The Join

“The Join”

Ms. Mann had made a landscape I simply could not decipher. I had a picture like that. Charcoal and paint and wax on a large canvas made by a woman I assuredly knew but no matter how, I never knew well. Modotti’s stairwell, but this was doors, steps leading upwards or down, thresholds to or away. The openings were thick in their darkness, but whether that black was within or without, I could not say. A kind of vertigo. An incapacity to gain my bearings. An experience that art and women have always supplied me with in large measure.

I approached a room at the St. Louis Art Museum that completely gave credence to its acronym. On one giant wall hung three enormous panels by Gerhard Richter, the three months most Winter. Opposite to it across the spacious room – a gargantuan assemblage by Anselm Kiefer was hanging. Between the two I foundered, awestruck and thoroughly a-mazed (assuming that means “to be jettisoned into an unsolvable maze or labyrinth”). Lost. Immersed. Afloat. A parallel to loving my wife.

Like cattle in a feedlot among females, I graze, stare dumbly and bellow, then stunned, flayed and strung up all of a sudden. Before I know what’s happened. Art is like that. You wander in, something strikes you in your senses, you move in – kazowy! – you’re rearranged, undone, overloaded.

I must say I don’t really mind the dystopia, aporia, conundrum’d state of being this implies, but to sense a ground for being in it (to secure one’s being at all!) is tricky. Usually it emerges after the stupor – you become cognizant of pain. Your throat is slit, your blood is gone, you’re an artifact, a meal.

Humans are not that helpless.

This was intended to be a consideration (astute, reasonable, hopefully enjoyable) of ambiguity and liminality – their presence in our apprehension of the world – of art and persons and things. Persons, places and things, how about, the designations “art” and “spouse,” “painter,” “friend,” “S.L.A.M” or “self” are afterbirths of our relations.

So the stairs, the leaky lake-y landscape, the architectures of doorways, the ladies and the painted times…

where I enter, where I leave, seems entirely up for grabs. Depends on the day, my mood or company, my body’s presence with my mind (and vice-versa), the music or chatter or silence in my head, and so on.

There’s a thrill to it, an ecstasis – as if sometimes I become phantom, fleeing and spreading into the surface of things; at others a long contemplation, as if merging with jelly at the bottom of the sea. Usually, amid much stammering, I end up stuttering: “I don’t know. I can’t describe it,” whether to partner or journal,

and begin again.

And sometimes I just breathe (think about breathing) and gaze. Something like a ubiquity of assimilation occurs, a vanishing and presence – to dis-appear. Not to cease, but, apparently, to occur “in,” diffuse, non-identically and undifferentiatedly.

Where am I?

Or might I be aptly participant? As if the similarities of cells and atoms (the family resemblance of objects) and the woven unity of wind have been accepted, acknowledged, awared in the confusion (“fusion-with”).

I don’t know. I can’t describe it.

But I like it and fear it at once – secure and unsettling – like “home,” as it were, or my “self.”

A sort of cognition of the ever-unknown lexeme “I” in its ever-unknowing surround…of people, places and things…that primal chaos and truth. Ambiguous, liminal, present.

The join.

As good as any…

This quotation from Arkadii Dragomoshchenko is as good as any I’ve yet come across in attempts to define or circumscribe what I think of in relation to whom or what or how a “manoftheword” is (in this case attributed in the masculine, because I am of the male gender, as is, supposedly, Arkadii) – but equally (as I see it) applied to any “personoftheword”:

“The place where I’ve finally found myself, is as simple as a child’s board game.  Everything in it echoes everything else.  Coincidences aren’t always believable.  And they don’t always count.  Obliqueness has its own charm…He’s writing…

“The man forces out word after word.

The letters run in the rain and pour into the message.  The man, no doubt, is reading the message as he inscribes his letters.

In the message, unflinching, unfolding via ink blots, there are detailed instructions on how to correlate one letter with another, one word with another, and then the rest with rain, paper, war, objects,  fear, the hexagram of ‘fragments,’ toothaches, questions, history, tobacco smoke, poetry, foolishness, you name it…

The message also suggests that neither he nor you will receive a thing for it – this work is done gratis.”

