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{Fri 5 December 2008}   Who needs New Media?

Who needs New Media?

I haven’t blogged for a month, but it’s not because I haven’t been writing. I’ve had my nose to the grindstone, studying the vast amount of course material for my wonderful new MA and writing bits and pieces for creative and critical exercises. I’m doing the Online MA in Creative Writing and New Media from De Montfort University in Leicester.  The experience has been really positive so far, with hugely experienced course leaders (Sue Thomas and Kate Pullinger) and a really talented and intelligent bunch of fellow students. The last two weeks have been a bit of a strain, though, because DMU has just announced that they intend to close the course due to the credit crunch. They say (but can we believe them now?) that those of us currently doing the course will be able to complete it.

Even in this dire economy, it’s hard to believe that they would contemplate axing this one – a true flagship programme for educating people for the online world (where there are more and more unconventional opportunities to make money when normal jobs fail).  As an online course, it also must surely be one of the courses with the fewest overheads and therefore the least expensive to run and to promote.

As Course Rep for my year, I’ve spent a lot of what should have been study time collating and representing to the university administration students’ expressions of dismay at their betrayal and questions about our academic future. Of course, I don’t mind doing this, as I really believe in the course, but I hope all the effort will prove fruitful and they’ll decide to revive it. Well, if they don’t, someone else must, because the electronic universe won’t tolerate that vacuum, but boo hoo! then for those of us who were silly enough to give our precious credit crunch cash to DMU!

If you’re interested in the future of new media education,  you might want to see what some experienced voices have to say about this closure at Chris Meade’s bookfutures blog. Chris is a director of The Institute for the Future of the Book in London. In two articles (so far), Chris speaks of his own surprise at the closure announcement, and heavyweights like Howard Rheingold who has taught on the course have joined in to label it incredibly shortsighted.

Sigh… we’ll see. In the mean time, at least I’m writing again, after such a long dry season. See my next posts for a couple of the creative writing exercises that have turned out okay, I think, or at least offer potential for further development.



Peacock and Roses on Mainau Island

Well, I don’t usually blog about cycling or holidays, but that’s possibly because I don’t do enough of either! A recent experience has renewed my desire to use muscles other than the grey one and to go to wonderful faraway places in the real world rather than just in Cyberspace! We recently returned from a lovely holiday that I would highly recommend to anyone.

First, I spent ten days with friends in the beautiful city of Lausanne on Lac Leman, Switzerland. They live in a large-windowed, spacious and gracious apartment where they made me very comfortable while I attended a French refresher course at the Institut Richelieu. More of that later.

Actually, we spent the first night at my friends’ wooden chalet apartment in the old village of Evolène. Within an hour or so of our arrival, during a walk around the village, I was privileged to see the fairly disturbing ritual of “Le Combat des Reines”, literally, “The Battle of the Queens”. This is an orchestrated contest between cows to establish leadership of the herd prior to the climb to summer pastures. I was told that it was developed by farmers who observed the natural instinct among this breed of cows to establish hierarchy with a show of force in spring every year. Although they don’t usually hurt each other too badly, on occasion the damage can be severe. Thus, it is thought better to get the battle over with in a controlled situation rather than when the cows are already up the mountain and further away from assistance. I was doubtful about this, until I saw that one of the cows that had recently been headbutting with the best of them actually had a stream of blood pumping from her nostril. Obviously, her opponent’s horn had more than just grazed her. It was rather weird to see blood spurting over the green field grass and to sense the aggro in the air amongst these large female bovine beasties. My comfy stereotype of plump and placid Daisy patiently chewing her way through a peaceful field of buttercups was challenged, to say the least. There’s more background at http://fr.wikipedia.org/wiki/H%C3%A9rens_(race_bovine) and http://fr.wikipedia.org/wiki/Combats_de_reines. Anyway, this was a very visceral reminder that I was in a different place and a great way to start a holiday full of things that I don’t usually do!

The following morning, we walked up to the Ferpècle Glacier. Well, we walked up to a point on the mountain where we could see where the glacier used to be. It was as far as the trail went and my friend told me that in her youth that was where the ice began. Now, one can see in the distance, higher up, the walls of the two separate glaciers that used to join at this point. Definitely a moment for some global warming pondering, amidst the beauty and the silence.

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{Sun 25 March 2007}   The Priesthood of the Soul

The priesthood of the soul

Old essays written in flow

I have just found in an old backup file some essays of mine on subjects close to my heart, which I had feared were lost. They were created in WordPerfect in 1992 and 1993 on my first computer a 7.5kg whopper of a laptop which I abandoned in about 1997, I think. I have no idea whether these thoughts and approaches would be considered to have any validity now in any current education programme, but part of me doesn’t care. I just want to affirm and reconnect with my experience of “flow” at the time and also to reconsider now these influences which I know have formed and informed my approach to poetry.

