William Irwin Thompson's "the imagination of an insurrection" continued from /recent_postings.htm If we are to create, beyond sociology, an anthropology that is truly astudy of man, we shall have to begin with the awareness that the syncretic and reciprocal form of causality one encounters in the cultural process is far more complicated than the causality expressed in the mechanical models the social scientist still admires. To escape this complexity by proposing that what cannot be studied with a rigorous empiricism is not a fit subject of study at all, or by proposing that values can be regarded as secondary emotional reactions to more primary social structural functions, is simply to give up the search for knowledge in favor of universitydepartmental "behavior routinized along highly specific professional norms." The American behavioral scientist makes an attractive whippingboy, but the humanist errs as often as the social scientist. To say, for example, with Senator Gogarty that "If it had not been for W. B. Yeats there would be no Irish Free State" is to concentrate, for rhetorical purposes, on one term in a causal set that had been overlooked by another ('the' in the book) other senator who questioned the nomination of a poet to a political office. The protesting senator was thinking, no doubt, of the creation of the Irish Free State in terms of the lock-out of 1913 Carson's gun-running, the Great War, etc., and was overlooking the literary movement which had intensified the nationalistic consciousness of a generation of Irishmen. Cathleen ni Houlihan did send out certain men to be shot, but many things had placed them in a frame of mind to besent out, and these were the very things that had placed Yeats in a frame of mind to write the play. In the causality of the cultural process, A doesnot simply cause B: A affects B; B reaffects A; AB conditions theemergence of C, and before C is fully appeared, D is already coming forthwith an effect that will entirely transform the completed ABCD. And evenin such a grossly oversimplified four-term sequence, the greatest oversimplification is A, for the alpha that interests us may be the omega of a sequence that is absolutely necessary to the understanding of A. The statue of Cuchulain in the Post Office leads back to Macpherson, but if we were to continue the study, we would no doubt end up in the 234 bosom of Abraham. The historian is thus forced to select, but since everything is related, he must be able to select the relevant from the relatedness of all things. In short, the historian must already posses the knowledge he is seeking to acquire. To understand history, one must stand outside history, not just to avoid bias, but tobe able to perceive distinctness and relation. This separation of subject and object was a difficulty in classical theories of perception, but in modern philosophy, Whitehead's theory ofprehensions would admit "the withness of the body" and permit usto think that, if we cannot stand outside history, we can at least comprehend it through the relevance of ourselves. Causal sets, syncretic and reciprocal causal relationships, will continue to be aproblem until the physicist finds the mathematics to solve the many-body problem, but until such a time there is no need to think thathistory is worthless to the degree that it is not mathematically expressed. To pass over the merely social scientist, one can invoke the natural scientist, Werner Heisenberg: "In atomic physics the observations can no longer be objectified insuch a simple manner; that is, they cannot be referred to somethingthat takes place objectively or in a describable manner in space and time. Here it remains still to be added that the science of nature does not deal with nature itself but in fact with the science ofnature as man thinks and describes it. This does not introduce an element of subjectivity into naturalscience. We do not by any means pretend that occurrences in theuniverse depend on our observations, but we point out that natural science stands between nature and man and that we cannot renounce the use of man's intuition or innate conceptions. ( Werner Heisenberg, "PIanck's Discovery and the PhilosophicalProblems of Atomic Physics," On Modern Physics (New York, 1962), p20) If intuition can be granted a place in natural science, imagination can be granted a place in the study of history. But really, whether we like it or not, there is no way to avoid imagination in the study of history: it takes imagination to frame a great question, but the syntax of that question structures the answer we will IMAGINATION AND HISTORY 235 get even before we have begun the research. History is, in facts, a process by which a private imagination becomes a public event (and vica versa, my condensation and emphasis; piet), but any study that restricted itself to public events would have to ignore the fact that history is also the process by which public events become private imaginations. It is unfair, of course, to expect the historian to do everything, when what he does is, most often, donewell; consequently, the study of the transformation of public eventsinto private imaginations has been left to art-historians and critics. Butwe must remember that this separation into two tasks is an administrative division, not an intellectual one. Easter 1916 is a publicevent which became a private imagination in the art of A.E., Yeats, and O'Casey. But to regard the historic event as the known withwhich we solve for the unknown of the work of art is to misunderstand history and art by distorting the relationship between them. The event of Easter 1916 is itself a work of imagination, and to understand the event we must take into account the manner in whichprivate imaginations, like the writings of O'Grady, became part of theprocess of the public event. A perception of a work of art involves experiencing the meaning of its aesthetic form, and not merely identifying the local allusions within the work. It is this esthetic perception which will besignificant when turned toward the event. It is not enough for the study of history to think of Yeats as a public man of affairs; that private part of the individual that we call the self is in many waysas relevant as the man who pays bills and signs documents. Theself is the individual as a consciousness. Culture is a society as a consciousness. And the self is the theater of the cultural drama.The historian must therefore pay as much attention to Yeats's poetry as to his Senate speeches, for the psychological