climb every mountain

Self portrait in the Cederberg, 2012

Self portrait in the Cederberg, 2012

“My heart wants to beat like the wings of the birds that rise from the lake to the trees
My heart wants to sigh like a chime that flies from a church on a breeze
To laugh like a brook when it trips and falls over stones on its way
To sing through the night like a lark who is learning to pray
I go to the hills when my heart is lonely
I know I will hear what I’ve heard before
My heart will be blessed with the sound of music
And I’ll sing once more…”

“like me, you must suffer in rhythm”

The truth is that I can’t put down my pen: I think I’m going to have the Nausea and I feel as though I’m delaying it while writing. So I write whatever comes into my mind. Madeleine, who wants to please me, calls to me from the distance, holding up a record:

“Your record, Monsieur Antoine, the one you like, do you want to hear it for the last time?”

“Please.”

I said that out of politeness, but I don’t feel too well disposed to listen to jazz. Still, I’m going to pay attention because, as Madeleine says, I’m hearing it for the last time: it is very old, even too old for the provinces; I will look for it in vain in Paris. Madeleine goes and sets it on the gramophone, it is going to spin; in the grooves, the steel needle is going to start jumping and grinding and when the grooves will have spiralled it into the centre of the disc it will be finished and the hoarse voice singing “Some of these days” will be silent forever.

It begins. To think that there are idiots who get consolation from the fine arts. Like my Aunt Bigeois:
“Chopin’s Preludes were such a help to me when your poor uncle died.” And the concert halls overflow with humiliated, outraged people who close their eyes and try to turn their pale faces into receiving antennas. They imagine that the sounds flow into them, sweet, nourishing, and that their sufferings become music, like Werther; they think that beauty is compassionate to them. Mugs. I’d like them to tell me whether they find this music compassionate. A while ago I was certainly far from swimming in beatitudes. On the surface I was counting my money, mechanically. Underneath stagnated all those unpleasant thoughts which took the form of unformulated questions, mute astonishments and which leave me neither day nor night. Thoughts of Anny, of my wasted life. And then, still further down, Nausea, timid as dawn. But there was no music then, I was morose and calm.

All the things around me were made of the same material as I, a sort of messy suffering. The world was so ugly, outside of me, these dirty glasses on the table were so ugly, and the brown stains on the mirror and Madeleine’s apron and the friendly look of the gross lover of the patronne, the very existence of the world so ugly that I felt comfortable, at home.

Now there is this song on the saxophone. And I am ashamed. A glorious little suffering has just been born, an exemplary suffering. Four notes on the saxophone. They come and go, they seem to say: You must be like us, suffer in rhythm. All right! Naturally, I’d like to suffer that way, in rhythm, without complacence, without self-pity, with an arid purity. But is it my fault if the beer at the bottom of my glass is warm, if there are brown stains on the mirror, if I am not wanted, if the sincerest of my sufferings drags and weighs, with too much flesh and the skin too wide at the same time, like a sea elephant, with bulging eyes, damp and touching and yet so ugly? No, they certainly can’t tell me it’s compassionate—this little jewelled pain which spins around above the record and dazzles me. Not even ironic: it spins gaily, completely self-absorbed; like a scythe it has cut through the drab intimacy of the world and now it spins and all of us, Madeleine, the thick-set man, the patronne, myself, the tables, benches, the stained mirror, the glasses, all of us abandon ourselves to existence, because we were among ourselves, only among ourselves, it has taken us unawares, in the disorder, the day to day drift: I am ashamed for myself and for what exists in front of it.

It does not exist. It is even an annoyance; if I were to get up and rip this record from the table which holds it, if I were to break it in two, I wouldn’t reach it. It is beyond—always beyond something, a voice, a violin note. Through layers and layers of existence, it veils itself, thin and firm, and when you want to seize it, you find only existants, you butt against existants devoid of sense. It is behind them: I don’t even hear it, I hear sounds, vibrations in the air which unveil it. It does not exist because it has nothing superfluous: it is all the rest which in relation to it is superfluous. It is.

