Immediacy

Stumbling around the Internet last night, searching for new glimpses of the awareness of immediacy as a force in our experience, I came upon "The Immediacy of Rhetoric" by Steven Krause, a remarkable research document that the author describes as "nothing more than an odd and well-documented personal essay, a 'creative' work designed to help me (via the process of writing and the product that results) come to grips with and then to understand the quickness, the sheer and dramatic speed around me, the world's immediacy."

I have long regarded "writing as inquiry" as a means to discovery, the emergence of reality uncovered by the miracle of language. Dr. Krause has modeled this process, and I recommend his dissertation as an outstanding journey inhabited by insightful companions such as Derrida, Foucault, Baudrillard, and many more, including a final gesture to Laurie Anderson:

Ultimately, my goal with this exploration of immediacy as it applies to rhetorical situations has been about reconfiguring questions. As I suggested in the close of my introduction, the questions of immediacy are similar to the questions Laurie Anderson raises in her song "Same Time Tomorrow": "Is time long or is it wide?" I don't have an easy answer to that question or the questions of immediacy. But I hope that by asking these challenging questions about immediate rhetorical situations, I have exposed new possibilities for discourse.

Dr. Krause began this inquiry sometime during the 1990s and defended it in 1996 and presumably published it on the Web shortly thereafter and made some minor adjustments (although apparently not to the text) in 2002. Then it began its new habitation in Time and Space somewhat like an abandoned spaceship. There once was a links page, but that was eliminated in 2002 since the links so quickly lapsed and were out of date, disappearing into the blackhole of derelict websites begun so brightly full of hope, dissipating and disappearing in efforts requiring more resources than originally anticipated in sustaining such projects. Hopefully Dr. Krause will keep his site available, but I am reminded that nothing is forever, and I would invite you to explore his thinking sooner rather than later.

In addition to immediacy, Dr. Krause couples this inquiry with rhetoric, a discipline that has enjoyed a renaissance and has been a source of inspiration for me. Rhetoric's import for creating music and for interpreting works of art has been a source of discovery and speculation in working with a colleague who, while exploring phenomenology as providing insight into the process of making art, came upon the rhetorical terrain and began to mine its resources as a fruitful instrument of inquiry.

Prior to that, immediacy had occupied my thinking with regard to creative process. My inquiry was embodied in the creation itself rather than writing about it, although I have several unfinished manuscripts lying derelict somewhere in the dusty stacks of the past.

Within the well-mapped exploration that Dr. Krause has forged for us, we can sense a vital, creative energy that underlies his inquiry. In his dissertation he is tethered by the format and the process, although he manages to reveal the emergence of many portions of his text as acts of immediacy. Yet the form forces him away from the poetic vision that might reveal even more.

Applause and kudos to Steven Krause who is apparently a professor of English who willingly posted his inquiry for us to discover and embellish. One wonders if he has created new work since he may no longer be restrained within the formal protocols of institutional research. Despite the formal restraints on "The Immediacy of Rhetoric," a creative vision underlies his work. His inquiry exists as a model of creative inquiry and discovery where we learn more in the process than in the end result. It is this creative energy that needs to be brought to research, much like that of Christa Wolf's Cassandra, the embodiment of art emerging as creative research.

In the midst of my own creative efforts, I welcome the energy articulated in these ideas. To Krause, I am grateful for being reminded of the tremendous efficacy of languaging as inquiry, the reason I began these short blogging excursions in the first place.

With All Good Will

From New York City, anxiously awaiting some sign of snow, the only snow decorates my monitor with countless scenes of blizzards and blowing drifts as I post these good wishes on some server somewhere in Time and Space, awaiting your call.

Somehow Christmas has come. Once Christmas was my busiest time, filled with countless concerts and many months spent composing and arranging materials for festivals of song and merriment. Now, perhaps a few scores remain somewhere and no recordings because then I celebrated the temporality of such moments. Christmas emerged from the darkness of the future and disappeared into the density of the past, stacked in endless array. The joy was in the immediacy of the spontaneous presence of incandescent thoughts of intense beauty. In the passion of that moment was condensed all the goodness of our kind, where the only reality was the presencing of love and joy in the flow of forever. Somehow, however briefly, our kind have been able to comprehend that reality and cling to it in our most private reflection. Somehow we see the truth of ourselves all connected in the goodness of conscious presence. We have called it many things, including Christmas. It is a festival of lights and sounds to remind us of who we truly are.

And so, with all good will I rejoice in the truth of who you are, making me who I am, and I wish you the blessing of your true vision where that faint glimmer through the darkly glass erupts in the brightness of understanding, Truth, and Love. Somewhere we meet in this revelation, and now we are in the midst of such reveling in the mystery of ourselves.

Media and Me --- Media and We

Now that we are coming into the age where all experience is more or less mediated, I realize that the time ahead is the secret source of me. The idea of what constitutes media is actually changing even as I write. We think we know the media, but this is an illusion and the old notions of media are being redefined. Media are still about communication, but not in the old magazine and newspaper sense... not even in the old television and cinematic sense. Media is about community and represents the fracturing of the masses, a splintering into communes of interest --- not the communes of the Bolshevists which were designed to control masses, but the emergence of communication and consensus.

All that matters is that we are here, that we are part of the whole. I am concerned that this new media has a slight tinge of conformist pressure. This is necessary as part of a transition to a major shift in culture and civilization. We are experiencing this transition in every phase of human expression... all music sounds alike, all rap is the same, all websites are copies of each other, all films are knock-offs of each other, books are siphoned through word processors with cut and paste precision, and images are all photoshopped to death. Technology escalates imitation, but the creation of new masterworks materialize through emulation. In the newness of ourselves there is an immediacy, an awareness that our most profound knowledge is gained as something is happening rather than when it is completed.

