writing since when...
hear then
their language not mine
At this time every year I miss you. Our life together seems a dream. Today I light incense, pray,
"Stay a little longer near the surface of my heart."
Fields have spread.
Duff muffed, shed winds, remain refuge, a manger.
The moon rises midday. Darkness swells at half past four.
More snow. Warm hearts slowed sleep deeply.
Midnight leans in,
shims winter boughs, makes space for a slate-coloured child,
not a god,
and stars.
夢 |
It is 1543. I see a storm begins.
Tanegashima, Kagoshima, Kyushu.
デウス (Deusu)
Births will follow wombs
oceans
wounds.
Lúcio De Sousa, The Portuguese Slave Trade in Early Modern Japan: Merchants, Jesuits and Japanese, Chinese, and Korean Slaves, Leiden: Brill, 2019, 594 pp. ISBN 9789004388079. $217.00.
Whereas partus sequitur ventrem ("the birth follows the womb") laws and their effects on the lives of enslaved women and their children are well understood in the Atlantic context, they remain entirely unstudied in the case of the slave trade in Asia, in particular Portuguese Asia, the string of entrepôts between India and Japan. McManus, Stuart
roupa velha, farrapo velho.
caras de bacalau
‘punheta’
explicar
Mas nossos ouvidos estão frios.
explicar
Marinheiros
punheta à la bacalhau
elogiar peixes
old clothes, old rag.
bacalau guys
‘Wank’ off
explain
But our ears are cold.
explain
Seamen
jerk off to cod
also consider the 5 Blue Zones of health and happiness
BLUE BOOK
USA
belloq's storyville 1898-1917
https://64parishes.org/entry/new-orleans-blue-books
blue book tests 1920's Indiana
A blue book is literally a book with about 20 lined pages that college, graduate, and sometimes high school students use to answer test questions. More specifically, a blue book refers to the type of exams that require students to use these books to complete the test.
Kelley's New and Used Car Blue Book
The Blue Book
The Learning Language Arts Through Literature series begins with The Blue Book. This complete beginning phonics and language arts program artfully integrates phonics instruction with all of the other areas of language arts that need to be covered at first grade level: reading skills, spelling, handwriting, and grammar. The course also teaches more higher-order thinking skills than do many other first grade programs.
Based on Dr. Ruth Beechick's ideas about learning, the course does not assume that children learned to read in kindergarten. However, children should be able to identify letters, and it would be very helpful if they know some or most of the primary sounds of the letters. Early in the course, the first group of letters—a, n, r, and t—is introduced. In this same lesson, students learn about consonants and vowels as well as blending letters to form words. This progression will likely be too fast for children who do not already know letters and sounds.
INDIA
“Your face is blue, madam. Like that of Krishna,” the taxi driver said affably, as he took me back to my hotel.
In Hinduism there are three main deities: Brahma the creator, Shiva the destroyer and Vishnu the preserver. Vishnu spends eternity sleeping, until when called upon in a crisis, he wakes and like the most powerful of superheroes saves the world.
Krishna is a manifestation of Vishnu. His name means “dark,” and like Vishnu he is portrayed with blue skin.
In addition to being associated with the gods, blue—through the indigo dye—is also historically linked with India. In the first century a. d. the Roman historian Pliny the Elder wrote about “indicum, a production of India,” which “yields a marvelous combination of purple and cerulean [sky blue].”
He suggested that the dye was a kind of slime sticking to the scum on river reeds. It actually comes from a bush with small green leaves that when dried and fermented in a dye vat look pretty scummy, which explains the misunderstanding.
In Pliny’s time, indigo would probably be shipped to the Roman port of Ostia in the form of hard cakes. It was valuable enough to fake: Pliny reports people selling “indigo cakes” made from dried pigeon dung, stained with just enough genuine dye to pass as real.
Indigo is intensive to process, and has historically been cultivated where labor is cheap. It had a brief heyday on slave plantations in the Caribbean and South Carolina in the 18th century, pricing the Indian plantations out of the market. But when slavery was abolished, the British planted indigo again in Bengal, where weather conditions are ideal.