And I, too, wanted to be. That is all I wanted; this is the last word. At the bottom of all these attempts which seemed without bonds, I find the same desire again: to drive existence out of me, to rid the passing moments of their fat, to twist them, dry them, purify myself, harden myself, to give back at last the sharp, precise sound of a saxophone note. That could even make an apologue: there was a poor man who got in the wrong world. He existed, like other people, in a world of public parks, bistros, commercial cities and he wanted to persuade himself that he was living somewhere else, behind the canvas of paintings, with the doges of Tintoretto, with Gozzoli’s Florentines, behind the pages of books, with Fabrizio del Dongo and Julien Sorel, behind the phonograph records, with the long dry laments of jazz. And then, after making a complete fool of himself, he understood, he opened his eyes, he saw that it was a misdeal: he was in a bistro, just in front of a glass of warm beer. He stayed overwhelmed on the bench; he thought: I am a fool. And at that very moment, on the other side of existence, in this other world which you can see in the distance, but without ever approaching it, a little melody began to sing and dance: “You must be like me; you must suffer in rhythm.”

The voice sings:

Some of these days
You’ll miss me, honey

Someone must have scratched the record at that spot because it makes an odd noise. And there is something that clutches the heart: the melody is absolutely untouched by this tiny coughing of the needle on the record. It is so far—so far behind. I understand that too: the disc is scratched and is wearing out, perhaps the singer is dead; I’m going to leave, I’m going to take my train. But behind the existence which falls from one present to the other, without a past, without a future, behind these sounds which decompose from day to day, peel off and slip towards death, the melody stays the same, young and firm, like a pitiless witness.

The voice is silent. The disc scrapes a little, then stops. Delivered from a troublesome dream, the cafe ruminates, chews the cud over the pleasure of existing. The patronne’s face is flushed, she slaps the fat white cheeks of her new friend, but without succeeding in colouring them. Cheeks of a corpse. I stagnate, fall half-asleep. In fifteen minutes I will be on the train, but I don’t think about it. I think about a clean-shaven American with thick black eyebrows, suffocating with the heat, on the twenty-first floor of a New York skyscraper. The sky burns above New York, the blue of the sky is inflamed, enormous yellow flames come and lick the roofs; the Brooklyn children are going to put on bathing drawers and play under the water of a fire-hose. The dark room on the twenty-first floor cooks under a high pressure. The American with the black eyebrows sighs, gasps and the sweat rolls down his cheeks. He is sitting, in shirtsleeves, in front of his piano; he has a taste of smoke in his mouth and, vaguely, a ghost of a tune in his head. “Some of these days.” Continue reading

la nausée

Hyperobjects are objects that are massively distributed in time and space: Plutonium (half-life of 24 100 years), global warming (7% of effects still occurring 100 000 years later), the BP oil slick. This massive distribution does various things to our perception of them, and to our ideas about what constitutes an “environment” and the significance of being human—among others.

Oil made me develop the metaphor that hyperobjects are viscous. Viscosity here means that the more you know about a hyperobject, the more entangled with it you realize you already are.

Hyperobjects thus push the reset button on what phenomenology (Levinas, Graham Harman) calls sincerity. Sincerity means that in the words of Buckaroo Banzai, “Wherever you go, there you are.” When I’m typing this, I’m totally absorbed in the typing. When I’m experiencing irony, there I am, feeling ironic. Sincerity eats irony! In Lacanian, “there is no metalanguage.”

This is a very curious phenomenon, one that confirms my suspicion that we have entered an ecological era. A few moments ago we were delighting in our ironic free play. Now it seems we’re stuck to the mirror, like Neo in that scene in The Matrix.

We are caught in object-ive existence whether we like it or not.

– Timothy Morton, from his fascinating blog, ECOLOGY WITHOUT NATURE

________________________

A baby vomits curdled milk. She learns to distinguish between the vomit and the not-vomit, and comes to know the not-vomit as self. Every subject is formed at the expense of some viscous, slightly poisoned substance, possibly teeming with bacteria, rank with stomach acid. The parent scoops up the mucky milk in a tissue and flushes the wadded package down the toilet.

Now we know where it goes.

For some time we may have thought that the U-bend in the toilet was a convenient curvature of ontological space that took whatever we flush down it into a totally different dimension called Away, leaving things clean over here. Now we know better: instead of the mythical land Away, we know the waste goes to the Pacific Ocean or the wastewater treatment facility.

