Istanbul 04: The Dervish

By revolving in harmony with all things in nature--with the smallest cells and with the stars in the firmament--the semazen testifies to the existence and the majesty of the Creator, thinks of Him, gives thanks to Him, and prays to Him. In so doing, the semazen confirms the words of the Qur'an (64:1): Whatever is in the skies or on earth invokes God.

Monday, May 19, 2008, Turkoman Hotel, Istanbul

Ate at the Rumeli restaurant before going to the large outdoor tourist cafe to watch a whirling dervish spin and spin. He was such a beautiful boy, probably in his mid-20s with a heavy five o'clock shadow and exquisite Sufi outfit. I kept thinking of how he (the man) disappeared in his dancing à la anātman in Buddhism, yet really more akin to Western mysticism because the experience of Śūnyatā within Buddhism is not supposed to be mystical at all.

Here he was, dressed all in "death": his robe a shroud for the ego; his camel-hair hat, a tombstone. But as any mediocre Tarot card reader will tell you, death is merely a symbol for change.

Tiananmen

I was in Beijing just a few days after the tenth anniversary of the Tiananmen Square massacre. It was still closed to the public for “renovation,” in anticipation of protests and commemoration events. I could only get a few shots of the huge Mao poster above the gate before shuttling along to the next stop on our tour.

I was attending a conference on biography and life writing at Peking University, presenting a co-authored paper entitled “Politicizing the Trivial: Life Writings of Virginia Woolf & Slavenka Drakulić.” It was basically a comparison of Woolf’s A Room of One’s Own and Drakulić’s How We Survived Communism and Even Laughed, an evaluation of how early twentieth-century capitalism and late twentieth-century communism had failed in gender equality and how those failures resonate with each other across geography and time. I was still surprised I had even been given a visa after the NATO bombing of the Chinese embassy in Belgrade the previous month.

Since I never technically saw Tiananmen Square, I’ll rely on the description from Jan Wong’s Red China Blues, a brilliant memoir that should be required reading in literature, politics, journalism, and cultural studies.

Tiananmen is gargantuan, the biggest square in the world. It is a hundred sprawling acres in all, flatter and bigger than the biggest parking lot I have ever seen. I used to get tired just walking from one end to the other. Moscow’s Red Square was intimate in comparison. Tiananmen could simultaneously accommodate the entire twenty-eight teams of the National Football League plus 192 other teams, each playing separate games. It could stage an entire Summer Olympics, with all events taking place at the same time. Or if you put a mountain in the middle, you could hold a Winter Olympics there instead.

Tiananmen Square made me feel tiny, insignificant, powerless. That was no accident. As the geographic and political center of Beijing, it was enlarged after the Communist victory to celebrate the grandiosity of Red China. In 1949, the Great Helmsman stood on the rostrum, in front of the Forbidden City, to proclaim: “The Chinese people have stood up.”

Tiananmen, which means Gate of Heavenly Peace, is also one of the least hospitable squares in the world. There is no bench or place to rest, nowhere to get a drink, no leafy tree to offer respite from the sun. Only the one-hundred-foot high Monument to the People’s Heroes punctuates it, and, after 1977, Mao’s white and gold mausoleum. Tiananmen is also one of the most monitored squares in the world. Its huge lampposts are equipped with giant speakers for crowd control and swiveling videocameras. The commercial photographers, with white pushcarts and colorful shade umbrellas, are actually plainclothes police. For a modest fee, they snap photos of Chinese tourists posing in the square and mail you the pictures a week later. That way, they have your name and address, too.

Here is a well written op-ed from the New York Times: China’s Grief, Unearthed by Mia Jian. For those of you less squeamish, here's an excerpt from a BBC report nineteen years ago:

Istanbul 03: History is a Pile of Debris

Saturday, May 17, 2008, Turkoman Hotel, Istanbul

Last night we went on the obligatory people-watching pilgrimage to Taksim in what used to be the Genoese colony of Pera that is now the trendy nightlife district of Istanbul. We sat upstairs at Baraka, eating and listening to the house band for a couple of hours. I ended up consuming far too much salty feta in my cucumber and tomato salad.

