Friday 27 May 2016

What is Art?

Aesthetic Dialogue
What’s that you are doing?

Making pictures.

Don’t look like anything.

Don’t have to.

You gotta draw something, teacher told me that.

Not true.

Maybe that’s a tree.

No, it’s something else.

A tree is not red, I know that.

If I want it to be, then it is.

No such thing as a red tree.

It is not a tree anyway.

Then what is it?

Not telling.

I bet it’s a mountain.
Isn’t.

Then a house

Not either.

Gotta be something.  My teacher said so and she knows everything.

Bet she doesn’t.

Does.

Doesn’t.

My mother said she does.

It’s not a house and not a tree.  It’s something else.

Don’t look like anything I know.

Not supposed to be.

What do you mean?

Not supposed to be something you can see.

You’re crazy.

Am not.

Are so.

I draw what the pencil tells me to draw.

A pencil can’t talk.

Mine does.

What does it tell you.

I don’t know.

But you said it did.

Did not.

D id so.

Not what I meant.

What did you mean?

I  just draw.

Drawing draws something you can see.

Not always.

O yes.

Not mine.

I can see something but it isn’t something I know.

I don’t care.  What I draw is something special for me.

What’s special?

What I see in my head.

Like in a dream?

Yes, I guess so.






Thursday 26 May 2016

Philosophical Dialogue

Epistemology vs Phenomenology


You know what?

No, what?

You didn’t finish your story.

What’ya mean?  I told you everything about it.

Didn’t.

Did.

Then how come I don’t know where you went the other day when you went away.

I didn’t go nowhere.

Did so.

Did not.

How do you know I wasn’t here.

Cause I didn’t see you, that’s how.

You don’t have to see me for me to still be here.

Do so.

Do not.

I don’t always see you but I know you are here.

How do you know that?

Cause I know.

Do not.

Do  so.

I can go anywhere and still be here.

Me too.

Can not.

I know what I know when I see it.

I don’t have to see what I know because I know it anyway.

Can not.

Can too.

I don’t know everything I see but I see what I know.

Not me.
What do you mean?

I mean I know what I know and then I see what I know.

Do not.

Do so.

How do you know?

Just do.

Can’t just do.

Can so do.

Just not so.

Why not?

Because I know.

No, you don’t.

Yes, I do.

Don’t.

Do.

See.

See what?

See what I mean?

You’re mean.

So what?

So what what?

See.

See how mean you are?

How so?

Just so.

So?

So.











Wednesday 25 May 2016

More Experimental Verses




Wishes and Dreams

Know what?
What?
I’m gunna go to a cirrycus.
What’s that?
A show with abnimals.
Dogs and cats?
Maybe, but mostly epherlinks and monikers.
What’s the big deal?
Nothin’ much, but they knows how to dance and sing.
Ahh, you don’t know nothin’.
But they tell me and I know.
Abnimals can’t sing and dance.
Sure can.
Even epherlinks and monikers?
That’s what they say.

So what else they got there in a cirrycus?
They got clouds and arkybats and music tooters.
You sure?
Sure am.
What do they do, them clouds?
They put on funny faces and make people larf.
And what about the arkybats? I never heard of them.
They be boys and girls in fancy bathin’ suits that go up on swings.
What’s a big deal about that?
Them swings is way up in the sky and the arkybats do a dance.
Well, what about the music tooters?
I ain’t so sure, but I think they make noise out of horns, and bash some drums, and some of those horns are mighty big.
How big is big?
Bigger than a really fat man.

Who is taking you to such a cirrycus thing?
My grandpa.
You are one lucky pig.
Sure am.
Wish I had a grandpa like that.
I promise you, when I get back, I tell you all about it, and then you can make a dream for yourself.
Maybe you bring me something real so I can make my dream better.
Don’t know about that.

The Funrail

Who are all those people at your house?

My unkies and anties, cuzzies and old friends of my mambo and pa.

Why are they all dressed in black?

They come for the funrail.

What’s a funrail?

When they dig a hole in the ground for somebody.

Dig a hole for somebody?

Yeah, that somebody gotta be dead first though.

