Chromophobia

lSorry about all of these snippets lately. I’m trying to run this blog on a reduced-calorie basis — just keepin’ it alive while I’m characteristically busy and exhausted.

I really want to write about my new favorite aesthetics book, Chromophobia by David Batchelor. Here’s a choice quote with his thesis in it:

“Chromophobia manifests itself in the many and varied attempts to purge colour from culture, to devalue colour, to diminish its significance, to deny its complexity. More specifically: this purging of colour is usually accomplished in one of two ways. In the first, colour is made out to be the property of some ‘foreign’ body– usually the feminine, the oriental, the primitive, the infantile, the vulgar, the queer or the pathological. In the second, colour is relegated to the realm of the superficial, the supplementary, the inessential or the cosmetic. In one, colour is regarded as alien and therefore dangerous; in the other, it is perceived merely as a secondary quality of experience, and thus unworthy of serious consideration.”

I of course have been thinking about his assertions about visual art in terms of verbal art. I recently sent Ron a comment on a post of his that mentioned Rauschenberg somewhat pejoratively — one brief comment showed up from me there, to which he responded, saying, “I don’t hate Rauschenberg, I’m just tired of being disappointed so often. His problem is that he holds back — he almost always ensures that the customer has something “beautiful” to look at, in case they don’t like the ideas”; the comment I sent in response either got lost in cyberspace or he just chose not to publish it. Anyway, I had quoted a bit from this book and mentioned how delightful was the impact of all that messy exuberant color in the Rauschenbergs in one space at the MoMA last year. I mentioned Rauschenberg having studied with Albers and learning how to understand color really intricately and scientifically. We have an interview with him here at Pratt that shows him talking about his red paintings, and how studying with Albers helped him to really explore the possibilities of a color.

I wondered, was Rauschenberg’s idea color itself? Or “beauty”? It seemed like to separate “ideas” from from what the “customer” looked at was a bit of a form/content split. I also wrote, what would have happened had R. not held back? Would he have covered all the creatures in all the dioramas at the Museum of Natural History with found objects and pictures and messy paint and made what was 2D 3D and what was 3D 2D?

I also wrote in my post that I do feel that there are plenty of poets who write to ensure that the reader has something “beautiful” to look at at the expense of ideas. But what’s the difference between “beautiful” and beautiful? To my mind, a definition of beauty (no scare quotes) would have to include elements of the grotesque, the awkward, the kitsch, the hilarious, not to mention “the feminine, the oriental, the primitive, the infantile, the vulgar, the queer or the pathological” — which brings us back to Batchelor’s remarks on color.

Chromophobia — you gotta read it — makes many of the same arguments I’ve been making on this blog since its inception, only, of course, much more intelligently and gracefully. I don’t have the book here right now, but will post some more choice quotes this weekend if I have time.

Questions that occurred to me on a first reading of The Grand Piano

Are collectivities interesting because, as they are networks, energy can move along their grids?

Does the book feel a little like a soap opera?

Aren’t all autobiographies soap operas?

Is it lubricious enough?

Aren’t they awfully “invested” in “writing well?” Ought we to be more so?

(“they”? “we”?)

Doesn’t everyone enact a fantasy of themselves?

Do the names roll out like a scroll of (a part of) my own youth, sort of?

Doesn’t Ted Pearson write a little like, I don’t know, John Ruskin?

Doesn’t Lyn’s section sound a little like a testimonial?

Did Tom really have an experience with a transsexual?

Isn’t everyone in love with Carla?

Why is Barry the only one to mention clothing? Isn’t his section the wittiest?

Is the situation at Berkeley Ron describes replicable? I mean in the near future?

Why did Juliana make a fuss? Wasn’t Ron’s mention of the black woman his father was having an affair with a narratively necessary descriptive marker? And wasn’t Kit’s mention of “an African-American Marxist intellectual and auto mechanic with a daughter named Erica” not particularly eroticized – except insofar as he’s someone’s lover (and aren’t most ((happy)) people?)? Is the fact that the daughter named Erica significant? Is she Erica Hunt? Isn’t that generationally impossible? Or maybe the mechanic was older? Does every detail in a narrative have to be relevant? Why are we made uncomfortable by possibly irrelevant details?

Why was it hard for Bob to posit love as a term in a discussion of writing? Why does he seem so anxious?

Don’t they seem to mention their children a lot? Is having children really so fulfilling or is it something the species/the state brainwashes us into believing so it can sustain itself? Is that too nihilistic of a thing to even say? Was it a mistake for me not to have children?

