Crush / Giles Corey

2010-Aug-30

I recently contributed to a zine being put together by Zinederella. The theme was “crush”. It’s always fun to see how different people approach the same topic. You can find my submission — entitled “Giles Corey” — down below, mostly so that this blog can serve as an archive. I really encourage you to read the whole thing, (some of it is in Dutch). You might also want to check out their previous zine: “De Middelgrote Anti-Vergaderzine”.

Giles Corey

How long will you vex my soul, and crush me with words? Job 19:2

In 1692 the town of Salem, Massachusetts was swept up in witch-hunting mania. Accusations flew like feathers on a chicken ranch, insane trials were held involving “spectral evidence”, and twenty innocent people were hanged. In 1953, as a not-so-subtle critique of the McCarthyist anti-Communist hysterics of the time, Arther Miller dramatized the Salem witch trials in his play the The Crucible. Considered a classic, it has since become a staple of high school English classes across the United States, which is where I encountered the story of Giles Corey for the first time.

On April 18, 1692, at the age of 90, Giles Corey was arrested and accused of witchcraft. While others either stubbornly maintained their innocence, or promptly confessed and named names to save their own necks, Giles Corey did neither. He refused to “put himself on the court”. He remained silent. This wasn’t merely unusual, but also problematic. At the time the law saw itself fit only to pass judgment over those who submitted to its authority. There could be no trial until Giles recognized the legitimacy of the court and entered a plea one way, or the other: innocent, or guilty. The 1797 Encyclopedia Britannica explains what happened next in such cases:

The English judgment of penance for standing mute was as follows: That the prisoner be remanded to the prison from whence he came and put into a low dark chamber and there be laid on his back on the bare floor naked unless where decency forbids that there be placed upon his body as great a weight of iron as he could bear and more that he have no sustenance save only on the first day three morsels of the worst bread and on the second day three draughts of standing water that should be nearest to the prison door and in this situation this should be alternately his daily diet till he died, or, till he answered.

The procedure was called peine fort et dure, hard and forceful punishment. These days it is better known as pressing or crushing. It was extremely rare. The threat of excruciating pain was usually enough to engender cooperation. And yet, we read in the diary of Samuel Sewall, one of the judges at the trials:

Monday, September 19, 1692. About noon, at Salem, Giles Corey was press’d to death for standing mute; much pains was used with him two days, one after another, by the Court and Capt. Gardner of Nantucket, who had been of his acquaintance: but all in vain.

I can’t tell if he’s sad that Giles is dead, or sad that there was no opportunity for a trial. There is some confusion as to why exactly Giles Corey chose not to stand trial. Arther Miller represents a popular view:

Elizabeth: Giles is dead.

Proctor: (He looks at her incredulously.) When were he hanged?

Elizabeth: (quietly, factually) He were not hanged. He would not answer aye or nay to his indictment; for if he denied the charge they’d hang him surely, and auction out his property. So he stand mute, and died Christian under the law. And so his sons will have his farm. It is the law, for he could not be condemned a wizard without he answer the indictment, aye or nay.

Except that wasn’t the law. His heirs would have received what little inheritance there was either way. I prefer to think that Giles chose not to submit to the court as an act of defiance out of contempt for the insane perversion of justice that was afoot. Which is why, although there is no official record of his last words, I am inclined to believe the oral tradition, which Miller follows in his play.

Elizabeth: Great stones they lay upon his chest until he pleads aye or nay. (With a tender smile for the old man.) They say he give them but two words. ‘More weight,’ he says. And died.

Proctor: (numbed — a thread to weave into his agony) ‘More weight’.

Can you imagine that? Can you imagine being crushed to death and calling for more weight? That image has always lingered in my mind. It’s not his death, but the moments right before it when he’s on his back, helpless, vulnerable, with stones being added to the pile one by one, naked to the raw weight. As Henry Wadsworth Longfellow wrote in Giles Corey of the Salem Farms:

Gardener: It is an awful death.

Corey: ‘T is but to drown, And have the weight of all the seas upon you.

The intention was not to kill him, but subdue. This was not the execution of justice, but the Law desperately trying to get ahold of Giles Corey in the only way it knows how. The world grabs your body and pushes on every square-inch at once — gravity tugging at you from below, the thick atmosphere smothering you from above — as it tries to translate grotesque force on the body into power over the soul through sheer overwhelming presence, all the while whispering in your ear, like O’Brien in Orwell’s Nineteen Eighty-Four.

We shall crush you down to the point from which there is no coming back. Things will happen to you from which you could not recover, if you lived a thousand years. Never again will you be capable of ordinary human feeling. Everything will be dead inside you. Never again will you be capable of love, or friendship, or joy of living, or laughter, or curiosity, or courage, or integrity. You will be hollow. We shall squeeze you empty, and then we shall fill you with ourselves.

And we reply, in a hacking gasping whisper that fools no one, “more weight”.

Citation Sunday XXIX

2010-Aug-29

The disordered shopper acts in the interest neither of utility nor of pleasure. The phenomenal experience of its body is always one of discontent, chronic unrest and stimulation. As Freud reminds us, the real state of “purified pleasure”—independent of an object—is accessible only through hallucination or by babies with incompletely developed egos. In this sense the drive to shop without a “real” object in mind represents an overdeveloped form of “reality testing” under capital. Like an amputee who continues to feel sensation in the missing or “phantom” limb, the disordered shopper is persecuted by parts of itself harboring the shambles of its identity out there, and mistaken for alienable property. In this way it could be assumed that the shopper works more like a body than an organ. But it is no accident that shoppers understand fetishes so well. We feel a structural kinship with them. As imaginary organs of capital, we are both metonyms—we would like to stand for the whole. We know that the kidney secretes, collects, and discharges the waste products of a greater social metabolism. While the shopper may harbor (unconscious) beliefs that he or she is a phallus (i.e., the traditional representative of cultural potency), he or she behaves in fact like an ambulatory kidney faced with the impossible task of purifying and expelling the unreconcilable and heterogeneous semiotic flows dumped upon the person from the body of capital. Golden showers: a steady stream shoots out from ads, the media, and other glitzy waste producers of individual bodies, society, and thought. These agencies of waste have evolved to stimulate shopping feelings in direct conflict with acts of utility, production, and rational consumption. The kidney—in either organic or capitalist systems—is supposed to recognize and excrete waste. But when it is disordered, it can no longer neutralize and deflect the contamination and indeed begins to produce its own. Like the kidney, which is also only mortal, the shopping body eventually gives in to chaos, decomposition, and total submission to absurdities alien to any understanding of “vital” or “rational” function. Like death, the shopping feeling is both irrational and ultimately incompatible with life. Consumer culture has severely devalued the profound meaning of waste. Our greatest challenge as consumers today is to restore to waste the glorious potential to really mean something that it exercised in the past. Death was once a meaningful experience. But that’s literature. We must imagine a way to waste affirmatively, bravely, and beautifully, without lapsing into the reactive positions of slimy capitalist cynicism (e.g., nothing “really” means anything, so let’s be vapid and/or pigs) or priestly repressed moralization. (e.g., anyone who is “for real” wouldn’t take pleasure in desires artificially constructed around expensive gadgets and little “nothings”). To waste well is to love well—beyond good or evil. While machines can waste a whole lot of stuff, only humans can waste with real meaning. Few waste well these days. Some waste furtively. Others waste in a state of denial: “I really needed that purchase.” While others question the ontological possibility of waste in an economy based on antiproduction. Who is surprised that consumer culture enjoys a great deal of academic surplus value lately?

