& heres a link to keep updated with the livestream:
http://www.ustream.tv/channel/radicaltimes

(ironic how an advertisement precedes the livestream, huh?)



Mainstream media is, as usual, supplying information they find convenient to maintain business as usual. According to a recent broadcast of an NBC/Wall Street Journal poll, only 28% of americans approve of the OWS movement.

But wait, the broadcasted poll overlooked that 60% of americans agree with the following statement:
“The current economic structure of the country is out of balance and favors a very small proportion of the rich over the rest of the country. America needs to reduce the power of major banks and corporations and demand greater accountability and transparency. The government should not provide financial aid to corporations and should not provide tax breaks to the rich.”

Another 16% of the population mildly agree with the above statement. That produces a sum of 76% of americans. 

Now, lets take into account how many people have voted in the previous elections.
In the 2008 election, about 56.8% of americans voted.
In the 2004 election, about 55.3% voted.

While statistics are not always trustworthy, we find that a higher percentage of americans can get behind the ideals of this movement than they can a presidential candidate. What does that say about our current social structure?


-cassandra

di Prima and OccupyLA

Going back to what section A was discussing tonight...what’s currently happening at this exact moment at OccupyLA seems to be completely relevant to Diane di Prima’s Revolutionary Letter #65 (specifically the first half of this Letter). “Let everything private be made public!”

Those who have access to their phones, camera, etc. are keeping us connected to what is happening at OccupyLA (just as others have throughout the country). I’m currently watching the live feed of the raid. Nearly everyone there is willing to get arrested.

We discussed tonight that technology/faceless media can alienate us from each other. It seems to (at least) be uniting us tonight.

http://www.ustream.tv/channel/occupylacivicengagement

-Monica

di Prima and /

When I'm reading di Prima's poems, the way she uses slashes really jumps out at me. A lot of the time she just uses them for contractions, like w/out, which gives he poems an instruction-manual sense of straightforwardness and urgency. Other times she, uses it as a conjunction whose literal meaning isn't as clear. In "Revolutionary Letter # 75," for example, it seems at first to stand in for "and," like when she writes "every man / every woman carries the firmament inside." Later in the poem, we read "and no one can fight it but you / & no one can fight it for you." The forward slash is followed immediately by an ampersand, so it can be assumed that "and" is not the intended meaning. Similarly, "or" does not fit syntactically. "And" and "or" are the conjunctions most commonly replaced by a forward slash, so the reader has to wonder if the symbol represents a transition that cannot be adequately expressed by an english word. Personally, the slash reminds me of a line break in a transcription of a poem, which is funny because it occurs in a poem itself. The extra space on either side of the slash, a feature that is absent whenever di Prima uses "w/out," contributes to this effect.
In #75, the slash surrounded by space occurs mostly between man and woman. To me, this creates the impression of a widening gulf between genders, which seems almost out of place in a poem whose content does not seem particularly gendered, especially compared to some of her other work. It seems as if the words on the page play down the difference between genders at the same time that the typography reinforces it.
-John Griffoul

Tuesday, November 29, 2011

La Loba


              As previously mentioned, Rob highlighted some women writers of the beat generation. Often overlooked, their work resides in the shadows of the movement regardless of quality. During this lecture, Rob mentioned Diane di Prima’s poem book, Loba. This work is compared, by many, to Allen Ginsberg’s Howl. Unfortunately, it never achieved comparable popularity. I happened to pick this book up last year at McHenry and found it very interesting. 
The title itself, Loba, translates to she-wolf and is derived from folk tradition. The tale behind this character varies, yet the most common story appears to coincide with Di Prima’s work. La Loba is regarded as the earth mother and wanders the planet collecting bones, particularly that of wolves. According to oral history, La Loba assembles the bones and sings over them resurrecting a living wolf. The louder and longer she sings, the stronger the wolf becomes until it runs off into the distance. With the light just right, one may see this wolf is actually a woman laughing. 
Di Prima elucidates the mystical potential of the female with this character. With a strong voice and time, Loba possesses the strength of a wolf. Yet, without her voice she is powerless. She is the oppressed female full of potential. Her ambiguity connotes a universal female energy illuminating the importance of female solidarity. The act of transformation that occurs is catalyzed simply by voice. The fact that this metamorphosis is powered by such a standard ability emphasizes the tangibility of equality. Loba’s strength is not supernatural. It is simply her voice. Loba is an extremely relevant work when pondering the inequality of the beat generation (and so on). Loba was, and still is, a call to arms. 
Here’s an excerpt:
“See the young, black, naked woman riding
a dead white man. Her hair
greasy, she whips him & he flies
thru the smoky air. Her hand
is in her mouth, she is eating
flesh, it stinks, snakes wind
around her ankles. Her hand
touches the (wet) earth. Her hand
shakes a gourd rattle, she laughs, her fangs
flash white & red, they are set
with rubies.
see how old woman’s tits hang down
on that young, lithe body, know the skull
in her hand your own, she eats
your eyes & then your brain...”
-cassandra bartenstein

