Category Archives: weekly words

spoke

 

spoke*  (spōk),  past tense or archaic past participle of speak.

 

    IMG_1019

 

Today, I am on a plane from New Orleans, my hometown, to Dallas, and then I’ll get on another one to fly to Tucson, the desert town where I live.

 

Last Sunday, I was dancing—moving my feet and shaking my hips—to Rebirth Brass Band, a band from my hometown who was playing at a festival in Tucson. Trumpets and trombones. Snare drums. If there’s a sound the inside of my chest makes, I think it must sound like horns and drums. Blares and beats.

 

The Sunday before that, I was sitting talking with dear friends after four days of silence. Earlier that day, I prostrated myself on the floor in the direction of where my parents live, where my teachers are, where my community resides. Mala beads were placed over my head and I received a new name.

 

IMG_1021

 

I am thinking about motion and staticity. I am thinking about what it means to move forward, what it means to hold still, to hold stillness.

 

I met my niece for the first time this weekend and as I held her in my arms, I was struck by her substance, her solidity. She is seven months old. She has not yet said her first word. She does not have an understanding of object permanence. She does not get peek-a-boo. She does not know her name. Yet she knows how to smile and make raspberries. She has obvious preferences: from when she wants to be held  and when she wants to stand up to when she does and does not want to eat. She has already formed into a self and she is still in formation. Different each day and also still her. What a gift to watch these changes in increments. What a pleasure to watch her as she awakens to the world.

 

Is this then about spoke, about speaking? There is nothing more fleeting than words spoken. I spend my life impossibly torn between the desire to record every instant for posterity, to write every word spoken down, and the desire to throw away my pen and just listen, knowing I will not remember.

 

IMG_1032

 

We are flying over the river now, the Crescent City is crescent because of the way the water bends into the land. If I put my hand on the window, I could trace the river’s path, no larger than the tip of my finger. Yesterday, I stood on the bank and watched seagulls overhead. I sat with my parents. We had gone to the French Quarter on Easter Sunday as we had when I was ten. When I was sixteen. When I was twenty-four. We caught the end of the Easter Parade and shiny purple, pink, white, and green beads joined the simple brown ones hanging around my neck. There seemed something fitting and sacred about each strand. My parents said that when they were last in the Quarter, they saw the portrait artist who drew me when I was ten. That drawing lost in the floodwaters that came when the levee broke. Or as my parents said, “We lost that one in Katrina.” What made this man a good portrait artist is the way he could capture the uniqueness of each individual’s eyes. I looked at my eyes and saw it was me. A year or two later, my dad and I went alone to the French Quarter on Easter. My parents had separated. When we saw the same artist he drew me and then, on the same paper, my dad. The two of us without my mother. I don’t remember seeing that portrait after they got back together.

 

On my flight to New Orleans a few days ago, I was sitting next to a mother and her son. The woman looked to be in her forties. The son looked to be about twelve. He intertwined his arm with hers and later, she cradled him against her body and they slept. I thought about this intimacy, tender because of its transience. Soon, this boy will begin to pull away from his mother, from this body that birthed him. Soon, those small intimacies will be grieved by his mother. I imagine her: sitting alone at the kitchen table, hands wrapped around a mug of tea, remembering this flight or any other of the millions of tiny moments of closeness and hoping her son—now out with friends—is safe. But for now, they have each other and the closeness of their bodies, this proximity, feels like something sacred. I am both riveted by the tenderness and embarrassed to bear witness, sitting just inches away. This: the moment of a bubble before it breaks, a flower before the petals begin to fall, the last lingering note before the song is over.

 

Sometimes I feel awash in all the talking. Is there a time, I wonder, beyond and below what is spoken?

 

When I didn’t speak for four days, I noticed the energy spared. And I noticed how much could be communicated with a simple facial expression, a slow bow, the way one sits or stands. Intention isn’t always clear in language but it seems more clear in what the body says.

 

IMG_1033

 

For our family get-together, my parents rented a bouncy castle. Strong nylon whose shape is held only by air. Air pumped in. Air moving around.

 

Sometimes, when I am speaking while walking, I stop mid-step. I have only realized recently that I do this. Or maybe I realized it and then forgot it and then realized it again. Someone could be five steps ahead of me before I realize, before they realize we are no longer walking together. One friend called this caesura an exclamation point. “An em dash?” I offered.

 

“For one day,” I told my students, “your mission is to communicate only in the form of questions. Be curious. See what happens when you have more space to listen.” It was hard, they told me. But many were shocked that their friends and classmates didn’t even notice their lack of declaration. In the absence of their statements, the others easily filled the space.

 

IMG_1035

 

The flight is only an hour long. Soon we will land. Soon all the passengers will collect their purses and suitcases and plastic bags. They will move forward down the aisle. They will go home or on vacation. They will walk towards baggage claim and then on to funerals and hospitals, to weddings and baby showers. They will fall into the arms of lovers. They will get into the cars of family members. They will hug their roommates. They will stare at the gray heads of friends they haven’t seen in years. They will drive into cities teeming with people and countryside sparse with them. This flight will move from an immediate experience to an unremembered one. It will become part of a collective memory, one of many uneventful flights, defined only by its unremarkable nature: smooth air, easy takeoff, seamless landing, no delays. This time will collapse into empty space in their memory. Their slow movement through the sky will be marked only by fading numbers on cheap paper tucked into a paperback. Maybe a year from now, they will pick up the book they bought at the airport that they left unfinished. Maybe they will look at the date and the destinations and a specter of the person they sat next to will be conjured up in their memory. Or maybe they will, without looking, toss the slip of paper into the recycle pile, the last piece of evidence of this moment in the ether will be ground back into pulp from which new things will be made.