We spent all day exploring the Topkapi as well as the Archaeology Museum. Exhausted now from the throngs of tourists and number of placards read. At Topkapi, I was struck by the man in tears, visibly moved by the displayed footprint cast in bronze of the Prophet. As my interest in religion deepens, I find myself becoming less tolerant of superstitious, and hence superficial, religious experiences. I think for most people, the reverse is true, so that at the end of life, only childish trinkets remain.

“Disappointing” is too meager a description of my visit to the Byzantine exhibit at the historical museum. So little to actually look at and study. Certainly, there must be more to the Byzantine collection housed in Istanbul, unless, of course, the legend is true that the splendor of Constantinople was indeed hauled off by the cartload as the vanquished disseminated the glory of the classical world across western Europe, sowing seeds of Renaissance throughout the continent. But a thousand years of Christian Byzantine rule should not be so easily erased. I guess it is good to be a conqueror so as to reshape history into one’s own image.

Case in point: reference to the Anatolian architectural consistency expressed in the city walls of Constantinople. Apparently, they were patterned after the fortified Hittite capital of Hattusa. But since neither the Hittites nor the Byzantines were Turks (or Muslims), we’ll reduce it all to a footnote in history. Or worse: to a blog entry by a mediocre hobbyist who doesn’t even believe in history.

Unfortunately, I can’t just dismiss this obvious absence to the Turks since even periodically throughout the Christian Greek empire, radical iconoclasm was official state policy. (And don’t even get me started on those damned European Catholics who plundered the city during the Fourth Crusade!)

Bolesław Leaf
March 19, 1994 - March 16, 2008

Rest in peace, my little orange baby.

Broken Wing

There are few things more tragic than a suffering animal, whether that animal be human or not. Watching the demise. Witness to the dissipation. All you want to do, all you feel you can do, is hold on to something no longer there. If it ever was. Knowing full well that nothing you do can effect any change in the situation of our own mortal vastness.

I’ve studied enough Hinduism to know that it’s all illusion: the pain, the suffering, even the conception of life itself. But the illusion is all we have. All we can know of life.

The post-structuralists are accused of nihilism, but only by those who don’t understand them. They gesture toward the im/possibility of death. It is always already outside of our phenomenological experience of life. It’s a death that lives on (sur-vivre as survival), that dissolves ontology, absent both the ontic as well as the logos. Something singular yet universal, embracing all horizons.

And yet it’s not death that concerns us, as the Cynics would agree. It’s dying. It’s the slippage from being to nonbeing. The erasure of all but the trace. The omnipresent absence neither here nor there. The unbearable void that muffles the word, the name, the universe.

But everyone—even the so-called Christians—agree: it is only through dying that one becomes immortal. Too bad none of us will be around when it happens.

Please keep Bolesław in your thoughts.

Gay for Democracy

I wonder if I’ll ever post to this blog again. I wonder if my days will ever stop being so damned full of foolishness and nonsense and incessant busywork. I wonder if I’ll finally slip over the edge of sanity and land in a puddle of my own full-blown, hard-core, crazy-assed lunacy. I wonder if my neck will ever stop hurting.

These are all good things to wonder about as I get to luxuriate by not having to drive to campus this evening for the worst class in graduate school. Thank the heavens for crappy winter weather! Snow day in Texas in March—just two days before “spring” break? Why thank you very much.

Today I was thinking about tautologies and dogmatism … and how dogmatism is always a form of tautology: what could be more dogmatic and tautological than I AM THAT I AM? Even the skeptic critique of the dogmatists’ syllogism is based on the uselessness of tautology: premise A, that all human beings are mortal, is necessarily always (and in all ways) no less tautological than all black chess pieces are black. Dogmatism asserts its own meta-self-recursivity. And all must bow before it(self).

Truth however asserts in perfect Heraclitean fashion that I am that which I am not. Truth embraces its own opposite. In balance. And resonance: a non-Narcissistic echo that decenters and destabilizes its own frame of reference. The truth is big enough to embrace that which it is not. In my opinion, the apophatic god is the only one/not-one (not) worth worshiping!

