Andreas Economakis

The Mysterious Guest

by Andreas Economakis

The invitation came as a surprise, not so much because I hadn’t heard from my dad’s friend in years, but because the words “Black Tie” were written at the bottom of the card. Promising a cruise around the San Francisco Bay in celebration of his daughter’s wedding, Leon’s invitation both excited and troubled me. I mean, how often do quasi (wannabe)-rebel airport shuttle-driving-black-sheep-of-the-family penniless filmmakers get to go on a fully funded cruise around the bay, around Alcatraz, with an open oyster bar? I love oysters! But Black Tie… Why, for the love of god, would anyone want to party in a hangman’s noose? I didn’t even own a tie, let alone a black one. Buying one, along with a suit, would be a problem with only $233 in my bank account. That was my complete fortune, the by-product of a sluggish ‘80’s economy and a belief adopted in college that this was a world of “us and them,” and I was the “us” on the dark side of the tracks (or maybe the “them,” depending on how you looked at it…) And to cap everything off, I couldn’t even rent a suit. The rental fascists would probably want a credit card…

I ran my dilemma by my girlfriend Marisa. She, possessing the perfect dress, a sense of purpose in this life (she was in grad school), and a desire rivaling mine to be on that boat, did not find my dilemma to be troublesome at all. “Why don’t you go buy a cheap suit at one of those cheap malls?” she asked me. The word “cheap”, offered up twice without a trace of hesitation, seemed an indictment of my ways. Nonetheless, I clung onto that word like a shipwrecked sailor clutches onto a buoy. It was actually a brilliant idea! We calculated that the suit and tie would cost around $50, max. I had an old white button-down shirt from high school (a little small and touch yellow around the collar, but otherwise presentable) and my Doc Martens just needed a shine and a little Super Glue, so… this could work!

I decided to give fuel to my intentions, setting off right away for the mall. Wearing my best pair of shorts and flip-flops (it was summer), I rode my bicycle down the hill, across the train tracks (literally) and into the dilapidated side of town. Here people surely knew the value of the buck. Prices were posted clearly, as if for the blind. (Ever notice how in really expensive stores the price tags are oh so small? Quite the opposite here). I could simply float by and let my eyes do the shopping.

I guess you could call the building I selected for my consumerist outing a “mall.” It was a large, square, brownish building, circa late ‘60’s, when architects must have been so wasted or corrupt that aesthetics were tossed into the wastebasket. I charged into the building, convinced that I would find my suit here. I hate shopping and I was not going to take no for an answer, in this, my first (and hopefully last) shopping foray of the year. Besides, I am a certified agoraphobic. I had to get this experience over with as fast as possible. Swallowing deeply, smacking my cottonmouth lips and hiding behind my slick $5.99 shades, I plunged inward, the image of free oysters in the bay a powerful elixir.

I quickly realized that the problem was of Kafkaesque proportions. There were vendors in every store, lots of them. Perched like vultures, claws at the ready, they waited for fresh meat to stroll on in. I glided by these stores looking at the big banner prices nervously, a trickle of salty sweat gliding down my face, my eyes stinging, heart pounding. Does a bunny rabbit hop into a circle of hungry wolves for a carrot? I think not. Sweaty hands crumpling, kneading, clutching the $73 in cash that I had in my pocket (a fortune!), I started losing hope.

At long last, I saw the light at the end of the tunnel. Turning the last corner of the mall, a depleted, post-apocalyptic clothing store appeared before me like the cave in Nazareth. Inside the cave, a bored, sleepy vendor swayed at the counter. I paced back and forth in front of the store, pretending to be on route elsewhere, eyes forward. I was casing the joint peripherally, not wanting to betray the slightest interest to the dazed vendor inside. If she even peeped my way I would have left running, my flip-flops flip-flopping down into the distance down the mall’s imitation marble floors. Nothing. The woman was a certified narcoleptic. I took a deep breath and staggered in, feigning apathy. I headed straight to the suit-rack. The woman looked up, nodded and returned to her magazine or whatever she had behind the counter. This woman was the best sales person I have ever come across.

The rack, a bit thin but totally in my price range, offered Italian cut styles in the $50 to $70 range. Excited, I pulled a black suit off the rack and ran my fingers along the fabric. A sharp crease cut like a Rhodesian Ridgeback’s raised hair down the front of the trousers. “Not bad,” I thought to myself, opening the jacket to see the make and quality of this fine garment. Pepe. That’s all it said. Pepe. Cool, I thought. Minimalist. I pictured a fancy Italian designer, girls dripping off his arms, playing blackjack in my suit in Monte Carlo. Pepe. It had a certain flair. I glanced at the sleepy vendor and she pointed to the dressing room. I stepped inside the dimly lit fluorescent white room and dropped my shorts. Before long I was all dolled up. Trousers, tee-shirt, jacket, flip-flops. David Bowie would be jealous. The flip-flops would have to go, but otherwise, not bad!

Excited, I burst out of the dressing room. I found a stiletto thin mod black tie, the kind favored by the Madness crowd and slick gigolos. I stepped up to the counter. Wanting to show a certain sense of class and style, I inquired about the care of the suit and what material it was made of. The woman looked at me like a deer in headlights. “Huh?” is all she said. I inquired again, slowing my speech a touch. She grabbed the suit roughly and found the tag. 100% Polyester. “Plastic. No wrinkle,” she added, sensing my confusion. We both nodded our heads in appreciation. Excellent, I thought. She tallied up the bill. Just under $70. I was on my way!