 

 

*composed 30,000 feet in the air

Leave a Comment

Filed under weekly words

ly·ric

 

Screenshot of Woody's Journal taken from "The Making of The Works," album with music by Jonatha Brooke and lyrics by Woody Guthrie (click for video)

Screenshot of Woody’s Journal taken from “The Making of The Works,” album with music by Jonatha Brooke and lyrics by Woody Guthrie (click for video)

 

ly·ric  (lir ik),  adj.  [ < Fr. Or L.; Fr. Lyrique; L. lyricus; Gr. lyrikos],  1.  of a lyre.  2.  suitable for singing, as to the accompaniment of a lyre; songlike; specifically, designating poetry or a poem expressing the poet’s personal emotion or sentiment rather than telling of external events: sonnets, elegies, odes, hymns, etc. are lyric poems.  3.  writing or having written lyric poetry.  4.  in music, a) characterized by a relatively high compass and a light, flexible quality: as, a voice of lyric quality.  b)  having such a voice: as, a lyric tenor. Opposed to dramatic.  n.  1.  a lyric poem.  2.  Usually pl. the words of a song, as distinguished from the music.

 

 

the words of a song/as distinguished from the music

 


 

“The object of art is not to make salable pictures. It is to save yourself.”

 –Sherwood Anderson, letter to his teenage son, 1927

 

 

Lyrics have always been a kind of savior.  From times before written word when sounds were bellowed round a fire, when epic poems were sung as a way to pass down history and legend of how a people came to be. Even the sound of the word om, a mantra for invocation, deemed sacred in part because of the vibrations sent out and the resonance of the sound when sung, a-u-m.

 

Lyrics have saved me at various moments in my life. I think perhaps the greatest gift of these words set to music is their ability to do away with the notion that we are alone. When I am in pain, that is the moment I find it hardest to see beyond myself. There is a meditation practice Pema Chödrön writes about called tonglen. Tonglen is a practice where you get in touch with your own suffering and then breathe in the pain of others. This is in direct opposition to many new age practices that promise relief through visualization: go to your happy place, imagine a bridge covered with ivy and a brick cottage, breathe in the scent of your favorite flower. Tonglen instead asks that you connect with and breathe in the intensity of your own pain and breathe out relief. Then, tonglen asks that you think of all the people in the world who at this very same moment are experiencing the same pain as you—whether grief, loneliness, anger, jealousy, or fear—and to breathe in their pain and breathe out relief. Tonglen makes you aware that you are not the only one feeling what you are feeling. Tonglen gives you an opportunity to offer relief by seeing outside the parameters of your own pain. Lyrics do the same thing.

 

I have an uncanny memory for song lyrics; they are stacked, filed, catalogued in my brain—the ones I want to remember and the ones I wish I could forget. I also have a habit from when I was very young of spontaneously breaking into song, singing about what’s happening to me or things I see, or inserting song lyrics when someone says a word that reminds me of the song they come from.

 

I noticed past this fall that I listen to music less and that I sing along less in the car. I’m not sure exactly when this began, but I recognize some of it. Sometimes, even things I love can become things I resist or deny myself. I go through periods of not writing when I am overcome with doubt, when I become focused on product instead of process. When I’m not feeling good about my songwriting or my singing or when I feel I’m not doing enough, I deny myself the moments of even singing along in the car or playing guitar for fun in my home. I even start watching movies as I move about my home instead of listening to music, so permeating is the feeling that I should be doing more. I resist that which matters to me when I don’t allow myself space for it. This is a harsh reality for so many of us: When do we not provide space and time for that which we love out of fear? When does what’s made become more important than the making?

 

I think in truth that most of us have ideas and words and architecture running just under the surface of our skin. The power of all that we could create scares us into not making time, into making excuses, into making work that is so much more superficial than that which our deepest knowing dares us to make.

 

Too often, we are liars.

 

We tell ourselves that the world doesn’t need one more song, one more story, one more sketch.

 

We are wrong.

 

The best songs I have written have been the ones that have come out quickly and seamlessly, seemingly out of nowhere. I have sat down with a pen, a notebook, a guitar, and the song has spilled out. This is not evidence of the quickness of art but rather how quick art can come if we pay attention and allow space for it to emerge. Songwriting is a sort of channeling. I know there are people in Nashville who can turn a phrase, who make their living shaping songs for superstars. But like writing, even those who are prolific, would tell you of a certain spark, a certain word or turn of phrase, the key turning in the lock that opened the way to the rest of the song. A crack in the dam. A snap in the hinge. A pull in the thread that unravels the whole hem,  one seam untying to stitch another.

 

And the lyrics that are made and sent into the world become a place for others to rest within. For hours after a college boyfriend, the first guy I really fell hard for, left to return to the country he was from, I lay on my bed listening to the same song on repeat for hours. It was a Sundays song called “When I’m Thinking About You.” I remember my dorm room and where my bed was positioned by the window. I remember feeling that I had never loved like this before, fearing I would miss him so much my heart would surely break open inside my chest. There were many tears: so many verses and so many choruses worth. I found comfort in the repetition of the same lyrics over and over again. I listened and I cried and by the time I turned the cd player off hours later, I felt better, even if my heart was still broken.

 

Lyrics become a way of organizing our experiences in life, a place to store our suffering and our solace. The spectacle of karaoke feels less about nostalgia or the desire to be the center of attention than it feels like confession. Singing in unison, the resonating feeling of these words that everyone knows. I, too, have felt this way. Like communion, me too.

 

 

“I hate a song that makes you think you are not any good. I hate a song that makes you think that you are just born to lose. Bound to lose. No good to nobody. No good for nothing. Because you are too old or too young or too fat or too slim. Too ugly or too this or too that. Songs that run you down or poke fun at you on account of your bad luck or hard traveling. I’m out to fight those songs to my very last breath of air and my last drop of blood. I am out to sing songs that will prove to you that this is your world and that if it has hit you pretty hard and knocked you for a dozen loops, no matter what color, what size you are, how you are built, I am out to sing the songs that make you take pride in yourself and in your work. And the songs that I sing are made up for the most part by all sorts of folks just about like you.”

—Woody Guthrie

 

 

Several friends have spoken with me about the songs that saved them. These songs held words they needed to hear during dark times. And somehow the fact that the song existed provided a shelter. These lyrics, a place for solidarity and witness. These lyrics, a kiva, where a voice reaches out of the speaker to our waiting bodies, mouths, hearts, skin as these parts of us echo back a simple reply, yes.