And yes, I did vote in the Texas primary Tuesday. I even returned to the caucus afterwards to experience the glory of the chaos and insipidness of democracy. Sorry, Iraq. Sorry Afghanistan. Sorry Iran … eventually. Sorry for bringing all our overwrought freedom your way! And my small role in democracy is not over just yet: I’ve been elected a delegate to the district caucus. I’ll report back near the end of the month how absurd that procedure is.

A bad case of the hollows.

Yeah, this band is rad. I love new music that gets under my skin. Angry words about how fucked-up stuff is. Makes me wanna burn it all down. Singing at the top of my lungs … before I cough up a ball of phlegm the size of my head. Calls me back to Berlin, to that basketball court where it all began. At 11:11 (or was it 3:32?) last night I fell asleep only to wake up within 20 minutes. I read some Gadamer. Watched porn. Went back to bed more frozen than when I first laid down. Sometime around 2:00am I woke up to the sound of Spic-O-Rama, but without that adorable John Leguizamo. I dialed 9-1-1 on speed-dial to report the disturbance. Today’s shot. Tomorrow probably too. It’s now 4:00pm, and I’m only thinking about the things I should’ve already done by now instead of the things I have to do next. Can’t use the sink downstairs because of the leak. Don’t know when I’m going to get back to the gym that overcharges me on a monthly basis. Sick of the scams all utility companies pull with new service contracts. The bruises up and down my arms have finally faded from the boxes and boxes of books I moved. Ordered two new books from Amazon today. Eventually I’ll bruise myself by moving them as well. Benjamin’s greatest fear was losing his library. Before I slip away into nonbeing, I wanna pile everything I still possess into a gasoline-soaked mound and flick a match in its general direction. Just to see what would happen. Dreading Friday. Not because it’s my birthday but because it’s the anniversary of when the sky over Texas caught fire and rained down on our heads. Dead astronauts and all.

Listen when your hair gets pulled. Don’t get caught. It’s gonna be alright. As soon as the embers die.

As I lay me down to fall asleep
with my demons dying and my pilot light weak.
I curse the last six months I’ve been hiding behind a mustache.
To those last ten years I’ve been howling at a paper moon: Fuck you.

The New 30

I think it’s fairly telling that I should lose my earrings just a couple of weeks before I turn 40. I had to remove them at the doctor’s office while they were taking an EKG. I wanted to get my heart a little look-see since midlife is fast approaching. I put them in my shirt pocket, joking with the nurse that I couldn’t remember the last time I had removed them. Afterwards, I sat at Nodding Dog Coffee Shop in Bishop Arts for an hour working since I haven’t had an Internet connection since Friday afternoon and I’m supposed to be teaching an online section of philosophy this term. When they closed, I returned to the old apartment to do some more gathering of my things to move them to the new flat. It seems most of our things are finally here, and there are even some books already on the bookshelves! Today we finally got phone and DSL. (And AT&T sucks absolutely, but that’s another post altogether.) It must’ve been while I was cleaning and packing that my earrings slipped out. Perhaps I’ll find them when I go back for that last transport of framed art and a vacuum cleaner. So, my heart is healthy. The doctor said I have the heart of an athlete. That’s good news, especially since both my maternal grandfather and my father died of heart disease. No diabetes. No high blood pressure. And he’ll send me the results from the thyroid tests once they return from the lab. Another year. Another decade. Another (new) home. (It wasn’t until we were saying goodbye to Mary that I realized I spent my entire 30s at my last home: I moved in when I was 29, and I just now left—not counting a couple of years in Japan and Europe.) My 30s were good, and so much better than my 20s. I’m looking forward to the future, no matter how short that may prove. This is probably the first time in 17 years that I don’t have any of my rings in any of my 7 holes. I miss body jewelry. I miss the sleepless nights that turned into blissful decadence instead of exhaustion. Now it’s off to bed. Or to work.

Nothing to say about love...

This interview suffers from the “Dance, Monkey, Dance!” Syndrome: flaccid American asks the world's greatest living philosopher (at the time) to perform for the camera on a topic he clearly isn’t interested in. But Derrida, in his generous generosity obliges, indulging the weak-minded question with a somewhat articulate—particularly for being impromptu—response about the difference/différance between/among the who(s) and the what(s) of love.



