Wednesday, September 25, 2013

Supple Science preorder and new ON website





Help Support ON Contemporary Practice by preordering our first monograph!


Each preorder comes with an original drawing by Robert Kocik as thanks for your support!



And check out ON's new website here, where we'll shortly post new additions to our PDF Archive!

Tuesday, September 24, 2013

Z"L



Ash Smith and others have produced this beautiful book as a way of helping to support my friend Chris and his family, who lost multiple family members in a tornado this past Spring. A lot of my favorite poets are included in the book, and it is produced by a team of skilled book makers:

Sunday, September 22, 2013

"Writing Machines" at TCR

I've never written (or only rarely written) poems using procedures, algorithms, or other deliberate constraints. Here are some "writing machines" occasioned by The Capilano Review's webfolio on Jean A. Baudot (ed. Andrew Klobucar and Aurelea Mahood). I will also be doing some blogging about machine writing and culture later in October at TCR, so stay tuned! 


http://www.thecapilanoreview.ca/webfolio/7/









Saturday, September 14, 2013

"Machine Writing" Questionnaire with Mandy Davis


My friend Mandy was the first to respond to the "machine writing" questionnaire:
1. To what extent do you consider your writing/aesthetic practice a collaboration with machines? Describe in detail.
Thesaurus.com is my collaborator, as much as anything. I think at the speed I can type. But I write poetry mostly by hand with a pen in a lined notebook, at first. Later drafts go onto the computer, though these days many are photographed from my notebook with my phone and text messaged to my human collaborators. At work, the computer is an essential component of everything I do. It holds my memory and I can't work without it. It's a powerful and long relationship to my Dell Inspiron!
2. Do you feel that your writing could be reduced (more or less) to a procedure or algorithm? Would a computing process (algorithm, program, or app) be able to successfully reproduce what you make/do?
No way. Or maybe yes. Or no. I'm thinking about digital sound processing. There has got to be some cyborg in there somewhere. Someone built something. I consider my ex-husband a cyborg. He builds analog and digital synthesizers, but it's never just his machines. There is always him in there. Another person using the tools he builds makes different sounds.  In my work, I spend a great deal of time trying to convey big ideas simply to compel human action. A machine can't do that. But there is an algorithm at the same time. There are key words - kind, caring, compassionate, helpful, friendly, loyal, strong, honest, generous, fair. We know people like to be described by these words. There is a rhythm to the language I use that a machine could probably copy. But poetry starts with human friction. What makes it compelling is that something has caused a rub, and the poem is a process for massaging the rub, smoothing it, making sense of it. I am thinking of Eliade here. Island of clarity in a sea of chaos. Can a machine bring clarity? I don't know. I am sure a machine could write something beautiful, but it's the tension I am looking for. Does a machine know tension?
3. What meaning do you assign to the term “cyborg”? Do you consider yourself to be one? RE: Donna Haraway, does the cyborg still offer a set of liberatory potential or has the emancipatory value of her 20+ year-old figure passed?
I love Haraway, and I think we are all cyborgs, definitely. It's good to admit who you are. That's where freedom comes from, right? So I admit it. I am a cyborg. My daughter's experience using an iPad as a two year old is a good example of this. She manipulates it like it's her own body. She has an intuitive understanding of it and can dj on Spotify, play games, draw, whatever she wants, without being able to read. She is still learning that she is separate from me, that we are different bodies, and also learning about this machine that makes life work for her, that stores memories and brings pleasure. She checks the moon phase on it everyday! That is truly virtual reality, though in her life, she knows nothing else.
4. In what ways are you conditioned by machines and in what (if any) ways do you defy technological conditions/determinacy? To what extend do you, especially via an aesthetic practice (the 'way you live,' for instance), escape a socio-political administration/determination through machines?
For a long time - until about two months ago - I didn't have a cell phone. This was pretty rebellious. But when my marriage ended, I had to get one because I wanted to meet men, and I knew I'd need to be able to text to do that. The phone is a tool for being in the world, conditionally. I don't think I defy technological conditions/determinacy with any fierceness any more, though I did try for maybe 10 years. I am just like everybody else.
5. To you what extent does your embodiment pose a limit to what you wish to do? To what extent does it offer a set of possibilities/potential surpassing your determination by machine cultures?
My embodiment poses no limitations to what I wish to do because my primary desire is to be in my body. Just like I am not my machines, I am also not my body. My body is its own kind of machine and its own kind of miracle, something I inhabit. I am learning everyday how to work it, how to use it to achieve expansive bliss, to express the true calling of my soul. The body is a tool like none other and I don't feel held back by it at all. A machine can help me capture an experience or make a connection, but I don't laugh in its arms. It might seem like when I'm texting I am soul gazing, but really I am just making plans in the hope of soul gazing. My life revolves around children, dancing, cooking, eating, writing, cleaning up, spiritual pursuits, sleeping, and loving. It is a pretty grounded reality. Being in the body, my sandals can't stop the soaking rain.

