Thursday, October 20, 2016

Rimbaud's Birthday

                                                             [Allen Ginsberg]

Arthur Rimbaud's birthday

For Rimbaud on the Allen Ginsberg Project - see here and here and here 

A defence of Rimbaud  by Allen Ginsberg

from a letter from Allen Ginsberg to (Professor) Lionel Trilling, September 4, 1945 [sic]:

...That you are unable to understand why I make so much of Rimbaud, dismays me somewhat. Though I should dislike to be over-bumptious about it, with your kind permission, I must witness his defense. I fear that since you have read  Rougemont's Partie du Diable you possibly approach Rimbaud viewing him as another eccentric French Satanist somewhat in a class with Maldoror, fit to be the prophet of the Mexican Hashish Surrealist Quarterly. Rimbaud had an attack of Diabolism somewhat appropriately at the age of puberty and lost it , as far as its meanings go, soon thereafter as far as I've been able to tell. I would say that, to his credit , he surpassed the more highly advertised and shallow spiritual struggles of Baudelaire-Dandyism and diabolism as puerile reactions of the puritan temperament to the "vulgar complacency" of the times. I think of Rimbaud as a hero in the sense of having a violent, varied - and finally mature - response to a fairly representative social situation.Not that of a provincial 19th Century Frenchman, that of a Western man. He was flexible enough to change his ideas to correspond to his experiences , and in consequence ran the gamut of political , religious, nationalistic, and esthetic visions and verdicts that have attacked the significant figures of modern poetry. I approve of Rimbaud because unlike the heroes of the Columbia (University) Bookstore, he survived and mastered these visions, and rose above them to a solution to the "problems" of our time which as yet our writers are first discovering. As I remember, in his earlier years he underwent the Dedalus Pontifex religious dilemma in an abridged form, and turned political after loss of faith. After divesting himself of the notions of the usual politically conscious writer (entertained in our time by the Book of the Month Club "Talentgang" perhaps), he turned, in the usual developmental groove, to aesthetic salvation. Here the development of the poor poets of the nineteenth and part of the twentieth century seems to have stopped - unless like (W.H.) Auden and (T.S.) Eliot they have crawled back into the womb of the virgin. Pragmatic religion bores me at this point and so I continue with the fortunes of Rimbaud - who at his stage of the worship of Orpheus, with the concomitant illuminations, Satanism, "dereglement de tous les sens", his physical and moral depersonalization, had the most amusing circus of them all - Yeats, Joyce, Rilke, James, Wilde, Flaubert - while it lasted. I think that he pursued this orphic wonder, experience for art's sake, the unsocializing of the animal, more effectively than any modern writer - probably because of his youth. 

At the same time I sense in him an ability to make contact with his culture personally, to actively live in it  and be of of it - and this in an artist has completed the circle of absolute artistic depersonalization, paradox or not. I think that this "realistic" contact is unknown to the other exiles at his time, except Dostoyevsky and the later Joyce. In the period of the early Season in Hell, Rimbaud felt out his culture - his Charleville and his Paris - and analyzed it , in more primitive terms, to the same effect that Freud and Spengler later did. He went deeper than the reformism of Butler, the ivory-towered amorality of Mallarme. dug deeper for a faith than Dedalus did in finding himself in art. The reason for this I think in regard to the "Aesthetic adventure" is in Rimbaud's use of art constantly as a key and not a mystical telos. He wound up with a Bohemian version of the 1920 Fitzgerald, though less provincial, less superficially idealistic, a master of exterior circumstance. He presents by implication and statement the sociological, not the abstractly ethical, "spiritual" problems of his time. His struggle concerns not merely the unpoetic machine  versus faith, which is naive; nor individual power versus collective boorishness, as in Nietzschean anarchy; he presents not diffused evils to be conquered, or wicked individuals to be curbed, or heroes to emerge, and dragons to be killed - but he knows a complex anthropological unit in what appears to him to be in a stae of cachexy - a whole syndrome of ills adumbrating a cultural decline. He  fixes the symptoms somewhat in Freudian terms as the conflict between the anarchic impulses of the individual psyche and its needs, and the mores of a categorized protestant civilization which is crippled because it conceives of pleasure as evil. He is interested in types representative of a neurotic culture, one ridden with anxiety and tension, the civilization of the false passport, insecure, confused, in sum, chaotic. The important person is the outcast (not the literary egoist), but, as in the Satyricon of Petronius, the keen levelheaded men of basic understanding, In the army, one of his practices is to gold brick. He is the type (in civilian society) that is master of his corner of reality, who cuts through the confusion of the disorderly culture to achieve his individual end - the Raymond Chandler hero, the sharp-eyed gambler, the dead-pan cardshark, the tense tendoned gambler, the "hood" - the types that are comng into prominence now in the movies (Alan Ladd) in James M Cain, in (John) O'Hara. There is an interest in the psychopath who moves in his pattern unaffected by moral compunction, by allegiance to the confused standards of a declining age. 