Because laborers were subject to abuse, there were two “blue mutinies”—one in 1860 and another in 1917. The second was initiated by the 47-year-old Hindu lawyer Mohandas (later known as Mahatma) Gandhi, as one of his first acts of peaceful civil disobedience against British rule, which finally led to Indian independence in 1947.
AFRICA
“Indigo grows wild in almost every part of the African Coast … Besides the Indigo, there is another plant which the natives use as a blue dye, which appears to impart a more indelible color, and which, should it stand the test of experiment, might also be cultivated.”
–British Report of the Committee of the African Institution: West African Produce, 25 March 1808
Africans have used indigo for centuries as symbol of wealth and
fertility. Indigo-dyed cotton cloth excavated from caves in Mali date to
the 11th century and many of the designs are still used by modern West
Africans. The Tauregs, “blue men” of the Sahara, are famous for their
indigo robes, turbans, and veils that rub blue pigment into their skin.
Yoruba dyers of Nigeria produce indigo cloth called adire alesso using
both tie-and-dye and resist dye techniques, while honoring Iya Mapo, as
the patron god of their exacting craft. Dyers of the Kanuri (Cameroon
and Nigeria) and Fulani (modern Niger and Burkina-Faso) ethnic groups
popularized indigo near Lake Chad and through portions of West Africa.
Most African dyers are women including among the Yoruba, the Malike and Dogan of Mali, and the Soninke of Senegal. Dyeing is also performed by men among the Mossi (Burkina-Faso) and the Hausa, who have produced indigo-dyed textiles in the ancient city of Kano (Northern Nigeria) since the 15th century.
Corbin Boyd Brickmason born a slave freedman specialised in chimneys N.C. 1817 -1917
https://ncarchitects.lib.ncsu.edu/people/P000151
dokudami
朝顔 asagao
つばき tsubaki
タンポポ tanpopo
あじさい ajisai
ローズ
菊 kiku
桜の花 sakura no hana
Rocky Mountain Parnassia (K.D. Koenig)
Himalayan Clematis
Clematis Montana
ranunculae
5 petaled large white Buttercup
Lespedeza Japanese clover
unknown - four petaled, white fingered
Mochringia laterflora
Blackthorn or sloe
Prunus spinose seiyosumono
Lantana
Iris
Asclepias verticillata Whorled Milkweed
Galinsoga
Greater beggar's tick
prostrate camomile
tridax procumbens (L.) L compositae Coatbuttons
bidens alba/ pilosa L. Shepherd's needle, common beggar's tick
Bidens bipinnata L. compositae Spanish needles
Perityle emoryi Tom. compositae Emory's rock daisy
Asteracae
White Marsh Marigold
Entoptic phenomena are visual effects whose source is within the
eye itself.
In Helmholtz's words: "Under suitable conditions light falling on the
eye may render visible certain objects within the eye itself. These
perceptions are called entoptical."
this my year of repair
where I indoctrinated
break open
see
that a tree
is not a tree
but a psychic space
of greed and grief
power and sorrow
history's witnesses
Love them.
tanka
31 syllables
a single unbroken line
_______________________
wheezing
inhaler
albuterol
write these 3 in cuneiform clay
bake and break
_________________________
Why did I, Richard Mayhew,
think so much of you that I wrote your name without a nudge
of a note to remember you by?
Oh yes
these trees
these places of
these spaces of
https://hyperallergic.com/588448/richard-mayhew-transcendence/
https://www.youtube.com/watch?v=KlYbStrFOuc
write Richard Mayhew in seeds
water and grow
know he's 96 years
on this earth
a Sequoyah
____________________________________________
On either side,
punctured
shores
urge colder, colder.
Warmer water
refuses,
slipping
under the quick quake
submergence
of
crusts,
shouts
past
frozen
ledges,
unbroken.
boil pale,
resist
linear impulses,
stagger through
swag wash or
shrub carr.
Converging
channels
reach forward,
hover shelf ice,
disappear.
Below
thick
river
snow
a roar,
unquieted,
defiant.
