Category: influential reading material


All We Can’t See: Illustrating the Nauru Files – a powerful exhibition as part of Melbourne Art Week that invites artists to respond to the redacted case file notes from Nauru… the images giving a human face to the human cost of the experience of being on the receiving end of Australia’s policy of offshore detention.

all we don't know exhibition fortyfivedownstairs melbourne August 2018 refugees Nauru files

all we don't know exhibition fortyfivedownstairs melbourne August 2018 refugees Nauru files

 

all we don't know exhibition fortyfivedownstairs melbourne August 2018 refugees Nauru files

rubem Alves spiritual reading group Carmelite centre for spirituality middle park theopoetics

Was Rubem Alves a poet, psychoanalyst, theologian, or philosopher? Yes.

Somewhere beyond tidy definition and cataloguing “The Poet, The Warrior, The Prophet” is an invitation to visit a place that you’ve been before but forgotten you knew.

In the same way the Eucharist is a poetic ritual of anthropophagy Rubem asks us to take in his words and be changed by them.

Gleanings shared with the Spiritual Reading Group at the Carmelite Centre, Middle Park –  19 June 2018.

 

In his article “An Anthropophagous Ritual, “ Rubem Alves wrote:

Anthropophagy is the eating of human flesh – cannibalism, something savage. But so-called savages don’t think so. A tribe of Brazilian Indians who practices anthropophagy justified it thus:  “You who call yourselves civilised don’t love your dead.  You made deep holes and bury them to be eaten by worms. We, on the other hand, love our dead. We don’t want them to be dead.  But they are dead! There is only one way to keep them alive: if we eat them. If we eat them, their flesh and blood continue to live on in our own bodies. 

Anthropophagy isn’t done for nutritional reasons. It isn’t a barbecue. It’s a magical ceremony.  It is believed that, by eating the dead, their virtues are incorporated into those who eat them. Psychoanalysts agree. They believe that our personality is formed by successive anthropophagus meals at which we devour a piece of one person, a piece of another… the Eucharist is a poetic ritual of anthropophagy: “This bread is my body; eat of it. This wine is my blood: drink of it.”

…that is what I wish. To be eaten.

 

rubem Alves theopoetics the poet, the warrior, the prophetRubem Alves died on the of 19 July 2014, aged 80 – almost exactly 4 years ago – this material we’re about to read was originally delivered at the 1990 Edward Cadbury Lectures in the University of Birmingham, segments of 8 talks given over two weeks and our invitation today is to read Alves work and take him in. Rubem Alves had a pretty extraordinary view of life and way of expressing that descriptively to others.

alves spider 1Alves spider 2

Although Stanley Hopper and David Miller are credited with coining the term theopoetics, and  Amos Wilder’s “Theopoetics: Theology and the Religious Imagination” is considered the seminal text of the field, Rubem Alves’ writing takes credit as a premium model of the style – combining theology and poetry.

Theopoetics is an interdisciplinary field of study that combines elements of narrative theology, poetic analysis, process theologyand postmodern philosophy.

Amos Wilder says: “Old words do not reach across the new gulfs, and it is only in vision and oracle that we can chart the unknown and new-name the creatures. Before the message there must be the vision, before the sermon, the hymn, before the prose, the poem.” Rubem calls us into an encounter of the Mystery of the Divine saying:

it’s not science that can explain this,
but our lived embodied experiences
.”

 

alves dead man 1Alves Dead Man 2Alves dead man 3

Rubem Alves was a forerunner of the liberation theology movement and key to the transformation of Christian social ethics in light of this thinking.  He was a writer, a psychoanalyst, a theologian, an educator, a storyteller, a poet…During his career, Alves collaborated with notable personalities such as Peter MaurinDorothy Day, and Paulo Freire. He was widely read and frequently included art and quotes from the work of others in confluence with his own including writers such as Rilke, Emily Dickinson, Tolstoi, e.e.cummings, Bonhoffer, and Sigmund Freud among others – 74 different references in these lectures alone… you gain from this a sense of a man who is listening to the world and taking it in. These lectures perhaps the map of some of Alves’ anthopophagus meals.  Alves was a prolific writer contributing over 100 books, some of these translated into six different languages, children’s books (“Happy Oysters Don’t Make Pearls”) and many articles on education, philosophy and religion.