-Arkadii Dragomoshchenko, “Here” from Dust–

Scripting the Photographer, pt 5

The Photographer Goes Back to Basics

 

If you pressed me, now. If I were honest, a photographic career is, basically, just like any other, with different tools and products. It fluctuates, you know? You move from the zeal of the capture, the feeling that your point of view (POV) might be “special” or “unique” – and it is – it’s one-of-a-kind even when one is copying someone else, still a translation or a version, not a “same.” You get over the miraculous. It wears off with time. Inattention, a zillion images from a million Kodaks, Polaroids and Nikons, and the clicker just feels overwrought, or miniscule, inundated and insignificant.

So you join a cause or a team, a kind of “group POV.” You figure there’s strength in numbers, you can at least make a digit’s difference, someone else cares or shares or might be helped by what you do, who you notice, how you work. But that film plays out as well, being as how everyone in the “group POV’ can’t ever actually escape their individual POVs, it ain’t long before you each understand a “place” or a “role,” an “effect” you come to feel is replaceable, or that you could as well perform that function on your own. Cut and splice. Disappear.

Now sometimes a kind of “back-to-square-one” occurs here – or a sensation of discovery that’s nearly always re-discovering, which is just fine. You pay a little more attention to your tools, try old ones, new ones, mix up the chemicals, collage the exposures, experiment surfaces and pages. You plunge the medium, see if something ain’t been missed or never combined, used just so, at this or that time, this or that way. When you look hard enough (if you care, that is) – you’ll find it. Someone’s been there, thought it, shot it, used it, what-not.

Then you might try plumbing your individuality – family roots or land, self-portraits, things you figure only you have access to; or you try some wild novelty – work for no other reason than to try what you haven’t seen tried, usually the results are ridiculous, maybe some cool accidents, but very rarely anything world-shaking or earth-shattering comes of it, more like play. Banality and/or play. Too finite or too abstract. Solipsistic or anonymous.

At this point, usually 20 years in or so, give or take decades, many sell out. Either by doing “well enough,” using their skills developed for someone else’s purposes, or literally unloading the shebang on Craigslist or gifting it to a young idealist upstart or relative; or you teach.

Others of us simply scale down. By which I mean you return to the basics, by which I mean you figure out through all the efforts, jobs, mechanisms and situations, what actually pleased you. What gave you the willies the highs the joys the thuds about being and doing…and you figure out, at whatever level of notoriety or negligence, how you can keep on doing these things.

You look, and you feel. What you like feeling looking you make pictures of. Could be people’s faces, secret subway shots; could be getting yourself off to remote places – mountains, trees; could be naked women or men; innocent children; dangerous wars. Could be proximity to the rich and famous; or microscopic lives of plants or insects; could be the chemicals and lights themselves, the materials – blurs, slurs, Rorschach-like concoctions. Only you know, ‘cause you’re the one that feels it when you look.

Hell I’ve been a grocery bagger, an insurance peddler, kindergarten teacher and garbage man, just to see the chaos of shapes and light, just to rove the streets to or from with my “magic box.” You’ll know if you gotta. You’ll even know what you’ve gotta.

I gotta.

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I for instants…borrowed

Arkadii Dragomoshchenko

this one is too good to deny…

“The insignificant position of two associated objects is probably determined by both the randomness of their relationship (let us remind you that neither the ‘statue,’ nor ‘I’ in any way ‘expressed’ a desire to be together, to be united thus by a proposal of anticipation followed by a separation) and – if you will – one’s semic insufficiency.  Indeed, if the semic nucleus of the word ‘statue’ or, say, ‘she’ governs the layers of contextual semes, then ‘I’ is empty (or infinite and hollow, from the very beginning).  This lexeme has no nucleus whatsoever; it’s nothing more than a cocoon of ‘contextual semes,’ like the knot that is a constant deflection of an illusory straight line towards its starting point.

“Frankly, I’d like to say, as I did at the beginning, that ‘I’ is reduced to a ‘seething, ever-changing void.’ But let’s leave it at that.”

-Arkadii Dragomoshchenko-

And, in very much seriousness…if you are a writer in any sort of way (letters, memos, journals, ANYthing)…I find it hard to stomach you not having read Dragomoshchenko’s book Dust.  Really.  Truly truly truly.  Please, if you have even a passing interest in the use and creation and employment of language (even for conversation, thought or memory)…Dust, Dragomoshchenko, Dust, Dragomoshchenko…(mantra until you hold it in your hands)

I beg of you.