crisis of the self expresses the ideological crisis of the culture, or of the age at large. The individual works through culture to gain self-consciousbut society also labors to become conscious of itself, and in this cultural labor, the individual as a fully realized self is one of its most important means: Ireland ignorant of Yeats is Ireland ignorant of Ireland. The self is individual, but it is not discrete; 236 CONCLUSION what Whitehead said of "matter-of-fact entities" is true of persons for the self ....is limited, obstructive, intolerant, infecting its environmeent with its own aspects. But it is not self-sufficient. The aspects of all things enter into its very nature. It is only itself as drawing together into its own limitation the larger whole in which it finds itself. (A N. Whitehead, Science and the modern world '48, p. 96) G. H. Mead said that the consciousness of self arises froml anguage, and that "it is the social process itself that is responsiblefor the appearance of the self." (The Social Psychology of G. H. Mead, ed A. Strauss (Chicago, 1952), p.219 Mead's point will serve as ananalogy for the relation of art to society. As language is responsible for the growth of a consciousness of self by articulating the diffuse thought of the child, (I have in mind here the developmental theories of Jean Piaget and Heinz Werner.) art is responsible for the growth of society's consciousness of itself. As the self labors to find its proper relationto the other, to find its role, so society, in the creation of its own unique myth, labors to find its proper relation to the impinging force of other cultures. Overshadowed by imperial England, Ireland elaborated the Cuchulain myth; overshadowed by cosmopolitan France, Germany elaborated the Siegfried myth. An art of this mythic nature takes on the appearance of a religion, and in fact can become the surrogate of a religion. A religion like Christianity is not culturally endemic; it is catholic and international, and relates the individual to humanity, the soul to God. The messianic art of O'Grady, A.E., and Yeats, however, related Ireland in the fullness of a contemporary moment to destiny; it related the society in all its particularity to history in all its universality. Holy Mother Church could summon all children to her bosom, but only the messianic art of the Literary Revival could call out the name of Ireland for all the nations to hear in the reception line of time. In the messianic idea of destiny, the underprivileged become transformed into the elect, and are filled with the consciousness IMAGINATION AND HISTORY 237 that they alone have been chosen for some inscrutable end. In this inversion of values, the temples of Gizeh become as nothing when compared with the tents of the humble tribe; the libraries of Oxford and Cambridge as nothing when compared with the tales of the Gaeltacht peasant. Because an international religion is not endemic,the general atavism that rejects civilization tends to rejectthereligion of civilization; in the return to the primitive community, there is a return to the primitive religion. In Ireland's case this atavism did not involve, for the masses, a rejection of Christianity, but of Protestantism, for Catholicism was not the religion of the conqueror, but was instead its ancient opponent. The romantic atavism of Yeats and A.E., however, did involve a return to the pagan religion, and even Pearse who tried so desperately to reconcile Irish paganism and Catholicism, did so by praising the primitive shedding of blood in the language he had learned from Catholic martyrology. This close association of art and religion in the articulation of culture comes from the fact that art, in the primitive community, is not differentiated strongly from religious ritual; in many cases the two are one. Religion can create cultural consciousness, and in most messianic movements it is indeed a religion that carries the new myth. But if the movement is an artistic one, as in Ireland, or a political one, as in Nazi Germany, then one of its distinguishing features is its concern with experiences that are usually thought to be in the province of religion. Whether the movement is religious or artistic, its atavism distinguishes it as the movement now known as "nativistic." ( See vittorio Lanternari, The Religions of the Oppressed: A Study of Modern Messianic Cults (New York, 1963); see also Anthony F. C. Wallace,"Revitalization Movements," American Anthropologist, LVIII (April 1956), 264-81.) 238 . CONCLUSION On the simplest level the nativistic movement seems to express the commonplace psychology of the underdog combined with the all too human desire to return to a simpler past. In sociological terms, the nativistic movement expresses the desire to exchange Gesellschaft (society) for Gemeinschaft (community). In times of crisis, when cultural identity seems to be on the verge of extinction, the desperate religion seems to explode. Toynbee has noticed this phenomenon in the Hellenic age. "Undoubtedly both the Eleusinian Mysteries and the Orphic Church didprovide the Hellenic Society in the Classical Age with a spiritualsustenance which it needed but could not find in the worship of theOlympians, an other-worldly spirit such as we should expect to find in atime of troubles, a spirit which we recognize as characteristic of theuniversal churches created by internal proletariats in their Decline ( Arnold J. Toynbee, A Study of History, Somervell abridgement, Vol. I. (New York, 1946), p 26.) Whether it is the case of the Jews rejecting the Egyptian Empire, the Irishrejecting the British Empire, the Black Muslims rejecting America, or, aswas evidenced at the United Nations General Assembly debates on theCongo airlifts, the Africans rejecting the entire civilization of the West, the pattern is similar. In the face of overwhelming material evidence of thesuperiority of one culture over another, the inferior culture elaborates a new myth in which it claims to possess the secret to a more holy, moremoral, or more beautiful way of life. And most often in the case of thisencounter of two cultures, the nativistic movement is led by a man whohas learned the ways of the overlords. The leader of the nativistic movement is a man who in himself is torn apart by the conflicting value systems of Empire and Community. Pearse's father was an Englishman,and Patrick Henry Pearse was not a cutter of turf from Oughterard, but abarrister from Dublin. If the dominant civilization has reached that level ofcomplexity