Monday, September 09, 2013

Multifarious Array, Fall 2013 Line-Up



Below is the Fall 2013 line-up for The Multifarious Array Reading Series.

All readings start at 7 p.m. and are located at Pete's Candy Store (709 Lorimer, Williamsburg, Brooklyn). They are all on Friday nights, unless otherwise noted.

__________________

September 13th: Ian Dreiblatt, Anna Gurton-Wachter, and Katie Fowley

September 27th: Trisha Low, Leopoldine Core, and Erin Morrill

October 4th: Brian Trimboli's chapbook release party (Emily Brandt curated)

October 11th: Eleni Stecopoulos, David Wolach, and Thom Donovan

October 25th: Timothy Donnelly, Lynn Melnick, Mark Bibbins, Tanya Olson 

November 1st: Daniel Tiffany, Molly Bendall, and Eric Amling

November 8th: Rachel Levitsky, Mathias Svalina, and Phil Cordelli

November 22nd: Andrew Klobucar and Maria Damon

December 6th: Dan Chiasson, Deborah Landau, and Amber Galeo

December 13th: DJ Dolack, Cate Peebles, and Monica McClure

Machine Writing Questionnaire


1. To what extent do you consider your writing/aesthetic practice a collaboration with machines? Describe in detail.

2. Do you feel that your writing could be reduced (more or less) to a procedure or algorithm? Would a computing process (algorithm, program, or app) be able to successfully reproduce what you make/do?

3. What meaning do you assign to the term “cyborg”? Do you consider yourself to be one? RE: Donna Haraway, does the cyborg still offer a set of liberatory potential or has the emancipatory value of her 20+ year-old figure passed?

4. In what ways are you conditioned by machines and in what (if any) ways do you defy technological conditions/determinacy? To what extent do you, especially via an aesthetic practice (the 'way you live,' for instance), elude or escape a socio-political administration/determination through machines?

5. To you what extent does your embodiment pose a limit to what you wish to do? To what extent does it offer a set of possibilities/potential surpassing your determination through machine cultures?

Backchannel here or if you prefer to wildhorsesoffire [@] gmail [dot] com

Thursday, September 05, 2013

ON Contemporary Practice PDF Archive Series

ON Contemporary Practice, the journal I co-edit with Michael Cross, will be launching its new Monograph Series this fall, following the release of Robert Kocik's Supple Science.

We will also be resuming the efforts of the print journal, with the inauguration of ON's PDF Archive Series, which will also feature discursive critical writings about one's contemporaries.

If you are interested in submitting to the PDF Archive Series, please see below our guidelines for submission.

In the next few weeks we will also be announcing our new website, with pre-order information for Supple Science: a Robert Kocik Primer. Stay tuned!



