chris murray's *Texfiles*

"A note to Pound in heaven: Only one mistake, Ezra! You should have talked to women" --George Oppen, _Twenty Six Fragments_





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ManY PoETiKaL HaTs LisT:

Holly's Pirate-girl Hat, chrismurray in a straw hat, Michael Helsem's Gray Wyvern NOLA Fedora. Duchamp's Rrose Selavy's flirting hat. Max Ernst's Hats of The Hat Makes the Man. Jordan Davis' The Hat! poetry. hks' smelly head baseball cap. Samuel Beckett's Lucky's Black bowler hat, giving his oration on what's questionable in mankind, in *Waiting for 'God-ot'*. my friend John Phillips's 1969 dove gray fedora w/ wild feather. Bob Dylan's mystery lover's Panama Hat. Bob Creeley's Black Mountain Felt Boater Hat. Duke Ellington's Satin Top Hat. Acorn Hats of Tree. Freud's 1950 City Fedora. Joseph Brodsky's Sailor Cap. Harry K Stammer's Copper Hat Hell. Lewis LaCook's bowler hat(s). Tom Beckett's Bad Hair Day Furry Pimp Hat. Daughter Holly's black beret. harry k stammer's fez. Cat in the Hat's Hat & best hat, Googling Texfiles: crocheted hat with flames. Harry K Stammer's tinseled berets. Tex's 10 gallon Gary Cooper felt Stetson cowboy hat. Jordan Davis's fedora. Dali's High-heel Shoe Hat. Harry K Stammer's en-blog LAPD Hat & aluminum baseball cap. cap'n caps. NY-Yankees caps. the HKS-in-person-caps are blue or green no logos nor captions. Ma Skanky Possum 10's nighttime cap. moose antler hat. propeller beenie hat. doo rag. knit face mask hat. Bob Dylan's & photographer Laziz Hamani's panama hats. Mark Weiss's Publisher's Hat. Rebecca Loudon's Seattle-TX-Hats'n'boots.




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ultimate: Stephanie Young's First Well Nourished Moon
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Eileen Tabios: Corpsepoetics [see Chatelaine above]
YaY! Liz's Thirdwish
Ultra Linking
Henry Gould's HG Poetics




Sunday, September 07, 2003

 

When the "Milk Fog Sank" into Myth on the Loch:
Notes on Carolyn Forche's Early Mythicsizing Poetic


Here's one I had occasion to rediscover--to read again after a long time, thus to evaluate on different terms--while researching for some writing I'm doing on Carolyn Forche's work. It's an early poem out of Gathering the Tribes, wonderfully physical though not solipsistic or fixated about body (in the way a focus only on human body-sexuality might be).

Literally a language workout in many ways--it hews close to the grain rather than to any larger ideological (or other) sense of plan, as it were. It's as if the only thing that could matter here (and elsewhere?) is how tangible living really is, though there are so many reasons to ignore that tangibility. Living occurs in wakenings and in every breathing result of multiple, simultaneous interactions. The poem reminds that there are sensualities we cannot ever account for, and perhaps shouldn't try, though this poem tries its best to do so for one collection of moments passing. The poem also reminds me that personal things are said and intimate actions are committed because meaning has the impetus to cohere. Such matters to the personal in this poem because as mythic brinks and/or bridges between people, how these things cohere is also how speaking subjects--these people-- care. That this poem is near-relentlessly narrated in past tense until a crucial moment at its end, is a trademark of Forche's in terms of what became a continuous focus on historical materialism, history and History as the cultural exchanges between these two notions bear on lives in the present as well as lives of presence horrifically absented (Forche's more recent poetic focus).
But without more gabbing on my part, here is

Carolyn Forche's
Kalaloch **


The bleached wood massed in bone piles,
we pulled it from dark beach and built
fire in a fenced clearing.
The posts' blunt stubs sank down,
they circled and were roofed by milled
lumber dragged at one time to the coast.
We slept there.

Each morning the minus tide--
weeds flowed it like hair swimming.
The starfish gripped rock, pastel,
rough. Fish bones lay in sun.

Each noon the milk fog sank
from cloud cover, came in
our clothes and held them
tighter on us. Sea stacks
stood and disappeared.
They came back when the sun
scrubbed out the inlet.

