kagablog

By Richard Phillips
30 May 2008

Australian police, encouraged by ongoing denunciations of artist/photographer Bill Henson by Prime Minister Kevin Rudd, New South Wales (NSW) Premier Morris Iemma and a small group of right-wing commentators, have ramped up their witch-hunt of the internationally-acclaimed artist following the seizure of 20 of his photographs from a Sydney art gallery last week.

NSW police are currently threatening Henson and the Roslyn Oxley9 Gallery owners with prosecution under a recently introduced section of the NSW Crimes Act, which covers the production, dissemination and possession of child pornography. If found guilty, the artist could be jailed for a maximum of 10 years and the gallery owners for five years. The accusation of child pornography against Henson, who is represented in major galleries around the world, is ludicrous.

Henson has more than 250 photographs in state-funded Australian galleries. However, since Prime Minister Rudd’s declaration on national television that the artist/photographer’s work was “absolutely revolting”, the police have begun visiting local venues to intimidate curators and dictate what they can or cannot display.

NSW police officers told the Albury Regional Gallery that unless it took down several Henson photographs and removed images from its web site, it could be prosecuted. Three days later police raided Newcastle Regional Art Gallery and “advised” management to take down some Henson photographs—one of which was in a staff room and not even on public display.

Police have also visited Melbourne’s National Gallery of Victoria and the National Gallery of Australia in Canberra. Although no photos were removed from these prestigious galleries, the purpose of the visit was clear. National Gallery of Australia director Ron Radford was questioned by police over the gallery’s collection of 79 Henson photographs, despite the fact that the pictures were all in storage.

“If we determine there are offences disclosed, then we will go through the process of seizing whatever needs to be seized in order to prove the offence,” a police spokesperson told the media. “If you’re in possession of child pornography, whether you have it on your computer and whether you view it or not, that’s an offence.”

Online media outlets reporting the witch-hunt and using digital versions of Henson’s photographs could also be prosecuted after they were referred this week to the federal censorship authorities by the Australian Communications and Media Authority, which investigates complaints about internet content. In this coercive atmosphere, the publishers of Art World, a new art magazine, were forced to pulp 25,000 copies of its June-July issue. The magazine featured a cover story on Henson and contained photos of the naked girl that prompted the police raid of the Roslyn Oxley9 Gallery. The survival of the bimonthly magazine, which only began publishing three months ago, has been jeopardised by the additional $100,000 required to reprint the edition.

Artists challenge Rudd

Not a single elected Labour politician—state or federal—has opposed this escalating assault. On the contrary, appeals by leading members of the artistic community—many of whom had been recent supporters of Rudd—have been arrogantly rejected by the Labour government and attacked by radio shock-jocks and a collection of thuggish media commentators.

On May 27, for example, actor Cate Blanchett and 42 other leading writers, dramatists, filmmakers, musicians and artists issued an open letter to the prime minister. The letter rejected allegations that Henson’s work was child pornography and called on Rudd and Premier Iemma to “rethink” their previous comments.

The courts, the letter declared, were not the “proper place” to debate the merit of Henson’s work. If those demanding charges against the artist were not pushed back there would be further attacks, which would, in turn, “encourage a repressive climate of hysterical condemnation, backed by the threat of prosecution.”

“We are already seeing troubling signs in the pre-emptive self-censorship of some galleries,” it continued. “This is not the hallmark of an open democracy nor of a decent or civilised society. We should remember that an important index of social freedom, in earlier times or in repressive regimes elsewhere in the world, is how artists and art are treated by the state.”

The letter called on the Minister for Arts and former Midnight Oil rock singer Peter Garrett to “stand up for artists” against the “encroaching censorship, which has resulted in the closure of this and other exhibitions”.

Rudd arrogantly dismissed the appeal a day after it was published and told the media that his opinion about Henson’s photographs was “unchanged”. The issue, he continued, would be decided through “the legal processes of the land”.

Not surprisingly, arts minister Garrett simply ignored the open letter. On the same day, NSW Police Commissioner Andrew Scipione, echoing Rudd, told a Sydney radio station that Henson’s photographs were “offensive” and “objectionable” and fully endorsed their seizure by his officers. And on May 29, Rupert Murdoch’s Australian newspaper published a letter from so-called child protection activist Hetty Johnson, declaring that she was “committed” to bringing Henson and the gallery owners to trial.