What kind of body is going to be dead?
My grandpa that lived with us.

He gonna be in a hole?

Yeah, now he be a dead body, so what else we we gonna do with him?

I ain’t never heard of anythin’ like that.  How he get dead?

He gets a cold and a cough and a lot of sicknesses and then he stops being alive.

What kind of a thing is that? I ain’t never gonna get me something like that.

It is something that happens when you get old.

Well, then, I don’t plan to get old, not ever.

That’s what they tell me.

What they tell you?

Not to get some sicknesses like that, with coughs and spewing out his guts.

But why are all those people wearing black clothes?

That’s for the funrail.

Do they put him the hole in your front yard?

No, what a thing.  They take him to the grabble yard and they put him a hole there. 

Then what?

Some old geezer comes along with a book and he sings some words and then everybody throws dirt down the hole until it gets all full up.

What a thing?

That’s so my grandpa don’t creeping out in the middle of the night like a goat.

What are you saying, like a goat?

You know, old dead people running around with just a nightshirt on and shouting Hoo Hoo all night long.

I sure don’t want to meet a goat like that.

Me neither.  But I will sure miss my grandpa.

Maybe if he becomes a goat you can be nice to him and he won’t say Hoo Hoo to you.

Maybe.

What a thing.















Tuesday 24 May 2016

Overheard Poems



Dialogue in the Garden

Watcha doin?
Watchin’ a worm.
Why?
It’s really long and fat.
Is there only one?
Only one.
Is it interestin’?
Not very.
So why you watchin’ it?
It’s big and juicy.
Like a fishin’ worm?
Dunno.  Maybe.
I don’t like worms.
Who cares?
I don’t like you.
Who cares?
Wanna go fishin’?
Wanna punch in the shnoz?
I’m gonna tell.
Go on.  Who cares?
Ain’t fair.
Is your worm still there?
Slithered away.
Me too.
Slithered away?
Not really.
Who cares?
Not me.
Me neither.


Conversation in the Kitchen

Has it stopped raining yet?
Dunno.
Why not?
Not lookin’.
I’m goin’ anyway.
Don’t fall in a puddle.
Won’t.
Stay here have something.
Don’t wanna.
Made a bikkie for you.
What kind?
Chocolate chippy.
Na, have it later.
Make some hot chockie for you.
With marsh mallows?
Yea, sure.
OK.
Tell me something?
What?
You like me?
Maybe.
How much?
Give me my bikkie.
After you tell me.
Don’ wanna.
I don’ like you then.
So what?
So nothin’, that ‘s what.
Not fair.

So what?

Monday 16 May 2016

Book Review

Dan Cohn-Sherbok, Introduction to Zionism and Israel: From Ideology to History. London and New York: Continuum International, 2012.  xiv + 250 pp + 4 maps.

We live in a time when anti-Semitism, under the guise of anti-Zionism has come to levels unseen since the late 1930s and when many parts of the Jewish world are split on what Israel means in the twenty-first century, misunderstandings abound, differences of opinion have catastrophic consequences, wars fought, terrorist acts committed, and lives ruined. Every generation needs a new synthesis of the founding ideas in the light of current events. But does this book stand up to or stand out more than Arthur Hertzberg’s The Zionist Idea: A Historical Analysis and Reader (JPA 1960) or the scores subsequently published? Cohn-Sherbok’s book is a long list of events and quotations. The text is neither analytical nor interpretive; and both Zionism and Israel are treated as abstractions, while the matrix of culture, religion and history are at best skimmed.  Lacking moral contexts, this endless series of “facts” creates a cumulative anti-Zionist and anti-Israeli screed.
Contexts are merely implied or sketchy, connections confusing.  What is missing are the dates of birth and death for each of the main figures, their education and development within Ashkenazi and Sephardi culture, and, for books and pamphlets, the details of their publication—language, translations, re-editing; all are necessary to see the actual shape of how Zionism developed and how the State of Israel came into being.  On the one hand, there is a great deal of anecdote about the leading organizers and ideologists of Zionism but political and religious ideas are vague.  On the other, nothing is done to describe non-Jewish opponents to Zionism or to explain their assertions and actions.