alves prayer 1Alves prayer 2

Rubem Alves was born in a small rural town, Boa Esperança, Minas Gerais, of Brazil in1933. His father was once rich but went broke during the depression and his family had to move to Rio de Janeiro where he was seen as a “hick” from the country.  This crisis was also what led his family to the church as, unable to afford to send the children to school, the family accepted assistance from Presbyterian missionaries to get their children an education.  After high school Alves studied theology, doing outreach to factory workers, then returning to his home state to serve as a pastor amongst simple and poor people (1957).  His religion was practiced and interpreted from the perspective of the poor.  Less about sin, and more about love and freedom, Alves saw religion as a means to improve the world of the living rather than guaranteeing something to people once they’re dead.  Much of what resonates in his writing is the way he takes ordinary human things and makes them sacred. The honesty with which he does this, asks listeners to consider the truth of themselves and invites them to know that as wholeness.  He writes about bodies, love, death, food, communion – universal themes…  and he writes beautifully… believing:

“…the goal of our struggle for justice and all political struggles is for the world to be more beautiful.  Poverty is horrid, it’s ugly. Poverty is death, death of children, suffering. These are terrible things! They must end!”

In 1959, he married Lídia Nopper and they had three children together — Sergio, Marcos, and Raquel.   Through the 1960s, Alves alternated between service as a Presbyterian parish pastor and study as a graduate researcher in theology. Alves went to New York to do his Masters but flew back to Brazil following the US-supported military coup of 1964. The Presbyterian Church of Brazil chose six intellectuals as scapegoats and offered these names to the new military dictatorship to avert persecution themselves.  Immediately upon his return to Brazil, rather than being reunited with his wife and children, Alves had to go into hiding. With assistance from Brazilian Freemasons and the Presbyterian Church in the United Stateshe returned to the US covertly 8 weeks later and secured an invitation from Princeton Theological Seminary  to commence doctoral studies there – where he hated it – he was not allowed to write using similes or poetry and thought this writing his ugliest. Alves received the lowest possible grade that was still a pass for his PhD. ( A Theology of Human Hope. Washington: Corpus Books. Revised version of his doctorate thesis, originally titled Towards a Theology of Liberation.) Of this academic theological approach Alves commented:

“Theology is not a net that is woven in order to capture God in its meshes,
for God is not a fish but Wind that no one can hold.  

Theology is a net which we weave for ourselves so that
we may stretch out our body in it”

 

Alves babettes Feast 1Alves Babette's feast 2

When he eventually returned to Brazil in 1974, Rubem became a University Professor.  Having been expelled by the denomination he belonged to, Rubem (along with other communities and pastors) had a painful period of isolation and dispersion until 1978, when together they founded the National Federation of Presbyterian Churches which, from 1983 on was named the United Presbyterian Church of Brazil (IPU). Rubem made significant contribution to the founding documents of this new church and it was said of this work by The Rev. Sonia Gomes Mota: “He was not interested in giving us moral lessons or transmitting the absolute and indisputable truth. As a good theologian, philosopher and educator, he was more interested in making us think, reflect and question the immutable truths of theology and urged us to envision new possibilities and new ways of living our faith. Rubem led us to deserts and invited us to be gardeners and planters of hope.”

Born in a context of political and social oppression,preaching and teaching of God’s word as well as social programmes such as nurseries, sewing workshops, health centres, psychological services, and literacy courses are just a few examples of the integrated activities developed by these new church communities. They were the first Presbyterian church in Brazil to ordain women.

Alves once remarked,

“Prophets are not visionaries who announce a future that is coming. Prophets are poets who design a future that may happen. Poets suggest a way.”

Rubem Alves would go on to add psychotherapy to his portfolio and establish his own clinic. In later life, although he maintained a pastoral and prophetic touch with the people he encountered, Rubem’s association with institutional religion became more detached as he came to believe that space, that curiosity, that out of the “nothing” offered by poetry, more good could come than of liberation theology.