Baudelaire in Fifties America

In Richard Brautigan's nine part poem: "The Galilee Hitch-Hiker," he inserts the nineteenth century French poet Baudelaire into several ironic and particularly American situations. Baudelaire, who pioneered a prose poetry style which largely reflected the new lifestyle of fast-paced urban modernity in his time, held philosophies that love is only an extension of man's need for prostitution, and that pleasure "lies in the certainty of doing evil." He also held wise opinions on growing to maturity: that "In a man who has reached maturity, the taste for ruinous dispersal should be replaced by a taste for productive concentration." (taken from "Fusee I") With this background in mind, a rereading of Brautigan's poem exhibits several comically ironic and intelligently constructed situations.

I really like part 5, entitled "The Hour of Eternity." It places Baudelaire in the cosumerist mold (he buys a cat jeweled necklace) that he commonly explores.

The poem can be found here:
Great Baudelaire archive

-Evan Penza

Sunday, November 27, 2011

A Dialogue Between Gary Snyder and Diane di Prima

Although we have mentioned a few women that were Beat writers, overall the group was predominantly male. The Beat poets addressed many issues of society including slavery, consumerism, and even becoming more ecologically conscious. They did not write much about feminism. One of Gary Snyder’s poems, “Praise for Sick Women,” even has underlying misogyny. Diane di Prima wrote an ironic response to this poem (“The Practice of Magical Evolution”).

Gary Snyder “Praise for Sick Women”

I

The female is fertile, and discipline

(contra naturam) only confuses her

Who has, head held sideways

Arm out softly, touching,

A difficult dance to do, but not in mind.

Hand on sleeve: she holds leaf turning in sunlight on spiderweb;

Makes him flick like trout through shallows

Builds into ducks and cold marshes

Sucks out the quiet: bone rushes in

Behind the cool pupil a knot grows

Sudden roots sod him and solid him

Rain falls from skull-roof mouth is awash with small creeks

Hair grows, tongue tenses out – and she

Quick turn of the head: back glancing, one hand

Fingers smoothing the thigh, and he sees.

II

Apples will sour at your sight.

Blossoms fail the bough,

Soil turn bone-white: wet rice

Dry rice, die on the hillslope

All women are wounded

Who gather berries, dibble in mottled light,

Turn white roots from humus, crack nuts on stone

High upland with squinted eye or rest in cedar shade.

Are wounded

In yurt or frame or mothers

Shopping at the outskirts in fresh clothes.

Whose sick eye bleeds the land,

Fast it! Thick throat shields from evil, you young girls

First caught with the gut-cramp

Gather punk wood and sour leaf

Keep out of our kitchen.

Your garden plots, your bright fabrics,

Clever ways to carry children

Hide

A beauty like season or tide, sea cries

Sick women

Dreaming of long-legged dancing in light

No, our Mother Eve: slung on a shoulder

Lugged off to hell.

Kali/shakti

Where’s hell then?

In the moon

In the change of the moon:

In a bark shack

Crouched from sun, five days,

Blood dripping through crusted thighs.

Diane Di Prima "The Practice of Magical Evolution"

The female is fertile,
and discipline (contra naturam) only confuses her

- Gary Snyder

i am a woman and my poems

are woman’s: easy to say

this: the female is ductile

and

(stroke after stroke)

built for masochistic

calm. The deadened nerve

is part of it:

awakened sex, dead retina

fish eyes; at hair’s root

minimal feeling

and pelvic architecture functional

assailed inside & out

(bring forth) the cunt gets wide

and relatively sloppy

bring forth men children only

female

is

ductile

woman, a veil thru which the fingering Will

twice torn

twice tor

inside & out

the flow

what rhythm add to stillness

what applause ?

Native Americans in Beat Poetry

Both Allen Ginsberg and Diane di Prima wrote political poems about their frustration with the American government. They both specifically mention the ill treatment of Native Americans. This is especially relevant to San Francisco because the work to build the mission in San Francisco was performed by Native Americans.