We went down to piles to get
mussels, I made my shirt
a bowl of mussle stones, carted
them to our grate where they smoked apart.
I pulled the mussel lip bodies out,
chewed their squeak.
We went up the path for fresh water, berries.
Hardly speaking, thinking.

During low tide we crossed
to the island, climbed
its wet summit. The redfoots
and pelicans dropped for fish.
Ocelots so silent fell
toward water with linked feet.

Jacynthe said little.
Long since we had spoken Nova Scotia,
Michigan,
and knew beauty in saying nothing.
She told me about her mother
who would come at them with bread knives then
stop herself, her face emptied.

I told her about me,
never lied. At night
at times the moon floated.
We sat with arms tight
watching flames spit, snap.
On stone and sand picking up
wood shaped like a body, like a gull.

I ran barefoot not only
on beach but harsh gravels
up through the woods.
I shit easy, covered my dropping.
Some nights, no fires, we watched
sea pucker and get stabbed
by the beacon
circling on Tatoosh.

2.
I stripped and spread
on the sea lip, stretched
to the slap of the foam
and the vast red dulce.
Jacynthe gripped the earth
in her fists, opened--
the boil of the tide
shuffled into her.

The beach revolved,
headlands behind us
put their pines in the sun.
Gulls turned a strong sky.
Their pained wings held,
they bit water quick, lifted.
Their looping eyes continually
measure the distance from us,
bare women who do not touch.

Rocks drowsed, holes
filled with suds from a distance.
A deep laugh bounced in my flesh
and sprayed her

3.
Flies crawled us,
Jacynthe crawled.
With her palms she
spread my calves, she
moved my heels from each other.
A woman's mouth is
not different, sand moved
wild beneath me, her long
hair wiped my legs, with women
there is sucking, the water
slops our bodies. We come
clean, our clits beat like
twins to the loons rising up.

We are awake.
Snails sprinkle our gulps.
Fish die in our grips, there is
sand in the anus of dancing.
Tatoosh Island
hardens in the distance.
We see its empty stones
sticking out of the sea again.
Jacynthe holds tinder
under fire to cook the night's wood.

If we had men I would make
milk in me simply.
She is
quiet. I like that you
cover your teeth.

(54-57)


There are interesting plays here in and on the notion of a seamless first person narration when it is understood as involved in mythicizing a self among other selves. This is not a seamless "I." It is one that moves literally and figuratively within a gestalten paradigm. This is innovative, if subtle. The early seventies is not a poetry-moment known for much rattling of the "I" cage, at least not in the Yale Younger Poets Series.

Also, one main contradiction stands out for me: the language is so active--it's almost as if the poem were an exercise in the inventional strategy of finding *active* verbs to muscle around tendencies to over use forms of the favorite, "to be"--coming across the way instructions to composition students do from Strunk and White. Sad to say. But okay, an almost hyperactive use of verbs to relentlessly draw attention in past tense to a personally mythic moment of the speaker's. One might expect, then, an equally rigorous activity in the regions of logic, say, in use of some non-sequitors, or outright lunges into the surreal that seems ever, in this poem, to be humming at the margins waiting to be taken hold of or at least recognized. But no: active-hyper-elastic language use, though not so elastic stretches for the internal structure that drives the language use. I cannot account for this except to say 2 possibilities come to mind: 1. the poet wanted only to put this story down as a kind of self-actualizing poetic moment, traditional lyric mixed into an almost epic straightness, therefore did not want to butter it up with fancier or more challenging logics. And-or, 2. there simply was not such a measure of intention and control at work here. This is hard: I want to assume a large amount of control on the poet's part, especially this poet. I may have to learn something new, then, in that it may not reliably be a part of what is going on in the negotiations between writer and work this time. I should add here that I have assumed an autobiographical speaker to a large degree. There seems here as much reason for as not, so, my reading goes that direction for now.

But finally, because of the strong way this poem ends: asserting a certain sexualized bond between women--not necessarily in opposition to "men"--the apparently self-sufficient, nearly mythical Jacynthe (though the speaker of this part could also be understood as nicely ambiguous) on this count says, finally, "If we had men I would make milk in me simply." In other words, it is complicated enough to have been the "bare women who do not touch" but now have committed the care of doing so. To be so committed requires self awareness way beyond that which the simple physiology the body has accustomed itself to in the ancient processes of categorizing which is now the very term "woman." In other words, between men and women the answers are simpler and the body more accustomed to what amounts to a pat, reliable or predictable simplicity: milk gets made because of certain actions and processes between them--or so the poem concludes, yet not without a thought to what "teeth" can indicate in such matters, as well.