Alves unlearning

yellow daisies Australia Jon Cornford sustainability

Australian economist and theologian Jon Cornford’s latest book ‘Coming Back to Earth: Essays on Church, Climate Change, Cities, Agriculture and Eating’ is a wonderful resource and invitation for thinking deeply about personal and corporate ways  of responding to critical issues of our time such as:  “climate change; species extinction; resource depletion; pressure on the global food system; widening international tensions and conflicts; economic instability and fragility; persisting poverty and economic exploitation…” (p.9).

God has appointed us to be stewards of this earth, its water and land, its trees and flowers, its animals and birds.  To work it and keep it. To observe and serve it. God created it and saw that it was good – what do you say that it is?

You can read the full blog piece here

Copies of the book and further resources from Manna Gum are available here.

 

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now?

 

May the Source of All Life nourish us and bind us together,
May the Wisdom of the Holy One enlighten us and enable our sharing,
And may the Courage of Holy Fire inspire is as a network of love and freedom
today and always…

And we the people say: Amen

New Testament Keynotes – Chair: Kylie Crabbe


Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? Mark 7 greek NRSV literal

Clean and Unclean: Multiple Readings of Mark 7:24-30/31 – Dorothy Lee

 

1. MISSIONAL READING

  • Gentile mission
  • Priority of Israel
  • Postcolonialism
  • Inclusion

 

2. PEDAGOGICAL READING

  • who is teacher?
  • woman as teacher, Jesus as student
  • peirastic iroy
  • Jesus and woman as co-teachers

 

3. PARADIGMATIC READING

  • discipleship
  • spirituality
  • courage
  • women and outsiders
  • communtiy of faith
  • clean and unclean

 

4. CHRISTOLOGICAL READING

  • God and suppliant
  • Identity of Markan Jesus
  • subversive authority
  • shame and suffering
  • divine guardian and protector
  • Eucharist

 

CONCLUSION

These four ways of reading the text overlap and invite us to take the story seriously. especially in our thinking around inclusive table, diversity, cleansing and expanding borders.

‘The text is not out to get me.
There’s a radical inversion of power.
I’m not trying to rescue Jesus or the woman –
but see them through Mark’s eyes.
Dorothy Lee

 

 

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? Adela Yarbro Collins

The Leadership of Women in Early Christianity – Adela Yarbro Collins

Referencing mention of females in literature and inscriptions it is evident women have held positions of leadership since the very earliest days of Christianity: House churches (leadership, hosting), Apostles (commissioned by risen Christ or local community), Episkopoi (head of house churches, financial and administrative organisers), Diakonoi (messengers, envoys, mouthpieces, delegates), Presbuteroi (elders, presenters and priests)…

‘Evidence is so rare…
but indicates there would have been more’

‘Women in the early church ministered in a variety of functions, including as apostles. The literature and inscriptions only serve as evidence of what they were trying to suppress. Female leadership was approved of and recognised by both male leaders and those communities whom they served’

‘It would be great to see the Catholic church restore women to the diaconate and then to priestliness… I don’t think I’ll see that in my lifetime but I’m willing to be surprised.’

– Adela Yarbro Collins

 

 

Three short papers – Chair: Stephen Burns


Desolate, devastated, redeemed, restored: Feminist visions of Daughter Zion reframed in Deutero-Isaiah and the conversation around domestic violence in Australia today – Angela Sawyer

Key passages: Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? zion domestic violence in Australia

  • Isaiah 49:14-26; 50:1-3; 51:17-52:6; and 54
  • Zion’s personification – what is her identity? her role?
  • Dealing with metaphors
  • Zion, violence and trauma theories

Responses:

  • raising the profile of a poetic character such as Zion
  • Zion’s voice and Zion’s silence
  • Cognitive approaches to metaphor theory, trauma theories and biblical studies
  • the benefit of this combination when reading with those in contexts of violence and trauma
  • Contextual Bible Study, creativity of expression – Zion’s metaphorical image can offer something to women experiencing domestic violence in Australia.

‘We need to reappraise texts of violence.
When we “make nice” these texts. We “make nice” the issues’
[domestic violence]

‘There is distorted and false teaching speaking to issues of family violence, male authority, divorce… we need biblical criticism not literalism to reinterpret, reframe or reject these passages.’