The day before the celebrated cruise, Marisa and I were invited to our friend Katlin’s house in Marin. Her parents were out of town and Katlin was throwing a wild party, one at which I would probably pass out, most likely in the jacuzzi. Marisa suggested we bring our cruise outfits with us, knowing my predisposition to crash at parties and my paranoia of road-trolling police. Proud of the fact that my Italian suit was wrinkle free I jammed it into a small bag, scoffing at Marisa who thought I was nuts. Unlike me, she went to great lengths to fold and prep her dress, a gift from her rich grandmother. All packed up, we headed over to Katlin’s in our beat-up old Volkswagen, the windows rolled down so as to not asphyxiate from the exhaust leaking in through the vents.

Katlin’s party was a total blast and before long I found myself all dazed and relaxed in the jacuzzi. I vaguely remember gazing hazily at the twinkling bay through the eucalyptus trees, day-dreaming of the cruise and all those oysters. It was late and most of the guests soon left the party, spending hours trying to back down the suicide dead-end road. The rest of us curled up like cats with the spins on some couch or plush carpet in the house. Marisa dragged me out of the jacuzzi and within seconds I was passed out in the guest bedroom, evidently snoring up a storm (so a pissed Marisa bellowed the next early afternoon).

We spent the next day swimming, barbecuing and generally working off the nasty hangover that pounded the inside of our skulls like a jackhammer. Marisa informed me that we had to start getting ready and I sprung to action. I yanked my suit out of the tiny plastic bag and my heart sank. Big problem! My wrinkle-free suit was terribly wrinkled. So wrinkled that a giggling Marisa dragged Katlin into the room and they rolled around the floor laughing, tears streaming down their faces. I was pissed. Worse yet, I was at a loss. How could I go to the cruise like this? I would be the laughing stock of the boat. My dad, an impeccable dresser, would hear the news from Leon and I would be exiled even further from the family, a black sheep with a mangy coat. I pleaded with the laughing twins for assistance. Wiping her eyes, Katlin said she’d help.

She re-appeared with an ironing board and iron, which she handed to me inquiring if I could handle the task. “Hah,” I said haughtily. “Of course I can iron!” Any moron can iron. I grabbed the weird contraptions and spent the next 5 minutes trying to unfold the damn ironing board. Marisa was in the shower, so I was on my own. A naked Marisa found me ironing in my underwear, the very image of genteel manliness. I had already finished with the pants and was now battling the jacket. The wrinkles on the lapel were stubborn. I decided to turn up the heat on the iron and really zap the hell out of those wrinkles. We were running terribly late.

The smell of burning rubber should have been my first clue. By the time I realized what had happened, it was too late. I had burned an exact replica of the iron into the left lapel, the burn mark spilling over onto the main part of the jacket. Pepe’s subtle fabric had melted under my barbaric hand, emitting malodorous fumes and a nasty sizzling sound. I yanked the iron off just in time, that is, just before a hole formed. I crashed down on the chair, clutching my head in despair. My $68 suit was ruined! Sensing my despair and a threat to our carefree cruise around the bay, Marisa came to the rescue. She smoothed the burn mark with her pig’s hairbrush and a wet cloth, pronouncing the problem gone, or at least, subdued. “Everyone’s gonna be drunk and it will be dark anyway,“ she added to console me. Indeed, when she held up the garment you could barely notice the burn mark. Only when she spun the jacket a bit and it caught the light just so could you see my handiwork. I slipped the suit over my too small shirt, leaving the top button of the shirt unbuttoned so as to not strangle myself. I raised the knot of the tie up to my throat, put on my ancient Doc Martens and admired myself in the full-length mirror. From afar, with the lights dimmed, I looked pretty good. I decided that my tactic for the night would be to stay at a good distance from the other guests, quietly slurping oysters in the semi-dark. Mysterious. Yeah, the mysterious guest was my modus operandi for the night.

At the boat entrance Leon and his family welcomed the guests aboard. Marisa and I approached cautiously, my body language turned so as to minimize the impact of the iron tattoo. I couldn’t fool anyone. Leon’s eyes went directly to the burn mark, then drifted up and down Pepe’s creation. “You dressed up!” he said, giving me a kiss on either cheek. Marisa and I clambered on board. Everyone in our age group had dressed casually. Only the fogies were in suits. I ripped my coat off, loosened my tie and sucked down a half dozen oysters. Alcatraz sure looked beautiful that night.

–Andreas Economakis

This piece is part of a collection of stories on blindness entitled: The Blindness of Life.

Copyright © 2010, Andreas Economakis. All rights reserved.

For more stories by Andreas Economakis click on the author’s name below.

Interview with Mark Smith-Soto


Smith-Soto's 2003 Collection

[The following interview and introductory remarks were originally published in Cold Mountain Review in 2006.]


Mark Smith-Soto is difficult to classify. He is a professor of Spanish and Latin American literature, a playwright, a poet, a translator, the editor of the International Poetry Review—and he fills each of these roles with style to burn. It would certainly be a lapse not to mention his Latino roots, but it would be an even greater one to define him by them. His work appears in Nimrod, Carolina Quarterly, The Sun, Poetry East, Quarterly West, Callaloo, Chattahoochee Review, Literary Review, Kenyon Review, among others. His books include the chapbooks Green Mango Collage and Shafts, and the full-length collections Our Lives Are Rivers (Florida University Press, 2003) and Any Second Now (MSR Press, 2006). His short plays have been published and produced locally in North Carolina and nationally.

The following interview took place in Greensboro, NC, early October, 2005.

Okla Elliott: You’ve taken an unorthodox path to becoming a poet—you earned a PhD in comparative literature at UC-Berkeley and went on to become a Spanish professor.  It was only later in life that you focused more on your creative writing.  What were the reasons for this choice, or was it even a conscious choice at all?