There has never been one simple definition of Zionism.  From the beginning in the 1890s, debates were deep and subtle; yet as conditions changed in Europe, so too did the arguments about what was to be done.  In the short run, the aim was to rescue Jews from imminent danger; in the more intermediate future, it was to create a working-system of international cooperation among Jewish communities, to develop the commercial, administrative and political infrastructures in order to develop national institutions and negotiate with the Great Powers, as well as surrounding states and peoples; and, then, there were long-term goals—to establish a national homeland, to rescue as many people from Nazi persecution as possible and to break the bottlenecks of escape into western states unwilling to accept large numbers of refugees, as well as to ensure the survival of Jewish cultural and social values, thus enhancing and protecting that identity. 

The complexity grew, as Cohn-Sherbok explains, because of the rivalries of the Cold War, the reliance of the West on Middle Eastern oil, and the transformation of the UN into an organization dominated by former colonized peoples who accepted the lies about Israel as an aggressive intrusion into Palestinian lands.  Yet this very complex story is not as easily told as the book suggests from its one-sided perspective.  For it makes no reference to the Muslim Brotherhood, appeals for a return to the Caliphate, Greater Syria, or creation of a Palestinian identity and history.  For Jews, Zionism eventually becomes the Jewish need for a safe homeland after thousands of years of wandering, persecution and attempts at extermination. This book obscures the painful story under a barrage of undigested details.

Despite its subtitle, “From Ideology to History”, Introduction to Zionism and Israel is probably too unbalanced for young people, certainly high school students, though undergraduates might be able to navigate the text, if guided by a teacher and given additional documents.  Alexander Pope hits the nail on the head: “A little knowledge is a dangerous thing.”  Selected facts and bare narrative alone do not constitute the truth, the whole truth and nothing but the truth.  Cohn-Sherbok depends on existing anthologies, and he neglects to explain any difficulties in translation from Arabic and Hebrew or how he made his choices. 

Because Israel’s nationalist ideology is deeply enmeshed in Jewish history, particularly as it develops in the nineteenth and twentieth centuries, the relationship to religion does not emerge forcefully in the author’s argument. Ideas within Jewish consciousness and discourses develop strongly in response to events in contextual societies, not least to the varying pressures of secularization and religious fundamentalism, tolerance and fanatical exclusivism, and more so, to the various intensities of anti-Semitism based on theological, social, political and racial ideologies. So-called secularist and post-Marxist versions of anti-Zionism, for example, do not exclude deep mythical structures or apocalyptic agendas.  Similarly various strands of religious Jewish nationalism embrace political and social programmes that recast old structures of Jewish institutional religion.  Without discussion of these complexities, a naïve reader could easily be led astray by the author’s political correctness, post-modernist focus on the instant, and thus not see the continuing hatred of Jews around the world. To be sure, Cohn-Sherbok mentions the Holocaust (or Shoah) in passing, he does not see it as the over-riding and mythic event of modern Jewish history, the disaster that changed history, reshaped Jewish aspirations about a homeland, and continues to colour all decisions concerning Israel’s existence as a homeland and refuge.

Moreover, the closer the book—or this string of undigested facts and highly selective statements—comes to the present moment, the more its façade of neutrality and objectivity falls away. By the time the new millennium opens up, almost all the statements turn the truth upside down, inside out and backwards: everything blamed on the Israelis and the poor innocent Palestinians are noble victims.  Mohammed al-Durrah is said to have died a sacrifice to Israel’s mythical perfidy twelve years ago, whereas all recent investigation shows the boy was neither killed by IDF bullets or even hit at all: in fact, he was moving about after the end of the staged France-2 video in the remaining seconds never shown on television, and may be walking the streets of Gaza today.  I am afraid I have to warn all but the most mature and sophisticated readers from approaching this dangerously inadequate book.