– Angela Sawyer

 

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now?

Are You Shaved? A Hermeneutic of Hair Removal – Caroline Alsen

“equality feminism”, “radical (justice) feminism”, “biblical feminism”…

‘The Bible might offer answers to questions
but it’s not a women’s liberation document’
– Caroline Alsen

 

  • engaging critique of asymmetric power structures
  • move from authority to function
  • awareness, not author-ity
  • key to power = key to feminist reading

Bible talks a lot about piercing, circumcision, purification rituals… and the idea that when you lose hair you lose strength. Enemies were shaved to feminise and shame them (2 Samuel 10:4) … also ritual liminality, social humility for priests, Israel elite male gaze.

For Egyptians and Assyrians shaving was normal – when Joseph decides to shave is it an imperative of Israelite survival? assimilation? participating in the colonising? being “civilised”?

Father (Jacob) and son (Joseph) alter their hair at moments of transition of power but at the same time are feminising their Israelite identity.

 

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? Tamar Rachelle Gilmour

“But he would not listen to her”: Revisiting the story of Tamar in 2 Samuel 13 – Rachelle Gilmour

Does Absolom kill Amnon as revenge for the rape of Tamar or for his own ends?

The rape of Tamar is an act against David, challenging his position as King. Absolom kills Amnon for the threat to his father and protection of his inheritance and to assert his masculinity (strength). Absolom is presented as hero and avenger but is really serving his own ends.  Tamar is silenced and has no comforter.

Parallels between 2 Samuel 13 and the concubines of 2 Samuel 16 are broken by God intervention in the latter.  But God’s intervention comes too late for Tamar or the concubines. Is God listening to Tamar? In these passages whose voice do we hear? Who is voiceless? Who has a voice but is silenced?

‘Rape is more to do with men’s power over other men
than men’s power over women’
[if the husband or father were “strong” it wouldn’t happen]

‘It’s our role to critique society then and now’

– Rachelle Gilmour

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now?We sit in silence – holding space for brief moments to acknowledge all the complexity arising from these topics and texts…

 

Old Testament Keynotes – Chair: Katharine Massam


Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? Gerald West

Rape, Royal Power and Resistance in 2 Samuel: Intersecting gender and class in biblical text and South African context – Gerald West

African feminist women’s theologies ‘struggle’ to emerge fro within African ‘father’ theologies: African Theology, Ujamaa Theology, SOuth African Black Theology, South African Contextual Theology.

Culture, Economics and Race are the core systems of these African liberation theologies (it’s difficult to get gender in as a point of intersectionality).

African Feminist/Women’s Theology adds ‘Patriarchy’ as a core and intersecting system.

African women tracking intersections… between gender and economics (Makhosazana Nzimande and Musa Dube)

Letters Longing for Intersection

  • From Bathsheba to her grandfather Ahithophel
  • From Tamar to Ahithophel
  • From the Pilegeshim (wives of David) to Ahithophel
  • Graffiti on the wall of Jerusalem

David has taken,
Amnon has taken,
Absolom has taken,
Ahithophel was taken…
your daughters!
Vuka!

The narrative builds tension, waiting for Ahithophel to speak.

“What shall we do?”
“Rape your father’s wives.”

Locating Ahithophel socio-historically and narratively and looking at the advice he offers what can we understand of his motivations and intentions? There are intersecting injustices… are there intersecting resistances?

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? Jione Havea

Terror of texts: Talanoa on three letters around Numbers 27:1-11 and 36:1-12 – Jione Havea

 

“If we save the planet and have a society of inequality,
we wouldn’t have saved much” – James H. Cone

Talanoa – story, telling, conversation

LETTER ONE

Somewhere at the meeting place of the Kulin nations:

Wurundjeri
Boonwurrung
Taungurong
Dja dua Wurrung
Wathurung

May 04, 2018
Just passed midnight

Dear Ana Loiloi…

A story is told of five named sisters: Mahlah, Noah, Hoglah, Milkah and Tirzah.

They raise 6 things and the Lord answers… 1.