Do I love you for who you are? My friend? My lover? Or for what you are? Intelligent? Sexy? Do I love you because of what you do? Because you love me too? Do I love the absolute singularity of who you are? And when I stop loving you, will it be because of who you are [not] (no longer my lover), what you are [not] (no longer sexy), or for what you have [not] done (not loved me in return)?

Or can I love you purely because of your replaceability? For the fact that I can choose anyone else at any other time—knowing full well that the metaphysics of identity and time collapse just as fully and unequivocally as all [other] metaphysical systems in the end?

But can the modality of love bring us even closer together by helping to eradicate the notions of I and you (and us) altogether? That is, if—in the same way that each word engulfs an equally and conterminously unsayable silence—the I and the you embrace the not-I and the not-you (mere placeholders in an attempt to say something (which remains not-a-thing) real about the irreality of love in the first place)—we finally move beyond/through the metaphysics of identity which we sorely cling to in the West, especially as it perpetuates itself [gets perpetuated] through language, and approach a pure modality of love wherein no I and no you [and no us] exist, at which point existence itself—neither it nor self—ceases to ex/ist.

Or maybe we should just spend the rest of our lives searching for the “true love” Charlene sang about all those years ago:

What comes when I try to write...

"All of your anno Domini
the whole year long
has turned to
anno servi, or two, or
better yet:
ano polaco...
in a piece of the wor(l)d
where slave and Slav
de-fine the di-stance between
six years—nine, but who’s counting?
seven hours, and
365 degrees,
the temperature at which this flesh burns."

15 Songs for a Solstice

...to help keep the cold in on the first day of winter. (As if most of us needed help with that.) Here's to a new season of personal (and universal) growth.

For those of you not on MySpace, I'm currently reading Edmond Jabès' The Book of Margins. After only the first 35 pages, I can definitively state that it will be one of my most favorite books I have/will ever read:

The word is distance within non-distance, that is, the width of a gap that every letter stresses while bridging it. What is said is always said in relation to what will never be expressed. At these extreme limits we recognize ourselves.

This winter will (always already and yet again) prove the truth of the infinite distance I must travel in order to recognize myself in the extremities of the here and now. And now to the soundtrack that will be playing on that trip:

• "Hey, That's No Way To Say Goodbye" by Leonard Cohen
• "Winter Kills" by Yaz
• "Drink Before the War" by Sinéad O'Connor
• "Dreamer" by Toni Childs
• "All the Candles In the World" by Jane Siberry
• "Bells Ring"by Mazzy Star
• "25th December"by Everything But The Girl
• "Trouble In Mind (The Return)"by Marianne Faithfull
• "Mad World"by Gary Jules
• "Untitled 3" by Sigur Rós
• "New Lost World" by Chris Whitley
• "Soon This Space Will Be Too Small" by Lhasa De Sela
• "Baby In Two" by Pernice Brothers
• "Wo willst du hin?" by Xavier Naidoo
• "Archangel" by Burial

Excerpts

Something I've been doing for the past several semesters is offering excerpts of my academic work here at the end of the semester. When I'm not writing here--which is happening more and more frequently--I'm most likely working on papers such as these. The work I did this term just about did me in altogether: I started working on the first paper in May, but I was able to write the second paper in just a few weeks. It seems I always shoot my load on one project (usually the one for my major professor and mentor) and then do a second quickie. (And yes, all academic metaphors must be sexual; otherwise, you're not doing it right.) By the way, my first essay earned me a "gifted," and the second one was termed "brilliant." (I'm not braggin'; I'm just saying....)