Rhonda Lieberman, “Shopping Disorder

Beneath the Pavement: Fiasco Fest in the Non-Village of Doel / three

2010-Aug-25

You may wish to start with part one, and two.

I wake up early. Not early early, but earlier than E— who’d stumbled into the tent around 5 am. It’s 10 o’clock, the church bells are going crazy, and I’m ready for the day to begin. After scarfing down the last donut left over from the road-trip I brush my teeth camping style with a bottle of water and head into town. It’s like a fairytale, or an overnight snowfall, the entire village is transformed. Yesterday we’d noticed lines and numbers painted on the ground at regular intervals. Today people are setting up stalls in their designated spaces. Someone had mentioned that we’d have to share the village today, but no one had given any details. It looks like a giant garage sale. I guess it’s to help the people of Doel move out. But that’s not it. These are professional flea marketers. The whole village is covered in them. Even the festival space has been taken over. All our stuff has been moved to take up just the wall alongside the building with the stage. The raggedy tarps and rope sort of blend in, temporary structure amongst temporary structures. But even here the spontaneously improvised aesthetic of out of place people is out of place. Almost no one is awake yet. I give a wordless nod to someone I vaguely remember from last night and head out into the flea market. I like flea markets. Maybe I’ll find something, a small memento to take back with me. Also, I’m hungry. The pure sugar of the donut has burned its way through my stomach leaving little behind. I don’t even like donuts. I only brought them because that’s the sort of thing you do for a road trip. I wanted to bring bagels but couldn’t find any. They don’t really do bagels here. I think the donuts inadvertently cemented my Americaness to the folks in the car. Hopefully I can find something better for breakfast.

I don’t really have a path in mind. Despite all the wandering about yesterday I still don’t have a mental map of the place. There was no internal logic to follow beyond the single stable point of the festival. Now there’s a multitude of points, all lined up neatly in a row. Most of the stalls are pretty lame. Old junk. Probably overpriced. You’re supposed to dig through the rubble, find that one thing you need, or happen to I don’t need anything and I don’t know much about old junk. Tourists are starting to filter in. The early birds who take the flea market thing seriously. There’s even a dude on a road-bike who raced in from god knows where. They stand out. Actually, we stand out. Once in a while I pass someone from the festival and flash them a smile. I’d like to think there’s an unstated camaraderie, though to be honest their reactions are making me feel like it’s just in my head, that or they haven’t had their morning coffee yet.

The church bells go off again. Maybe it’s mass. I happen to be nearby so I take a small detour to check. The doors are still shut tight like they were yesterday. I’ve never been to a mass today. I don’t know if they even still hold any here. There’s no reason to really. It looks like the church is still being maintained though. Yesterday E—, M—, and I had a look at the graveyard next to it. It was immaculate. I think it might be the best maintained graveyard I’ve ever seen. The headstones shined. A few had fresh flowers. Mostly it looked glossy, on the verge of slick and tacky, but that’s how folks here honor their dead. Very goys, as my mother would say. It’s a small graveyard. I wonder what’s going to happen to it when the town goes. For now it’s clearly in good hands. For now the dead are damn well off in this town.

Taped to the church door is a small notice. No services, except for special occasions, such as weddings and funerals. Dates will be posted on the door. There’s an old notice for a funeral listing which requiem will be sung. Below it is another. I’m in luck. Apparently today is special. It’s the Scheldewijding. Doel sits on the river Scheldt. Wijding means consecration. This I have to attend. 2:00. I’ll be back at 2:00. It’s not even noon so that gives me plenty of time to wander around the flea market and, well I don’t know what the and is yet.

I’m still looking for breakfast. Today is turning into one of those days I hate being a vegetarian. There are a few food stalls interspersed at what I fear are regular intervals. They all sell meat. Bratwurst mostly. Some fish too. I’m on the road out of town. The stalls keep going all the way out to the junction. That’s where folks are parking their cars. A cart selling cheese and bacon sandwiches gets my hopes up. I ask. But the bacon’s already mixed in so I head back into town. The Muziekdoos’ red carpet is still out. One of the vendors parked their van on it. I guess they thought this place was empty just like all the others. I don’t hear any music coming from inside, but it’s still early. The big graffiti raven is mostly hidden, but folks should still be able to find it.

I end up walking all the way back to the water. A churro cart! Churros are part of the landscape back in California. Here they’re out of place. I get some because I’m hungry and nostalgic and don’t care that they’re way too sweet and will leave me still hungry. Instead of handing me one long churro, the lady in the cart hands me a puntzak — a paper cone, like what they sell Belgian fries in. I love syncretic food.

Luckily the festival’s tea and coffee stand is up and running by now so I can wash away all that sugar. “Are you a writer? I saw you writing yesterday, what were you writing?” I shake my head. We keep talking anyway. His name is S—. He got in late last night. He’s the first person here who’s struck up a conversation with me. He doesn’t know anyone either, except for the lady he drove down with and they’d only met the day before or something like that. He’d been living on an island up in the north of Holland, but recently moved to Amsterdam. He sounds excited about Amsterdam. “So many people doing cool stuff.” Everyone in Amsterdam is always complaining about how dead it is. How it used to be way better back in the day, back in the 80s. How they’ve heard that Berlin, or maybe Barcelona is where it’s at these days. But then someone who’s been to Barcelona recently inevitably chimes in “No, Barcelona is dead now too.” I’m never really sure what metric people are using, but I gather from S— that compared to small tourist trap islands Amsterdam may as well be Mecca.

