“An artistic practice, among other things, is rooted in the belief that practice is useful.”
— Tanis MacDonald, Out of Line: Daring to be an Artist Outside the Big City
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@potatosandpoetics
“An artistic practice, among other things, is rooted in the belief that practice is useful.”
— Tanis MacDonald, Out of Line: Daring to be an Artist Outside the Big City

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It is a risk to read philosophy as a non-philosopher. When we don’t have the resources to read certain texts, we risk getting things wrong by not returning them to the fullness of the intellectual histories from which they emerge. And yet, we read. The promise of interdisciplinary scholarship is that the failure to return texts to their histories will do something. Of course, not all failures are creative. If we don’t take care with the texts we read, if we don’t pay attention, then the failure to read them ‘properly’ won’t do very much at all. Taking care involves work, and it is work that we must do if we are to create something other than another point on a line.
Sara Ahmed, Queer Phenomenology, pg. 22-23 (via dw-miller)
— samuel delany, “science fiction and ‘literature,” or, the conscience of the king,” starboard wine
great, thanks.
To make the private into something public is an action that has terrific repercussions in the preinvented world. The government has the job of maintaining the day-to-day illusion of the ONE-TRIBE NATION. Each public disclosure of a private reality becomes something of a magnet that can attract others with a similar frame of reference; thus each public disclosure of a fragment of private reality serves as a dismantling tool against the illusion of ONE-TRIBE NATION; it lifts the curtains for a brief peek and reveals the probable existence of literally millions of tribes. The term “general public” disintegrates. What happens next is the possibility of an X-ray of Civilization, an examination of its foundations. To turn our private grief for the loss of friends, family, lovers and strangers into something public would serve as another powerful dismantling tool.
David Wojnarowicz, Close To The Knives (via austinkleon)

