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You, On the other hand…

January 26, 2015

IMG_3155Poetry skates gracefully around
On the frozen surface
Of the deep lake
Of what is.

You, on the other hand
Are driving a truck down the highway.


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A story about the merlin.

January 26, 2015

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I decided to carry the long heavy lens. Yesterday the beautiful merlin had returned to her distant perch on top of the snag tree near the duck pond. She’d been absent for nearly a week.

But in the recently cleared north field where the warblers usually work the conifers, it was strangely quiet and I wondered about the lack of small bird business there. Then I saw her, the merlin, in a low pine branch not more than 50 feet from me. The warblers knew she was there, that’s why they were elsewhere. I took a quick shot with the 200 millimeter in the overcast light and checked my exposure.

I watched her and she watched me as I began the slow and deliberate motions to unclip the longer lens and deploy the monopod. She was unconcerned; perhaps she’s gotten used to my green Loxahatchee hat and the strange mechanical camera from previous sightings. And then…

“How ya doin’?” boomed the doofus, approaching from behind me down the path at a pace too rapid to observe anything, which is typical for his kind.

“Shsssh!” I scolded.

“Oh, the birds” he said, glancing vaguely at the empty tree where the merlin once was.

“Crap” I said to his back as he blundered off down the trail.

My mind immediately turned to all the bloody events of mass murder down through history: the rampage of Genghis Kahn, the African Slave Trade, the Aboriginal Genocides, Crusaders and Conquistadors, the Jewish Holocaust and Khmer Rouge. None of these programs of population control had succeeded in preventing this doofus from emerging out of our gene pool.

A misty wind blew across the field of short palmettos. I wrapped my gear in a trash bag as the rain began to fall. On the other side of the field a small flock of warblers fluffed and bathed and drank from the pools of rainwater collecting in the bushes. Further down the path a fat raccoon waddled out of the scrub, looked at me, and disappeared back into the undergrowth. An egret and a woodstork fled at my slow approach above them as they fished in the drainage canal.

All the animals of the Earth are afraid of us, of course. We are the Sapiens, the ones who know evil. We have it in our hearts, and they know it.

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See more pictures from the Yamato Scrub at https://flic.kr/s/aHsjYLZPg5

Victory over the sun (1913)

June 27, 2014
Featured Image -- 1032

Originally posted on The Charnel-House:

  • Two Futurist Strongmen
  • Nero and Caligula
  • A Time Traveller
  • A Malevolent
  • A Willbeite Machine Gun
  • A Fightpicker
  • Belligerent Soldiers
  • Sportsmen
  • Chorus
  • Pallbearers
  • A Telephone Talker
  • Eight Sun Carriers
  • The Motley Eye
  • The New
  • The Cowardly
  • A Reader
  • A Fat Man
  • An Old-timer
  • An Attentive Worker
  • A Young Man
  • An Aviator

Aleksei Kruchenykh (1886-1968) was a noted poet of the Russian Silver Age of literature. A radical even within the Russian Futurist movement, his best known works are the poem “Dyr bul shstyl” and the opera Victory over the Sun, with sets by Kazimir Malevich and music by Mikhail Matiushin. He was co-signatory, with Vladimir Mayakovsky, David Burliuk, and Velimir Khlebnikov, of “A Slap in the Face of Public Taste.” He is considered the father of zaum, or transrational writing.

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In The Garden of Money

October 15, 2013

Triptych of Garden of Earthly Delights (right wing)

In the garden of money
Resentment blooms.

In the jazz music world there has been a steady deterioration of the artist’s economy for at least forty years. This decline began with desegregation and rising real estate costs. The traditional Black communities where jazz began, developed and flourished got colonized and absorbed into the wider marketplace. Just as it became more and more expensive to keep a neighborhood club open, it became more and more difficult to integrate what will never be a ‘popular’ music into the mainstream economy. With the advent of the internet, the physical product of LPs and CDs virtually disappeared. 10 years ago I was talking to the brilliant composer and musician George Lewis about the exciting possibilities of internet distribution. He said, “Yes, but the problem will be the same. How will people know about me?”

