The earth shook itself awake this morning.
With a low-key grumble and heavy embodied motion
our Russian nesting cat dolls fell, one by one.
The mountains had no comment.
We took a collective breath as the clouds lined up like teeth.
Moving gently is a familiar technique to memorialize hope, to witness beauty.
This occupation of time and resolve has been emboldened by necessity.
I’m about to confess everything to you: I was saved by the grace of Sassy.
Santayana, the philosopher, said history is nothing but recorded dreams.
The poet Stafford said divine is more of a claim. Those stanzas are now trending.
There is a way to be in this world and this must be it.
If you are a private poet, then your vocabulary is limited by your obsessions.
— Richard Hugo, The Triggering Town
It’s a fact. Cycles sync. It is October, 2016. The word pussy is in our mouths again. Full and heavy bodied, it’s paired with a specific violence as naturalized as an inherited ownership tone. This is the fetishized frequency of law and order.
*** you’ve got to stack it so it’s stable – Low, No Comprende ***
So this is what whiplash from a mass capture of imagination feels like. A forced common image. Pussy, for now, functions as an ironic partisan anchor, while still maintaining its gendered significations.
What is the whole of this historical objectification of our parts? Patriarchal logic argues that this violence of disassociation is necessary and even desired. This detachment is inherent in our economic theories, consumer-based language, and mass-produced representations.
We learn, repeatedly, there are far more serious and urgent issues to concern ourselves with than ritualized gender-based violence. We are dismissed. We are told to question less and obey more.
*** underneath this hood you kiss, I tick like bomb – Perfume Genius, Hood***
We perform this idealized creed through a perpetual liturgy of demure expressions in a culture that protects mobs of high-volume denials. This contemporary shrill masculinity is socially recycled into discourses that tap into an idolization of individual perspective. For most, this illusion only creates isolation.
Manipulating the dark side of vulnerability isn’t a new strategy to win elections, or maintain control. What feels different this Presidential election cycle is the dredge of cultural material to mine and the hypervoyeurism that has produced. Public and private boundaries are as unstable as our contemporary understanding of when virtual becomes reality.
As we bare witness to the misogyny that rages beneath all our sacred institutions, may the soundtrack to this ride to November include Magnet by Bikini Kill.
I’m keeping this advice on a loop: I’ve got the love that’s strong and not weak.
we’ve named it “rape culture”
the state’s gospel won’t accept no
its own sovereign request
fringed borders bleed reciprocity
thick as oil as war as water
desire transforms everything
corporeal physics as vim and vigor
soft kisses melt hard intentions
it’s why embodiment alludes enlightenment
our landscapes matter when our eyes close
horizons become their own grounding binary
pressure is a gilded warning signal
jouissance its own casual experience
how deeply our metaphors inform us
as angels, as deviants, as complicit
love is in here somewhere, or should be
Did you know we have started living in isolation to prepare for colonizing Mars?
There is dedicated front cover news space to our collective denial about the basics of life on this planet: water, menstruation, dignity. A particular death-wish resistance to facts because we can’t face our feelings; our responsibility as witness to 24-hour broadcasted cruelty. Gripping so tightly to distance, we can think only about scale not urgency.
The 1960 Valdivia earthquake data reads like an ultrasound of the earth’s surface. What’s at our center?
“An ellipse is richer than a circle. It possesses two centers. It’s a dialogue.” — Louise Bourgeois
Those smallest details of absence and desire go almost unnoticed, felt as impetus. A survivor’s mentality. An orientation to want (hunger) as something outside of you, something to be experienced. Unapologetic formations to desire are apocryphal stories of purpose. They hold between their lines our remaining humanities. Revelation is all around us. A range no longer than a row of buttons.
Andrea Smith’s foreword in Undoing Border Imperialism by Harsha Walia states, “a liberatory vision for immigrant rights is one that is based less on pathways to citizenship in a settler state, than on questioning the logics of the settler state itself.” This expansion of decolonization, a revolution to undo “zones of invisibility, exclusion, and death,” requires a radical vision and daily practice of justice. For those of us who are not Indigenous to the nations we occupy, liberation is no longer a theoretical space you can opt in and out.