Rimbaud somewhere speaks  of watching the skies as a criminal avec son idee. And not only the criminal partakes of this attitude - even the Dos Passos intellectual, the business promoter, the political career man. These in a sense - or at least, I sense - these have almost become our representative heroes. No longer do they rebel against society, exile themselves, romantically disdain its ways for the ways of art. Art has dropped from its pedestal, the hero moves about in society as a shadow, not menacingly or aggressively, but coolly collecting his profits and faking respectability with varying degrees of consciousness

Yet even this stage of unrebellious anarchism is surpassed by Rimbaud. The Civilization, as he and most others seem to agree, offers no hope of personal salvation, no vital activity, no way of life within its accepted structure. His creative powers are not realized in the usual activities of the citizen - at the machine, in the office. Realizing that art was an escape - and merely an escape, a fool's paradise, a Dedalusian ivory tower - and admittedly so, considering the myths of the wound (Cocteau's) or the Wound and the Bow (Wilson's) which represent art as compensation for creative activity in life - Rimbaud amputated the wound and cast off the bow and went to Africa. This was the exodus from society not into the futile exile of the artist, but into living salvation in the land of the primitive, unrestricted, uninhibited. And he embarked to a rigorously active public life as a gun-runner and slave-trader. With Rimbaud as catalyst the problems that supposedly beset  the sensitive youths of the day are crystallized realistically for the first time, I think.

 And so I look to him as "prophet" of the present literary concern with anthropology and psychoanalysis, the shift in vision in society from the simple idealism of Sinclair Lewis to the complicated half-hidden Spenglerian Weltanschauung of (John) O'Hara, and, I predict, the whole crop of post World War II writers. Whether or not his pessimism prevails, his idee, his sociological approach rather than moral, has already prevailed. Secondly, he remains one of the earliest forerunners of our modern "classicism", the casting off of the aesthetic preoccupation in favor of personal activity, the relegation of art to a tool and not the salvation  of battered souls. Last, he is one of the few writers whose problems are recognizably limited to his age, as Freud's psychological structure reflects the mind of the middle European of the 19th-20th Century. In this sense there is less confusion in Rimbaud than in many other writers,who tend to universalize the conflicts in them peculiar to their time and place. In sum then, I admire Rimbaud not as the poet maudit, the decadent, but the representative hero, the  sociologically concerned, and in the highest manner politically minded poet. I think there will be many more Koestlers who, reflecting their time, unconsciously participate in his ideas, look at western culture avec son idee.

I see I have written a great deal and I have said nothing about his poetry as poetry. Season in Hell seems to me the most individually expressive poetry I have run across - more than any poet, I can understand the personality - half childish, half sardonic, somewhat sentimental, furious, jealously personal and strikingly dispassionate - from the poetry. I mean, it is so compressed and flexible that it contains whole visions in a single line. To me it is pretty clearly the work of genius, and so despite your lack of enthusiasm I continue to admire Rimbaud unabashedly…."