Allen Ginsberg in his poem “America” discussed the unfairness of the government in the treatment of Indians, African Americans, and the Industrial workers: “That no good. Ugh. Him make Indians learn read. Him need big black niggers. Hah. Her make us all work sixteen hours a day. Help.” Ginsberg addresses the issue of America allowing slavery. He points out the poor treatment of Native Americans - how America not only took their land away, but also forced them to change their lifestyles.

Diane di Prima also mentions the unfair treatment of Indians in her poetry: “who is the we, who is the they in this thing, did we or they kill the indians, not me/ my people brought here, cheap labor to exploit a continent for them” (Revolutionary Letter #36). She calls attention to America using Native Americans as slaves and how everyone is to be blamed for it. The difference in her poetry in comparison to Ginsberg’s is that she also calls for action or revolt. She is more extreme and says things like “be prepared at any time to die” (Revolutionary Letter #7).

Not only did Diane di Prima address the ill treatment of Native Americans, she was also inspired by them. Diane di Prima uses Native American ideas and culture in some of her letters: “the American Indians say that a man can own no more than he can carry away on his horse” (Revolutionary Letter #21). Native Americans in San Francisco were not only forced to do labor but also change their traditions and ways of life. Men and women were separated in different living quarters, they had to abide by a linear clock of the church bells, etc. When traditions are changed, they can be lost. By using them in her poetry, Diane di Prima helps us remember some of their traditions and beliefs.

-Jessica

Occupy Everywhere

Educate yourself and get inspired for tomorrow's UC-wide day of action in support of free speech.

http://www.democracynow.org/2011/11/25/occupy_everywhere_michael_moore_naomi_klein

Wednesday, November 23, 2011

Love is a Four Letter Word

On Monday, Rob made a list of female authors and artists of the beat movement, that have been often overlooked. He mentioned Joyce Johnson, Joanne Kyger, Anne Waldman, Jan Keroac, and others. I have started looking through the list of women, Lenore Kandel stood out to me. I found a great article about the poet on website http://foundsf.org/index.php?title=LENORE_KANDEL.
I had not heard of her, or her book of poetry "The Love Book", and after hearing about Ginsberg's "Howl" I thought that San Francisco had risen above banning books. But Kandel's book was banned in 1967, the midst of the hippie movement, for provoking sexual desire, and a lack of 'redeeming social importance', much the same as Ginsberg's was tried for. During the trial Kandel appeared and, rather than reading the poems in the reckless and immoral attitude she was accused of having, she read the books in a refined manner, "more reverent than passionate". According to the article, she also read erotic poetry from Brother Antoninus and others in an effort to show her beliefs in the unity of sex and spirituality. She claimed that "everyone who makes love is religious", but that "Love is a four letter word", especially in the times of the 60's, and she stated that instead words inciting violence, such as hate, should be looked at as obscene.
Unlike Ginsberg's trial, however, her book was concluded to be obscene, and was banned until 1971, when the ruling was overturned, and subsequently sold "over 20,000 copies". I could not find any full examples of her poems to put up here, I will have to check the library when I am back in town in case it has any copies, then I will put one up.

One other benefit of looking up Lenore Kandel is stumbling across http://foundsf.org/index.php?title=Main_Page. The website is a Wiki site of sorts, but entirely about San Francisco, with a broad range of decades, neighborhoods, and themes such as anarchism. The articles are also sourced, so this is a perfect site for anybody doing research projects in order to dig up further information.

-Karl

Tuesday, November 22, 2011

The Price of Admission: SF as a Theme-Park

“[T]ourists see a Potemkin Village or theme park, a San-Francisco-in-quotation-marks.” James Brook

"Corporate monoculture has wiped out any unique sense of place, turning the island-city into an artistic theme-park." Lawrence Ferlinghetti

“Whoever controls […] the images, controls the culture.” Allen Ginsberg

Throughout the quarter we have encountered various images of San Francisco: Mistress/Queen of the Pacific (Brechin), Wall Street of the West (Brook), the end of the trail (Garrison), the Last Frontier, and many others. I am interested in the imagery of San Francisco as a theme-park, and how this functions in relation to the themes we’ve been dealing with.

There are some postmodernist theories that designate theme-parks as a site of consumption. What are we consuming? In a way, we consume the artificial images or landscapes presented to us, and the contexts we are meant to view them in. Let’s take Disneyland’s “Frontierland” as an example. This is a landscape that “celebrates the trailblazers, settlers and other heroes of the Old West” (Disney website). Here, Frontierland is a constructed experience embedded within a specific context. People come and feel they are experiencing an authentic part of history, but fail to recognize the myths attached to place and past. In a way, this allows for a recycling of myths to ensure the historical narrative remains intact.