 

One of my favorite songs is Stephen Foster’s “Hard Times, Come Again No More.” The first time I heard it, I was in my early twenties and these three young men, handsome and brilliant musicians, were coming through town on a Woody Guthrie Tribute tour. They played this song in harmony on guitars and accordion and it broke something open in me.

 

Foster wrote the song about people living in deep poverty and deep despair, something I knew  nothing about at the time, something I know a little more about now but not in the way the people he is writing about knew it. And yet, I could hear myself in the chorus. Hard Times, Come Again No More. I feel a sort of yearning in this song and a feeling that the song itself beckons a wish, that in singing the song loud enough, often enough, we could somehow stave away suffering. A hope. An impossibility. When I play the song now, I experience it as a remembrance and a tribute, an acknowledgement of the pain and suffering that is an inevitable part of being human.

 

Researcher Brené Brown talks about how: “When you ask people about love, they tell you about heartbreak, when you ask them about belonging, they tell you their most excruciating experiences of being excluded. When you ask people about connection, the stories they tell you are about disconnection.” It makes sense then that for many of us the songs that resonate most are the ones that reveal that aching aspect of being human: having loved and lost, having reached out and been turned away, and the hope we hold for a future when things will turn out in a way that meets our needs and desires.

 

Lyrics feed us. Because we require constant attention and ever-present opening. Because we cannot do it alone. Because we have lived through heartache and heartbreak and have to learn what it means to stand again. Because we must uncover our hands once more from atop our hearts. Because if you needed me, I would come to you. Because there is no other way. Because this fuel, this fire, this field, this flood; this avalanche, this arc, this arch, this aspen; this meeting, this movement, this martyr, this made; this sacrifice, this sepulcher, this sergeant, this soot; this tandem, this tangent, this target, this tongue; this blanket, this buckle, this banter, this bare. Because in singing and seeking, we come to know each other better and we come to know ourselves.

 

I sing because I’m grateful for having been sung to. And I sing because it is when I am singing that I feel most alive. And I sing because no matter how hard my day has been, no matter how uncertain the road ahead is, no matter the current state of things, I need to be reminded of the beauty that can be found curled up inside a long held note and the calm of the silence in between one sound and another. Songs are of us and for us. They are of our making and they are how we are made.

 

 

 

4 Comments

Filed under weekly words

de·cap·i·tate

IMG_8294

Washington, D.C., Lisa O’Neill

 

Phoenix, Lisa O'Neill

Phoenix, Lisa O’Neill

 

Detroit, Lisa O'Neill

Detroit, Lisa O’Neill

 

de·cap·i·tate (di-ˈka-pə-ˌtāt)  v. behead

 

The word architect comes from the Middle French architecte, from Latin architectus, from Greek arkhitekton “master builder, director of works,” from arkhi- “chief” + tekton “builder, carpenter.” An Old English word for it was heahcræftiga “high-crafter.”

 

To be an architect is to use your mind to conceive of bodies, buildings, frameworks. It is to see how objects could align, could fit together. To be an architect is to construct a dwelling made of many parts.

 

Structures are about foundations and support and design. They are also about absence. They are about what is contained and what is uncontainable.

 

Last night, I saw two improvisational dance groups perform: The Movement Salon and The Architects. A dozen years ago, I would have been dismissive of improvisational dance—much as I was of abstract painting or performance art. I would have sat there making myself miserable as I picked apart what was wrong with art created in the moment, without “preparation” or “process.” I would not have thought about all the process and preparation that went into being ready to construct something in and of the moment.

 

But much has happened over the last twelve years, so tonight I was in awe. I was deeply moved and lightened and full of gratitude. Here’s why: because improvisational dance is not only amazing to watch: the spontaneity, the interplay of the performers, the moments of synchronicity in movement, song, speech. The experience of improvisational dance provides amazing practice for life. Life requires risk and being vulnerable. Life requires presence in the moment and paying close attention to the actions, movements, needs, bodies, thoughts, feelings of all those around you. Life can have you laughing one minute and crumpled on the floor the next. Life is made in the living, no matter our designs or plans. Life contains multitudes.

 

After the performance, some friends and I, one of them a performer, were having a conversation about the show. I shared what came up for me while watching. That we—okay, I’m going to take out the safe plural pronoun—I can live my life so contained. I am often measuring myself. How small do I need to be in a given situation? How large a space am I allowed? It’s as if I’m on a rollercoaster and must keep my limbs inside, as per the instructions. Only instead of just my limbs, my emotions, thoughts, opinions, heart, and mind must be contained as well. How little can I be to make myself safe?

 

But how limiting is that? How constrictive?

 

These performers embodied expansiveness. They committed to their movements, to their words, to their interaction with one another. They stomped on the floor. They slid across. They took one another’s hands. They lept from one side of the stage to the other. They cracked jokes. They sang. They plucked strings and then led the bow across them.

 

Many people in my life have told me about the process of growing a bigger container, to hold the richness and fullness of life: the light and the dark, the weightlessness and the gravity.

 

“We have an expression we use all the time,” my performer friend said, “Even when you are out, you are in.”

 

Even when choosing to push yourself into the corner of the stage.

 

Even when you aren’t moving.

 

Even when your voice is a whisper.

 

You are in.

 

The only decision is whether we acknowledge that we are.

 

To live is to be vulnerable, regardless of what we tell ourselves. No matter how many barriers we construct, no matter how small we make ourselves, we will face pain, suffering, rejection. But we do get to decide whether or not we reject ourselves. We get to choose how small or big we are. It’s the difference between folding our arms tightly across our chests or stretching our arms wide.

 

When I was in my mid-twenties and going through a particularly shitty period of my life, my younger cousin sent me a card she had made with a painting of a girl outlined in black and colored in red. But instead of the red being contained within her figure, it spilled outside. Across the top, she had painted: “Some passions are uncontainable.” Inside the card, she told me the girl was me. That is maybe the best compliment anyone has ever given me.

 

I want to spill over, to spill out, under, through. I want to live my life in a way that when I’m done, I will have spent it. I will have left this earth with heart, mind, body used up. No more paint in the tube. No more tea in the cup. No more pennies in the jar.