Knowledge of the hyperobject Earth, and of the hyperobject biosphere, presents us with viscous surfaces from which nothing can be forcibly peeled. There is no Away on this surface, no here and no there. In effect, the entire Earth is a wadded tissue of vomited milk.

— Timothy Morton, from “Hyperobjects” (University of Minnesota Press, 2013)

belly – star (feed the tree version)

Sweet, sweet, sweet wind
Burn off this skin
Get it to reach
Sachuest beach
I can never win
With this body I live in

Belly’s Star  has been one of my favourite albums since the early 1990s. This is a version of the title track that appeared as a B-side on the “Feed the Tree” single. The version on the album is slower and sparser, and not online, unless you listen to the entire album HERE, which I highly recommend you do!

gramsci on being immersed in life

human trampoline

“Give up to life your every action, every ounce of faith. Throw all your best energies, sincerely and disinterestedly, into life. Immerse yourself, living creatures that you are, in the live, pulsing tide of human existence, until you feel at one with it, until it floods through you, and you feel your individual personality as an atom within a body, a vibrating particle within a whole, a violin-string which receives and echoes all the symphonies of history; of that history which, in this way, you’re helping to create.”

– Antonio Gramsci

evelyn glennie – how to listen with your whole body

In this fascinating TED talk, virtuoso deaf percussionist Evelyn Glennie demonstrates how listening to music involves much more than simply letting sound waves hit your eardrums.

According to Wikipedia, Glennie has been profoundly deaf since the age of 12, having started to lose her hearing from the age of 8. This does not inhibit her ability to perform at an international level. She regularly plays barefoot during both live performances and studio recordings in order to feel the music better.

Glennie contends that deafness is largely misunderstood by the public. She claims to have taught herself to hear “sound colours” with parts of her body other than her ears. In response to criticism from the media, Glennie published Hearing Essay in 1993, in which she discussed her condition. Read it HERE.

written on waking with a spinning head

birdcage thaumatrope

[7 may 2012]

i am a dervish
a thaumaturge
i spin very fast
bore downwards
pour stuff out of the top of me churned rich like butter as i whirl
why do i spin so?
see
the thing about spinning
is that it is an oscillation between opposites that generates the movement
it’s how motors work
it’s how hard drives work
it’s how atoms work
the spin is ambi-valence made physical
attracted/repulsed/attracted/repulsed
so i am always moving fast yet can seem to be going nowhere
in my indecision, in the swinging tension between irreconcilable polar opposites
i can actually drill down deeper
because i am always spinning, seeing both sides almost, but not quite,
simultaneously
it’s impossible to see both sides simultaneously
but the quicker you are at seeing multiple perspectives
eddying off on fractal tangents
the faster you spin
(and the dizzier it can make you and others)
how do you solve a problem like maria?

i am not moving linearly
not climbing a ladder
it does not mean i am unproductive
it does not mean i am trapped
the hum is just my motor running at a higher frequency than the
general populace
a powerful magnet
drawing stuff in constantly
flipping it over and over
360 degrees of perspective, 365 days a year
a thaumatrope

it’s a funny thing
i can actually spin, physically, round and round for ages and not get dizzy
i think this is how i manage to get through life, mentally
i am mostly able to tune out the vertigo
i have learned
others can’t
they can’t take how fast i am going all the time
the spinning keeps me upright
in perpetual motion but never able to choose only one definite course
drawing straws
in perfect tension
twirling thread
spinning gold
activates
sigils
semiotics
polarity
magnetism
solenoids
speakers
the speed of sound
affects aerodynamics
flow
determinism and chaos
it’s all connected
all ways
in the dance of particles

nevermind the bollocks, here’s deleuze and guattari

[E]ffective differences pass between the lines, even though they are all immanent to one another, all entangled in one another. This is why the question of schizoanalysis or pragmatics, micropolitics itself, never consists in interpreting, but merely in asking what are your lines, individual or group, and what are the dangers on each.

