Tag Archives: dictionary

Dutch oven

dutch-oven-review

 

Day 9 of the 30 days, 30 words challenge:

 

Dutch oven,  1.  an iron kettle for baking, with a tight-fitting convex lid, on which live coals can be placed.  2.  a metal container for roasting meats, etc. with an open side placed so that it is toward the fire.  3.  a brick oven whose walls are preheated for cooking.

 

 

The casseroles started arriving on Sunday. Large glass baking dishes covered in foil. Aluminum pans. Dutch ovens in every size and color. Usually, scotchtaped to the top was a handwritten note with the same kind of words and the name of the family who left the dish. We took the casseroles off the stoop and lined them up on the countertop. Then we took post-its and labeled them: broccoli and cheese, sweet potato and marshmallow, tuna, baked ziti, lasagna, shepherd’s pie. There were round tins of quiche. There were a few kinds of pie. Someone had started a list on a legal pad with columns drawn down the page: what dish had been brought on what day and by whom, ostensibly to know how long they would keep or for future thank you notes. None of us felt much like eating. It’s funny how the impulse in times like these is to want to make food: as if the void that needs filling is in someone’s stomach. And it’s funny how at this time of others’ great generosity, it is hard to bring yourself to cut a piece of something, put it on a plate, and stick it in the microwave. These meals are gestures made to simplify but they serve as reminders of how much energy it takes just to decide to put food on a fork and stick it in your mouth, of how much time it takes to chew. We kept filling the refrigerator, stacking and organizing and reorganizing, negotiating apple pie and potato salad, until there was no longer any room. We didn’t want to be wasteful so we put a sign on the door that said, “Thank you for your thoughtfulness but there’s no more room in our fridge.” We heard the sounds of people coming by, their footsteps on the front walk, arriving and receding, but none of us could bear to go to the door. Instead, we sat in the living room with the lights off and the T.V. on a program that none of us was watching. We didn’t need to go out. We had all that food already. We knew it was there, just in case any of us ever felt hungry again.

 

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chalk

Day 4 of the 30 days, 30 words challenge.

 

chalk  (CHôk)  n.  1.  a soft, white powdery limestone consisting chiefly of fossil shells of foraminifers.  2.  a prepared piece of chalk or chalklike substance for marking: a blackboard crayon.  3.  a mark made with chalk.  4.  a score, tally, or record of credit  v.t.  5.  to mark or white with chalk.  6.  to rub over or whiten with chalk.  7.  To treat or mix with chalk: to chalk a billiard cue.  8.  To make pale; blanch; Terror chalked her face   v .i.  9.  (of paint) to powder from weathering  10.  chalk up, a. to  b. to charge or ascribe to: It was a poor performance, but may be chalked up to lack of practice  —adj.  11. of, made of, or drawn with chalk.  {ME chalke, OE cealc  <  L  calc- (s. of calx) lime]  —chalk`like, adj.

 

 

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chalk1chalk2

 

 

 

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de·fame

Hollywood Sign, 1978

Hollywood Sign, 1978

 

Day 3 of the 30 days, 30 words challenge:

 

de·fame  (diˈfām), v.t.  –famed  —faming.  1.  to attack the good name or reputation of, as by uttering or publishing maliciously or falsely anything injurious; slander or libel; calumniate: the newspaper editorial defamed the politician.  2.  Archaic. to disgrace; bring dishonor upon  3.  Archaic. to accuse.  [ME defame(n)  <  L  defam(are), equiv. to De– DE- + famare, deriv. of fama a report, rumor, reputation (see FAME); r. ME diffame(n)  <  OF diffame(r)  <  L  diffamare, equiv. to dif- DIF-  + famare]  —de·fam·er, n. —de·fam·ing·ly, adv.

 
 
De-fam-ous
 
 

I don’t pay attention to the negative because I’ve seen this play out
so many times
how many times have we seen this?

 
 
     Hayden Panettiere!
     Incredible Ass!
     In Incredible Bikini!
 
 

You know now.
You know what’s happened.

 
 
     Fergie and Josh Duhamel hire Dog Whisperer, Cesar Millan.
     Dancing with the Stars is furious.
     Tom Brokaw is a bully.

 
 
Anyone that performs
That’s what you’re looking for.

 
 
     Jennifer Lopez.
     No longer the best **s on the block.

 
 
You’re wanting to make history.
 
 
     Ex-Disney Superstar
     Death Certificate Released
     Gunshot Wound To Head
 
 

We said, “You know we’re about to make history right now?”
 
 

     Should she do her daughter a solid and tone it down?
     But at what an enormous price?
     The floor is yours!

 
 
What’s amazing is, I think, now we’re three days later they’re still
talking about it.

 
 

     Lamar is giving Khloe the silent treatment.
     Amanda Bynes is ensconced.
     Kanye West banks millions.
     Disney is none too pleased.

 
 
They’re over thinking it.

 
 
     Justin Bieber’s Perfectly Chiseled Torso Was Threatened

 
 
You’re thinking about it more than I thought about it when I did it.

 
 
     Snooki in a High-Waisted Bikini, Looks Better Than Taylor Swift?

 
 
Like, I didn’t even think about it, ’cause that’s just me.