Scripting the Photographer, Pt. 4

The Photographer Battles the Inevitable

Cartier-Bresson

 

 

Point. Shoot. fstop. Time. Cut. Develop. Preserve. Capture. Take.

the bravura.

I’m an old man now. I know about time. I know how I am not I. No longer. This mottling, freckling, wrinkling and mole-ridden flesh each new hour I am forced to call mine. The pain in the shoulders and the neck and the knees, my excruciatingly stooped back, my trembles and twitches…I fight back.

I capture the young. Flesh nubile and soft, pliable and pure, elastic. I carry my posture of strength, contracted muscles of athletic days on this little 3×5 glossy scrap, you see? Here’s uncle Mort – alive, swimming – BEFORE 1918 and he was no more. Pah! Right here friend! Right here is uncle Mort. And the Native Americans did live here first, and did wear strange clothing, ride horses, build tee-pees and clod huts – you see?

What might have been erased by vile death, by erosion, what we may have never truly “witnessed” or “seen” – right here through this powerful small cannon!

Matthew Brady

If we speak simply of existing, in whatever form (given what becomes of our actual bodies and minds) Atget has defeated death – you may challenge me to find his flesh, his bones, his musty breath – perhaps not! But here, right here! His aspect, his presence, his form. See? None of us, none of us, even those of us who greet it at our own hands, like death. We try to circumscribe it, undo and short-circuit its authority, vitiate its inevitability – well, here is how I do it!

Eugene Atget

Death and anonymity destroyed by the ambiguity of the lens! You may have no inkling WHO this subject is/was, but you will not doubt that they were, and therefore are in your ingestion of their image.

Beauty vs. decay. Beauty of decay. Youth versus age, the vitality of age. Life against death, or the life of death. I can capture it, exercise my will to power, stay the tide if only this moment, you see?

The action makes the difference in the arts. That I can take action against, on, within my world and produce a stoppage, an ongoing, an object that without me would not remain, be.

A salesman’s pitch, a preacher’s sermon, a whistling in the dark, you say – I say sure! I say it’s a banter and a babbling whistle, but it is my friend, it is. This is the significant battle, the valorous war. To take a stand against void while accepting its encroachment, to face up to destruction taking names and numbers, to perpetually freeze its moments, stop-gap, isolate and preserve. Seek and destroy.

I think of each shutter-click like a whittling, another shiver off death’s enormous trunk, a cut, a shape and scrape, a form emerges in its waste.

Death will assuredly do its worst. And we are.

Aidan Wells Filbert

Contemplation Validation: an Addenda

Addenda: Contemplating Language…

Robert Frank photo

 

Coming clean.

Honestly.

There are many a day that I feel alone or odd or perhaps even neurotic in my obsession with languaging. I go to write…and end up being able only to write language. About language, with language, in language, against language, through language…a medium I am incapable of escaping. I think of those who write stories, or poems, articles or essays about subjects behind the words, things referred to, recounted, and I get excited, think: “I can do this!” – head into artworks or subjects, characters or narratives, and sure enough, soon as I put instrument to page…I’m locked in language…what it does, how it functions, what it means. With the gut feeling that exactly that, is what it does…means. Not something else, more, under or beyond, but means in its being languaging.

So I circle, spiral, seek into, try to self-criticize, split, examine, understand, observe, listen…and end up creating these whirligig texts where language spurs and follows, begins and begins and begins.

I wonder if it bores readers. I wonder if most persons, when I try to hash these conundrums out (the “prison” and “window” of languaging), are thinking…”why don’t you just get on with it…say something! Try it! Communicate, describe, hypothesize, anything – but don’t just dissolve your saying with saying!” I wonder if, to the bulk of our kind, reflecting on reflections without answers, resolutions, commercial products, and so on, is a stumbling block, a misfortune, a psychosis?

And things happen like this morning, where I suddenly feel validation of my contemplation…where the “eternality” of the issue feels ok for me to be obsessed by…today it comes in the form of a lengthy essay by Nobel Laureate (validation!) Octavio Paz, titled Reading and Contemplation. In it, he also enters into the trail of sources that has so shaped me: Benjamin Lee Whorf, Wittgenstein, poets, philosophers and physicists throughout the ages responding to: “Language is society’s foundation and at the same time is founded on it. Without language, there is no society; without society there is no language. To me this is one of the great enigmas of human history. Or rather the enigma.”

