Thursday, March 15, 2012

Howard Norman and Jacob Slowstream, The Wishing Bone Cycle (Cree and Ojibwa)

(Then the Wishing Bone said)

I try to make wishes right
but sometimes it doesn't work.
Once I wished a tree upside down
& its branches were the roots
& all the squirrels
had to ask the moles
how do we dig down there
to get home?

One time it happened that way.

Then there was the time
oh I rememberr now
I wished a man upside down
& his feet were his hands
& in the morning
his shoes had to ask the birds
how do we fly up there
to get home?

One time it happened that way

*     *     *     *     *

One time I wished myself
into a moose deer
& was lying down & sleeping
with my own shadow
& then you came along
saying the sun was in your mouth
saying you were thirsty!
I wished you to where you drank tears.
It was a lake
everyone cried into
full of people's tears.
At night some of the tears left
to look for sad faces.
Then the whole lake cried.
Some said it was the loons.

*     *     *     *     *

One time I wished myself in love.
I was the little squirrel
with dark stripes.
I climbed shaky limbs for fruit for her.
I even swam with the moon on the water
to reach her.
That was a time little troubled me.
I worked all day to gether food
& watched her sleep all night.
It is not the same way now
but my heart still sings
when I hear her
over the leaves.

*     *     *     *     *

There was a storm once
& that's when
I wished myself into a turtle.
But I meant on land!
the one that carries a hard tent
on his back.
I didn't want to be floating!
I wanted to pull everything inside
& dry.
Here comes the waves
shaking me
& I'm getting sick in the insides.
I wanted to be the turtle
eating buds & flowers & berries.
I've got to wish things exactly!
That's the way it is
from now on.

*     *     *     *     *

One time I saw
a tree with no animals in it.
I started walking around.
That's when each of my eyes
saw a different animal --
a bird & a porcupine.
So I wished them up in that tree.
But only one animal got up there.
He was a porcupine & bird in the same body!
How did that happen?
He flew up & got stuck in the clouds
with his quills.
Then he came down into some bush thorns
& lost some feathers.
The only place he could live
was in that tree.
He made friends with the wind there.
When the wind came
to shake the tree
the wind cleaned his quills.
When the wind came
looking for someone to fly with
under the clouds
the animal went.

*     *     *     *     *

I'll tell you what it's like
being the biggest fish
in the lake.
I know this now
since I wished myself
to be a sturgeon.
Their smaller fish calle me
with their voices
& the water birds too.
"Your big mouth,
use it to eat up our enemies!"
That's what they say.
But then I get hungry for them too!

Wednesday, March 14, 2012

J.A. Baker, The Peregrine

Hawk-hunting sharpens vision. Pouring away behind the moving bird, the land flows out from the eye in deltas of piercing colour. The angled eye strikes through the surface dross as the obliqued axe cuts to the heart of the tree. A vivid sense of place grows like another limb. Direction has colour and meaning. South is a bright, blocked place, opaque and stifling; West is a thickening into trees, a drawing together, the great beef side of England, the heavenly haunch; North is open, bleak, a way to nothing. East is a quickening in the sky, a beckoning of light, a storming suddenness of sea. Time is measured by a clock of blood. When one is active, close to the hawk, pursuing, the pulse races, time goes faster; when one is still, waiting, the pulse quietens, time is slow. Always, as one hunts for the hawk, one has an oppressive sense of time contracting inwards like a tightening spring. One hates the movement of the sun, the steady alteration of the light, the increase of hunger, the maddening metronome of the heart-beat. When one says ‘ten o’clock’ or ‘three o’clock,’ this is not the grey and shrunken time of towns; it is the memory of a certain fulmination or declension of light that was unique to that time and that place on that day, a memory as vivid to the hunter as burning magnesium. As soon as the hawk hunter steps from his door he knows the way of the wind, he feels the weight of the air. Far within himself he seems to see the hawk’s day growing steadily towards the light of their first encounter. Time and the weather hold both hawk and watcher between their turning poles. When the hawk is found, the hunter can look lovingly back at all the tedium and misery of searching and waiting that went before. All is transfigured, as though the broken columns of a ruined temple had suddenly resumed their ancient splendour.