GUIDELINES FOR SUBMISSION TO ON CONTEMPORARY PRACTICE PDF ARCHIVE SERIES

ON Contemporary Practice PDF Archive Series will continue to publish discursive, critical writings regarding one’s contemporaries. PDFs will be published henceforth on a semi-monthly basis and featured at ON’s website. With regards to submissions, ON’s editors seek work that:
—addresses the work (poetics, aesthetics, ethics) of one or more of your contemporaries;
—is involved in current conversations and discourse about poetry, art, performance, and other modes of cultural production;
—is critical and discursive, but which does not fall into the genre of ‘review’ or ‘academic article’ per se;
—is ‘essayistic’;
—is personal, generative, and passionate;
—is rooted in the reading of one’s contemporaries, peers, friends, and community;
—is not afraid to address a larger sociopolitical field or engage other disciplines;
—is leveling with regards to a wider field of cultural production (the old ‘high/low’ issue);
—is devoted to work that has been poorly attended or misunderstood.
Please submit your PDFs to oncontemporarypractice@gmail.com with the subject heading “PDF Archive Series submission” and a brief cover letter. We will reply to your emails as soon as we can and look forward to corresponding with you about your submission. For further ideas regarding submissions please check-out volumes 1 and 2 of the ON Contemporary Practice print journal, available at Small Press Distribution.





Wednesday, July 10, 2013

LZ's New Life


The following is from a talk I gave on Louis Zukofsky's "'Mantis', An Interpretation" in relation to Dante's The New Life and sestina for the "Stone Lady" at NYU's campus in Florence, Italy. The limits of my thinking in the talk, intended for students unfamiliar with Zukofsky if not also Dante, led me back to a place of debate about the use of "shock tactics" and propaganda during the 30s.  
Pseudo-neurological and undoubtedly mystical, "'Mantis', An Interpretation" presents us with a version of surrealism. Like the surrealists, Zukofsky also tries to account for 'unconscious' processes, where the composition of his own poem resembles a form of 'automatic writing'. Whereas in both Dante and elsewhere in Zukofsky the visual is often primary, here movement is most important. The poet is a sleepwalker rather than a clairvoyant. Zukofsky’s sestina is more about the movement of the lines—a somatic intention—rather than something seen (imagist) or imagined (symbolist). The imaginary depends on something deeply felt or sensed in the following of the line itself through “thought’s torsion” coordinated with “pulse’s witness.”  
The poem that results qualifies as “sincere” in Zukofsky’s (and perhaps also Dante’s) sense of this term. Sincere as in that which is without ornament, that which is communicated directly through the sensuous artifice of language. Sincere also as that which in the Latin is “without wax,” which doesn’t attempt a perfect resemblance so much as an adequate record of something experienced. What is at stake is feeling, a faithfulness to the force of one’s feelings as they partake of revolutionary forces. The plot thickens where Zukofsky describes a state in which facts twist themselves “anew” to record neither a sestina nor even a mantis. The problem in the case of the sestina is that Zukofsky does not care where the form originates, so much as how it is applied. Ironically he quotes Williams’ dictum “—Our world will not stand it, the implications of too regular a form,” proving the quaintness of modern dictates about form faced with sociopolitical exigency. The point is not representation, but a kind of appropriation without model. Forget allegory; what Zukosfky seems to want is the chance to view a new world, however microscopically, through composition; a world in which the poor are no longer poor, however idealistic this may sound. Form itself, rather than the symbolism of the mantis, will prove a portal to conditions of possibility this new world seems to demand.  Despite a “grave of verse,” which is to say the baggage of existing forms going back 649 years, the facticity of the mantis is less described by what it represents than the processes of feeling and reflection that it initializes. This is its “unreality,” which Zukosfky distinguishes from “falsity.” That it sets in motion the vision of a world within the world. And this is what offers Zukofsky his much desired alibi (perhaps the primary reason for his writing the interpretation?): that the insect or any element of the imaginary for that matter can never stand for the experiential suffering of others.
Nor is the mantis a purely Romantic figure, and perhaps this is where Zukofsky most departs from Dante and Pound alike, but Dante most of all. The mantis is what can start historical processes, by which Zukofsky means revolutionary consciousness, the consciousness that the world can be different. What is at stake is the individual’s consciousness of other beings, which curiously he achieves through self-disgust—repulsion and repuls[e]ion. “The poor’s separateness bringing self-disgust.” As in Dante’s The New Life and sestina for the Stone Lady, the poet is transformed towards a divine or larger (social) consciousness through fear and trembling. As in the sonic "ballistics" of Dada or the cinema that the German philosopher Walter Benjamin describes, the poet wakes through "shock effects"--a series of shocks that must be assimilated or sublimated by unconsciousness processes. This leads to a reordering of the collective, a collective defined by a discourse of the senses. The mantis is what not only inspires a vision through its revulsion, not unlike the Stone Lady; it is what asserts its content through distraction. We are “spiritual automatons” (Gilles Deleuze's preferred term for the viewer of Sergei Eisenstein's cinema) and we are ready to be beheaded. History, in the end, is a blind or blank spot where discursive accounts of history would otherwise appear. Dialectics brought to a standstill through the poem's re/composition.