Extreme right demands more attacks

Right-wing commentators are now celebrating Rudd’s denunciations of Henson and fulminating against anyone who comes forward to defend freedom of artistic expression. Those challenging the censorship are accused of supporting or providing sustenance to paedophiles.

This was spelled out in an op-ed piece in the Sydney Morning Herald, by columnist Paul Sheehan on May 26. Under the headline, “Artists crying out for martyrdom,” he declared that Australia’s artistic community was the equivalent of a “claustrophobic, reactionary one-party state,” which was providing sustenance to “pederasts and child sexploiters”.

Sheehan suggested, however, that the issue was broader and that the real problem was Australia’s “privacy laws, artistic licence, freedom of expression, and Aboriginal rights”, which, he said, were helping to “mask, exacerbate or even rationalize, child sex abuse”. He concluded with a threat: while “the Bill Henson exhibition may be the wrong time and wrong place for this particular battle … it is the right time and right place to reinvigorate this particular war”.

In other words, the war on fundamental democratic rights should not be confined to Henson.

Sheehan’s rhetoric is chillingly reminiscent of the language and anti-democratic measures that led to the Nazi book burnings and the Nazis’ characterisation of virtually all modernist art as Entartete Kunst or Degenerate Art. The fact that it is published unchallenged in what passes as Sydney’s “small l”-liberal daily, and encouraged by the Rudd government’s endorsement of the current witch-hunt, should be taken a serious warning to artists, intellectuals and all working people.

Rudd and the rest of the Labour leadership have seized on the Henson issue as a diversion from mounting social tensions resulting from the rapid rise in the cost of living and growing hostility—just six months after its election—to the Labour government. Like the Howard government before it, Rudd Labour is trying to develop a political constituency among the extreme right, Christian fundamentalists and other disoriented layers to use as a means of intimidating and suppressing critical thought, as it ramps up its assault on the social conditions of the working class.

this article originally appeared on World Socialist Web Site (www.wsws.org)

kagablog readers are strongly advised to watch the insane “news” video of this event here

a is for

abandon, abase, accountability, accusation, activism, affirmative action, africa, african, afrikaans, aid, aikona, alexandra, alienation, allegation, ammunition, anarchy, anc, animosity, anxiety, apartheid, apparatchik, arrest, arrogance, arson, assault, asylum;

b is for

babel, baby, back door, backhander, bafana, balaclava, banned, beer, beetroot, belonging, bigotry, biko, black economic empowerment, blanket, bliksem, blockade, bloody, border, boundary, bra, braai, bread, bribe, broken, brother, bury, butcher;

c is for

cabal, cacophony, car guard, censorship, children, church, citizen, cleveland, clothing, cold, coloured, combustive, community, compassion, complacency, conflict, congolese, conscience, constitution, consumerism, cordon, corporation, corpse, corruption, cricket, crowbar, crowd-control, culture;

d is for

dagga, danger, darkness, death, decay, decree, deficit, degradation, demarcation, democracy, denial, deportation, desperation, destruction, detour, diarrhoea, diepsloot, difference, dignity, disappear, discontent, discriminate, disgrace, displace, dogmatic, domestic worker, durbanville;

e is for

early grave, earth, eastern cape, ecocide, economy, education, eina, eish, ek sê, electricity, elder, elite, emergency, emigration, enclave, entitlement, epidemic, ethnicity, eurocentrism, everyday, eviction, evil, exile, expatriate, expectation, exploitation, expulsion, extortion;

f is for

faceless, family, fast buck, fat cat, father, faultline, fear, fester, fight,

finish and klaar, fire, flashpoint, flesh, flight, foe, folktale, food, foreigner, foul, fraud, freedom, frenzy, frozen, fuck-up, fuel, funeral;

g is for

gag, gang, ganja, gash, gate, gatvol, gaunt, gender, genocide, gesuip, getaway, ghetto, ghost, gibe, girlie, glad hand, globalisation, glutton, gold, gossip, government, gravy train, graze, grievance, guard, gugulethu, guilt, guns;

h is for

half-blood, half-jack, hamba, hammer, hangover, harassment, hardship, hatred, haunted, heartbeat, heritage, hhayibo, hillbrow, history, hiv, homeless, homebru, hopeless, hostel, housing, how’s your mind, howzit, human rights, humiliation, hunger;