Mark Smith-Soto: I’ve thought of myself as a poet since I was a boy. In the Costa Rica of my childhood, poetry was an important part of any educated person’s life whether you were a lawyer or a doctor or an engineer. In my mother’s family, poetry was always highly regarded, and some of my earliest memories are of my mother or my uncle or my grandfather quoting a poem by Ruben Dario or Sor Juana during after dinner conversations or while on a drive to the beach. But if from my mother’s side of the family I inherited a love for literature, from my father the lawyer I inherited a strong practical streak, and very early on I realized that I was not the sort to starve for the sake of my art. By the time I entered as a freshman at the University of Maryland, I had made up my mind to become a teacher, very consciously having decided that it was a profession both congenial to my temperament and more likely than most to give me ample time to write. As it turned out, I was only partially right.  Scholarly endeavors ended up requiring much more of my creative energy than I anticipated, and while I never stopped writing poetry altogether, it definitely took a back seat to the business of getting my academic career on its way. I should add that from early on I found it a lot easier to publish articles and books on other people’s writing than to discover anyone willing to print my own poetry. Had it been otherwise, I might have gathered the courage to dedicate myself more fully to my vocation as a poet. Of course, it may have been for the best that my early poetry did not get accepted for publication. Looking at it now, I feel that most of it was imitative and immature, and I am glad I was not encouraged to continue in that same vein.

OE: How has having studied Latin American literature changed your creative sensibilities?

MS: The first poetry I learned to love and to recite as a child in Costa Rica was in Spanish, of course, writers such as Jorge Manrique, Sor Juana, Ruben Dario and Gabriela Mistral who were often quoted at family reunions, parties, and at dinner-time conversations. But there was no formal study involved, I just absorbed the rhythms and music of poems I found beautiful often without fully understanding them. I could not begin to say how profoundly this early experience shaped my creative sensibilities. I would not be surprised if everything I write or even think might not be traceable back somehow to that primal apprenticeship.  When it comes to the actual study of poetry and its influence of my work, I should say that although I continued to write for a while in Spanish when I first came to the U.S., I very quickly fell in love with the English language, which I learned in part by memorizing poems by Poe, Frost, Wordsworth, Yeats and many others. In high school and then as an English major at the University of Maryland, it was primarily through the reading and analysis of English-language writers that I fully began to understand what poetry was about. Later, as a graduate student, I came to know and love Neruda, Lorca, Storni, and many other Spanish-language poets who I can only hope have left their mark on my work—as they no doubt have on my soul.

There is one aspect of my work which no doubt bears the mark of poets such as Neruda and Vallejo who were unabashedly political in their writings. With occasional exceptions, modern poets in English have pretty much shied away from the expression of social and political concerns, as if, in the fashion of Oscar Wilde’s butler in The Importance of Being Earnest, they did not think it polite to listen to the sounds of sorrow all around. While it is not typical of my work in general, I have written through the years a number of poems with a specifically socio-political intention, and I might well have written more had I not found it nearly impossible to publish them in literary journals. Luckily, I discovered an outlet for some of those pieces in The Sun, a thoughtful rather than academic magazine which does not consider an ethical sympathy in a writer to be, and this is Wilde once again, an unpardonable mannerism of style.

OE: Some of your poetry seems very informed by your Latin American heritage, but much of it shows none of that influence at all.  Your work doesn’t seem defined by your ethnicity.  In what ways does your personal heritage enter into your work?

MS: It took me a long time to realize I was a Latino writer.  Although in Costa Rica people use both the father’s and mother’s family name, when we came to the U.S. in 1958 my American father simply dropped the Soto from his children’s surname. Because my skin is not particularly dark and because I spoke English without much of an accent, I soon became accustomed to being seen, and seeing myself, as just another Smith.

My family’s economic position was relatively comfortable, and I did not have to grow up suffering the kind of privations, oppression and prejudice that informs the work of many Hispanic poets in this country. Unlike Luis Rodriguez, I don’t bear the scars of inner city gang life, and unlike Gary Soto or Tino Villanueva, I am not a product of the Southwest that often has oppressed and exploited its Chicano and Mexican populations. The Nuyorican experience is as foreign and exotic to me as any other aspect of Manhattan.

Still, as an American kid who lived with a Spanish speaking mother in the house and who felt close ties to the family I left behind in Costa Rica, I was never in danger of losing sight of my Hispanic background even if that awareness never became politicized for me. In fact, with one or two exceptions, all the poetry I have written with a Hispanic theme is not so much “Latino” as it is familial, that is, it is personal rather than intentionally political.  I do believe, of course, as the cliché goes, that the personal is political, and in so far as the poetry I’ve published inspired by my Costa Rican experience might bring to the consciousness of my readers the fact that they are holding in their hands the work of a hyphenated American of the Hispanic sort, in that sense, I am pleased to be perfectly political.

OE: You have also recently begun writing short plays.  What is the connection between verse and short dramatic pieces?

MS: The language of poets, to borrow a phrase from Yeats, is a dialogue between self and soul, and their poetry offers us a chance to eavesdrop on this vital, essential conversation.  But there is an aspect of myself as a human being that only comes into its own when I am in the company of others, when I am in conversation, in dance, in laughter with other people. Writing plays satisfies a need I feel to delve into the dynamics that human interaction.  I love the way we humans give ourselves away every time we open our mouths, the way our choice of words, the way we scratch our heads, the long or short steps we take across a living room all can signal the state and nature of our souls, which we imagine we keep deeply hidden.  Of course, poetry and playwriting can go hand in hand, and when they merge seamlessly as they do in Shakespeare, the most obvious example, they can attain heights of expressivity that can only be called sublime.  It is commonplace to say that plays in verse are now anachronistic and have no chance of being produced, but I have written one short verse play which won a prize in a national contest and will soon be published.  This has been very encouraging, and I expect to try it again before too long.

OE: What specifically about the 10-minute play excites you?