Wednesday, July 03, 2013

RIP Lucy Labchow Lasky, 1996-June 30th, 2013

"I like that nothing. Under a streetlamp in Cape Cod, on a small ledge of grass. On the beach in the day and I hate her shitting in the dark as much as I used to love smoking. Loved seeing it weave. It's not the shit, it's the air. It's the colon. It's the opening. We're basking in language itself. The silence of my friend. My love. The one beyond words in her silence. She is always eternally before. When she speaks it is shit, a gift, something to do. In our moment, of waiting, pointing, silent gear, what we went out for--*that* is pointing. Shit is the award. The award is shit."--Eileen Myles, from Inferno (a Poet's Novel)

Monday, June 10, 2013

The Death and Life of American Cities May 26, 2013


The Death and Life of American Cities May 26, 2013

&&&&&&&&&&&&&&&


************ Jennifer Tamayo #$%%%%%%%% Brandon Brown ^^^^^^ Frances Richard


))))))))))))))Judah Rubin

((((((((((((((((((Charley Lanning ****^^^^^^^^^^^^^^^^^Geoffery Olsen

((((on-goin' feature::::: "Pedagogy"))))

_____------_______Samuel Solomon ___------------------------///// --------> from from Reproducing 

the Line:.1970s Innovative Poetry and

Socialist-Feminism in the U.K

#************ Thom Donovan @@@@@@ -----


((((exercise on Bruce Boone's Century of Clouds

The Death and Life of American Cities is invariably so.

Please send work, as needed, to DeathandLifeofAmericanCities@gmail.com 

Scary Topiary's Arthur Echo PDF

A (Soma)tic collaboration, ARTHUR ECHO documents a Winter 2009 day [CA] Conrad and [Thom] Donovan spent listening to cellist Arthur Russell's WORLD OF ECHO on a twelve-hour loop in a five-story Philadelphia house. This chapbook appropriately inhabits the pop music tradition of the split single, as both poets tune into Russell's masterpiece to generate separate sets of notes on occult topics like angel milk & rock salt, the nutritive body, ecophenomenology, and lyric poetry. A unique tribute to Russell that conjures a reverberant portrait of close-listening and vital friendship from perceptual flux. (Review by Eric Baus at Jacket2.) 

"graffiti is beautiful / an emblem of AWAKE / saying I WAS HERE / AND HOPE YOU CARE" . . . "Crisis hush listen the world is alive repeat cho / rus"

Saddle-stitched binding and silk-screened covers. Art by Sunnylee Mowery. Edition of 88. SOLD OUT.

This title is now available in a free, digital version: pdf

Friday, May 24, 2013

Cee Vee

I am currently seeking employment in archive management, freelance journalism/criticism, and education/academia (Modern & Contemporary Poetry, Poetics, Emergent Journalism, Creative Writing, Visual Art Practice/History, Interdisciplinary Studies).

Here is a link to my CV.

Thursday, May 02, 2013

Appropriation and Affective Production In Rob Halpern's “Obscene Intimacies”


Inspired by Eileen Myles' piece in The Volta, I am posting an essay which originally appeared last summer, in the "Crisis Inquiry" issue of Damn the Caesars (ed. Rich Owens).