i is for

identity, ideology, ignorance, illiteracy, immigrant, impotence, impunity, inadequate, incite, independence, indian, indigent, indololwane, induna, ineffective, inequality, infection, inflation, injury, ifp, insecurity, interest rate, interrogation, intimidation, intolerance, isit;

j is for

ja, jacaranda, jack of all trades, jaded, jammer, jammie, jam session, jargon, jazz, jeer, jesus, jeppestown, jimmied, jirre, jislaaik, jive, job, joint, jol, jolt, jostle, jova, jozi, justification, just now;

k is for

kak, kalanga, kangaroo court, kaposi’s sarcoma, kasie, keep to yourself, kettle, khaki, khaya, khayelitsha, kick, kif, kill, kin, klap, kleintjie, klippies, knobkerrie, knowledge, koran, kraal, kwaai, kwaito, kwazulu, kwela;

l is for

land, langa, lank, language, larney, latrine, lawless, leadership, lecher, lekgotla, lekker, lesbian, liberation, lie, life, lightey, lights out, lingo, litter,

load-shedding, loathing, loneliness, looter, lotto, love, lucky strike, luxury;

m is for

machete, madiba, makeshift, makwerekwere, malawian, mampara, mansion, marginalisation, mbeki, mealie meal, media, memory, migrant, millionaire, mine, minibus, minister, mob, money, mother, mourn, mozambican, mpumalanga, mugabe, murder, mute, mzanzi;

n is for

naai, naked, namedrop, nation, nationalism, nca, nê, necklace, need, negative, neglect, neighbour, network, nepotism, neurosyphilis, newtown, ngo, nigerian, nightmare, nihilist, nooit, north west, now-now, numb, number, nutrition, nyanga;

o is for

objectify, observe, occupant, ocean, ochre, odd job, offender, officiate, oil lamp, old-age pensioner, oom, open-mind, opportunity, opportunism, oppression, oprah, opulence, oral history, orphan, otherness, ou, outcast, outrage, overcrowd, overpaid, ownership;

p is for

panga, passport, pavement, pawn, pedi, perimeter, permit, persecution, petrol, phillipi, plunder, pogrom, policeman, political correctness, politician, position, poverty, pozzy, power, preferential, prejudice, president, prison, privilege, procrastination, progressive, promise, propaganda;

q is for

quake, qualification, quality of life, quarantine, quarrel, quarter-final, queasy, queen’s english, queer, question, queue, quick-fire, quick-fix, quickie,

quiet diplomacy, quit, quota;

r is for

racism, raid, rain, ramaphosaville, rape, raze, reconciliation, reconstruction, red cross, refugee, reiger park, renaissance, repression, resentment, resident, resolution, revolution, righteous, rigor mortis, road rage, robbery, robot, rooinek, riot, rubble, rugby, rumour;

s is for

sanctimonious, sanitation, scapegoat, scorpions, screwdriver, sensationalism, shabeen, shacktown, shadow, shakedown, shame, shangaan, shatter, shoot, short left, sister, silence, siyaphapha, skabenga, skyf, somalian, sotho, soutpiel, spear, squatter, stereotype, stigma, stress, strike, survival;

t is for

target, taxi, tension, territory, terror, theft, third force, threat, tik, tinderbox, tokoloshe, toilet, torture, tourist, toyi-toyi, township, transformation, trauma, trembling, tribe, truth, tshwane, tsonga, tsotsi, tsvangirai, tuberculosis, tutu, tyranny;

u is for
ubiquitous, ubuntu, ugly customer, ululate, umshini wam, uncertainty, underbelly, underclass, underpaid, undertaker, unemployment, uniform, union, unity, universal, unjust, uplift, upmarket, urban guerilla, urbanisation, urinate, utility vehicle;

v is for

vaalie, vaginal swab, van der merwe, vasbyt, veld, velskoen, vehemence, venda, vent, verstaan, vibe, victim, village, violence, virgin, virus, visa, visitor, viva, voetsek, voiceless, volatile, volunteer, vote, vrot, vulnerable, vuvuzela;

w is for

waai, wail, waiver, wake, wander, want, war, water, wealth, weary, weep, wena, westernize, white, widow, windgat, wise guy, witchdoctor, witness, womb, women, word, world cup, worry, wreckage, wrong side;

x is for

x chromosome, xenogenesis, xenogenous, xenophobe, xenophobia, xhosa,

x marks the spot, x-ray;

y is for

yale lock, yank, yap, yardstick, yarmulke, yashmak, yawp, y chromosome, yearn, yebo, yell, yellow-belly, yellow fever, yelp, yes-man, you and yours, your humble servant, yourself, youth, yuppie;

z is for

zairean, zambian, zanu, zap, zapu, zeal, zealot, zebra crossing, zeitgeist, zero hour, zero in on, zigzag, zilch, zimbabwe, zimbabwean, zol, zola, zombie, zone, zonked, zoom, zulu, zuma, zweletemba.