Undoing Border Imperialism is a collective expression of a migrant justice movement grounded in healing justice. Starting from a place of opportunity, “as a prefiguring framework, decolonization grounds us in an understanding that we have already inherited generations of evolving wisdom about living freely and communally” Walia shows us a future few movement theory books dare dream. Through various entry points in the book, which are beautifully supported by poets, philosophers, and activist’s lived experiences, the reader is profoundly transformed.
Undoing is not used haphazardly nor as a metaphor. We are asked to enthusiastically have a decolonized orientation to self and others. The systems few move through with ease are relational, which is political and embodied. Borders are human-made. That’s one clear justification for resisting violence with nonviolent direct action. If one needs a concrete example, follow #NoDAPL.
Chapter 3 entitled Overgrowing Hegemony: Grassroots Theory puts everything into perspective. Consider this your manifesto.
Given all the power-over we have internalized, traumas we have metabolized, and walls and hierarchies we have maintained between one another, it is imperative that we unravel and confront these effects of border imperialism within our movements as we work to dismantle the systems that propagate it.
Name it. Analyze how power functions and distorts. Commit to steering “movement strategies and relations toward collective liberation.” This requires consent, accountability, and communication that is transformative, not transactional.
We all have a role in this vision.
Strategy cannot be applied in a cookie-cutter approach; it requires collective deliberation, trial and error, and reflection. It necessitates a willingness to experiment, and make mistakes, and humility to change our ways.
Syed Khalid Hussan’s epilogue is a reminder that “our actions are just as much visceral as they are analytical, theoretical, or intellectual.” It’s time to declare that we are no longer obligated to be monogamous in identity, story, or victory. However, we are bound to practice compassion, respect, forgiveness, and evolve our ways of being in community with each other. Walia, and the voices she shares this revolution with, moves us beyond those never-ending conversations that center frameworks (talk). A tactic designed to distract and delay justice. This embodied power is found through a decolonizing praxis that honors generational resistance. To deny this is to remain complicit in settler logic.
We can, as Smith so clearly states, dismantle the logic of the settler state. And in its absence, we move freely with self-determination.
Summer, by academic and capitalistic time, is over. The light, the light, the light shows phenomenal nominal change.
There are silences bestowed and silences unbecoming. We are taught we are broken: mind, body, spirit. This evangelical conservative belief that the future is not yours is an organized robbery of imagination and self-determination.
Conceptually, we must collectively conceive our destinies.
In a previous post, I coupled the early essays of The Feminist Porn Book: The Politics of Producing Pleasure as “academic stimulation with real-world sensations.” The chorus of voices throughout the remainder of the book continue on that path and give more support for using an erotic economic analysis. The production of porn is about selling pleasure, consuming (queer) desire, and fucking loving yourself.
Ingrid Ryberg in Every Time We Fuck, We Win pushes you to understand watching porn is witness to intimacy. It’s telling that we have to learn to repress so much to fit into assumed historic preferences. Keiko Lane’s Imag(in)ing Possibilities spreads your psyche out with respect. Experiencing “fantasies made conscious” is a particular arousal of “embodied subjectivity.” That point of view, a corporeal validation, is useful. Porn can heal us if we experience it without shame or remorse. If you want to get the deepest and quickest purpose of this book, read Constance Penley’s A Feminist Teaching Pornography? She gives you the permission to study porn as film. We are the audience to a multi-dimensional experience from performer to director to public tastes.
Presentation matters: angles and agency. Lorelei Lee demonstrates that to the fullest. “Sexual desire and sexual identity are absolutely essential to the freely defined self.” Feminist porn performs power which is why it deserves its current logical reputation. Own that what you feel from seeing is pleasurable. This feminist entertainment project is political. That’s no-fucks-given explicit from the begging to the end The Feminist Porn Book. As is Ariane Cruz’s call to “take up a politics of perversion, a disruptive shift in black feminist studies, to critically analyze the engagements of pleasure and power through pornography consumption, performance, and production.”
