grimm versus gira (2008 – 2016)

I share this in solidarity with Larkin Grimm, and my niece Juliette, and every other woman who has been exploited or violated through unequal power relationships during artistic collaboration. Speak your truth. Don’t shut up. Make them squirm. Let them burn.

Yesterday, singer/songwriter Larkin Grimm claimed that Swans frontman Michael Gira raped her in spring 2008, when she was recording her album Parplar for Gira’s Young God label. In a Facebook post yesterday, she said she confronted Gira and he then dropped her from his label. Gira called Grimm’s accusations “a slanderous lie” on his personal Facebook page. In an official statement through his publicist, Gira has acknowledged the spring 2008 night in question, but calls the incident “an awkward mistake.” Read his full statement below. Update (2/27, 9:40 a.m.): Grimm sent us a statement in response to Gira’s comments, which she calls “an admission of guilt.” Read it below.

Michael Gira:

Eight years ago, while I was still married to my first wife, Larkin Grimm and I headed towards a consensual romantic moment that fortunately was not consummated. As she wrote in her recent social media postings about that night, I said to her, “this doesn’t feel right,” and abruptly but completely our only intimate encounter ended. It was an awkward mistake.

Larkin may regret, as I certainly do, that the ill-advised tryst went even that far, but now, as then, I hold her in high esteem for her music and her courage as an artist.

I long ago apologized to my wife and family and told them the truth about this incident. My hope is that Larkin finds peace with the demons that have been darkening her soul since long before she and I ever met.

grimm gira

Larkin Grimm:

This is a perfect example of why we need to have education about consent. In a gentlemanly move he admits the act happened but cannot conceive of himself as a rapist. Thank you Michael Gira for your honesty. This is your truth as you remember it. Unfortunately, this was still rape. I said no to you many times before that day, begged you not to interfere with me sexually, even made it a part of a verbal agreement we had when I signed a contract with you. I asked you to promise that you would never have sex with me. You assured me that I could trust you. That is about as clear a NO as I could ever cry. I asked for this because I had had other experiences in my music career and I KNEW.

That night I was far too intoxicated to give you consent for any sexual act. The psychological effects of this betrayal were devastating. Even worse, when I finally confronted you about what you had done, you terminated my relationship with Young God Records, damaging my career and leading people to believe there was something wrong with me or my music.

In the end, this is about business. Art is my career. I have worked long and hard for this career, making incredible sacrifices along the way to continue to make music. The fact that a man in power can throw a woman’s life and work away like they are garbage, simply because she won’t sleep with him, is an immoral injustice that happens to many, many women in music. I won’t stand for it and neither should you.

The “Demons darkening my soul” are the men like you who interfere with my ability to do my work as a musician. This is a job I am good at. All I want is to be left in peace while I am working.

From Pitchfork.

alexis pauline gumbs – pulse (for the 50 and beyond)

A poem for those who died, shot in Pulse nightclub in Orlando this weekend past.

i was going to see you
i was going to dance
in the same place with you someday
i was going to pretend not to notice
how you and your friends smiled
when you saw me and my partner
trying to cumbia to bachata
but i was going to feel more free anyway
because you were smiling
and we were together
and you had your stomach out
and you felt beautiful in your sweat

i was going to smile when i walked by
i was going to hug you the first time
a friend of a friend introduced us
i was going to compliment your shoes
instead of writing you a love poem
i was going to smile every time i saw you
and struggle to remember your name

we were going to sing together
we were going to belt out Selena
i was going to mispronounce everything
except for amor
and ay ay ay
i was going to covet your confidence and your bracelet
i was going to be grateful for the sight of you
i was going scream YES!!! at nothing in particular
at everything especially
meaning you
meaning you beyond who i knew you to be

i was going to see you in hallways
and be too shy to say hello
you were going to come to the workshop
you were going to sign up for the workshop and not come
you were going to translate the webinar
even though my politics seemed out there

we were going to sign up for creating change the same day
and be reluctant about it for completely different reasons
we were going to watch the keynotes
and laugh at completely different times

i was going to hold your hand in a big activity
about the intimacy of strangers
about the strangeness of needing prayer
we were going to get the same automated voice message
when we complained that it was not what it should have been

we were going to be standing in the same line
for various overpriced drinks
during a shift change
i was going to breathe loudly so you would notice me
you were going to compliment my hair

it isn’t fair
because we were going to work
to beyonce and rihanna
and the rihanna’s and beyonce’s to come
and the beyonce’s and rihanna’s after that

we were going to not drink enough water
and stay out later than our immune systems could handle
we were going to sit in traffic in each others blindspots
listening to top 40 songs that trigger queer memories
just outside the scope of marketing predictions

we were going to get old and i was going to wonder
about the hint of a tattoo i could see under your sleeve
i was going to blink and just miss
the fought-for laughter lines around your liner-loved eyes

i was going to go out for my birthday
but i didn’t
and you did

we were going to be elders
just because we were still around
and i was going to listen to you on a panel
we didn’t feel qualified for
and hear you talk about your guilt
for still being alive
when so many of your friends were taken
by suicide
by AIDS
by racist police
and jealous ex-lovers
and poverty
and no access to healthcare
and how you had a stable job
you suffered at until the weekend
how you avoided the drama
and only went to the club at pride
and so here you were with no one to dance with anymore

i was going to see you and forget you
and only remember you in my hips
and how my smile came easier than clenching my teeth eventually
and how i finally learned whatever it is i still haven’t learned yet
i was going to hear you laugh and not know why
and not care

our ancestors fought for a future
and we were both going to be there
until we weren’t

and i don’t know if it would hurt more
to lose you later after knowing you
i don’t know if it would hurt more
to know you died on your own day
by your own hands
or any of the other systems
that stalk you and me and ours forever

i only know the pain that i am having
and that you are not here to share it
you are not here to bear it
you were going to pass me a candle at the next vigil

but now i am pulse

and now you
are flame.

robert greene – the 48 laws of power, or, how to be a consummately oppressive douchebag

Little-Big-Man

Illustration by William Steig from Wilhelm Reich’s “Listen, Little Man” (1945)

LAW 1
NEVER OUTSHINE THE MASTER
Always make those above you feel comfortably superior. In your desire to please or impress them, do not go too far in displaying your talents or you might accomplish the opposite-inspire fear and insecurity. Make your masters appear more brilliant than they are and you will attain the heights of power.

LAW 2
NEVER PUT TOO MUCH TRUST IN FRIENDS, LEARN HOW TO USE ENEMIES
Be wary of friends-they will betray you more quickly, for they are easily aroused to envy. They also become spoiled and tyrannical. But hire a former enemy and he will be more loyal than a friend, because he has more to prove. In fact, you have more to fear from friends than from enemies. If you have no enemies, find a way to make them.