where a sufficiently large number of its members are not caughtup in the work of Empire, then there appear the disaffected thinkers andthe symptom of revolution that Professor Brinton has called "the desertion of the intellectuals." (Crane Brinton, The Anatomy of Revolution (New York, 1952), p. 113) Moses, the elegant man of Pharaoh's court, leads the slaves out of bondage; the Marquis de Lafayette becomes thechampion of the Third Estate; Mahatma Gandhi, the Oxford dandy, returnsto the untouchables of India. And the list could go on, including Sir RogerCasement, Lawrence of Arabia, IMAGINATION AND HISTORY 239 and a whole generation of upper-middle-class Ivy-League undergraduates of the Civil Rights Movement who have marched into martyrdom in thetradition of the men of 1916. In each case the leader is a solitary man seeking personal salvation in a public event, seeking to overcome thecrisis within himself that he sees mirrored in the situation of history. The togetherness of the public event overcomes his alienation; the camaraderie of the revolutionary church provides a human community that did not exist in the collective. The new ideology provides a system ofvalues that enables the individual to achieve a unity of being through themedium of the newly created integral culture of the folk community. The explosive power of revolution comes from this encounter of the intellectual trying to save his soul with the common man trying to geteven as well as equal. This revolutionary encounter of the equivalents of Don Quixote and Sancho Panza creates a situation in which each hopes to gain from the other what he lacks in himself. The intellectual wants humanity; humanity wants intelligence to bring its masses to a lethal point. This burning up of a personal crisis in a public event, this collective attempt at personal transfiguration, is not merely the case of the intellectual's trying to save his soul while the common man tries to save his skin, for the common man is enchanted by a utopian vision as much asthe solitary knight. The old fiction that common men revolt only when their skin is threatened does not seem to hold up under scrutiny. Poverty and degeneration have never ceased to be what they were before Marx's time, and what he did not want to admit they were despite all hisobservations: factors contributing to servitude not to revolution. (Albert Camus, The Rebel: An Essay on Man in Revolt (New York, 1956), p.214. see also crane Brinton The Anatomy of Revolution, p. 29f) The revolution comes not when oppression is greatest, but when oppression has been relieved somewhat; it comes when the revolutionary can glimpse his chance and has the energy to seize it. The revolutioncame in Ireland when the farmers were profiting, as 240 agricultural countries always do, from the war; it came when thefarm boys, who were not bothered by conscription, were jealous ofthe heroes of 1916 and were looking for trouble. And even our own American Negro Revolution did not come when oppression wasgreatest, when the slightest mumble of complaint would bringi nstantaneous murder; it came at a time of improvement, when prosperity dramatized what the Negroes did not have, and liberal whites were displaying the symptom that Professor Brinton calls the failure in confidence of the ruling elite. The appearance ofconscience and a divided consciousness in the men at the top is asignal for the men at the bottom, who by force of adversity are nottroubled by such problems, to strike for their rights. The mostviolent Negro riots did not come in the South, nor did they come in rat-infested Harlem; they came in Los Angeles, where postwarsociety is basically pleasure-directed and culture is primarily a matter of commonly shared patterns of consumption_automobiles, sport clothes, supermarkets, shopping-centers, swimming pools, etc._a culture of consumption far more visible to a Negro in Watts than to a Negro in Mississippi. Economics has its part in the explanation of the riot in Los Angeles, but it is not the stale, trite economics of oppression; it is the economics of excitement and the everpresent irrational, for hate has its reasons which the reason can never know. Imagination as well as economics plays its role in revolution. Charismatic men are often possessed by mythic images of themselves, but all this can be taken account of, and there is noneed to return to Carlyle's view of history as the biographies of heroes. The unhappy aspect of the intellectual re~volutionary as tragic hero is not that he is ideologically motivated while the masses are economically inspired, but that when the lust for power is lacking in his own search for salvation he tends to ignore it in the revolutionary forces. Once the revolution is accomplished, and power has to be consolidated, the solitary rebel, and the intellectual values that have made him what he is, are often the first things tobe cast aside. When the liberal aristocrats had served their purpose, they were led to the guillotine; once the IMAGINATION AND HISTORY 241 Anglo-Irish Protestants had served their purpose, they were swept out of office and Catholic legislation was enacted. The second Senaed Eireann was not like the first. (See The Senate Speeches of W. B. Yeats, ed. Donald R. Pearce (London, 1961), p. 25.) The beginnings of this shift are often seen in the middle of the revolutionary process, for in the Gaelic League, Catholic, violent Pearse was the successor to Protestant, nonviolent Douglas Hyde. Perhaps in a similar mannermilitant Stokely Carmichael will become the successor tononviolent Martin Luther King. The nativistic movement is thus not a rare occurrence, but almost a part of a cross-cultural metabolic process. The messianic cults are spots of fertile decay that have appeared throughout history when civilization and community clash. The nativistic movement is a rejection of complexity, a "simplification through intensity"; but this kind of simplification is the day-to-day substance of our politics,whether it is the African hysteria in the United Nations, or our own American hysteria at "the communist conspiracy." Civilization can content the man of Empire, the builder of wonders, from theentrepreneur to the astronaut who today flies "to a flashier bauble yet," and the elite of a scientific-industrial technocracy may find outlets sufficient for their energies and imaginations; but the men ofartistic, religious, or humanistic sympathies seem to find the faceless imagery of the abstract too terrifying. The voiceless language of mathematics does not speak to them; they want a terminology of you and me, and not a remorseless algebra of a and b. We are still living in the midst of the disaffection for civilization proclaimed by the nineteenth-century poets and writers like Matthew Arnold, William Morris, and John Ruskin. In the nineteenth century, Matthew Arnold reached out for the culture of the Celt in the same way that many thinkers now reach out for the energy and culture of the Negro. And the Negro Revolution, like the Irish, has its literary movement. The early Yeats, following the path of Morris and Arnold, screamed revolution, and was welcomed into the better salons of british power and was thus rendered ahrmless a a revolutionary. 