The scale and nature of internet distribution means that with services like Spotify and Pandora, etc., musicians must accumulate 100,000 hits before any meaningful compensation arrives. That is just not realistic for most jazz professionals. In a report release today (10/15/13) Spotify revealed that in a (reported) catalog of 20 million songs, 4 million have never been played once. Gizmodo reported this claim by saying that this was “music that nobody wants to listen to.” This kind of equation that says that because something isn’t racking up numbers on Spotify means that nobody wants to listen to it is not only wrong, it’s insulting. More and more musicians are pulling their work from those services, most saying that they can’t make any money there and that free data devalues the market overall.

I have seen this steady decline in the opportunities for both performance and payment over the years give rise to no small amount of bitterness and resentment among some professionals.  They see vast fortunes being made by a small number of performers and middlemen selling what most regard as mediocre, often clownish entertainment, while skilled artists of what is often called (unfortunately, to my mind) America’s Classical Music are so marginalized that few actually make a living with the music itself. Most rely on teaching or working in the regular, wage-slave economy. Again, this has been a long and drawn out process for musicians. The same process is now happening (or has been for about 10 years) for writers and photographers who used to work as journalists.

I have no solution to this problem. We are in the midst of a vast cultural shift and no one really knows, nor can they know, what the landscape will look like once it settles down.

It has also been my experience with musicians that, in general, they are not what we would call ‘early adopters’. In fact the force of tradition in the musical community is a very powerful one. Most musicians and composers of the avant-garde spend a good part of their lifetimes as exiles from the traditional community. In a regular industry, the avant-garde are called the innovators and are generally recognized and rewarded for their positive, creative work. Not so in the music world. The strength of conservatism tends to carry over to technology. It took two decades and the passing of a generation for computer-based equipment to enter the realm of acceptable instrumentation, regardless of its apparent ubiquity now.

When I attempt to discuss what may be new, or actually renewed approaches to creative work, I’m often met with appeals to ‘what should be’ and ‘how it used to be.’ And to be fair, sometimes I’m simply talking about technological systems that are unfamiliar, unknown, and/or untested in the creative community. However, there are aspects of this that are interesting, having to do with technology and cultural behavior.

First and least interesting is the process of lowering expectations. Most serious musicians have already undergone this process and have been forced to accept the reality that it is next to impossible to support oneself as a creative artist in the United States. This is not new. But the rise of the superstar in the mass-market music industry and the gross misapplication of wealth have nevertheless produced a veiled jealousy among some who work in the creative fields and are effectively locked out of that industrial process. Where money is, resentment blooms. And I have no solution to this problem either. I have written elsewhere that Music is Worthless.

But I think it is becoming clear that for both creative musicians and now also for journalists the phenomenon of the aggregator, the principle threat to the legacy industries, as an honest and fair intermediary is not going to work, if for no other reason than that it is part of that industrial mass-market system itself. For musicians, this means streamers like Spotify, Pandora and others are useless as direct generators of revenue. For journalists, this means that, as it is, there will be no added revenue regardless of how many times your work is repeated by any number of other aggregators. I run a small aggregator myself with the Paper.li technology (http://paper.li/paxlupo) and currently there is no way for the original authors to be paid for the redistribution of their work.

But there can be, and the technology does exist in nascent form with micropayments made possible by using Bitcoin itself or with a platform such as Flattr.com. Now I want to say very clearly that I have some issues with Flattr and it is far from perfect, but I do think it is moving in the right direction. That direction is one that encourages voluntary contributions made directly to creators. Using Bitcoin, the whole problem of an intermediary service like Flattr is eliminated because Bitcoin is both the platform and the currency. For musicians it is a simple matter of putting a bitcoin address on your website, Bandcamp, Soundcloud or other hosting service where you already post your work and probably receive nothing for it; you consider it advertising. In performance it means simply posting or projecting a QR code at the gig. For the journalist it is simply a matter of including your Bitcoin address (or QR code) along with your by-line in such a way that it stays with your work no matter how many times it gets bounced; in fact the more bounces the better. But Bitcoin is currently not very user-friendly, though that’s changing. It still has very marginal use and must be converted to fiat currency for any practical purpose.  When the day arrives that you can pay your electric bill with Bitcoin that will be great, but we’re not there yet. Flattr on the other hand deals in standard national currencies as well as Bitcoin, but as it is implemented now the main drawbacks are its service fees, its inability to designate specific amounts to specific artists, and its poor adoption in the US. It also has an added technical difficulty for writers of incorporating the Flattr button code on to the originator’s blog or website and it is unclear to me if that code will survive the aggregation process. Nevertheless, the technology is there, at least in basic form, to enable micropayments directly from users to creators.