A final note: There has been a lot of talk about islands in poetry blogland lately. This poem does some interesting troping on that contested figure.



**Carolyn Forche, Gathering the Tribes (New Haven: Yale UP, 1976)


chris at 4:54 PM |

 

email's back at uta. to reach me please use the UTA address, cmurray@uta.edu. thanks.


chris at 4:02 PM |

 

More from the Jazz anthology:

Robert Wrigley's "Torch Songs" :

I would speak of that grief
perfected by the saxophone, the slow
muted trombone, the low unforgettable cornet.
Theirs were the paths we followed
into the sexual forest, the witch's spellbound cabin,
the national anthems of longing.

Rhythm is the plod of the human heart,
that aimless walker down deserted streets
at midnight, where a tavern's neon keeps the pulse.
A horn man licks the blood
in tow, heavy and smooth,
and a song is in the veins like whiskey.

Does it matter then that men have written
the heartbreaks women make hurt?
That Holiday and Smith sang for one
but to the other? Or is everything equal
in the testimonies of power and loss?

Now your eyes are closed,
your head leaned back, and off to one side.
Living is a slow dance you know
you're dreaming, but the chill at your neck
is real, the soft, slow breathing
of someone you might always love.

Robert Wrigley, "Torch Songs," The Jazz Poetry Anthology (Sascha Feinstein and Yusef Komunyakaa, eds. Bloomington: Indiana UP, 1991). p. 242


chris at 4:55 AM |

 

UTA mail is down again. If you're trying to reach me, please do so at

cmrry88@aol.com


chris at 2:58 AM |

Saturday, September 06, 2003

 

Well, I think I swore off these quiz things last time one circulated poetry blogtown
but here we go anyway:

(darn it, and now I can't get the code to paste from there to here, but:)

*I am at Dante's first level of hell.
Not quite at "Repenting Believers,"
and not quite at "Lust" (wooooo, not quite?);
rather just right at "virtuous non believers." (yeah, right: non believers is okay but virtuous, um, well ...*

That is, I'm kinda generic, I guess.

I can still like cartoons, though, right?

Thanks much for the cool Dante quiz, Nada. .













chris at 2:36 AM |

Friday, September 05, 2003

 

Dept of 1991 "IMAG i
nation littered ..."


Here's an awkward blog of autobiog info (not my favorite mode since the "I" category as a meaningful and/or authoritative source is so culturally and often also personally fraught) attached to a poem of mine published in LOGOS, the University of Rochester's literary magazine, in Spring 1991,** when my children and I had been there for 3 semesters (I mention it as an "us," all of us, because it was that kind of life project). A great photo of my son, aged 18 months, boxing with an inflate-able Mickey-Mouse knock-over figure, is also in that issue, gracing the masthead page (p. 2).

I had returned to school in 1986 when the children were small (very small: I had the youngest in the middle of one semester--fall '86--and still managed to write the papers, keep up the grades; now I do not know how I did it & would not recommend it except to say that it can be done if one has to go that route to 'getting a life' as it were: I was single parenting 3: it was an extreme situation, a little outside the box even for that already economically and socially estranging role. I would not have elected that course unless necessary.).

We lived on welfare in subsidized housing in Cottonwood, AZ; I worked part time at the community college I attended, in the adiovisual and radio department setting up equipment and monitoring automatic broadcasts & televised courses. Of course I couldn't make enough to pay for much child care. Most of the single parent women I lived around worked as cashiers in Safeway or the new Walmart. If I weren't in school, that's where I would have been: that's what was there, and still is.

But materially for the literary minded one percent of that population, things seemed to be looking up: we were able to move from Sedona/Cottonwood, AZ to Roch NY primarily because I had been offered academic scholarships to Univ.of Roch. (also my family lived in Roch). There, I was completing courses for the major in English, minor in creative writing, and worked on the editorial committee for the lit mag (LOGOS) (that was volunteer work; my paying job was as a reception, phone, filing, and data entry clerk in the Financial Aid Office. Child care costs took more than I made, student loans allowed us a life).