A belated shout-out to my teachers

As I read through them, and read the markers’ comments again, I am amazed both at the intensity with which my mind was working at the time, and at my concurrent inability then to absorb either the praise or the criticism that the markers gave. My relative maturity now enables me to see how much care was taken by the markers in their thoughtful comments and I am embarrassed to realise how little I valued them then. My driving need for approbation and reinforcement prevented me from realising that people were offering me exactly these simply by taking my writing seriously enough to offer me thoughtful feedback.

I have no record of the mark I received for this one, but the lecturer actually wrote a five-page response to this twelve-page essay. (I’ve inserted subheadings for readability on the blog; the original essay had none, as was common then.)

The Priesthood of the Soul:
The relationship between Imagination and Reason in Keats.

The vale of Soul-making

The Romantic obsession with the apparent dichotomy between Passion and Reason is given a new twist in Keats’s unique theology:

Call the world … “The vale of Soul-making”…. There may be intelligences or sparks of the divinity in millions — but they are not Souls till they acquire identities, till each one is personally itself…. Spirit-creation … is effected by three grand materials acting the one upon the other for a series of years — These three Materials are the Intelligence — the human Heart (as distinguished from intelligence or Mind) and the World or Elemental space suited for the proper action of Mind and Heart on each other for the purpose of forming the Soul… As various as the Lives of Men are — so various become their souls.

Letter 123, 335-6, The Letters of John Keats i

A chemical metaphor for the poetic process

That Keats favours a chemical metaphor for the processes of both poetry and human experience indicates how much his rational and his imaginative faculties complement each other. In The Chemistry of the Poetic Process, Stuart M. Sperry minutely demonstrates how much Keats borrows from his scientific reading to develop his poetic philosophy.ii

He shows that Keats sees poetry as a process whereby the material world’s beauties and travails are absorbed via the senses and distilled, through an inner contemplative-experiential mechanism called ‘intensity’, into an essence of thought. Such thought, however, cannot be equated with rational conclusions arrived at through logic. Sensation acted upon by the imagination (the agent of intensity) produces a fresh complex of sense-stimulating beauties which open up new avenues for exploration.

For the reader, the poem then forms an acutely tuned part of his material world and invites him to a similar experience of intensification and distillation of thought. In consequence, the reader’s appreciation may differ from the poet’s. Keats’s own capacity for existing in uncertainty allows his readers to fashion their own souls as they choose. In one letter he asserts that poetry can lead man into contemplation and through it to an active awareness (by which he means sensitivity to potential pathways rather than any single, absolute conviction) which could transform humanity (48, 103-4). This is how the poet functions as priest of the soul in ‘the vale of Soulmaking’.

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{Thu 22 March 2007}   tree and roses
tree and roses

i see
an abundance of roses,
waiting for the tree that cannot move
to come to them;

they
climb-twist, wave-scent,
petal-plunge, dip-dance,
grow, grow…

oh, blow, speed, plant
these seeds there
around the tree
(that, or this, or any of these,
may grow more easily, and faster
than any tree!)

grace it with delicacy,
protect it, love it
with laughing thorns
that scratch and tickle
its deep-grooved bark;
that these sweet roses
may draw blood from any outside hand
that knows not the dance
of tree and roses.

poet, i love you;
i long for you, to hold
you and walk through
roses with you,
dripping lifeblood.

teach me.



Oh happy days! Not one, but two poetry-relevant articles amongst all the bad news in the past few days.

First, I was interested to see this ancient debate revived: John Walsh asks “Is there a link between madness and creativity?” in The Independent. See http://news.independent.co.uk/uk/health_medical/article2361028.ece for the full article. The sentence “The idea of creativity as divine afflatus, the breath of God, turns easily into the divine fire, that ignites the imagination but consumes the thinker” particularly caught my eye, because it refers to the mad wonder of creativity and creation that I tried to express in my poem Primeval Watercolour, which is about my surprised discovery in my first watercolour painting lesson of how unpredictable and how intense the colours could be (I had previously thought that watercolour painting was all about delicate, faded, impressionistic landscapes!).

As my poem reflects, the experience made me think of the Judaeo-Christian myth of creation out of formlessness, in particular Genesis 1:1-2: “In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”

By the way, while thinking about this again today, I found this beautifully written exegesis, “Making sense of Genesis 1” by Rikki E. Watts ( http://www.asa3.org/ASA/topics/Bible-Science/6-02Watts.html), which urges the reader to be conscious not only of the worldview brought to the text by its original, Hebrew-speaking, hearers and readers, but also of the writer-reader “contract” that requires the reader to recognise the conventions of genre in determining what kind of truth is being conveyed. The writer asserts that Genesis 1 is poetic and refers to Blake’s burning tiger to suggest a possible approach for interpretation. There is also a good brief overview of other creation myths to support the general argument. One to bookmark, I’d say.