MS: It has been a good way for a beginner like myself to break into writing for the theatre because the initial investment of time and energy and soul are not so great as to be daunting. Similar to trying your teeth on a few short stories before committing to taking on a novel.  It brings home to you how brevity really is the soul of wit.  “Less is more” can be a difficult lesson for writers who are accustomed to lean heavily on language to carry our meaning.  A mere ten minutes of stage time to work with teaches you quickly that what can be well expressed is often less important than what can be left unsaid, and that a well-placed gesture can suggest a story beyond words.

One important advantage to the very short play– your chances of actually getting your work produced are much greater than with a full-length piece.  I have had six put on locally myself.  More and more community theatres have found that an offering of six or seven ten-minute plays can be very appealing, especially to younger audiences with ever shorter attention spans.  Here in Greensboro, the Playwrights’ Forum presents two such evenings each year, always to very respectable houses.

And, finally, well, it’s liberating to write in a form that’s new, whose parameters, requirements and limitations are still in the process of being discovered.  I mean, the ten-minute play as a subgenre has only been around for a few years, so, in a sense, those of us practicing it now are in on the ground floor, shaping it, determining what its nature will be.  It’s a relief for a poet and would-be playwright not to have to labor under Shakespeare’s shadow for a change!

OE: Do you think you’ll ever write fiction?

MS: As for fiction, well, I have been an insatiable reader of fiction since my childhood, and am seldom without a novel in my hand, whether it be a P.D. James or an Elizabeth George, or a Dickens novel I finally have gotten to, or the latest by Kazuo Ishiguro.  But much as I regret to say so, I have no talent for narrative whatsoever.  My few attempts have taught me that to create a fictional world—to evoke the minutiae of every day life in an exciting and engaging way so as to provide the necessary context in which character can be explored and understood—requires a kind of creative patience which has been denied me.  So no, I think the world is pretty safe from any attempts at fiction from my pen.

OE: Your newest collection of poetry, Any Second Now, due out in spring 2006, contains many political poems. Would you discuss the new collection and your choice to include so many political poems?

MS: Publishing my first full-length book of poetry took me some thirty years, and I had almost despaired of getting a second collection accepted when Main Street Rag Publishers fished me out from among the finalists in their annual poetry competition and offered me a contract this year.  In preparing that manuscript, I got together every poem I had ever published in literary magazines and every poem I felt deserved to have been published by someone somewhere and then looked to see if I could find a way of giving the collection a sense of overarching unity.  I couldn’t.  The problem was that I have many voices in my head, almost distinct poetical personalities, if you will, in the fashion of Fernando Pessoa, the great Portuguese modernist who went so far as to publish his work under several different aliases.  There was no way, ultimately, that I could impose some artificial thematic superstructure on those poems.  So what I decided to do was to divide the manuscript into four sections, each one representing one of the principal “voices” in which my poetry tends to come to me, and hope that my readers will intuit how these disparate parts conspire in the creation of a coherent whole.  The title, Any Second Now, suggested itself as possibly the one preoccupation that underlies almost everything I write, and that is a sense of urgency about the element of time in which our mortal selves unwind.

As for the overtly political themes in the section I titled “President In My Heart” I can only say that if, as the saying goes, the personal is political, then what interests me above all in these poems is rather how the political is personal—that is, how am I, how is my own humanity—complicit in the political and social realities which I decry?  Of course, I have often through the years enjoyed writing direct political attacks in limericks on figures like George W. Bush and his ilk, but I do not consider them serious poetry because writing them did not teach me anything about myself.

OE: With Nation Books’ 2003 publication of Poets Against the War, which included such luminaries as Marvin Bell, Rita Dove, and W.S. Merwin, and which met with great success, do you feel that there may be a place again for the political in the literary?

MS: Yes, of course, there always has been and always will be a place for the political in the literary.  That fact has not always been recognized, but it is undeniable.  Even in the U.S., where we so often hear the complaint that poets live at a remove from the sorrows of the everyday life around them, writers through the years from Whitman to Edna St. Vincent Millay to Robert Bly to Carolyn Forché, among many others, have penned powerful work with socio-political concerns.

But I am not bothered that in this country we have few poets of the first rank who have written overtly political poetry.  You have to consider how the pragmatic, mercantile and utilitarian forces here oppose a crushing weight against the pursuit of spiritual values that writing poetry represents.  For a person in the United States to embrace the identity of a poet—which miraculously still happens!—rather than that of a football player or an Exxon executive or a lawyer or a Bible salesman is to take a political stand.  In such a context as ours, to write a few lines of poetry about a rose should be understood as an intrinsically subversive act.

OE: You recently received an NEA grant.  What plans do you have for the near future?

MS: Only one: I want to write!

SATURDAY POETRY SERIES PRESENTS: MARGARET ATWOOD




IN LOVE WITH RAYMOND CHANDLER
by Margaret Atwood


An affair with Raymond Chandler, what a joy! Not because of the mangled bodies and the marinated cops and hints of eccentric sex, but because of his interest in furniture. He knew that furniture could breathe, could feel, not as we do but in a way more muffled, like the word upholstery, with its overtones of mustiness and dust, its bouquet of sunlight on aging cloth or of scuffed leather on the backs and seats of sleazy office chairs. I think of his sofas, stuffed to roundness, satin-covered, pale blue like the eyes of his cold blond unbodied murderous women, beating very slowly, like the hearts of hibernating crocodiles; of his chaises lounges, with their malicious pillows. He knew about front lawns too, and greenhouses, and the interiors of cars.
     This is how our love affair would go. We would meet at a hotel, or a motel, whether expensive or cheap it wouldn’t matter. We would enter the room, lock the door, and begin to explore the furniture, fingering the curtains, running our hands along the spurious gilt frames of the pictures, over the real marble or the chipped enamel of the luxurious or tacky washroom sink, inhaling the odor of the carpets, old cigarette smoke and spilled gin and fast meaningless sex or else the rich abstract scent of the oval transparent soaps imported from England, it wouldn’t matter to us; what would matter would be our response to the furniture, and the furniture’s response to us. Only after we had sniffed, fingered, rubbed, rolled on, and absorbed the furniture of the room would we fall into each others’ arms, and onto the bed (king-size? peach-colored? creaky? narrow? four-postered? pioneer-quilted? lime-green-chenille-covered?), ready at last to do the same things to each other.