LAW 3
CONCEAL YOUR INTENTIONS
Keep people off-balance and in the dark, by never revealing the purpose behind your actions. If they have no clue what you are up to, they cannot prepare a defense. Guide them far enough down the wrong path, envelop them in enough smoke, and by the time they realize your intentions, it will be too late.

LAW 4
ALWAYS SAY LESS THAN NECESSARY
When you are trying to impress people with words, the more you say, the more common you appear, and the less in control. Even if you are saying something banal, it will seem original if you make it vague, open-ended, and sphinxlike. Powerful people impress and intimidate by saying less. The more you say, the more likely you are to say something foolish.

LAW 5
SO MUCH DEPENDS ON REPUTATION- GUARD IT WITH YOUR LIFE
Reputation is the cornerstone of power. Through reputation alone you can intimidate and win; once it slips, however, you are vulnerable, and will be attacked on all sides. Make your reputation unassailable. Always be alert to potential attacks and thwart them before they happen. Meanwhile, learn to destroy your enemies by opening holes in their own reputations. Then stand aside and let public opinion hang them.

LAW 6
COURT ATTENTION AT ALL COST
Everything is judged by its appearance; what is unseen counts for nothing. Never let yourself get lost in the crowd, then, or buried in oblivion. Stand out. Be conspicuous, at all cost. Make yourself a magnet of attention by appearing larger, more colorful, more mysterious than the bland and timid masses.

LAW 7
GET OTHERS TO DO THE WORK FOR YOU, BUT ALWAYS TAKE THE CREDIT
Use the wisdom, knowledge, and legwork of other people to further your own cause. Not only will such assistance save you valuable time and energy, it will give you a godlike aura of efficiency and speed. In the end your helpers will be forgotten and you will be remembered. Never do yourself what others can do for you.

LAW 8
MAKE OTHER PEOPLE COME TO YOU-USE BAIT IF NECESSARY
When you force the other person to act, you are the one in control. It is always better to make your opponent come to you, abandoning his own plans in the process. Lure him with fabulous gains-then attack. You hold the cards.

LAW 9
WIN THROUGH YOUR ACTIONS, NEVER THROUGH ARGUMENT
Any momentary triumph you think you have gained through argument is really a Pyrrhic victory: The resentment and ill will you stir up is stronger and lasts longer than any momentary change of opinion. It is much more powerful to get others to agree with you through your actions, without saying a word. Demonstrate, do not explicate.

LAW 10
INFECTION: AVOID THE UNHAPPY AND UNLUCKY
You can die from someone else’s misery-emotional states are as infectious as diseases. You may feel you are helping the drowning man but you are only precipitating your own disaster. The unfortunate sometimes draw misfortune on themselves; they will also draw it on you. Associate with the happy and fortunate instead.

LAW 11
LEARN TO KEEP PEOPLE DEPENDENT ON YOU
To maintain your independence you must always be needed and wanted. The more you are relied on, the more freedom you have. Make people depend on you for their happiness and prosperity and you have nothing to fear. Never teach them enough so that they can do without you.

LAW 12
USE SELECTIVE HONESTY AND GENEROSITY TO DISARM YOUR VICTIM
One sincere and honest move will cover over dozens of dishonest ones. Open-hearted gestures of honesty and generosity bring down the guard of even the most suspicious people. Once your selective honesty opens a hole in their armor, you can deceive and manipulate them at will. A timely gift-a Trojan horse-will serve the same purpose.

LAW 13
WHEN ASKING FOR HELP, APPEAL TO PEOPLE’S SELF-INTEREST, NEVER TO THEIR MERCY OR GRATITUDE
If you need to tum to an ally for help, do not bother to remind him of your past assistance and good deeds. He will find a way to ignore you. Instead, uncover something in your request, or in your alliance with him, that will benefit him, and emphasize it out of all proportion. He will respond enthusiastically when he sees some­ thing to be gained for himself.

From Wilhelm Reich's "Listen, Little Man" (1945)

From Wilhelm Reich’s “Listen, Little Man” (1945)

LAW 14
POSE AS A FRIEND, WORK AS A SPY
Knowing about your rival is critical. Use spies to gather valuable information that will keep you a step ahead. Better still: Play the spy yourself. In polite social encounters, learn to probe. Ask indirect questions to get people to reveal their weaknesses and intentions. There is no occasion that is not an opportunity for artful spying.

LAW 15
CRUSH YOUR ENEMY TOTALLY
All great leaders since Moses have known that a feared enemy must be crushed completely. (Sometimes they have learned this the hard way.) If one ember is left alight, no matter how dimly it smolders, afire will eventually break out. More is lost through stopping halfway than through total annihilation: The enemy will recover, and will seek revenge. Crush him, not only in body but in spirit.

LAW 16
USE ABSENCE TO INCREASE RESPECT AND HONOR
Too much circulation makes the price go down: The more you are seen and heard from, the more common you appear. If you are already established in a group, temporary withdrawal from it will make you more talked about, even more admired. You must learn when to leave. Create value through scarcity.

LAW 17
KEEP OTHERS IN SUSPENDED TERROR: CULTIVATE AN AIR OF UNPREDICTABILITY
Humans are creatures of habit with an insatiable need to see familiarity in other people’s actions. Your predictability gives them a sense of control. Tum the tables: Be deliberately unpredictable. Behavior that seems to have no consistency or purpose will keep them off-balance, and they will wear themselves out trying to explain your moves. Taken to an extreme, this strategy can intimidate and terrorize.

LAW 18
DO NOT BUILD FORTRESSES TO PROTECT YOURSELF- ISOLATION IS DANGEROUS
The world is dangerous and enemies are everywhere-everyone has to protect themselves. A fortress seems the safest. But isolation exposes you to more dangers than it protects you from- it cuts you off from valuable in­formation, it makes you conspicuous and an easy target. Better to circulate among people, find allies, mingle. You are shielded from your enemies by the crowd.

LAW 19
KNOW WHO YOU’RE DEALING WITH: DO NOT OFFEND THE WRONG PERSON
There are many different kinds of people in the world, and you can never assume that everyone will react to your strategies in the same way. Deceive or outmaneuver some people and they will spend the rest of their lives seeking revenge. They are wolves in lambs’ clothing. Choose your victims and opponents carefully, then­ never offend or deceive the wrong person.

LAW 20
DO NOT COMMIT TO ANYONE
It is the fool who always rushes to take sides. Do not commit to any side or cause but yourself. By maintaining your independence, you become the master of others-playing people against one another, making them pursue you.

LAW 21
PLAY A SUCKER TO CATCH A SUCKER: SEEM DUMBER THAN YOUR MARK
No one likes feeling stupider than the next person. The trick, then, is to make your victims feel smart-and not just smart, but smarter than you are. Once convinced of this, they will never suspect that you may have ulterior motives.