 
 
 
 

All plain text taken from TMZ.com
All italics taken from Miley Cyrus’ official statement about her recent VMA performance. (http://jezebel.com/miley-cyrus-speaks-turns-out-youre-all-over-thinkin-1246861692)

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Tun·gus·ka

tunguska-01

 

Day 1 of the 30 days, 30 words challenge and the word is:

 

Tun·gus·ka (toon goosˈka)  n.  any of three rivers (the Upper, Stony, and lower Tunguska rivers) in central Siberia, flowing westward to the Yenisei River.

 

 

 

A Second Sun*

 

 

The forest was a forest and the river was a river. That is until the day the forest flattened.  I was sleeping in the hut with my brother. Somebody shoved me and I awoke. My brother had been shoved too. But no one else was there. We heard the whistling and felt a strong wind. Brother said, “Can you hear all those birds flying overhead?” And I heard the sound he meant: the echo of thousands of wings flapping against the air. We stepped out of the hut but the sound was not birds.

 

I saw the sky split in halves, high and wide over the forest. The entire northern side of the forest covered with fire. The forest flattened, as far as I could see, trees red with ember leaves. The split in the sky grew larger. Suddenly, I became so hot I could not bear it, as if my shirt was on fire. I wanted to tear off my shirt and throw it down, but then the sky shut closed, a strong thump sounded, and I was thrown.

 

After that, such noise came. As if rocks were falling or cannons were firing. A thunder like I’d never heard.

 

The earth shook.

 

I was shoved again and fell into the fire. We got scared. We cried out, for our father, our mother, our sisters, our brothers. But they didn’t seem to hear. The earth below us began to move and rock, wind hit our hut and knocked it down.

 

My body was pushed down by sticks, but my head was clear. Then I saw a wonder: the sky became bright—how can I say it?—as if there were a second sun. My eyes burned from the way it blazed. Brother said, “Look up” and pointed with his hand. We watched the treetops get snapped off. Another flash, another thunder. We were knocked off our feet, struck against fallen trees.

 

In the air where the flashes had been, a blue cylinder, a billow of smoke. We thought sure it was the end of us. Then, suddenly the sky began to clear. There had been five of them. The thumps. No, six.  Now I remember well there was also one more, but it was small, and somewhere far away, where the Sun goes to sleep.

 

 

 

 

* Words and images from this piece taken from multiple eyewitness accounts of the a powerful explosion called the Tunguska Event, which took place in 1908 near the Tunguska River in what is now Krasnoyarsk Krai, Russia. While the cause is debated, the most popular explanation is that the explosion was caused by an air burst of a small asteroid or comet five to ten kilometers above the Earth’s surface.

 

Lake Cheko: In June 2007, scientists from the University of Bologna led by professor Giuseppe Longo identified a lake in the Tunguska region as a possible impact crater from the event. They do not dispute that the Tunguska body exploded in midair but believe that a one-meter fragment survived the explosion and struck the ground. Pollen analysis reveals that remains of aquatic plants are abundant in the top post-1908 sequence but are absent in the lower pre-1908 portion of the core. These results, including organic C, N and δ13C data, suggest that Lake Cheko formed at the time of the Tunguska Event.

Lake Cheko: In June 2007, scientists from the University of Bologna led by professor Giuseppe Longo identified a lake in the Tunguska region as a possible impact crater from the event. They do not dispute that the Tunguska body exploded in midair but believe that a one-meter fragment survived the explosion and struck the ground. Pollen analysis reveals that remains of aquatic plants are abundant in the top post-1908 sequence but are absent in the lower pre-1908 portion of the core. These results, including organic data, suggest that Lake Cheko formed at the time of the Tunguska Event.

 

 

 

 

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30 days, 30 words

This is a photo series I took a few years back for my 30th birthday, but I think the range of emotions is fitting for this challenge too

This is a photo series I took a few years back for my 30th birthday, but I think the range of emotions is fitting for this challenge too

 

The 30 days, 30 words Challenge

 

Greetings Dictionary Project Followers! I hope this post finds you well and enjoying the first day of September. Here in Tucson, it’s 93 degrees at 9:13 at night so the weather doesn’t feel much like fall. The season delivers in other ways though: the sharpened pencils, the full bookbags, the undergrads taking over town like army ants.

 

I’ve always loved September and the beginning of the new school year which brings with it new and exciting challenges. Inspired by the new academic year and month-long challenges artist friends have taken on, this month will be the first ever 30 day, 30 word challenge at the dictionary project.

 

For the month of September, a new word and new post will be added to the site every day.

 

I will write a post each day, and I invite you all to bibliomance (close your eyes, flip through dictionary, select a word) your own words (for all 30 days or for some of them) and post your words, definitions, and writing in the comments.

 

pre reqs:

1: a love of language

2: a curiosity about words

3: the desire to write

4: the desire to bibliomance

 

necessary tools:

1: a printed dictionary

2: a pen and paper or access to computer

3: an inquisitive mind

 

The idea for this challenge is not to strive for perfection in every post but rather to see where my mind takes me and to produce a piece every day, whether it be a few lines or a few pages long. I hope some of you will join me!

 

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es⋅cutch⋅eon

Ellie's first bibliomanced word: escutcheon!

Ellie’s first bibliomanced word: escutcheon!

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"So, what if I can't read yet? I'm into this dictionary thing."