All anthologies straddle numerous opinions and I agree with Nina Hartley that “porn houses our sexual dreams, which are vitally important to our happiness.” The how, worker-centered, is what makes feminist porn feminist. That is what mutual satisfaction looks like – good enough to share. Tristan Aormino knows both sides of the camera. I’ll watch sex that is “presented as joyful, fun, safe, mutual, and satisfying.” Sexual expressions of joy! Who would be against such imagery?
That was a larger question that was often left out of the frame. We hear and see enough of the anti-porn position. It was a nice reprieve from that way of thinking. The Feminist Porn Book repeatedly and gently reminds you to consume critically and honor consent always. Sexual expressions are exchanged as erotic capital and culturally produced whether we agree with it or not. That’s why having more porn that thinks and fucks like me is where I’ll be putting my hard-earned feminist dollars.
We are a cramp nation. Involuntary, restrictive, a tool.
our periods, collectively, are politically vogue
gender representation reflects without liberation
we process reclamations as speculative transmissions
even the clouds
and now their patterns
the simplest narratives are stored in the bends of our flesh
rancor its own habitual expression, a saturation of cultural static
transfigurations of competitive positivity, a sharing economy
Angela Davis said the political reproduces itself through the personal
She called exactly four hours after the earth stopped moving. While we waited, wave after wave, we sat. Through repetition and capture, we learned how to stay constantly aware. It had been years since I gave my soul away. An unbecoming strategy for some; survival for others.
Protecting misgivings and intentional reactions, we spent our days building machines that ran on unrequited syllabic utterances. Flip back, back track, forward leaning free verses flowed as patterns, as privileged misdemeanors. Our hearts grew to beat metaphorically.
After pausing to ask how the earth breathes under the weight of concrete, she said act like you’ve been here before. It was a coded reminder of our legacy. A collective fantasy replicated endlessly in anticipation for moments we never took the time to define. For some, wanting more is our purpose.
the mountains found their own solitude
spooning each other to hold their gaze
while hills white from not-yet-risen clouds
were in contrast to the Bay warming blue
grateful for forgiveness and forgetting
time as construct, a gravitational force
wrapped around desire, momentum, abundance
absence has pulled your energy elsewhere
away from me
every day we show our stories by waking
under cloudless skies as nests of nests
of birds clamor and inspire the cat,
a product of us: neglect and minimal care
unencumbered with material fancies
all this and things undiscovered
guide our personal rhythms (fulcrums/hips)
like how our body’s most graceful state is to be at ease
and unlike that first summer we drove across country
with every possession we assumed we needed
“We need, each of us, to begin the awesome, difficult work of love: loving ourselves so that we become able to love others without fear so that we can become able enough to enlarge the circle of our trust and our common striving for a safe, sunny afternoon near to flowering trees and under a very blue sky.” – June Jordan
I knew a long time ago.
I shouldn’t deny that I don’t practice conscious love. I do.
All those times when I said no.
All those times I said yes.
All those times worth was mine to know.
“Use the power of man. Use the word. Fuck. The word is love.” – Kim Gordon
Overhead, the backyards had pools and trampolines.
A land of only oxbow lakes.
A land where delayed gratification is a religion.
A land where there is no sympathy for the devil.
This time of year the radiator sings at night. The gray mornings are carbon copies of Cleveland’s skies. Those years full of bravado that only darkness holds or youth demands. To the east, the pastel light spun out into easter yellows, baby blues, and softened ripe peaches. I watched him dip his boots into the fountain, one at a time, muddied from the urban forest he was paid to curate.
When we talk about the work be explicit.
Do you care
We all have somewhere to be
someone to hold (ourselves mostly)
accountable for what happens today.
“Between us we create a circle of something like worship, a ritual of mutual incarnation.” Mykel Johnson from “Butchy femme” in The Persistent Desire: A Femme-Butch Reader
We declaimed those who seem to own their identities so easily while affirming our own temporary status through amateur gif porn, bourbon, and sunburns in the unlikeliest of places – like the bend of your elbow or the middle part running across your scalp. Furiously finding ourselves up against our will, again and again, we realized much later how these proxies for desire, unfolded along an axis of repression and deviance, were sublimated into online conversations and polished stories shared in darkened rooms that no longer play the music we recognize.