As a writer I was playing at the time with every notion of the fragmented, fractured, and the moving--in all senses of that term: moving as movement, as action; moving as emotionally suasive; moving as that pragmatic sphere of experience where one uproots self and belongings to settle elsewhere, an experience that is difficult enough on ones own but is extreme when alone with three children. Of course we got through that situation of moving (and went on to move across country several times by sheer denial of direness on my part and plenty of good luck), in part because we are privileged as compared to many others in the world who undergo similar things and much worse.

One very gendered item seemed in abundance at the time of our move from AZ to NY, and then stuck around in real life play, and then prominently in the imaginative lives of my children, 2 girls, 1 boy: so many Barbies and their horrifying (to me) legacy! Even twelve years ago this surreal figure had been over-troped and criticized to no effect and for too long, I now think. As a parent I was appalled: on principle I wouln't buy these doll-toys for the children. But all their relatives did, and glorified this figure to the point of pukedom, I thought, never sure then or afterwards what to think of to counteract the effect or never sure what to do with such unwanted gifts that resonate around formations of individual identity, interactions with community, and social formations generally. Let alone that the consumerist implications were so ominous. Barbie was so stupid. But so successful. It boggled me. All her success seemed to feed another phenomenon at the time: this was right around the time of the big push for GI Joe dolls for boys: and then, guess what?--a war (the first Oil-Gulf War) was drummed up and manufactured in real life to fit this other horrifying figure of social imagination and expectation.

This was all way too much for a poem, but somehow a poem dealing with some of this seemed necessary. But this was when I wrote everything out carefully by hand several times: each poem had lots of work poured into it, each was a condensation of sorts. Versus now, where a poem lands on a screen basically as is and has little to do with condensation, at least not from any outward impetus or constructedness. If it is there now it is because some vital workings that go into making a poem have become so internalized--and I suspect have also undergone no little "mystification" in the strong sense meant by John Berger in Ways of Seeing--that they cannot be easily noticed in the self's watchdog missions. Maybe that's not a bad thing sometimes, I don't know (or care much about that at this point).

In addition to fragments, fractures, moving, and Barbie-bits, I had also been meditating on "imagination" at the time (as lately, too, since postings around blogs reminded me last week, which in turn reminded me of this old poem of mine).




Imag


i nation littered the
children's closet is
Barbie head leg
arm the torsos
lacking these dis or
orient so direct
unloose perfections.
Might we ask Marilyn?

Rout
inely Barbie
the children deconstruct
and dialogue to
assemble re
her by their
same accident
how forgotten
they how took her
a part
bringin her on
like a truce
their solemn
face piece
where peace
by piece she
is born
on their stretch
her of tissue
just paper old
courtly pages
bear Barbie like
tiding mystique
until translated.

She
always falls
through their
tissues. Her fails
weight the my
kitchen floor:
arm legs bouffant
eye hair thuds
aqua up at me
from all tiles
mosaic veiled
fresco stained glass
clut clut her
strut t t t t
I never know what
to make o f her.

Walk Walk Walk
at the uni
verse
city. Greek
four stat
yous at add
missions door.
One less head.
Talk.

While the children hurried
right and
left looking
for the lost head.
Navigation??????
Call Call
Security.

And mothers fast
buy murmurs
enroll children
beautiful rooms
murmur
they mean statues.

So lately the children
have set
up Barbie in the scale
down exact replica
John Deere Loader.
Pieces gaze inanimate
her images at
o f sell
ves she sees
on her very own Barbie TV
until the children play
hers, attend, enliven,
their own
voices.

chris murray (1990-1991), Rochester, NY


It always feels weird to read an old poem of ones own, at least for me. It feels like the wool barely combed but nonetheless made into heavy socks worn because it is just cold out there, ya kno? If I could change anything here now? It's scratchy on the tender skin. So I guess I would argue a little with this poet and what she meant at the poem's end by "their own/ voices." To say the least, that heavily individualized and self appropriated notion of voice as expressive, or as anything at all, has undergone a lot of "fragmentation, fracture, and moving" (this piece is already so self-referential that I guess it won't matter if I quote myself one more time while making a conventional gesture toward closure, no?) since this poem was written.