Technology has empowered us with a new sensibility enabling us to move through materiality to a spiritual presencing. We experience this as a form of electricity sustaining a network emulating consciousness. With each advance, our material equipment is less cumbersome, smaller, more immediate. Connecting and sharing burgeons as the principle of Being. In the initial stages we rely on this not for the inherent spiritual power but for reassurance, a validation that we exist and that our existence matters and is confirmed by others. But this has already changed in a few of us.

Almost imperceptibly we are evolving as a new species. This is a major happening, and the advance sentinels of this new species are scattered among us. Like any emergence of a species, these modern individuals are few, but they are the advancement of all that we are becoming. We are the new media.

The Clatter of Pigeons

I usually pay no attention to pigeons. I have thought of them as fellow travelers, sharing this time and space ... quiet and usually unassuming, subtly retreating from my advance as I walk along a path or through the park.

But this evening as I walked, there was a flurry and clatter of wings on the air. The sound was overwhelming, and as I looked to my left, a horde of pigeons were swarming toward me at eye-level. It was sudden, an eruption that seemed explosive as these birds suddenly took flight and headed directly toward me as though on the attack.

I stood paralyzed by the sudden clatter and the sight of so many pigeons acting in unison. In an instant they were upon me. I couldn't help but recall the attack in Hitchcock's The Birds where the entire avian population sought revenge against our species. But that thought quickly disappeared as I tried to duck the onslaught of this sudden ambush.

At the last moment they swerved above my head and flew in formation toward the sky. As they swept by me, I felt the tremendous energy and power of their flight. I felt the wind of displaced air as they circled high and swooped downward. They were magnificent to watch, a whirlwind of wings revolving above me.

I glanced back at the spot from where they launched their invasion. A lone pigeon suddenly flew out of that obscure shady area. A straggler, I thought. There is always one that can't keep up with the pack.

But to my amazement this lone laggard flew to the head of the flock and took command, leading it to a new sanctuary. The mass fell into line behind the leader. I wondered if these pigeons had swarmed upon their leader's command, since their retreat seemed so controlled and orderly. Maybe this was just a friendly reminder that they had just as much right as I do to be here in this time and space.

As they disappeared, I felt my impressions of pigeons as fellow travelers in time and space was confirmed in this brief moment. I had seen evolution in action, an advanced protocol of a new species in the calculated control of the mob leader. I had also felt the tremendous power of the mass in its upward struggle for survival.

The Hemingway Solution

We are always in the midst of our own destruction. Last night I saw this so clearly, and now in the light of day the dark clarity of that moment is fading. Somehow I understand the fleeting, evanescent state of the human condition. Recognition that at some point we all die is an intellectual abstract that our consciousness cannot grasp since Being does not include Not Being.

Yet my human condition moves inevitably toward its own destruction. I struggle on a slippery slope and my optimistic intuition suggests that even though I will slip into oblivion, somehow the universe will rescue and preserve my awareness. It is this awareness that defines and makes the universe what it is. Without awareness, the universe is nothing.

Beneath my hope is that existential angst that drives me toward some control of my exit strategy---especially since my entry into the human condition was beyond my control (or so we surmise). I fully understand Hemingway's solution. Once there is no further hope, at least there is some integrity in controlling when to say Goodbye to All That. Yes, goodbye and good riddance if I am betrayed by my belief. Not that there is anything I can do about it anyway (or so I surmise).

Last night I lay in a stupor, having finished Young-Ha Kim's extraordinary book I Have The Right to Destroy Myself. Chi Young Kim's translation is riveting, but one can see beneath the words to the spiritual bedrock of the text, touch the mind of the author who has achieved a poetic level that helps me understand myself as an artist who is just passing by or passing through, if you will. I envy my Korean friends who read the text in its original Korean because I know that language is more cinematic than English. But to get back to last night. My existential dilemma was much clearer than now as I lay in a text-induced delirium with hallucinations defining my understanding. Kim begins his novel by describing Jacques-Louis David's famous painting, The Death of Marat. Marat lies, murdered, in his bath:

I have already tried to make a copy of this painting several times. The most difficult part is Marat's expression; he always comes out looking too sedate. In David's Marat, you can see neither the dejection of a young revolutionary in the wake of a sudden attack nor the relief of a man who has escaped life's suffering. His Marat is peaceful but pained, filled with hatred but also with understanding. Through a dead man's expression David manages to realize all of our conflicting innermost emotions. ...We should all emulate David. An artist's passion shouldn't create passion. An artist's supreme virtue is to be detached and cold.

I am transported to years earlier when I wrote an opera libretto that included a critic who shared this conviction of detachment as a virtue, the daemonic divorce of feeling and reason. I know that I am in for an adventure as this author is measured, always in control, always shrouded in mystery masquerading as clarity, a genius of misdirection. I am concerned that critics have described his work as perverse because that never occurred to me as I read his text.

Through this beginning Kim has set the tone for revealing a mystery. Perhaps the narrative is real, or perhaps this is the fiction of a writer who lurks calmly on the outskirts as the main character, but then recedes assuming all identities of the narrative. Are the characters in this book simply the novel the author is editing? The writer is the book. He is the wizard pulling the strings. "Pay no attention to the man behind the curtain!" Yet, he is calm and unflustered --- detached.