 

We can live in our heads, constantly marking and processing how to be in any given situation. Or we can choose to fill up a space with our entire bodies, to be all in. We are the master builders, the high-crafters of our lives. We have the materials. We have the time. We have all the space we allow ourselves. The only question is: what will we build?

Leave a Comment

Filed under weekly words

fm

transistorradio

Photo by Kristin Korpos

 

fm : frequency modulation, fathom from

 

I have been incessantly watching Bridget Jone’s Diary. Okay, not incessantly, but I have watched it three and a half times in about as many days. Maybe it’s because the holidays are approaching. Maybe it’s because I want Colin Firth to make lots of babies with me. Maybe it’s because it’s the end of the semester and I need films that are funny and easy to watch. Now is not the time for Requiem for a Dream.

But I think the real reason I’m watching is because I find Renee Zellweger’s Bridget Jones to be such a likable protagonist. She’s funny and well-read, but she fumbles. She doesn’t say the right thing all the time. In fact, she often says the exact opposite of the right thing. She loves her friends and she struggles with insecurities about her weight and appearance, her job, her single status.

I can easily watch the opening sequence over and over again because I see my shadow self so clearly in it. Who has not had that moment? That moment of sitting on your couch in your pajamas, hair disheveled, teeth unbrushed, watching lousy television, listening to the radio and singing along to some song in the lines of “All by Myself,” having a pity party, cursing the gods, feeling like a complete fuck-up, finding it hard to believe that this year will be any different than the last? Tell me you’ve never had a moment like this, and I’ll tell you that you are a liar.

I had plenty of beautiful moments and experiences in the past year. I’ve had my share of hard ones, too. Yet when I think back to New Year’s Eve, I can’t feel much of a difference in my actual self from then to now. At a gathering at a friend’s house, we all partook in a ritual in which we beckoned in the new for the new year and burned messages that contained all we wanted to shed. Many of the things I beckoned for last year have not yet emerged. And I have done work at the shedding but some of the same habits, patterns, and insecurities are here. If I’m honest with myself, I can see the nuances of change, both in my life and in myself, but the changes are not always as demonstrative as I had hoped or expected. Beyond this, my life feels steeped in uncertainty at the moment and uncertainty is quite good at seducing anxiety and doubt. Everything is okay, but lately both the ups and downs, the moments of joy and the disappointments, feel heightened and intertwined.

So, I think I find such satisfaction in the movie because within a two hour block, Bridget Jones is embarrassed and depressed, resolves to change her life, fucks this resolution up royalty, lives vulnerably, opens up to possibility in life and love, says and does foolish things, finds more self acceptance, and, of course, love: from herself and from others.

I like it because it is packaged and condensed and easy. Not like life and yet enough like life that it allows me room for trusting.

After her lip-synching to Celine Dion, she narrates her desire to change. She says, “And so I made a major decision. I had to make sure that next year I wouldn’t end up shit-faced and listening to sad FM, easy-listening for the over-thirties. I decided to take control of my life…and start a diary: to tell the truth about Bridget Jones—the whole truth.”

Sad Fm.

I like the idea of Sad Fm because it feels like such a ripe metaphor. (It reminds me of KFKD, for those of you who have read Anne Lamott’s Bird by Bird.)  Sure, there is the literal act of listening to sad songs about love left, love gone awry, lives fucked up, seemingly irrevocably. But it feels so apt for the times in which our minds circulate around the same fucking songs, the same damn static. The static that says, at full blast no matter how gingerly you turn the dial: Not enough, Not smart enough, Not loved enough, Not pretty enough, Not worthy enough. And the songs with refrains all about past mistakes and your undeniably abysmal future. Sad Fm is the mind’s way of separating us from the world around us, isolating us and making us feel as if we are not connected. And Sad Fm is only one station but when you are listening, it feels like the only station. As if there is a sumo wrestler sitting on your chest and preventing you from standing up and just simply switching the dial to the radio which is a football field’s length away. The force feels that real and strong.

But it’s not. I began this post earlier in the week, and today, I am listening to a different station. Know what helps? Little things like watching a movie with a protagonist that isn’t fully realized and developed, that struggles to honor her worth and accept her whole self and yet still manages to walk through life, living and being vulnerable and fucking up and standing back up and dusting herself off. That is a protagonist I want to root for. That is a protagonist I can offer love and compassion to. That is a protagonist that reminds me to offer that same love and compassion to myself.

Rob Breszny, author of Free Will Astrology, writes in his book Pronoia is the Antidote for Paranoia: “Have you ever been loved? I bet you have been loved so much and so deeply that you have become blasé about the enormity of the grace it confers. So let me remind you: To be loved is a privilege and prize equivalent to being born. If you’re smart, you pause regularly to bask in the astonishing knowledge that there are many people out there who care for you and want you to thrive and hold you in their thoughts with fondness. Animals, too: You have been the recipient of their boundless affection. The spirits of allies who’ve left this world continue to send their tender regards, as well…You are awash in torrents of love…Think about that. In your life, you have been deeply and completely loved. Probably many times. Many more than maybe you are even aware of, with a depth that you might not be able to fathom.”

Awash in torrents of love.

Embedded within the movie is the best romantic movie compliment of all time. That being when Mark Darcy tells Bridget he likes her just as she is. Her friends retort, “Just as you are? Not thinner? Not cleverer? Not with slightly bigger breasts and a slightly smaller nose?” No, just as she is. This is the hardest thing to do for ourselves and the thing we desire most from others. To be loved, with all our flaws and with all our beauty. To be loved not despite but because of all that we are. Such a remarkable gift, this blessing of hearing through the static and noise to the place of acceptance and of being seen.

2 Comments

Filed under weekly words

sa·bot

 

Tree, Lisa O’Neill


 
sa·bot    (sab-oh)  n.  [Fr.; altered (after bot, a boot)  <  savate, old shoe; via Turk.  <  Ar. sabbat, sandal]  1.  a kind of shoe shaped and hollowed from a single piece of wood, worn by peasants in Europe.  2.  a heavy leather shoe with a wooden sole.  3.  a small sailing dinghy whose hull somewhat resembles a shoe.  4.  in military usage, a wooden disk or soft metalclip fastened to a projectile, formerly used in muzzle-loading canon.
 