*Note:
I spent some time last night trying to search out the literary whereabouts of some of the other folks I have since lost touch with who also served on LOGOS that year, especially Felice Banker, David Iverson, and James Whittaker. If anyone happens to know them or how I might contact them, please let me know: cmurray@uta.edu. Thanks.



chris at 2:27 PM |

Thursday, September 04, 2003

 

Hey! Coffee Haus + Poets + Creative Writing faculty brought to you by UTA (toni manning, jenn cooper, and me!): Poetry & Live jazz playin, every Thursday, startin tonight. Right Here in Arlington, TX!

Also: poetry readings broadcast on the radio!: Thursdays throughout fall semester, from 4-5pm, featuring a different poet each week, organized by toni manning (you rock, sweetie!). Check it out:

UTAradio



chris at 8:44 PM |

Wednesday, September 03, 2003

 

Today's List: Seven Things Reflexive With All My EM
Dashes Sparkling Just Below This
ABCsUrFACE
Things are

cooling off around here without heat--oh you

only need to hand out the sheaf of answer forms

one time

give all

quizzes it's quicker that way less work--

if your mailbox is near

limit--Christine! You need

to call me now [who are you?]--nowadays

most prefer medium-well--WE ARE SO HAPPY

THAT OUR HOUSE IS GOING TO GO

THROUGH!--SEE THROUGH THIS TURQUOISE

DEAR LOOK

THEY FILL THE CAVITIES WITH GOLD AND

POLISH THE ROUND

JAG WE LOVE SO SMOOTH

OH THANK YOU thank you

THANK YOU I LOVE IT



--The cashier in the Minimart said so today.
--Overheard while walking past 2 science profs on campus yesterday.
--Message yesterday from Office of Information Technology.
--Phone message today from unidentified bill collector.
--Waiter, steakhouse, last night.
--Friends buying a first house, yesterday.
--Gift last night of turquoise bracelet from daughter just back from Arizona visit.


chris murray hmbl.thx.2hcic




chris at 7:58 PM |

 

from Carolyn Forche :

"The Angel of History *

"There are times when the child seems delicate, as if he had not yet crossed into the world.

"When French was the secret music of the street, the cafe, the train, my own receded and became intimacy and sleep.

"In the world it was the language of propaganda, the agreed-upon lie, and it bound me to itself, demanding of my life an explanation.

"When my son was born I became mortal. ..."
(3)



"Because One Is Always Forgotten **

"When Viera was buried we knew it had come to an end,
his coffin rocking into the ground like a boat or a cradle.

"I could take my heart, he said, and give it back to a campesino
and he would cut it up and give it back:

"you can't eat heart in those four dark
chambers where a man can be kept for years.

"A boy soldier in the bone-hot sun works his knife
to peel the face from a dead man

"and hang it from the branch of a tree
flowering with such faces.

"The heart is the toughest part of the body.
Tenderness is in the hands."
(23)



"Dulcimer Maker***

"Calf-deep in spruce dust,
wood curls off his knife,
blade wet, bare bulb light.

"The finish of his hands
shows oil, grain, knots
where his growth scarred him.

"Planing black oak
thin to flow sounds.
Tones of wind filling
bottle lips.

"It is his work trying strings
across fresh-cut pine.

He sings into the wood, listens:
tree rings, water!

The wood drinks his cloth,
its roots going to the depths of him,
spreading.

"He wants to build a lute for music
carved on Sumerian stones, a music
no one has heard for three hundred years.

"For this he will work
the oldest wood he can find.
It will not be as far away,
as unfamiliar."
(14)


*Carolyn Forche, The Angel of History(New York: Harper Collins, 1994)
**Forche, The Country Between Us. (New York: Harper Row, 1981)
*** Forche, Gathering the Tribes. (New Haven: Yale UP, 1976)






chris at 3:30 AM |

Tuesday, September 02, 2003

 

From Barbara Anderson** :