Then it’s my turn. He asks after my sweatshirt, the hemp one with patches. “You must be an activist or something.” Isn’t everyone here? — at the festival I mean. I thought I fit in with my sweatshirt. I knew I didn’t exactly fit in. I don’t live the lifestyle. I’m not a creative-type. Academia always lives on the margins. It takes me a moment to think of activism as something that I do that somehow distinguishes me. I tell him about nukes back in the States, and some other stuff. We do the expat thing and compare Britain and the U.S. while listening to a pick-up music session on stage. S— plays the guitar too. He’s written a few songs. He’s also crazy. The cool kind of crazy. The kind of crazy you meet at festivals like this where you can’t exactly tell the relation between their stories and reality and you get lost in the tangents and repetitions but the energy and excitement keeps the conversation going anyway.

We head over to his car to pick up his guitar. He wants to play me a song. He’s also really into Guy Clark and makes structures and sculptures out of willow. He shows me pictures of some of them on his phone. I think he’s forgotten about that song he was going to play me. But then we head out again. He got really excited when I told him I play ukulele. He just bought a cheap uke. He plans on busking with the uke and some “daft” songs he’s put together. We’re looking for a quiet place for he song. The village isn’t empty anymore. Turn out for the flea market is high. This is probably much busier than the village was normally. But the abandoned houses are still abandoned. We end up what used to be a nice little back-terrace. It’s good. His song is good. I didn’t expect that from a crazy Brit with crooked teeth and daft ditties and a penchant for country music. But that’s part of the magic of this place. The folks at this festival are really out to create something, and they bring it.n

His song is about how we’re all fucked up. Humanity is fucked up. Humans are fucking up everything.

A-fucking-men.

And we smile and emerge from what used to be someone’s home back into the throng of tourists pursuing the flea market, occasionally admiring the graffiti, and lamenting the passing of Doel. This place is like instant archeology; you can see the layers of sediment left by successive waves of use, and disuse, and reuse all piled up on top of each other. I point it out to S— and he chuckles and says, “yeah, you’re right.”

You may want to continue to part four (as soon as I write it).

A Tree Grows in Amsterdam

2010-Aug-24

Anne Frank could see a tree from the attic where she hid. On three occasions she mentioned it in her diary. A few years ago the city wanted to cut it down because it was rotten and diseased, and liable to fall and hit someone or –thing. Folks objected. They built an awkward structure around it instead. Yesterday heavy winds brought it to the ground anywayi.

It’s all over the news here and there’s somewhat of a debate as to what should be done now. Apparently there are clones of this particular tree spread throughout the world. So one option would be to bring in one of those. Another possibility would be to grow a second tree from the same roots.

I refuse to have an opinion on any of this because it’s downright silly and inane. But, if you’re willing to push on it a bit, one could take this as emblematic of two different models of memorialization. Particularly when set against the background of the Holocaust, this tree brouhaha opens the question: what exactly are we remembering?

On the one hand you have a narrative of conservation and on the other a narrative of renewal. Those who originally wished to “save” the tree maintained that it was of great symbolic value to keep the very same tree that Anne Frank looked out on. Presumably a similar argument will be mobilized to support bringing in a cloneii. Less frequently articulated in the public sphere is the potential alternative of seeing a new tree as a sign of continuation, an “even though the old tree is dead the spirit and memory live on” sort of thing.

The folks who want the very-tree-Anne-saw are telling a different story about Anne Frank, and the Holocaust more broadly, than those willing to replace the tree. For the former Anne Frank is the protagonist. The story is about how she hid, and was murdered. To remember the Holocaust is to remember the victims. The memorial is to honor her, hence the need to keep the same tree. For the later Anne Frank is the narrator. She gives voice to how people were forced to hide, and were murdered. To remember the Holocaust is to remember what was done to the victims. The memorial is to learn from her, hence the tree can become a symbol of our commitment to linking the past to the present.

None of this dignifies the amount of talk wasted on a tree. Instead of confronting the Holocaust the papers are full of quotes from arborists trying to determine whether or not the tree was really dead, and construction workers Monday-quarterbacking the welding on the support structure. Anne, not the tree, needed saving.

Photo stolen from the ANP.

We’re tired of trees. We should stop believing in trees, roots, and radicles. They’ve made us suffer too much. All of arborescent culture is founded on them, from biology to linguistics. Nothing is beautiful or loving or political aside from underground stems and aerial root, adventitious growths and rhizomes. (Deleuze 1980, p. 15)

  1. In fact, perhaps the metal construction meant to save it was actually the culprit. []
  2. What this says of our understanding of cloning and identity is another matter. []

Citation Sunday XXVIII

2010-Aug-22

Technical civilization is man’s conquest of space. It is a triumph frequently achieved by sacrificing an essential ingredient of existence, namely, time. In technical civilization, we expend time to gain space. To enhance our power in the world of space is our main objective. Yet to have more does not mean to be more. The power we attain in the world of space terminates abruptly at the borderline of time. But time is the heart of existence.

[…]

The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments. In a religious experience, for example, it is not a thing that imposes itself on man but a spiritual presence. What is retained in the soul is the moment of insight rather than the place where the act came to pass.  moment of insight is a fortune, transporting us beyond the confines of measured time. Spiritual life begins to decay when we fail to sense the grandeur of what is eternal in time.

[…]

Time then, is otherness, a mystery that hovers above all categories. It is as if time and the mind were a world apart. Yet, it is only within time that there is fellowship and togetherness of all beings.

Every one of us occupies a portion of space. He takes it up exclusively. The portion of space which my body occupies is taken up by myself in exclusion of anyone else. Yet, no one possesses time. There is no moment which I possess exclusively. This very moment belongs to all living men as it belongs to me. We share time, we own space. Through my ownership of space, I am a rival of all other beings; through my living in time, I am contemporary of all other beings. We pass through time, we occupy space. We easily succumb to the illusion that the world of space is for our sake, for man’s sake. In regard to time we are immune to such an illusion.

Rabbi Abraham Heschel, Sabbath (1951, p. 1, 6, 99)

Church v. Mosque

2010-Aug-19

While in town today for a bit of hunting and gathering at the library I came across:

And a closeup to compensate for the not so great camera on my phone:

I like how this poster doesn’t say anything, but just plays with our conceptions. I presume it was put up in response to the PVV, though it could also be a reference to the Cordoba House, which would make sense since our very own Mr. Wilders is coming to visit all you New Yorkers on 9|11 — which happens to fall the day after Eid al-Fitr — to denounce the construction of the new Islamic community center. I hope folks greet him a tad more vociferously than a pasted up black-and-white poster, but it’s a start. (Unless it’s a viral ad campaign; these days anything is possible). Though, I’m still not sure what an anti-PVV campaign would look like, or if it even would be anti-PVV. Probably not. Probably it would need a broader basis, though not some Liberal multi-culti anti-racism feel-good basis. I’ve been secretly hoping for a radical immigrant youth movement. But that’s just me and I’m not here to rant but just to share a graffiti I saw.