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I want to throw up because we’re supposed to quietly and politely make house in this killing machine called America and pay taxes to support our own slow murder and I’m amazed we’re not running amok in the streets, and that we can still be capable of gestures of loving after lifetimes of all this.
David Wojnarowicz (via thecryingbench)
A good friend of mine was diagnosed with liver cancer when we were in high school. She was 16. Some time later, upon hearing that a surgery had not gone as well as hoped, I sat down with my guitar and wrote her a song. A few other good friends of hers strung together some photographs to make a music video and we sent it to her to watch from her hospital bed. When those same friends gathered together less than two years later to sing the song at her funeral, the dissonance was jarring. This was meant to be a work song, to see her through the hard days when the task of healing was tiring. It was not supposed to be a funeral hymn.
In June of 2015, we as a band decided that our LGBTQ community deserved a new song for Pride Week. This was days after the Supreme Court ruled that state-level bans on same-sex marriages were in violation of the Constitution of the United States, and it felt like the whole country was celebrating.
But as we began to write, I couldn’t help but think that although we had won this particular battle, the hatred and fear ailing our nation seemed as malignant as ever.
I knew this because people were still dying.
At least 21 transgender women were murdered in 2015. A disproportionate percent of our country’s homeless youth were (and are) LGBTQ adolescents, forced to reckon with the impossible task of staying healthy and safe without a home or proper health care.
We knew that if we were to make a song that truly spoke to the American LGBTQ community in 2015, it would need to address both victory and violence.
With “I Know a Place,” we chose to imagine a place where none of us would need to be afraid. In honor of Pride and the rich LGBTQ history of turning bars and ballrooms into safe havens, the space we imagined was a dance club:
I can tell when you get nervous You think being yourself means being unworthy And it’s hard to love with a heart that’s hurting But if you want to go out dancing I know a place I know a place we can go Where everyone’s gonna lay down their weapons
At the time, we intended the dance club to serve as a metaphor. Then, on June 12th, 2016, a gunman walked into Latin Night at Pulse Nightclub in Orlando, Florida — a queer space, a brown space, a safe space — and shot 49 people to death.
“I Know a Place” was never supposed to be a funeral hymn. It was meant to be a work song, like Yoko Ono’s full-page ad in the New York Times that proclaimed, “War Is Over!” in December of 1969, at the height of the Vietnam War. We wrote our song to be the voice in your head that tells you to celebrate peace during wartime, because our battle is only just beginning, and one day our war really will be over.
It was also meant to serve as encouragement for our community to remain vulnerable and kind and hopeful in the face of violence. We cannot build a better world without first imagining what that world might look like, and by creating that space inside ourselves first.
After the Pulse shooting, the Los Angeles Gay Men’s Chorus led a crowd of two thousand people outside City Hall in song:
We are a gentle, angry people And we are singing Singing for our lives
We sang with a unified voice that cried out, “We do not accept that this is what our world will look like.” And that night, people all over the country went out dancing — not just because it was Pride Weekend, but because they felt it important not to give in to fear in the face of hate.
People came together in dive bars, bedrooms, and places of worship to celebrate and to grieve, to love and protect one another, and this gentle resilience was nothing less than radical resistance.
Today, in this post-Trump America, many of us feel badly bruised. We, as a band, understand this. We believe it is a mistake to see this incoming Administration as anything other than a threat to the livelihood of our brothers and sisters; the LGBTQ+ community, the Muslim ummah, women, POC’s, indigenous Americans, undocumented people, the working class, and beyond. At the same time, we believe it is a mistake to say that a man whose best assets are hate and fear truly represents America. We say this because America has always been an idea, a utopian concept of a multiethnic, multicultural democratic republic, and therefore its home lies in the imagination, not in the House or the Senate or in a Trump Tower. In the bridge of the song, we implore:
They will try to make you unhappy; don’t let them They will try to tell you you’re not free; don’t listen I know a place where you don’t need protection Even if it’s only in my imagination
Let us push ourselves to imagine a peaceful America where no one has to live in fear. Let us continue to build spaces with our humble means that reflect the America of which we dream. Let us keep up the fight.
Let us keep singing for our lives.
ー Katie Gavin, MUNA
listening to this on repeat as i write this conference abstract about keith haring and david wojnarowicz and act up and art as aids activism and the ways we reach for love in the face of the constant, grinding oppression of the state, and how, in spite of it all, there is always the potential, as long as there is that love, for something new, and different, and better
[rihanna voice] work work work work work (at Halifax Central Library)
…at the beginning of a literature, the concern with a domestication of the amazing is very strong.
Darko Suvin, “On the Poetics of the Science Fiction Genre”
Lisa Robertson | Cinema of the Present

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José Esteban Muñoz, Cruising Utopia: The Then and There of Queer Futurity
Why does a woman's plaint, as we shall see with Hamlet's Ophelia and Freud's "conscientious" women, typically come across as mere chatter and thus less dignified than the ranting of a Hamletian nobleman (or Tassian poet), whose maddened vituperations are attended to and readily given a status of truth? And why aren't there more women speaking out this "truth" then, and why is it that when a melancholic woman speaks, her loosened tongue is not granted the same extraordinary virtue and wisdom as a man's?
Juliana Schiesari, The Gendering of Melancholia
Méira Cook, Writing Lovers: Reading Canadian Love Poetry By Women
Méira Cook, Writing Lovers: Reading Canadian Love Poetry By Women
Humankind, which once, in Homer, was an object of contemplation for the Olympian gods, has now become one for itself. Its self-alienation has reached the point where it can experience its own annihilation as a supreme aesthetic pleasure. Such is the aestheticizing of politics, as practiced by fascism. Communism replies by politicizing art.
Walter Benjamin, “The Work of Art In The Age of Its Technological Reproducibility (2nd version)” (via sandovers)

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Grief and rage--you need to contain that, to put a frame around it, where it can play itself out without you or your kin having to die.
Anne Carson, Grief Lessons
Because we need to call the feeling one has after a great loss something, we call it “grief,” but anyone who has experienced it knows that this is just a word assigned to what is, in its shifting, horrible, massive complexity, unnameable. This book is an effort to rename this feeling. It should take at least that number of words and pages to begin to do so. One could say the entire book is a new name, the name of this emotion one can feel after such a loss.
Matthew Zapruder contributes a new Last Book of Poems I Loved: “Death Tractates” By Brenda Hillman. (via therumpus)