*     *     *     *     *

Wherever he goes this winter, I will follow him. I will share the fear, and the exaltation, and the boredom, of the hunting life. I will follow him till my predatory human shape no longer darkens in terror the shaken kaleidoscope of colour that stains the deep fovea of his brilliant eye. My pagan head shall sink into the winter land, and there be purified.
*     *     *     *     *

Dry leaves wither and shine, green of the oak is fading, elms are barred with luminous gold.

There was fog, but the south wind blew it away. The sunburnt sky grew hot. Damp air moved over dusty earth. The north was a haze of blue, the south bleached white. Larks sang up into the warmth, or flashed along furrows. Gulls and lapwings drifted from plough to plough.

Autumn peregrines come inland from the estuaries to bathe in the stony shallows of brook or river. Between eleven o’clock and one they rest in dead trees to dry their feathers, preen, and sleep. Perching stiff and erect, they look like gnarled and twisted oak. To find them, one must learn the shapes of all the valley trees, till anything added becomes, at once, a bird. Hawks hide in dead trees. They grow out of them like branches.

 *     *     *     *     *

Two kills by the river: kingfisher and snipe. The snipe lay half submerged in flooded grass, cryptic even in death. The kingfisher shone in mud at the river’s edge, like a brilliant eye. He was tattered with blood, stained with the blood-red colour of his stumpy legs that were stiff and red as sticks of sealing wax, cold in the lapping ripple of the river. He was like a dead star, whose green and turquoise light still glimmers down through the long light-years.

In the afternoon I crossed the field that slopes up from North Wood, and saw feathers blowing in the wind. The body of a woodpigeon lay breast upward on a mass of soft white feathers. The head had been eaten. Flesh had been torn from the neck, breast-bone, ribs, and pelvis, and even from the shoulder-girdles and the carpal joints of the wings. This tiercel eats well. His butchery is beautifully done. The carcass weighed only a few ounces, so nearly a pound of meat had been taken from it. The bones were still dark red, the blood still wet.

I found myself crouching over the kill, like a mantling hawk. My eyes turned quickly about, alert for the walking heads of men. Unconsciously I was imitating the movements of a hawk, as in some primitive ritual; the hunter becoming the thing he hunts. I looked into the wood. In a lair of shadow the peregrine was crouching, watching me, gripping the neck of a dead branch. We live, in these days in the open, the same ecstatic fearful life. We shun men. We hate their suddenly uplifted arms, the insanity of their flailing gestures, their erratic scissoring gait, their aimless stumbling ways, the tombstone whiteness of their faces.

 *     *     *     *     *

I avoid humans, but hiding is difficult now the snow has come. A hare dashed away, with its ears laid back, pitifully large and conspicuous. I use what cover I can. It is like living in a foreign city during an insurrection. There is an endless banging of guns and tramping of feet in the snow. One has an unpleasantly hunted feeling. Or is it so unpleasant. I am as solitary now as the hawk I pursue.

 *     *     *     *     *

A fungus of whiteness grows upon the eye, and spreads along the nerves like pain.

*     *     *     *     *

Woodpigeons and jackdaws went up from North Wood at midday, and cawing crows flew to their tree-top stations. Chaffinches by the bridge scolded steadily for ten minutes, their monotonous ‘pink, pink’ gradually dying away in the sunlit silence. I saw nothing. Assuming the hawk to have soared down wind, I searched for him north of the ford and found him in the dead oak half an hour later. He flew up into the wind and began to circle. His wingbeats became shallower, till only the tips of his wings were faintly fluttering. I thought he would soar, but instead he flew quickly south-east. The lane that divides North Wood dips and rises through a steep-sided gulley, which is sheltered from the wind. The peregrine has learnt that warm air rises from the sunny, windless slopes of the lane, and he often flies there when he wishes to soar.

Slowly he drifted above the orchard skyline and circled down wind, curving upward and round in long steep glides. He passed from the cold white sky of the south, up to the warm blue zenith, ascending the wind-bent thermal with wonderful ease and skill. His long-winged, blunt-headed shape contracted, dwindled, and darkened to the flinty point of a diamond as he circled high and far over; hanging and drifting above; indolent, watchful, supreme. Looking down, the hawk saw the big orchard beneath him shrink into dark twiggy lines and green strips; saw dark woods closing together and reaching out across the hills; saw the green and white fields turning to brown; saw the silver line of the brook, and the coiled river slowly uncoiling; saw the whole valley flattening and widening; saw the horizon staining with distant towns; saw the estuary lifting up its blue and silver mouth, tongued with green islands. And beyond, beyond all, he saw the straight-ruled shine of the sea floating like a rime of mercury on the surface of the brown and white land. The sea, rising as he rose, lifted its blazing storm of light, and thundered freedom to the land-locked hawk.