LAW 22
USE THE SURRENDER TACTIC: TRANSFORM WEAKNESS INTO POWER
When you are weaker, never fight for honor’s sake; choose surrender instead. Surrender gives you time to re­ cover, time to torment and irritate your conqueror, time to wait for his power to wane. Do not give him the satisfaction of fighting and defeating you- surrender first. By turning the other cheek you infuriate and unsettle him. Make surrender a tool of power.

LAW 23
CONCENTRATE YOUR FORCES
Conserve your forces and energies by keeping them concentrated at their strongest point. You gain more by finding a rich mine and mining it deeper, than by flitting from one shallow mine to another-intensity defeats extensity every time. When looking for sources of power to elevate you, find the one key patron, the fat cow who will give you milk for a long time to come.

LAW 24
PLAY THE PERFECT COURTIER
The perfect courtier thrives in a world where everything revolves around power and political dexterity. He has mastered the art of indirection; he flatters, yields to superiors, and asserts power over others in the most oblique and graceful manner. Learn and apply the laws of courtiership and there will be no limit to how far you can rise in the court.

LAW 25
RE-CREATE YOURSELF
Do not accept the rol.es that society foists on you. Re-create yourself by forging a new identity, one that commands attention and never bores the audience. Be the master of your own image rather than letting others define it for you. Incorporate dramatic devices into your public gestures and actions-your power will be enhanced and your character will seem larger than life.

LAW 26
KEEP YOUR HANDS CLEAN
You must seem a paragon of civility and efficiency: Your hands are never soiled by mistakes and nasty deeds. Maintain such a spotless appearance by using others as scapegoats and cat’s-paws to disguise your involvement.

From Wilhelm Reich's "Listen, Little Man" (1945)

From Wilhelm Reich’s “Listen, Little Man” (1945)

LAW 27
PLAY ON PEOPLE’S NEED TO BELIEVE TO CREATE A CULTLIKE FOLLOWING
People have an overwhelming desire to believe in something. Become the focal point of such desire by offering them a cause, a new faith to follow. Keep your words vague but full of promise; emphasize enthusiasm over rationality and clear thinking. Give your new disciples rituals to perform, ask them to make sacrifices on your behalf. In the absence of organized religion and grand causes, your new belief system will bring you untold power.

LAW 28
ENTER ACTION WITH BOLDNESS
If you are unsure of a course of action, do not attempt it. Your doubts and hesitations will infect your execution. Timidity is dangerous: Better to enter with boldness. Any mistakes you commit through audacity are easily corrected with more audacity. Everyone admires the bold; no one honors the timid.

LAW 29
PLAN ALL THE WAY TO THE END
The ending is everything. Plan all the way to it, taking into account all the possible consequences, obstacles, and twists of fortune that might reverse your hard work and give the glory to others. By planning to the end you will not be overwhelmed by circumstances and you will know when to stop. Gently guide fortune and help determine the future by thinking far ahead.

LAW 30
MAKE YOUR ACCOMPLISHMENTS SEEM EFFORTLESS
Your actions must seem natural and executed with ease. All the toil and practice that go into them, and also all the clever tricks, must be concealed. When you act, act effortlessly, as if you could do much more. Avoid the temptation of revealing how hard you work-it only raises questions. Teach no one your tricks or they will be used against you.

LAW 31
CONTROL THE OPTIONS: GET OTHERS TO PLAY WITH THE CARDS YOU DEAL
The best deceptions are the ones that seem to give the other person a choice: Your victims feel they are in control, but are actually your puppets. Give people options that come out in your favor whichever one they choose. Force them to make choices between the lesser of two evils, both of which serve your purpose. Put them on the horns of a dilemma: They are gored wherever they turn.

LAW 32
PLAY TO PEOPLE’S FANTASIES
The truth is often avoided because it is ugly and unpleasant. Never appeal to truth and reality unless you are prepared for the anger that comes from disenchantment. Life is so harsh and distressing that people who can manufacture romance or conjure up fantasy are like oases in the desert: Everyone flocks to them. There is great power in tapping into the fantasies of the masses.

LAW 33
DISCOVER EACH MAN’S THUMBSCREW
Everyone has a weakness, a gap in the castle wall. That weakness is usually an insecurity, an uncontrollable emotion or need; it can also be a small secret pleasure. Either way, once found, it is a thumbscrew you can tum to your advantage.

LAW 34
BE ROYAL IN YOUR OWN FASHION: ACT LIKE A KING TO BE TREATED LIKE ONE
The way you carry yourself will often determine how you are treated: In the long run, appearing vulgar or common will make people disrespect you. For a king respects himself and inspires the same sentiment in others. By acting regally and confident of your powers, you make yourself seem destined to wear a crown.

LAW 35
MASTER THE ART OF TIMING
Never seem to be in a hurry-hurrying betrays a lack of control over yourself, and over time. Always seem patient, as if you know that everything will come to you eventually. Become a detective of the right moment; sniff out the spirit of the times, the trends that will carry you to power. Learn to stand back when the time is not yet ripe, and to strike fiercely when it has reached fruition.

LAW 36
DISDAIN THINGS YOU CANNOT HAVE: IGNORING THEM IS THE BEST REVENGE
By acknowledging a petty problem you give it existence and credibility. The more attention you pay an enemy, the stronger you make him; and a small mistake is often made worse and more visible when you try to fix it. It is sometimes best to leave things alone. If there is something you want but cannot have, show contempt for it. The less interest you reveal, the more superior you seem.

LAW 37
CREATE COMPELLING SPECTACLES
Striking imagery and grand symbolic gestures create the aura of power-everyone responds to them. Stage spec­tacles for those around you, then, full of arresting visuals and radiant symbols that heighten your presence. Dazzled by appearances, no one will notice what you are really doing.

reich scan 01

From Wilhelm Reich’s “Listen, Little Man” (1945)

LAW 38
THINK AS YOU LIKE BUT BEHAVE LIKE OTHERS
If you make a show of going against the times, flaunting your unconventional ideas and unorthodox ways, people will think that you only want attention and that you look down upon them. They will find a way to punish you for making them feel inferior. It is far safer to blend in and nurture the common touch. Share your originality only with tolerant friends and those who are sure to appreciate your uniqueness.

LAW 39
STIR UP WATERS TO CATCH FISH
Anger and emotion are strategically counterproductive. You must always stay calm and objective. But if you can make your enemies angry while staying calm yourself, you gain a decided advantage. Put your enemies off-balance: Find the chink in their vanity through which you can rattle them and you hold the strings.