"Eagle 21

The dwellings of South Texas
shimmy by me: the hand lettered facade
of Sammy's Country Store & Art Gallery,
laundry waving like flags
of surrender from all those
whose houses face the tracks
that line America: a world
of lost dogs, graveyards,
and abandoned cars
where skinny grazing horses
repeat themselves
like the Hank Williams refrain
we sang along to last night
when the generators died
between Texarkana,
Texas and Texarkana, Arkansas.
Floating on anonymous,
rusted ribs, it was easy
to sing of loneliness,
to start from anywhere
and introduce ourselves:
Diesel Driver, Crime Reporter,
and three-year-old Benjamin
who swore he saw a ghost
when the lights went out
and a milk-white nightgown
walked by in moonlight.
"I want to go home," he cried.
Not me, just beginning to belong--
recognizing the strangeness
of every stranger's face as my own,
a face in the window,
one of those I used to wave to
when a train orbiting
seemed nothing less than a miracle--
that dimly lit planet
with its glassed in aliens.
Better to be one of those who move,
while still, turning pages
in the complimentary magazine
whose back cover features
a soaring silver eagle advertising,
NOT EVERYONE WAS MEANT TO FLY.
And I agree with everyone
sitting by me: All those
adlibbing lyrics
to a couple of untuned guitars,
something about vacancy
& horses--an emergency
plausible enough
to pull the lever
from the windows
& watch the ghosts
of morning
tumble back in."
(52)

Barbara Anderson, Junk City. New York: Persea, 1987




chris at 1:31 AM |

Monday, September 01, 2003

 

From Women's Life in Greece and Rome :

"18.
To Artemis (AP VI.273.G)

"Artemis, goddess of Delos and lovely Ortygia, set down your sacred bow in the Graces' laps, wash your skin clean in the Inopus, and come to Locri to deliver Alcetis from her hard labor pains."

Mary R. Lefkowitz and Maureen B. Fant, transs. & eds., Women's Life in Greece & Rome: a Sourcebook in Translation. Baltimore: Johns Hopkins UP, 1982, 1992. p. 7


chris at 8:07 PM |

 

From Paulo Freire (translated by Myra Bergman Ramos)** :
note: this is part of online readings for English 3371-002,
Fall 2003, UTA, cmurray@uta.edu

"As women and men, simultaneously reflecting on themselves and on the world, increase the scope of their perception, they begin to direct their observations towards previously inconspicuous phenomena:

'In perception properly so-called, as an explicit awareness
[Gewahren], I am turned toward the object, to the paper, for
instance. I apprehend it as being this here and now. The apprehension is a singling out, every object having a background in experience. Around and about the paper lie books, pencils, inkwell, and so forth, and these in a certain sense are also _perceived,_ perceptually there, in the _field of intuition_; but whilst I was turned towards the paper there was no turning in their direction, not any apprehending of them, not even in a secondary sense. They appeared and yet were not singled out, were not posited on their own account. Every perception of a thing has such a zone of background intuitions or background awareness, if _intuiting_ already includes the state of being turned towards, and this also is a _conscious experience,_ or more briefly a _consciousness of_ all indeed that in point of fact lies in the co-perceived objective background.' [Freire quoting from Edmund Husserl, Ideas--General Introduction to Pure Phenomenology (London, 1969, pp. 105-106)]

"That which had existed objectively but had not been perceived in its deeper implications (if indeed it was perceived at all) begins to _stand out,_ assuming the character of a problem and therefore of challenge. Thus, men and women begin to single out elements from their _background awareness_ and to reflect upon them. These elements are now objects of their consideration, and, as such, objects of their action and cognition.

"In problem-posing education, people develop their power to perceive critically the way they exist in the world with which and in which they find themselves; they come to see the world not as a static reality, but as a reality in process, in transformation. Although the dialectical relations of women and men with the world exist independently of how these relations are perceived (or whether or not they are perceived at all), it is also true that teh form of action they adopt is to a large extent a function of how they perceive themselves in the world. Hence, teh teacher-student and the students-teachers reflect simultaneously on themsleves and the world without dichotomizing this reflection from action, and thus establish an authentic form of thought and action.