Sigh! I’m NOT alone! I’m digging around in perhaps the enigma of being human. “Language is more powerful than the individual self…this language that imprisons us is also a window, a lookout post on the world, on our fellows and on other languages…Perhaps the answer is to recognize that each culture – that totality of material, intellectual, and emotional structures: the things, institutions, and persons that go to make up a socity – is predominantly a symbolic system…that every act of human beings – even their crimes – say something. We are condemned to voice meaning endlessly. We are language.”

Further, “it goes without saying that everything human beings touch is impregnated with meaning; the trouble is that the moment we perceive it, meaning scatters and disappears. There is no meaning but meanings. Each one of them is instantaneous and lasts no longer than its appearance. Ashes of meaning: ashes without meaning…Meanings cancel each other out; on the ruins of meaning there appears a reality that cannot be named or even thought. To question language is to question ourselves.”

And, in a kind of ultimate reciprocation, connection, correlation…at the very core of my daily work, Paz writes:

“If everything we touch and name becomes full of meaning, and if all these meanings – provisional, disparate, contradictory – instantly lose their meaning, what is left to us? To begin all over again.”

And so I do…with this added courage. Perhaps I am not crazy. Perhaps others are interested. Perhaps languaging language matters.

 

*if you share my intrigue at all, I highly encourage you to seek out a copy of Paz’s Reading and Contemplation. It is a Pazian-version of my “Up with Word(s)” contemplation – nicely done, about 50 pp. I have read it in my copy: Convergences: Essays on Art and Literature by Octavio Paz

Scripting the Photographer, Pt. 3

The Photographer Speaks Candidly

 

Where it all begins, I suspect, is the “snapshot.” Whether family photo album, yourself messy-faced in diapers and high-chair, exotic postcards or history books – that strange “a-ha!” instigated by the similitude of the unknown or misremembered. The “whap” of what you imagine you’ve seen, fantasized, dreamt or been, suddenly presented to you as an instant, an image.

“Stealing a glimpse” kind of thing. A centuries-past wedding, the Rockies in sepia, a Hindu temple, your sister as a baby – the mystery of it, the magic! That first plastic camera, disposable and durable, that I used like a weapon as a boy. Bam! Bam! Blam! – my toe, my dog, the playground sand. Blast! Wham! Crack! – got you candy wrapper! Beetle! Back of daddy’s head!

What wonder, no? The outlaw Jesse James – preserved! The Eiffel Tower! Existed then, exists now, because of this contraption, this mad science. Africa, India, colors and clothing, languages, beliefs and cultures – perhaps! perhaps! – someone must have really been there – and something! – the camera may be able to lie, but it cannot create matter, substance! It records moments, minutes, on battlefields, of cheetahs, camels and pyramids!

I had a grandpa! Or I didn’t, but here’s a possible one – detached from his family of origin – available image – who really occurred – could be mine – you see?

For all the skewing of this miniscule eye…the fragile lens…the limiting range and frame, the delicate settings and the passage of time – in only a couple of centuries (as testament to its early stimulus and fascination) – our world has been literally flooded with these fragments. Images. Perhaps rivaling the entire history of visual arts, save writing, no?

So to start, it is enthrallment. Magic, mystery, forbidden, anonymous, it appeals to everything in human youth: the impossible! To experience – perhaps to capture! To seek – to startle – to freeze – to kill.

To take the photo. To grasp the image. To snap the shot. To keep the memory, its stimulus. In the blink of an eye.

I’ve never stopped.

Scripting the Photographer, part 2

The Photographer Poses a Nude

 

I proceed to enact a daguerreotype, a portrait, of a nude human body. I desire the body, the nude, for its pliable form. Shapable still-life, form requiring will. I will need to place my hands on you, move you, to sculpt your body into lights and shadows. I choose you because you are beautiful to me, interesting, unique. You consent, or choose, “for art,” you say, “for art I will remove all my clothing and exist only in my skin and bones,” “for art I will be naked.”

And I agree. Regardless of artifice or style, mechanisms or techniques, art reveals us naked, as we are in our skins, our fragile, porous borders. I must touch you. Art cannot occur in solitude. Always there must be “other.” Always there must be “form,” a here and a there, an inside / outside, a marking and memory.