Margaret Atwood is a Canadian author, poet, critic, essayist, feminist and social campaigner. In addition to being a renowned poet, she is among the most-honored authors of fiction in recent history; she is a winner of the Arthur C. Clarke Award and Prince of Asturias award for Literature, has been shortlisted for the Booker Prize five times, winning once, and has been a finalist for the Governor General’s Award seven times, winning twice. (Annotated biography of Margaret Atwood courtesy of Wikipedia.org.)

Editor’s Note: I was slow in coming to love prose poetry. I did not quite understand it as a literary animal, the lines between prose poetry and flash fiction blurred, and I often found its lack of line breaks and chunky prose format difficult to get through. However, over time I have come to see prose poetry as a beautiful art form, unique and worth celebrating in its own right. I found this particular piece in Great American Prose Poems (Scribner Poetry, 2003), which is an excellent book to peruse if you are curious about, or unfamiliar with, prose poetry.


Want to read more by and about Margaret Atwood?
MargaretAtwood.ca
Poets.org
Poetry Foundation

An Eastern Love Story

قصة حبٍ شرقية
An Eastern Love Story
Composed by Naseer Shamma


Iraqi musician Naseer Shamma playing the oud with one hand in honor of Iraqi war victims. Naseer Shamma is said to have invented this technique to help Iraqi war victims play the oud, inspired by a friend of his who has lost his arm in the Iraqi-Iranian war. The large number of Iraqi-Iranian war victims prompted the invention of this technique to help amputees play the oud. Naseer Shamma continues to use this technique in many of his compositions to bring attention to war victims in Iraq and the world.

While Naseer Shamma is popularly known for devising this technique, experts credit a number of musicians, most famously, the Iraqi Salem Abdul-Kareem. However, in both cases, it is said to have originated in Iraq during the Iraqi-Iranian war.

More Shamma clips:

Inta Omri
In this clip, Shamma uses the technique throughout the piece. The piece played is from Om Kalthoum’s Inta Omri (You Are My Life), originally composed by Mohamed Abdul-Wahab.

Baghdad As I Love It
From Land of Darkness.

Why “America the Beautiful” Should Be Our National Anthem

Fireworks
Fourth of July Fireworks at Lackland Air Force Base, Texas. (U.S. Air Force photo by Robbin Cresswell, public domain)

Why “America the Beautiful” Should Be Our National Anthem
By John Unger Zussman

No, it’s not because the “Star-Spangled Banner” (let’s call it SSB) is unsingable. The notes span about an octave and a half, which is within most people’s range. (The issue is that different people’s ranges don’t necessarily overlap.) But I digress.

The problem is the underlying attitude toward America framed by the SSB. It’s hinted in the opening verse, which we all know, but much more explicit in the last:

Then conquer we must,
When our cause it is just,
And this be our motto:
“In God is our trust.”

The SSB idealizes a militaristic, imperialistic America, one that turns to God for help in imposing our view of justice on the world.

Contrast this with “America the Beautiful” (ATB), which is not just about the scenery. Consider the second verse:

O beautiful for pilgrim feet
Whose stern impassioned stress
A thoroughfare of freedom beat
Across the wilderness!
America! America!
God mend thine every flaw,
Confirm thy soul in self-control,
Thy liberty in law!

ATB portrays an America that celebrates not just spacious skies and purple mountains, but immigrants and freedom, self-control and law. It sees America, realistically, as imperfect, but asks for divine help to perfect it.

And the poetry’s better. Thank Katharine Lee Bates, who wrote the lyrics.

That’s the America I plan to celebrate this Independence Day. Because there’s more than one kind of patriotism. Don’t let anyone tell you different.

Copyright © 2010 by John Unger Zussman. All rights reserved.

Fireworks

Andreas Economakis

THE DAY KURT COBAIN BLEW

HIS BRAINS OUT

by Andreas Economakis

Marisa and I arrived at LAX late in the evening and when we finally got home I hit the sack right away. I was due to work on a Japanese Kirin Lager Beer commercial featuring Harrison Ford early the next morning, out at Zuma Beach in Malibu. I had not realized that the time had changed while we were in Kauai. Daylight savings time. This strange horological tradition does not affect Hawaii, and so the morning of my shoot I woke up an hour late. Nothing like the phone ringing and your boss yelling at you before your morning cup of coffee.

I floored it all the way to Malibu, my red 1975 Toyota pick-up truck a blur on the highway, its SR-20 engine humming like a distressed honeybee. I peeled into the Zuma parking lot and dashed to the Production trailer, formulating a profuse sorry on my lips. All was well. Harrison hadn’t arrived yet. I walked down to the set, an overly built Japanese campfire set by the beach. Two small grey whales came near the shoreline, attracted by the large lights we’d set up. My friend Tim and I waded out into the surf and got close to the beautiful creatures. I remember looking into their eyes and sensing recognition. Then, like two bored tourists, the whales dipped into the water and swam off.

I helped carry cases of beer to the set and chilled them in the coolers. Harrison arrived in his rented Black Mercedes SL500 convertible. His bodyguard followed him in a black SUV. A thin Vietnam Vet with hard looks, the bodyguard eyed us all suspiciously before kind of relaxing.