LAW 40
DESPISE THE FREE LUNCH
‘What is offered for free is dangerous-it usually involves either a trick or a hidden obligation. ‘What has worth is worth paying for. By paying your own way you stay clear of gratitude, guilt, and deceit. It is also often wise to pay the full price–there is no cutting corners with excellence. Be lavish with your money and keep it circulating, for generosity is a sign and a magnet for power.

LAW 41
AVOID STEPPING INTO A GREAT MAN’S SHOES
What happens first always appears better and more original than what comes after. If you succeed a great man or have a famous parent, you will have to accomplish double their achievements to outshine them. Do not get lost in their shadow, or stuck in a past not of your own making: Establish your own name and identity by changing course. Slay the overbearing father, disparage his legacy, and gain power by shining in your own way.

LAW 42
STRIKE THE SHEPHERD AND THE SHEEP WILL SCATTER
Trouble can often be traced to a single strong individual-the stirrer, the arrogant underling, the poisoner of goodwill. If you allow such people room to operate, others will succumb to their influence. Do not wait for the troubles they cause to multiply, do not try to negotiate with them-they are irredeemable. Neutralize their influence by isolating or banishing them. Strike at the source of the trouble and the sheep will scatter.

LAW 43
WORK ON THE HEARTS AND MINDS OF OTHERS
Coercion creates a reaction that will eventually work against you. You must seduce others into wanting to move in your direction. A person you have seduced becomes your loyal pawn. And the way to seduce others is to operate on their individual psychologies and weaknesses. Soften up the resistant by working on their emotions, playing on what they hold dear and what they fear. Ignore the hearts and minds of others and they will grow to hate you.

LAW 44
DISARM AND INFURIATE WITH THE MIRROR EFFECT
The mirror reflects reality, but it is also the perfect tool for deception: when you mirror your enemies, doing exactly as they do, they cannot figure out your strategy. The Mirror Effect mocks and humiliates them, making them overreact. By holding up a mirror to their psyches, you seduce them with the illusion that you share their values; by holding up a mirror to their actions, you teach them a lesson. Few can resist the power of the Mirror Effect.

LAW 45
PREACH THE NEED FOR CHANGE, BUT NEVER REFORM TOO MUCH AT ONCE
Everyone understands the need for change in the abstract, but on the day-to-day level people are creatures of habit. Too much innovation is traumatic, and will lead to revolt. If you are new to a position of power, or an outsider trying to build a power base, make a show of respecting the old way of doing things. If change is necessary, make it feel like a gentle improvement on the past.

listen_little_man_16

From Wilhelm Reich’s “Listen, Little Man” (1945)

LAW 46
NEVER APPEAR TOO PERFECT
Appearing better than others is always dangerous, but most dangerous of all is to appear to have no faults or weaknesses. Envy creates silent enemies. It is smart to occasionally display defects, and admit to harmless vices, in order to deflect envy and appear more human and approachable. Only gods and the dead can seem perfect with impunity.

LAW 47
DO NOT GO PAST THE MARK YOU AIMED FOR: IN VICTORY, LEARN WHEN TO STOP
The moment of victory is often the moment of greatest peril. In the heat of victory, arrogance and overconfidence can push you past the goal you had aimed for, and by going too far, you make more enemies than you defeat. Do not allow success to go to your head. There is no substitute for strategy and careful planning. Set a goal, and when you reach it, stop.

LAW 48
ASSUME FORMLESSNESS
By taking a shape, by having a visible plan, you open yourself to attack. Instead of taking a form for your enemy to grasp, keep yourself adaptable and on the move. Accept the fact that nothing is certain and no law is fixed. The best way to protect yourself is to be as fluid and formless as water; never bet on stability or lasting order. Everything changes.

wilhelm reich on the plague-ridden vs. the living (1945)

Society moulds human character and in turn human character reproduces social ideology en masse. Thus, in reproducing the negation of life inherent in social ideology, people reproduce their own suppression.

Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly, and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as to primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men.

A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation the living are at an obvious disadvantage. When they give to the plague-ridden, they are sucked dry, then ridiculed or betrayed.

Read the whole of Reich’s essay, “The Emotional Plague” HERE, and an “orgonomic” analysis of mass murders and their relationship to repression HERE (an interesting take in the light of the Orlando nightclub shooting this past weekend, although I completely disagree with the conclusions drawn by the author about what the USA should do about it! I think, frankly, that the USA has an enormous log in its own eye where repression is concerned.)

the emotional plague

Diagram by Wilhelm Reich depicting his theory of the antithetical functional unity between instinct and defense, and illustrating specific impulses.


[EDIT, 14 June 2016]: From Facebook this morning:
image

a lacanian interpretation of sartre’s ‘erostratus’ (1939)

Read Jean Paul Sartre’s short story Erostratus, written the year after his famous NauseaHERE.

Salvador Dali – “Temple of Diana at Ephesus” (1942).

Jordan Alexander Hill on the story from a psychoanalytical perspective:

Jean-Paul Sartre’s “Erostratus” may be the shortest story in The Wall, yet it serves as a fitting psychoanalytic case-study. “Erostratus” tells the story of Paul Hilbert, a lonely man plagued by insecurity and sexual impotency, who attempts and ultimately fails to commit a heinous crime. Shortly into the story, it becomes clear that the crime is mostly an attempt to escape his mediocrity through an act of powerful self-assertion. We will look at this story not only through a traditional psychoanalytic lens, but also by applying important Lacanian principles. Sartre, who developed his own “existential” brand of psychoanalysis, surely wrote “Erostratus” to support certain phenomenological and ethical themes from Being and Nothingness—we’ll look at some of these perspectives. However, in many ways, we arrive at the deepest understanding of Hilbert and his motivations by bringing Lacanian theories into the discussion. In this paper, we first locate the basic existential and psychoanalytic themes that underpin “Erostratus”, in addition to looking at Lacan’s “mirror phase” and how this relates to Hilbert’s social development. “Erostratus” is essentially a story about narcissism, alienation, otherness, and desire. Lacan’s psychic structures—particularly the imaginary and symbolic orders—will give us a sense of where these emotions come from, how they affect our protagonist, and how they function in the larger narrative.