I am anything but detached. In my state I am everyone in the book. Kim ends with The Death of Sardanapal by Delacroix. It is the death of the king's steeds, his concubines, all brightly lit as a delightful spectacle of murder and mayhem, while in the upper left corner you discover the detached figure of Sardanapal in the shadows. At first you might think he is watching an orgy, but on closer scrutiny you see the knives thrust deep, the writhing, dying women, Sardanapal presiding over the death of his kingdom and the fall of Babylon. His actions have taken him to his own demise. Now I begin and end in the utter detachment of death, just like the narrative structure.

The symmetry of Kim's narrative almost pulverizes me as I discover that it mirrors my own quest for literary and artistic symmetry. I find myself reeling in the vortex of passions unleashed but casually contained. There are the brothers at odds and quietly at war, each a polarity of each other. There is the writer editing his novel and servicing his "clients." These three men are balanced by three women, Judith, perhaps Klimt's Judith, and Mimi, the stunning artist whose explosive work challenges the premise of artmaking, and the woman from Hong Kong. Even as I write this, I know there is no stability, the terrain shifts even as I unravel the mystery. It becomes clear that Kim IS Sardanapal oddly detached as the reality he has constructed deconstructs, just as HE was Marat in the opening, calm and coolly dead, filled with hatred and understanding.

My own fantasies mix in and I understand why the novel is about self destruction...and my own disintegration continues like some subtext to this narrative. I see Hemingway nodding and smiling in approval in the confusion of my cluttered, unlighted room. I am worried that I am Sardanapal presiding over my own deconstruction. Everyone is me and I am them in a feverish delusion of dimensions where I disappear into the text, now streaming as an alternate reality...

Fading Half-Life Radiation of 9/11

9/11 is still vividly burned into my world. That beautiful blue-skied September morning still shimmers in my memory along with the shrill shrieking of the airplane that flew directly over my head as I came out of the supermarket, watching that American Airliner plummeting toward its destructive destiny. An instant later, there in the distance, smoke billowed out of the north World Trade Center tower. Even as the innocence of autumn was ripped apart, I had the sense that something sinister had invaded my city. The Trade Center was about 20 blocks away, and the the gaping crater in the tower was enveloped by a grotesque serenity as the scream of the airliner overhead had dissolved into the eerie silence of the distant target. Quietly the debris rained on the horrified crowd below. In the stillness of that morning smoke was slowly spreading like a grey and black dye in the sky.

In that instant I imagined the horror unleashed on those trapped in the building. Oddly, I thought that it would take a long time to repair such damage, although I knew even then that world as we knew it was crumbling. This was a World Trade Center...and now that world was fatally wounded. Less than ten minutes later the distant tableau was punctuated by a second plane swerving from the west and turning directly into the south side of the southern tower. Fire and smoke erupted through the side and front of the tower... exploding across the world as a mass murder of innocents who had begun that day with such beauty and bright hope. Now America was in the throes of a surprise attack that was beyond our comprehension.

In the days that followed the attack we lived in a war zone. Military and artillery lined Houston Street and zones were established for 14th Street down to Houston Street, Houston to Canal, and then to Chambers Street, and below that, at the center of the collapsed towers, was what became known as Ground Zero. I roamed these grounds encountering people lost and bewildered, strangers in search of validation, vigils peopled by mourners, and reading walls and fences lined with messages and pleas for information of missing loved ones.

Seven years later a city reconstructs its destruction. Even now I walk through the lingering vapor, through the empty carcass of a bleeding landscape, watching workers weld walls and supports into place as the emptiness of Ground Zero is covered by a resurrection, a Phoenix rising from the ashes to bring hope and renewal.

But beneath this restoration, the gaping wounds have turned to fresh scars. The tissues and sinews connecting this space form a network of a tragic sense of loss. It is though I had limbs that are now amputated, but I imagine them to be intact. I feel the clouds of billowing smoke, the suffocating dust, the rush of terror.

Yet I roam through my city, through this tract that has been burned throughout history. This very land has been the scene of the great fire of 1776 as a "scorched earth" left for the invading British, the disastrous fire of 1835 which leveled this entire district with the utter destruction of Wall Street, and now this same ground in its most devastating moment of 2001. What attracts such destruction and death? Does the energy of all those people past still linger throughout these downtown canyons and corridors? These are sacred grounds consecrated by the tangible presence of death and sorrow.

I know a new truth as I wander these streets. There is a lingering sadness even as I celebrate a new season, a new energy of rebirth. I know there are new reasons to celebrate. I touch the fresh fabric covering the remnants of our suffering and find a tragic and urgent beauty... a quiet reason for understanding that from the death of the past, new works and new people must emerge... that is our destiny, the perpetual rediscovery born from our pain where joy is colored by the lustre of a deeper understanding of why we love this city and honor its past while celebrating and mourning its brave new face. The presence of the past is palpable, realms of experience resonate like emerging new music sounding through the desperate anguish that lingers in forever fading half-life radiation....

Brave New World of the Eumenides

Director Nancy Smither's remarkable conception of the Aeschylus play The Eumenides restores the lustre of antiquity while breaking new ground. The play has been in production for the last week in October and the first weekend in November in Steinhardt's BlackBox Theatre at New York University. Smithner is known for an inventive physical approach to staging, the actors move with such imagination that the result is an original choreography born of passion and drama that allows characters to create worlds that intersect and collide. Moreover Smither empowers the actors to find their own space and strength, and their characters emerge with a kinesthetic energy that shapes their destinies.