Citation Sunday XXVII

2010-Aug-15

With these methods and others, we shall destroy you! Some of us you shall know by our appearance- many Goblinkin are filthy, with wild, disheveled hair, powerful odors, tattoos and other markings, bones and fur and colorful treasures, patched and tattered clothing, rusted metal bits and semi-precious stones, and, of course, stripped socks and cute hats! But others of our kind, the masters of stealth and magic, look just like you! These you shall not know, and they shall be most effective in eradicating you and the Plague of Empire and Industry called Civilization.

Whether we come in stocking caps and pointy shoes, or in disguise in your business-casual slave’s garb, you shall know we are among you. You will catch glimpses of us from time to time, when we wish you to. And you will see our works, and look upon the consequences of our works, and you will despair. You will hear our laughter, raw and robust, trickling out of alleys, derelict buildings, dark corners of your cities, and the unspoiled grandness of the woodlands.

You will hear our laughter and shiver, for we shall be the death of you.

And when at last your Civilization collapses (as it is destined to do), when finally you and your Destructive Lifeways die, we shall dance on your graves and rejoice in your passing.

And all around us, mayhem, and flame, and laughter!!!

Ruin Doppelgänger, Esq. “For Chaos! For the Wild! For the Horde! : a goblincore primer

Beneath the Pavement (a Fiasco Fest reportback) / part two

2010-Aug-14

You may want to start with part one.

doel map

At the corner of Engelsesteenweg and Hooghuisstraat there’s a sign, a poster really. A great big ad poster in one of those JCDecaux display cases. I really didn’t expect to see JCDecaux “street furniture” out here in Doel. I can just imagine some dude from the city driving in to put it up. It’s really out of place in this out of place village. It’s not falling apart. It looks almost shiny and new. The poster, the ad really, shows a picturesque rendition of a village square with a fountain and a bench. The text urges residents, on behalf of the city government, to keep Doel clean. I guess they forgot to take it down. I have to admit, it’s the cleanest thing I’ve seen all day.

Obiter Dictum: I would have put a picture of the poster here but E— went off to Berlin before sending it to me. All the other photographs in this post were unabashedly stolen from the internet.

On the building next to it there’s a sign “this building protected by police supervision”. I guess it was the school. Or maybe is. It looks well maintained, like a regular school. Next to it there’s a sort of garden park. The gate’s closed but not locked so we check it out. For the first time I feel like we’re trespassing. The lawn’s been mowed, maybe not as regularly, but it stands out around here. We don’t pick any of the blackberries and politely close the gate behind us.

Back on the street we hear music. An accordion and a guitar wailing drunk and folksy. Pirates. Half a block further, on the opposite side of the street, there’s a house with a giant raven painted on its side. Down the side runs a makeshift red-carpet flanked by tea lights. Pirate soirée. When you’re out and about and hear some music accidentally spilling from a window you might slow down, even linger, but you walk past. We walked past. Habitus. But our heads turned to keep listening. The pain in our necks snapped us out of it and reminded us we were in Doel. “Welcome to the Music-box” on a big red piece of cardboard. We sort of went in to get a drink but it’s not exactly a bar. There’s some beer in tubs of ice and a box for donations. Fliers advertising old shows cover the walls. I’m surprised by how far back they go. We just popped in for the festival, but there are folks out here making the best of the place. It’s half open mike, half friends just fooling around. A man waltzes by and starts dancing with M— as the woman with the accordion shouts out chords to the three guitar players and sings. I sing along when I know the words. It’s mostly Americana. The lady on the accordion switches to guitar — she’s quite good — and the proprietor of the establishment, a Belgian lady decked out in a cowboy hat and leather boots, takes a break from strumming to rustle up a few chairs for us and admonish the fellow by the window for using her sacred sage holder as an ashtray.

The music is good, but we want to press on. We want to press on, but it’s raining. Pouring. Wet wet wet. So we stay, hoping the rain will let up, hoping we can see some more of Doel, hoping we can enjoy the festival, and especially hoping that camping won’t be too miserable. Every few minutes E— gets up and checks to see if it’s stopped; even though we can see the rain perfectly well through the window, and hear it leaking in some distant part of the house. We’re losing faith. The rainclouds hanging over the festival put everything in jeopardy. A new band trudges in, tracking mud. We make a break for it. It’s still raining, but less. We complain, mostly in jest, it’s really not that bad. E— even stops to take another picture. “I’d like to explore this area too,” she says, “when it’s dry, of course.” If.

Not much is happening at the festival space. Everyone is waiting to see what the rain will do. We end up back at the tea and coffee stand. Tea — 50¢. Coffee — 1€, add a euro and you’ll get a splash of whiskey. Luckily M— has some change. I only have large bills and E— brought nothing. We chit and we chat and we huddle under the parasol till the rainclouds take a break. I go to the bathroom. Yes, I go to the bathroom, or ‘toilet’ as E— insists on calling it, but I’m still American so I still call it the bathroom, even though this really is just a toilet. Three pieces of pink plywood — with a bathroom mirror on the outside —, a corrugated plastic roof, and a yellow sheet with a big “W.C” painted on it surrounding a regular toilet bowl, like in your house, hooked up directly to the sewer system underneath through a manhole. I’m not sure if they did it to be awesome, or to be practical.

This picture is from Sunday, not Saturday. You’ll understand why that matters later.

Because of the rain a bunch of us end up sitting underneath the orange tarp on what was the main stage. They have another tarp set up next to it. The speakers and electronics have been moved to the back of a van. A tall skinny Dutchman with cropped hair and a short ponytail is reciting poetry, slam style. It’s damn good. Political. At times too preachy, but that’s part of the style I guess. The language and rhymes are tight and clever. Too bad E— doesn’t speak dutch. It’s still raining and water keeps collecting in the sags of the tarp. Luckily our friend G—, who’s joined us, is tall and can push it over with his umbrella from time to time. The conversation is pretty silly. It’s hard to tell with G— when he’s being serious and when he’s just putting you on. “But as a society you need something like a police force to maintain order”. I think he’s serious. I think he hasn’t even thought about it that much. These aren’t anarchists. They don’t want to fight the state. All they want is a bit of space to themselves, away from the mundane pressures Calvinist Holland exerts on its bourgeois youth. Politics is secondary to “radical (artsy) culture” and the privilege of autonomy. I don’t bother responding. None of us care about politics right now; we’re all just wondering when dinner’s going to be ready and whether the rain will stop. The poetry is good, but we want music and dancing, and all we’re getting is hungry and irritable.