Idly, indifferently, he saw it all, as he swung and swayed round the glittering gun-sight of his eye’s deep fovea, and watched for a flash or spurt of wings at which to aim his headlong flight. I watched him with longing, as though he were reflecting down to me his brilliant unregarded vision of the land beyond the hill.

He passed across the sun, and I looked away to wring the hot purple from my eyes…

I became aware of my own weight, as though I had been floating upon water and was now beached and dry and clothed and inglorious again. . .

The hawk had gone, and I walked in the fields in haze of contentment, waiting for him to come back. He usually returns to his favourite perching places at intervals during the day. Although I had lost touch with him from the end of December till now, it was obvious that he remembered me and was still comparatively approachable and tame. Song thrushes, blue tits, and great tits, sang; a great spotted woodpecker drummed. Throughout the afternoon, hundreds of migrating gulls circled high to the north-east, drifting and calling.

At three o’clock I had the pricking sensation at the back of the neck that meant I was being looked at from behind. It is a feeling that must have been very intense to primitive man. Without turning round, I glanced over my shoulder to the left. Two hundred yards away, the hawk was perched on the low horizontal branch of an oak. He was facing north and glancing back at me over his left shoulder. For more than a minute we both stayed still, each puzzled and intrigued by the other, sharing the curious bond that comes with identity of position. When I moved towards him, he flew at once, going quickly down through the north orchard. He was hunting, and the hunter trusts no one.

 *     *     *     *     *

By two o’clock I had been to all the peregrines usual perching places, but had not found him. Standing in the fields near the north orchard, I shut my eyes and tried to crystallize my will into the light-drenched prism of the hawk’s mind. Warm and firm-footed in long grass smelling of the sun, I sank into the skin and blood and bones of the hawk. The ground became a branch to my feet, the sun on my eyelids was heavy and warm. Like the hawk, I heard and hated the sound of man, that faceless horror of stony places. I stifled in the same filthy sack of fear. I shared the same hunter’s longing for the wild home none can know, alone with the sight and smell of the quarry, under the indifferent sky. I felt the pull of the north, the mystery and fascination of the migrating gulls. I shared the same strange yearning to be gone. I sank down and slept into the feather-light sleep of the hawk. Then I woke him with my waking.

He flew eagerly up from the orchard and circled above me, looking down, his shining eyes fearless and bland. He came lower, turning his head from side to side, bewildered, curious. He was like a wild hawk fluttering miserably above the cage of a tame one. Suddenly he jerked himself violently away from me. He stalled, wrenched himself violently away from me. He defecated in anguish of fear, and was gone before the white necklace of sun-glittered fæces reached the ground.

*     *     *     *     *

An hour later, from a flurry and cry of curlew, the falcon lifted clear and circled slowly up above the marsh. She glided in a thermal of warm air that bent its white bloom of cloud before the strong north wind. With rigid wings outstretched, she rose in a trance of flight, wafted upon air like a departing god. Watching the falcon receding up into the silence of the sky, I shared the exaltation and serenity of her slow ascension. As she dwindled higher, her circles were widened and stretched out by the wind, till she was only a sharp speck cutting across white cloud, a faint blur on blue sky.

She drifted idly; remote, inimical. She balanced in the wind, two thousand feet above, while the white cloud passed beyond her and went across the estuary to the south. Slowly her wings curved back. She slipped smoothly through the wind, as though she were moving forward on a wire. This mastery of the roaring wind, this majesty and nobly power of flight, made me shout aloud and dance up and down with excitement. Now, I thought, I have seen the best of the peregrine; there will be no need to pursue it farther; I shall never want to search for it again. I was wrong of course. One can never have enough.