To be sure, on one level The Eumenides deals with Orestes' tragic and brutal murder of his mother Clytemnestra to avenge the death of his father, Agamemnon. Although vividly remembered through Smither's brilliant use of puppetry, shadows, and visual re-enactments, these events have taken place prior to the time of the play. What now remains is the cultural shock and fury, made compelling through the presence of the Furies, a chorus of underworldings who seek revenge for the spilling of one's own blood, the son's stabbing of his mother. For them, this is the only crime. Apparently Agamemnon deserved to die because he had only sacrificed his daughter Iphigenia to appease the daughter of Zeus, Artemis who was the twin sister of Apollo. Clytemnestra was also a bit miffed that Agamemnon had returned from his victory with the spoils of war: the lovely and provocative Cassandra as his slave and concubine.

The atmosphere of the world of The Eumenides is a fantascape, brimming over with the remnants of reality, the underworld, the imagination, and fantasy, like a visual and sound manifestation of Ligeti's Atmospheres that introduces the other worldliness at the end of Stanley Kubrick's 2001. This brave new world has been achieved through Tim McMath's chimerical set, Deborah Constantine's evocative lighting, and composer Rob Schwimmer's magical acoustic environment. Schwimmer has employed electronic instruments of the past such as the Theremin, which adds to the distant, other worldliness that pervades the atmosphere of the play. These elements serve to fuse the unity of the vision as the play is performed from beginning to end without intermission.

One might surmise from the many layers of figures and characters, that ultimately the issue of justice becomes a major concern. Indeed, whose justice? We may well wonder, and at the end we may still be in doubt, despite the clear resolution. The Eumenides is the third play in the trilogy, The Oresteia. The first play, Agamemnon, tells the story of Agamemnon's return from Troy and his murder at the hand of Clytemnestra. The second, The Libation Bearers, deals with the revenge of Agamemnon's children. Thus in the third play, Aeschylus is concerned with justice and the values of a new culture and emergent democracy.

Smithner's direction understands that the Furies emerge as the star of the play, thus underscoring the fact that the role of the Greek chorus has been transformed into the main character of the play. The chorus no longer merely makes commentary on the acts of the main characters. The chorus creates the action and moves the play forward. Smithner seizes this opportunity the develop each of the Furies in interlocking individual characters that are distinctly personal, but also part of the group. In fact, the Furies are likely unaware that the very nature of their group mirrors the democracy that finds new definition as the play unfolds. They press charges against Orestes and demand that he be punished for the murder of his mother.

The Furies form a compelling fabric for the play. Alecto played by Dean Amato was utterly relentless and in your face, while Lisha Brown as Mania seemed linked in her madness to the maniacal psychosis of Clytemnestra and her ghost, Praxidika played by Emily Weidenbaum was almost spiteful as the vengeful fury, complementing Ami Formica's Tisiphone as an avenger of murder, Erin Kaplan's Megaera, the grudging one, epitomizes the reluctance of the Furies to accept an new order, and Semina played by Lisa Vasfaido as the venerable one to offers distant hope for a new order. This is a vision of the Furies that emerges from director Smithner and the talented cast, who have created an intelligent commentary on the play through subscribing to a new and insightful vision.

We understand from the outset, that this is to be a forthright examination of the facts as we are introduced to the story by our storytellers, David Altman and Jamila Khan who later enact the events surrounding Agememnon's death by his own sword in the hands of Clytemnestra. The Priestess played by Naomi Tessler underscores the moral undercurrents and also beautifully represents Iphigenia who is sacrificed by her father. Hermes is ably played as the messenger by Kyle Stockwell, sent to protect Orestes from The Furies. Orestes, the central figure of the trial is portrayed by Isaac Polanco as the son who feels the guilt of murdering his mother, but who has acted at the command of Apollo. Apollo as played by Mauel Brian Simons, is the essence of reason and clarity, even when provoked and goaded by The Furies.

Athena charges into the fray with incredible wit and timing, unlike any Athena I have ever imagined. Created by actress Erin Ronder and Smithner's deft directorial vision, Athena brings humor and charm to the play, while proving there is always more than one way to look at the facts. Athena accepts the Furies on her own terms and plants the seeds for their transformation into the Eumenides at the end. Ronder has a great sense of panache and timing, and we can appreciate that the elements of doom and gloom of any tragedy can be transformed by point of view. But The Eumenides is not a tragedy. It might be the very first morality play, but of course it ranges far beyond the scope of most present day moralities. The Eumenides is meant in the end to uplift, inspire, and instruct. We are treated to a trial by jury (actually drawn from the audience as citizens of Athens). Athena has the deciding vote in the event of a tie, and make no mistake, she will opt for a new vision of justice for the future in which the Eumenides become the pillars of a new and calmer social order.

It was a joy to see the richness of Aeschylus through the artful lens of these young actors from New York University under the creative vision of Nancy Smither whose staging creates the need for a new vocabulary of movement for actors. I cannot forget the haunting vision of Clytemnestra's Ghost played as a bizaare phantom by Nandini Naik. Just as the Furies have grudgingly accepted their new and more gracious (controlled?) role in society, just as the lights are beginning to fade to black, and just as we are comfortable in the vision that all is well in this new society, the provocative image of Clytemnestra's Ghost eerily appears, reminding us that nothing is ever the way it seems.

The Otherness of Ourselves

Once while dining with a friend, I found our conversation taking a deeper turn. I am not sure why. But I began to come across aspects of myself that I had forgotten. I have always thought that each of us come from the same cataclysmic moment of the cosmos bursting into awareness of itself. We are that initial awareness masked by the otherness.