“So, what if I can’t read yet? I’m into this dictionary thing.”

 

 

escutcheon* \is-ˈkə-chən\  n. 

1: a shield or emblem bearing a coat of arms.

2: a flat piece of metal for protection and often ornamentation, around a keyhole, door handle, or light switch.

3 : the part of a ship’s stern on which the name is displayed

*My sweet little niece Ellie picked this word in her first ever bibliomancy. She just turned a year old. I got the chance to visit with her, my cousins, and my aunt and uncle in July in Atlanta.

 

 

Growing up as an only child, I spent a lot of time thinking about my proximity to others and about being alone. When I was surrounded by other people, I often wanted solitude. But when I was by myself, I worried about being alone. Sometimes, I was lonely.

It wasn’t until my twenties that I could actually enjoy time spent by myself without the fear of missing out or being left out. I learned when I wanted to spend time with others and when I wanted to be on my own.

In July and August, I had the opportunity to spend time with family. I come from a large extended family on both sides, and I know at times I have taken this family, and the warmth and connection of this family, for granted. There have definitely been moments when I have focused more on our differences than what we share. And in these times, I have felt isolated or judged, as if I didn’t belong. What I have not always realized is that often I was the one who was stepping back and creating rifts, even if this was out of a sense of protection.

Of all of my relatives, I am one of the few to move away, out of Louisiana, living outside the state for the past decade. Most of my cousins live within a mile or two of their parents and in close proximity to one another. There is a beauty to this kind of cohesion, this intimate distance. In my mid-twenties, some part of me knew that only by leaving would I be able to come into my own and discover who I wanted to be. I knew that I must separate from my family in order figure out who I was and how I wanted to build my life. Yet, I also believe that knowing that my parents and my family are there and that I can return at any time is one of things that has allowed me to have the confidence needed in moving away, in experimenting with risks, in encountering old wounds and healing them.

Traditionally, coat of arms were used as a way to identify individuals and clans and to proclaim military prestige. In heraldry, one part of the coat of arms is the escutcheon, where symbolic images are identified that often have to do with the individual wearing the shield. Another portion is the crest, which looks like a scroll, where a family surname is identified. Although typically described as “family crests,” coat of arms are not just representation of a clan or family; one portion of the coat of arms identifies the family and another part identifies the individual family member. At my grandparents’ house, there was a plaque that hung on the wall with the O’Neill coat of arms. In the escutcheon are two lions, representing the tribes of Judah and the lions are upright holding a red hand. The legend of the hand’s meaning was told to me many times growing up. When boats of ancestors were headed for Ireland, there was a promise that the first man to touch the land would rule so one of my ancestors chopped off his left hand and threw it ahead onto the land before the boat came ashore.

 

oneill

O’Neill Coat of Arms

 

When I was visiting my aunt, uncle, and cousins in Atlanta this July, my Uncle Danny O’Neill pulled out old family photo albums: ones my grandmother made of she and my grandfather’s courtship, older ones of my grandfather as a young boy, and his mother, my-great-grandmother. My uncle had scanned the pages and pulled them up on the TV. As we scrolled through, looking at these people we came from, I felt a sense of closeness that I don’t know if I’ve recognized before. All of us—with our individual noses, our particular way of seeing the world, our penchant for kinds of food—all of us are made up not only of the same matter as all humans but of particular matter made from shared people. Somehow remembering this grew in me a sense of deep appreciation and gratitude. We may not agree on everything, we may live in different places in different kind of houses, we may have different beliefs or priorities, but we also have in common character traits, upbringings, a shared history. It seems not to matter that this shared history has patches missing. We share both the known and the unknown and somehow the legacy of those people that came before us lives in our blood.

When my grandfather was about my age and already had a pack of mouths to feed, he began taking night classes in journalism. I have his journalism notebook and the attention he took with his notes reveals to me that this was something he deeply cared about. Writing was something he loved and wanted to be better at. My most vivid image of my grandpa is him laying on a couch with a stack of fifteen books on the coffee table in front of him. He was insatiably curious. About everything: psychology, sociology, literature, history, politics. He liked to ask what other people thought and have rousing conversations. I bet he would have made an amazing journalist. As it happened, his father had died young and he had to begin work when he was a young teenager to support his mother and his brother, seven years his junior. He worked as a porter for the Pullman Railroad, packing laundry and shining shoes, and eventually worked his way up to superintendent in New Orleans. When he had made enough money to support a family, he married my grandmother and they had five children.

Somehow, I find some sense of assurance. Because the story didn’t end with him. His second son inherited his curiosity and his love of reading and conversation. And this son’s daughter inherited this from him. I like to think that the passions and creativity of my grandfather did not die with him but rather live on in me. As I write, he is here too, in the blood coursing through my veins and the skin on my fingertips. In this way, family is about more than our individual selves or even the dynamics, both helpful and harmful, that we play out over and over again. Family is an intricate web we are a part of, a web that spans out. And when we die, our dreams and struggles and faith and beliefs are still there in the presence of those we share this link with. This web gives a sort of reassurance in a country that prizes the self above all else. We can rely on one another, and we can, if we are lucky, see the intricately woven ways in which we are connected.