In die Fremde der Heimat:
Celan’s “Schibboleth” and the Ethics of Translation

Mem’ry, in addition to being short, is also (always already) a matter of convenience. A covenant both enjoins and excludes. Our inclusion in a community is a function of how we enact our communal memory—which flags we pledge allegiance to, which political slogans we cry out, which language community we find ourselves born into—in short, how we embody our covenant. Memory is the shibboleth we use to segregate: it either allows passage or cuts off the return passage home. This scar—this syllable pain, this wounded word, this death sentence—bears the memory of our covenant, a circle of forgetting, bereft of a center. Memory, therefore, is what must be transversed, transported, crossed over, and translated; it is the liminal border between the alien and the homeland, the superliminal space where the blood of the Passover sacrifice demarcates between the Chosen People and the(ir) other. Memory is the shibboleth—mispronounced, death-bringing, inarticulate; the unsayable that demands utterance, performance, invocation. The promise—the sign of the promise—the promised covenantal sign scars the human body. This scar—a genital, genitive scar—wounded by the past, is passed on to future generations, to those also born of the wound, born of disaster.

The half-mastness on both sides of mem’ry bisects “Schibboleth” with a reference to a political act: commemoration of the dead, of national heroes. Yet this flag at half-mast (from the fourth strophe) is not (necessarily) the same flag to which the poet has sworn no allegiance (from the second strophe). Instead of being unfurled in the market square, demanding allegiance, this flag at half-mast signifies the presence of death. Yet Celan’s dead remain doubly absent: not only are they no longer present (having been murdered and reduced to ash) but neither have they been properly buried and mourned for. No national flag had been set at half-mast to commemorate them. They are absented in both language as well as cultural memory, and it is an inherent characteristic of Celan’s poetological project to call those absent dead back into presence through language and to rescue them from forgetting/forgetfulness.

But just as Heidegger wants us to think being as some thing other than beings, so we too are called to think the other as some thing wholly other, as something more than the sum of all others—uncoordinatable and incalculable, unbounded and aporetic, unmappable and undateable. The wholly other exceeds all Cartesian coordinates as well as any Cartesian cogito: all that I can know of the other is that I do not know.

Initiation into Redon’s Initiation to Study

The fifth and final work in Redon’s two-woman sequence is his circa 1905 Initiation to Study. This oil painting is marked by a flattening of the pictorial space as well as by a sharp delineation of line of the two figures. The priestess is clothed entirely in blue; the novice wears white. Instead of holding a red branch as in the 1896 oil painting, the novice casually holds a scroll that has been partially unrolled. It seems that the natural element from the first painting has been replaced with a cultural artifact; the mysteries of nature have given way to the mysteries of a secret society whose knowledge is written down on the scroll. But no text is exposed; to the viewer, the scroll is empty and blank.

Though the novice’s eyes are still downcast, we get no sense of her emotional state from her otherwise expressionless face. The priestess, however, appears somewhat sterner than in previous depictions: she is clearly frowning, and the severe profile line only accentuates her one visible eye. Redon’s noirs were often populated by round, globe-like eyes, but in this series, the women’s eyes are almost always closed, further resisting the viewer’s gaze.

The women appear within a space defined by heavy brown lines to the pair’s left and right as well as beneath their feet. The light brown floor recedes a short distance before ending at what looks to be a white plaster or stucco wall behind the figures. The pictorial plane, nevertheless, is further flattened with blotches of paint that transgress across all three strong defining lines. No shadow or shading interrupts this compression to give the viewer any impression of dimensionalized space. Redon flattens the vertical as well by repeating the light brown of the floor in the upper right. Moreover, the illusory depth is shortened by the dark pink tones of the oil paint: Redon uses the same tone for his signature and the dominant background behind the priestess. In this way, the surface and the background are the same color, disrupting any sense of depth and preventing any penetration beyond the work’s surface.

R.I.P.

Stockhausen 1928-2007

Thanksgiving Thursday

A random selection of music to be thankful for:

• "Beaten Thursdays" by Prefuse 73
• "The Columbia" by Lackthereof
• "Elvis Cadillac" by Rickie Lee Jones
• "Four Three All India Radio" by Echo Other
• "In a State" by Mojib
• "Kitten Who Did Not Want To Give Up" by BrainStorm
• "Masca" by The Duke Spirit
• "North American Scum (Radio Edit)" by LCD Soundsystem
• "NYC" by Interpol
• "When Under Ether" by P.J. Harvey