Within the hour, Harrison started his scenes. “Kirin Laga Beeroo Koodasai,” he kept saying. The Japanese applauded each take. What luck to have Indiana Jones sell your beer. What luck and 3 million dollars.

At lunchtime I took a swim and was called out of the water by a lifeguard who said he’d spotted a shark near me. My nerves just a wee bit frazzled, I walked up to the parking lot, all the while thanking my lucky star that I hadn’t become a McNugget to a California Great White. I found Tim hunched over by the bushes, trying to snare lizards with a homemade horse-hair noose. Tim is a quarter Sioux Indian, which I guess explains this odd obsession. I tried to snare a lizard with the contraption, unsuccessfully. Greeks are not good lizard-catchers. Harrison and his tense bodyguard walked by. Harrison smiled at us. The sun was behind him and we were blinded.

Tim told me that he’d talked to the bodyguard and he told Tim that he didn’t carry a gun. “Don’t need one,” the bodyguard had said. I believed him. Tim returned to snaring lizards. “Dude, did you hear the news?” he asked me. “What?” I responded, watching Harrison enter his motor home. “Kurt Cobain blew his brains out.” Harrison Ford slammed the door shut, the snapping sound making me jump. The bodyguard leaned against the motor home, peering out towards the sea like the Marlboro Man. I looked at Tim. “Got one!” he said and lifted a dangling lizard to my face.

–Andreas Economakis

This piece is part of a collection of stories on blindness entitled: The Blindness of Life.

Copyright © 2010, Andreas Economakis. All rights reserved.

For more stories by Andreas Economakis click on the author’s name below.

Slavoj Žižek

***

From the European Graduate School faculty page:

Slavoj Zizek is a senior researcher, Institute of Sociology, University of Ljubljana, Slovenia, and visiting professor at American universities (Columbia, Princeton, New School for Social Research, New York, University of Michigan). Ph.D. (Philosophy, Ljubljana; Psychoanalysis, University of Paris). A cultural critic and philosopher who is internationally known for his use of Jacques Lacan in a new reading of popular culture and is admired as a true ‘manic excessive’. Author of The Invisible Reminder; The Sublime Object of Ideology; The Metastases of Enjoyment; Looking Awry: Jacques Lacan through Popular Culture; The Plague of Fantasies; The Ticklish Subject.

Slavoj Zizek has cast a very long shadow in what can only be termed ‘cultural studies’ (though he would despise the characterization). He is an effective purveyor of Lacanian mischief, and, as a follower of the French ‘liberator’ of Sigmund Freud, Slavoj Zizek’s Lacan is almost exclusively transcribed in mesmerizing language games or intellectual parables. That he has an encyclopedic grasp of political, philosophical, literary, artistic, cinematic, and pop cultural currents – and that he has no qualms about throwing all of them into the stockpot of his imagination – is the prime reason he has dazzled his peers and confounded his critics for over ten years.

Primarily the goal appears to be to demolish the coordinates of the liberal hegemony that permit excess and aberration insofar as it does not threaten the true coordinates. He suggests as well that the true coordinates are much better hidden than we realize. The production of cultural difference is to Slavoj Zizek the production of the inoperative dream – a dream that recalls perhaps George Orwell’s 1984 or even Terry Gilliam’s Brazil where a kind of generic pastoralism or a sexualized nature substitutes for authentic freedom – the flip side of this is film noir. Slavoj Zizek has determined that late-modern capitalism has engendered a whole range of alternative seductions to keep the eye and brain off of the Real. The Real only exists as a fragment, fast receding on the horizon as fantasy and often phantasm intercede. These dreams and nightmares are systemic, structural neuroses, and they are part of the coordinates of the hegemonic. The hegemony – the prevailing set of coordinates – always seeks to ‘take over’ the Real, and, therefore, this contaminated Real must be periodically purged.

In his essay ‘Repeating Lenin’ (1997) – ever the trickster, he convened a symposium on Lenin in Germany in part to see what the reaction would be – Slavoj Zizek sets up a deconstruction of the idea of form to effectively liberate the idea of radical form:

‘One should not confuse this properly dialectical notion of Form with the liberal-multiculturalist notion of Form as the neutral framework of the multitude of “narratives” –not only literature, but also politics, religion, science, they are all different narratives, stories we are telling ourselves about ourselves, and the ultimate goal of ethics is to guarantee the neutral space in which this multitude of narratives can peacefully coexist, in which everyone, from ethnic to sexual minorities, will have the right and possibility to tell his story. The properly dialectical notion of Form signals precisely the impossibilty of this liberal notion of Form: Form has nothing to do with “formalism,” with the idea of a neutral Form. Independent of its contingent particular content; it rather stands for the traumatic kernel of the Real, for the antagonism, which “colors” the entire field in question.’

He is interested in discerning the Lacanian Real amid the propaganda of systems. In appropriating ‘Lenin’ he is also looking for the moment when Lenin realized that politics could one day be dissolved for a technocratic and agronomic utopia, ‘the [pure] management of things’. That Lenin failed is immaterial, since Slavoj Zizek is extracting the signifier ‘Lenin’ from the historical continuum, which includes that failure – or the onslaught of Stalinism. The version of Lenin that Slavoj Zizek often chooses to re-enscribe into radical political discourse is ostensibly (by his own admission) the Lenin of the October Revolution, or the Lenin that had the epiphany that in order to have a revolution ‘you have to have a revolution’.