 
“Where would I possibly find enough leather
With which to cover the surface of the earth?
But (just) leather on the soles of my shoes
Is equivalent to covering the earth with it”

–Shantideva

 
 
 
The ground was rough. So the girl decided to carve herself some shoes. She was tired of stepping on thorns. She had enough of cuts from tiny pieces of glass. Her toenails were torn. Her arches were sore. Her feet were calloused from walking the stubborn earth.
 
She had tried looking carefully at where she was walking. She had tried looking ahead at where she was going and hoping for the best. She had tried praying for the ground to be other than it was. She had tried laying out a mat which she would pick up and throw in front of her every few steps. All of these were tiresome. None of these worked. So at long last, she decided, though she was no carver, to carve herself some shoes.
 
She went walking to the place where there were many trees and once she arrived there, she considered them keenly. She placed her hand against the bark. She felt the smoothness of their leaves between her fingers. She considered the maple, the mesquite, the magnolia. She sat on the roots of mighty oaks. She pressed her nose to the skin of the cedar. She did this for days, or was it weeks? She smelled the sassafras. She leaned her back against the bark of the elm. She touched the ashes. She tasted the sap of the pine.
 
She wondered which wood would give best, which would mar her feet. She considered what she knew about the rings inside those trees, the color of the wood. She considered the way the wood would sound when it met the earth, in walking or in dancing.
 
She walked to where the water met the trees, she waded, and finally, she settled on something. Cypress.
 
She pulled something sharp from within her coat and she began to saw. She thanked the tree and took her branch with her.
 
The girl found a place on the earth to sit and placed her large branch across her lap. She had never made a pair of shoes before. She had never carved anything besides letters into words, color into walls. She wondered where to begin. Begin with this wood, she heard. Begin with this tool. Begin with this time.
 
So she did. She found the process long, this slow hollowing. The only indicator of time spent was a small curve in the center of the block. And yet there was something satisfying about the sound of her knife cutting into the wood and the sight of curled shavings falling to her feet.
 
She scraped and she notched and she pulled. She worked and as she worked, she sang. These were the songs she had been taught over the years. Her mother had sung them. And her mother’s mother had sung them. They were songs about truth and what it means to sit in the presence of another human being. She became lost in the music and the slow rhythm of scraping and when she came out of her haze, she saw she had cut a hole clean through.
 
So she began again, slowly carving, this time not forgetting where she was. People passed her as she worked, some offered to help her carve, some gave her suggestions. She thanked them, she listened, and then she continued to work. The light turned to dark then to light then to dark again, and still she carved. She noticed the rings in the wood. She noticed the changes in color. She noticed the smell of its skin. She chipped, she chiseled, she cleaved and divided. She etched, she hacked, she hewed. She molded and modeled and patterned and sculpted and shaped. She, at long last, whittled the last bit of excess away.
 
And then she looked at her work. These wooden shoes were not entirely even. They were not exactly smooth. She held one in each hand and considered their weight. She thought about her efforts and why she had begun in the first place. These would not be the most comfortable shoes. They would not be the most attractive. They looked like they had been made by a beginner. And they had. These shoes would not spare her the miles walked in them. They would not spare her the wrong turns. They would not keep her from encountering hard rain or hot sand or a horizon obscured by too much foliage. These shoes would not do this. No shoes ever would. But still, the girl had made these.
 
She slipped on the shoes.
 
She began to walk.
 
 
 
 

2 Comments

Filed under weekly words

sur·ren·der

 

By Lisa O’Neill. Image of a collaboration of artist Gregory Sale and poet Tc Tolbert at the Phoenix Art Museum (click image for more details)

 

sur·ren·der (­­­­­­­­­­səˈrendər) v.t.  [OFr. surrender; sur-, upon, up + render, to render],  1. to give up possession of or power over; yield to another on demand or compulsion.  2. to give up claim to; give over or yield, especially voluntarily, as in favor of another.  3. to give up or abandon; as, we surrendered all hope.  4.  to yield or resign (oneself) to an emotion, influence, etc.  5. [Obs.], to give back or in return.  v.i.  to give oneself up to another’s power or control, especially as a prisoner; yield.  n.  [Anglo-Fr.  <  OFr.  surrender  (see the v.);  inf. used as n.],  1. the act of surrendering, yielding, or giving up.  2.  in insurance, the voluntary abandonment of a policy by an insured person in retrun for a cash payment (surrender value), thus freeing the company of liability.

SYN.—surrender commonly implies the giving up of something completely after striving to keep it (to surrender a fort, one’s freedom, etc.); relinquish is the general word implying an abandoning, giving up, or letting go of something held (to relinquish one’s grasp, a claim, etc.); to yield is to concede or give way under pressure (to yield one’s consent); to submit is to give in to authority of superior force (to submit to a conqueror); resign implies a voluntary, formal relinquishment and used reflexively, connotes submission or passive acceptance (to resign an office, to resign oneself to failure).

 

 

On Saturday, I heard Amy Goodman speak. I knew she was a brilliant journalist, having read her work and listened to Democracy Now!, but I was taken aback at what a consummate storyteller she is and at her capacity to be a vessel for so many people’s stories. She moved seamlessly in and out of political events, uprisings, movements, historical dates and figures, details of the stories of people she’d met and words they had told her. She talked about the responsibility of journalists (“to go where the silence is and let people speak for themselves”), about what one immigrant fighting for rights said when Goodman asked why there was a butterfly on their sign (“butterflies know no borders; butterflies are free”). She quoted Gandhi: “First they ignore you. Then they laugh at you. Then they fight you. Then you win.”

I think what surprised me most is that in the face of all of the stories of tremendous, often inconceivable, injustice and oppression, she exuded warmth and humor and a presence that spoke to her overall trust in the kindness and goodness of human beings. Was there corruption of power? Absolutely. Were people, all over the world, suffering in unconscionable ways? Without a doubt. Was much of this suffering caused directly by the policies of our country and were we Americans thus accountable to and responsible for much of this injustice? Yes, certainly.

Was this a signal that we should give up? That nothing could be done? That things were fucked up beyond repair and we should retreat into our homes to eat Cheetos and watch reality television for the rest off our lives? A definitive no.