Secondly, I was excited to read “The lost joy of ‘difficult’ poetry” by Roy Hattersley in the Mail&Guardian here:
http://www.chico.mweb.co.za/art/2007/2007mar/070316-poetry.html which contains thoughts related to those expressed in my post Poetry’s Potential and my Comment on my poem On deciding not to marry a priest. Unfortunately, I don’t have time today to summarise any more, but I’m noting the link here for future reference.



This essay by Timothy Steele has been around awhile, but it’s so well-written and its defense of the value of “meter, rhyme and stanza” is so well-supported with resonant examples that it still bears reading.

The Forms of Poetry by Timothy Steele, from The Brandeis Review, 12 (Summer 1992), 28-33

Today, I am particularly taken with these two passages:

“The original revolutionaries perceived more acutely what they wished to challenge or undermine—meter and rhyme in poetry, representation in painting and sculpture, conventional melodic arrangement in music—than what they wished to establish. As a result, the revolution had considerable destructive vitality, but it did not have comparable constructive powers to create alternatives to replace the conventions it swept away.”

“Meters reflect patterns of speech that occur naturally in language. Poets do not invent them out of thin air. To construct a new metrical system, one would first have to construct a new language, or the pronunciation or accentuation of the existing language would have to change radically. So once the battle the modernists fought had been won, their followers tended simply to maintain a somewhat meaningless spirit of rebellion, meaningless because the styles and attitudes against which the rebellion had been directed had ceased to exist.”

It seems an inevitable part of human experience that “the revolution”, after a heady period of free-spirited innovation, always acquires its own orthodoxy and becomes a vicious enforcer of “rules” of freedom. The insistence on the new way of seeing things as the only way of seeing things invalidates the experience, wisdom and creative productions of whole generations, and robs current generations of access to beauties and insights that have empowered and developed human consciousness for thousands of years.

This has always been the pattern with “renewals” in church history. At first they ride on a tide of openness, soul-searching, risk-taking and energetic action as people strive to “live out” their refreshed understanding of the meaning of their faith, sometimes taking great steps of love and courage and martyrdom which change lives and invigorate communities. But after a while, the actions become forms in themselves, nothing more than repeated, futile attempts to recreate the mysterious energy of spirit (Spirit?) that impulsed them so naturally before. The challenge to the status quo becomes the status quo, and the s/Spirit flees.

Why, oh why, is it so difficult for us to maintain “negative capability” (Keats) and realise that any form may contain or even generate mystery, that form does not preclude mystery and that neither form nor lack of form guarantee mystery?



{Mon 5 March 2007}   The Ageless Call

I’ve been thinking a lot over this weekend about goals (or, more specifically, about my lack of clearly described, time-limited, achievable goals). I have wanted so many things over my life time, and many of those desires still remain, and yet it seems that I settle so easily for less than fulfilment, or for situations that are almost guaranteed to prevent fulfilment.

This morning I’m wondering about the (as yet unfulfilled) passion that I see in another childhood poem of mine, The Ageless Call (see below), which I wrote when I was thirteen. It speaks of my desire to go to Scotland, a land I knew only through my imagination and the very many Scottish activities I was exposed to in South Africa. Blood-wise, Scotland has no greater claim on me than the other strands of my origins, which include Irish, English, Lithuanian Jewish and others not explored. However, my parents met at Scottish Country Dancing in Johannesburg. My father used to teach (he developed several innovative new dances of his own), and had also done a bit of Highland Dancing while younger. As a family, we went often to weekly dance sessions and dancing holidays (although my brothers felt this was distinctly uncool and were rather reluctant participants). While at high school, I danced in competitions and demonstrations for a Scottish Country Dance group. I had also taken up Highland Dancing very young and competed in Highland Gatherings several times over the years. Although I did receive medals for exams and competitions, I never developed the dedication of two of my cousins who were South African champion dancers.

I also started bagpiping (to the consternation of almost everyone at the very prim girls’ boarding school I attended, and the fascinated incomprehension of the boys’ pipe band whose Band Master reluctantly allowed me to practise—but not to march officially—with them). After high school, I spent a brief period with the Transvaal Irish Regiment, but I was very naive and found it a bit rough being not only a teenager amongst adults, but the only female in a very masculine environment again, and this one much more macho. My enthusiasm also cooled fairly sharply as I began to realise the hours of commitment in practice and performance time needed to maintain the required standard and attend all the official functions. I left shortly after being measured for my kilt! However, my love of the pipes remained.