In his critique of contemporary capitalism Slavoj Zizek finds not simply the conditions that Karl Marx anathematized but those same conditions reified and made nearly intangible:

‘A certain excess which was as it were kept under check in previous history, perceived as a localizable perversion, as an excess, a deviation, is in capitalism elevated into the very principle of social life, in the speculative movement of money begetting more money, of a system which can survive only by constantly revolutionizing its own conditions, that is to say, in which the thing can only survive as its own excess, constantly exceeding its own “normal” constraints […] Marx located the elementary capitalist antagonism in the opposition between use- and exchange-value: in capitalism, the potentials of this opposition are fully realized, the domain of exchange-values acquires autonomy, is transformed into the specter of self-propelling speculative capital which needs the productive capacities and needs of actual people only as its dispensable temporal embodiment.’

In the era of globalization, then, the main question is: ‘Does today’s virtual capitalist not function in a homologous way – his “net value” is zero, he directly operates just with the surplus, borrowing from the future?’

‘In a proper revolutionary breakthrough, the utopian future is neither simply fully realized, present, nor simply evoked as a distant promise which justified present violence –it is rather as if, in a unique suspension of temporality, in the short-circuit between the present and the future, we are – as if by Grace – for a brief time allowed to act AS IF the utopian future is (not yet fully here, but) already at hand, just there to be grabbed. Revolution is not experienced as a present hardship we have to endure for the happiness and freedom of the future generations, but as the present hardship over which this future happiness and freedom already cast their shadow – in it, we already are free while fighting for freedom, we already are happy while fighting for happiness, no matter how difficult the circumstances. Revolution is not a Merleau-Pontian wager, an act suspended in the futur anterieur, to be legitimized or delegitimized by the long term outcome of the present acts; it is as it were its own ontological proof, an immediate index of its own truth.’

Slavoj Zizek’s agenda is to foster and engender a withering critique of the structural chains that enslave late-modern man. His nostalgia is for very large gestures: the meta-Real, the Universal, and the Formal. ‘This resistance is the answer to the question “Why Lenin?”: it is the signifier “Lenin” which formalizes this content found elsewhere, transforming a series of common notions into a truly subversive theoretical formation.’

Slavoj Zizek was a visiting professor at the Department of Psychoanalysis, Universite Paris-VIII in 1982–83 and 1985–86, at the Centre for the Study of Psychoanalysis and Art, SUNY Buffalo, 1991–92, at the Department of Comparative Literature, University of Minnesota, Minneapolis, 1992, at the Tulane University, New Orleans, 1993, at the Cardozo Law School, New York, 1994, at the Columbia University, New York, 1995, at the Princeton University (1996), at the New School for Social Research, New York, 1997, at the University of Michigan, Ann Arbor, 1998, and at the Georgetown University, Washington, 1999. He is a returning faculty member of the European Graduate School. In the last 20 years Slavoj Zizek has participated in over 350 international philosophical, psychoanalytical and cultural-criticism symposiums in USA, France, United Kingdom, Ireland, Germany, Belgium, Netherland, Island, Austria, Australia, Switzerland, Norway, Denmark, Sweden, Finland, Spain, Brasil, Mexico, Israel, Romania, Hungary and Japan. He is the founder and president of the Society for Theoretical Psychoanalysis, Ljubljana.

SATURDAY POETRY SERIES PRESENTS: RABINDRANATH TAGOR



UNTITLED

by Rabindranath Tagore


The foolish run.
The clever wait.
And the wise go into the garden.


Rabindranath Tagore (1861-1941) was an Indian Bengali polymath. He was a popular poet, novelist, musician, and playwright who reshaped Bengali literature and music in the late 19th and early 20th centuries. As author of Gitanjali and its “profoundly sensitive, fresh and beautiful verse”, and as the first Asian to win the Nobel Prize in Literature, Tagore was perhaps the most widely regarded Indian literary figure of all time. He was a mesmerizing representative of the Indian culture whose influence and popularity internationally perhaps could only be compared to that of Gandhi, whom Tagore named ‘Mahatma’ out of his deep admiration for him. (Annotated biography of Rabindranath Tagor courtesy of Wikipedia.org.)

Editor’s Note: This piece was by suggestion of my mother, a poet and gardener who, often, knows best.


Want to read more by and about Rabindranath Tagor?
NobelPrize.org
SchoolOfWisdom.com
INDOlink.com

ANNA BALTZER

 
Paintball Gun?

THE AFTERMATH OF THE FLOTILLA

By Anna Baltzer

Last night marked one week since Israel’s attack in international waters on the Mavi Marmara Turkish humanitarian ship bound for Gaza, killing nine. One by one, the hundreds of witnesses aboard the vessels have been returning home to tell their stories after being stripped of any and all footage. By confiscating all non-military evidence of the incident, Israel has been able to successfully dominate the narrative, at least in the US where news of the attack had begun to dwindle by the time witnesses were released. One wonders, if Israel is conveying the whole story of what happened that night, why eliminate every single other piece of documentation? What does Israel have to hide?

According to hundreds of eyewitnesses, the Navy shot at the boat and threw tear gas and sound bombs before boarding the ship, and then hit the ground shooting. The videos released by Israel show those aboard the ship attacking soldiers with sticks. Israel claims that the deaths were an accident, that the soldiers were startled by the sticks and thus forced to shoot people to defend themselves.

Now let’s put things into perspective. In 2005, the Israeli Army removed 8,000 ideological settlers from Gaza, many of them kicking and screaming with sticks and rocks in hand. The Army managed not to kill or even shoot a single one of them. Do sticks from Turks hurt more, or is it not about the sticks at all?

As Dr. Norman Finkelstein pointed out, Israeli officials met for an entire week prior to the flotilla to plan precisely what they intended to do. The Israeli Ambassador to the US Michael Oren himself stated that the Mavi Marmara was simply “too large to stop with nonviolent means.” It’s hard to believe that this was an accident.