The rain is slowing to drizzle when they announce dinner. The soup is too spicy but we don’t care. By the time the rest of dinner is ready the rain has stopped. Everyone’s slowly waking up as they realize the rain has stopped and this thing is really going to happen. While we eat a few folks roll out two large ramshackle tin drums, scavenge firewood from the derelict buildings, and start campfires. Dusk is coming. Energy is returning. Anticipation is building. I have another cup of coffee. E— has a beer. M— sips her tea. I didn’t even notice it get dark.

E— and I take a walk. We walk along the dike, away from the windmill this time. It’s quiet. The lights on the huge harbor cranes look sort of like stars. At the edge of the village some cows sit in a pasture. A goat brays at me, so I bray back. Then Johnny Cash walks the line. Right on the water there’s a club house for the local yacht club. It’s full. We’re not sure how all these regular Belgians even get to this surreal house of mirth. As we pass the music switches over to the Beatles. We look back across the village and can faintly hear the sounds of the festival. When we get to an official looking fence we turn around and head back. Heyyy Jude follows us for a bit and then fades away.

The campfires are going strong now. We migrate towards them, not because we’re cold but because, actually I don’t know why. I look up and see the moon, and then another, and then another, and then realize they’re hazard lights on the electric power line running high above us. Next to us a man and a lady decked out in an amazing tree nymph costume are setting up some microphones and a metal table. Without warning they begin. The man scratches and rubs a long metal pipe on the table unleashing ghostly metallic screeches and cries. Without warning they stop. “That was just a sound test” says the lady. Everyone is gathered around. I love the smell of campfires. They begin again. She sings; the mix of operatic wails and melodic shrieking is too intense for some and they move back or to the sides. I stay by the fire, fascinated by the physicality of the music.

When E— gets back there will be a picture of me with the lights in the background.

When they finish everything scatters. One band is going to play inside, there’s a movie somewhere else, something else is going to happen in a third place, and I quickly lose track of what’s going on. There’s a bit of a lull while things get set up and I end up sitting outside sketching and writing while E— and M— go for a walk, socialize, and see what’s what. Bit by bit it all gets started and a party atmosphere sets in — with crazy good music and people willing to take a risk — that doesn’t let go till early next morning. I actually duck out early. I’m tired and crowds, even small friendly ones, are not my thing. Plus, I hardly know anyone. Everyone knows everyone. Earlier one of the poets joked that there aren’t any Belgians here. They’re all from Holland, either from ADM or Schijnhelilig. I overheard someone call it a festival of friends. It’s more of a temporarily transplanted community than something indigenous and organic, but it is a real community.

Back at the tent I get ready for bed. The quiet of the city often drives me mad with its emptiness and imperceptible electronic hums. The quiet of the still country night, however, is peaceful with its faint rustles and cows settling down to sleep. Never mind that this isn’t actually the county but an industrial zone replete with flashing warning lights on cranes and transmission towers. I wonder if Doel was this quiet when it was inhabited. The church tower still chimes the time, even at two am.

I wish I could close with a picture of the singer in the tree  nymph costume.

You may want to continue to part three.

Beneath the Pavement (a Fiasco Fest reportback) / part one

2010-Aug-09

Luchtfoto_Doel

It’s only about a two hour drive, like from St. Barbie to L.A. Not much traffic. Not much of a road trip. A big commute, a carpool really. The others hardly bothered introducing themselves, and seem to take little notice of my presence. E— arranged everything and knows all of them. Without fanfare we exit the freeway and turn toward the port. In the front seat J— remarks that all these harbor areas looked pretty much the same. “We may as well be back in Amsterdam”. A—, who is driving, replies that he likes the atmosphere of these industrial terrains. We pass a lot filled with stacked shipping containers, mostly labeled hanjin, others simply say china. “At the roundabout, take the second exit” says the GPS. “Doel” says the sign. Behind it we catch our first glimpse of the the twin cooling towers. We’re in the right place, though the lawn strip – – – fence – – – industry that stretches out next to us as we drive — punctuated only by a satellite parking lot — gave away nothing of what was to come. One last turn to the right and we enter the village.

E— remarks that without a car it would have been exceedingly impractical to get here at all. It’s a middle of nowhere only a few miles from Antwerp. We pass a few boarded up buildings and then turn right at the large hand painted sign shaped like an arrow. “Fiasco Fest!” Our minds accepted the transition from aimless, numbered, industrial byways to the orderly street plan of a small Belgian village without question. You notice the graffiti first. It’s not the hurried tags of street gangs, but the elaborate murals of artists who took time and pride in their work. Then you notice it’s all falling apart. It’s impossible to realize how much effort it takes to maintain the facade of daily life until you have seen the pervasive decay of abandoned buildings.

Nearly no one lives in Doel anymore. A planned harbor expansion put the whole town on the demolition block and led to mass evictions. A few artists, hippies, and other freaks moved in to fill the void. We had come to see what was left and celebrate the attempt at a cultural oasis. The weather had been toying with us all day, but as we pull up to the festival site it looks like the rain will hold off, at least for the time being. We get out, stretch our legs, and have some tea from a make shift stand — really just a card table and a parasol with a small gas stove behind it. We chat for a bit; E— and the others know a few of the Amsterdam folks who are already here. E— keeps saying she wants to stroll around the place — we all do, it is begging to be explored — but we decide to set up our tents first, while there’s still daylight and we’re still fresh. Past the church, off at the edge of the village, a small field has been designated the camp ground. It’s a short walk. The streets are empty. We notice a few “normal” people and wonder what they’re doing here. One or two of the houses have “still occupied” signs. The rest just have “keep out — enter at your own risk” plastered on tightly shut windows and doors. There’s even a shop, though the only sign of life are three cats sleeping in the window and a telephone number to call if you need anything.

We swing past the festival again before heading out to explore. On the small stage, under an orange tarp propped up with string, poles, and spit, a band is playing a dystopian lament of dying technology. We climb the dike and find ourselves momentarily disoriented. The small harbor looks normal, bright even, or at least untouched by the localized apocalypse. Holding that image tightly in your mind it’s possible to imagine Doel actually having an existence as a village, despite the bizarre desolation behind us. There are even tourists! Presumably they’ve just arrived on the now idling ferry. They seem to be headed towards the windmill cum café down a ways to our left on the dike. “Iconic picture” E— says as she snaps a photograph. She’s right. Picturesque windmill – – – giant nuclear power plant. An Eisenstein montage couldn’t have done a better job. And the tourists march right through it.