Sunday 15 May 2016

More Verses from the Antipodes



Bella Lugosi was never bellicose, frightening
Though he might have been, with his his ugly face,
His shivery voice, I could feel a tightening
In my muscles. Cinema was a scary place
For a child who barely could distinguish dream
From awkward word, and never heard of actors:
What we saw was real, who evoked a scream
Was someone or something near.  Other factors
Never entered my mind: projector, film, a beam
Of light through the darkness to a screen; directors,
Producers, stuntmen, never heard of.  A gleam,
A ghost, a glimmering of fantasy.
Dracula, Frankenstein and frightened me.

                     ***

This is what they found
in a small sarcophagus,
barely formed, impure,
a mummified foetus:
who is it that bound
the unborn creature
with such love and care,
more valuable to life  than air?

Here is something else discovered
near the sea, impressed in shale,
a female dinosaur who covered
her child as the earth grew pale
and eternal night, mysterious,
in the wake of a meteor’s fall:
she gazes down at it, not us,
as mothers always must.

Their death, they say, opened a place
for our ancestors.  I trust
somewhere they realize this grace,
this unintended natural sacrifice,
our gratefulness through time’s dark must,
not dregs, not even ambergris,
but born of cosmic longing, the face
of an unending primal lust.

Friday 13 May 2016

A Poem for the Middle of May

For the Desiccation of my Poetry

Who are all those people sitting there all green
On the map of Russia, the wide extended land,
Who read my poetry—I’ve never seen
Such numbers mounted up.  I feel the hand
Of destiny has pulled me out of hell
Into some paradise of fame—or worse,
Some other place where critics lurk, who smell
Me out the weakness of my thoughts in verse,
Who chuckle in that vast confederation.
Perhaps they seek me out for something sinister,
As though I were the very personification
Of Jewish gloom, my facile words administer
The coup de grâce in that struggle between fate
And history, tears and laughter, fig and date.

Sunday 8 May 2016

To Three Friends on Yom haShoah






To the first

You are my friend and I care about you, have done
For years and probably always will, but, my friend,
You do not understand nor ever can,
Not in a thousand years, not at the end
Of time.  We meet and talk, sometimes for hours
And speak of politics and philosophy,
Or at least, I listen to your raves—but how is
It that you never I notice my silences, see
How I bite my tongue, and only later joke
About some trivial matter, some name of one
Who no longer matters: if I ever broke
Into our conversation—like a stone
Through the panes of a window, pain of a widow
Whose love was murdered, you would never know

Only that I had broken our trust, my silence
Necessary for our time together, old lonely men
Chatting together as though time were a mere pretence
And nothing passed between us that could mean
Anything significant, my tears my everlasting rage
Against the world that never understands.
I listen, nod, suggest a pun, as in a cage
A creature watches its keeper as he stands
Pretending to sympathize with my captivity
And share complaints about the cruel world
But fail to grasp the truth of such activity:
The wheel revolves forever, age after age,
No revolution reaches the ideal stage
When we are liberated, workers whirled

Into the great Land of Promise and Equality,
Finally free to take revenge on the oppressors,
Until then frustrated and disappointed, we
Observe the progress of the ignorant, source
Of all our woes, until the blows of mortality.
It is not that,  my friend, that’s not why I hide
In enigmatic grin and ironic pun.  I toss
Aside the opportunity to share with you the truth
To save our lovely chats, our friendly hours,
Like adolescents in old films, in a booth
Sharing a coke with two straws.  My sorrow springs
From another world, a conversation lost
In the blackness of Chronos whose echo rings
In a different language, neither shadow nor ghost.


To the second…

O you do, you do understand, very well, my friend,
Perhaps too well and yet not the conclusions you draw,
They are too personal, your pleas, I cannot send
Responses when you ask my advice, my help. Before
Another word is said, amidst the photographs
Of victims, emaciated, mangled, disappeared
Already before our eyes, not played for laughs
As in old movies with their tricks—all that we feared
When seen at first now made mundane and flat,
Masks of the grotesque.  You noodge and whine
Too much.  The pain is far too real, as when we sat
In the dark and watched the vampires, the mummies dine
On corpses in the crypt—we screamed in phoney fright—
We did not know then, and now you do, that night