Wednesday, October 19, 2016

A 1980 "Teach-In"

                     [The format of the "Teach-In", derived from 'Sixties protests against the Vietnam War]

AG: And the other thing, simultaneously is a heating up of all the war protest groups - the Alliance To Resist War and Violence [sic], and there's now a classic "teach-in" going to take place (like in the 'Sixties - "teach ins"?). There's another "Teach-in" coming up, from Thursday on, Thursday and Friday, big "teach-in" at C.U. (Colorado University) . Simultaneous with Simon Ortega [sic -  Editorial note - confusing him with Daniel Ortega, Allen means Simon Ortiz], (no, just before Simon Ortega), that's going on simultaneously. So they'll be a film - The Intelligence Network, "a documentary of  U.S. Intelligence Agencies abuses", teachings on the Iranian Revolution, teachings on American economical and political crisis ) (that's on Thursday) Friday, films and a big teach-in on Afghanistan (which should be really interesting, if you want to get the other side, because there's probably some huge other side that we haven't heard yet [sic]). Then, eight to ten, "Oil Imperialism in the Middle East" (These are all sort of professors at C.U. or Iranian intellectuals or Afghanistani specialists.) Saturday, "U.S. Foreign Policy in the Middle East" in the morning, "Causes of World War III", from nine to eleven, "Registration for Draft and the Lessons of Vietnam", from eleven to twelve-thirty (so that'll be, like, a draft-counseling "t-in", teach-in), and then a plenary session in the afternoon "What To Do?" and a social get-together at the churches... So I'll put that up somewhere at Naropa.
So.. wanted to take care of both of these (announcements). It's really interesting, like, slowly things are cruising back to normal ...protest

[Audio for the above can be heard  here, beginning at approximately forty-eight-and-a-quarter minutes in and comcluding at approximately fifty minutes in]   

Tuesday, October 18, 2016

Vital Native American Eco-Resistance (1980 & 2016)

                   [Native American-Led Protests Against Dakota Access Oil Pipeline,  October 2016]

Some sort of synchronicity. We had scheduled this post (Allen at Naropa in 1980, announcing a Native American-led protest against the sacrilege and environmental disaster of the proposal for South Dakota uranium mining), prior to the breaking news of Amy Goodman's arrest (and yesterday's acquittal) over reporting on demonstrations against the proposed Dakota Access Pipeline.

For more on the Pipeline and for Democracy Now's full coverage of the issue - see here

                               [Amy Goodman, hosting Democracy Now! from Mandan, North Dakota]

Amy  isn't the only high-profile journalist who has been arrested.  Deia Schlosberg, documentary filmmaker, is currently facing 45 years in prison on three felony charges. More on her story - here

So, to the posting:

Briefly detouring from his Naropa class on "Basic Poetics" (the English poetic tradition) - "we've gotten so discontinuous",  Allen announces today then (February 1980) -  contemporary activity regarding local activism, specifically by the Native American movement against the encroachment and sacrilege of the mining companies

AG:  There's apparently the beginning of a very interesting American Indian conference (with American Indian [Native American] poets and prophets, and Hopi Orayvi people). There's one going on now [February, 1980], actually, I think, one of the Hopi leaders is now giving a little prophetic talk to the CU (Colorado University) students, eight (o'clock) to nine (o'clock) tonight, and they'll be…it'll be going on all week. You can get.. you can get information at the Oyate Indian club at the university (University Memorial Center, University of Colorado, Boulder - Room 183C ) - I don't have a phone number for them. I got a notice from the Black Hills Alliance national office, and also from a local, I think, American Indian Defence Rights notice. But, on… this'll be going on all week, and in the evenings, and this Thursday coming, when we were going to have our class, from seven to midnight (or seven  to eleven), there's going to be a lot of interesting stuff at the Glenn Miller Ballroom.  Simon Ortiz, who's a West Coast American Indian poet, is going to be giving a reading, just at the same time as this class. So, if you're not here, it'll be alright if you're going over to (hear) Simon Ortiz because he's really interesting (but I'll be here for the class anyway, because I… there's something.. we've gotten so discontinuous that I'd like to continue this.) There'll be other poets, Indian folk-singers, that night after our class - Robert Nakademian (sic)  and Paul Ortega  But this is something that's going on from seven to eleven at the UMC Ballroom on Thursday. Do you have a notice for that somewhere?