Far to the north the falcon tilted downward and slid slowly through sun and shadow towards earth. As her wings swept up and back, she glided faster. And then faster, with her whole body flattened and compressed. Bending over in a splendid arc, she plunged to earth. My head came forward with a jerk as my eyes followed the final vertical smash of her falling. I saw fields flash up behind her; then she was gone beyond elms and hedges and farm buildings. And I was left with nothing but the wind blowing, the sun hidden, my neck and wrists cold and stiff, my eyes raw, and the glory gone.

*     *     *     *     *

Under a blackthorn, beside the brook, I found a freshly killed woodpigeon. Blossom was drifting down into the drying blood. A footpath runs between the two woods, and is separated from them by small thorn-hedged fields and a scattering of oak and elm. There is a dead tree to the south of the path: twenty feet of ruined elm, branchless, jagged at the top like a broken tooth. On this mossy fang the lighter, approached, circled, then drifted down towards me in a series of steep glides and stalls. I stood near the dead tree and watched his descent. The big rounded head, suspended between the rigid wings, grew larger, and the staring eyes appeared, looking boldly through the dark visor of the eye mask. There was no widening of the eyes in fear, no convulsive leap aside; he just came steadily down and glided past me, twenty yards away. His eyes were fixed on my face, and his head turned as he went past, so that he could keep me in view. He was not afraid, nor was he disturbed when I lowered and raised my binoculars or shifted my position. He was either indifferent or mildly curious. I think he regards me now as part hawk, part man; worth flying over to look at from time to time, but never wholly to be trusted; a crippled hawk, perhaps, unable to fly or kill cleanly, uncertain and sour of temper.

Monday, March 12, 2012

Robert Creeley, "The Animal"

Shaking the head from
side to side, arms
moving, hanging as the
sign of pride,

mouth 
wide open
to eat the
red meat

in the jungle,
in the heat.
But I am 
not animal,

move,
discontinuous, on
two remote
feet. Then

it spoke, then
hair grew, and eyes,
and I
forgot me -

self - oh
no, oh not
(they say)
this like

an animal
he eats, and looks
like an animal
at us. It

spoke.    Who
said it
could not, who
did not know.

Sunday, March 11, 2012

David Antin, "The First Black"

We will know others but this is the first
this is the darkness we will never forget
the darkness of fur of water and earth
this is the knowledge of beasts
of cart horses of cats preening themselves for the night
and migratory birds
it is the knowledge of pregnant women and stones
it is the country whose map is engraved in the palms of blindmen's hands

Its name hovers about the lips of the deaf
the maize knows it and the wheat
diamonds recall it in their seed
works in bronze salute it
fire leaps to its touch
the sun and the moon are the signs of its clemency
and the sea is its boundary
as it is the only source of our salt

Saturday, March 10, 2012

Dennis Tedlock, "White Sparkstriker," Breath on the Mirror: Mythic Voices and Visions of the Living Maya

Today the quetzal hides in the misty forests on the slopes where cypress and pine begin to give way to the lowland jungle, not far from Great Hollow with Fish in the Ashes. Perhaps he got his red belly from being so close to “him who goes along getting hot,” there on the battlefield. When the one-quetzal banknote is held up to the light, a watermark appears beneath the printed bird. It takes the shape of a ghostly bust of Black Butterfly.

Black Butterfly’s body is brought to King Quiché.

King Quiché invites Peter Pallid to his court.

Peter Pallid comes to the court, and King Quiché and all his subjects are baptized.

All, that is, except one. It is White Sparkstriker who escapes, double and all, untouched by the water, unmarked by the cross. A daimon with no horns, no tail, no trident, but marked by the color red. Whenever the red daimon is not giving advice to Black Butterfly in a play, all over again, she/he hides in the forests of cypress and pine, in caves and canyons, and is sometimes seen on a back street late at night. One shoe is missing, the shoe don Mateo of Middle keeps inside his divining bundle.

Don Mateo brought his bundle with him today, up here on Tohil’s Place on the day Eight Bird, but he doesn’t need to open it and show us the shoe. We all got a good look at it long ago, at his insistence. It’s a smooth, heavy, reddish stone of igneous origin, about the size of a rabbit’s foot, and very much in the shape of a shoe.

All right then, but if all the rest of White Sparkstriker is red as well, why the name? And the answer:

“Sometimes, in a dream, White Sparkstriker is dressed entirely in silver. But the clothes don’t quite touch the body, and the body is red.” Silver is made with fire, and silver or red, this daimon stays close to the fire.