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Last year at School of Visual Arts I taught a class titled “Appropriations: 1915-present.” One of my goals for this class was to consider various uses of collage, documentation, appropriation, citation, and recontextualization within a Modernist/avant-garde writing tradition. Another goal, not explicitly stated by my course objectives, was to discover how these techniques have and could affect political and social resistance, a question that remains an important one for contemporary writing and art.

The course began with “documentary” poetries, looking specifically at Langston Hughes’s “Montage of a Dream Deferred” alongside Muriel Rukeyser’s U.S.1, Charles Reznikoff’s Testimony, and Dziga Vertov’s Man With A Movie Camera. As with the other parts of the course, this first part was oriented by a “core text,” a text by which all others texts could be oriented and refer. This text was Walter Benjamin’s “The Author as Producer,” in which the philosopher argues that writers and artists demonstrate their alliance with certain socio-political formations (in Benjamin’s essay, a working class struggle against capital) through their attention to particular aesthetic processes and techniques.

The second part of this class looked at “shock effects” in collage texts, using Benjamin’s “The Work of Art in an Age of Technical Reproduction” as its core text. From Dada sound poetry I traced a lineage through Bruce Andrews’ work (via John Ashbery’s The Tennis Court Oath), to Rachel Zolf and other contemporary poets who use sound performance as a key element in their work. The third section was devoted to political uses of recontextalization and appropriation among artists and poets. Using Guy Debord’s writings on détournement, I coordinated this core text with Hannah Weiner’s “Radcliffe and Guatemalan Women,” Martha Rosler’s video A Simple Case for Torture, and Judith Goldman’s book, Deathstar Rico/chet, three texts which attempt to read political and social conflicts through a writing practice; which is to say, they write to read said conflicts against the grain of mainstream information channels and official historical narratives.

Here, Weiner amplifies discrepancies between the conditions of women from Guatemala fighting for their lives and communities against a military dictatorship during the 80s and women in the US privileged by their education and class background by placing two texts beside one another: the first reappropriated from Radcliffe’s alumni publication, the second from accounts of political struggle in Guatemala. Confronted with Goldman’s and Rosler’s texts my class wondered how works of art/poetry could not merely reproduce conflict— through an ironic doubling or mimetic principle of sound post-Dada—but present a counter- hermeneutics anticipating tactical media practices in the 90s and 2000s.

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In the final section of the class, we turned our attention to problems of authorship and literary property. We used Foucault’s essay on “The Death of the Author” as a way into the problem. What interests me in this essay among other things, and why I think that it may still be especially useful for considering appropriation as an aesthetic technique, lies in Foucault’s attempt towards the end of the essay to imagine something beyond the “author function,” recognizing its origins in 15th and 16th century European political economy. If the author should wither—and Foucault notes that it will inevitably do so with the transformation of economic and social conditions—what will take its place? A host of texts by Dodie Bellamy (Cunt Ups), Tan Lin (HEATH), Stephen Collis (The Commons), and Robert Fitterman (Rob the Plagiarist) seemed to provide an answer to this question. Texts in which the author function is radically displaced by a distributed authorship, ‘crowd sourcing,’ and open source technologies.

In my lead-up to this class I was thinking of numerous conversations I had had with Rob Halpern over the past few years, especially with regards to “conceptualist” trends within a shared community of poets. Without speaking for Rob—who I know would probably narrate these conversations a bit differently, if he remembers them at all—I definitely felt some suspicion about a number of things that were being posited by various writers identified with this supposed ‘movement’. In the call of various conceptual writers for institutional critique, for instance, did they not conveniently ignore their anointment (and appointments) by the university; that their discourse was quickly and seemingly effortlessly being canonized by certain scholars and critics with a preponderance of cultural capital? Why, to paraphrase a prominent younger critic, did “capital want conceptualism now”? Why did it not want other writing movements equally vital, and very probably more crucial, for understanding the history of writing movements since the 60s?