I have a memory of you exhaling this is it for me onto the back of my neck. It’s resurrected as I sat sandwiched between stores filled with cheap shoes, bed fashions, drugs and groceries. In my direct view a poster warns, Don’t think, know. Another flashback holds a detail of strategically opened windows that bragged to your neighbors about our business, which was more carnal than intellectual. Others wane simply as background noise. Some are so intimate they can only be expressed as secrets found in between the way we choose to embody vulnerability and the actual practice of being authentic or the way these specifics are mine to own and tell.
breathing, a song –
a strategy for calm
inevitable after such
We gather inside and treasure light. We are enamored with the hues of soft pinks and peach oranges that have lengthened during this seasonal rotation. Yes, we do have an agenda, a way of being, of feeling seen.
While shadows form, for they provide their own value of shelter and comfort, we scout for interdependence. We want transformation not assimilation. Our politics disrupt, express, reconceptualize desire and power. It’s a decentered practice. A rebellion.
What we seek is an acknowledgment of the complexity of difference and an orientation that does not ignore a reality that is relational. All of our connections, regardless of intimacy, physicality, and emotional depth are nonnegotiable and non-hierarchical.
our days have been brighter
an optics, a behavior, of being awake
this year’s declarations:
* occupying neutrality is poetic nuance *
* embody love as deep as it can go *
* shame has subjective exchange rates *
* judge listening and justice as actions *
* what feels good and safe is happiness *
* it is ok to change your mind, to leave, to quit, to cry *
* apologies and forgiveness are patterns of endless appreciations *
She maps “squad” as a term and concept to 90s hip-hop culture.
Arriving at a boundary of solidarity, she challenges the reader to not be tricked into defaming masculinity. She connects masculinity to strategies that have avoided “sexual jealousy, emotionalism and spiteful turf wars that sometimes dog women.” Is this what being a man feels like?
It’s an interesting charge for us to study the “immensely productive dynamic of male bonding in history,” which assumes male bonding has been productive and that production has been positive. This is where her contradictory ahistorical argument wanders into abstract proposition.
Yet Paglia’s scolding tone is enticing and visionary. “For women to leave a lasting mark on culture, they need to cut down on the socializing and focus like a laser on their own creative gifts.” Let us be blessed and count our fortune to be in a squad that is “about mentoring, exchanging advice and experience and launching exciting and innovative joint projects.”
What is driving this iteration of the gender wars propensity to want to thrive on grievance? Is it the emotionalism or the sexual jealousy that Pagila names?
Connection, collaboration, and bonding (which requires affection and trust in order to be safe and healthy) are the inherent politics of any community-oriented experience, regardless of gender assignments. It is a shame those practices have accumulated such heavy and fractured gendered prescriptions.
Kept in the Hollywood gaze, as Pagila has strategically framed, the reader is reminded, as consumers of said culture, that supporting girl squads can be a way towards “expanding female power in Hollywood.” Let’s hope that power doesn’t replicate the same product as the boys.
The voices most common to me end with the sound of a question.
It’s that curl at the end, a curiosity unspoken.
There’s a particular consciousness when I hear that familial cadence.
Prompts that possess risk and assumed uncertainty.
The sun was an escort that morning.
A morning with purpose and mummified mandarins.
This and other routines becoming orientations –
a private relationship with temporality.
In silence, I see violence.
In breath, I think sex.
In the pornography of my dreams,
you know you can’t fuck me like that
and then act like I’m fragile. That is
a subtlety best reserved for detachment.
His accusation that my hole was filled with everything
but god was profound, if only for its blind accuracy.
The contents of that enclave signifying nothing beyond
a persistence to reject a god that does not know love.
Wet ice formed on frosted car windows that late night I prayed
for you to save me. We were finally on our way home from somewhere
staying longer than they had wanted. Leaving behind one tension,
that kind of politeness, for drunken silence, his version, not ours.
Barbed wire fences reminders of distance from road to ditch.