How does this translate to the image of S.F. as a theme-park? How do the texts we've read support, complicate, or resist this designation?

The aim of the essay “You Are Here (So You Think)" is to examine the ways tourism “unconsciously shape[s] our ways of experiencing cities” (137). The essay claims cities like S. F. are filled with a “mixed nostalgia for the not-yet and never-was” (139). This is important to our discussion of S. F. as a mythical site. It seems to me that the overall project in Reclaiming San Francisco is an attempt to challenge, thwart, or re-write (a worlding project, so to speak) the myths that shape and sustain the ‘postcard image’ of San Francisco.

Other texts we have read also seek an alternative, less mythical view of San Francisco. One could argue this is the ambition of Grey Brechin’s Imperial San Francisco. Brechin, however, takes it a step further by arguing that S.F. myths serve the contado and, more specifically, those who stand to benefit most from the contado. This text is significant in that it deliberately and unabashedly removes the myths and constructed landscapes from the consumer. I’m not sure about you, but – as a Bay Area native – San Francisco will not (cannot) ever be the same for me after reading Brechin’s work. The S.F. image as a theme-park full of myths is no longer a possibility; that S.F. is an illusion.

Can we widen the scope of the theme-park imagery to American society?

Ferlinghetti’s poem “A Coney Island of the Mind” opens with a reference to the artwork of Francisco de Goya, most likely the “Disasters of War” series. In the poem, Ferlinghetti writes of the “suffering humanity” in the artwork. Goya’s images are “so bloody real / It is as if they really existed / And they do / Only the landscape has changed” (9). Here, the landscape is no longer war-ravaged Spain, but, rather, it has shifted to 1950’s America. The poem goes on to describe the “concrete continent,” “bland billboards,” and the “freeways fifty lanes wide” (9). This imagery suggests America has fallen to the brute powers of materialism, mechanization, and modernity. In short, there is a different, but equally devastating, kind of war taking shape in America. It is no wonder, then, that this disorienting image of America has the power to force one into "a Coney Island of the mind, a kind of circus of the soul.”

In the end, the imagery of a space or site as a theme-park raises many concerns on how we absorb culture, myths, and American consumerism. If San Francisco (or America) is a theme-park, what price do we pay for admission? If we take Ginsberg’s quote from above, it seems to be a severe one; we lose the power to see beyond the constructed images, experiences, and contexts that are surreptitiously placed before us.

Links:

Here is a link to a slideshow of Goya's images of war. While a little long, the images are really powerful, especially when thinking of Ferlinghetti's image of America in this poem.

http://www.youtube.com/watch?v=YorhH3277co

Sunday, November 20, 2011

Police brutality at UC Davis

I thought this would be good for people who haven't seen/heard about the seated UC davis protesters getting pepper sprayed by the police: http://latimes.tumblr.com/post/13023551792/brian-nguyen

Where was the police brutality at the tea party rallies? Or at the Westboro Baptist Church standing outside soldier's funerals with "God Hates Fags" and "Thank God for Dead Soldier" signs...

--David Vivian

Wednesday, November 16, 2011

Thoreau's Journals

Looking into the heart of Thoreau's journals, one can see deeply into the meditative soul of Henry David Thoreau, who to me, like Whitman, is a very pre-Beat figure. Here are some of my favorite entries (with my own commentary):

Jan. 25, 1841 -- age 23
"We should strengthen, and beautify, and industriously mould our bodies to be fit companions of the soul -- assist them to grow up like trees, and be agreeable and wholesome objects in nature. I think if I had had the disposal of this soul of man, I should have bestowed it sooner on some antelope of the plains than upon this sickly and sluggish body."

Thoreau argues for improvement of the body as to create a body better capable of improving the soul, an idea found in Beat writings like Kerouac's Dharma Bums.

Jan 8, 1842 -- age 24
"What offends me most in my compositions is the moral element in them. The repentant never say a brave word. Their resolves should be mumbled in silence. Strictly speaking, morality is not healthy. Those undeserved joys which come uncalled and make us more pleased than grateful are they that sing..."

Thoreau eschews the "moral element" of his writings, and talks about how immorality can bring the greatest joys, something that the womanizing and boozing Kerouac would agree with.

undated, 1842
"Almost any man knows how to earn money, but not one in a million knows how to spend it. If he had known so much as this, he would never have earned it."