At that point where we connect in mystical acknowledgment of our beingness, we mirror to each other a singularity of consciousness. Thus in a conversation, an exchange, we discover ourselves all over. We suddenly remember moments long forgotten. Images, words, sounds, and songs pop into our heads as we speak, and I realize that had we not been engaged with the person opposite us, we might have passed those moments by, unaware that they were hidden there in a clump of consciousness buried beneath the debris of forgetfulness --- waiting to be acknowledged.

But the miracle of otherness doesn't stop there. We also look ahead to the possibilities of who we are becoming. The very presence, the energy of otherness opens us to new options and opportunities. The world unfolds in the presence of our connection and these cosmic collisions of consciousness shape us to a destiny that is constantly in flux.

In the otherness of ourselves we experience the microcosm of infinite becoming. It is the miracle of awareness, and I thank you, all of you, for your incandescent presence that illuminates the darkest and most remote corners of myself. I can only hope that the experience is mutual in my otherness of you.

Jamie Dazzled Us Like Disney

Jamie's gone. He was our Beagle friend, family member, and personal Disney star. He had all the moves of a Disney animation, except he was real life. He would run ahead, pause, look back at us with his left leg lifted and pointed, just like Bambi. And he could smile. Just like Thumper.

After 17 years, Jamie left us, quietly, in his sleep, in his bed, but I remember that Christmas Eve we brought him home, snuggled inside my son's coat to protect him from the cold. Jamie was rambunctious, inquisitive, proud, stubborn, bright, happy, and often dazzling. It was amazing to see how such a tiny bundle of energy could transform a space and make everyone happy.

Living with Jamie, we saw where Charles Shulz got his ideas for Snoopy. On the first night home, Jamie climbed on top of his doghouse (yes, we had a doghouse in the apartment) and howled. All that was missing was the moon. We were always seeing Snoopy on top of his doghouse. Now I know why. That's what Beagles do.

Jamie was always into everyone's business, just like Snoopy, and he was deeply reflective. You would often see him lying there pondering the universe. He had a deep sense of justice and would scold us when we had somehow wronged him.

We were never able to get a really good picture of Jamie. All his best images are still inside our heads. Every move was so beautiful, with such personality and verve. His tail was the indicator of his moods and usually it was straight up, proud and beautiful. I often called him "proud tail." But when he felt guilty for some infraction, it was curled down between his legs.

But all of his features were dazzling, his soft, brown floppy ears, the white arrowhead on his forehead, and his beautiful tricolor blend of brown, black, and white. Throughout his 17 years, Jamie looked puppy-like, youthful. I think it was because of the zest and energy that was always the source of his animation. Even as he entered his 17th year, people would sometimes mistake him for a puppy.

Jamie lives with us still, in our memories, in the spaces he inhabited and visited. All his love, indignities, energy, concern, joy, and animation --- still dazzle us like Disney --- but he was and is, real.

It Was Different Then

The QWERTY keyboard is the same, but it was different writing on an Olympia Portable. I first saw it in the window of a stationery store on Columbus Avenue in 1960. I had to have it. The typewriter font was "shaded pica"---very smart indeed---almost like having a sculptor chiseling each letter on the page!. Such a typeface was sure to improve my writing 150%. Up until that time I had used an old Underwood machine that we pulled out from a closet and was shared by my family, a machine notorious for blackening in each e and a. But the Olympia was a machine for dreaming writers who needed the excellence of West German technology and precision to put their dreams on paper. It was such a beautiful feat of engineering and could be taken anywhere. It was so elegant that I even wrote poetry directly onto the paper with my Olympia.

That Olympia took me almost all the way through my graduate study, until I was seduced by the IBM Selectric, especially with Selectric with memory! Goodbye, whiteout! Now my words were saved as code on a cassette tape. It was the beginning of the end to the sound of a typewriter slapping the paper in a relentless rhythm with an automatic carriage return, except the carriage return had yielded to a roving ball of type that could easily be changed for a different typeface. Soon the QWERTY keyboard would be embedded in the silence of a computer interface where the only sound would be the quiet tapping of my fingers on a keyboard, a quieter and more subtle rhythmic envelope.

Recently I found myself yearning for an Olympia portable typewriter of the 60s vintage. I know you can't go home again, but there was something about that Olympia and the romance of the word that still beckons like some eloquent siren of past voyages. Googling it does no good. Such romance is beyond Google since the Olympia is more than word. As good as it can be, Google doesn't capture the essence, the romance of words embedded in a distant and almost forgotten reality.

A Fleeting Experiment...

There was once an experiment in Philadelphia where a group of idealists met to create a new type of civilization. In one sense it was the beginning of the modern world. The idea was to project the proposition that all are created with equal opportunity for the pursuit of life, happiness, and the pursuit of liberty. These people had fled the tyranny and discrimination of Europe in search of a dream where they could be free to follow the dictates of their soul and conscience. They declared their independence from the old world with a proclamation that would be heard around the world.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.—That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed.

Declaration of Independence.

Even this small group of freedom fighters did not fully comprehend the implications of this brave new experiment. This declaration would be the guiding force for the freedom of all oppressed peoples regardless of race, gender, or creed.

Few in the world thought they had a chance to survive. The odds were clearly against this new nation. Its army was demoralized, often defeated, but inspired by a commander who persevered through severe adversity. In Philadelphia this group of patriots forged a new document that would come to be recognized as momentous for the advancement of humanity as the Magna Carta of 1215. It had taken another five centuries for humanity to unequivocally proclaim that it was the right of all individuals to be free from oppression. Yet it might be another five hundred years for all people to be truly free, if that day ever materializes.

The dream lives on in America, in the United States, specifically. But few realize how fragile this dream actually is. There is no guarantee that freedom will survive.