I was actually reminded of this shortsightedness reading Andrea Fraser’s essay for the 2012 Whitney Biennial recently, in which she points out that the problem with current aesthetic practices is not with artists per se, so much as with an art (historical) discourse that makes claims for what art does/can do without looking critically at its situation among institutions and a marketplace (or, I would add, acting sufficiently on these critiques). What would it mean to be more honest about these claims, which should force us to take apart the social and economic structures undergirding aesthetic production? To its credit, conceptualist poetries have gestured at such critiques, however have done little to change actual institutional dynamics within the academic industry or outside in a larger superstructure for poetry/poetics. I would oppose these gestures to the many artists and writers who continuously flee various institutional formations to found new spaces within and without the public sphere, a discourse foregrounded by the Nonsite Collective (of which Rob was both a founding participant and a central organizer), as well as the various ‘free schools’ that cropped up around the Bay Area and elsewhere in the years leading up to the current occupations.

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While Rob and I both reacted this way to a perceivable move towards institutional cache, something important that we also recognized was the fact that strategies of appropriation/recontextualization were already very much at play within numerous aesthetic genealogies. Is it not a bit ironic that the work of the Queer-identified art theorist, Craig Owens, undergirds Robert Fitterman’s and Vanessa Place’s arguments in their Notes on Conceptualisms (especially their reading of conceptualism via notions of allegory), but there is very little grappling with a concurrent Queer militancy during the days of ACTUP and affinity groups who used reappropriation strategies effectively to demand civil rights for people with AIDS and AIDS-related illnesses? Likewise, the elision of such key figures as Kathy Acker and others identified with Feminist and Queer resistance strategies appear significant oversights in the argument of this book, which made almost no mention of the ways that appropriation/recontextualization have been used in recent history for cultural resistance and political activism. Given the fact that appropriation/recontextualization is thoroughly engaged by many current political and activist art discourses, this elision seems all the more unfortunate, if not a sign of disconnect between the aesthetic aims and practical, ethical-political effects of such writing practices, which have after all been lifted from a thoroughly digested visual art context into a discourse principally of artisans (poets, small press publishers, community-based curators and editors) and increasingly academics who have taken an interest in confluences between visual art, writing, and cultural resistance as it is figured through legacies of the European and North American avant-garde.

As the poet-activist CA Conrad often points out, we are living in a time in which there is no lack of exciting poetry. Like him, I am often saddened by the fact that so many poets are not given the attention I believe their work warrants; that so much is lost not only to a public attention, but to a (potential) communal discourse. In this very large and diverse conversation, some of the most vital poetry of our time—if not the most progressive—is oriented by an exploration of lyric, so-called. One can feel this investment especially in the Bay Area, where a host of younger writers are combining forms that have appeared through the Internet/social media with more traditional prosodic techniques. This recombination is not lost on Fitterman and Place in their tract about conceptual practices, where they put forward the terms “pure,” “hybrid,” and “baroque” to describe a spectrum of emergent writing practices oriented by repurposing and procedure. Unfortunately, lyric does not find a place in this spectrum, despite the fact that baroque can be ‘original’ writing—writing generated without recourse to appropriation or procedure. Lyric, it would seem, is conceptualism’s other; its foil, if not its avowed enemy.

Poetic and aesthetic techniques are neither progressive nor retrograde in an essential way, though I can certainly think of certain poets I would prefer to attend than others, and certain art works that I think of as offering more to an existing conversation. Rather, poetic/aesthetic techniques—whether considered lyrical or not—have a particular application within different historical trajectories and cultural contexts, and the poet/artist may be judged to some extent by how they choose to apply these techniques, how they take them up strategically or practically within a set of circumstances. Beyond ‘movements’ and ‘coteries’, I want to look at practices and projects uniquely inasmuch as they may be misapplied, or find their application more effective in a different social context. Perhaps more importantly, we might also conceive of how particular techniques of writing or art offer more or less resistance to an existing matrix of power and domination. Seen in this light, we could even say that there is much that is retrograde about conceptual practices in their revisiting of techniques that have been thoroughly codified by markets and institutions.