242 CONCLUSION James Baldwin, shouting execrations and anathema, is welcomed into the best Manhattan penthouses, where hishands are politely tied by having an ash tray placed in one hand and amartini in the other. If history is always new in content and texture, it can repeat itself in form and structure. What a Yeats or an Ellison learns in the camp of the enemy is, of course, complexity. This knowledge of complexity disqualifies him for revolutionary action, for the revolutionary agents are the great simplifiers; they unqualifiedly turn away from the terror of complexity. The agentsmust be great simplifiers if they are to rise to the purity of heart that is tohate one thing. The moderates by definition are not great haters, are not endowed withthe effective blindness which keeps men like Robespierre and Leninundistracted in their rise to power (Crane Brinton~ The Anatomy of Revolution, p. 153) History often repeats itself, but imagination must always be more flexible than factual knowledge to see that history never repeats a pattern in the same way. Empire and Community have clashed all through history, but they have not always become involved in the internal politics of the Empire, as they were in the case with Ireland and England. The liberals attempted to give Ireland a revolution by due process of law, but Carson's hysterical violence on the Right brought on Pearse's sacrificial violence on the Left. The tragedy of history is that neither Left nor Right expresses a way out. For the conservative-romantic, liberalism with its emphasis on economics, philosophical positivism, and sociological behaviorism seems to be "a labor in a fury of abhorrence," an attempt to purify humanity out of consciousness, to pretend that the next social reform or the next scientific triumph will forever rid us of the inefficient ugliness of ourselves; but for him, Evil cannot be effaced by razing a slum or passing a bill. Whether he speaks in the terms of Yeats's Will and Mask or Freud's id and 243 ego, he merely elaborates original sin and sees Evil as an inescapablepart of the dualistic structure of existence. If existence is consistently dualistic, life is consistently muddling its given terms. Oppositions are neat, but as A.E. has shown, they never stay put. In the fury of any passionate conflict, the struggling bodies, like the fighting cats and dogs of the comic strips, spin into one another's place. One would hold man for God, the other would hold men for Man. We may choose between forms of tyranny, but we never can escape the tyranny of form. Of course we never choose; only individuals do. History nevermakes up its mind, but like a man climbing a ladder, reaches up to graspthe Left that it may pull itself up to the Right, and with each seizure, it imagines that it has ascended to the stars.
This post elecited one response from my fellow warriors: Piet, Thank you for sharing the Thompson material. It is truly thought-provoking. I am also reminded that superstition and far-out Christian cults are now on the rise throughout the world. Both have historically been symptomatic of societies under stress. Arden Buck dear Arden, thanks but as the dutch say: no thanks (like the french: de rien (nothing; meaning no trouble) when they wanna be polite but I see it as my human right, duty and pleasure, that is: as self evident and the very least a self balancing, 28 jointed adapterbase bipedalling being, an electrochemical reduction plant, integral with segregated stowages of special energy extract on storage batteries for subsequent actuation of thousands of hydraulic and pneumatic pumps with motors attached to 62000 miles of cappilaries in my position can come up with. adapted from Bucky Fuller, quoted in the latest Wired Magazine; a new Bucky source on the web is a dissertation http://www.angelfire.co/net/marksomers/ggc.html; it's called: a fuller explanation. Of course Bucky split the back to basics movement right down the middle with bell bottoms and long locks flying in all directions laterally; rockets vertically. His is an all too practical/penetrant cosmology to avoid the unfortunate side effect of making the impatient crowds even more so. Not until a year or so I saw the '72 book about (and called) space colonies (put out by the whole earth catalogers) which Bucky helped inspire and underwrote on both sides of the fence. (damn gemini qualities) What I mean is evident starting from the very first page which shows two indians and one horse staring up into the distant atmosphere suggesting sight/site of a launch; the comics thought bubbles contain: "good luck" in one and "good riddance" in the other. Dualisms don't stay put as my last post said but what better suited to proliferate and revive than ancient diversity and deeper layers of it than were evident and resonant already at that thanks to our widening circles* of the type of work which frees up; freeing (which) will work free will working will freeing work working will freeing reminds me of the bad writing contest winner cited in a Louis Proyect post at pen-l: jan/0389.htm. I thouhgt it was quite amusing. well gotta go now the sun is shining; a rare treat in Holland. * perhaps I should explain: there is a reductive edge of and to the biosphere, its bottom border, which can take and reward a lot of push/pump and expand efforts. Help out pioneering the "(p)reduction/recruitment of vital and fresh air from minerals. Help out the plants as front line forces sent to their close relative, the sturdily reluctant stone, by the all encompassing sun and water
one went to the list (http://www.panix.com/lnp3/marxism.html)
I'll just jump in and run with the webweavil rapids fi(b)ring these 2 opening
salvo's; one on africa's homegrown indexes as value standards for their
monies, and the other on marxisms, revolutions and nativisms.