There’s something right there in the name, too. Back when the New World Book was written, the word “sparkstriker” all by itself, k’oxol, was the term for stones that were used to strike fire. So White Sparkstriker escaped into the forest with her/his own kind of fire, not the distant fire of Sun, not the fire off the wooden foot of Tohil as he spins in his sandal, but fire made with sparks that fly off from stones. Today she/he carries a stone ax that strikes lightning. And don Mateo says a stone is left behind when lightning strikes the ground.

So here it is again, in these very mountains:

Thunderbolt

A bit of familiar folklore, this. A notion that turns up all over the world, long since spiritualized by mythologists, or psychologists. Or else traced backward through time and across continents to some anonymous and imaginary person of remote antiquity, possess of an original mind—a person whose home, so the story always seems to go, was somewhere near the middle of the Old World.

thun•der•bolt     A flash of lightning imagined as a bolt hurled from the heavens.

So says the desktop dictionary. Even so, there are meteorologists and geologists who know the thunderbolt as a physical object, if a troublesome object that doesn’t quite belong to either of their sciences. They have a term for this object, a term that appears elsewhere in the same dictionary:

ful•gu•rite     A tubular body of glassy rock produced by lightning striking exposed surfaces.

Wherever lightning strikes sandy soil it leaves behind a fulgurite, a twisting glassy mass encrusted with glassy beads.

Some neighbor of don Mateo’s, watching from a distance, once saw lightning strike a small red person up in a tree, but afterward could find no body beneath the tree, nor stone. Perhaps that person had a stone ax, but who knows whether the lightning came to it, or from it, or brought the ax with it. Wherever the person went, there went the stone.

Everyone who lives in these mountains has heard of White Sparkstriker, whether or not they’ve ever caught a glimpse of her/him outside the play. But no one gives the name Tohil to anyone or anything they see today, much less the name Tahil, left behind a thousand years ago. These names turn up only in archives, in excavations—and yet, once we’ve read them, even spoken them aloud, we move a little closer to catching a glimpse of Tahil the lightning-striking ax, or hearing an echo of Tohil whose name some people once heard as Thunder. Tahil/Tohil, with one odd foot. This hard little shoe that weighs in the hand. It looks like something smelted from ore. If we read this shoe as a sign, a character recovered from a shattered inscription, it tells us Tohil got his sandal really hot.

Or else Sun got Sparkstriker’s shoe really hot. Never again has Sun felt so hot as on that first day. After all, that was the only day Sun himself has ever been seen. In the words of the Book,

“Since he revealed himself only when he was born, it is only his reflection that now remains.” The scribes who transposed these words from New World characters into Old World letters felt the need to add an interpretation—or, to phrase the matter more the way it is phrased in Quiché, they felt the need to tell the reader what these words would say if we could hear what was hidden inside them, namely,

The sun that shows itself is not the real sun.

There are people down around the Great Hollow today, people reckoned in the Book as relatives of the Quiché, who at least allow us the sight of Sun for half of each day. They say that when he reached noon on the day of his first appearance, he placed a mirror at the center of the sky and then doubled back, unseen, to the east. During the second half of that day only his reflection was seen, and so it has been on every day since.

“Reflection,” those people say, and so says the Book. Lemo’ is the word, and it’s also the term for mirror. But this mirror reflects, during the second half of the day, what Sun did during the first half. Or else it reflects, during our own times, what Sun did only once, and long ago. Coming here among these Mayan nations, we seem to have entered a world where reflections are not simultaneous with the things reflected. Reading the Book, we may guess that reflections ceased to be simultaneous the moment vigesimal beings lost their perfect vision:

“They were blinded as the face of a mirror is breathed upon.”

And what about the reflection in an ordinary mirror, seen close up? Leaving the land where they say lemo’ and coming back home won’t help. If any face is the true face of a vigesimal being, it’s the one we all see in the mirror.