JR at Desperadoes', Observatory, Cape Town, 15  May 2013. Photo: Rosemary Lombard

JR around the pole at Desperado’s Saloon, Observatory, Cape Town, 15 May 2013. Photo: Rosemary Lombard

What are your rigid segments, your binary and overcoding machines? For even these are not given to you ready-made; we are not simply divided up by binary machines of class, sex, or age: there are others which we constantly shift, invent without realising it. And what are the dangers if we blow up these segments too quickly? Wouldn’t this kill the organism itself, the organism which possesses its own binary machines, even in its nerves and its brain?

What are your supple lines, what are your fluxes and thresholds? Which is your set of relative deterritorialis­ations and correlative reterritorialisations? And the distribution of black holes: which are the black holes of each one of us, where a beast lurks or a microfascism thrives?

— Deleuze and Guattari: Toward Freedom. Read more HERE.
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erin case – to be absolved

Erin Case - "To be absolved". Analogue collage.

Erin Case – “To be absolved”.  Analogue collage.

Erin Case is an award winning visual artist based in Midland, Michigan, with a focus in collage. Working in both analog and digital methods, she is regarded for the marriage of surrealism, sincerity, and evocativeness that is present throughout her body of work. Check out more of her work HERE.

l’age d’or (1930)

Sadly, this is a far more profound symbolic critique of Roman Catholic oppression than anything FEMEN is ever likely to pull off (notwithstanding their tops)!
l'age d'or - bunuelL’Age d’or or The Golden Age (1930), directed by Luis Buñuel, a French surrealist comedy, and one of the first films with synchronous sound ever made in France, was about the insanities of modern life, the hypocrisy of the sexual mores of bourgeois society and the value system of the Roman Catholic Church. Salvador Dalí and Buñuel wrote the screenplay together.

The BBC called it “an exhilarating, irrational masterpiece of censor-baiting chutzpah.”

Read more about the political project of surrealism HERE. Watch the film (in the original French) HERE – turn on the Youtube captions for English subtitles.

Regarding the response of the establishment to the film, from Wikipedia:

Upon receiving a cinematic exhibition permit from the Board of Censors, L’Âge d’or had its premiere presentation at Studio 28, Paris, on 29 November 1930. Later, on 3 December 1930, the great popular success of the film provoked attacks by the right-wing Ligue des Patriotes (League of Patriots), whose angry viewers took umbrage at the story told by Buñuel and Dalí. The reactionary French Patriots interrupted the screening by throwing ink at the cinema screen and assaulting viewers who opposed them; they then went to the lobby and destroyed art works by Dalí, Joan Miró, Man Ray, Yves Tanguy, and others. On 10 December 1930, the Prefect of Police of Paris, Jean Chiappe, arranged to have the film banned from further public exhibition after the Board of Censors re-reviewed the film.

A contemporary right-wing Spanish newspaper published a condemnation of the film and of Buñuel and Dalí, which described the content of the film as “…the most repulsive corruption of our age … the new poison which Judaism, Masonry, and rabid, revolutionary sectarianism want to use in order to corrupt the people”. In response, the de Noailles family withdrew L’Âge d’or from commercial distribution and public exhibition for more than forty years; nonetheless, three years later, in 1933, the film was privately exhibited at the Museum of Modern Art, in New York City. Forty-nine years later, from 1-15 November 1979, the film had its legal U.S. premiere at the Roxie Cinema in San Francisco.

The film critic Robert Short said that the scalp-decorated crucifix and the scenes of socially repressive violence, wherein the love-struck protagonist is manhandled by two men, indicate that the social and psychological repression of the libido and of romantic passion and emotion, by the sexual mores of bourgeois society and by the value system of the Roman Catholic Church, breed violence in the relations among people, and violence by men against women. The opening sequence of the film alludes to that interpretation, by Dalí and Buñuel, with an excerpt from a natural science film about the scorpion, which is a predatory arthropod whose tail is composed of five prismatic articulations that culminate in a stinger with which it injects venom to the prey. Film critic Ado Kyrou said that the five vignettes in the tale of L’Âge d’Or correspond to the five sections of the tail of the scorpion.

rose window

 

Erin Case - "Rose Window". Digital collage, 2013

Erin Case:”Rose Window”
Digital collage, 2013

Erin Case is an award winning visual artist based in Midland, Michigan, with a focus in collage. Working in both analog and digital methods, she is regarded for the marriage of surrealism, sincerity, and evocativeness that is present throughout her body of work. Check out more of her work HERE.