I’ve seen empty houses before. My parents keep trying to buy a house even though they can’t quite afford one. Sometimes on the weekend we’d go to those open houses, where the realtor stands smiling at the door trying to guess if you’re a serious prospect, and you wander around trying to imagine what it would be like to live there, which was especially difficult when the previous owners had already moved out and the house was empty except for perfectly vacuumed beige-brown wall-to-wall carpeting. These houses are nothing like that. M— stays outside but E— is not to be deterred, and I follow. I’m immediately reminded of abandoned houses I’d seen in the States that had foreclosed after the mortgage crisis. It had been a nice house once. Now it smells of cat piss. The floor is littered with broken glass and household items that weren’t worth taking. Old VHS cassettes. A broken chair. Some toys and books. That sort of thing. An old hard-drive props open an upstairs window that used to look out over the terraced back garden, but now just sees overgrown weeds. E— takes another “iconic picture”. I imagine this is what a house gutted by fire must look like.

E— keeps taking pictures, like one of the goddamn tourist, of all the gorgeous graffiti. I can’t help but think of how they were painted with the knowledge that they would soon be demolished. Photographing them seems both vital, and sacrosanct. This place probably wasn’t nearly as beautiful before. It probably wasn’t as usable before. It definitely wasn’t the kind of town I would chose to live in before. “This is perfect,” E— says as we enter the next house through the garage — the kind of garage you bring your car to to get fixed. It’s a big empty space with a metal loft in the corner. “I would love to have a place like this.” I would too. Vines are growing in through the roof; it’s the kind of effect you might work hard to create, here it’s a natural accident of decay. On the ground is a box made up to look like a radio with glitter for speakers. “Rock Your Radio” it tells us. A cargo-cult artifact calling forth a more lively age? The attached house is huge, and probably old too. There’s a fireplace in nearly every room. It’s a little bit cleaner than the last one, but only a little bit. The wallpaper is peeling, revealing a history of bad taste. Drug-reference-laden graffiti attests to the latest inhabitants. One window still has its lace curtains, untouched. We talk about how awesome it would be to fill this place with awesome people doing awesome things. It’s that kind of house, especially now that it’s been abandoned, now that there’s room. Of course, even if we could move in it would just be demolished a little bit later. The stairs, instead of leading to a third floor, mysteriously run up into the ceiling. From the outside we can see that the top story off the building was swept off, whether intentionally or from the elements we can’t tell. Things just fall apart around here, I guess.

You may want to continue to part two.

fiasco-fest-poster1

Citation Sunday XXVI

2010-Aug-08

2. Traditionalism implies the rejection of modernism. Both Fascists and Nazis worshiped technology, while traditionalist thinkers usually reject it as a negation of traditional spiritual values. However, even though Nazism was proud of its industrial achievements, its praise of modernism was only the surface of an ideology based upon Blood and Earth (Blut und Boden). The rejection of the modern world was disguised as a rebuttal of the capitalistic way of life, but it mainly concerned the rejection of the Spirit of 1789 (and of 1776, of course). The Enlightenment, the Age of Reason, is seen as the beginning of modern depravity. In this sense Ur-Fascism can be defined as irrationalism.

3. Irrationalism also depends on the cult of action for action’s sake. Action being beautiful in itself, it must be taken before, or without, any previous reflection. Thinking is a form of emasculation. Therefore culture is suspect insofar as it is identified with critical attitudes. Distrust of the intellectual world has always been a symptom of Ur-Fascism, from Goering’s alleged statement (“When I hear talk of culture I reach for my gun”) to the frequent use of such expressions as “degenerate intellectuals,” “eggheads,” “effete snobs,” “universities are a nest of reds.” The official Fascist intellectuals were mainly engaged in attacking modern culture and the liberal intelligentsia for having betrayed traditional values.

[…]

5. Besides, disagreement is a sign of diversity. Ur-Fascism grows up and seeks for consensus by exploiting and exacerbating the natural fear of difference. The first appeal of a fascist or prematurely fascist movement is an appeal against the intruders. Thus Ur- Fascism is racist by definition.

6. Ur-Fascism derives from individual or social frustration. That is why one of the most typical features of the historical fascism was the appeal to a frustrated middle class, a class suffering from an economic crisis or feelings of political humiliation, and frightened by the pressure of lower social groups. In our time, when the old “proletarians” are becoming petty bourgeois (and the lumpen are largely excluded from the political scene), the fascism of tomorrow will find its audience in this new majority.

7. To people who feel deprived of a clear social identity, Ur-Fascism says that their only privilege is the most common one, to be born in the same country. This is the origin of nationalism. Besides, the only ones who can provide an identity to the nation are its enemies. Thus at the root of the Ur-Fascist psychology there is the obsession with a plot, possibly an international one. The followers must feel besieged. The easiest way to solve the plot is the appeal to xenophobia. But the plot must also come from the inside: Jews are usually the best target because they have the advantage of being at the same time inside and outside. In the U.S., a prominent instance of the plot obsession is to be found in Pat Robertson’s The New World Order, but, as we have recently seen, there are many others.

Umberto Eco, “Ur-Fascism” (1995)

Ciao Google, and Other Security Adventures

2010-Aug-06

Wikileaks has got me flirting with paranoia. My own reflections on the burqa aren’t helping. Google selling out net-neutrality was the last straw. I’ve decided I’ve got to start taking all of this a lot more seriously. That means finding practical solutions, starting with my online behavior. Luckily I’m a bit of a geek and am happy to delve into the nity grity of electronic security culture. I’m really not an expert, so this is going to be more of a sketch than a lesson in cryptography or security culture. If you think I’m missing something or doing something wrong please please tell me. That’s a big part of why I’m bothering to put all this up here. That, and to perhaps inspire some of you to pay attention to some of this stuff too.

1. I’m going to try to use PGP more. PGP stands for ‘pretty good privacy’. Essentially it’s a way to send encrypted messages back and forth. You can just read this very clear introduction. I’d really encourage you to download it (it is, of course, free & opensource) and give it a try. And I’d really love receiving an email from you if you do. My key id is 5ED401A7.

2. I’d like to use Google a lot less. I currently use Gmail as my primary email. I am no longer comfortable with all my email going through Google’s servers, and having to rely on a mega-corporation for my communication. I’ve already weened myself off the pretty web interface by switching over to Thunderbird. I’ve also downloaded all of my email from my three accounts (redjives, jdevries, tregetour) using IMAP. I’m still searching for a good replacement, but it looks like — for my purposes — riseup.net will work well. Because of the severely reduced storage space I’d continue to use Thunderbird and download all messages to my local machinei. I won’t delete my gmail accounts but set them up as dummy forwarders. I will only regard emails sent directly to the new address as 99% secure (unless PGP was used). Changing email addresses is always a hassle but I’ll do my best to fully migrate and encourage folks to use the new address.

Google reader can be replaced with a local alternative. For me on linux lifera or akregator look good. No reason to leak reading habits. I use the personalized Google home page primarily for scanning news feeds, so I should be able to fold that into whichever rss reader I end up using.

