Category Archives: fourteen forms of melancholy

from Ceremony by Leslie Marmon Silko:

The word he chose to express “fragile” was filled with the intricacies of a continuing process, and with a strength inherent in spider webs woven across paths through sand hills where early in the morning the sun becomes entangled in each filament of web. It took a long time to explain the fragility and intricacy because no word exists alone, and the reason for choosing each word had to be explained with a story about why it must be said this certain way. That was the responsibility that went with being human, old Ku’oosh said, the story behind each word must be told so there could be no mistake in the meaning of what had been said; and this demanded great patience and love.

Ceremony

I will tell you something about stories,
[he said]
They aren’t just entertainment.
Don’t be fooled.
They are all we have, you see,
all we have to fight off
illness and death.

You don’t have anything
if you don’t have the stories.

Their evil is mighty
but it can’t stand up to our stories.
So they try to destroy the stories
let the stories be confused or forgotten.
They would like that
They would be happy
Because we would be defenseless then.

He rubbed his belly.
I keep them here
[he said]
Here, put your hand on it
See, it is moving.
There is life here for the people.

And in the belly of this story
the rituals and the ceremony
are still growing.

There’s a famous Chinese saying that “the misery of the state leads to the emergence of great poets” (guojia buxing shijia xing)–or more literally, “when the state is unfortunate, poets are fortunate.” These words come from a poem by the Qing dynasty historian Zhao Yi (1727–1814), observing the phenomenon in which classic works of poetry often appear during times of calamity: war, famine, dynastic downfall, and so on.

Your ancestors will be poor and destitute
if no one burns cars, money, food, houses, clothing, iphones etc.
If enough spirits are neglected, then they may come back from the other realm
and cause calamities like earthquakes, droughts, locusts, civil wars, invasions, etc.

“For reasons not entirely clear, many countries around the world now face the same challenge: fertility rates that have fallen below the replacement rate as they’ve developed into advanced economies. This has occurred across a diverse array of political systems, and shows little sign of moderating. Besides immigration, a wide range of policies have now been tried in attempts to raise birth rates, from increased public funding of childcare services to “pro-natal” tax credits for families with children. None have been consistently successful, sparking anguished debate in some quarters on whether losing the will to survive and reproduce is simply a fundamental factor of modernity.”

Wang Huning recorded his observations in a memoir that would become his most famous work: the 1991 book America Against America. In it, he marvels at homeless encampments in the streets of Washington DC, out-of-control drug crime in poor black neighborhoods in New York and San Francisco, and corporations that seemed to have fused themselves to and taken over responsibilities of government. Eventually, he concludes that America faces an “unstoppable undercurrent of crisis” produced by its societal contradictions, including between rich and poor, white and black, democratic and oligarchic power, egalitarianism and class privilege, individual rights and collective responsibilities, cultural traditions and the solvent of liquid modernity.

But while Americans can, he says, perceive that they are faced with “intricate social and cultural problems,” they “tend to think of them as scientific and technological problems” to be solved separately. This gets them nowhere, he argues, because their problems are in fact all inextricably interlinked and have the same root cause: a radical, nihilistic individualism at the heart of modern American liberalism.

“The real cell of society in the United States is the individual,” he finds. This is so because the cell most foundational (per Aristotle) to society, “the family, has disintegrated.” Meanwhile, in the American system, “everything has a dual nature, and the glamour of high commodification abounds. Human flesh, sex, knowledge, politics, power, and law can all become the target of commodification.” This “commodification, in many ways, corrupts society and leads to a number of serious social problems.” In the end, “the American economic system has created human loneliness” as its foremost product, along with spectacular inequality. As a result, “nihilism has become the American way, which is a fatal shock to cultural development and the American spirit.”

a medicine cuisine
star of the earth
a certain fatty substance
emitted from the earth
rot from the stars
spit of moon
river polishing a stone
youtube self help
spiritual pollution
every manner of bourgeois import
from erotica to existentialism
Is this a planet of life?
seek truths from fact
no new ghosts
time to territorialize death
these memories are shaped
by the needs of my present
And so I call to you,
my shadow catcher —
                                          feast

Is this a planet of life?
Then why do people die?
This is not life, this is death.
Can’t you understand?

You’re only dreaming.
You’re not real here.
You’re only dreaming
      you did all the things
      you did before you died.

You’re asleep.
Wake up before it’s too late
    and you die in a dream.

This world is not the real world.
It’s all illusion. It’s not real.
Can’t you feel that this world is not real?
Someone cast a magic spell
      on the people of planet Earth.

If you do right they put you in jail.
If you do wrong they put you in jail.
You can’t win.
You got to do something else.
You got to get away from here.

You make death your master.
You’re not free.
If you’re free, why do you bow to death?
Is that what you mean by liberty?
Stop bowing down to your master called death.
If you’re free, prove it.

– Sun Ra