I have at times felt disconnected from my Cajun family, who live in rural Louisiana, three hours and yet a world away from New Orleans. I have felt somehow different for growing up in a big city, for moving away, for loving my family and yet needing to be on my own. I was never greeted with anything but enthusiasm. I was certainly never made to feel unwelcome. This anxiety about belonging came as I aged and saw differences I didn’t know how to reconcile. Over the years, I have felt connected and disconnected in varying degrees. When, I visited family this time, my focus was not on this question of belonging. I was instead just grateful to spend time with everyone. Much of my mom’s family had gathered with very little notice to have lunch together. I saw my cousins’ kids who I remember holding when they were born. I congratulated one of them, Jada, on her recent marriage. I heard about school and sports and new jobs and new pets and recent successes and struggles. I was able to deeply hear and engage because I wasn’t stuck inside my own stories. I wasn’t concerned about whether I belonged or not, because I somehow understood that I did. I see now that we share more than we don’t and this is a gift, this deeper wisdom.

 

Louisiana Acadian Flag

Louisiana Acadian Flag

 

When we create our own families, not only by joining in marriage or procreating but by forming relationships with friends and being part of communities, we look to find people who share similar values. And these chosen families are tremendously supportive and beautiful. I have people in my lives who show up consistently and with care to celebrate and to grieve. But I also know, that if I were to call on my blood family, they would show up, too.

For those of us lucky enough to have families who enjoy each other’s company and who love one another regardless of whether we approve of every choice made, we have a refuge not to be taken for granted. I think of the image of two hands, palms up and open to form a vessel. We have a place to be held.

When I was a kid, I used to both love and hate to play freeze tag. I remember the exhilaration in running around and making it back to home base, safely. I remember the terror when I was about to be caught and the visceral sense of relief when my fingers tapped the wall, or the tree bark, or the metal of the jungle gym. Although that fear was real, the stakes are not very high in freeze tag. Okay, so someone freezes you in place. Then a team member comes and unfreezes you. Maybe you are frozen again. But eventually, the recess bell rings and you go back into the classroom, you go on about your day. But in life, running around without a sense of when we might be caught—by fear, by grief, by illness, by loneliness, by scarcity—the stakes are much higher. So, it feels all the more important that we have people we feel connected to. Family can be a sort of home base. A place to rest even when resting does not mean relief. A place where we are deeply known and accepted. A place where we can gain strength to launch back out into the uncertainty of life.

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port⋅ance

four.preview 

 

Wednesday was The Dictionary Project’s 4th Birthday! So, according to four-year-old development, at this point The Dictionary Project “wants to try new experiences” and is “developing greater self-control and ingenuity”; also, “pretend play is more complex and imaginative and can be sustained for longer period.” The Dictionary Project “approach[es] the world with great curiosity and uses its imagination to help understand it.”*

 

This project has been a beautiful unfolding, and I want to thank each and every one of you for your part in watching The Dictionary Project grow and develop over the years. I am looking forward to what this new year brings. As is tradition, we’ll start enter this fifth year of posts with a post about our first-ever bibliomanced word: portance.

 

One of the goals this year is to make the project even more interactive, to invite you more and more into the conversation, so please feel free to comment on your thoughts on our posts or words. We can start with this one. What does the word portance bring up for you?

 

 

port⋅ance (pôr/t’ns), n. [Early Mod. Eng. <Fr. portance < porter, to bear, carry; cf. –ANCE], [Archaic], conduct; bearing; carriage; demeanor

 

 

My Carriage Is Missing A Wheel, Too

 

Our culture is very concerned with appearance. How we look, how we dress, how we cut our hair, how we walk, how we speak. According to The Economist, Americans spend more on beauty annually than they do on education. We are encouraged to give such care and scrutiny to our own carriage and the way others carry themselves.

 

When I switched schools, from an all girls school to a co-ed school, in seventh grade, I walked nervously across the blacktop that first day to find where my classmates were sitting before the bell rang. I was a chubby, shy twelve-year-old. I began to look around and the girls in my class seemed so much older than me.  With their hair piled atop their heads in high ponytails, they walked with confidence, swaying their hips; they giggled and flirted with the boys. They had a sort of sureness about them. And I realized, to my dismay, that they all had shaved legs. I found a spot and sat cross-legged on the ground, pulling my light blue plaid skirt tight across my knees, and waited for the bell to ring. The rest of the day, instead of focusing on meeting new friends or teachers or how to navigate around the school building, I contorted myself into as many shapes and directions as possible in the hopes that no one would notice the hair on my legs. The last thing I wanted was to be exposed as unaware, as deeply uncool.

 

Underneath the entire obsession with appearance—plastic surgery and weight loss plans and new workouts and wrinkle creams and and and—rests deep fear of our own vulnerability. We want to be perceived on the outside as what we don’t always feel on the inside: whole, complete, okay. The word portance comes from the root porter: to bear, to carry. We believe we have to carry our selves, our lives, our burdens, our shames, our wounds on our own, and in this belief is rooted one of our deepest sources of suffering: the feeling of alienation and separateness from others. Also resting underneath is a deep yearning to belong. In trying to bear our hardest heartaches alone, we deny ourselves the very connection we so deeply desire and that would help us through these difficult moments.