Have you heard anything like that - “Don’t be consistent”? When you
hear it for the first time or read it for the first time, you will
think that there has been some mistake, maybe a proof mistake or
something. Because your so-called saints have been telling you just
the opposite: “Don’t be inconsistent”, they say. “Be consistent.”

It is here that Atisha is superb. He says:

DON’T BE CONSISTENT

Why? What is consistency? Consistency means living according to the
past. With what will you be consistent? If you want to be consistent
you can have only one reference, and that is the past. To be
consistent means to live according to the past, and to live according
to the past is not to live at all. To live according to the past is to
be dead. Then your life will be just a repetition.

To be consistent means that you have already decided that now there is
no more to life, that you have already come to a full stop; you don’t
allow life to have anything new to give you, you have closed your
doors. The sun will rise, but you will not allow its rays to enter
your room. And the flowers will bloom, but you will remain unaware of
their fragrance. Moons will come and go, but you will remain stagnant.
You have stopped being a river.

A river cannot be a consistent phenomenon. Only a pond can be
consistent, because it is non-flowing.

..

The consistent man is a logical man, his life is one-dimensional…
And the logical man is the poorest man in the world, because life
consists not only of logic, but of love, too. And love is illogical.
Only a very small part of life is logical, the superficial part. The
deeper you go, the more and more you move into the illogical, or to be
more accurate, the supralogical.

..

Atisha is giving you something tremendously valuable. Live all the
moods of life, they are your own and they all have something to
contribute to your growth. Howsoever comfortable and cozy it looks,
don’t become confined to a small space. Be an adventurer. Search and
seek all the facets of life, all the aspects of life.

..

Live, and allow all that is possible. Sing, dance, cry, weep, laugh,
love, meditate, relate, be alone. Be in the marketplace, and sometimes
be in the mountains.

..

The consistent man is a very poor man. Of course the society respects
the consistent man, because the consistent man is predictable. You
know what buttons to push and how he will act. He is a machine; he is
not truly a man. The society respects the consistent man; the society
calls consistency “character”… A real man cannot afford character,
because character can be afforded only at the cost of life.

The saint has character, hence he is respected. The sage has no
character, hence it is very difficult to recognize him. Socrates is a
sage, Lao Tzu is a sage - but they are very difficult to recognize,
almost impossible, because they don’t leave any trace behind them.
They don’t fit into any mold, they are pure freedom. They are like
birds flying in the sky, they don’t leave any footprints.

It is only for a very few sensitive souls to find a sage as a Master,
because the mediocre follow the saint. Only very very intelligent
people attune themselves to a sage, because the sage has no character
and he cannot fulfill any of your expectations. He is bound to offend
you, he is bound to disappoint you, he is bound to shake you and
shatter you in many many ways.

Slowly, slowly, he will make you as free as he himself is.

From The Book of Wisdom : Discourses on Atisha`s Seven Points of Mind
Training, by Osho

Curtis Kelly

It will soon be twenty years old, but the Theory of Experiential Learning has had little presence in ESL. “Experiential” learning is not just “fieldwork” or “praxis” (the connecting of learning to real life situations) although it is the basis for these approaches, it is a theory that defines the cognitive processes of learning. In particular, it asserts the importance of critical reflection in learning. As we shall see, David Kolb was one of the key contributors.

Background: 20th Century Theories of Learning
In my opinion, the greatest single event in this century that has shaped our view of teaching did not occur in the field of education at all, but rather, in psychology. It was the dramatic shift in the early sixties from the reductionist view of human behavior to non-reductionist view.

In the first half of this century, a reductionist view of human behavior - behaviorialism - dominated the field. Behaviorialism, a Pavlovian view of human learning developed by Watson, Hull and Thorndike reached its heyday in the 1950’s, in B.F. Skinner’s work on operant psychology and reinforcement. It was reductionist because it used a “black box” approach based in empiricism, much like the approach a chemist might use. Since one cannot observe what is happening in the brain, we should limit our measurements and theories to merely what is going in - the stimulus - and what is coming out - the response. By mid-century, the S-R view was so powerful that it dominated other fields of human science as well: education, linguistics and sociology. But such a simplified view left much to be desired. Classical conditioning alone could not explain what Jean Piaget had observed, that children go through stages of development that have no relation to external stimuli. Somehow, he proposed, the brain itself is actively involved in the learning process.