This reminds me of the destructive element of excess wealth, expressed by Ginsberg's metaphor of Moloch in "Howl, pt 2"

Undated, 1850
"As to conforming outwardly, and living your own life inwardly, I have not a very high opinion of that course."

The beats would agree with this, as they broke borders of sexuality and openness such as with Ginsberg's "Howl" and Burroughs' Queer, Junky, and Naked Lunch.

Nov 16, 1850 -- age 33
"In literature it is only the wild that attracts us. Dullness is only another name for tameness. It is the untamed, uncivilized, free, and wild thinking in Hamlet, in the Iliad, and in all the scriptures and mythologies that delights us--not learned in the schools, not refined and polished by art A truly good book is something as wildly natural and primitive, mysterious and marvellous, ambrosial and fertile, as a fungus or a lichen."

The beats works, especially Kerouac, to me anyway, is entertaining because of the wildness and cavalier nature of their lives, and this is what Thoreau is picking up on as a theme in the best literature.

Undated, 1851
"English literature from the days of the minstrels to the Lake Poets, Chaucer and Spenser and Shakespeare and Milton included, breathes no quite fresh and, in this sense, wild strain. It is an essentially tame and civilized literature, reflecting Greece and Rome. Her wilderness is a greenwood, her wild man a Robin Hood. There is plenty of genial love of nature in her poets, but not so much of nature herself. Her chronicles inform us when her wild animals, but not when the wild man in her, became extinct. There was need of America."

On the same vein as the last quote, Thoreau talks of the "need of America." Whitman has a similar view ("America is the best poem"), and the beats helped the image of America as a wild, fresh place, despite the frontier of Thoreau/Whitman being long gone.

--David Vivian

Tuesday, November 15, 2011

Brautigan and OWS

I really like Trout Fishing in America, but I feel like "A Confederate General from Big Sur" is in some ways more relatable to the current social climate. While most of Brautigan's work has a strong anti-establishment edge, the hero of "A Confederate General from Big Sur," Lee Mellon, is in open rebellion against the power structures in the bay area. In one passage Lee decides to "lay siege to Oakland" and attacks PG&E in "a daring cavalry attack"(44). The siege isn't a literal military attack, but the attack is still a blow against the establishment and status quo. The whole book revolves around the efforts of Lee and the narrator to wage a quiet little rebellion against San Francisco, America, and a power structure that they want no part of. Their resentment occasionally boils over into more direct action, just like the OWS movement exploded out of the long-contained resentment of the disenfranchised and disempowered today. Definitely a recommended read.
-John Griffoul

Love Poem on Theme by Whitman

I'll go into the bedroom silently and lie down between the bridgegroom and
the bride,
those bodies fallen from heaven stretched out waiting naked and restless,
arms resting over their eyes in the darkness,
bury my face in their shoulders and breasts, breathing their skin,
and stroke and kiss neck and mouth and make back be open and known,
legs raised up crook'd to recieve, cock in the darkness driven tormented and
attacking
roused up from hole to itching head,
bodies locked shuddering naked, hot hips and bottocks screwed into each
other
and eyes, eyes glinting and charming, widening into looks and abandon,
moans of movement, voices, hands in air, hands between thighs,
hands in moisture on softened hips, throbbing contraction of bellies
till the white come flow in the swirling sheets,
and the bride cry for forgiveness, and the groom be covered with tears of
passion and compassion,
and I rise up from the bed replenished with last intimate gestures and kisses
of farewell -
all before the mind wakes, behind shades and closed doors in a darkened
house
where the inhabitants roam unsatisfied in the night,
nude ghosts seeking each other out in the silence.
-Allen Ginsberg

I was perusing through Reality Sandwiches earlier today and I re-acquainted myself with this poem. It made me think of the midterm, mainly because Whitman was involved and this poem is written in a very Whitman-esque manner. I personally believe it's one of Ginsberg's best pre-Howl poems. It's an open celebration of homosexuality and of the rejection monogamy, themes prevalent in both mens work.
-Karina

More on Occupy

http://www.nytimes.com/2011/11/16/nyregion/police-begin-clearing-zuccotti-park-of-protesters.html?pagewanted=1&_r=2


1st Amendment: Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances.