Can anybody give me references to the 'makuta' standards mentioned in the
following (14 K) excerpt from my /Beckerath_on_Milhaud4.htm file?
It can be viewed when added to: http://members.tripod.com/~poetpiet/guest_appearances/
for an intro add: /intro_to_currency_issues.htm instead.
(I sent the long WIT quote (see above) along
as well; eliciting no reaction at all).
| 217 High Street | For
for | Brattleboro, VT | Justice | AR
Equity- | 05301-3018 USA | that | ART
Restorative | Telephone & FAX | Restores | EAR
Justice |  254-2826 | Equity | HEAR
Work together to reinvent justice using methods| EARTH
that are fair; which conserve, restore and even | HEARTH
create harmony, equity and good will in society | >>>|CERJ|<<< http://www.cerj.org
We are the prisoners of the prisoners we have taken - J. Clegg
the above is standard appendage to the cerj.org mailing list missives; here is my challenge:
Subject: Re: CERJ Proposes Millennium Jubilee: Bundled forces with http://www.oneworld.org/jubilee2000/ yet, besides intent?
>>On Fri, 22 Jan 1999 10:54:00 John V. Wilmerding wrote: >>They've got the date wrong. But I respect what they're doing. In your opinion, what exactly would "bundling forces" entail? John I shall try to be brief in my answer, so expect some pointers only; plenty of follow up material to be found at my site. Bundling/ weaving/ strengtening/ cohering/ harmonizing is thwarted by the following fact more than any other: Incongruent and antagonistic transactions are mediated by one and the same means of payment and unit of account helping wolves to sheeps clothes. To remedy this we will have to facilitate a lot of allegiance reshuffling. If you take the trouble to go see some of Beckerath's
work via http://members.tripod.com/~poetpiet/guest_appearances/intro_to_currency_issues.htm you will surely see what I mean. I have no interest in this type of material whatsoever. "Allegiance reshuffling" in particular is of less than zero interest to me. Would you like me to remove you from the CERJ list? I received not only this blunt reply but everybody got a long message about wat cerj was not, enumerating all the fringe groups that regularly assail and accost him; I must have been the drop in the bucket once again cause he goes to such absurd lengths as to say he has "no interest in criminals and doesn't even believe they exist"!!!!. ....Pardon me for riling you up my dear saint but I would be interested to know what you stand for instead of what you stand up against (some very sturdy locks I tell you; you should see all these posts about the prison conditions in the US mostly). Some time before all this I tried to sign the guest book there with the following intro-vite to me site, but unsuccesfully: Radically emblematic and massively lofty blabsolutions serving with some timelessly yet also time keeping ideas, facts and frame works for climbers to mate in and monies to make do with. for some similarly engaged sites see: www.prisonactivist.org or a bilingual one: wanadoo.fr/rupture or one on "reparative probation": //public.doc.state.vt.vs/gw2/index.html
On Tue, 26 Jan 1999 23:38:56 William S. Lear wrote (about Judith Butler and Bad writing: I'm quoting fairly heavily here because this is heavy treading, for me at least, and I therefore want to be as clear and as unambiguous as possible. My main gripes are: 1) There seems to be nothing really new or helpful here (from Butler, not Mark); 2) Butler's formulations are highly and needlessly arcane; 3) There seems to be a great deal missing from her accounts (as Mark notes, incidentally). Let me offer a few random queries and thoughts up front: What *counts* as an act of performativity? viewing a turn signal? paying cash for dress? picking up a candy wrapper? Does listening to a lecture by a professor count as an act, or are references she makes to various things each individual acts? Do acts shoot at you from her words like shards of glass, making you think of certain things which trigger performativity within you? I mean humans can make associations of the most strange sort. fresh mud, mutability of the subject; perfor(m)ation; perfora(c)tivity; origin of species; metabolization of rock....reduction of oxides; a royal serving of/for subjects...... illustrate your point enough? No? Plenty more of my attempts to tackle "subject(ivity) anchorment" placed at: http://members.tripod.com/~poetpiet/(your choice of 5 megs of text) I'm sure people wouldn't know what in earth this kind of strangelic straymbundles grows on about with properly coordinated placement.