I do not know how it feels for you to have my hands upon your body. You lie still. You are naked, are beautiful. I place my palm underneath of your knees and pull them up toward your chest. Your calves I press firmly along your thighs to the point where your heels cleave buttock. Sharp angles, slow curves, deep shadow. My fingers trace around your bottom and up the small of your back, learning your spine, your lines. I whisper.

Firmly, quietly, I shove your shoulder up over your knee and push your blade firmly, flattening a slope with a vertebrate edge, cupping the folds of your legs and creating shades of muscle and rib along the contortion of your back. Turning your face to the floor, I stress the creases of the tendons securing your neck. I use your hair like a pencil. Sketching and tracing the shape of your skull like thick charcoal, then drawing out strands for fine points, contour every which way of scapula and horizon, blade-rib-spine for highlight, sweet water of flesh as it pours your body and bends.

This takes time and concentration, you must hold still while your figure trembles. The arms? The hands? I flatten one out between my own, straining the fingers as widely as I’m able, squashing it against the surface where your face ought to be, now hidden beneath the likeness of your hair, pivoted on your nose and your crown. The other I stretch along your back to your bottom as a mirror, a reflected wave providing border and frame to the curling fetus of your twisting torso.

Hold there. Adjusting your digits to the swerve of your buttock, I tap them to the turn of your thigh. You are beautiful, pliable, soft. I stare. I close my eyes and gently feel my way over every shape of you in the dark. A blind man finding my way along the rocks of a beach, underwater. I imagine work onto paper, in wet clay or cool marble, correcting some angles of compromised gradients, pools of stasis, until you exist only as flow and obstruction. Yes there, yes there. How do you feel? Do not answer, you cannot afford to breathe, you are art, an object, an artifact.

Stay as I fix my devices, reform your surround, and manipulate tools. Stay.

We begin. I shape you, you will. I twist you, you choose. We wait, we wait, attendant to the sky.

Scripting the Photographer, entry 1

The Photographer Discusses Poor Vision

 

Indeed there are days I’m uncertain. Unsure if I’m able to see. Since youth I’ve been blind, very nearly, “legally”? – yes, in my left, but spectacles account for that, I mean “vision.” Shapes, soft and blotted, everything variations of strangely spotted, fuzzy ovals. My natural eyesight is that I see what you see examining blood cells through a microscope. It’s a hell of a guess to proclaim something “tree,” or “car,” “human,” “house.”

My glasses restore what is known as “normal vision,” in other words, I’m enabled to distinguish walls and streets, eyes from mouths, blades of grass, shadows, pebbles, feathers even.

What I’m attempting to signify here is not accuracy, but that dread of poor vision, its undoing – where my eyes open out and register lines and fields, patches and frames, sketches and grounds, and I feel certain, uneasily assured, that what my brain is recording is itself. That these forms I “see” and “recognize” – sharp angles of a roof, scribbles on sky-canvas of a great bare cottonwood, spillages and squee-gee’s smears of walking figures – that these forms feel, in fact, to be formed. Forms formed by me. That rather than seek and capture I en-vision and create.

That the world is all dim-grey and full of shadows, and I mark it using light. Light is all – a motion, a shudder and click – and somehow I’ve reordered what might be there. My point of view, my stance. Decrepit old man with still the use of his fingers, albeit shaking, shooting willy-nilly, random violence, chopping up what is and nailing it in fragments.

At first I sought, I really sought. I ached a way to know what’s real. I hungered, craved, and wanted – to get out there, in there, attach – somehow seal myself to my surround – to objects. I thought: I’ll see something – something really there – and then I’ll, I’ll, well, I’ll prove it to myself – make a little monument, a document, an artifact that might bless me, secure me – I WAS HERE I SAW THIS – see? I indeed exist and was present – at least at that moment. That I might hold it, a thing, an object, something with matter, that matters.

But doesn’t repeat – you see? What I did with the light and the shapes, the forms and the shutter – my “settings” – that is what I look at again and again – it’s “developed” on me. What I saw develops as I see, and then again with each viewing, but is not, I repeat, is NOT what I took the picture of. Which was a moment. My prints, my negatives, are next moments, and next. New situations, new contexts – new sights: with the requisite distortion of my vision.