As Citizens of the United States our rights are clearly outlined in our government's constitution, however, the militarized police force in this country has chosen to interpret these laws differently than originally intended. Should the people of this country not have the right to peaceable assemble for protest? Are we enemies of this country that need to be controlled through violent force? This is a time when change is upon us, history is being written before our eyes and each decision being made by the citizens and law enforcement during the occupy movement is setting a standard for how much free speech we are really allowed to have and how much power we are going to give to law enforcement over those rights. Law enforcement is content to give the citizens the right to assemble and protest as long as we stay within limits. If we are within a box that does not disrupt, call to much attention, and does not interfere with everyday interactions then it is fine but step beyond those limits and they attempt to shut it down. How long will the occupy movement really last? I don't know but I have a feeling that with the attempt to shut down and impose more limits on the movement that originally inspired cites all over the country to protest, there will be many rapid changes within the upcoming weeks.


Law Enforcement Oath of Honor

On my honor,

I will never betray my badge,

my integrity, my character,

or the public trust.

I will always have the courage

To hold myself and others

accountable for our actions.

I will always uphold the Constitution,

the community,

And the agency I serve,

so help me God.

Developed by the

International Association of Chiefs of Police

Committee on Police Ethics

2000

Before Police Officers take upon themselves

the “Law Enforcement Oath of Honor,” it is

vital that they understand what it truly means.

An oath is a solemn pledge someone

voluntarily makes when they sincerely intend

to do what they say. The key words in the

“Law Enforcement Oath of Honor” are

defined thusly:


HONOR means giving one’s word as a bond and guarantee.

BETRAY is defined as breaking faith and proving false.

The BADGE is a visible symbol of the power of your office.

INTEGRITY is firm adherence to principles, both in our

private and public life.

CHARACTER means the qualities and standards of

behavior that distinguish and individual.

The PUBLIC TRUST is a duty imposed in faith to those we

are sworn to serve.

COURAGE is having the “heart”, the mental, and the moral

strength to venture, persevere, withstand, and overcome

danger, difficulty, and fear.

ACCOUNTABILITY means that we are answerable and

responsible for our actions.

COMMUNITY is the municipality, neighborhoods, and citizens we serve.


-Loren

Saturday, November 12, 2011

99 Problems...

Jay-Z, who has signed on to help Obama win the crucial youth vote in the coming presidential election, is cashing in on the 99% with his RocaWear Clothing line.  Link to the article:

http://newsfeed.time.com/2011/11/11/jay-zs-company-stands-to-profit-from-occupy-wall-street-movement/

Diddy was right.  Mo' money, mo' problems.

Friday, November 11, 2011

Thou Shalt Not Kill

I was rereading through Reclaiming San Francisco the other night when I came upon a passage about Kenneth Rexroth. In Nancy J. Peters' 'The Beat Generation and San Francisco's Culture of Dissent' she mentions the poet and anarchist Kenneth Rexroth, who moved to San Francisco in 1927, 'delighted to find a literary scene so underdeveloped and noncommercial - an inviting tabula rasa' (pg. 202). Peters goes on to describe Rexroth as one of the early cultivators of the San Francisco poetry scene, stating that he 'introduced translations of Asian poetry to American readers' like an early Gary Snyder, and also 'insisted that poetry should have moral significance', both ideas common threads throughout the poets and writers of the West coast.

Peters also mentions briefly Rexroth's poem 'Thou Shalt Not Kill', a work that influenced Allen Ginsberg. I looked up this poem, and its apparent both in the pattern of Rexroth's writing and his mention of Moloch at one point that this is a clear influence of Ginsberg, and should be mentioned along with Whitman. Within the poem, an elegy of sorts for Dylan Thomas - a devoted anti-war poet, even through World War II which earned him some animosity - Rexroth condemns both the military-industrial complex (jungles of Africa/marshes of Asia...Billion dollar corporations devoted to service) and society (nightclubs of America, hyena with polished face and bow tie, et al) for the death of countless poets, artists, philosophers and others, who he mentions throughout parts II and III. Within part II, he repeats at each stanza 'timor mortis conturbat me', which I looked up and found it means 'the fear of death consumes me', a reference to William Dunbar's 'Lament for the Makers', a 16th century ode to dead poets.

I have included 'Thou Shalt Not Kill' in full. Poems are always meant to be read aloud, but if whoever reads this does not want to read the entire piece out loud, I strongly suggest at least doing so with part IV, to fully get the feeling of this work.

Thou Shalt Not Kill

A memorial for Dylan Thomas

by Kenneth Rexroth


I


They are murdering all the young men.

For half a century now, every day,

They have hunted them down and killed them.

They are killing them now.

At this minute, all over the world,

They are killing the young men.

They know ten thousand ways to kill them.

Every year they invent new ones.