Have “we” (not “they”) overcome modernism? Does modernism require overcoming?

Why is this book so expensive? Isn’t it wrapped in brown paper? Is it sustainable? Doesn’t it fit nicely into a coat pocket?

Didn’t I go to the Grand Piano in 1977 after walking ten miles for the whales through Golden Gate Park (not for a poetry reading) when I was thirteen wearing kung fu shoes which were all the rage then and getting blisters with my friend Caitlin who later became estranged from me and died of complications related to a brain aneurysm she had had many years before?

Aren’t there still a lot of questions to ask?

Am I looking forward to the next installment? Hell yeah!

Cabaret

Helen.jpg

According to Jerry Pinto, author of Helen: The Life and Times of an H-Bomb [yes, Gary and I tend to read the same books],

[C]abaret was born on 18 November 1881, when Rudolphe Salis opened his ‘Chat Noir’, a cabaret artistique, on Montmartre, Paris. His intention: “We will satirize political events, enlighten mankind, confront it with its stupidity, cure those creeps of their ill-temper..’ The original purpose of cabaret, therefore, was to shock the middle class (epater les bourgeois[sic]). It was more than a bunch of ladies showing off their frilly pantalettes or lack thereof.”(103)

According to Helen, quoted on the same page, “cabaret doesn’t mean just wriggling your body as people think — it’s narration in dance.”

(a Katie-like entry)

On the F train this evening, a black woman in her 40s or 50s shaking convulsively and preaching in a Caribbean accent. She wore all white and a white turban. Her faux Louis Vuitton white bag with multicolored emblems took up a sideways row of seats while she stood in front of a visibly furious couple (Jewish, I believe) intoning GOD GOD GOD SATAN SATAN GOD, FORGIVE THESE SINNERS, etc etc. She wasn’t quite in glossolalia mode, but she might as well have been. I thought that someone should come and put a cape around her as if she were James Brown.

I noticed that most of those she was preaching to appeared to be Jewish or Muslim (but of course, who knows).

Once we got to Smith and 9th, the couple she was brandishing her fists and words at tried calling 911 on their cell phones to report her, but to no avail — she headed to other end of the train and got off at 4th Avenue.

I really wanted to turn to the pretty young orthodox Jewish girls sitting next to me with their straightened hair, heavy stockings, and multiple shopping bags from exclusive stores, and say “thin line between religion and mental illness, hmm?” But instead I just said “it’s going to get much colder this week.”

What are you gonna do?

I tried in two browsers to leave a comment on Ron’s blog re: torque but it just wouldn’t go through. Maybe he’s blocked me? Am I such a troublemaker? Anyway, here’s my two yen:

I was a bit thrown by the meth mention, too, until I un-torqued the sentence a little. At any rate, that would have been an interesting powder in the word salad.

Why don’t more poets under 40 employ much torque (it makes me glad I’m 43 — just made it under the torquing wire!)? A very good question. I wonder, are they afraid of it? Do they feel its usefulness has been played out? Do they find it boring?

I don’t know if it’s because Coolidge, Seaton, et al were like mother’s milk to me, but for me it’s an essential quality to the poeticization (i.e. the calling of attention to itself) of language. I wouldn’t say it’s necessarily a modern device, either. Milton strikes me as quite torqued, as does Donne. Maybe I am conflating “torque” and “complexity”? Even Byron seems torqued in that the sense in the lines must be twisted around to accommodate the witty rhymes.

If a poet doesn’t torque (v.) it makes me feel that they take grammar for granted, that they haven’t really thought about how to stretch, pummel, rip, dysraph, glue, knead, decorate, and deform it — and that kinda bores me! I want to see maximum attention at the microstructural level, not just a bunch of plain statements sitting there on the page like hard-boiled eggs.

The idea that one shouldn’t like language poetry because it is weird or amusing but rather because it opens out rippling utopias of new ways of thinking seems to me incredibly recondite. It spells out L=E=I=S=U=R=E.

See Aragon on novelty, below.

I am not interested in the hillbilly/ white trash aspect or strain of flarf. It might make me laugh sometimes, but I am basically not interested in it. It doesn’t even sound exotic to me.

I think that flarf in many senses has devolved from its initial Schwitters-ish/ Hugo Ball-esque, Tourette’s-y sonic impulsion. Everything has to devolve. But that makes me a little sad.

I’m as guilty of using “plain statement” in a poem as anyone.