I’ll browse youtube not logged in. The ability to receive updates about subscriptions is nice, but not essential, and rating and leaving comments is just plain silly and leaks information about viewing habits (as does watching anything while logged in for that matter).

And as for search, I plan to use scroogle as much as possible. When I need specialized searches, such as images, I won’t be doing it while logged in to my google account.

3. I deleted my (evil) book of face account a while ago. My twitter account is set to private, though I really should go through who’s following me and make sure they’re all “real” people. I’m also not under the illusion that private means secure. I hate that I have all sorts of disused accounts littering the web, and if I ever happen to get emails from any of them in the future I’ll be hunting them down and deleting them.

4. And lastly two things I’m not sure what to do with. (a) I’m still on the fence about tor. It’s excellent, but I’m not sure I can live with internet that slow. I’ve installed the tor button add-on for Firefox, so I’ll toy around with using it for somethings. (b) I really ought to be using a fully encrypted hard-drive, but implementing that on an already operational system is a bit of a hassle. I’ll definitely start using TrueCrypt — especially for financial data and email —, and my next computer will be fully encrypted — on a new system it’s a snap to set up with ubuntu —, but for now that will be all. My computer is, of course, protected by a secure password, but I know that’s not enough. Perhaps at some point in the near-ish future I’ll set aside time and make the switch.

That’s all for now. I’ll keep you posted of any future developments if they happen to be interesting enough.

  1. This still leaves the need for local encryption; see below. []

The PVV Speaks

2010-Aug-01

Here are some excerpts (inexpertly translated by me) from the PVV’s 2010 party platfomi, “The Agenda of Hope and Optimism”. I did my best not to pull anything out of context.

Al Goreii  has been found out, the hated experiment of multiculturalism has brought us primarily drawbacks, and the Islam does not bring us cultural enrichment but sharia-fatalism, jihad-terrorism, and hatred towards homosexuals and Jews. Everywhere in Europe we see the same problems with the Islam.

[…]

Whoever thinks that Islamisation is single issue matter can’t count. The mass-immigration has enormous implications for all facets of our society. It is economically a disaster, it affects the quality of our education, increases insecurity in the streets, leads to an exodus from our cities, expels Jews and gays, and flushes decades of women’s emancipation down the toilet.

(from Forward, p. 6)

  • Preemptive stop and search in the whole country
  • Ethnic registration of everyone, including recording ‘Antillean’
  • Re-education camps

(selected bullet points from Choosing Safety ▸ Solutions, p. 11)

Islam is primarily a political ideology, a totalitarian doctrine focused on dominance, violence, and oppression. Also aimed at introducing a set of laws, the Sharia. In many places we can see that Islam is gaining control of territory. Naturally there are many moderate Muslims. But a substantial proportion of the Islamics [sic] are not. There is broad support among Muslims for the introduction of sharia, the jihad-attacks of September 11, and the dislike of Jews and the West.

What definitely does not exist is a moderate Islam. Islam is built on two unchangeable pillars: the literalism of the Koran (the direct word of Allah) and the perfection of Muhammad, their prophet. Islam is based on the fundamental inequality of people. It sees two categories: Muslims and Kaffirs (non-Muslims). The one is superior, the other inferior. Islam strives for world domination. Jihad is the duty of every Muslim. The Quran prescribes behavior that is contrary to our law, such as anti-Semitism, discrimination against women, the killing of infidels, and holy war till the world dominance of Islam is an established fact.

(from Choosing for Islam-fighting [Islambestrijding]iii and against the mass-immigration, p. 13)

  • The Islam is primarily a political ideology, and can thus in no way make claim to the rights of a religion
  • No new mosques
  • Close all Muslim schools
  • No headscarvesiv in healthcare, education, city hall or government, or any government subsidized organization at all
  • Ban the burqa and the Qur’an, tax the headscarf
  • Repealing the open labor market for Poland and not opening up to Romanians and Bulgarians

And especially: A complete halt to immigration of people from Islamic countries.

(selected bullet points from Choosing for Islam-fighting […] ▸ Solutions, p. 15)

It goes on. There’s even a whole section entitled “Choose for our culture”. I could also point out how their protofascism infests even their take on education. But I’m tired of translating, and anyway: what’s the point?  I’ve been on a bit of an anti-PVV kick here of late. Y’all are probably bored of me ranting by now. A good deal of you don’t even live in the Netherlands, and those of you who do don’t need my preaching to the choir. I can’t even pretend I’m offering clever or original analysis any more. This was nothing but a series of blockquotes. I’d like to think my ravings can a serve as a bad conscious, a sign that someone was listening to and pissed off about the PVV. But, to be honest, writing here is a sign on impotence. I’m all geared up, but not sure what to do.

Many, perhaps most, of the readers of these leaflets do not see clearly how they can practice an effective opposition. They do not see any avenues open to them. We want to try to show them that everyone is in a position to contribute to the overthrow of this system. It is not possible through solitary withdrawal, in the manner of embittered hermits, to prepare the ground for the overturn of this “government” or bring about the revolution at the earliest possible moment. No, it can be done only by the cooperation of many convinced, energetic people – people who are agreed as to the means they must use to attain their goal.

(The White Rose, “Leaflet 3”)v

  1. That’s yankee for election manifesto. []
  2. They seem to think that global warming is a conspiracy perpetuated by the left wing elite, with a dose of anti-intellectualism thrown in and residual anti-hippie/environmentalism showing through. []
  3. Like firefighting, but also like pest-control. I really don’t know how else to translate it. []
  4. The common, but slightly demeaning, way of referring to a hijab here in Holland. []
  5. i.e. I should drag myself outside and, you know, actually talk to people, maybe hang up a few posters, find and get involved with an organization, or even — gasp — do something reminiscent of real organizing. I’ll spare you all the, admittedly excellent, excuses on the tip of my tongue why I’m not doing any of that. This isn’t a LiveJournal you know. []

Citation Sunday XXV

2010-Aug-01

The primitive man, ignorant of natural forces, dreaded their approach, hiding from the perils they threatened. As man learned to understand Nature’s phenomena, he realized that though these may destroy life and cause great loss, they also bring relief. To the earnest student it must be apparent that the accumulated forces in our social and economic life, culminating in a political act of violence, are similar to the terrors of the atmosphere, manifested in storm and lightning.

To thoroughly appreciate the truth of this view, one must feel intensely the indignity of our social wrongs; one’s very being must throb with the pain, the sorrow, the despair millions of people are daily made to endure. Indeed, unless we have become a part of humanity, we cannot even faintly understand the just indignation that accumulates in a human soul, the burning, surging passion that makes the storm inevitable.