Talanoa has the capacity to create history and truth.
Talanoa ridicules the private-public divide.

 

LETTER TWO

Dear Sela Kakala…

We hear your name and we remember you. I’m wandering and wondering tonight how your children lives will be different without you.

Where is the mother of these 5 sisters? Their mother is nowhere in their story.

  • do they share the same Mum?
  • would the story be different if she was alive?
  • are they making this claim for their rights at their mothers’ urging?

We give her a name.  That name is: Kulin.
We resist by reclaiming her, giving her a name, and putting her back into the story.

Talanoa is not about telling everything

  • talanoa is particular
  • talanoa is partial
  • talanoa holds back

 

LETTER THREE

Dear Diya Lakai…

If the sisters are married into mother Israelite tribe, then their inheritance will go with them.  Moses adjusts the rules so that the sisters must marry one of their own tribe, keeping the wealth within their tribe.

  1. See, judge, act for yourself and your company
  2. Resistance is good. Find company. Solidarity is empowering.
  3. Challenge the written [laws].  Don’t limit yourself to those causes which affect only humans.  See islands lost. Grieve. Try and save others.
  4. Beware of materiality.  Read Maya Angelou’s ‘Still I Rise
  5. Find more mother’s for Kulin’s daughters.
  6. Marry who you want when you grow up. See, judge, act for yourself. Live beyond the shadows of your father.

P.s. read your Bible carefully.

“I like letters – you can tear, hold, keep, read, share them…
but they can be a resistance too.”

– Monica Melanchthon

“Reading texts and doing bible study with marginalised
people brings their voice, that of ordinary women,
and brings them to the conference.
We need to run bible study that
ordinary people can access.”

– Gerald West

Australian Collaborators in Feminist Theologies the state of feminist biblical scholarship 11 May 2018 where are we now? candle and pine table pieces

war memorial footscray lest we forget avenue of honour ANZAC Day 2018

This ANZAC day as we remember those who lost their lives in WW1 and WW2 we also acknowledge all of those who lost their lives in the Frontier Wars.

We acknowledge people of the Kulin Nation stalked game, collected food and fished along the river junctions, estuaries, oceans, swamps and lagoons of this place since time immemorial. They met, raised families, shared songs and stories.  We acknowledge this way of life was interrupted during white settlement and that this country was the scene of conflicts between the Kulin Nation people and the European colonisers.

You won’t see any war memorials depicting the Frontier Wars. When Aboriginal people mourn the loss of a family member they follow Aboriginal death ceremonies, or ‘sorry business’. It is believed that when a person dies, their spirit goes back to the Dreaming Ancestors in the land if the correct ceremonies rituals are conducted.  The tradition not to depict dead people or voice their (first) names is very old  – traditional law across Australia said that a dead person’s name could not be said because you would recall and disturb their spirit. After the invasion this law was adapted to images as well.

Aunty Margaret Parker from the Punjima people in north-west Western Australia describes what happens in an Aboriginal community when someone dies.

“…when we have someone passed away in our families and not even our own close families, the family belongs to us all, you know. The whole community gets together and shares that sorrow within the whole communityWe have to cry, in sorrow, share our grief by crying and that’s how we break that [grief], by sharing together as a community.

If you are interested in thinking further on this subject more you might visit NGV’s “Colony: Frontier Wars” exhibition on until 15 July 2018 or  read Richard Flanagan’s recent Press Club speech online. As we remember the grief of those lives lost in wars today the following poem by indigenous artist Zelda Quakaroot, from Mackay, Queensland might be a way to share our grief as a community. This poem was inspired by AFL player Adam Goodes, on the subject of war it may not be that “our voices have been heard” yet but we can be grateful for the space to hold grief as a community today for the fallen in war – named and unnamed.

 

STAND STRONG

Our ancestors spirits
Are here…
Respect never retires
Stand up
We’ve marched
Our voices have been heard;
Stand here
Where we belong
Stand altogether
With our passionate hearts
For respect
We all stand strong.