Friday, March 9, 2012

Graham Harman, "Some Implications," Guerrilla Metaphysics

All consciousness is allure, but not all allure is consciousness. What we find in allure are absent objects signaling from beyond---from a level of reality that we do not currently occupy and can never occupy, since it belongs to the object itself and not to any relation we could ever have with it. Allure is the presence of objects to each other in absent form. It is the alpha factor of the universe, found in all objects from the ground up, but gradually built up into increasingly larger and more intricate shapes. While allure has no hope of ever getting us closer to the objects themselves, it can unleash objects that had been largely muffled in their relation with us, and can translate already recognized objects into more potent form. Allure is the fission of sensual objects, replacing them with real ones. It is also the principle of all concreteness, insofar as it points to objects apart from all relational impact that they have on us. In this way we invert the notion of concreteness found in Whitehead, who holds that an object is concrete only when we consider all of its prehensions or relations with other objects. Without this maneuver, Whitehead fears we will be left with an abstraction or vacuous actuality rather than a concrete object. But quite the contrary---the only truly concrete thing in the world is an object, and its relations with other objects can only reduce it to abstraction, even if new objects manage to be created in the process. 


The primary way in which allure expands its scope is simply through building up a physical body with organs capable of alerting us to that which was previously buried. To develop eyeballs, wings, upright posture, an opposable thumb, or a central nervous system is to take stock of a whole range of new objects that were never sensed before. Inevitably, it also means to lose contact with some previously attained sensual objects, such as the scents or chemical traces that play a large role in the lives of dogs or ants. Physical changes of this kind continually shift the range of objects that have an impact on us. But for animals as for humans, to sense objects is not to transcend or rise above them: it is to descend into their depths, lured away from all the sheer manifestations by which they make themselves known to us. When dogs approach and smell a dubious stranger, they do not remain at the level of odors, but identify a potent withdrawn individual behind those odors; real poets compose lines not to add to their total corpus of productivity, but to wipe away a bit more of the dust obscuring a style that has already announced itself vaguely but is still concealed by extraneous clutter or the lingering echoes of mentors; real philosophers make arguments not to knock down the positions of rivals, but to establish the compelling character of the model of the universe that generates their arguments in the first place. As humans come to terms with objects such as fossils, ozone, or oil, they may well go on to manipulate those objects, and may do so wisely or demonically or in some combination thereof. 
***
Wolves are haunted by cries in the night in a way that sand grains are not, and humans are haunted by metaphysical concepts and fantasy tales in a way that wolves are not. What distinguishes humans from animals is not some sort of arbitrary shift in the power of the as-structure, but simply a new range of access to objects, one that plays out in the first instance through our sheer physical differences from the animals. And unlike most animals, we continue to increase our bodily organs with the external proxy of mechanical and electrical devices, and the day may come when these proxies are no longer external. The question concerning technology is not the theme of how objects are transformed into mere fuel, reduced to reservoirs of presence and incinerated in various furnaces. Technology is really a question of translation, of changing long-dead ferns into the motion of school buses, and the vibrations on embassy windowpanes into transcripts studied by spies (as shown most clearly in the case studies of Bruno Latour, that true metaphysician of case studies). The printing press does not convert truth into stockpiled information, but brings the world of dead queens and knights into my living room in twenty-first-century Cairo. It does not reduce objects to standing reserve any more than my fingers and eyes already do. And the atomic bomb, that poster child of Heideggerian stockpile, arguably changes our patterns of life no more than did agriculture or the longbow. 

Wednesday, March 7, 2012

James Clifford, Person and Myth: Maurice Leenhardt in the Melanesian World

"The person, in opposition to the individual, is capable of enriching itself through a more or less indefinite assimilation of exterior elements. It takes its life from the elements it absorbs, in a wealth of communion. The person is capable of superabundance."
                                                      —M.L. 

Atai, warchief of Bourail, was principal leader of the New Caledonian rebellion of 1878. He never accepted French occupation of his land, protesting against repeated devastation of his people's crops by colonialists' cattle. When the governor of the colony answered his complaints by advising him to erect fences, Atai is said to have retorted: "When my taro plants go eating the cattle, then I'll build fences." After a dispute with the authorities over land appropriated for a penitentiary, Atai became a highly effective insurrectionist. The rebel chief was finally tracked down by the army of repression. He stood his ground, along with his son and four warriors. . . .

[The] severed heads were taken back to La Foa stuck on bayonets. [Atai’s] very expressive head… [along with his hand] was sealed in a tin container full of alcohol. It was sent by M. Navarre, a naval doctor, to the Paris Anthropological Society, where it was presented by Dr. Broca in 1879.