Like in many “existential” works, our protagonist is a bland working class guy with a routine existence and a mundane job. He has no friends to speak of and is a self-professed “anti-humanist”. As Hilbert’s impatience with his situation grows, he decides he must make a statement that will prove his anti-humanism and secure his name in the history books—he will murder six random people on a busy street in Paris. Hilbert is deeply moved by the ancient Greek story of “Erostratus,” which tells of a man who burned down the temple of Artemis at Ephesus to immortalize himself. What strikes him is that while nobody knows the name of the man who built the temple of Artemis, everyone remembers Erostratus, the man who destroyed it. The rest of the story follows Hilbert’s metamorphosis, as the day of his crime draws nearer. In what follows, Hilbert buys a gun and carries it around in public, becoming sexually aroused by the possibilities, and the power he now possesses. He becomes more and more obsessed with this power and even visits a prostitute, commanding her to walk around naked at gunpoint (he does this several times, each time ejaculating in his pants). As the day of his crime draws nearer, Hilbert spends his life savings on expensive meals and prostitutes, and even mails letters of his murderous intent to 102 famous French writers. Yet, in the end, Hilbert is incapable of following through. He winds up shooting only one man, a “big man”, and has a frantic meltdown in the street afterward. The story ends in a café lavatory, as Hilbert gives himself up to the police.

Let us first take a look at some of the elements that make up the “existential” composure of the story. Hilbert’s act of mailing letters to famous writers before committing his crime shows a deep insecurity over the potential legacy he wishes to leave. Hilbert must have others verify and be witness to his crime for the weight of his actions to seem real to him. In existential thought, this is an offense known as “being-for-others” (we’ll return to this later when we discuss Lacan). Hilbert no longer lives in a world where his actions and choices hold any real weight or significance. This lack of self-determination plunges Hilbert into a kind of moral nihilism, which only exacerbates his problems. Another significant element to note is the rise in power Hilbert feels as he buys a gun and brings it around with him wherever he goes. The angst or dread that follows—often described in existential circles as being a kind of “excitement or fear over the possibility of one’s own freedom”—is an important aspect of Hilbert’s condition. Furthermore, one would not have to use queer theory, nor is it beyond any stretch of the imagination, to assert that Sartre uses the gun here as a phallic symbol. For Hilbert, happiness truly is a warm gun, as the gun symbolizes the power he has always lacked socially and sexually. The fact that Hilbert makes prostitutes walk around naked at gun point, without letting them touch or look at him, is another teller. This voyeuristic behavior, according to Sartre, is a mechanism by which the individual avoids his or her own subjectivity—shirking responsibility—in order to live through the imagined subjectivity of another (Sartre, 1953, 244). Hilbert, it turns out, suffers in large part from a staggering lack of being (this “lack of being” doesn’t stem from any shortage of self-consciousness, but rather from a case of what I’ll call “mistaken identity,” in a Lacanian sense).

Hilbert’s crime, we come to find out, is not motivated by material gain or political ideology. What, then, is it motivated by? To start, let’s look at our protagonist’s own self-identification: Hilbert believes his crime is motivated by his “anti-humanism”. In the letter, he congratulates the famous authors for being humanists, for loving men. “You have humanism in your blood…” Hilbert writes, “You are delighted when your neighbor takes a cup from the table because there is a way of taking it which is strictly human… less supple, less rapid than that of a monkey”. He goes on to sarcastically praise the authors for relieving and consoling the masses. “People throw themselves greedily at your books… they think of a great love, which you bring them and that makes up for many things, for being ugly, for being cowardly, for being cuckolded, for not getting a raise on the first of January”. These sound like Hilbert’s own problems.

Later in the letter, Hilbert explains his own hatred of humanity. “I cannot love them… what attracts you to them disgusts me… men chewing slowly, all the while keeping an eye on everything, the left hand leafing through an economic review. Is it my fault I prefer to watch the sea-lions feeding?”. Given this, it would be a mistake to equate Hilbert’s anti-humanism to misanthropy. The word “misanthrope” is normally an intellectual self-label, which is defined by a general disgust with the thoughtlessness or lack of social awareness perceived in others. As Moliere notes in his Les Misanthrope: “I detest all men; Some because they are wicked and do evil, Others because they tolerate the wicked” (Moliere, I.i.). Hilbert, on the other hand, is not a misanthrope; he is a self-reflective watcher, a voyeur. And his anti-humanism—his “all-too-humanness” as he puts it it—seems to involve the hatred of those physical and emotional qualities which he observes in others, and which he himself cannot experience. Hilbert’s condition is strikingly similar to Sartre’s analysis of the poet Baudelaire. “For most of us,” Sartre contends, “it is enough to see the tree or house; we forget ourselves” (Sartre, 1950, 22). Baudelaire, however, “was the man who never forgot himself” (Sartre, 1950, 22). Hilbert, likewise, is too self-conscious to experience normal human emotions. He does not simply see things; but sees himself seeing things. As such, he has lost the unselfconscious grace and naturalness he so despises in others.

This deep self-consciousness, this narcissism, is something that alienates Hilbert, and makes normal communication with others almost impossible. If we asked Lacan, he would probably point us to the mirror phase and the imaginary order, which are both significant in Hilbert’s case. The mirror phase refers to a period in psychosexual development, when “the child for the first time becomes aware, through seeing its image in the mirror” (Homer 24). For Lacan, this marks the emergence of the ego, as the child realizes it can control the movements of this new image. This should not be confused with the advent of “selfhood,” but rather it is a moment of profound alienation, where we actually mistake this new mirror-image for our “self” (Homer 25).

Read more of this article HERE (and read the actual story HERE).

paul celan – the no-one’s-rose (1963)

nothing rose (2)

PSALM

No one kneads us again out of earth and clay,
no one incants our dust.
No one.

Blessed art thou, No One.
In thy sight would
we bloom.
In thy
spite.

A Nothing
we were, are now, and ever
shall be, blooming:
the Nothing-, the
No-One’s-Rose.

With
our pistil soul-bright,
our stamen heaven-waste,
our corona red
from the purpleword we sang
over, O over
the thorn.

Paul Celan, “Psalm” from Selected Poems and Prose, translated by John Felstiner. Copyright © 2001 by John Felstiner.

fire in my belly (1987)

Fire in My Belly (1987): David Wojnarowicz
Music: Diamanda Galas
Made by David Wojnarowicz for Rosa von Praunheim’s Silence = Death (1990).

A positive diagnosis for HIV in 1987 didn’t leave you with many options. The pharmaceuticals that have extended life spans for many of those now infected were not then available. Hostility and fear were rampant. It was reasonable to assume not only that you had received a death sentence, but that there was no hope on the horizon for those who, inevitably, would follow in your footsteps: an anguished decision to be tested, an excruciating wait for the results, a terrifying trip to the testing centre, and a life-shattering conversation with a grim-faced nurse or social worker.

Some turned to holistic medicine and yoga. Others to activism. Many just returned to their apartments, curled up in the corner, and waited to die.

But some, like David Wojnarowicz, who died in 1992 at the age of 37, used art to keep a grip on the world. He was the quintessential East Village figure, a bit of a loner, a bit crazy, ferociously brilliant and anarchic. He was a self-educated dropout who made art on garbage can lids, who painted inside the West Side piers where men met for anonymous sex, who pressed friends into lookout duty while he covered the walls of New York with graffiti. In 1987, his former lover and best friend, Peter Hujar, died of complications from AIDS, and Wojnarowicz learned that he, too, was infected with HIV.