Just thinking about the multitude of ghosts that haunt every Thanksgiving and the network of friends around the globe who have made this a special holiday: 44 years ago President Kennedy was killed just a couple of minutes drive from my home; 10 years ago Michael Hutchence was found dead; Sonia in Kumamoto and the apato I painted green with the windows closed--I don't think my brain cells have really fully recovered; Tak & family in Osaka with my first bottle of beaujolais; Jola & the girls in Warsaw with several other bottles...; Macy's Thanksgiving Day Parade way back in 1986 and the crappy meal in the basement of the Empire State Bldg.; "In this fateful hour..." over and over; and now me alone with a stack of books and one painting by Redon to keep me company.

Remembrance

One of the many blemishes part of Putin's blemished legacy, Anna Politkovskaya was murdered a year ago.

Observance

Today, on Columbus Day (Observed) I’m sitting through a lecture on early American history—yeah, academic calendars don’t quite match up to national holidays. (When I was at UD—boo! hiss!—I was told that we would not be off on Labor Day because “we are not laborers.”)

But today, I too feel like Columbus: discovering something that millions of people already knew about. (Thanks, Lisa Simpson!) My discovery: I need a break from sitting through lectures and spending far too many hours in front of a computer doing research and writing.

A modest proposal for renaming the day observed today:

• Stolen Continent Day
• Genocide Day
• Taino Heritage Day
• European Legacy Day (celebrating the effects of smallpox and “conquista”)

Indeed, perhaps we all should just walk backward into the ocean….

Bullet-Point Friday

• I'm enjoying my trek through Daniel Weissbort's From Russian with Love, a book about his friendship(s) and (professional) relationship(s) with Joseph Brodsky, translation theory, Russian, literature, and death. It is everything that John Felstiner falls short of. Throughout Felstiner's work (specifically Translating Neruda and Paul Celan: Poet, Survivor, Jew), he steers the reader toward this totalizing conception of identity and poetry: he reads Neruda and Celan as if their names were always in capital letters, as if they were homogenized, monolithic, unified Cartesian subjects, as if his biographical/literary/psychological/physiological uncoverings and excavations had the final say on what their poetry was all about. Weissbort, on the other hand, speaks toward an actual and real person he met, befriended, and knew, and yet who escapes any insincere attempt toward totalization: was 'Joseph' a Jew, how much of a Jew was he, how does his translation of his own poetry speak the same as their Russian versions. 'Joseph' is always moving away, eliding Weissbort’s efforts to read him, his words, him through his words, his words in his (own) voice, his words in his Russian (or Russified English). Felstiner reminds me of why I stopped reading literature and poetry all those years ago; Weissbort makes me want to read everything Brodsky ever wrote (as well as everything Weissbort ever wrote).
• I have approximately 50 pounds of books about Mark Rothko I need to work through this weekend as I prepare for an in-class presentation on the Rothko Chapel next week.
• Tonight is First Friday at the Ft. Worth Modern. I thought I would take myself out for the evening to enjoy the new exhibit and then maybe a nice vegan meal at Spiral Diner. (I can’t wait for the Spiral Diner to open up in my neighborhood!)
• Tomorrow is already “full up to the neck”: German class from 10:00-12:00, a visit (during the Texas-OU game) to the Dallas Museum of Art to come up with a subject for my term paper, and then Lauren’s party in the evening celebrating the release of Superficial Flesh. Perhaps one of these days I’ll actually have some down time and do some pleasure reading or spend an afternoon just brushing my cats. Maybe December.

Scivias

I remain
Together:t(w)o-gathered
A union w/o unity
Identity w/ difference
Singable yet always (yet) unsung remainder
Twinned coils twining through
Here & (t)here & no(w)here:now/here
Wo ist der Mensch?
W(h)er(e) ist der Mensch?
Here- her- he- ach
And a thou-
Sand hands to hold at night
And an eye
T(w)o-ward
Hath an ear
Near- 'ear 'ea- æ
Farawaywayawaywayaway
Let be--this subjunctive that terrorizes time
I'm set ... for now
Know- now- no-

Il y a / n'est plus

A hundred years of his undying death articulating as if the singular unsaid, unsaying, unsayable, in its fully exteriorized impossibility against the homogenized totalization of a text, an other. He always already (yet) exceeds his own excessive supplementarity. I hereby sign and countersign your centenary as we both recede in our mutually singular oblivions.