From the Journal of the Anthropological Society:

These pieces have arrived in a perfect state of conservation. They give off no odor, and we hope that even the brains, although left in their skulls, will still be good for study.

The magnificent head of Chief Atai attracts special attention. It is very expressive; the forehead particularly is very handsome, very high and broad. The hair is completely black. The nose is very platyrrhinian, as wide as it is long. The hand, wide and powerful, is very well shaped, except for one short finger, the result of an old wound. The palm lines are similar to our own.

It is only in recent decades—largely as a result of national liberation movements—that Western scholars have been forced to confront the moral problems posed by colonial dominance. Anthropology, a science and an esthetic that functioned rather comfortably within the imperial context, can no longer ignore that its “data”—the human objects of its study an affection—have often been exploited, sometimes dying, individuals and cultures. As a response to this unhappy circumstance, a tone of elegiac regret is no longer sufficient. Neither is it enough to invoke—as in the sources above—the “expressive” power of artifacts. Atai was seen by the anthropologists not as a complex individual caught in specific historical circumstances, but rather as a choice specimen. Power relations were also beside the point. The scholarly journal did not need to mention that a standing price had been offered by the colonial government for rebel heads.

Atai’s death, in an act of war, is in many ways less disturbing than his appropriation in an act of science. And if anthropological research no longer proceeds as it did in 1878, the general political, moral, and epistemological issues starkly raised by Atai’s fate remain. Is it possible to study other people without asserting a power over them? How may one transmit the “expressive” power of others without immobilizing or preserving this power—in tin containers, in museums, in authoritative texts? If, on the other hand, cross-cultural research wishes to learn from an Atai, as well as about him, it is at least necessary to stop thinking of social science as a process of collecting and analyzing data. Anthropological “specimens”—texts and artifacts—brought back from the field should not be seen primarily as evidence of a distinct other reality or even as signs, traces to be interpreted, of the “native point of view.” Rather, anthropological data must be seen as referring to the research process itself, reflecting its specific dialectics of power, of translation, of interpersonal exchange.

*     *     *     *     *

The ongoing process of gift and countergift falls into measured rhythms, a tempo that does not always synchronize with the academic calendar or with the span of research grants. A reply to a query may come decades later. Naturally it is not quite appropriate to compare an experience like Leenhardt'sspanning more than three generations and involving active political and spiritual alliance with his informants—to a characteristic academic sojourn or even series of sojourns. But the comparison may encourage us to rethink the social processes by which ethnographic texts are created, returning to the word "data" its etymological root in "things given."

Fieldwork may best be seen not as a process of description or interpretation of a bounded other world, but as an interpersonal, cross-cultural encounter that produces the descriptive-interpretive texts. The "authorship" of its initial written data is plural and not easily specified. Eventually these data are transformed into descriptions and explanations that are conventionally identified as the work of an individual writer. This interpretive process may run its course smoothly, resulting in an ethnography that serves as a full stop to the field experience. Or it may assume the form of a lifelong encounter, an amorous struggle with an otherness that assumes the role of an alter ego. The latter was Leenhardt's ethnological fate. 

Tuesday, March 6, 2012

Cecilia Meireles, "The Dead Horse," trans. James Merrill

I saw the early morning mist
make silver passes, shift
densities of opal
within sleep’s portico.

On the frontier, a dead horse.

Crystal grains were rolling down
his lustrous flank, and the breeze
twisted his mane in a littlest,
lightest arabesque, sorry adornment

—and his tail stirred, the dead horse.

Still the stars were shining
and that day’s flowers, sad to say,
had not yet come to light
—but his body was a plot,

gardens of lilies, the dead horse.

Many a traveler took note
of fluid music, the dewfall
of big emerald flies
arriving in a noisy gush.

He was listening sorely, the dead horse.

And some live horses could be seen
slender and tall as ships,
galloping through the keen air
in profile, joyously dreaming.

White and green the dead horse

in the enormous field without recourse
—slowly the world between
his eyelashes revolved, all blurred
as in red mirror moons.

Sun shone on the teeth of the dead horse.

But everybody was in a frantic rush
and could not feel how earth
kept searching league upon league
for the nimble, the immense, the ethereal breath
which had escaped that skeleton.

O heavy breast of the dead horse!