Wojnarowicz, whose video A Fire in My Belly was removed from an exhibition of gay portraiture at the Smithsonian’s National Portrait Gallery last week after protests from a right-wing Catholic group and members of Congress, was an artist well before AIDS shattered his existence. But AIDS sharpened his anger, condensed his imagery and fueled his writing, which became at least as important as his visual work in the years before he died. In the video that has now been censored from the prominent and critically lauded exhibition Hide/Seek: Difference and Desire in American Portraiture, Wojnarowicz perfectly captured a raw Gothic, rage-filled sensibility that defined a style of outsider art that was moving into the mainstream in the late 1980s.

It may feel excessive now, but like other classic examples of excessive art – Allen Ginsberg’s 1955 poem, Howl, Krzyzstof Penderecki’s 1960 symphonic work, Threnody for the Victims of Hiroshima, or Pier Paolo Pasolini’s 1975 film, Salo – it is an invaluable emotional snapshot. Not simply a cry of anguish or protest, Wojnarowicz’s work captures the contradiction, speed and phantasmagoria of a time when it was reasonable to assume that all the political and social progress gay people had achieved in the 1960s and ’70s was being revoked – against the surreal, Reagan-era backdrop of Morning in America, and a feel-good surge of American nostalgia and triumphalism.

Read more of this 2010 article by Philip Kennicott, from the Washington Post, HERE.

disrupt

Published on 4 May 2016
Having followed the #RUReferenceList and #RUInterdict, Activate has put together a feature-length documentary about the silencing of students and staff within the space that is currently known as Rhodes University.

DISRUPT stands to continue the conversation surrounding this mistreatment of survivors and the ways in which the university management and police have failed us. It is a direct response to the use of legalese – in the form of an interdict against involved parties – to try and force the university back into “business as usual”.

Featuring interviews with members of the student and staff body, footage from the two weeks of protest and the resulting use of police force on students and workers, DISRUPT serves as both a chronological documenting of the events of the last three weeks; but also uses the window of the #RUReferenceList protests to shine a light on the institutional issue that is rape culture.

angelo fick on upholding rape culture in south africa

Wits joins siletn protest“In South Africa we have no business criticizing the young with homilies about propriety and dignity, decency and politesse. There can be no equality for young women in higher education if the spaces they are supposed to study in are organized around enabling their violation by omission, silence and inaction.

The shame does not reside with the survivors, despite the insults and abuse flung at them, despite the rubber bullets fired at them, despite being wrestled to the ground for daring to object to the normalization of and silence on their violence, and the inaction of organizations and institutions.”

– Angelo Fick, 20 April 2016. Read the full piece HERE.

simone weil – the cross

simone weil gravity and graceWhoever takes up the sword shall perish by the sword. And whoever does not take up the sword (or lets it go) shall perish on the cross.

Christ healing the sick, raising the dead, etc.—that is the humble, human, almost low part of his mission. The supernatural part is the sweat of blood, the unsatisfied longing for human consolation, the supplication that he might be spared, the sense of being abandoned by God.

The abandonment at the supreme moment of the crucifixion, what an abyss of love on both sides!

‘My God, my God, why has thou forsaken me?’
There we have the real proof that Christianity is something divine.

To be just it is necessary to be naked and dead—without imagination. That is why the model of justice has to be naked and dead. The cross alone is not open to imaginary imitation.

In order that the imitation of God should not be a mere matter of words, it is necessary that there should be a just man to imitate, but in order that we should be carried beyond the will it is necessary that we should not be able to choose to imitate him. One cannot choose the cross.

One might choose no matter what degree of asceticism or heroism, but not the cross, that is to say penal suffering.
Those who can only conceive of the crucifixion under the aspect of an offering do away with the salutary mystery and the salutary bitterness of it. To wish for martyrdom is far too little. The cross is infinitely more than martyrdom.
It is the most purely bitter suffering—penal suffering. This is the guarantee of its authenticity.

The cross. The tree of sin was a real tree, the tree of life was a wooden beam. Something which does not give fruit, but only vertical movement. ‘The Son of Man must be lifted up and he will draw all men unto himself.’ We can kill the vital energy in ourselves while keeping only the vertical movement. Leaves and fruit are a waste of energy if our only wish is to rise.

Adam and Eve sought for divinity in vital energy—a tree, fruit. But it is prepared for us on dead wood, geometrically squared, where a corpse is hanging. We must look for the secret of our kinship with God in our mortality.

God wears himself out through the infinite thickness of time and space in order to reach the soul and to captivate it. If it allows a pure and utter consent (though brief as a lightning flash) to be torn from it, then God conquers that soul. And when it has become entirely his he abandons it. He leaves it completely alone and it has in its turn, but gropingly, to cross the infinite thickness of time and space in search of him whom it loves. It is thus that the soul, starting from the opposite end, makes the same journey that God made towards it. And that is the cross.

God is crucified from the fact that finite beings, subject to necessity, to space and to time, think. I have to know that as a thinking, finite being I am God crucified. I have to be like God, but like God crucified. Like God almighty in so far as he is bound by necessity.

Prometheus—the god crucified for having loved men too much. Hippolytus, the man punished for having been too pure and too much loved by the gods. It is the coming together of the human and the divine which calls forth punishment.

We are what is furthest from God, situated at the extreme limit from which it is not absolutely impossible to come back to him. In our being, God is torn. We are the crucifixion of God. The love of God for us is a passion. How could that which is good love that which is evil without suffering? And that which is evil suffers too in loving that which is good. The mutual love of God and man is suffering.

In order that we should realize the distance between ourselves and God it was necessary that God should be a crucified slave. For we do not realize distance except in the downward direction. It is much easier to imagine ourselves in the place of God the Creator than in the place of Christ crucified.

The dimensions of Christ’s charity are the same as the distance between God and the creature.

The function of mediation in itself implies a tearing asunder. That is why we cannot conceive of the descent of God towards men or the ascent of man towards God without a tearing asunder.

We have to cross the infinite thickness of time and space—and God has to do it first, because he comes to us first. Of the links between God and man, love is the greatest. It is as great as the distance to be crossed.

So that the love may be as great as possible, the distance is as great as possible. That is why evil can extend to the extreme limit beyond which the very possibility of good disappears. Evil is permitted to touch this limit. It sometimes seems as though it overpassed it.

This, in a sense, is exactly the opposite of what Leibniz thought. It is certainly more compatible with God’s greatness, for if he had made the best of all possible worlds, it would mean that he could not do very much.

God crosses through the thickness of the world to come to us.