On Wed, 27 Jan 1999 01:15:14 Rob Schaap wrote: >G'day Penners, Anyone fancy joining me in a muse about the next coupla months? I can't sleep. Guandong and Ditic investment trusts have apparently gone belly-up (Japanese banks having taken the bulk of the $140 million Ditic won't be paying back). Banks all over the country are apparently insolvent. China's Keynesian pump-priming strategy is faltering as both credit rating and currency come under immense pressure. A devaluation is suddenly on the cards. China's imports will grind to a halt. Cheap manufactured goods, textiles and primary product will be dumped into all those wide open economies. Chinese debt will go up as the Yuan goes down. More bankruptcies. Capitalism will reek to several hundred million Chinese - their iron rice bowls torn from their grasp and replaced with an unemployment crisis to the tune of 100 million. SE Asia's painful process of trading itself out of debt comes to a grinding halt as they find it impossible to compete with the suddenly desperate China. The hot money, slowly seeping back of late, bolts skittishly. More devaluations. All those fire-sale pick-ups of productive assets in the region suddenly don't look so cheap. America declares a trade war against Japan and its huge trade surplus. A new wave of protectionism starts not with a desperate third world, but with the hegemon itself. Argentina devalues to regain some trade parity with a collapsing Brazil. American and European capital (incidentally, I hear, of all the cities in the world, Sao Paolo constitutes the second largest concentration of *German* investment!) evacuates. The IMF is forced to curtail its demands for ever more impossible repayment schedules. Which might emasculate an already fragile mode of international regulation and lend weight to Buchananesque anti-UN, anti-everybody-else-ism. Oh, and by September the prospect of Y2K might move significant poultices of people to turn their stock into hard cash, finally getting Wall St to notice the milk cow hasactually been coughing up blood for some time. Or not, I s'pose. I mean, this is pretty unlikely, right? Still can't sleep. Rob.D Dear robbery, if you need a repriev from deprivatorily peeved sheepishness due to lack of sleep and vica versa I would advise following up on the post called "po barteroe" appearing in mail missive a target near you soon enough. Gotta read all of my first PEN-L installment first.
On Wed, 27 Jan 1999 07:11:40 tully wrote:>I frankly do not understand this deal about the mascot issue. To me it seems to be more about admiration of whatever the mascot stands for than anything related to the opposite. We do not name teams (or cars, for that matter) after skunks, insects, possums, but after eagles, falcons, bulls, jaguars, those representatives of strength or spirit. I can see objecting to ignorance like the tomahawk chop, but to me, the fight against the mascot concept is counterproductive and nitpicking and will only serve to irritate for no good reason. Tully Wait till they tackle/mutate something you identify with strongly. You won't withstand the onslaught without a heavy dose of cynicism which is the poison allowing these abuses. I personally get mighty mad seeing ads for range rovers covered in mud completely and captioned: mother's finest; indeed, fresh mud is mother's finest but if a wolf in sheeps clothing applies anywhere to my sensibilities it is here. I say: sue the bastards implying one can don and dress up in the most sacredl basic substance and boast one comes to no harm from this idle foolery! If only it was that innocent. The desire for metallic preserves and conveyances has played commercial havoc with the metabolization of paramagnetic minerals which are so inescapably constituent to even the most obliviously roving ranger. Somewhere in my site I place a piece captioned: crash course in cosmologically correct commercials; I believe in the file called: p_restoring_animation_to_momentum.htm
to the pen'lers; subject: po barteroe: last saturday one of the best daily papers in Holland (NRC) carried an article claiming that barter is making a come back in Moscow. Doema member Borovoi scolded it for being a "gangster eldorado" (probably envious of his footloose competitors who are known to tax a little more directly and coercively than most states) but in the interview snatches this sentiment is not born out at all. .......I feel like my day of reckoning is at hand, no last judgement or anything but I bet at least a keystone prejudice will have to be overcome for you lot to go see the following links for instance and I doubt this news item would do it but it emboldens me to schlepp this part of my mountain to yall marxian mosaicoids: I placed the relevant part of my link list here; sent on to the still strangely deserted but topnotch (as far as I can tell) infrastructure of the transaction net the same day
to cerj on the death penalty: I sent them the (first half of a) blurb at the beginning of the indiginous link category in my blinklist file and appended the following: this is where my doubts come in. I believe the death penalty is not in the least an unreasonable thing to ask for in cases like these (not that anybody does). It was a common (sense) thing amongst most indiginous peoples and a murderer would even be required to commit suicide (see "in search of the primitive" by ... Diamond)
To tom walker and doug henwood concerning the intern needed at LBO Left Bussiness Observer: what's that work like then tom? Growing a site? Does it come with seedsaver samples and acreage or at least produce subscriptions or anything like that? NYC wasn't a place for cheap organic produce last I was there. On Wed, 27 Jan 1999 11:03:32 Jim Devine wrote: In response to Doug's effort to hire an intern, Tom Walker wrote: >>>Would that be LBO as in LiBidO? Doug responded: >>I'm too old for one of those. easy: body, soul and spirit in tandem (or is it traend'em now? that fool freud who was raised by a maid and fancied his mamma (as a consequence; incest ain't natural past a certain stage of complexity...ooohohoahahaha..profound, well tis still early and I 'm sharper now than at night). Wojtek responds:> It is not age, Doug. It is power, the ultimate aphrodisiac as our fearless leader can attest. I wonder: if knowledge is power, and power is the ultimate aphrodisiac, why didn't _my_ Ph.D. pay off? and if knowledge is power and power corrupts, does that mean that knowledge corrupts? and that absolute knowledge corrupts absolutely? Just as Heidegger's stuff is as 'abgehoben' as Butler's and mere mirror images of molecular mechanics, never getting from Sein to Stein; so power can't seem to find the will to powder or maybe I really am ignorant. "all I know is that I know nothing." -- Socrates. Jim Devine email@example.com & >http://clawww.lmu.edu/Faculty/JDevine/jdevine.html Confucius was praised for his intelli-prowess but said: "I only know one thing well but it permeats all things" quoted in Leopold Kohr's "the overdeveloped nations" His ears were as big as mine but he was pretty deaf towards the end of his life pioneering the small is beautiful body of thought.