Here’s the thing about surrender, about surrendering. Surrendering is not something that people in positions of power have any authority or control over. The surrendering must come from the person who chooses to submit. Obviously, the stakes are higher for some than others. Some of us enjoy expansive freedom in our day-to-day lives; freedoms we often take for granted and don’t practice gratitude for. Others live each day faced with imminent threats and dangers to their personal safety and that of their loved ones and communities, oppressed in their own countries and homes.

The one thing that steadily continues to amaze and humble me is the resiliency of the human spirit. That even when beared down upon, when suffering, when up against impossible obstacles, human beings consistently stand up and refuse to concede, to resign, to relinquish, to surrender. This is at the heart of our humanness, our ability to take ownership of our bodies, minds, hearts, souls, even if others beat us down, abuse us, tell us we are worthless. There is power in the unwillingness to cower or be made less than. There is strength in taping up wounds and walking even when broken. We may not have control of the conditions around us, but we do have a responsibility to the flickering of light inside.

Goodman took us through uprisings during the Arab Spring and back to the civil rights movement. She reminded the audience of the media’s dismissive and oversimplified take on Rosa Parks (“she was just a tired seamstress”) that doesn’t take into account that she was trained at the Highlander school and held the position of secretary of the local NAACP. Not only was she actively involved in the fight for civil rights for African-Americans, but she was chosen by the movement to take a stand in this way and to pave the way for the entrance of a new as-yet-unknown preacher to help lead the movement.

 

Goodman conferred some information that was shocking in its irony:

Mitt Romney’s father, George Romney, Jr., when being considered for a presidential run in 1968, warned the Republican party against extremism. He voiced his concerns about and opposition to organizations such as the John Birch Society, a radical right-wing organization that stood in opposition to the civil rights movement. The Koch Brothers’ father Fred Koch was a founding member of the Birch Society. The Koch Brothers have been one of the biggest supporters of Mitt Romney’s campaign.

Because Frederick Douglas was a “difficult” slave, he was sent to Ed Covey, known as a “slave breaker.” The place where Covey lived and enacted his torture on slaves, located in Saint Michael’s, Maryland, was known as Mount Misery. The current owner of Mount Misery? Donald Rumsfeld, the former Secretary of Defense, under whose leadership torture, like that at Abu Ghraib, was conducted. Mount Misery is the site of his vacation home.

 

I think it is easy to point at the many freedoms we have in our culture and to ignore systemic ills that reveal the ways in which we oppress and are oppressed every day: the United States holding the largest incarceration rate in the world (International Centre for Prison Studies); classism and racism embedded in our criminal justice system; our use of the death penalty and also its continued use even in cases of extreme doubt (as with Troy Davis). Dostoevsky said, “The degree of civilization in a society can be judged by entering its prisons.” And too, I think, by the way in which we choose to acknowledge or not acknowledge how often we tuck people away, out of sight and out of mind.

Goodman spoke of “breaking the sound barrier,” and I think in all the discussion of the economy and the two party candidates batting accusations at one another, the real discourse and debate gets lost. How are we taking care of our citizens? And how are we not? How are we being good citizens of the world? And how are we not? How are we being caretakers of the planet? And how are we not? What are the ways in which our current policies make it impossible for some of our fellow citizens to survive much less thrive?

Here’s another thing about surrendering. Not surrendering becomes easier when we see ourselves as part of a community with others. The greatest myth of our individual-focused U.S. society is that we don’t need one another, that it is okay to take care of “me and mine” and not care about “you and yours,” that we can fill our lives with objects to substitute for intimacy with other human beings, that life is about personal success and that this success is measured by how we appear on the outside and how much money we have in the bank.

This is a myth that pains us because, in our deepest selves, we know it is a lie. We see everyday in countless ways the impact we have on one another. We are interdependent and to propagate the idea within ourselves and our culture that we are not leads to suffering and disillusion, confusion and blame.

From community comes strength and connection, something we all need. When I was in high school, I had a teacher who had adopted a severely mentally and physically disabled child. She and her husband were told by doctors after they adopted him that this infant, now their child, had been within hours of dying. Not because he didn’t have adequate food, but because he, unlike the other babies, had not been regularly held. He was dying from lack of human touch.

The desire to connect with others is at our very core—no matter our political affiliations, no matter the distinctions in our religious or ethical views.

But you know what is required to be a part of community? The vulnerability of being who we really are and speaking from that place, the willingness to have difficult and uncomfortable conversations about how we got to where we are and about the problems that need solutions, the bravery to not turn away when we see someone suffering because it makes us feel dissonance, because we know that in different circumstances that could be us.

Goodman’s new book, written with fellow producer Denis Moynihan, is called The Silenced Majority. The title speaks to the idea that most Americans, even despite differences in opinion, have compassion at their core. They want opportunities to be available not only for themselves but for their fellow citizens. But when the rhetoric is too narrow, too many stories get left out. And it is only through hearing each others’ stories that we learn to understand one another and then act from that space of understanding. Goodman relayed the story of when a joint targeting committee made of staff from The Manhattan Project and the United States Air Force sent suggestions of potential nuclear bomb sites in Japan to Secretary of War Henry Stimson. On the list were Kokura, Hiroshima, Niigata, and Kyoto. Stimson told them to remove Kyoto, not only from the nuclear list but from the list of targets for conventional bombing as well. Why? Because he and his wife had visited Kyoto and they appreciated the beauty and history of the city and enjoyed the people they met there. Through this personal connection, the town of Kyoto was saved. Nagasaki was added in its place.

Amy Goodman said it is movements that make this country great.

And what are movements? Just people. People who have decided to commit themselves to a collective vision that says: we can do better than this. People who, despite the odds and obstacles that face them, do the work anyway. People who, leaning on the strength and knowledge of one another, do not surrender.

5 Comments

Filed under weekly words

un–

Wild Horses Running, Lisa Dearing

 

 

un2  prefix added to verbs:  denoting the reversal or cancellation of an action or state: untie | unsettle.  denoting deprivation, separation, or reduction to a lesser state: unmask unhand.  Old English un-, on-, of Germanic origin; related to Dutch ont- and German ent-

(from The New Oxford English Dictionary, copyright 2005)

 

 

A Catalogue of Loss and Gain: The Doing of Un

 

Here’s a theory: we spend our whole lives trying to un ourselves.