erin case – haircut eight

Erin Case: "Haircut 8" Digital collage with Andrew Tamlyn, 2012

Erin Case: “Haircut 8”
Digital collage with Andrew Tamlyn, 2012

Erin Case is an award winning visual artist based in Midland, Michigan, with a focus in collage. Working in both analog and digital methods, she is regarded for the marriage of surrealism, sincerity, and evocativeness that is present throughout her body of work. Check out more of her work HERE.

embodied

Aëla Labbé - "Sister Sister" series

Aëla Labbé – “Sister Sister” series

Why do you live in your body like you will be given another? As if it were temporary. You starve it, you let anyone touch it, you berate it. Tell it that should be completely different. You tug at your soft flesh, wish it thinner, wish it gone. You fall in love with those who praise the way it sighs under their hands, but who praises the way it holds up your weight, even when you are falling apart?

— Warsan Shire

 

goal: a world without gender. mission: possible.

goal: a world without gender. mission: possible.

In a world where gender norms are too often rigidly controlled by tradition, religiosity and politicking – iconoclasts are disrupting the norm. Abroad these take the form of parents who’re choosing to bring children up gender-free, while locally an emerging artist and political author questions the legitimacy of limiting local gender constructions. By MANDY DE WAAL.

free screening tonight: the ballad of genesis and lady jaye

Screening today at 20h00 at Bolo’bolo, the new anarchist infoshop and vegan café at 76 Lower Main Road, Observatory, Cape Town.

An intimate, affecting portrait of the life and work of ground-breaking performance artist and music pioneer Genesis Breyer P-Orridge (Throbbing Gristle, Psychic TV) and his other half and collaborator, Lady Jaye, centred around the daring sexual transformations the pair underwent for their “Pandrogyne” project. Watch the trailer HERE.

 

ballad of genesis

Here’s a full synopsis:

Genesis P-Orridge has been one of the most innovative and influential figures in music and fine art for the last 30 years. A link between the pre- and post-punk eras, he is the founder of the legendary groups COUM Transmissions (1969-1976), Throbbing Gristle (1975-1981), and Psychic TV (1981 to present), all of which merged performance art with rock music. Celebrated by critics and art historians as a progenitor of “industrial music”, his innovations have transformed the character of rock and electronic music while his prodigious efforts to expand the boundaries of live performance have radically altered the way people experience sound in a concert setting.

But that’s just the preamble to the story. Defying artistic boundaries, Genesis has re-defined his art as a challenge to the limits of biology. In 2000, Genesis began a series of surgeries in order to more closely resemble his love, Lady Jaye (née Jacqueline Breyer), who remained his other half and artistic partner for nearly 15 years. It was the ultimate act of devotion, and Genesis’s most risky, ambitious, and subversive performance to date: he became a she in a triumphant act of artistic self-expression. Genesis called this project “Creating the Pandrogyne”. Influenced, like so much of Genesis  work, by Brion Gysin and William Burroughs  Cut Ups , it was an attempt to deconstruct two individual identities through the creation of an indivisible third.

This is a love story, and a portrait of two lives that illustrate the transformative powers of both love and art. Marie Losier brings to us the most intimate details of Genesis’s extraordinary, uncanny world. In warm and intimate images captured handheld, Losier crafts a labyrinthine mise-en-scene of interviews, home movies, and performance footage. The Ballad of Genesis and Lady Jaye documents a truly new brand of Romantic consciousness, one in defiance of the daily dehumanization of the body by the pervasive presence of advertising and pornography, conveying beauty, dignity and devotion from a perspective never before seen on film.

“scrape”: it’s brilliant – go and see it!

This play is on for two more nights at the Intimate Theatre on UCT’s Hiddingh Campus. I went last night. It is an absolute tour de force – insightful, brutal, awkward, compassionate, hilarious. If you are in Cape Town, GO, GO, GO!

SCRAPE_REAL_large

Scrape is the story of an everyday woman suffering from an unusual condition.

After falling and scraping herself, Beth discovers that not only does skin heal, it can sometimes do so with a vengeance.