This dream began with an American revolution that was itself a fragile gathering of a ragged band of soldiers ages 12 to 60 who fought for the idea of freedom. The British forces were superior, even though there were fatal errors in the English structure that would ultimately prevent England from winning the war. After the Declaration of Independence, the American forces met with defeat after defeat, the British Army forcing the retreat of American forces back to Trenton. Even so, there was the occasional victory such as the triumph at Trenton on 25th December, 1776, when General Washington launched a surprise maneuver across the Delaware and captured a large contingent of Hessian soldiers under Colonel Rahl. These tactics galvanized the American army at a time when spirits, materials, and personnel were declining.

After that, the American soldiers almost died of starvation and cold during the winter of 1777/78 at Valley Forge.

One individual made the difference in the war for Independence: Friedrich Wilhelm von Steuben. He brought from the Prussian army the training regimen that had established the Prussians as the most disciplined militia in the world at that time. Their training was far superior to that of the British military. During that winter, George Washington persuaded Steuben to train the American soldiers, and he devised a plan that trained the officers who participated in training the soldiers, making them extremely familiar with command structure and combat technique.

It was this Steuben-trained army that advanced on Monmouth (they first faced disaster when the ranking officer failed to follow Washington's orders). When George Washington arrived, he rallied the soldiers. Their rigorous training paid off as they pushed the English back and took Monmouth. Later they defeated Cornwallis at Yorktown to win the war and leave the English army in shambles.

Yet, it is a fragile dream, one that can vanish in an instant when we regard freedom as our inalienable "right" even as it is dissolving in the face of the most sinister threats yet waged against civilization and all hope of universal freedom. Some may think liberty will endure, but are they, are you, am I, willing to die so that liberty might survive? Are we willing to declare "Give me liberty or give me death!"

Nothing is forever. Past empires, civilizations, kingdoms, and countries have risen to achieve grandeur only to vanish in the wake of cataclysmic destruction or slow erosion. This dream of freedom is a fragile, fleeting experiment. It is an experiment of bringing together people of diversity to create a new union, linked by a shared commitment to liberty and the willingness to sacrifice ourselves so that our vision of freedom might survive.

But it is a matter of Time, spinning like a blackhole where this noble experiment of our fragile species is likely to vanish in the shredding force of an Event Horizon. All civilizations have their own Singularity, their own drifting toward the inevitability of some final destiny beyond their imagination and control.

Teng Beng Chew, Malaysian Genius of Papermaking: Artist as Researcher

Dr. Teng Beng Chew, noted Malaysian artist, has a distinguished career as an important artist, one of the six artists chosen in 1993 to represent Malaysia at Queensland Art Gallery Asia-Pacific Triennial of ContemporaryArt, with numerous exhibitions of his paintings throughout the world. Almost single-handedly, he established art education in Malaysia, leaving a rising career in the US to establish the first art education program in his nation at the Universiti Sains Malaysia (USM), where he was Chair of the Fine Arts Department until his retirement in 1998.

As a child he painted people and the country-side of the remote, unspoiled Terengganu region where his family lived and his father worked as an artist. Chew's mentor was his father, and in his formative years he developed a passion for his work that has persisted throughout his life.

As his work matured and he became more widely known, Chew attended New York University where his passion took up the cause of fusing the "canvas" with the painting, a quest that formed the basis for his doctoral research. He was intent on creating a special paper where the medium itself was the artwork.

This led him to the jungles of his native land where he lived and ran numerous tests on the indigenous plants of the forest, living in the wilds as he created new papers with phenomenal textures. He spent months in the wilderness, keeping meticulous records much the way an empirical researcher would, noting the fibers, the techniques, the process of mixing and drying out, the exposure to elements of the weather, etc. on hundreds, perhaps thousands of new papers, all original and brought into existence for the very first time. The secret to such abundance was extensive variation of the process, carefully recording each differing version so that the process could be replicated. This resulted in many different papers of wildly varying textures and colors from the same basic pulp.

Chew brought to this research a skill and sensibility that the typical empirical scientist would not have, or that would be bracketed out to preserve the scientific "integrity" of the research: the sensibility of the artist to notice what the scientist would overlook. This artistic noticing created papers of exceptional expressive originality. When he returned to New York, he brought four volumes of new papers that did indeed achieve the goal of his original quest: every paper was a work of art to see and touch, the marvelous textures and colors exuding an impressive presencing of an indigenous art.

After receiving his Ph.D. in 1987, Chew returned to Malaysia, where his research formed the basis for a cottage industry producing exceptionally fine paper from the indigenous plants of his homeland.

The abstract of his dissertation succinctly summarizes the research but fails to communicate the passion and scope of Chew's achievement:

Title: PAPERMAKING FROM SELECTED MALAYSIAN FIBERS: AN INVESTIGATION OF ITS ARTISTIC POTENTIAL THROUGH CREATION OF ORIGINAL PAPER ARTWORKS
Author(s): CHEW, TENG BENG
Degree: PH.D.
Year: 1987
Pages: 00472
Institution: NEW YORK UNIVERSITY; 0146
Source: DAI, 48, no. 03A, (1987): 0495
Abstract: The purpose of this research was to utilize selected tropical plants of Malaysia as a source of raw material for papermaking, to develop tools and techniques for the production of the investigator's own artwork, and to discuss the aesthetic implications.

The investigator sought to find out if the cellulose fibers of the agricultural residues of the bananas (Musa sapientum) and the pineapples (Ananas comosus) were suitable for the production of the pulps, to determine their characteristics, and their results.

The study focuses on the historical development, aesthetics, production of pulps, sheet formation, discerning paper characteristics, and the extension of pulp as an artistic medium.