Sometimes, the unning is good for us. We undo patterns that no longer serve us. We unfetter ourselves from belief systems that limit us. We unearth what we really desire and we unwrite the narrative that we do not deserve all these dreams, these longings. We unmask so that others can see us for who we really are. We unclutter. We unbolt. We unarm.

Sometimes, the unning does us harm. We un all over ourselves. We rename ourselves: Unable, Unacceptable, Undeserving. We declare events and situations unbearable, and thus strip ourselves of our earned and ever-present power. We decide life should be unchanging and so we hold so tightly onto what is that we can’t see what is possible. We declare our life’s work Untitled because we are too terrified to name it imperfectly. We’d rather call it nothing than be imprecise, than be exposed for our lack of poeticism.

Right now, the moon is full and in Aries. This is a time abundant with potential, but potential that comes from the deepest of rifts. We must let go and abandon previous ways of being. We must un in order to make space for what will be birthed. We must cancel that which does not serve us to make space for that which will. We un and in doing so lose our footing, our sense of who we are and what we know, in order to make room for an uncertain future which will weave us back together in ways we could never imagine. We unharness our unyielding hold on what the future must be in order to allow it to come into what it will be, one breath and one moment at a time.

Un sounds like fun but it can be the opposite: loss, separation, reduction. Un sounds like won but it is about losing. Un sounds like done but is about undoing. Un cancels. Un annuls. Un reprieves and deprives. It both lessens and augments: what’s lost is gone and yet what’s lost becomes mythic, legendary in proportion. It both no longer is and exists in a size and measure it never did when it wasn’t un.

And yet, un brings offerings. Un brings, even in its negation, the imaginings of what is possible. It speaks to possibility on the other side. If there is unbelief, belief is possible. If we deem something unworthy, how might worthiness be seen? If something is unheard of, who is not able or willing to hear? Which limitations and negations are merely semantic ones made only by our need to constrain and define?

We are talking about irony and paradox and contradiction in my writing classes. How often these instances occur in literature and in life. How can it be possible that in unfastening and unbuckling, we could be held together more securely? That unmarking sometimes brings more attention to the canvas than the mark itself? That in unwinding a spool, we become more aware of the constraint of thread? That in unmaking something, we are aware so keenly of the steps and materials that allowed the thing to take shape? That in unbridling, we find, finally, both the freedom and the restraint we seek.

 

 

 

4 Comments

Filed under weekly words

par·ish

Flags in Barrio Viejo, Tucson, Lisa O’Neill


 
par·ish   /ˈpariSH/  n.  1  part of diocese under a priest, etc.  2  church congregation.
 
When I was small, my Sundays were ordered by ritual. By ironed dresses and clean shoes, by getting out the front door by a particular time, by entering a room with tile floors and crossing myself with water, by singing certain songs, by speaking certain words, by listening when I was made to listen and speaking when I was supposed to speak. By holding hands with my parents and shaking hands with strangers around me. By walking in a line, by receiving a white disc in my hands, by placing it on my tongue and letting it dissolve. When I was small, I loved all of this. I loved saying “Peace be with you” to those around me. I loved the smell of incense and the burn of the candles. I loved a place where I knew how things would be, and a space where others assured me God dwelled.

As I grew, I continued to take comfort in this space and these rituals, but I also came to understand that these particular ones were specific to the faith of my parents and this place.

I was raised in a place segmented and ordered by the Catholic religion. In Louisiana, the state is not divided into counties, but rather into parishes. Ascension Parish, St. Charles Parish, Vermillion Parish. An Our Father, a couple of Hail Marys and a place that rested its hopes in the sacred heart of Jesus, in the truth of the Trinity. I knew about faith long before I knew about politics and to me faith was defined in only one way, the way I knew: A parish was a place you lived. A parish was a place you worshipped. A parish was a place where you lived and worshipped. Wasn’t it that way everywhere?

In July, I went to Patti Smith’s Camera Solo exhibition at the Detroit Institute of Art Museum. From reading her memoir and viewing her art, I recognize some similarities in those of us who were born and raised Catholic. Many of us seem to carry through our lives a sense of connection to ritual, to objects as talisman, to the holiness of everyday things.

Most of Patti Smith’s photos are not of people or landscapes. They are portraits of objects, and they capture materials suspended in a moment: a tea cup, the crease on a bed, a pair of embroidered slippers.  She has photographed the beds of Virginia Woolf  and John Keats. She has photographed the slippers of her friend and former lover Robert Mapplethorpe and of Pope Benedict XV. She has photographed her father’s cup and her own guitar.
 

Virginia Woolf’s Bed 1, Monk’s House, Patti Smith

Herman Hesse’s Typewriter, Patti Smith

Robert’s Slippers, Patti Smith

Robert Bolano’s Chair, Patti Smith

 

In an interview for the exhibition, Patti Smith says that she has always been talismanic and that she “fell in love with art and it eclipsed everything, even religion.” She uses a Land 250 Polaroid camera to take her black and white photographs, which seem to capture both the material solidity of objects and the artist’s fleeting exposure to them at once. What I like most about her photographs are their intimacy and their immediacy. I am positioned as viewer in relation to the object, and I feel the same closeness to the subjects as Smith. There is artistry in not only in the composition but in the way Smith invites the reader into this intimate relationship with the objects, to view them as she herself experiences them. We feel the intimacy there even if we are not directly part of it. She discusses how by photographing the objects of loved ones, mentors, and artists, she is capturing a part of them. Of photographing many artists’ beds, she says: “We have extraordinary things happen in beds. We sleep, we conceive. We make love. We are ill in our beds. We recuperate. So beds are very important in our lives.” Our beds, these physical objects, hold so much of our lives, those moments both awake and dreaming, and the times in which we are most vulnerable.