Monday, March 5, 2012

Avel-lí Artís-Gener, Paraules d’Opoton el Vell, Words of Opoton the Elder: A Mexican Chronicle of the XVIth Century, trans. Edgar Garcia

The sea turned in and away from the land of Old Aztlán as if it had its doubts—and please forgive my crude way of saying things—, as if it didn’t know what to do, like a man that hesitates between going or staying. It was impressive to see how deformed those coasts were, so gnawed at by the sea, and it is truly a shame that it is now time to explain why we called that land Old Aztlán, and, above all, what it was about it that made us think what we thought it was.

I will have to tell you the history of our Náhuatl race and it shames me to have to do so, since these are the kinds of things that all of you should know from memory and, nonetheless, you have forgotten them all. Now, that we have been left without calmecac and without telpochcali and that there is nobody who can speak of our Pilgrimage from the Seven Caves. Opoton knows well that such labors benefit few these days. But, in spite of all that, he knows that there is a need to do these things so says: Hear ye, Aztecs, called also Mechichin or Mexicas or Tenochas. From the Seven Caves, all this shall come forth, and I am seeing it so it would be better to go on with story, which was going fine, and which will be explained through one of the warriors called Uitzilatl, who took one of the Sususas and then, when they found her hiding

[. . .]

From the Seven Caves came forth the Seven Tribes of Náhua which, with respect to their natural order, were: the Xochimilcas, the Tecpatecas, the Chalcotecas, the Acólhuas, the Tlahuicas, the Tlaxcaltecas and us, the Aztecs called Aztecs. The Seven Tribes set off from the western part of the world I will call South and the journey lasted Sheaves upon Sheaves. We had to find the land designated for us by Huichilopotztli and our Lords and Priests only knew that it was downward, always to the right of that western part of the world which I am calling South. It is well known that along the way we fought much and that, in the end, each of the Tribes went their own way. But the best Aztec blood belonged to us, the Aztecs, and we have proven that many times.

It has been two epochs since we settled in the Palm Grove and Reed of the Valley that is today called Anáhuac, only because there is a damned custom of speaking without thinking. With the blessings of Huichilopotztli the land was ruled by his brother Quetzalcóatl, the Sun which came from the Eastern part of the world. And in no way, Tiachcauhan, in no way come to me saying today that history isn’t worth it, you in your repose, who knows not a word of these stories anyway, so who understands nothing. Here there was all manner of bad faith shown and likeways it seemed that he was responsible for our minginesses, and the only ones who remained faithful to his faith were we, the Aztecs called Tenochcas. What you do know well is that at last there was a day when the great God got sick of it and walked off with the sky before him. He said he would return and he has never returned and every time it seems less likely that he will do so. But it is not for men to judge the designs of the Gods.

He had said that he would return to rule our land and that he would never leave again, and he went up to the Snowy Peak, called ever since the Peak of the Star, and he turned himself into a star and left and we know for sure that he has never returned and that other Gods have come who are the same Him, but with a different name, as will be related later on. With words and customs so different that no longer seems it is Him the same and we would say that Old Aztlán is the oldest of Aztlans; that is, from whence He had come. And that Original Place was what we were looking for so don’t say that I haven’t spelled it out clearly. What happens is that the Rising Sun is always further off and the true East is one of those things that can never be reached. When we arrived at Old Aztlán we had had to be like the Chichimecas in Tenayuca: recounting and counting and by this very token Old Aztlán should have been called Nepaualco, which would have been much better. What’s certain though is that we didn’t do that and for all history the name of Old Aztlán has been fixed instead of Nepaualco, which would have been much better. Today we can no longer change it.

Now that I have explained all of this I feel more at peace and I can go on with the story of our journey, in poor form called the Conquest, what with all my hardships in that land of Galicia, which were many and tremendous, I thought that I would end up being called Opotontzin, but I did not attain it despite my efforts, let’s say I didn’t have the fortune of it.

The ins and outs of the sea shape the immense kinds of bays and those which are not so large, where the water is flat and smooth, and the land is peopled and the houses are of good stone, for they build well in spite of their being natural Galician folk. Nothing has the size of our things, the truth always set first, but everything tends to be stunted because they haggle their space with handspans and sticks here and there. The truth is that you can’t expect much from a people living as backward as we were some twenty Sheaves ago. . .