This one-person show, performed by Amy Louise Wilson, is presented by writer Genna Gardini and director Gary Hartley. It features sound design by musician and performance artist SIYA IS YOUR ANARCHIST and set design by 2011 ABSA L’Atelier and Sasol New Signatures finalist Francois Knoetze.

Scrape is presented by the new theatre company Horses’ Heads Productions. The production will preview at the Intimate Theatre from 19 – 24 March 2013 and go on to feature as part of The Cape Town Edge programme at this year’s National Arts Festival. Scrape will then return to the Mother City for a run at The Alexander Bar in August 2013.

Scrape, 19 – 24 March 2013, 20:00
The Intimate Theatre on UCT’s Hiddingh Campus
R50 general/ R40 students
To book tickets, contact 0827765490 or horsesheadsproductions@gmail.com

Director:
Gary Hartley is a theatre-maker, performer and television producer based in Cape Town. In 2007 he graduated from Rhodes University with a distinction in Drama. His production, WinterSweet, made in collaboration with The Runaway Buni Collective and writer Genna Gardini, won a Standard Bank Ovation Encore prize at the 2012 National Arts Festival. He currently works as a writer and producer at Greenwall Productions and has produced for shows such as The Showbiz Report, The Close Up and Screentime with Nicky Greenwall.

Playwright:
Genna Gardini is a writer based in Cape Town. Her play WinterSweet was produced in collaboration with Gary Hartley and The Runaway Buni Collective for the 2012 National Arts Festival and won a Standard Bank Encore Ovation Award. She has curated The Readings Upstairs, a monthly series of play readings held upstairs at the Alexander Bar, since 2012. Her work as a poet has been published widely both locally and internationally. Gardini has presented papers at the 2012 AFTA Annual International Conference and GIPCA Directors and Directing: Playwrights Symposium. She also works as a freelance arts writer for various publications, including the Cape Times and Art South Africa magazine. She is currently completing her MA Theatre-making (Playwriting) at UCT.

Performer:
Amy Louise Wilson is an actress living in Cape Town. She has studied Acting and Contemporary Performance at Rhodes University; Processes of Performance and Shakespeare Studies at the University of Leeds and Theatre and Performance at the University of Cape Town. Recent performances include The Petticoat Chronicle (dir. Lynne Maree), Voiced (under Clare Stopford) and 2012’s Standard Bank Encore Ovation Award winning Wintersweet (dir. Robert Haxton). She will be presenting her paper ‘Performance, Persona and Identity in the work of Die Antwoord’ at the New Directions in South African Theatre Today: Circulation, Evolutions, Adaptations symposium in France later this year.

Set Designer:
Francois Knoetze is an artist based in Cape Town. Having recently completed his Honours in Fine Art at Rhodes University, he is currently pursuing his MFA at Michaelis. His work is multidisciplinary, incorporating performance, assemblage sculpture and film. In 2011 he was a finalist in both the Absa L’Atelier and Sasol New Signatures competitions. Last year he was named one of Art South Africa magazine’s Bright Young Things. He has been involved in numerous theatre productions as set designer and puppet-maker, including works by the UBOM! Eastern Cape Theatre Company.

Sound designer:
Writer, journalist, musician and filmmaker SIYA IS YOUR ANARCHIST has written for publications like the Sunday World, The Event and The Callsheet. He has performed at the National Arts Festival and written several plays. He has also worked for TV shows such as Rhythm City (E-TV), Font (SABC 3), Breaking New Ground (SABC 2). He directed an SABC2 documentary on Aids activist Zackie Achmat called His Husband in 2011 and has exhibited multi-media installations for Goodman Gallery Cape Town and GIPCA Live Art Festival. He now works for Entertainment Africa as a features writer and is combining writing, music, art and media for the release of his upcoming musical EP.

For more information, see:
Scrape Facebook event
Horses’ Heads Productions Facebook page:
Horses’ Heads Twitter

alka yagnik and ila arun – choli ke peeche kya hai (english subtitles)

“This is a city of heartless beings; what can I do?”

This provocative song featured in the 1993 film, Khalnayak (Hindi = “Villain”), starring an incandescent Madhuri Dixit and Sanjay Dutt. It was a huge yet controversial hit, largely due to the erotic lyrics.