In the jungles of Africa,

In the marshes of Asia,

In the deserts of Asia,

in the slave pens of Siberia,

In the slums of Europe,

In the nightclubs of America,

The murderers are at work.


They are stoning Stephen,

They are casting him forth from every city in the world.

Under the Welcome sign,

Under the Rotary emblem,

On the highway in the suburbs,

His body lies under the hurling stones.

He was full of faith and power.

He did great wonders among the people.

They could not stand against his wisdom.

They could not bear the spirit with which he spoke.

He cried out in the name

Of the tabernacle of witness in the wilderness.

They were cut to the heart.

They gnashed against him with their teeth.

They cried out with a loud voice.

They stopped their ears.

They ran on him with one accord.

They cast him out of the city and stoned him.

The witnesses laid down their clothes

At the feet of a man whose name was your name -

You.


You are the murderer.

You are killing the young men.

You are broiling Lawrence on his gridiron.

When you demanded he divulge

The hidden treasures of the spirit,

He showed you the poor.

You set your heart against him.

You seized him and bound him with rage.

You roasted him on a slow fire.

His fat dripped and spurted in the flame.

The smell was sweet to your nose.

He cried out,

“I am cooked on this side,

Turn me over and eat,

You,

Eat of my flesh.”


You are murdering the young men.

You are shooting Sebastian with arrows.

He kept the faithful steadfast under persecution.

First you shot him with arrows.

Then you beat him with rods.

Then you threw him in a sewer.

You fear nothing more than courage.

You who turn away your eyes

At the bravery of the young men.


You,

The hyena with polished face and bow tie,

In the office of a billion dollar

Corporation devoted to service;

The vulture dripping with carrion,

Carefully and carelessly robed in imported tweeds,

Lecturing on the Age of Abundance;

The jackal in double-breasted gabardine,

Barking by remote control,

In the United Nations;

The vampire bat seated at the couch head,

Notebook in hand, toying with his decerebrator;

The autonomous, ambulatory cancer,

the Superego in a thousand uniforms;

You, the finger man of behemoth,

the murderer of the young men.


II


What happened to Robinson,

Who used to stagger down Eighth Street,

Dizzy with solitary gin?

Where is Masters, who crouched in

His law office for ruinous decades?

Where is Leonard who thought he was

A locomotive? And Lindsay,

Wise as a dove, innocent

As a serpent, where is he?

Timor mortis conturbat me.


What became of Jim Oppenheim?

Lola Ridge alone in an

Icy furnished room? Orrick Johns,

Hopping into the surf on his

One leg? Elinor Wylie

Who leaped like Kierkegaard?

Sara Teasdale, where is she?

Timor mortis conturbat me.


Where is George Sterling, that tame fawn?

Phelps Putnam who stole away?

Jack Wheelwright who couldn’t cross the bridge?

Donald Evans with his cane and

Monocle, where is he?

Timor mortis conturbat me.


John Gould Fletcher who could not

Unbreak his powerful heart?

Bodenheim butchered in stinking

Squalor? Edna Millay who took

Her last straight whiskey? Genevieve

Who loved so much; where is she?

Timor mortis conturbat me.


Harry who didn’t care at all?

Hart who went back to the sea?

Timor mortis conturbat me.


Where is Sol Funaroff?

What happened to Potamkin?

Isidor Schneider? Claude McKay?

Countee Cullen? Clarence Weinstock?

Who animates their corpses today?

Timor mortis conturbat me.


Where is Ezra, that noisy man?

Where is Larsson whose poems were prayers?

Where is Charles Snider, that gentle

Bitter boy? Carnevali,

What became of him?

Carol who was so beautiful, where is she?

Timor mortis conturbat me.


III


Was their end noble and tragic,

Like the mask of a tyrant?

Like Agamemnon’s secret golden face?

Indeed it was not. Up all night

In the fo’c’sle, bemused and beaten,

Bleeding at the rectum, in his

Pocket a review by the one

Colleague he respected, “If he

Really means what these poems

Pretend to say, he has only

One way out -.” Into the

Hot acrid Caribbean sun,

Into the acrid, transparent,

Smokey sea. Or another, lice in his

Armpits and crotch, garbage littered

On the floor, gray greasy rags on

The bed. “I killed them because they

Were dirty, stinking Communists.

I should get a medal.” Again,

Another, Simenon foretold

His end at a glance. “I dare you

To pull the trigger.” She shut her eyes

And spilled gin over her dress.

The pistol wobbled in his hand.

It took them hours to die.