Spam from the Great Beyond

If you are reading this, then the Lord Bobcat Jesus has come down in his infinite flames and glory, surrounded by heavenly hosts and neighborly guests, in order to take those whosoever believeth in Him into the folds of his celestial paradise for eternity ... or until the boredom settles in. Millions of His believers have been called into heaven, and you, dear, have been Kept Down on earth.

Rumors are surely abounding around the globe about the disappearance of His followers, but in case you haven't heard about it already, then you must just assume that there is a huge worldwide conspiracy to suppress the fact that Bobcat Jesus has returned for His chosen.

I was one of them. So there! See, I was right. All those long, preachy sermons about how the flames of hell will lick the boils on your ass if you don't believe in the sacrificial graciousness of His Lord Holyroller were not in vain. Whereas my cup of everlasting mercy shall overflow, you will lick the dregs of your Dixie cup of Tang.

The only way out of this infernal predicament is to clasp your hands together oh-so-tightly and repeat after me: "I was wrong. There is a Bobcat Jesus. I believe in Bobcat Jesus. I offer up my worthless piece of shit self to your unlimited grooviness and love."

Only if you say that three times fast and really really mean it, then maybe--just maybe--Bobcat Jesus will pick you up next time he swings by planet Earth. Keep your fingers crossed!

The only trouble with this is that some people would rather waste their time believing in Jesus (without the "Bobcat") than accepting the Bobcat (perhaps without the "Jesus"). Thanks to I Blame the Patriarchy for the Good News!

Voices

Nothing abides. Nothing remains.

Today I found out that Ray Williams died. (We raise our voices.) He was the chair of the fine arts division at the community college I attended. (We learn to speak.) He listened, especially when I had something (important) to say. (We speak our minds.) He spoke to me as if I had something important to say. (He taught speech. And humanities.) Although we certainly were not close, he had a deep impact on my life. (I teach.) He was sensitive, and intelligent, and passionate. (I am still learning to listen when my students speak.) Rest in peace, Ray. (Your voice will be missed.)

Euro-Franz Say Auf Wiedersehen

Euro-Franz isn't one to cherish or even approve of long goodbyes. Perhaps he's said goodbye too many times. When he lived in Japan all those years ago, he was even known to pop in and out of town without a word. Somehow he was always able to book tickets for flights either too early or too late for others to care about showing up at the airport. Or to even know. He's left too many countries to name without so much as an acknowledgment that he was on his way out. Perhaps the best goodbyes are the ones unspoken that leave no residual emotional messiness. No remains for those who after all remain where one has left.

Which is why yesterday's orgazmo of farewells was particularly unwelcome. I didn't mind saying goodbye to my professors, but when I was forced to interrupt classes to announce to people I barely knew that I was leaving, a line had been crossed. It's nothing personal because I don't even know them. They certainly do not know me. We passed each other a few times in hallways; I perhaps noticed them in required gatherings. But there was never any real chance of a connection. We are far too different, and I am considerably more different than they, than Thou. Making such announcements made me want to cover my head and duck into a dark corner, abandon my bags and jump on the next train pulling away from the station, stick out my thumb and accept the next stranger's offer of a ride. Life is far too short to attempt or move toward something lasting. Like breath: you aren't doing it correctly if you only inhale. At least one half of the process is letting it all go. Escape. Release. Goodbye.

People Unclear

Over the past few days I've been completely surrounded by people unclear on the concept of how to be adult human beings. For example, when I dropped off my recycling Saturday morning, another man pulled up to drop off his recycling as well. The only problem was that he left his car running while he made several trips from his trunk to the bins. He probably would've done less harm to the world if he would've thrown everything out with the trash and left his car off and in the driveway. Never again will I be concerned that the 25-minute commute to the recycling plant is a waste.