The Passion is the existence of perfect justice without any admixture of appearance. Justice is essentially non-active. It must either be transcendent or suffering.
The Passion is purely supernatural justice, absolutely stripped of all sensible help, even of the love of God in so far as it can be felt.
Redemptive suffering is that which strips suffering naked and brings it in its purity right into existence. That saves existence.

As God is present through the consecration of the Eucharist in what the senses perceive as a morsel of bread, so he is present in extreme evil through redemptive suffering through the cross.

From human misery to God. But not as a compensation or consolation. As a correlation.

There are people for whom everything is salutary which brings God nearer to them. For me it is everything which keeps him at a distance. Between me and him there is the thickness of the universe—and that of the cross is added to it.

Suffering is at the same time quite external with regard to innocence and quite essential to it.
Blood on snow. Innocence and evil. Evil itself must be pure. It can only be pure in the form of the suffering of someone innocent. An innocent being who suffers sheds the light of salvation upon evil. Such a one is the visible image of the innocent God. That is why a God who loves man and a man who loves God have to suffer.

Happy innocence. That also is something precious. But it is a precarious and fragile happiness, a happiness which depends on chance. The blossom of apple trees. Happiness is not bound up with innocence.

To be innocent is to bear the weight of the entire universe. It is to throw away the counterweight.

In emptying ourselves we expose ourselves to all the pressure of the surrounding universe.

God gives himself to men either as powerful or as perfect—it is for them to choose.

__
Excerpted from Simone Weil‘s Gravity and Grace. First French edition 1947. Translated by Emma Crawford. English language edition 1963. Routledge and Kegan Paul, London.

simone weil – violence

simone weil gravity and graceDeath is the most precious thing which has been given to man. That is why the supreme impiety is to make a bad use of it. To die amiss. To kill amiss. (But how can we escape at the same time both from suicide and murder?) After death, love. An analogous problem: neither wrong enjoyment nor wrong privation. War and Eros are the two sources of illusion and falsehood among men. Their mixture represents the very greatest impurity.

We must strive to substitute more and more in this world effective non-violence for violence.

Non-violence is no good unless it is effective. Hence the young man’s question to Gandhi about his sister. The answer should have been: use force unless you are such that you can defend her with as much chance of success without violence. Unless you possess a radiance of which the energy (that is to say the possible effectiveness in the most material sense of the word) is equal to that contained in your muscles.

We should strive to become such that we are able to be non-violent. This depends also on the adversary.

The cause of wars: there is in every man and in every group of men a feeling that they have a just and legitimate claim to be masters of the universe—to possess it. But this possession is not rightly understood because they do not know that each one has access to it (in so far as this is possible for man on this earth) through his own body. Alexander is to a peasant proprietor what Don Juan is to a happily married husband.

War. To keep the love of life intact within us; never to inflict death without accepting it for ourselves.
Supposing the life of X… were linked with our own so that the two deaths had to be simultaneous, should we still wish him to die? If with our whole body and soul we desire life and if nevertheless without lying, we can reply ‘yes’, then we have the right to kill.

__
Excerpted from Simone Weil‘s Gravity and Grace. First French edition 1947. Translated by Emma Crawford. English language edition 1963. Routledge and Kegan Paul, London.

the opposite of rape culture is nurturance culture

A profound read.

“In Ursula K. Leguin’s book Gifts, an entire culture lives by the rule of what they call ‘gifts’ – powers to do harm – possessed by certain of its members. Some families possess gifts of Unmaking, where they can turn a farmer’s field into a blackened waste or a puppy into a sack of dissolved flesh. Some possess the ability to create a wasting illness, or blindness, or the gift of calling animals to the hunt.

“By the book’s end, the child at its centre has struggled, against all signs in his culture, to realize something profound and fundamental. The gift they call Unmaking is actually a gift of Making, turned backwards upon itself and rendered unthinkingly into a weapon. The gift of calling animals is turned into a way to hunt them, when it is meant to let humans understand animals and live in balance with them. The wasting disease is the backwards use of a gift of healing illness and old age. He finally asks his sister and closest confidant: what if we are using our gifts backwards? To harm instead of to help? What if they were meant to be used the other way around?”

 

Nora Samaran's avatarDating Tips for the Feminist Man

The opposite of masculine rape culture is masculine nurturance culture: men* increasing their capacity to nurture, and becoming whole.

The Ghomeshi trial is back in the news, and it brings violent sexual assault back into people’s minds and daily conversations. Of course violence is wrong, even when the court system for handling it is a disaster. That part seems evident. Triggering, but evident.

But there is a bigger picture here. I am struggling to see the full shape emerging in the pencil rubbing, when only parts are visible at a time.

A meme going around says ‘Rape is about violence, not sex. If someone were to hit you with a spade, you wouldn’t call it gardening.’ And this is true. But it is just the surface of the truth. The depths say something more, something about violence.

Violence is nurturance turned backwards.

These things are connected, they must be connected. Violence and nurturance are two sides of the same coin. I…

View original post 5,803 more words

intersectional or bullshit

fb_img_1459830146966.jpgPress release from Wits Fees Must Fall:

FOR IMMEDIATE RELEASE: FEMINIST AND QUEER DISRUPTION OF WITS SHUTDOWN, 04 APRIL:

Today, 04 April 2016, a group of students attempted to shut down Wits University in the name of Wits Fees Must Fall. These students were comprised of some members of the Wits student body and other popular faces from the #Fallist movements throughout the country. Leaders of this movement have been quoted in media confirming the shutdown as an act in solidarity with suspended, intimidated and deregistered from Wits as of today, 04 April 2016 as well as the continued struggle against outsourcing of workers on university campuses.

Through reliable sources and substantive evidence, we know that the plan to shut down the Wits campus was discussed at a private symposium this past weekend, convened under the banner of Fess Must Fall, the invite to which was not extended to the broader Fees Must Fall movement on different campuses as well as the explicit exclusion of feminist and queer persons. The feminist and queer bodies that have continued to challenge the problematic and archaic investment in the institutions of patriarchal masculinities by student leaders who have continued to erase and silence their narratives and participation in the struggle for free decolonised education and outsourcing.

As a collective, the democratic process of convening and mandating members to attend Fees Must Fall related events has always been one that is consultative and open. The collective mandates representatives at each turn as the movement maintains a flat democratic structure. Therefore, the symposium of the past weekend, facilitated through external funders that seek to infiltrate the movement, and the employ of what we suspect to be non Wits students and members of the public, is one we do not recognise and refuse to be held hostage by its political dictates and ambitions.

We have maintained our integrity as an intersectional; student led non partisan movement that is fighting for free decolonised education and the insourcing of workers.