One of the radical applications lyricism maintains is its embeddedness within specific bodies and within social space. Lyric’s potential—its empowering aspect—lies in the fact that it remains from struggles of bodily and affective predicament. Just as space is a key factor in socio-political struggle—the proximity of bodies to other bodies coproducing one another in a defined physical location and not merely virtually (as has recently been proven by Occupy Wall Street and parallel social movements internationally)—lyric relates the body of the poet to a poetics of collective affects—both disaggregating and affirmative, intended and unintended, recognizable and repressed. In its reliance on sonic and rhythmic qualities, it produces what the French linguist and poet Henri Meschonnic called a “politics of rhythm.” Similarly, Robert Kocik and others have identified lyric as the privileged site of stresses counter to the belligerence and toxicity of our current economic, political, and social environment. Much of Rob Halpern’s writing comes out of this preoccupation with what lyric can do, oriented by a complex of counter-hegemonic forces.

In Rob’s critical and poetic output inheres not just a theorization of affect, but an enactment of how lyrical poetry intends affective re/mediation. This problem—central to all of Rob’s books—perhaps comes across most acutely in Music for Porn, a book obviously born out of the US occupation of Iraq from 2003 until the present, yet also out of a longer history of US military conflicts within and without its national boundaries. How can lyric organize affects productively rather than merely recodify and reproduce existing subjective formations? This is one of the central questions of the book. How can conflicting affects become visible— available to critical thought and sensibility—through the writing of poetry within lyrical modalities and discourses? This is yet another.

The engaging and mediation of affect brings up yet another question central to reactions to conceptual and appropriative writing practices, which is what the position of the writer is towards their material. Are they sampling it, as some have claimed? Are they de- personalizing, or even desubjectifying, themselves through their use of this material, and thus absolved of certain moral or ethical claims about how this material can act upon a readership or towards a potential audience? Is their work a flight into moral ambivalence—a dramatization of this ambivalence—or a confrontation with radical evil? Are they mirroring social processes and subjectivities that are already ‘out there,’ and which merely require
reframing within the realm of art or literary production to be observed and recognized? What is the fate of criticality and sensibility when this doubling takes place? Has the subject really disappeared, or does it appear (sometimes with a vengeance) in a world beyond the text; in the egotistical sublime, for instance, of a particular writer or artist? Faced with any claim to be avant-garde or progressive (two terms that have been oddly conflated by conceptual discourse), I often wonder, too, about those subjects who by their sheer existence provide new formal and hermeneutic challenges; if these specific bodies are well-served by a call to disappear or desubjectify themselves through a set of aesthetic techniques, whereby these techniques also tend to reinforce certain authors, bodies, and subjects, affirming them as ‘normal’ or a verifiable ‘center’?

“Obscene Intimacies,” the last section of Music for Porn to be composed in the summer of 2011, takes up appropriative and documentary practices and benefits from the recontextualization of an affective content not the writer’s own, with an acute awareness of how such techniques have been used historically for various social and political struggles. While throughout Rob’s work he often uses quotations and italics, especially to introduce ‘voices’ other than ‘his own’, which often move in tension with the lines of his poems (and I put scare quotes around these terms not only to draw attention to the problematic equation of writer with voice, but also the reduction of the text to a property of the writer), I can’t think of a place anywhere in his work where he has lifted so much material from an outside context into his original composition. The sources for these appropriated materials are news reports about US soldiers—the central figure of his book. He has also lifted lines from Shelley’s “Adonis” and Whitman’s “The Wound Dresser,” two poems central to his reading of the US soldier as a figure of obstructed utopian longing and homo-social (and sexual) potential.