In the museum, the gallery, the box in my closet, laid out on my desk, with a friend on my couch – new forms, new shapes, new visions surround. Points of view.

Poor vision, you see? Inaccurate. Not the world or the subject, but me. Not my eyes (“corrected” by lenses), but what directs them to look, what selects their focus, blurs the contexts – my settings – what chooses. Responds.

My poor vision.

Equilibrium’s Joy

foto by Filbert

“Feeding the Reach”

 

Yesterday evening, I sat down in an early dusky chill, on the back steps of my home, for an after-dinner coffee and cigarette, watching with delight my two youngest bounding as penguins on our trampoline.

The sky was clear with an odd bright-but-sunken diffusion of sun, above the roof of the garage thin branches from three separate trees converging and tangling, criss-crossing and enmeshed, forming intricate thick silhouettes of scribblings in the even-ing air.

As I gazed and traced with my eyes and deep breaths, it struck me that after nearly two years of freedom to devote my days and hours to words, reading-writing-reading, a scene, an image like this incredibly marked and tangly night sky, almost immediately, spontaneously metaphored two references in me:

– a sentence

– the connections between ourselves and our world, the ganglia of mind and body enmeshed with “other”

I retraced my day to a half-an-hour I’d snuck to myself to read, while feigning a chore, from J.R. Firth’s later essays on linguistics. In one paper, Linguistic Analysis as a Study of Meaning, Firth very patently set out some fundamental assumptions he believed crucial for understanding the functions, processes, “meaning” of human languaging. I would like to copy entirely these three brief points and then add a touch of commentary, what my mind riffed as I pondered the trees (the tangles and lines, nerves and events conspiring to make a single utterance, a phrase, a sentence), a body and mind (my own) inundated, saturate, with language, and the squawks and giggles of my penguin-children.

First then, from J.R. Firth: (let’s call it “presuppositions crucial to reflecting on words”):

“The meaning of any particular instance of everyday speech is intimately interlocked not only with an environment of particular sights and sounds, but deeply embedded in the living processes of persons maintaining themselves in society”

“1. The human being is a field of experience in which the life process is being maintained in the social process. The human being in society is endowed with an urge to ‘diffuse’ and ‘communicate’ his experience by voice and gesture.

2. All language text in modern languages has therefore:

(a) the implication of utterance, and must be referred to

(b) participants in (all language presupposes ‘other’ – events linguistic and non- linguistic)

(c) some generalized context of situation.

These categories must also cover ‘talking to oneself’.

3. The participants in such contexts are social persons in terms of the speech community of which they are members. The key notion is one of personality, the essentials of which are:

(a) Continuity and the maintenance of the life process, the social process. In this

connection the concepts of context of culture and context of experience (continuity of pattern and process) are necessary abstractions in stating the continuity as well as the change of meanings.

(b) The creative effort and effect of speech, including talking to oneself. The preservation of the essentials of life in society from the point of view of the participants in the situation forms a large part of the meaning of language as creative activity.

(c) Personal responsibility for one’s words.

(d) The organization of personality and of social life depends on the built-in potentialities of language in the nature of the human beings and on what is learned in nurture.

“In the most general terms, the basic principle is the unity, identity and continuity of the human personality, bearing constantly in mind that ‘we are in the world and the world in us’…The contextual theory of meaning employs abstractions which enable us to handle language in the interrelated processes of personal and social life in the flux of events.”

 

For starters. Then Wittgenstein, Heidegger, Sukenick and Blanchot, Beckett, Maso, Nancy and Stevens, Cixous, Kafka, Calvino, Derrida and Austin, Wimsatt, Peirce, Jakobson, Malinowski, Thirlwell, Shakespeare, Homer and Celan and more and more and more came flooding in like the chatter of branches, and I listened with my eyes, and felt deeply in my ears the scramble and magic of our glittering alphabets and strings of letters, colors and symbols and my mind murmuring over and over “feeding the reach, feeding the reach, feeding the reach…”

And I begged patience to add – from what I know of this elegant, flexible, complicated medium – WORDS – their implementing our humanness implementing them – that their primary glorious recklessly beautiful use is just this:

feeding the reach of our humanness

its depth, breadth, height and scope and volume

languaging is the vocation of feeding the reach

N Filbert, March 2012