As a movement, we fully support the disruption of systems of power that have continued to exclude black students from accessing the higher education space as well as the outsourcing and dehumanisation of black workers on campuses. However, we will never tolerate a situation in which these disruptions are allowed to happen at the expense of queer and feminist bodies wherein their bodies are only utilised for the purposes of protecting heterosexual black men on the firing line.

Since the inception of the #Fallist movements, the student’s movements have been plagued by incidences and complaints of latent and rampant misogyny, sexism, patriarchy, homophobia and transmisogyny and this must come to an end. The disruption of the shut down this morning was a step towards disrupting this problematic trend where feminist and queer bodies are only good to be used for protecting heterosexual black men.

The revolution for a decolonised South Africa where free decolonised quality education is a reality for every Black child is one that feminist and queer bodies have maintained will be intersectional or it will not be a revolution at all. However, this afternoon, feminist and queer bodies were assaulted, strangled, kicked and beaten by these black men in the service of the black revolutionary project. Black feminist and queer bodies continue to put their bodies on the line and continue to be disregarded and erased by heterosexual black men.

This practise by heterosexual black men to sacrifice feminist and queer bodies in this revolution will not be tolerated any longer. The exclusion, abuse, assault and endangering of Black Feminist, Queer, Trans and Disabled bodies by heterosexual black men will no longer be tolerated.

All identities of Blackness will be included in this revolution or it will be bullshit!

To all Feminist, Queer, Trans and marginalised bodies, we are convening at the Revolutionary benches (Green benches in front of Umthombo Building) from 10:30 on 05 April 2016.

#NotMyFMF #FuckyourErasure #AllofUsorNoneofUs

grimes – flesh without blood/life in the vivid dream (2015)

“I could live in the world just like a stranger
I could tell you the truth or a lie
I could tell you that people are good in the end
But why, why would I?
Angels will cry when it’s raining
Tears that are no longer clean…”

From Art Angels (2015), available for download here. Written, directed, edited, coloured and art directed by Grimes.

And HERE is an interview with her.
grimes-640x361

paul celan – edgar jené and the dream about the dream (1948)

Edgar Jené. The Sea of Blood Covers the Land.

Edgar Jené. The Sea of Blood Covers the Land.

I am supposed to tell you some of the words I heard deep down in the sea where there is so much silence and so much happens. I cut my way through the objects and objections of reality and stood before the sea’s mirror surface. I had to wait until it burst open and allowed me to enter the huge crystal of the inner world. With the large lower star of disconsolate explorers shining above me, I followed Edgar Jené beneath his paintings.

Though I had known the journey would be strenuous, I worried when I had to enter one of the roads alone, without a guide. One of the roads! There were innumerable, all inviting, all offering me different new eyes to look at the beautiful wilderness on the other, deeper side of existence. No wonder that, in this moment when I still had my own stubborn old eyes, I tried to make comparisons in order to be able to choose. My mouth, however, placed higher than my eyes and bolder for having often spoken in my sleep, had moved ahead and mocked me: ‘Well, old identity­ monger, what did you see and recognize, you brave doctor of tautology? What could you recognize, tell me, along this unfamiliar road? An also­-tree or almost-tree, right? And now you are mustering your Latin for a letter to old Linnaeus? You had better haul up a pair of eyes from the bottom of your soul and put them on your chest: then you’ll find out what is happening here.’

Now I am a person who likes simple words. It is true, I had realised long before this journey that there was much evil and injustice in the world I had now left, but I had believed I could shake the foundations if I called things by their proper names. I knew such an enterprise meant returning to absolute naïveté. This naïveté I considered as a primal vision purified of the slag of centuries of hoary lies about the world. I remember a conversation with a friend about Kleist’s Marionette Theatre. How could one regain that original grace, which would become the heading of the last and, I suppose, loftiest chapter in the history of mankind?

It was, my friend held, by letting reason purify our unconscious inner life that we could recapture the immediacy of the beginning – which would in the end give meaning to our life and make it worth living. In this view, beginning and end were one, and a note of mourning for original sin was struck. The wall which separates today from tomorrow must be torn down so that tomorrow could again be yesterday. But what must we actually do now, in our own time, to reach timelessness, eternity, the marriage of tomorrow-and-yesterday? Reason, he said, must prevail. A bath in the aqua regia of intelligence must give their true (primitive) meaning back to words, hence to things, beings, occurrences. A tree must again be a tree, and its branch, on which the rebels of a hundred wars have been hanged, must again flower in spring.

Here my first objection came up. It was simply this: I knew that anything that happened was more than an addition to the given, more than an attribute, more or less difficult to remove from the essence, that it changed the essence in its very being and thus cleared the way for ceaseless transformation.

My friend was stubborn. He claimed that even in the stream of human evolution he could distinguish the constants of the soul, know the limits of the unconscious. All we needed was for reason to go down into the deep and haul the water of the dark well up to the surface. This well, like any other, had a bottom one could reach, and if only the surface were ready to receive the water from the deep, the sun of justice shining, the job would be done. But how can we ever succeed, he said, if you and people like you never come out of the deep, never stop communing with the dark springs?

I saw that this reproach was aimed at my professing that, since we know the world and its institutions are a prison for man and his spirit, we must do all we can to tear down its walls. At the same time, I saw which course this knowledge prescribed. I realised that man was not only languishing in the chains of external life, but was also gagged and unable to speak – and by speaking I mean the entire sphere of human expression – because his words (gestures, movements) groaned under an age-old load of false and distorted sincerity. What could be more dishonest than to claim that words had somehow, at bottom, remained the same! I could not help seeing that the ashes of burned-out meanings (and not only of those) had covered what had, since time immemorial, been striving for expression in man’s inner­ most soul.

How could something new and pure issue from this? It may be from the remotest regions of the spirit that words and figures will come, images and gestures, veiled and unveiled as in a dream. When they meet in their heady course, and the spark of the wonderful is born from the marriage of strange and most strange, then I will know I am facing the new radiance. It will give me a dubious look because, even though I have conjured it up, it exists beyond the concepts of my wakeful thinking; its light is not daylight; it is inhabited by figures which I do not recognise, but know at first sight. Its weight has a different heaviness, its colour speaks to the new eyes which my closed lids have given one another; my hearing has wandered into my fingertips and learns to see; my heart, now that it lives behind my forehead, tastes the laws of a new, unceasing, free motion. I follow my wandering senses into this new world of the spirit and come to know freedom. Here, where I am free, I can see what nasty lies the other side told me. Continue reading

seminar at huma (uct) tomorrow

Tendayi Sithole: “Decoloniality and Rhodes Must Fall: On Wynterian Meditations of the Fallen Flesh” – happening at the University of Cape Town’s Institute for Humanities in Africa (Huma) tomorrow at lunch time.huma seminar