Remixed, these ‘samples’ do not simply document the obscene (and largely unseen) intimacies of US soldiers tortured, maimed, and killed in Iraq—sacrificed before the Big Other of US democracy—but clock the document differently, reordering and thus also recoding its affects within Rob’s uniquely measured and punctuated lines (often he will truncate words through enjambment, multiplying semantic possibilities; he will also use em dashes to interrupt a continuous line or semantic unit). Rob does not just shift contexts— whereby a legal or news document is placed within the universe of a poem—but sculpts and compresses his materials to fit within the strict measure of his lines, the stanzas of which often bear a uniform shape. Like Charles Reznikoff in his Testimony and Holocaust, however without the same faithfulness to the objet trouve, Rob’s recontextualizations anticipate the affective responses of a reader both confronted by and implicated in human tragedies. Unlike Reznikoff, Rob weaves throughout his appropriation of documentary materials original content that is often directly in opposition to or tension with those materials, if only in form, tone, feeling.

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Beyond a simplistic dichotomy of ‘raw’ and ‘cooked’, Rob’s forays into documentary and appropriative techniques reveal a problem central to conceptual poetries and an ongoing lyricism that also takes up collage, quotation, citation, procedure, and recontexualization: How to not reencode affects that have hardened into definite subjective formations? How to not reproduce the dominant language uses and forms through their (uncritical) mimesis? How to inject found language with different and unintended potential? Rob’s struggle against these reproductive tendencies lies in the potential for lyric to lead one (back) to a place where affect is both recodified and produced (critically): the reader’s specific embodiment; the body’s situation within a particular set of discursive practices; what submerged and aporetic cultural materials any subject carries with it that are both beyond and constitutive of its singularity. Measure, rhythm, and other prosodic elements are key to this re/mediation of our affective lives, and our capacity for critical engagements beyond the bare mimetic. The inclusion of “notes” at the end of “Obscene Intimacies” offer a supplementary text encouraging (second) reflection on the function of recontextualization within a measure counter to the gestus of our militarized and economically ruinous world. 

Wednesday, April 17, 2013

Woolsey Heights Presents (reading)

Thursday night at 8PM I will be reading with the incomparable Brent Cunningham at the East Bay's premiere reading series, Woolsey Heights (1628 Woolsey St. Berkeley, CA.).

Hope to see you there!



Alan Davies on The Hole (review)


Thank you Alan Davies for your review of The Hole.

Holy and wholly and holey appreciated!

Wednesday, April 10, 2013

Interview with Colter Jacobsen

Here is a little interview I conducted with Colter Jacobsen for The Drawing Center's blog.

Monday, April 01, 2013

I Hope You Are in That Sun


Burning your hegemony
In effigy to all
That is absent
Inasmuch as we are
But this skin of names
Burning on some
Other sound for now
In whose dreams
Did the sun appear
No sun at all
Like a light before
Light was
These notes stretch
All the sounds we can be
Forget the violence
Of their music
Other first principles
We can’t mean
Sweating in exile
From certain pedigree
Identity messes
Everyone up
The ego which was all
Disabling sings
A new name
This morning a kind
Of third thing no
Sun could ever be
Suffered like a drug
Everything we see
The world
Is an epigraph
So call grace its score
That knowing spreads
Its cure
Rhyming in a world
No one has seen
Sequenced like my Lord
Summoning an end
To music.

--for David Rattray

David Rattray: a Recognition (event)









            Please join us for an evening & an afternoon of readings, film & visual art marking the life, work and ongoing influence of poet and translator David Rattray (1936-1993) on the twentieth anniversary of his death.
               
                On Friday April 5 at 7PM at the Leo Koenig Gallery (545 W. 23) in Chelsea.
               
                Lynne Tillman
                Nicole Eisenman
                Vincent Fitzgerald & David Rattray
                Dia Felix
                Basil King & Martha King
                Chris Kraus
                Betsy Sussler
                Liz Kotz
                Kevin Cooney
                Raymond Foye
                Eileen Myles
                Thom Donovan
                Jim Fletcher
                Ken Chaya
               
               
                and Saturday April 6, 2PM
                St. Mark’s Poetry Project, 2nd Ave & E 10th St.
               
                Joanna Furhrman
                Robbie Dewhurst
                Eileen Myles
                Gerrit Lansing
                Susie Timmons
                Garret Caples
                John Godrey
                Kim Lyons
                Chris Kraus
                David Able
                Ann Rower
                Jesse Browner
                George Quasha
                M.Mark
                George Green