Of endless nightmares was real, too real dreams,
And only understatement, constrained ironic silence,
Can ever be strong enough to gather up the beams
Of memory and shoot them into consciousness.
You write your essays every night, obsessed
With visions of the Holocaust—how could
You not—but I am bothered (as I shouldn’t be)
Because your images are too familiar; it would
Be better (prosaic thought) if they startled me
Out of sleep and made me hear what I never read.
The dreams were nightmares, ugly visions, dead
Souls forced into the madness of the other, he
Who created Hades out of literary corpses,
Wagnerian operas, Nietzschean travesties
And the hatred spewed over Goethe’s lovely pages
Until we were absorbed into their Reich of Plagues.

If you want to daven, daven, wind your tfillin,
And make the signs of your devotion, chaver mine;
Believe in the Almighty, sacrifice the sin
Away in a dreamed-of Temple: the Prophets shine
In the brilliance of their raging wit, the power
Of their voices transformed to sparks of law and light.
Bench for me, my friend, at the appointed hour
In a minyan of your choosing, that is your right
And privilege: for me, there is another path,
Not to righteousness or illumination.
The road is tangled with the roots and wrecks of wrath,
Stumbling blocks to reason, like those one finds on
The streets of Amsterdam and Rotterdam
Where the names of those who disappeared in smoke
May be recalled, where tears of pain and humiliation
Make anyone who tries to speak, gasp and choke.


To the Third…

In the chronology of war and genocide
the dates roll by much quicker than the agony
but I note them in my own childhood, decide
I was there on such a day and somewhere by
The sea or in a park with my mother, never then
Aware of anything amiss, except in the eyes
Of those who whispered over newspapers when
Someone shouted and bit her lip, such cries
Were not for the boy to hear.  But he sensed the gist
Of something deeply wrong with the world. The war
Meant old women fainted in the street, and when they kissed
Him the taste was bitter, like rotten meat, or a can
Of fish left overnight on the counter, flies

With ugly music slopping through blood-red stain.

Tuesday 3 May 2016

First Poem of May

In Vely Novgorod, A Thousand Years Ago

A boy of seven writes and draws pictures of himself,
his dreams and his parents, writes on a piece of bark
in the middle of a medieval Russian camp:
his parents have hands like rakes,
he sees himself as hero, beast and child;
the horses’ hoofs are backwards,
the creatures are bloated sausages with legs,
he is only learning to spell in simple runes.

My friend, he boasts, I am a beast.
I can frighten you with my powerful sword and lance.
I stand taller than my father and my teacher
but they take care of me, my mother croons in the night.
Look, he goes on, I am sending to you an adventure,
with magic letters scratched on birch from the forest.
Can you see my thoughts and hear my songs
when you hold the writing in your hands?

Dear friend, he says in runes, you have not answered me
and now the winter has come and we are going elsewhere
in the world across the mountains where there are
so many people they hide in wooden caves
and make fires in little boxes made of stone.
I am afraid they will not like me because I am so little.
My father says I must be strong, must learn to sing
and fight with a sword, and forget my mother. A man,
he says, cannot put his feet on backwards or dream.
If you sent me a piece of bark with your magic words
I would know you remember me.  From your friend.

In Vely Novgorad, a thousand years ago
children were children and games were games;
they dreamt their dreams, day and night;
they feared the world, anticipated death,
as we do now, we who cower under sheets,
hide in the closet, and scribble our hopes.
Our messages lie in ruins, our beasts unmasked,
the barking of the hounds of hell, the yelps
of all those friends we had to leave behind
in underground shelters that were unsound.  We ask our
parents how to grow up quickly, our teachers
where to hide our dreams.  Our mothers croon
the ancient songs to soothe us into silence
but we have become too wise, and scribble
messages on pieces of wasted life. We sketch
and scratch impossible images, finger rakes,
sausage animals, oversized lumps of bravery.

Tomorrow, when the winter comes without snow
and the reindeer run away into the melted oceans,
and the mounted enemy swings down on us,
we shall no longer be afraid: for if we know
there is no hope and lances always splinter,
we can relax into our final sleep.