Речка движется и не движется
Вся из лунного серебра
Песня слышится и не слышится
В эти тихие вечера
Rechka dvizhetsya i ne dvizhetsya
Vsya iz lunnogo serebra
Pesnya slyshitsya i ne slyshitsya
V eti tikhiye vechera
The river moves and does not move
All of moon silver
The song is heard and not heard
On these quiet evenings
- from Moscow Nights
composer Vasily Solovyov-Sedoi and poet Mikhail Matusovsky
wrote the song in 1955 with the title "Leningradskie Vechera"
ダメ 「ダめ」 name - an imperative - not allowed
えさ esa - animal +
やん suffix "yan" - familiar animal
ネコのミヌース (映画) |
Neko no Minūsu
Neko no Minūsu - Undercover Kitty (film)
Undercover Kitty is a 2001 Dutch film,
based on the children's novel Minoes by Annie M.G. Schmidt.
https://jisho.org/word/518696c9d5dda7b2c604590f
Amenomahitotsu no Kami is a Shinto god of iron manufacture and blacksmiths who appears in Japanese mythology. He appears in the "Kogoshui" (History of the Inbe Clan), the "Nihonshoki" (Chronicles of Japan), and the "Harimanokuni Fudoki" (Records of the Culture and Geography of Harima Province). He is also known as Amenomahitotsune no Mikoto and Amenokushimahitotsu no Mikoto. He has something to do with Daidara-bocchi (a giant in Japanese mythology).
According to the "Kogoshui," Amenomahitotsu no Kami is a child of Amatsuhikone no Mikoto. He made swords, axes, and bronze bells during the 'iwato-gakure,' when Amaterasu Omikami, the sun goddess, hid herself in a cave after a fight with her brother. He worked as a blacksmith to make the necessary items when the god Omononushi was enshrined. The document also says that during the reign of Emperor Sujin, a descendant of Amenomahitotsu no Kami and a descendant of Ishikoridome (the ancestral goddess of mirror makers) recast the sacred mirror. In the "Nihonshoki," the second issho (addendum) in the section on the pacification of Ashihara no Nakatsukuni (the Central Land of Reed Plains) says that Takamimusubi (one of the three creator gods of Japanese mythology) designated Amenomahitotsu no Kami as the blacksmith when they enshrined the gods of Izumo. In the "Kogoshui," he is described as the ancestor of the Inbe Clans in Tsukushi Province and Ise Province, and it also mentions some relationship to Futodama (another ancestral deity of the Inbe Clan).
He is a god of blacksmithing and is thought to be the same god as Amatsumara, who is described as a smith in the iwato-gakure section of the "Kojiki" (the Records of Ancient Matters). The 'mahitotsu' part of his name means 'one eye,' and it is said this was derived from the fact that blacksmiths closed one eye to judge the temperature of iron from its color, or another story that blacksmiths had an industrial disease which made one eye blind. The same thing can be said about Amatsumara because the 'mara' in 'Amatsumara' is derived from the word 'meura,' which also means 'one eye'.
Amenomahitotsu no Kami appears under the name of Amenomahitotsu no Mikoto in the section on the Takanokori region in the "Harimanokuni Fudoki" (the topography of Harima Province). The story has it that Michinushihime no Mikoto, the local guardian goddess, gave birth to a child whose father was unknown, but when she let the child choose which god out of the many he would pour ukeizake (sake which is offered to a deity to ask his or her will) for and the child chose Amenomahitotsu no Mikoto, she realized that Amenomahitotsu no Mikoto was the father. It is believed that this myth represents a close relationship between agricultural people and metalworkers. Amenomahitotsu no Kami is enshrined at Amenomahitotsu-jinja Shrine (Ogi-cho, Nishiwaki City, Hyogo Prefecture (formerly Ogi, Hino Village, Taka District), the current shrine building is a reconstruction), where he was worshipped as a god of iron manufacturing.
Although Ichimokuren, also known as Hitotsume no Muraji, is thought to be the same as the Amenomahitotsu no Kami enshrined at Ichimokuren-jinja Shrine, which is an annex shrine of Tado Taisha Shrine (Tado-cho, Kuwana City, Mie Prefecture), this deity was originally a dragon which had lost one eye and this led people to eventually identify him with Amenomahitotsu no Kami.