Sources: Wikipedia and Creative Spirits


 

I know nothing about anything.  I just need to get that out there. I make some presumptive connections above about why there might not be indigenous war memorials and sort of appropriate the “unnamed soldier” for my own poetic ends… The most I have heard about the Frontier Wars was on Monday at the Indigenous Hospitality House‘s Learning Circle.  I’m a you-have-to-start-somewhere kind of person and the second step in acknowledging you know nothing about something is to say: Why don’t I know about this? How can I find out more?  The above is a very hastily cobbled together poster I made very late last night… it didn’t arise out of any wisdom or stakeholder consultation (I’m sorry for that), it didn’t even get spell checked (crap!) it arose out of a deep sense of conviction that I should know more about what I know nothing about and wanting to give hands and feet to that commitment urgently.  Richard Flanagan’s Press Club speech is so pertinent to our times I wish everyone in Australia would read it.

In the meantime… I did a little morning vigil of my own putting these up in Footscray’s Memorial Park and on the Avenue of Honour plinth because I want to see Frontier Wars become part of the conversation… I want to have the conversation… and I can’t get to Canberra for the Frontier Wars March.

 

Squatter Henry Meyrick wrote in a letter home to his relatives in England in 1846:
The blacks are very quiet here now, poor wretches. No wild beast of the forest was ever hunted down with such unsparing perseverance as they are. Men, women and children are shot whenever they can be met with … I have protested against it at every station I have been in Gippsland, in the strongest language, but these things are kept very secret as the penalty would certainly be hanging … For myself, if I caught a black actually killing my sheep, I would shoot him with as little remorse as I would a wild dog, but no consideration on earth would induce me to ride into a camp and fire on them indiscriminately, as is the custom whenever the smoke is seen. They [the Aborigines] will very shortly be extinct. It is impossible to say how many have been shot, but I am convinced that not less than 450 have been murdered altogether.[2]     Source

Please see also Lyndall Ryan‘s interactive (partially completed) massacre map for violence near you…

 

What are war memorials for by the way… Remembering? Honouring? Celebrating? Prayer? Prevention? Cure? Should they be educational so that understanding the horror of war we might be dissuaded from ever participating in them by being transparent about the cost of war and violence – personal and political? Should they advocate for alternate and non-violent approaches? Make connections to waves of migration and refugees?

Ironically, the only one at Footscray’s war memorials this morning was me.  There are no flowers or wreaths, no events, no mourners although I saw a few folks in uniform heading for the local RSL.  The memorial has had a revamp recently, the Australian Government is commiting a lot to doing them up in upcoming years on top of the $100 million spent on a new museum in France, apparently there are a total 5-6 Frontier War memorials in all of Australia, maybe we could get a new museum here on country?

I confess I don’t feel as much as I think I should, I have ringing in my head the chorus “Lest We Forget” but we cannot remember what we do not know, how selective are the stories we’re being taught? And I wonder… have I forgotten what I’m supposed to remember?

What are we forgetting?
What are we remembering?

war memorial footscray lest we forget avenue of honour ANZAC Day 2018war memorial footscray lest we forget avenue of honour ANZAC Day 2018

I read some of the plaques at the memorial garden overlooking the Maribyrnong river and the racecourse.  The catch-cry of the funding appeal for planting the Avenue of Honour back in the day was that the memorial would be “…dedicated to citizens who fell in ANY war in which Australia has been engaged.” Could this language create space for remembering lives lost in the Frontier Wars?  One plaque quotes the widow of Private GF Blake of Footscray from an In Memoriam message in The Age ‘Each day I miss his footsteps/As I walk through life alone‘.  Walking is evocative language in this country, what learned wisdom about following in our elders first footprints and following songlines have to teach us about grief? What symbolism might we share of trails that end unexpectedly, or songs that are lost before they can be passed on, can we learn from?

Don’t forget to remember.   Let’s keep talking about what that means.

 

20180113_141052

‘I would like to go, stupidly, towards the bodies that my anxiety has kept me from.’
– Guy Hocquenghem, ‘The Screwball Asses’

I will be content with nothing less that the total and complete destruct-
tion of my body. Now is not the time to be flippant, now is the time to be
sincere, and helpful, but I still say, ‘I like to sleep with people who could
break my ribs id they chose to’. It’s stupid because couldn’t anyone, phys-
ically? And wouldn’t they?