to warrior net during the mascot crisis: During the Kossovo crisis I formulated some thoughts about ethnic violence defusion if not prevention forces, more or less as follows: The UN/IMF/World bank (taken over by well and better meaning realo'z like Greenpeace and Earth First (won't be long, don't worry, Green peace is already metabolizing Shell; 2500 k per liter in rolling mummy, etc) must found and fund Peace brigades with some clout. "Vofelitas" stands for: voluntarily federated liberation taskforces which had bette spin off from the VN on the double and consist of a carefully balanced (age-, gender-, race- and implementwise (arms as well as (and only to inspire healthy respect for) gardening necessities like seeds, etc), in other words "select") group, to wit: all preferably volunteer refugees ready to stand up for and defend those not yet in but threatened with such a deplorable and hopefully transitional phase. They must protect autonomy, reestablish it and organize repatriation help for those who want, feel they need and ask for it explicitly. Paradoxically these forces ought to get the topmost priority clearings, legitimacies and weight-on/ in-scale-throw pow(d)er at their disposal. Since native peoples are left in ever less than their perfectly modest and exemplarily "culled" numbers I feel it is best if these perfect mixes apply to counsel and high command. Now for the more realistic sufferings and scenarios. Let me play sardonist/devil's advocate/sarcast for a moment: native peoples are spoilt rotten; no work all play, no waste, all pay. The universal neoliberal imperative and more: Yall need some (Dutch) discipline and respect to be/get fit for and in mass society which absorbs, metabolizes and mutates everything in and on it's path willy nilly any ol' ways; it can afford and support the massive amount of missers and damage both inflicted and suffered cause it creates the sort of against all odds atmosphere in which the rare few infertile hybrids sprout who compensate with optimism for the latter sad lot and invent some way or thing which only further or more widely disrupts the chain of beings as if to prove the (christian) burden of history. Since jews have (out of and with mixed, not necessarily "stroking" feelings, like desperation, appeasing pressures of public opinion; need of a decoy, stubbornness, spring karmacleaning; retracing steps to help the rest of the world catch up; millenial impatience; in other words both pro- and regressive sentiments) started to "reterritorialize", however difficult, due to a host of various factor like the fact that the act looks like colonization cause it's been so long since they were home there.It becomes a more and more relative term the longer and further one distances oneself. HCE, (here comes everybody) the main character in Joyce's unreadably mutant (but jocularly enough intended I am sure, it's just that it is so opaque and polished that all readers have an easy time to read themselves into it; it helps me dream no end) book encounters circumstances much like Clinton's and none of it all has practical value other than bewildering the leisured, perhaps producing a chuckle or two from and despite the fray after flurry of attrition (wasn't that a Jewish selftherapeutic "antidote"? The quotation marks are to denote the opposite, once again receiving the 'immunizing injection of billions from paranoid Bill. Who can survive on encryption? Even Joyce's showed signs of parasitism...come to think of it, that had a lot to do with his white, anonymous, unanchored, alcohol background) or maybe even help us face (away from?) our feelings about the finest webbings of all: personal ones. Meanwhile the mascot/idolatry functions kept within proper limits, made of innocuous material, etc. and therefore personable such as once widespread throughout native tongues, territories and tides is no more..... is no more gone or lost than....let's say....tigers.....yes that's it......a nice neutral....tiger.....I mean a virile mean tiger...yes that may be best.
to: Webmaster@fpcn-global.org; Friends of people close to nature (see recent postings for more) from poetpiet; (see my warriornet posts.) hey, have you any use for linking to my site? I wish I could help with the plight of the forest dwellers living on the to be auctioned cutting concession in Indonesia. Being Dutch and working right next to the Multatuli monument I want the whole fucking Dutch army to go out there to defend these people, force the issue of their legitimacy and water the flowers in between or all the while. I felt the same way when I saw those choke-smoke images last summer and think our winter here is so mild because of it. I know we owe it to those poor folks and a few more left and right.
listmom: Dear Michael, thanks for the swift
blow, you might point me towards where you explain why no warnings or complaints
are needed for this sort of jilting. Be so kind as to publically excuse
me (confess! I'd hate to think people thought
me uncommited) with this as my parting post
by way of well wishing to pen-l: it was written on the last day of a 5
year stretch working on this site without pay and as it turns out on the
very same one I found myself unsubbed due to "banter". So this is my final
and most ra(n)ging (g)ranter; subject: parting shot.On
the back of a library slip for a book called "Stoffwechsel der Erde"
(metabolism of earth, 1922, Victor Goldschmitt) I wrote the following
inspired by a BBC report on internet shares which ended on the line: no
end in sight though hope and hype is all it is. Somewhere among /recent_thoughts.htm
(I beleaf) are a few bites comparing nethype
with inspirational permaculture and I suppose that figures into this here
recipe. Well, once again, the endless story of a fussy sissy who liked
rock 'n roll cause it made him feel like a fuzzy sizzy. Before I
start I will deliver the cooky cript key.