Ichimokuren is regarded as a god who controls the weather and, in the Edo period, people frequently prayed to him for rain and for protection against shipwrecks in Ise Bay. Kunio YANAGIDA concludes that this belief originated in sailors at sea on Ise Bay using the appearance of Mt. Tado to predict changes in the weather. Mt. Tado, which is at the southern tip of the Yoro Mountains, must have been a good mountain for predicting the weather because, of the mountains to the north of Ise Bay, it is the closest to the bay and changes in the weather, such as fog on the mountain, can easily be seen.
The section on 'umi no okase' (whirlwind) in the "Wakan Sansai Zue"
(an encyclopedia compiled in the Edo period) says 'Well, unexpected
windstorms sometimes occur in Sei-shu (Ise Province), Bi-shu (Owari
Province), No-shu (Mino Province), and Tan-shu (Hida Province), and such
storms are generally called Ichimokuren and considered as a divine
wind. Once this wind blows, it destroys everything: it pulls out trees,
makes big rocks fall, and breaks houses. However, this occurs just along
a narrow corridor and it does not damage any other places. A shrine for
Ichimokuren is located on Mt. Tado, in Kuwana District, Sei-shu.'
According to a legend from Ise, Owari, Mino, and Hida Provinces, a
windstorm occurred when Ichimokuren left the shrine and ran wild, and it
is believed that the description in the encyclopedia was derived from
this folklore. The main building of Ichimokuren-jinja Shrine does not
have a door, and it is said this is to enable Ichimokuren to go in and
out of the shrine anytime he wants in order to show his divine power.
https://japanese-wiki-corpus.github.io/Shinto/Amenomahitotsu%20no%20Kami.html
Called you.
Talked about your friend, a hen.
Three years old, this friend!
You worried when
you saw her stumble
and the pet peacock, close,
began pecking at her eyes
(surprised at such cruelty).
You rescued her, unharmed,
made a hay bed in the barn,
where she lay all night.
She died.
You cried.
you'll bury her.
1
Along the river,
wrote "vote"
(cursive)
with a finger in the sky.
2
I've learned
that weeks of
hoaxes coax
the worst from us.
Told jokes because
extremism lacks them.
3
Somewhere someone's
burning books -
I salvage one in my mind,
a justice manual ,
look up "resistance".
Bull and cow elk make a whistle (descending) and a whistle roar (clear your throat)
Kaixo (kigh show) is hello in Euskara
Tony's grandmother was mugged
Paul gives excellent advice
Tim has more work
Travis the poodle visits even if I don't give him eggs
My sister Maureen gives 150% of herself to her family
I couldn't call Gyongyi but we'll talk next week
The squirrels are very fat now
I think I saw a beaver marks on a felled tree along the river greenway
アマビエ
Give illness a face,
frightening and funny,
a strong-smelling
charm of the
sea.
We wanted
a faith healer,
a gatekeeper,
but got instead what we forgot - how to live with death.
Between
sickness and health,
island wisdom
still rises from the sea.
Amabie
meets spirits and earth,
dives
into
hope,
lives underneath
this epidemic,
in our dreams.
Seems she's especially
seen in hard times.
Why not?
We always welcome
a storyteller
who makes
fun of our
scared faces,
our races for cures.
main tail or wing things
hollow feathers, sharp spines or a bird-birthed pen,
yet again an old word for pan pipes, or the weaver's spindle
fabric in cylindrical folds molded
or old porcupine spines finely hand-worked
into boxes
a beautiful and appeasing thing
can spring
from a word
fixed on
flight and protection
connected
deeply
to creating
as
some words
are
quote verse (poem made of heard quotes, those in italics)
a period of liminality
where
a committment to memory
overwhelms numbness
becomes
restorative
initiates a
reimagining of place
Saw numbers as symbol manipulators
orchestrate the departure of indifference.
Saw flowers, news, phone calls, books.
Saints are resting
under the elms and next to yard signs.
Is this what
indeterminacy looks like?
Afterward,
pelagic thoughts.
Ought to write them down, but don't.
Mind overwhelmed by
"wash hands"
and
"vote".