Smashed ceramic chips are like fingernails, kept clipped short
and ragged, scraping over your legs. No two chips are identical. Rough
snaggles, little knives. Obsessively clipped every day. I love forms that
take a long time to set. I love thinking about waiting for the grout to dry.
Thin cylinders, almost meeting in the corner of the room. At the same
time smooth, especially aesthetically, and rough, like a secret. I feel like
I’m visiting the clinic, and I’m into it.

I was clearing away the cups from tea and coffee after group.
There was a tea bag bound to a stirring stick, the string wound tightly
around. In sharing time he said, ‘If you can’t be a faggot, why be a man at
all?’ and honked, a nervous burst of laughter. When he was not speaking
I looked at him. His shoulders hung forward with many years of habit,
the same as mine. The things I love looking at are the things that are the
same as me, or spaces where I can see that I could be too; there but for
the grace of God go I. When he was speaking, I looked away. It’s just a
wrapper. A vessel.

I like to think about bending steel. To make something look like it
flutters but allow it to be still. Allow something so precious to evaporate
into the air. Less death wish, more stability. It’s good to have a role, you
whispered, handing me a tray of raw meat, not looking at me. ‘everybody
treats you like a boy until you say you are one’. The bruise becomes the
unmistakable centre of the long neck. The neck becomes negative and
the bruise positive. Like the neck exists only o support the bruise. Like
this vessel exists only to support what’s inside of it. To see your pulse in
light blue. To feel your heart beating in your skin. ‘These things we do,’
he says. ‘they never used to come naturally to me,’ Nothing even really
happens, but the interiority is so overpowering, so strong. The blood is
at the surface.

An excerpt from the stunning work of Spence Messih with Vincent Silk and many other artists are now on display as part of the UNFINISHED BUSINESS: Perspectives on art and feminism exhibition at the Australian Centre for Contemporary Art, 15 Dec 2018-25 March 2018. Free entry. Check it out!

 

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leonard cohen

You are with me still.

Even though I have been removed, and my place does not recognise me. Even though I have filled my heart with stones. And my beloved says, I will wait a little while behind the curtain – no, I have waited too long. You are with me still. Though I scorched away the tears of return in the forced light of victory, your rebuke still comforts me, you signify yourself among the dangers. Saying, Use this fear to know me, fix this exile toward my return. Though I am unwept, it is your judgement parches me.  Though my praises for you are under ban, it is the balance of your mercy. And you are with me still. Saying, Search this out, it is you who have hidden yourself. Saying, Clear me in your troubled heart. Saying, I will come to you. Saying, I am here. Though I add membrane to membrane against your light, and heap up cities on the husk of your rebuke, when the sun and the moon are shining in the other pan, and you advance me through the solitude by such a kind degree, and you create the world before my eyes, and the one who hides in self-disgrace cannot say Amen, O slow to anger, you are with me, you are with me still.

 

excerpt from Book of Mercy, Leonard Cohen

 

there's no expiry on you graffiti footscray

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“Consider what has been lost, grieve it and acknowledge the ache.Grow in your own strength. Know you are loved, wanted and needed… tell us how best to do this through the assertion of your will. The way you let, and encourage, us to be us… this is a gift. when you connect with your essence, you show us how too. Have your solitude. Find all you have to offer – don’t cheat yourself… don’t cheat us either.”

 

Just in case, by some miracle, you have gotten this far in life without hearing of the Enneagram it’s a personality test based on 9 interconnected types.  You can do a basic test and find out more about the types here if you’re interested.   The quote above relates to Type 2: The Helper.

Ryan O’Neal, Sleeping at Last (you may be familiar with his music anyway from shows like Bones, Grey’s Anatomy or movies like Twilight and The Fault In Our Stars…) is writing a song for each of the Enneagram types that is designed to speak to the heart of what that type longs to hear.  His music and words are soulful and melodic anyway… now they make you cry from the acceptance and affirmation.  He’s including “fingerprints” (little sound bites) in each track submitted by friends and family that are of that personality type – definitely worth a listen to better understand yourself and others. #layers