AG2024_1122725a or how many selves are you going to be

AG2024_1122725a

INTERVIEWER

What about the act of creating something from scratch? Is that experience similarly spatial?

CARSON

I think about it as something that arrives in the mind, and then gets dealt with if it’s interesting. It’s more like a following of something, like a fox runs across your backyard and you decide to follow it and see if you can get to where the fox lives. It’s just following a track.

[…]

INTERVIEWER

I worry that—in America at least—the act of critical thinking is being devalued from a cultural perspective. Do you notice that as a thinker or teacher?

CARSON

That’s part of the thing that made me start thinking about hesitation. The last few years I was teaching, I was teaching ancient Greek part of the time and writing part of the time. And the ancient Greek method when I was in school was to look at the ancient Greek text and locate the words that are unknown and look them up in a lexicon. And then find out what it means and write it down. Looking up things in a lexicon is a process that takes time. And it has an interval in it of something like reverie, something like suspended thought because it’s not no thought because you have a question about a word and you attain that as you go through the pages looking for the right definition, but you’re not arrived yet at the thought. It’s a different kind of time, and a different kind of mentality than you have anywhere else in the day. It’s very valuable, because things happen in your thinking and in your feeling about the words in that interval. I call that a hesitation.

Nowadays people have the whole text on their computer, they come to a word they don’t know, they hit a button and instantly the word is supplied to them by whatever lexicon has been loaded into the computer. Usually the computer chooses the meaning of the word relevant to the passage and gives that, so you don’t even get the history of the word and a chance to float around among its possible other senses.

That interval being lost makes a whole difference to how you regard languages. It rests your brain on the way to thinking because you’re not quite thinking yet. It’s an absent presence in a way, but it’s not the cloud of unknowing that mystics talk about when they say that God is nothing and you have to say nothing about God because saying something about God makes God particular and limited. It’s not that—it’s on the way to knowing, so it’s suspended in a sort of trust. I regret the loss of that.

Anne Carson in The Paris Review


Zadie Smith on brut.media
“people understand themselves in relation to other people” “how many selves are you going to be … it’s wild” “people are like this … they are not just what they say they are … they’re these other things as well” ” I use these emotions to play these people”

AG2024_1122723a or I am what I was and more

AG2024_1122723a

Say what you will, and scratch my heart to find 
The roots of last year’s roses in my breast; 
I am as surely riper in my mind 
As if the fruit stood in the stalls confessed. 
Laugh at the unshed leaf, say what you will, 
Call me in all things what I was before, 
A flutterer in the wind, a woman still; 
I tell you I am what I was and more.

My branches weigh me down, frost cleans the air. 
My sky is black with small birds bearing south; 
Say what you will, confuse me with fine care, 
Put by my word as but an April truth,— 
Autumn is no less on me that a rose 
Hugs the brown bough and sighs before it goes.

Say what you will, and scratch my heart to find, Edna St. Vincent Millay (1922)

Le vrai bonheur

Untitled070417Sequence003.Still001
Untitled070417Sequence003.Still001

Untitled (Le vrai bonheur), 2017
HD Video, 20 min, 43 sec.


how can we discipline ourselves according to certain standards if we never think about them?

[…]

Sometimes, in a happy state of intoxication, I imagine giving in to disorder: leaving the pots dirty, the laundry to be washed, the beds unmade.

[…]

What’s important is I discovered that working isn’t difficult. I really enjoy it.

[…]

I told her that happiness, at least as she imagines it, doesn’t exist

Forbidden Notebook: A Novel, Alba de Céspedes, translated from Italian by Ann Goldstein.

Joséphine Baker, C’est ça le vrai bonheur (1955). Discogs.

Document080924-page005

Document080924-page005

Beauty is not a luxury, rather it is a way of creating possibility in the space of enclosure, a radical act of subsistence, an embrace of our terribleness, a transfiguration of the given. It is a will to adorn, a proclivity for the baroque, and the love of too much.
—Saidiya Hartman, Wayward Lives, Beautiful Experiments (excerpt in New Yorker)


escrevivência concept by Conceição Evaristo–It is a combination of “writing”, “living” and “seeing”, which, in addition to the word game, represents a conception derived from a black epistemology (ancestralidades)

Sounds similar to Landó by Victoria Santa Cruz–During the Afro-Peruvian revival, she re-created one of the most important dances that has lived on as a standard in terms of the genres that have come to embody and represent Peru’s African heritage, the landó. Victoria, according to what she told me, re-created the landó by remembering it with her body. Ancestral memory. (afropop)

Document080924-page007 or lucid overlay

Document080924-page007

L’imaginaire de mon lieu … [naturally] dans le grand camouflage.


[Suzanne] Césaire in “Le grand camouflage” reads the Caribbean as interconnected space rather than as a series of discrete islands. Blurring both spatial and temporal boundaries, her authorial voice situates itself simultaneously in Haiti, Martinique, and Puerto Rico. “Le grand camouflage” is best characterized in Césaire’s own words as “le grand jeu de cache-cache,” a text that almost playfully weaves between veiling and revealing the geography, history, and social reality of race relations in the Antilles. Césaire deftly juggles the images of lucidity and what Keith Walker, in his introduction to the English translation of her collected works, describes as “the wilful blindness . . . the work it takes not to see.” It is in “Le grand camouflage” that Césaire finally fully takes on the role of the seer, that quality of the poet as voyant that she had until now only admired in others.

Beyond the Great Camouflage: Haiti in Suzanne Césaire’s Politics and Poetics of Liberation
Annette K. Joseph-Gabriel, Small Axe July 2016.