Another threw herself downstairs,

And broke her back. It took her years.

Two put their heads under water

In the bath and filled their lungs.

Another threw himself under

The traffic of a crowded bridge.

Another, drunk, jumped from a

Balcony and broke her neck.

Another soaked herself in

Gasoline and ran blazing

Into the street and lived on

In custody. One made love

Only once with a beggar woman.

He died years later of syphilis

Of the brain and spine. Fifteen

Years of pain and poverty,

While his mind leaked away.

One tried three times in twenty years

To drown himself. The last time

He succeeded. One turned on the gas

When she had no more food, no more

Money, and only half a lung.

One went up to Harlem, took on

thirty men, came home and

Cut her throat. One sat up all night

Talking to H.L. Mencken and

Drowned himself in the morning.

How many stopped writing at thirty?

How many went to work for Time?

How many died of prefrontal

Lobotomies in the Communist Party?

How many are lost in the back wards

Of provincial madhouses?

How many on the advice of

Their psychoanalysts, decided

A business career was best after all?

How many are hopeless alcoholics?

René Crevel!

Jacques Rigaud!

Antonin Artaud!

Mayakofsky!

Essenin!

Robert Desnos!

Saint Pol Roux!

Max Jacob!

All over the world

The same disembodied hand

Strikes us down.

Here is a mountain of death.

A hill of heads like the Khans piled up.

The first-born of a century

Slaughtered by Herod.

Three generations of infants

Stuffed down the maw of Moloch.


IV


He is dead.

The bird of Rhiannon.

He is dead.

In the winter of the heart.

He is Dead.

In the canyons of death,

They found him dumb at last,

In the blizzard of lies.

He never spoke again.

He died.

He is Dead.

In their antiseptic hands,

He is dead.

The little spellbinder of Cader Idris.

He is dead.

The sparrow of Cardiff.

He is dead.

The canary of Swansea.

Who killed him?

Who killed the bright-headed bird?

You did, you son of a bitch.

You drowned him in your cocktail brain.

He fell down and died in your synthetic heart.

You killed him,

Oppenheimer the Million-Killer,

You killed him,

einstein the Gray Eminence.

You killed him,

Havanahavana, with your Nobel Prize.

You killed him, General,

Through the proper channels.

You strangled him, Le Mouton,

With your mains étendues.

He confessed in open court to a pince-nezed skull.

You shot him in the back of the head

As he stumbled in the last cellar.

You killed him,

Benign Lady on the postage stamp.

He was found dead at a Liberal Weekly luncheon.

He was found dead on the cutting room floor.

He was found dead at a Time policy conference.

Henry Luce killed him with a telegram to the Pope.

Mademoiselle strangled him with a padded brassiere.

Old Possum sprinkled him with a tea ball.

After the wolves were done, the vaticides

Crawled off with his bowels to their classrooms and quarterlies.

When the news came over the radio

You personally rose up shouting, “Give us Barabbas!”

In your lonely crowd you swept over him.

Your custom-built brogans and your ballet slippers

Pummeled him to death in the gritty street.

You hit him with an album of Hindemith.

You stabbed him with stainless steel by Isamu Noguchi.

He is dead.

He is Dead.

Like Ignacio the bullfighter,

At four o’clock int he afternoon.

At precisely four o’clock.

I too do not want to hear it.

I too do not want to know it.

I want to run into the street,

Shouting, “Remember Vanzetti!”

I want to pour gasoline down your chimneys.

I want to blow up your galleries.

I want to burn down your editorial offices.

I want to slit the bellies of your frigid women.

I want to sink your sailboats and launches.

I want to strangle your children at their finger paintings.

I want to poison your Afghans and poodles.

He is dead, the little drunken cherub.

He is dead,

The effulgent tub thumper.

He is Dead.

The ever living birds are not singing

To the heads of Bran.

The sea birds are still

Over the Bardsey of Ten Thousand Saints.

The underground men are not singing

On their way to work.

There is a smell of blood

In the smell of the turf smoke.

They have struck him down,

The son of David ap Gwilym.

They have murdered him,

The Baby of Taliessin.

There he lies dead,

By the Iceberg of the United Nations.

There he lies sandbagged,

At the foot of the Statue of Liberty.

The Gulf Stream smells of his blood

As it breaks on the sand of Iona

And the blue rocks of Canarvon.

And all the birds of the deep sea rise up

Over the luxury liners and scream,

“You killed him! You killed him,

In your God damned Brooks Brothers suit,

You son of a bitch.”


-Karl