"Once again, the two educational concepts and practices under analysis come into conflict. Banking education [Freire's critical model so named because students are understood as empty +accounts+ to be filled with knowledge=currency] (for obvious reasons) attempts, by mythicizing reality, to conceal certain facts which explain the way human beings exist in the world; problem posing education [Freire's critical model so named because unlike the Banking model it is interactive, based on sharing ideas as equally as critical consciousness can make possible] sets itself the task of demythologizing. Banking education resists dialogue; problem-posing education regards dialogue as indispensable to the act of cognition which unveils reality. Banking education treats students as objects of assistance; problem-posing education makes them critical thinkers. Banking education inhibits creativity and domesticates (although it cannot completely destroy) the intentionality of consciousness by isolating consciousness from the world, thereby denying people their ontological and historical vocation of becoming more fully human. Problem-posing education bases itself on creativity and stimulates true reflection and action upon reality, thereby responding to the vocation of persons as beings who are authentic only when engaged in inquiry and creative transformation. In sum: banking theory and practice, as immobilizing and fixating forces, fail to acknowledge men and women as historical beings; problem-posing theory and practice take the people's historicity as their starting point.

"Problem-posing education affirms men and women as beings in the process of becoming--as unfinished, uncompleted beings in and with a likewise unfinished reality."

** Paulo Freire, Pedagogy of the Oppressed. New York: Continuum, 1970, 1996. pp. 63-65


chris at 5:51 PM |

 

From Armand Schwerner **

"the two voices of lizard"

"--be personal, tell it straight, the small detail
       in its complexity, the dirt
       you have to eat, the noises of cereal
       of the children cracking
       into your silence

"--keep your own counsel, don't give it away
       cheaply, noble
       rider on the poet's mule

"What an old struggle, it would bore me
if it weren't the substance itself of all my days
it's true the statues in the parks are for children and birdshit
but a spat! a minor marital belly-curdling
spat! would you make
a poem of that?
o to be stegasaurus
now that misery's here, on my back
two rows of bony plates, imagine
a stegasaurus pleading
Get off my back, to his plates!
Why they are his very blessedness,
Near the end
of the Age of Reptiles, those plates
got heavier all the time
and pushed him into the ground, or
something like that. He was fat
and got fatter. O how wonderful
to be driven into the ground
a little more each day
and nothing nothing nothing to be done
except relax and sink
to make time for the next Age. Ah to sink
like that and make a contribution,
maybe to become coal
even or something like that. I keep
my counsel, I feed upon plants, the four spikes
on my tail keep attackers away, I am
a fierce father when attacked. Between nothingness
and grief I choose the grief
of the stegosaurus, pointing
like all long grief
to nothingness. Yes I live in a bad
time, I remember the lizards, clumping
in an awkward phoomph among their wasting
vegetables."
(48)


"Adam the wing"

Flyboy in the fishfilled air
_____he floats up there, past
_____master magic boy
up with Adam the Wing, mad
_____pastor of playing things;
_____letting them go is like having them
_____come back. this. this. see. all.
_____gone. see. now.
It is now. Crowding
_____behind his blue eyes
_____the forktailed fish, stars
_____for scales, not letting up
_____in their crazy night swimming, I know
it was less pressure threw down Caesar
_____in his reddening gown
(49)


**Armand Schwerner, Shorter Selected Poems, San Diego: Junction Press, 1999.




chris at 2:14 PM |

 

Dept of Dramatical Philosophy:

Curtains: to Switch or Not to Switch--
The "Monty Hall problem" :

"A decision problem associated with the American television game show host Monty Hall. Contestants are shown three closed curtains. Behind one is a prize, behind the other two are lemons [qualifier: the choice to post this has no relation to my poem called "Lemon, 1"]. They pick a curtain [though are not yet shown what is behind it]. Monty Hall (who knows where the prize is) then pulls one of the other curtains, revealing a lemon, and contestants are then asked if they would like to switch to the remaining curtain, or stay with their original choice. There seems to be no particular reason to switch, yet in fact switching doubles the chances of winning: your chance if you stay is what it always was, namely 1/3; the remaining cutain has a probability of containing the prize of 2/3. The problem was the subject of a minor scandal when several distinguished statisticians failed to see how this could be true. In fact it is true because there is now a significant difference between the curtain originally chosen, and the other one on offer, namely that Monty Hall avoided the second. The logic is more easily seen with a greater number of curtains. If there were 100, and you picked one, then by the time Monty Hall has pulled open 98 with lemons behind them, the chance that the remaining one that he did not pick conceals the prize is 99%."


**Oxford Dictionary of Philosophy. Paperback. Simon Blackburn, Ed. Oxford UP, 1996. p. 249.


 

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