Later that day, after we got out of the free showing of Todo sobre mi madre at the Latino Cultural Center's Pedro Almodóvar film festival, Crazy Bitch #1 started throwing soda cans out her car window as she was driving up North Central Expressway. We took her license and car model, and I'm happy to say this morning I passed that information on the Don't Mess with Texas office. My small vigilante work here is done. (But if someone would like to find out her address and slap the shit out of her, go nuts: 122 JVW (Texas) - Blue Kia Spectra.)

And speaking of nuts, what is going on in the world these days to produce a jock shortage?!?! I was in search of a jock for several days before I finally found one in my size. I wear large, and it's not that I'm a unique shape. Most sports/athletic shops didn't carry a single one; some carried only youth sizes; and a couple had only smalls or XXLs. What's a boy gotta do to get a jock around here? Thank you, Target for carrying the one single large jock in all of Dallas. Now restock so I can buy a second one.

The Sky Is (Still) Falling

For those of you who are relatively new to this eight-year-old blog, today is the twenty-eighth anniversary of Skylab's descent. I began my own Crash Course shortly before the twentieth anniversary while I was living in Shimonoseki, Japan. (And I chose the Polish/Slavic spelling of the space station for my moniker because I figured it would be easier to consolidate my various online personalities under something a bit more foreign-spelled.)

On July 11, 1979, the abandoned United States space station Skylab made a spectacular return to Earth, burning up in the atmosphere and showering debris over the Indian Ocean and Australia.

That summer I thought the world was ending, and I obsessively collected every article about and photograph of what was then the largest (hu)man-made satellite ever. I still have that yellow scrapbook I made at my grandmother's house in Arkansas. (And I assume Skylab is the reason I love Wim Wenders' film Until the End of the World as much as I do. Skylab is also probably the reason I'm wary of (or at least ironic about) technojunk.) With a healthy dose of realism/cynicism about the (dis)abilities of humankind since that time, I'm even better "prepared" to face the next American/(hu)man-made cataclysm that falls from the sky.

Biomap

Since we'll be losing our home in the next few months, I've been thinking a lot about the places I've called home for the past (almost) 40 years. Here's a little map of where I hung my hat. I'll update it when I get more information organized or feel like expanding some of the stories ... which probably won't be for a while since we're leaving for Europe in 2 weeks. We'll fly to Frankfurt to meet up with our friends, then fly to Barcelona for a week before returning to Germany. Afterwards, Stephen comes homes and I settle in Marburg until the end of August. When I get back, we have the pleasure of finding a new home for the next 2 years ... because I swear on a stack of Bibles that I won't live in Texas after I finish the Ph.D.

Marked by the trace and the testament

Derrida's Learning to Live Finally--his last interview before dying in October 2004--is a brilliant testament to learning, living, and loving. This little book arrived today, and I eagerly read it in its entirety this afternoon. Here are a few of my favorite passages:

I don't want to renounce anything, indeed I cannot. Because you know, learning to live is always narcissistic ...: one wants to live as much as possible, to save oneself, to persevere, and to cultivate all these things which, though infinitely greater and more powerful than oneself, nonetheless form a part of this little 'me' that they exceed on all sides. To ask me to renounce what formed me, what I've loved so much, what has been my law, is to ask me to die. (29-30)

At the moment I leave 'my' book (to be published)--after all, no one forces me to do it--I become, appearing-disappearing, like that uneducable specter who will have never learned how to live. The trace I leave signifies to me at once my death, either to come or already come upon me, and the hope that this trace survives me. This is not a striving for immortality; it's something structural. I leave a piece of paper behind, I go away, I die: it is impossible to escape this structure, it is the unchanging form of my life. Each time I let something go, each time some trace leaves me, 'proceeds' from me, unable to be reappropriated, I live my death in writing. It's the ultimate test: one expropriates oneself without knowing exactly who is being entrusted with what is left behind. Who is going to inherit, and how? Will there even be any heirs? (32-3)

[S]urvival is an originary concept that constitutes the very structure of what we call existence.... We are structurally survivors, marked by this structure of the trace and of the testament.... [D]econstruction is always on the side of the yes, on the side of the affirmation of life. ... This surviving is life beyond life, life more