 

I read a very powerful article in The New York Times the other day entitled “The Trauma of Being Alive” by Mark Epstein. He speaks about his mother who says she still grieves for his father, her husband of sixty years, four years after his death and that she “should be over it by now.” Our own grief and others’ grief makes us uncomfortable because we are reminded that we are capable of fracture. We are reminded that, no matter how careful we are, we will break. And our own denial of this inevitable breaking only makes our fear stronger. So we tell ourselves to “get over it,” we tell others to “move on” because we want to deny the reality that we live in an uncertain world.

 

Epstein explains that each of us experiences unavoidable traumas, both big and small, that are simply a part of being alive. He writes, “Trauma is not just the result of major disasters. It does not happen to only some people. An undercurrent of trauma runs through ordinary life, shot through as it is with the poignancy of impermanence. I like to say that if we are not suffering from post-traumatic stress disorder, we are suffering from pre-traumatic stress disorder. There is no way to be alive without being conscious of the potential for disaster.”

 

Often, we measure our degree of being okay in relation to our perception of the ease of others’ lives. Look at their sweet family, look at their published book, look at their high-powered job, look at their happy facebook status, look at their fancy house. We assume from our external examination of their carriage that they are getting it right while we are somehow getting it wrong. We assume they live without struggle. Or we assume that they have learned an easy and infallible way to bear.

 

American Buddhist nun and teacher Pema Chödrön says, “None of us is ever OK, but we all get through everything just fine.”

 

 

carriage-parts

 

One of the meanings of the word portance is “carriage.” It would be nice if our carriages maintained their fresh paint, their newness. But as vessels, they are meant to be used. And use results in wear. Paint peels, curtains fray. Doors get nicks and scrapes. We are on our way somewhere and we suddenly feel a jostling and hold on as we are thrown by a lost wheel. We have to stop for repairs. We look underneath the carriage for gear adjustments that need to be made. We put on a fresh coat of paint. We travel on.

 

What if we strove for a different kind of bearing? One that had less to do with the posture of our body and more to do with the posture of our spirit—a posture that we can accept regardless of its changing nature based on where we are in our lives? What if instead of worrying so much about the timbre of our speech, we committed to saying words that are true? What if instead of thinking of good bearing as where we were born or how much money we make or how “successful” we are, we defined good bearing as the ability to bear life, even when it is hard, with grace or without.

 

We don’t have to look for every nick, scrape, or paint peel on the outside of other people’s carriages. We can choose to knock on the window and look at the person inside. When stranded on the roadside with a bad wheel, we can invite another to help us whole our carriage so we can travel again. The very nature of this life requires us to bear, to carry, but it does not require that we do it alone. In order to connect with others, we have to be honest with ourselves, to speak our truth aloud. In acknowledging our struggles and imperfections, we give the people in our lives—our friends and neighbors and even those people who challenge us—the opportunity to safely acknowledge their own.

 

 

And a little 4th Birthday song for you:

 

 

*http://www.pbs.org/parents/childdevelopmenttracker/four/

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com·man·deer

 wooden-shape-blocks

com·man·deer  v.  1: a : to compel to perform military service b : to seize for military purposes  2: to take arbitrary or forcible possession of

 

 

I remember vividly a toy I had at a young age. It was a sort of rectangular wooden box and at the top were holes in different shapes with a different colored border for each one. These shapes corresponded with blocks: a red circle, a blue square, a yellow triangle. I remember the utter futility and frustration of trying to make a triangle block fit into the square or the circle into the triangle opening. And I also remember the feeling of complete success, of momentous satisfaction when I slid the block into the right shape and heard the clunk of the block hitting the inside of the box.

 

Such a simple toy. Such a simple action. Such a complicated process of learning and development to get there.

 

I spent yesterday with two beings who are just over a year old. They were a sheer delight to be around. They ate their food when they were hungry and drank water when they were thirsty. They handed books to adults when they wanted to be read to. They reached out to be held. They played on musical toys. When they were amused or happy, they smiled or filled the room with laughter. When they fell or banged a limb or got tired, they cried. They squawked when they were annoyed or didn’t want to share. Because they are so new to the world, because they are so early in their development, there is no voice telling them who they are supposed to be. They simply are. And this, their being and their becoming, is a beautiful thing witness. 

 

As adults, it is harder to accept that we just are. We find it much more challenging to appreciate our own being and becoming.

 

I made myself a schedule for this month, full of hourly to-dos and work plans. Sometimes when I have looked at it, I have felt empowered or disciplined. There have been occasions when I have followed it to a t. Most times when I have looked at it though, I have felt a sense of impending doom. Because after teaching steadily through the year and then two intensive summer sessions in June, I am exhausted. So my aspirations, even those that feel exciting to me, begin to cull. They accumulate as demands until I feel as if I am commandeering my own life rather than committing to myself and my passions. The line between commandeering and committing feels very thin sometimes.

 

I think one of the most dangerous myths of our culture is the ultimate primacy given to productivity. We are taught to believe that if we aren’t constantly doing, if we aren’t always moving or busy, we are not earning our keep on the planet. We learn to count hours and output. We are trained in crunching numbers. We are encouraged to calculate the meaning of our lives based on the quantities in them: how many things we check off our to-do list per day, how much money is in our banking account, how many phone calls we made, how many many emails we sent, how many likes our status update got, how many tasks we completed at once, how many dishes done. We read up on “time saving applications” not remembering that time can never be saved, only spent. In our efforts to provide measurements of our own worth, to ourselves and others, we commandeer the time we are given. And in doing so, we miss all the subtleties.