As a result, the sixties and seventies saw the reductionist view displaced by far more complex non-reductionist views. The break was so dramatic as to be a major paradigm shift. It occurred in psychology through the work of Piaget - child development and schema - and Gagne - eight categories of learning (Travers, 1977), while in linguistics it occurred as a result of Noam Chomskey’s introduction of transformational grammar. The non-reductionist perspective did not lead directly to the Theory of Experiential Learning itself, but, it spawned a number of its predecessors: new interpretations known as as cognitive theories and revitalized progressivism known as humanist theories. Cognitive theorists, such as Bloom, dealt with the hierarchical nature of knowledge in the cognitive domain, while humanists, such as Maslow, concentrated of the affective domain and how “learners attempts to take control of their own life processes” (Rogers, 1996, p. 100).

Both fields acknowledged the importance of experience, but neither could formulate an adequate theory as to its function in learning. Even as late as 1980, experience was seen as merely being a source of stimuli. Even in the fourth edition of Travers’ widely-used Essentials of Learning, a college-level textbook on Educational Psychology, there is no index entry for “experience” and learning is defined as “a relative permanent change in a response R as a result of exposure to stimuli S.” (Travers, 1977, pp. 616, 618, & 6)

However, cognitive and humanistic research pointed more and more towards the importance of experience. For example, we can see the rudiments of the experiential theory in Saljo’s 1979 hierarchy of student views of learning.

1. Learning brings about increase in knowledge. (knowing a lot)
2. Learning is memorizing. (storing information for easy recall)
3. Learning is about developing skills and methods, and acquiring facts that can be used as necessary.
4. Learning is about making sense of information, extracting meaning and relating information to everyday life.
5. Learning is about understanding the world through reinterpreting knowledge.

Saljo found that the more life experience a student has the more likely they are to view learning as an internal, experience-based process, as in steps four and five, rather than as an external process as in steps one through three. (Saljo, 1979, summarized in Banyard, 1994. pp. 303-4) Nonetheless, the theory of experiential learning did not gain prominence until the work of Mezirow, Freire, Kolb and Gregorc in the 1980’s.
Experiential Learning Theory
In the early 1980’s, Mezirow, Freire and others stressed that the heart of all learning lies in the way we process experience, in particular, our critical reflection of experience. They spoke of learning as a cycle that begins with experience, continues with reflection and later leads to action, which itself becomes a concrete experience for reflection (Rogers, 1996). For example, a teacher might have an encounter with an angry student who failed a test. This is the experience. Reflection of this experience would involve trying to explain it to oneself: comparing it to previous experiences to determine what is the same and what is unique, analyzing it according to personal or institutional standards, and formulating a course of action connected to the experiences of others, such as talking to other teachers who have also faced angry students. Talking to other teachers, the action, will then lead to further reflection.

Kolb further refined the concept of reflection by dividing it into two separate learning activities, perceiving and processing. (Algonquin, 1996) He thus added another stage, called “Abstract Conceptualization.” Whereas in the Critical Reflection stage we ask questions about the experience in terms of previous experiences, in the Abstract Conceptualization stage, we try to find the answers. We make generalizations, draw conclusions and form hypotheses about the experience. The Action phase, in light of his interpretation, then becomes a phase of Active Experimentation, where we try the hypotheses out. As Kolb says:

Abstract Conceptualization:

“In this stage, learning involves using logic and ideas, rather than feelings to understand problems or situations. Typically, you would rely on systematic planning and develop theories and ideas to solve problems.”