The elicitation of the fibers involved in cooking and maceration. The variegated pulps were then used in several ways to handmake paper and paper artwork. Of myriad approaches employed in creating artwork, six were the researcher's invention that have not yet been expounded in any related literature thus far.

Aesthetic inquiry was based on phenomenology, to discern as yet unseen aesthetic properties imbued in the chosen fibers.

Primarily, the research was qualitative, employing aesthetic and descriptive procedures. However, quantitative method was also applied to record the experiments and tests. Research techniques included both traditional and contemporary phenomenological research and methods.

The results evinced that both plant fibers were strong, elongated, elastic, and indissoluble, easily extractable, pulpable, and malleable. They were susceptible to dyes and intermix exceptionally well with recycled paper.

Of the two genera, the pineapple fiber seemingly appeared to be tougher. In the pineapple species, it was found that Nanas Bukit is stronger than Nanas Mauritius. While in that of the banana, Pisang Awak is superior to Pisang Mas. Hence, more time was consumed in cooking and macerating the pineapple fibers. By varying the time duration in cooking, beating, and aging, the character of the fibers can be altered to effect different grades of paper.

The research concludes that not only are the fibrous pulps potentially suitable for papermaking, but are equally versatile and fascinating as an artistic medium. Undoubtedly, the materiality of the fibers embodies wide ranging phenomenal features sui generis.

Chew has given us remarkable model of an artist creating a new indigenous artform and tradition. Work of such power and originality abound in the work of those pioneers of the International Society for Advancement of Living Traditions in Art (ISALTA).

Sandro Dernini: Art Eating Impresario

Aside from the fact that Dr. Sandro Dernini holds doctorates in Art and Biology, he is one of the most astonishing figures in the world of arts and research. He happens to be extremely original, and thus is slightly incomprehensible to the ordered worlds of academia and society. His ideas have resonated across continents since the 1970s, and the emergence of PLEXUS INTERNATIONAL coincides with those years and was extremely effective in establishing startling collaborative efforts through numerous exhibitions, happenings, lectures, and showings of artists of all media.

Sandro Dernini is a mercurial spirit that inspires much of the work of Plexus, but perhaps his greatest gift is creating working networks among artists that lead to new creative activity, and his fierce determination to restore art to the community. Indeed, the arts have been skillfully hi-jacked and institutionalized by critics, historians, and an inner circle of anointed artists. This began in the 20th century with the rise of commercializing "high" art and has continued in this century through the institutionalizing of the past and using the past to control the future.

However, Sandro is a knight errant, keeping the art establishment off-balance, and taking on incredible adventures that are largely misunderstood because of his unique inventiveness. Yet he has impact that comes from the energy that radiates from his activities. Although the establishment has tried to marginalize him, in the spirit of Derrida, Dernini has expanded the margins so that the true substance of artistic creativity is discovered in the margins.

Recently he published his doctoral research as Eating Art, a book that is a sweeping gesture of crossing boundaries, indeed, of demolishing the borders that separate human disciplines and activities and replacing them with the organic flow of intensified moments. Such a combination of nutrition and art emerges naturally for Dernini, for food and art have long been intertwined in the Italian culture. Printed by the Beniamini Group, a private publishing house for specialized publications, Eating Art is not yet available through Amazon.com, an oversight that surely the author will rectify.

This is not the place to enumerate the countless happenings and art events instigated by Dernini, a magical impresario who has continued to cause gastric distress for the art establishment. The number and quality of events will astound you. Dr. Dernini subtitles his book "Artistic Practice and Creative Process as Qualitative Problem-Solving for Individual and Community Well Being."

Now Dernini has emerged as a contributing member in ISALTA (International Society for Advancement of Living Traditions in Art), a website that has brought together the work of artists largely mentored as artist researchers by Dr. David Ecker at New York University. The collective work of these artists are on this new website, the inspiration and work of Dr. Carleton Palmer, which celebrates ISALTA's renewed mission deserving wider recognition.

Eating Art has the look and feel of a happening of the moment, a newspaper of the last four decades. It is a book to be consumed with leisurely and casual excursions which will ultimately grab you, and rivet your attention in the conscious acknowledgment that you are indeed uncovering something significant and worth knowing.

Old Wine in New Bottles

Dr. Carleton Palmer has responded eloquently on behalf of the International Society for the Advancement of Living Traditions in Art.

Many thanks for the insightful observations about ISALTA. Technology has made practical what was unreachable twenty-five years ago because of logistics and cost. The ideas of an encyclopedia of living traditions in art, research journal and artist/researcher magazine might now be realized as interactive, co-operative projects along with enhanced communication tools at a single website. The existing site, isalta.com, is merely a sketch, and definitely a work-in-progress that can be continuously reshaped by the artist/researchers themselves.

An excellent vision now requires a renewed commitment and a new membership. The achievements of the past are impressive and serve as a road map for new generations of artist researchers from all disciplines and should now extend beyond text. But attracting this constituency may require more than a website, as was suggested in Navigating Global Connections.

While I agree with Dr. Palmer's claim that artistic problem solving is inclusive rather than exclusive, transcending media and materials, I also believe that many may still regard ISALTA as the domain of visual artist/philosophers. Yes, this is not accurate, and no one is more persuasive than David Ecker in using music, dance, theatre, or even food to make some of his finest manifestations of phenomenological description. Even so, many in the academic world have made a clear distinction differentiating art and arts in an oversimplification of categories. This schism is evident at nearly all colleges and universities. Traditional names of colleges or schools as Arts and Sciences reinforces this perception and perpetuates this artificial distinction. Even at New York University the separation and isolation is underscored with a Department of Art and Art Professions that deals only with visual art, while other arts disciplines reside in a Department of Music and Performing Arts Professions. The conditions at NYU mirror a common perception among professionals and non-professionals.