 

We miss the small shifts in our own ways of thinking. We miss tiny moments. We forget to glance up at the sky when we get out of our cars. We pass by strangers walking their dogs at the park without stopping to say hello. We forget to breathe in and remember how much we enjoy the smell of creosote just before it rains. We have no time to sit still. We have no time to look at the moon.

 

I’m sure we all have moments when we are fully present, but I’m also sure we all have moments when we try to control every aspect of our experience. There is a difference between using the focused attention required to fit a circular object into a circular space and trying to jam a triangle shape into a square opening because we have decided we will make it fit.

 

Hungarian psychology professor Mihály Csíkszentmihályi developed and researched the theory of “flow.” Flow is a mental state wherein a person doing an activity is fully absorbed in the activity to the extent that they experience a feeling of complete focus, engagement, and pleasure. They are completely immersed in what they are doing. Think of a writer writing, a cellist playing cello, a painter painting, a child engaging in the act of playing with her toys.

 

Flow is not something that can be forced. We have to show up but we have to show up without demands and expectations beyond the offering of ourselves and this space and this time. The writer sits at her desk, the cellist picks up his instrument, the painter holds his brush, the child sits on the floor with her toys. Flow requires attention but it also requires a kind of letting go.

 

On the opposite side of the spectrum, commandeering comes out of a belief that we can control our lives in a way that will provide satisfaction, prove our own merits, and protect us from harm and suffering. Commandeering, at least in this context, seems to be motivated primarily by fear.

 

“When people restrain themselves out of fear, their lives are by necessity diminished,” Csikszentmihalyi said. “Only through freely chosen discipline can life be enjoyed and still kept within the bounds of reason.”

 

Freely chosen discipline corrects the sometimes-antagonistic aspect of the word “discipline” by adding the concepts of “choice” and “freedom.” Freely chosen discipline seems to hold space for both accountability and flexibility. We plan a schedule for ourselves and when life happens, we adapt and change while still committing to our goals. This allows time for us to move towards what we want to accomplish while not defining ourselves by what we do or make. We can choose when we work, when we play, when we do, and when we simply are.

 

 

 

 

 

 

 

 

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Shiva

Photo by the amazing Jade Beall. Taken July 5, 2013.

Photo by the amazing Jade Beall. Taken July 5, 2013.

 

Śiva (ˈshi-və, ˈshē-)  n.  one of the principal Hindu deities, worshiped as the destroyer and restorer of worlds and in numerous other forms. Shiva is often conceived as a member of the triad also including Brahma and Vishnu.

 

Shiva is a god of contradiction. He is the destroyer, who incinerates the world as it is, and the creator, who transforms the world out of the ashes. He is the ultimate ascetic, abstaining from all worldly pleasures, and he is the dedicated lover and husband to Shakti/Parvati, the intensity of their love quaking the earth. He is the practiced yogi sitting calmly in meditation with no distraction and the dancer trembling his limbs furiously, his movements destroying and remaking the world.

 

He is, in many ways, all of us. He models the ways in which we defy categorization and solidity, each of us shifting and changing over time, letting go—with acquiescence or with fighting—of that which no longer serves us and making room for that which does.

 

For as long as I can remember, I have internalized the words “I am not a dancer.” This, despite that the fact that I love dancing. This, despite the fact that the sound of music and particularly the rhythmic beat of drumming is what makes me feel most myself and most alive. After quitting ballet at six and auditioning for and not making the cut for several dance teams during my time in adolescence, I decided that this was not an identity I could own. I could dance peripherally, at weddings and, if I was not too demonstrative, at clubs. I allowed myself hip sways and arms held in the air when I danced to brass bands back home in New Orleans. Over the years, I increasingly gave myself more permission to dance. But I did not allow myself the moniker dancer.

 

Rumi said, “Whosoever knoweth the power of the dance, dwelleth in God.”

 

 

Dancing Shiva

Dancing Shiva

 

 

Another manifestation of Shiva is as Nataraja or The Lord of Dancers. Shiva holds the world in balance and this is seen too in his dancing. In Tandav, the cosmic dance of death, he dances to destroy the universe. Peter Marchand and Christine Gruenwald write, “Shiva Nataraja’s dance represents both the destruction and the creation of the universe and reveals the cycles of death, birth, and rebirth….Under his feet, Shiva crushes the demon of ignorance called Apasmara Purusha, caused by forgetfulness. One hand is stretched across his chest and points towards the uplifted foot, indicating the release from earthly bondage of the devotee. The fire represents the final destruction of creation, but the dance of the Nataraja is also an act of creation, which arouses dormant energies and scatters the ashes of the universe in a pattern that will be the design of the ensuing creation.” On the night of Shiva workship, devotees honor him by imitating him: singing songs in his praise and dancing all night rhythm of the drums.

 

Last fall, I started going to African dance classes in Tucson. As a white woman born and raised in New Orleans, a still deeply segregated city, I had strong hesitations to attend out of worries of appropriation of a dance that was not from my ancestry. I went with these hesitations and concerns, which still remain as part of the process, but I stayed because of the drums, because there was something about these drums and this dance that propelled me, not only across the floor but into a more complete and authentic version of myself.