When I left Catholicism abruptly after a longer period of edging away, I hadn’t yet realized that these impulses and instincts to ritual, to the sacredness of things are not particular to the Catholic Church or to religion for that matter. Afterall, the rituals of religion are inventions of the human mind; we make ritual to make sense of our life: of birth and death, of grief and struggle, of growing up and growing older, of love and sacrifice. I had a break with the church and with God as I’d known him, but the aliveness in me, the sense of something larger than myself, the knowing that we humans were not it did not go away. Neither did my appreciation for the sense of ritual and way of recognizing sacred that before I’d only recognized in my Catholic faith.

 

Paint on door, The Heidelberg Project, Detroit, Lisa O’Neill

Wooden Archway, Bisbee, Lisa O'Neill

Wooden Archway, Bisbee, Lisa O’Neill

Breakfast, Tucson, Lisa O’Neill

Close-up Tibetan Sand Mandala, Tucson, Lisa O’Neill

Close-up Sculpture, Phoenix Art Museum, Lisa O’Neill

Circus Tent, Venice Beach, CA, Lisa O’Neill

 

This recognizing the sacred is a way of looking, of being, of seeing. I don’t need to believe Jesus is savior to love Gospel music. I don’t need to know Hebrew to hear the solemnity in prayer at Pesach. The feeling of mala beads brushing up against my fingers is not so different from the feeling I used to have when my hands held a rosary. We import the meaning onto that which we celebrate, onto the things that allow us physical reminders of our more abstract beliefs. These things are both empty and full at the same time.

It took me a long time to realize that I get to decide what is sacred for me. That no one else can impose that on me. I began to realize that I can create the sacred in my own life. That I can make ritual and disassemble ritual. That I can shift and collage and shape my spiritual life, which is to say: my life, in whatever way I choose.

And so I find the sacred now whenever I think to look, which is often: in the birds that roost on branches and wires and cacti around my house, in the quick text message from my mom or dad, in the way light hits the floor in my kitchen, in the way my dog snuggles up against my chest in the morning. And in recognizing the sacred in the present moment, I don’t have to wait for the thunderbolt of divine blessing. The divine blessing is already here with me. I only have to be still, to witness it as it unfolds.

8 Comments

Filed under weekly words

m

 

 

 

 

m            \ˈem\     noun, often capitalized often attributive plural m’s or ms

a : the 13th letter of the English alphabet b : a graphic representation of this letter c : a speech counterpart of orthographic m

: one thousand — see number table

: a graphic device for reproducing the letter m

: one designated m especially as the 13th in order or class

: something shaped like the letter M

a : em 2 b : pica 2

 

 

 

Mmmmmmmm. In a low register or a high. Denoting pleasure. Denoting angst. Denoting agreement. Noting a passing of time or a passing away. Nothing. Noting. Noting nothing. Noting that first bite or that last. Noting the time when. Denoting no time when. The time when nothing was noted. Noting mouth on the neck, behind the ear. Noting the feeling of fingers on the body. In place of a sigh. In place of a breath. In place, a moan. Moaning. M. m. Mmmmm. The letter repeated makes a space for itself without meaning. Full of meaning. Meaning something specific. Meaning registered only in the body of the utterer. An utterance that says, this, yes, this, means yes, the moment of intake, outtake, the moment where voice must be realized, the moment sound quakes the air. M.

 

 

 

Leave a Comment

Filed under weekly words

stri·gose

 

This slideshow requires JavaScript.

 

stri·gose  (ˈstrīˌgōs),  adj.  [Mod. L. strigosus  <  L.  striga,  a furrow],  1.  in botany, having stiff hairs or bristles, as some leaves.  2.  in zoology, having fine, close-set grooves or streaks. 3. finely grooved or furrowed.

 

 

This woman makes nests.
She said: Imagine an impossible book and body as they realize themselves.
She said: my mouth: a living altar space, a living nest.
This woman makes nests out of earth and fills them with words.
She said: I am interested in the muscle memory of the book, the logic stored beneath the sentence.
This woman makes nests that are no longer a part of the book but inseparable from the book.
She said: vessels, chambers, a gathering of something.
She said: Please climb with me into under the sentence.

 

This woman weaves threads.
She said: I’m working with time, with the moment, with breath, with song, with the thread.
This woman weaves threads through people.
She said: There were no people—everyone was inside. So I was weaving saguaros and lizards.
This woman weaves threads through people and earth and the spaces she moves within.
She said: What is aggressive about a thread lying on the floor?
This woman weaves threads of storysong, songstory into now.
She said: A song a woman sings from hurt is called a pulling…How can I respond except crying in a tone no one cares for?

 

This woman arranged a courtship.
She said: P and S are pushing at the edge of their relationship.
This woman arranged a courtship, one between the page and the screen.
She said: They share text’s fleshy network.
This woman arranged a courtship, affirming each party in what they had to offer.
She said: Pale, pole, pawl have the same root as page.
This woman arranged a courtship: one of the pair she held up to be seen, the other she sent spinning in motion.

 

This woman layered a landscape.
She said: So we are all caught hanging: the rope inside us, the tree inside us.
This woman layered a landscape of word and image.
She said: The hearts of my brothers are broken.
This woman layered a landscape in black and white and then blue and green and red.
She said: And you are not the guy but you fit the description. And there is only one guy who is always the guy fitting the description.
This woman layered a landscape, opaque and reflecting.
She said: It was a place to begin to look at what is seen and at perception. It’s deeper than the image and yet it is the image.

 

These women ask the body.
She said: If a woman in a forest recalls a woman in bed.
These women ask the body to remember, to recall, to reiterate.
She said: If a woman in bed recalls a woman driving.
These women ask the body and the body answers in a curved spine, in sitting upright, in staring out, in.
Shes said:
Are you cooking?
Are you driving?
Are you in the car?
Are you on the phone?
On where writing begins, she said: The jaw. There’s a kind of will in the jaw: it has to do with desire, maybe it has to do with speech and a desire to say something.
She said: It begins in the space in the spine, reflexive knowledge.
 

 

Author Note: I wrote this reflection over the course of attending the Poetry Off The Page Symposium at the University of Arizona Poetry Center. The women, in order of appearance, are: Danielle Vogel, Cecilia Vicuña, Amaranth Borsuk, Claudia Rankine, Julie Carr & K.J. Holmes.

 

Leave a Comment

Filed under weekly words