1
Roots
have been
killed -
fill,
patch,
caulk.
After,
walk
in
water,
wearing
new
shoes.
2
She
(sometimes)
bridges
interstices.
3
Copper
culture
altered
water.
4
Nemotodes?
Neem and toads?
Nemophila?
Nem szabad!
All the while,
a
dog begs.
5
K2
you
lie
underneath
two
mountains
a dry valley
and Huron's
ice age
ledges.
6
wrote
"vote"
got a manual
labored
through it
wrote
note
"return
library books"
had coffee with...
then worked on...
Debated with myself -
" What will you do if ...."
" To go in search of what once was is to postpone the difficulty of living with what is."
Lopez, Horizon, p.400
A rosary
of wallabies - in Walpiri a rufous hare-wallaby (Lagorchestes hirsutus) is a mala.
Lopez, Horizon, 403
Malas and songlines
"...in interviews with Western field biologists over the years, I've found that the issue of local extinction is, for many of them, not entirely clear. There are to many cases of animals being declared locally extinct only to have them turn up again. "singing" an animal back into existence is a metaphorical expression for some as-yet-umplumbed biological process of restoration, quaint only in the minds of those who believe they already know, or can discover, precisely how the world is hinged."
Lopez, Horizon, p.406
"The modern urge to turn a landscape into "what it once was", to make it "better" by eliminating "pests", to rid it of plants and animals that, because they didn't co-evolve with the environment, have a special capacity to devastate it, is a complex desire to appease - biologically, ethically, and practically. It is impossible, biologically, truly to "restore" any landscape. The reintroduction of plants and animals to a place suggests that though human engineering of one sort or another has "destroyed" a place, human engineering can bring it back, a bold but wrongheaded notion: humans aren't able to reverse the direction of evolution, to darn a landscape back together like a sweater that has unraveled. Restoration privileges some animals and plants over others, and therefore presents ethical problems identical to those one faces in examining any project of social engineering or any country's policies of racial and ethnic discrimination. Finally, it is not possible to restore the soil chemistry of lands turned nearly lifeless by decades of irrigation, chemical fertilizers, and overgrazing.
Lopez, Horizon, pp396-397
"In every corner of the world there was such resplendent life, unexpected, integrated, anonymous."
Barry Lopez, Horizon, p.263
Remember Lopez' habit of using a navigational map to chart notes, memories of site
experiences.
Perspective:
Light as solar, otherworldly, light as underwater, submerged, limninal.
My country under construction.
Early sounds of hammering, hollow as a bell, or striking thick like a log.
The sounds accompany troubled dreams.
I wonder as I wake up,
what we've become.
The hammering, as in bells, fists, clubs, clasping
hands.
The hammering bands round
the heart, round as beads, rosary recitations.
Empathic or fanatic?
We control the breath, the praying sounds.
And then, slowly, the hands, arms, our bodies smacking
to the ground around us.
The knees. The pleas.
My chest constricts.
The hammering, as in the voices of interruption,
the threats, the scenes of confusion, the violent memes.
What lies are within us?
What lies are before us?
t
Eternal inflation predicts that time will end
Raphael Bousso a;b;c, Ben Freivogeld, Stefan Leichenauera; b and Vladimir
Rosenhaus a;b
a Center for Theoretical Physics and Department of Physics University of California, Berkeley, CA 94720-7300, U.S.A.
b Lawrence Berkeley National Laboratory, Berkeley, CA 94720-8162, U.S.A.
c Institute for the Physics and Mathematics of the Universe University of Tokyo, 5-1-5 Kashiwa-no-Ha, Kashiwa City, Chiba 277-8568, Japan
d Center for Theoretical Physics and Laboratory for Nuclear Science Massachusetts Institute of Technology, Cambridge, MA 02139, U.S.A.
Abstract:
Present treatments of eternal inflation regulate infinities
by imposing a geometric cutoff.
We point out that some matter systems
reach the cutoff in finite time.
This implies
a nonzero probability
for a novel type of catastrophe.
According to the most successful measure proposals,
our galaxy
is likely to encounter the cutoff
within the next 5 billion years.
(wind) άνεμος ánemos