 

Still, in those first few classes, I held myself back. I told stories about how I didn’t belong there, about how the other dancers were so much better than me, about how I was making a fool out of myself, about the lack everyone could clearly see in my body and in my movements. But around my third class, the stories quieted down. I could see the stories for what they were: irrelevant and untrue. The deepest truth was that I love being there. That I love dancing. And this love and this love alone made me into the thing I could not call myself before. Only when I destroyed the story that I was not a dancer was I able to really dance.

 

I used to think it was important to preserve containment at all costs. I believed that to avoid any kind of spillage or cracks or breakage was to make myself safe. But in the past several years, I have realized the vitality that comes from things breaking apart. I see that it is only this breaking that allows for new forms to take shape, for new breath to be invited in. From the ashes can rise new ways of being that would have never appeared while the old ways were immaculately intact.

 

July 5 was my birthday. For a few years, I’ve had a tradition of bibliomancing, randomly and blindly selecting, words from a dictionary on my birthday. To me, this feels like a way to honor my birthday and to invite in any messages or words that may be helpful in this new journey around the sun.

 

This year, I used a Pictorial Webster’s Pocket Dictionary just given to me for my birthday from my friend Amelia. The picture I turned to depicts Lord Shiva, Hindu god of destruction and transformation. That I turned to his image—when I could have easily turned to “Sequoia,” the page before, or “Skeleton of Dinosaurs,” the page after—feels significant and fitting. For years, I have listened to my yoga teacher talk about the ways different gods and goddesses are allies in the path. And I see these gods and goddesses as helpers, as models, as examples of the ideas and concepts they represent. Shiva, like Kali, can be given a bad rap because he brings powerful destructive forces. But as I understand it, these forces are sent to destroy the attachments our ego clings to, the ones we no longer need. In getting rid of attachments that limit us, we make room and create spaciousness for the most fluid and most authentic version of ourselves to emerge. Shiva encourages us to destroy, to dissolve, to deconstruct in order to make way for more genuine creation.

 

Shiva may be capable of destruction but he also wants to give offerings, to save lives. Shiva is almost always depicted with blue skin from the myth in which he saves humanity by holding in his throat poison that was churned in waters and threatened womankind and mankind. Shiva is painted carrying a trident, the three tips representing creation, protection, and destruction of the universe. Shiva is seen as a source of both evil and good, of destruction and rebirth. In his embodiment, he shows us the light and dark contained in this world and within each of us. He shows us the capacity to hold it all.

 

 

Shiva statue in Bangalore, Karnataka, India

Shiva statue in Bangalore, Karnataka, India

 

I have a Rumi of the Day book that I read from each morning before I sit in meditation. And each year on my birthday, I am struck by the poem for July 5. However, the time and distance of a year gives me time to forget and then to appreciate it anew. In “The Tree of Awe,” Rumi acknowledges the inherent contradiction of life’s joy and suffering and the necessity of both light and darkness. He writes, “No matter how fast you run, your shadow more than keeps up. Sometimes it’s in front. Only full, overhead sun diminishes your shadow. But that shadow has been serving you. What hurts you blesses you.” And “Darkness is your candle. Your boundaries are your quest.” And “You must have shadow and light source both.”

 

We may think we want only full brightness, but I can tell you from recent experience of 109 degree heat and high humidity in Tucson, that sometimes shade is most welcome. Sometimes we need the shadow to appreciate the beauty and warmth of the light.

 

When I dance now, I do so because the dance is in me and wants out. Instead of self-consciousness, I come to dance with a deep appreciation for those around me and for this life and for this body that carries me through it. Some days I dance to burn off old stories and some days I dance in appreciation and honor of the beauty in my life.

 

I am grateful to Shiva for appearing on my birthday to remind me of the power of destroying and razing and of renewing and recreating. These are the makings of a life, and I am grateful to experience both the light and dark offered in mine.

 

 

 

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inv.

Gasper Felix Tournachon Nadar, who took aerial photos via hot air balloon.

Gasper Felix Tournachon Nadar, who took aerial photos via hot air balloon.

 

Felix Nadar Aerial Photograph

Felix Nadar Aerial Photograph

 

Julius Neubronner, who invented a camera to take aerial photographs using pigeons (he was an apothecary and also used pigeons to deliver medicine). All Neubronner photos courtesy of retronaut.com

Julius Neubronner, who invented a camera to take aerial photographs using pigeons (he was an apothecary and also used pigeons to deliver medicine). All Neubronner photos courtesy of retronaut.com

 

Camera-ed pigeons: In 1903 Dr. Julius Neubronner patented a miniature pigeon camera activated by a timing mechanism. The invention brought him international notability after he presented it at international expositions in Dresden, Frankfurt and Paris in 1909–1911. Spectators in Dresden could watch the arrival of the camera-equipped carrier pigeons, and the photos were immediately developed and turned into postcards which could be purchased.” - Public Domain Review

Camera-ed pigeons: In 1903 Dr. Julius Neubronner patented a miniature pigeon camera activated by a timing mechanism. The invention brought him international notability after he presented it at international expositions in Dresden, Frankfurt and Paris in 1909–1911. Spectators in Dresden could watch the arrival of the camera-equipped carrier pigeons, and the photos were immediately developed and turned into postcards which could be purchased.”
– Public Domain Review

Photos from Dr. Julius Neubronner's pigeon cameras.