When my father died, I arranged for a piper to play at his funeral. It was a very appropriate send-off, but intensely emotional for almost everyone there because it brought him to mind so strongly. After his death, the Jewish side of my identity gradually took more and more focus. Eventually I emigrated to Israel, but I kept my practice chanter (I still have it) and took it with me on all my travels. When I eventually moved to the UK, I craved a reconnection to aspects of my culture that had been completely absent from my life for four years. One of the first things I did was to find a bagpipe teacher here. However, I stopped within a few months because work pressure made it difficult to find time for the necessary practice and I felt ashamed and undeserving before my very brilliant teacher. I also couldn’t fathom what I would do with my reinvigorated skill—an apartment in London is not exactly the best place for chuffing away on the bagpipes, and the practice chanter is a less-than-thrilling substitute. Also, my ever-patient husband, who is willing to give most things a go at least once, found it hard to work up any enthusiasm! I suppose it’s a lot to ask of anyone, but especially of an Israeli sabra with absolutely no exposure at all to any culture from the British Isles. At least he’s learned to love some Irish drinking songs…!

Nowadays, there’s not much Scottish in my life at all. I’ve only been to Scotland once, a few years ago. I did love it, but it was only for a few days. I wonder how to make sense of all the passion and all the experience over the years that seems to have come to nothing. My dad’s mom was Scottish and his dad Jewish, so in a way I suppose I explored my relationship with him via the former while he was alive and the latter after he died, but neither exploration yet feels complete.

The Ageless Call

The pipes, the pipes are calling me
To come to the highlands wild and free.
The swishing kilt, the marching feet,
Echo the time of the drummer’s beat.

The thrilling notes of victory
Running in my blood are part of me.
The glorious, triumphant battle cry
Lingers in the air from days gone by.

Oh, misty mountains of my Scotland,
Live forever against the bitter wind!
Wrapped in memories, your majesty
Reminds your folk of a proud country.

I want to dance the victory dance
Of the ancient Scots, in warrior stance.
If only I could return to the land
Where my heart beats to a Scottish band.

Great Scotland I have never seen;
To my own land I have never been.
Yet my spirit the distance spanned,
Linking me to my heather-clad land.

Born and bred in a southern place,
Scottish Jew with an Irish face:
A varied ancestry in all,
But the strongest cry is the piper’s call:

“Land of my high endeavour,
Land of the shining river,
Land of my heart forever,
Scotland the Brave!”



{Fri 2 March 2007}   Hmmm…. well that’s one way…

I’ve a bee in my brain this morning, buzzing about “interactive poetry”. I looked and found several interesting and several, er… interesting ideas.

One of them was this site that provides the line and grammatical structures of simple poems, with blank fields to be filled in with appropriate words by the user. Some of the poems created via these “poetry forms” teaching tools are, well, just atrocious. On the other hand, I can see that it could be an enabling step…

Just for the fun (or the hell) of it, check it out at: Educational Technology Training Centre



{Wed 28 February 2007}   Leadership

Last night I was browsing through some of my thought-blurts and almost-poems and found this picture-poem combination. I recalled that I had been in a workshop where I made the picture first in response to some classical music (unfortunately, I forget which now) and then the poem in response to the picture. One of the things I couldn’t decide was which way up I preferred the picture, so that’s part of the theme!

One day this may become a standalone poem, but it needs further development. There’s just something about it that I like… I hope there’s enough here to catch your imagination too.

Sword of Damocles AboveSword of Damocles

Leadership

Am I emergent or exhumed,
Birthed or rebirthed,
Now dangling below,
Now arched above
Damocles’ sword?

With hair root-startled
And sucked-in stomach,
Breath whisked away
By words yet unformed,
Briefly balanced,
But naked,
In thought’s blue waters,

Is it with rhythm and poise
Or by sweet accident
That I somersault
(am catapulted)
over today’s death?

Do I swim under that sword,
Or is it beneath me?
Is this my dagger that I see before me?
No matter.
Tomorrow, a thousand deaths await me.



{Tue 27 February 2007}   Song and Dance
Song and Dance

Oh, grey stone steps! My steps are grey;
They heave like schoolboys from their play
When duty, duty, duty, calls
To “brighten lives” in Hades’ halls.

Their lino path invades my shoes;
Its disinfectants now suffuse
My squeamish toes, but measured pace
Seeks out the chair. The audience waits.

A faded circle: knitting, shawls
And blankets shuffle—time now crawls
And settles into atrophy
As, shallow-breathed, I sound a key.

This note-struck hour now adds itself
To sighing streams of time which swell
Past bleary eyes that bloat with tears
And shout at slowly shutting ears.

Stripped to the lip-read sound of noise,
This young and strong and destined voice
Must gentle now to songs of yore
That echo down love’s corridor.

Must stroke and soothe and smile—but, Stop!
What floating muse impels her up?
Urgent, she battles Wheelchair’s clutch:
Rises, surprises me with touch!

Recalling love, her arms wrap round
This startled beau. Thumbs tap: she sounds
The years on me, lifts chin and heart
And cocks her arms for Charleston start!



et cetera