The ignorant mass looks upon the man who makes a violent protest against our social and economic iniquities as upon a wild beast, a cruel, heartless monster, whose joy it is to destroy life and bathe in blood; or at best, as upon an irresponsible lunatic. Yet nothing is further from the truth. As a matter of fact, those who have studied the character and personality of these men, or who have come in close contact with them, are agreed that it is their super-sensitiveness to the wrong and injustice surrounding them which compels them to pay the toll of our social crimes. The most noted writers and poets, discussing the psychology of political offenders, have paid them the highest tribute. Could anyone assume that these men had advised violence, or even approved of the acts? Certainly not. Theirs was the attitude of the social student, of the man who knows that beyond every violent act there is a vital cause.

Emma Goldman, “The Psychology of Political Violence

A Sea of Troubles

2010-Jul-31

Something is rotten in the state of Denmark. Hamlet I.4

It looks like the PVV is unlikely to join the coalition as a full fledged partner. But don’t rejoice, a minority government with confidence and supply from the PVV is still a very real, even likely, possibility. I’m scared shitless. The rest of the country seems to be more thank ok with the plan. A few folks — most notably Mr. Wilders himself — have pointed out that this is all very similar to the state of affairs Denmark. The Danes have had a minority government for a while now, with outside support from the Danish People’s Party, a close ideological cousin of our own PVV. A good journalist would dredge up what nefarious ill effects this arrangement has yielded for the Danish people. I don’t have time for that. All I can offer you is this recent story from the Copenhagen post:

If the current law requiring foreign spouses to be at least 24 years old to secure residency is not toughened, then the Danish People’s Party will not support the Liberal-Conservative government’s upcoming reform plan, reports Berlingske Tidende newspaper.

The Danish People’s Party (DF) normally provides the minority coalition with its majority. And with the opposition leading in most polls and an election to take place sometime prior to November 2011, the party is able to take advantage of the situation to bolster its get-tough stance on immigration.

As the 24-year rule now stands, Danish citizens who marry a foreigner must both be at least 24 to live together in Denmark. DF wants that age requirement raised to 28 years of age and also wants the law change to include an exemption for spouses from Western countries.

Kristian Thulesen Dahl, DF’s party secretary, said the idea behind the party’s proposal was to avoid creating unnecessary difficulties for immigrants ‘who were not a problem’.

Both the Liberals and Conservatives have indicated they would not support such a rule change.

Gov’t Threatened by Ally Over Immigration Law” (July 28, 2010 )

A couple of quick observations. That “current law requiring foreign spouses to be at least 24 years old to secure residency” came about at the DPP’s insistence. It’s insane, arbitrary, racist, designed to bully and pick on immigrants/PoC, and has real consequences for real people. Despite all of that the DPP managed to get the government to pass it without too much of a fuss as a “price” of their support. And they’re not content. They keep pushing. You can’t buy them off with little things. And it’s only going to get more racist and fascist, cf. that “exemption for spouses from Western countries”. What’s more, their half-in half-out position has only strengthened the DPP’s position in the polls. I fear that this is precisely the same “deep and savage path” that lies ahead for the Netherlands.

The reason I chose this story about raising the age from 24 to 28 is that it reminded me of a Holocaust memorial I recently saw in Berlin. It’s not a well known memorial, like the ghastly and empty “Memorial to the Murdered Jews of Europe” in the center of town. It’s tucked away in the quiet neighborhood of Schöneberg. My father had somehow heard of it, though he can’t remember where. It consists of a number of street sign like plaques scattered throughout the neighborhood. Each one is different. On one side there is a simple drawing and on the other a bit of text. They chronicle the slow ratcheting of anti-semitic laws in Germany. What struck me as I strolled through the tree-lined streets is how early it started and how petty it started. Many of the laws left me wondering “why the hell would you ban that?”. No more pets. No buying soap or cigarettes. No scouting excursion with more than 20 people. But taken as a whole you could see how, with small subtle steps, the Jews were set apart, picked on, bullied.

24. Then 28. Then a bit more. And this from a party merely supporting the coalition.

“A sea of troubles” is also from Hamlet, in case you were wondering.

Consensual Dreaming

2010-Jul-28

I don’t often dream. I have been told everyone always dreams and it’s just that I rarely remember my dreams upon awakening. I don’t know. I was never particularly fascinated by dreams — at least not the kind you have while asleepi — and I definitely never held much stock in the idea that dreams somehow reflect on one’s personality, state of mind, or much of anything at all. A while ago, however, I had a dream that I wish did say something about my Fundamental Self™.

It was an erotic dream. I wish I could recall what she looked like. Most of the details were vague. I guess we were talking. And there was that sexual charge in the air. It was rather innocent to be honest. There was just a feeling.

Haptic Qualia

fingertips trace empty cryptograms
on blank exposed flesh

like an artist’s brush
following every ripple & shadow

a story told in pounds per inch
in space collapsed by gravity

sweaty palms pass through skin
touching bone and blood and gut

It felt good. I love how in dreams you can know something to be without having any reason for it. It was building. Maybe there was some making out. I don’t think so. I’m not sure. But then I found myself feeling uncomfortable. I remember thinking, “I should stop and check for consent”. It felt wrong to continue without it. In the same way that the erotic atmosphere, the dream as a whole, felt ‘good’ before, it now felt uncomfortable and on edge. I was about to ask for consent. I was formulating the question in my mind. I think she would have said yes, and the dream would have continued to a beautiful conclusion. But I don’t know. I woke up while trying to get the words out. I usually like sunrises but sometimes they have really bad timing.

What I find interesting about this dream is not so much what my dream-self did but how my dream-self felt. In the dream consent become a fully embodied practice, not just an intellectual add-on to business as usual. Out here in non-dream-land we must struggle day-in day-out to unlearn the socialization of patriarchy. Even amongst those of us who do our best to learn good consent it can be difficult to consistently put it into practice, especially in a world where many see it as unsexy, artificial, strained, or just unfamiliar and strangeii. I like this dream, not for what it says about me — because I still don’t think dreams say all that much about the dreamer —, but for offering a glimpse of a different world, for showing a new potential way of being and relating to others where consent is a fundamental and embodied practice. I’m not claiming it is the ideal way we should aspire, but, at the very least, it is different, interesting, and perhaps worth learning from.

fingertips trace empty cryptograms
on blank exposed flesh

like an artist’s brush
following every ripple & shadow

a story told in pounds per inch
in space collapsed by gravity

sweaty palms pass through skin
touching bone and blood and gut
  1. The power of daydreaming and imagining potentialities is another matter. []
  2. Which is why it is often easier to date within the activist community, but that too is a topic for another time. []