                                                                            [Simon Ortiz]

Student: Yeah, I just got one here.
AG: Yeah, what does it say?
Student: Ten to eleven on Thursday night there's….. it doesn't say where.. oh, at the Glenn Miller ballroom.
AG: It's the Glenn Miller Ballroom from seven to eleven, all evening.
Student: Phone number?
AG: Is there a phone nunber there to check things out?
Student: No… I don't think so.
Student 2: It should post that at Naropa
AG: Yeah.
Student: If you do go there, you'll see Oyate.. during the afternoon, before three o'clock poetry class, I'm pretty sure they have a booth there..
AG: You're in contact with that scene?... Where did you get that? Is that in the paper?
Student: Yeah
AG: Which
StudentColorado Review
AG: Uh-huh - Yeah, it looks interesting. There'll be things on… Tonight it's  Thomas Banyacya, who's from, I think, from,  a Hopi elder from the Third Mesaor something like that. I've met him somewhere along the line, a couple of years ago. And then, this Friday is a sort of a climax, there's stuff about..  see what they're trying to do is take off the Indian Black Hills, and, apparently American Indian territory has most of the uranium in the United States. So it's like this double-, triple-, quadruple- whammy symbolic rape, (not only, you know,  getting the poisoned metals out of the ground but also taking it out of the sacred territories, so, it's like apocalyptically, symbolically, fitting. And so, (on) Friday, they'll have a whole bunch of stuff on  energy development and how it affects people, with representatives of the American Indian Environmental Council, Alburquerque (all sorts of local groups coming in). And then March 1st, there's going to be a….1980 Black Hills International Survival Gathering  - "Members of the Black Hills Alliance National Office will meet in the Denver Boulder area. There is a phone.. yeah.. Three White Mountain Alliance (449-9487),  if anybody's interested in that.
Student: 449-9487?
AG: 449-9487  449-9487  0r 469-8630,  from nine a.m to six pm -  "The purpose of the meeting is to establish a support network from Colorado for the Black Hills gathering and Mount Taylor action" (I guess Mount Taylor action is Southern Colorado? -  or New Mexico? - New Mexico - Mount Taylor, New Mexico, was right south of Los Alamos, which is a big..   I flew over that last year, took a plane, and it's this giant desert area. I don't know if you've ever been down there, but that, it's this vast desert area in the mid…. right in the middle of New Mexico, and then, as you fly over, you see, all these uranium mines owned by Kerr-McGee, and, I guess, Exxonor whoever. And with all their poisonous-looking green tailings going down into the streams and into big tailing ponds, that is the detritus for the mining building up in river water beds and river courses. So, apparently, there's a whole series of mobilizations of protests on that. And I think there's a 1980 Black Hills Gathering, July 18th-27th in Black Hills, South Dakota.
I'll pass this (announcement) around if anybody wants to see it:

[Audio for the above can be heard here, beginning at approximately forty-two-and-a-half minutes  in and concluding at approximately  forty-eight-and-a-quarter minutes in]

Monday, October 17, 2016

Six Silver Poets

                                                                          [Fulke Greville]

                                                                  [Sir Philip Sidney]     

 [George Peele]

[Robert Southwell]

[ Samuel Daniel] 

                                                           [Michael Drayton]

AG: For the next session can you read Fulke Greville.
Student: What page is that?
AG: Fulke Greville.  (And)..Well, page 171, some of (Sir Philip) Sidney's SonnetsSidney's Sonnets (176, 77)
Song by George Peele on page 183, Robert Southwell"The Burning Babe" on page 186, Samuel Daniel, "Care Charmer Sleep", Sonnet, (page 187), "Are There Shadows?" (page 190) and Michael Drayton's Sonnet (on page 195), Number 61  ("Since there's no help, come, let us kiss and part") -   
Is that too much for you to…Shall I repeat that?  Is that too confusing?
Student: No
A: So, Fulke Greville, Sidney…check out Fulke Greville Sidney, Peele, Southwell, Daniel, Drayton…...

[Audio for the above can be heard  here, beginning at approximately forty-one-and-a-quarter minutes in and concluding at approximately forty-two-and-a-half minutes in]