Photos from Dr. Julius Neubronner’s pigeon cameras.

 

 

inv.,  1.  invenit,  [L.], he (or she) designed it.  2.  invented.  3.  inventor  4.  invoice

 

The other day on All Things Considered, a reporter was talking to the man who “invented” the 401K. I don’t remember what he did before that, but he wasn’t in finance. He said he thought if an employer matched an employee’s retirement fund there might provide more of an incentive for the employee to participate. The inventor didn’t intend for this to replace the pension, although it essentially has, but rather he liked the idea of providing a way to supplement someone’s retirement.

What the discussion brought to mind for me was the idea of invention and creation. And ownership. This man was given credit for establishing the 401 K plan, but surely, he wasn’t the first one to think of it or to maybe to even try it out. We often act as if inventing happens in a vacuum and inventors are some sort of isolated geniuses instead of a product of the thinking and ideas of an entire culture.

We human beings are part of a collective, whether we choose to recognize it or not. Why else would similar deities and mythologies and folk tales and rituals and systems have arisen on separate continents even at times where there was little or no contact between these peoples?

In the United States, one of our most valued ideologies is that of independence. We can make it as individuals, on our own. What arises with this value is the encouragement of and the desire for perpetual uniqueness. We must be different to be special. While this ideology may drive ambition and creative work in ways, it can also lead to suffering. These ideas take away from the very reality of interdependence. We suffer if we feel like we are not different enough to distinguish ourselves from the crowd. And we suffer if our desire to be unique leads us to isolate from others rather than draw our inspiration and support from community. In other places, where people strongly identify with their clan or community, I imagine there is less selfishness and less worry about own’s place and that this frees up space to just be.

In Reality Hunger, David Shields culls together his book entirely from quotes y taken from other people’s writings in order to make a statement about reality and about the idea that it is impossible for to claim anything as one’s own because of the ever-present influence of others.

The “Reader’s Guide” to the book reads, “‘Who owns the words?’ asks a disembodied but very persistent voice throughout much of William Burroughs’s work. Who does own them now?  Who owns the music and the rest of our culture? We do. All of us. Though not all of us know it, yet. Reality cannot be copyrighted.”

Our obsession with copyright in this country feels less about the intellectual property rights of inventors than it does about ownership and profit. I just heard on the news last Wednesday that the Supreme Court voted that companies could not patent human genes. Well, thank God. That’s insane. But the fact that this is even a question, that a case involving this issue is coming before our highest court shows how askew we currently are in our ownership and entitlement culture.

Copyright can be a useful way to protect the ideas and livelihood of inventors and creators. As a writer, I get that. But this becomes a problem when the letter of the law ends up being more dominant than the spirit of the law. The laws that are in place to protect the little guy end up benefiting the larger organizations who have money for lawyers and lawsuits. Look at Monsanto, who sues small farmers when they “steal their property” when seeds fly off their loosely-tarped trucks and are mixed in with the small farmers’ crops. Many of these farmers have lost their farms and others have committed suicide when faced by financial ruin from these lawsuits, lawsuits that are meant to protect the “rights” of billion dollar corporations (see the illuminating documentary The Future of Food for more on this).

In the end, the questions I have lead to more questions:

Where is the line between invention and that which was always going to emerge? Did someone “invent” singing—or even a particular style of singing—when it is an act our bodies were made to do? How do we trace every influence of a particular style of dance that came out of a given country? How does it shift when it is brought to another group of dancers? Can we still call this dance by the same name?

What is the connection between independence and invention? We don’t talk about one individual inventing a language, do we? We recognize ways of communicating as emerging from a community. But when we shape those words together in certain ways, is that when invention comes in? Or just because someone got something right and their invention works, does that mean that all the work of those who weren’t able to get it right before her/him doesn’t count? That their process of trial and error isn’t worth anything in the end?

A decade ago, I wrote an essay on Rosa Parks on the anniversary of the day she sat down in the white section of a segregated bus, the event that began the Montgomery Bus Boycott. I lauded her role but, as many others have also pointed out, dismissed the idea that she was a solitary hero. Parks had studied at the Highlander School in social justice leadership and had served as the secretary of the Montgomery Chapter of the NAACP. She was chosen by her community of activists to be the next person to take this action because of a potential to establish credibility because of who she was: “a married woman with a stable job… everyone’s next-door neighbor, their best friend, their aunt, their fellow parishioner at church.”

There is a temptation, even with something as ephemeral as community movements, to locate the person or persons responsible (just as, on the flip side, when something horrible occurs, the first response of media and officials is to try to find someone to blame, instead of looking at all the complexities at play, including the culture’s role). Some may argue this is to give credit where credit is due or to praise those involved. But there is something dangerous that can underlie this action. If we praise inventors, of products or of social movements, as remarkable individual human beings, this can have one of two effects.  We can become inspired to be remarkable (but maybe in a way more encouraged by ego and need for attention than altruism). Or we can become disempowered as we fear we are not “remarkable” enough to accomlish what these inventors have achieved. A healthier medium is to realize that each of us has an important contribution to make and in making this contribution, we can help fill in the missing links in a chain of which we are all a part. We don’t have decide between one or the other. We can choose to collaborate. We can invent together.

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