Active Experimentation:

“Learning in this stage takes an active form - experimenting with, influencing or changing situations. You would take a practical approach and be concerned with what really works…” (p.4)

keep reading this article here

our lullabies have lulled the world
into insomnia

we have sung so many dirges
we have kept the dead wide awake

our melodies
sound like stuck records
our mournful cries scarred with indelible scratches
out of tune with the harmony of nature

monsters and mummies
have danced and gyrated
at the cacophony of our voices

it is not easy to sing with a lump in your throat
nor a gaping wound in your vocal chords
it is not easy to sleep with cold feet

i look forward to fingering her keys
making them do what i desire
making love in the global
air of time
space of my words,
making metaphors,
into lines
narrations
of sex, man
woman food,
of grief and happiness
of laughter
joy..
all passion
the great pusher
of light
heavy
and hard
falling down
into space
and time
instant like that
and this
of what is
remembered..
forgotten..
wasted..
for we are still
in the
wasteland
our end
is
our begining
and in
this
inning
the time
is now

bloggers and blaggers
alike commit suicide
vomiting
their guts
soul in the dailies
right here
right now..
from
the outer world
to the
inner world
to the
inner self.
shining light
against
the rock
of all
our falling ages.

can you hear them
saying,now
coming with pens,
‘ i got ta’ cut’cha

tonight i dreamt of you again

you were lying naked

wrapped in razor wire

and i couldn’t touch you

without cutting my hands to ribbons

(but i still tried

oh god did i try…)

and you were screaming songs

of lunacy lost but not forgiven

of a time long ago

when we could let our hearts

rule our minds

my lovely lady
let us dance
entwined cheek to cheek

I shall dance tango
you may dance waltz
if you like

By Flaxman Qoopane

Poets, musicians, and dancers composed of South Africans, Zimbabweans, Malawians, Congolese and a Nigerian performed during the Africa Day Symposium held at the National Cultural History Museum in Pretoria on May 25. Illustrious guests included Nadine Gordimer, a Nobel Laureate in literature.

Morakabe Seakhoa, Director of the wRite Associates, Communications, Arts, Culture and Heritage events strategies, who was the Programme Director of the event, asked the audience to observe a moment of silence in memory of the victims of xenophobic violence in South Africa. He also paid tribute to gospel singer the late Vuyo Mokoena; and also to the late Ngugi wa Miri from Kenya. The occasion also celebrated the 50th anniversary of the first authentic African literary masterpiece, Things fall apart by Chinua Achebe.

First on stage was a female poet and musician Wadzanayi Chidzonga from Zimbabwe. She left her country in February this year and came to South Africa. She recited a poem – Nhemasasa (Motherhood) and sang two songs – Vainezvipo (People with talent) and Muroro (Being desperate)

She impressed the crowd with her poem and songs while playing Mbira.

Nathan Chakuchichi, another singer and poet from Zimbabwe told the audience how he jumped the wires while coming illegally to the country.

He harrowingly explained that while crossing the Limpopo river and the Kruger National Park, some of his colleagues died along the way. He eventually successfully arrived in the country.

South African Prof. Pitika Ntuli a renowned poet, writer, sculptor and cultural activist recited an illuminating poem that garnered applause from the audience.

Prof Ikeogu Oke, Deputy Director Communications, University Relations from the American University of Nigeria recited a poem in an operatic voice; The Heresiad

Prof Mosala William Huma from Midrand in Johannesburg read two poems in Sesotho and In English. Present at the occasion was also the flamboyant, famous praise singer, Jessica Mbangeni.

The author of this piece, Flaxman Qoopane, also recited a poem at the occasion, titled “Hatred”.

1

Like fleas cherish a sluggish

Surreptitious ruin of their habitat

Anger relishes a slothful

Demolition of the heart that harbors it

2

Just as ants wage a silent

War of slow destruction

To trounce colossal mountains

Vengeance leisurely chews

The chest that gives it homes

3

The rapturous whispers of the ego

Delude the flattered self that

The other is the victim

Of vitriolic outburst & retributive violence

Whilst iblis disguised as anger

Joyously throttle the human from within

Love, by its very nature, is unworldly, and it is for this reason
rather than its rarity that it is not only apolitical but
anti-political, perhaps the most powerful of all anti-political human
forces. ~ Hannah Arendt

his penis arises
like a smooth banana
from a brown paper bag

the noon time passion
sitting alone on the park bench
she eats her lunch

the snow on ground
the sun is cold

i’m trying to
imagine me
on thee
and the fuss
of our bodies entangled like roots growing towards
a sky so far and high like our our own expectations of love
and her
light
frightening our
senses
my own heart is silly
giddy
with clear
voyant
expectancylike the pregnant face of the moon
hanging
low from my window
but i digress
my progression is the season of telling
and retelling the air
of love
like the thousand and one memoryof our own seperation
bargain basement prices

frequencies
of our own loneliness’