The underlying concept of art as qualitative problem solving transcends medium and material; it is inclusive rather than exclusive, and challenges preconceptions about art and empty definitions that drain art of meaning. The dissertations whose abstracts are available through the site encyclopedia, and the varied art they discuss give some idea of the breadth and utility of this idea, although they do collectively reveal a visual bias, that is the product of historical circumstances not philosophy. Discussion of "a performance-based conference aimed at attracting thinkers and practitioner's from all media, intermedia, mixed media, and multimedia" excites the imagination and would be a highly desirable development.

As attractive as Dr. Palmer's rationale for inclusion may be, it is not convincing in the context of the common perceptions I have described. Living Traditions in the Arts could open the terrain dramatically. I am suggesting that ISALTA might take an aggressive stance that could prove irresistible for 21st century artists. There are many obstacles, including lack of funding and insufficient personnel. Yet, the very emergence of ISALTA is like a beacon flashing in the wilderness.

...the philosophical groundwork for those particular dissertations lies to a greater or lesser degree in Dr. Ecker's work (some of whose papers are being digitized and made available on site as quickly as possible), but he would agree that they represent only a small part of a story yet to be written. Serious contributions and documentation are requested for inclusion in the Encyclopedia and publications. It is hoped that ISALTA will be a place where that story can be written, seen and heard, and every interested artist/researcher is invited to the space.

I would suggest a more open architecture, a Wikipedia conception rather than encyclopedic. A moderated Wiki might have a greater chance of attracting younger generations more attuned to structures where the readers are the authorship, where knowledge is created in a new platform of users who generate knowledge through creative inquiry. This argument was the main point of the commentary at Web Arts Collaborative (ISALTA.com Still a Web 1.0 Website?) ISALTA may be putting old wine into new bottles, and today, it may be even more true that "appearance is everything." The old wine of past decades is now decanted in the rarefied atmosphere of cyberspace, in the splendor of a new technology, but maybe it is time for new labels, new vineyards.

Great news that more of David Ecker's brilliant work will be made available on the ISALTA website. His is among the supreme gospels of phenomenological practice. Serving as his colleague at New York University, my real education began when I collaborated with him and his students on incredible projects that continue to resonate today.

ISALTA for the Twenty-first Century

Remembering the spectacular vision of David Ecker in the 1980s, I find the emergence of the International Society for the Advancement of Living Traditions in Art as a presence and project on the web to be a promising leap into the future. Spearheaded by Dr. Carleton Palmer, many of the practitioners of ISALTA of the past thirty years now have a home and a multifaceted voice that can extend some of the most original ideas of all arts into an energy for preservation and change.

In a world that treasures modernity over substance, ISALTA offers a vision that extends to the spiritual and aesthetic foundations of creative work. Yet, the organization, born out of the momentum of 1981, is in need of renewed vision and energy. ISALTA's website is an impressive articulation of a vital spirit, but now that this sleeping giant has emerged in cyberspace from the collective of artists that spawned world wide research and arts events, it seems to have nowhere to go. Yet, if I Google "living traditions in the arts" I find more than 22,000,000 hits, and ISALTA does not emerge as a prominent player.

ISALTA is aware of its plight. Visiting the website reveals a globe that serves as a link to this message:

ISALTA is changing. Since 1981 Members of the Board of Directors
and members have passed away, retired and moved on to other
interests. It is up to the membership to set the direction for ISALTA,
in this century, and all input will be welcomed at isalta@optonline.net.

ISALTA needs more than new ideas. It needs artists from all media with vibrant passions about the past, present, and future. The strength of ISALTA in the past is that its members had strong convictions about the present and the vision to shape the future.

If you examine about 30 pages of the 22,000,000 hits for living traditions, you are struck by the obsession of those websites with the past. This is certainly admirable and consonant with an objective of ISALTA in the 1980s, but ISALTA also was intent on creating tradition and bringing the latest technology and arts practices to bear so that boundaries were broken and crossed and new affiliations and collaborations emerged, sometimes with breath-taking speed. One such artist is Sandro Dernini, a contributing member, whose monumental work Plexus spanned Time and Space in an elaborate ongoing collaboration of artists and performers. Dernini was also an important figure in the initiatives surrounding the 500th year of Columbus' voyage to America which led to the creation of Navigating Global Cultures at NYU. NGC no longer exists, but as Web Arts Collaborative suggests, a new era for interactive creative work has emerged, and ISALTA might seize this opportunity for its own initiatives.

ISALTA needs to extend beyond the visual bias that presently is reflected in its membership, research, and coursework. Perhaps a performance-based conference aimed at attracting thinkers and practitioner's from all media, intermedia, mixed media, and multimedia could provoke a new revolution of thought. ISALTA's phenomenological-based stance is most welcome in this new world of quantitative dominance. Whether David Ecker's work is enough to propel this facet of ISALTA may not be relevant. Ecker's work is important and significant, although lately somewhat overlooked. But there are many others such as Don Ihde, Merleau-Ponty, et al., who philosophically underpin the work of this organization and embrace its raisone d'etre.

Yet, one cannot help but admire the tenacity of ISALTA. After all these years, its efforts and work have coalesced, and it can manage to somewhat defiantly shout in the wilderness of the 21st Century (with apologies to Sondheim):

Good times and bum times,
I’ve seen them all and, my dear,
I’m still here.