While the world focuses on the flotilla and Gaza, Israel’s restrictions on Palestinian rights in the rest of Palestine continue to tighten. On Friday, soldiers surrounded the Old City in Jerusalem to prevent Muslim men from praying at Al-Aqsa mosque. Only those younger than 15 or older than 40 were allowed through. Hundreds of men gathered outside the metal bars installed by the Army around the city gates. Frustrated, many men sat down to wait to pray on the sidewalk, but soldiers on horseback pushed through the crowd, forcing the men to scatter.

It’s important to note that many Palestinians wait for years to receive a permit to visit Jerusalem for just one day. Sometimes the permits are valid only for a few hours. I saw a woman in Beit Sahour whom I’d met in Syracuse last Fall. She said it’s easier for her to travel to New York than to go 10 miles away to Jerusalem. She said often permits are sent to the wrong village and families fall over themselves to get the permit to the right person in time, often failing. At the gates, some men argued with the soldiers, close to tears, not knowing if they would ever get another chance to realize a life-long dream of praying at their country’s holiest site.

Eventually, hundreds of men began to gather next to the wall of the Old City and across the street. If they could not enter, they would pray as close as they could. As the call to prayer rang out (at least sound can overcome walls), a noticeable calm came over the space as they bowed down in unison. The soldiers stood over the group, some filming with cameras. In the middle of the group were an olive tree and a young child who stood by himself, watching.

When the prayers ended, those who hadn’t brought prayer mats wiped the dirt off their foreheads and gathered with others across the street where an imam had started to speak. Lara, a Palestinian delegate in our group translated bits and pieces of what he said.

The sermon was about the importance of compassion and justice in Islam. There they were, being denied their religious freedom, and they were talking about compassion. The imam asked that their prayers be accepted even though they could not be in the house of God. At one point, he raised his finger and called out the following: “Someday, we will live in a place where it doesn’t matter what color your skin is, or where you’re from.” With every sentence the group resounded in a collective “Amen.”

After the prayers, hundreds of women and older men poured out, one of whom told me he’d seen a man beaten by the Army for calling out against Israel’s attacks on the flotilla. This is likely precisely what the Army wanted to avoid by keeping Muslims from congregating at the mosque, and they had been largely successful, at least so they thought.

Just as I was turning to return to the hotel, I heard a chorus of women’s voices coming from inside the city walls. Soon a large group of women emerged carrying a Turkish flag and singing out familiar calls for justice and praising those who gave their lives to free Gaza. The soldiers thought that keeping the men out would be enough, but they had underestimated the women.

Israel has also underestimated the international civilian community, which continues to speak out. Day and night, we watch protests around the world unfold one after another, seemingly stronger and larger by the day: Japan, Paris, India, Oslo, Australia, and beyond. This is being called “Israel’s Kent State.”

Far more significant than protests is the fact that worldwide disapproval has been transforming into concrete rejection of normalization with Israel, including major victories for the Palestinian movement for boycott, divestment, and sanctions (BDS) on Israel until it complies with international law.

This past week, the student body at Evergreen College voted to divest from “Israel’s illegal occupation.” Before she was run over by Israeli soldiers in a US-made Caterpillar bulldozer in Gaza, Rachel Corrie had attended Evergreen. Along with divesting, students have voted for a “Caterpillar free” campus. You can support the students by clicking here.

A week before the flotilla, Italy’s largest supermarkets COOP and Nordiconad announced a boycott of the Israeli produce company, Carmel Agrexco. Four days later, Deutsche Bank (Germany’s largest bank, worth more than $1 trillion) announced divestment from Elbit Systems, an Israeli firm that supplies technology for Israel’s military, settlements, and Wall (as well as the Wall between the US and Mexico). Deutsche Bank was one of the company’s largest share-holders.

The next day, it was announced that Sweden’s largest national pension funds were also divesting from Elbit. (Norway did the same more than one year ago.) Going a step further, the Swedish Port Workers Union announced last Wednesday that it would temporarily stop handling Israeli cargo in response to the attacks on the flotilla.

On the same day, Britain’s largest union, Unite, passed a unanimous motion “to vigorously promote a policy of divestment from Israeli companies” and to boycott Israeli goods and services as in “the boycott of South African goods during the era of apartheid.”

Then yesterday, the Pixies canceled of their upcoming concert in Israel in response to Israel’s attack on the flotilla. Musical artists Klaxons and Gorillaz canceled as well. This on the heels of cancellations by Santana, Gil Scott-Heron, Snoop Dog, Sting, and Elvis Costello.

These are but a few of the BDS victories that have happened just in the last month. The movement that officially began in 2005 crossed its first threshold in 2009 (having gained in four years the same momentum it took the BDS movement against South Africa 20 years to achieve), but 2010 has brought it to a new level.

Last month marked 62 years since 80% of the families in Gaza were displaced during Israel’s creation, the Palestinian Nakba. And this week marks 43 years since Israel occupied the Gaza Strip and West Bank. The Occupation has been in place 70% of Israel’s life-span so far. It is not temporary. And it is but one part of the problem. Along with Israel’s discrimination against Palestinians within Israel’s de-facto borders and outside historic Palestine, the Occupation will not be stopped voluntarily by Israel. As Dr. Martin Luther King, Jr. said: “Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.” I spoke with a member of Boycott from Within (Israelis supporting the Palestinian BDS Call) paraphrased a common phrase during the anti-Apartheid struggle in South Africa: We will bring them to their senses, or we will bring them to their knees. For Israel, as was the case for the South African Apartheid government, the former has simply never worked.

This was orginally published at Anna’s Eyewitness Reports from Palestine on Monday, June 7, 2010.

Anna Baltzer is a Jewish American who has been documenting human rights abuses and supporting nonviolent direct action in the West Bank with the Int’l Women’s Peace Service. Witness In Palestine is the title of her book detailing her experiences