This brings us to the cultural aspect of the process. The current model has creators negotiating or otherwise determining the cost to the consumer up front. Money is exchanged before the product or performance is delivered. But in free data world, almost no one will pay anymore for music they haven’t heard. For journalists, this is the problem with paywalls. Internet consumers are reluctant to pay for what might be behind that wall. I recently saw speculation that a mass layoff of writers and photographers at the Palm Beach Post was not because of the internet, but because of a paywall recently put up by the newspaper in an attempt to generate revenue.  The argument was that by putting up a paywall and shutting people out, they lost click-through ad revenue. Who knows? But it’s pretty clear that unless you’re the New York Times, Washington Post or Bloomberg Financial, paywalls don’t work. Even if they manage to work for the company, content creators are still looking at a legacy industry with a collapsing workforce.

But given that all real artists of any discipline do what they do by nature, meaning that they must create to be who they are, then it is incumbent on the culture to find a way of rewarding them, rather than it being the artists responsibility to figure out how to get paid. Let me repeat that: it is the responsibility of the people to reward the artist, not the responsibility of the artist to coerce the people. In short, I believe it is imperative that the relationship between artist and populace be returned to one of mutual respect. This is definitely not what we have today. What we have today is widespread disrespect of artists as creators, and disrespect of audiences as intelligent, aware beings who are our neighbors. So what I am suggesting is that we need to move toward a culture that says “thank you” rather than a culture that says “fuck you.”

How do we do that? We see in our culture already that for some, like food servers, cabbies, valets, porters, barbers, and it was recently pointed out to me, strippers, it is customary for an individual and personal exchange of money called a tip to occur. This seems to occur with occupations where it is known that both the wage system isn’t fair and a personal service is performed. What makes some professions fall into this category and other not, I don’t know. But it is obvious that for creative artists, the wage system is not in operation and yet a valuable personal (and social) service is being done. I’ve seen audiences paste money on a sweating King Sunny Ade. Nusrat Fatah Ali Kahn had a dedicated person on stage during the performance to collect the freely given tribute to a great master. In some cultures, this expression of “thank you” still exists for artists.

While I do not know how we get to that ‘thank you’ mode in our society, I do think it is necessary for artists to help create that environment through the use of the dignified request. They must help with the process of asking.  And they must investigate the methodologies to make voluntary giving possible by experimenting with and adopting developing micropayment systems like Bitcoin and Flattr, or with more large scale up-front models like Kickstarter or Indigogo, which are appropriate for defined projects with specific objectives. In either case, it is on the foundation of mutual respect that this new economy must be built. Nobody is going to get rich this way. We won’t get to the Promised Land, but we just might get somewhere more comfortable than where we are now.


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It Goes Without Saying.

September 3, 2013

wires (712x800)I took an afternoon nap
During the storm that killed a man in Dade.

I dreamt of a world where everyone misunderstood everything.

Awakening, the clock said 8:05.
“How strange and beautiful” I thought
“That it should be so dark in the morning.”


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Forest and Factory

August 23, 2013

The Three Jewels.

 

What does the word ‘refuge’ mean?

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I take refuge in the Buddha who shows me the way.
The way through the forest is not the same as the way through the factory.

I take refuge in the Dharma of wisdom and understanding.
The Dharma is the wisdom of all time. This is our particular time.

I take refuge in the Sanga, with harmony and peace.
I wish you well.
Cultivate compassion where there is no water or soil.
The landscape is a dust bowl.
“A noble effort, doomed, but the only choice.” ~Giorno


“We’re lost in a Roman wilderness of pain.”
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One cannot take refuge and brave the storm at the same time.

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Buddhist Reincarnation in Six Obvious Steps

August 19, 2013

Buddhist Reincarnation in Six Obvious Steps

  • 1. You’re born.
  • 2. You spend a lifetime making a gawd-awful mess of things.
  • 3. You die.
  • 4. Another iteration of your form emerges into the previous mess you made.
  • 5. Since you don’t remember a thing, you blame the mess on everyone else.
  • 6. Go to step 1.

Haywain_central_panel_of_the_triptych_WGA


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