With M C Escherlike precision one may cut many a creepy crawl code
almost caressingly. Rock = capital; push = equity
(sweat, quit ease); roll
= attempt to gain critical and jubilatious momentum, this capital
destruction is usually impeded on its shattering way by big institutional
"safetynets" (like bureacrazyness) and "initiatives" (like wars) which
help to prop up interest rate; drop
= exploration/ risk/gamble/ credit rating, monetizing anything at all,
not just raw materials as the parity people want; impact = distribution;
organization = revenue. Stakes
are stacked and rocks are rolled but who 'll say: "rien ne va plus"? S.F.
thought: "If I can reproduce the pool of soft smooth, moist, tender and
tremendously fertile brawn spawning puddle/pond/pool such as my brother
Antaeos seems to spring into and from renewed now and a gain, I'd be rich!
Let's think big, not merely universal (no
money in that principled shit). S.F. hopes
to find an appropriately perpendicular precipice since he is tired of rolling
which don't do the bang big enough for him; he wants to go for the optimized
use of gravity just once (the last prejudice..
..hardest to beat) shattering impact,
pulverization, exposure, mineral metabolism, in one word: immuturlabiability....
level playing field; spread out and (to bite)
size reduced; clean slate; sins no longer covered up but over; instant
fame/shame, intimacy, pro- and/or acclaim since Leopold Kohr's scale of
economies (following utopians like
Fourier) turned out to be invertible
to economies of scale after all (not without
biotectural embedding I bet). Anyway, he kept
on confidently piling up spectaculatorily heaved and hightened substrates
once he found the proper suspense.........after
the above, this next bit arrived: your request: UNSUBSCRIBE
PEN-L has been successfully processed. >You have been removed from list
>Thank you for being with us. Fuck you!!!!!!!!, I've been censored and you are a hypocrite; does this look better for you on the books or something?
first post to the gaia org communities in "ecobalance" mailing list: subject: poetpiet throws in and/or passes (through?) hi, yall heartily welcome to check out my very inclusive site; aphorism, prose, poetry, guest appearances by people who wrote their main work up to a century ago (Julius Hensel on the use of ground rock soil amendments) community currency related stuff, etc.
Thu, 28 Jan 1999 14:43:18 Virgil H. Huston Jr. wrote: Seems
to me that it really doesn't matter what the users of these >mascots think,
whether they intend respect or not. The bottom line is that Indians own
these names and if Indians don't want them used they should not be. I wonder
if anyone has tried an intellectual property lawsuit against an offending
school or team. Seems like if a tribal name is used it would win hands
down. Names like braves or warriors may be harder, but if an Indian symbol
is used in conjunction with the name, like the Atlanta Braves, it may stand
a chance. Course, I'm not a lawyer.
Neither am I but I think sueing over principles is even more
difficult still. Native peoples are infinitely more vocal than soil organisms;
they are our true constituency; (hopefully asap)
anybody's idea of an over(under really)whelming
majority (with humble/crumble or rumble/stumble but certainly no mumble
) pow(d)er one cannot go against without cutting the branches one nestles
in (how noble and luxuriating in silicaterich plumage is the bird).
And as we all know: if delegations delagating to still further removed and stepped up(on) delegates don't come around full circle it breaks down and leads to ever more unproductive "....gates". Yazzz: I repeat, Etiquette demands that a behavior stops when it offends your host. It does not demand an excuse. Never forget what you are. If you do, Indians will just have to remind you. How am I ever going to straighten out my army of rainbowishly related refugees if we can't agree on basics and avoid contact beyond them (basics happen to travel along vertical axes predominantly so the latter ought to be all the easier the better we manage our way back there. Burps offend here and there they are signs and evidence of a rapid digestion and true hunger. Don't worry though, I don't despair for a minute about the potential of the guiding principle: like seeks like even in the most ethnically mixed company. Tully: As well, they should. But I honestly believe that you will not reach the white culture by insisting that there is racial discrimination in mascotry. In a way, its almost their own totem culture, an association with those concepts which they can identify. To them, the caricature of it simply shows their sense of humor. But that's why their cars are named Mustang or Pontiac, it brings favorable associations. The king is dead and long live the king; we whites celebrate and commemorate what is irrevocable lost (overcome) and even if and when, like in "Finnegan's Wake" he (or god forbid: some she) actually wakes (revives thanks to spilled whiskey) during his wake (burial) this loss turns out incomplete they will try to make it so for the sake of a (sorry about the tautology) convincing victory (Finn is told to be good, shut up and die for real).
in the middle of july 99
Is this the only disfunctional counter(ring) culture left?