Psycho Sunday: Badass Women in Combat Gear #8

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Sometimes combat gear is a SWAT uniform. Sometimes it is a black leather catsuit. But if you are Eliza Dushku, a tank top or a denim jacket will also do.

As Faith in Buffy the Vampire Slayer and Angel, Dushku played a Slayer who had had it rough and made a lot of bad choices. As Wikipedia points out, “With Faith, the writers explored the nature of power, and the boundaries and consequences of its use. They wanted to address the issue that, whether the creatures a Slayer kills are good or evil, she is still a professional killer.[41] Co-executive producer Doug Petrie, and writer of Faith-centric episodes such as “Revelations” and “Bad Girls“, says one of the things he loves about the character is that Faith is not wrong in describing herself and Buffy as killers. He goes on to discuss a Slayer’s rights and responsibilities, and how Faith believes her contributions to society relieve her of any legal or moral responsibilities, a view which Buffy does not share.”

Like Natasha Romanov, Faith is a little broken to begin with and only gets worse with all the killing she does—and enjoys. The nice thing about the Buffy/Faith relationship is that we get to see that how you let the job affect you is a choice as much as it is about your environment and support system. So it is not that being a female badass necessarily comes out of brokenness.

In Dollhouse, Dushku played another sometime badass, the Doll/Operative Echo, a former eco-activist turned programmable person. Sometimes a thief, sometimes a hostage negotiator, sometimes a sex worker, the character eventually regains a sense of her original personality and works to take down the company that employs her, and by employ I mean “use.” And again, the pint-sized Dushku made it work.

“Faith (Buff the Vampire Slayer.” Wikipedia. 30 July 2015. Web. 20 Sept. 2015.

Weighing In On the Issues, #2

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Ah, autumn. When the trees turn red, yellow and brown. When the weather cools to a crisp Ishouldhavewornajacket-ness. When students keep turning in the papers I assign, and I keep being forced to grade them. And, apparently most importantly, when pumpkin spice is a thing.

Everywhere.

Doughnuts. Coffee. Beer. Crackers. And although I haven’t been to Staples recently, I suspect pencils.

I get it. I do. We all appreciate pumpkins. We all anticipate dressing up as Agent Melinda May and waiting for the Great Pumpkin in our local organic-certified sincere pumpkin patch (okay, admittedly, I am speaking for myself here). And we all just loooove our allspice.

But enough already.

Thank you. That is all.

Colonialism Day

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It seems a bit strangely appropriate that, on the weekend when we celebrate a bunch of Europeans getting lost on their way to India and making the most of it by taking custody of the land, I will be grading papers. Thirty-six of them, to be exact.

Here is a poem for today by the Coeur d’Alene poet Sherman Alexie. Refer back to my post about the problem-solution nature of sonnets if you have trouble seeing how it is a sonnet.

Totem Sonnet #3

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Crazy Horse

Sitting Bull

Captain Jack

Black Kettle

Ishi

Joseph

Qualchan

Wovoka

.

Anna Mae Aquash

Wilma Mankiller

Tantoo Cardinal

Winona LaDuke

Buffy Sainte-Marie

Maria Tallchief

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Alexie, Sherman. The Summer of the Black Widows. New York: Hanging Loose Press, 1996.

Psycho Sunday: Baddass Women in Combat Gear #9

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Number Nine on my list of BWCGs is Black Widow, Natasha Romanov. Unlike Deputy Jo Lupo, Romanov probably didn’t start out as a badass, but was twisted by the USSR’s Black Widow Program, which trained young girls to be assassins. Played by Scarlett Johansson, an actor with a strong work ethic, Romanov comes off as badass, but not in a testosterone kind of way. In the recent film Avengers: Age of Ultron, she is the only Avenger who doesn’t feel the need to try to pick up Thor’s hammer; she makes it clear she has nothing to prove. The downside of her portrayal in that film is her getting paired up romantically with the Hulk instead of Hawkeyes (wrong, wrong, wrong) and the whole thing where the graduation ceremony from the Black Widow Program is getting a hysterectomy. That makes sense in a communist patriarchy kind of way storywise, but it says something about women who are Allowed to be Badasses in Popular Culture. Too many of them are broken in some way.

But I like that Johansson does as many of her own stunts as she can, and from the very beginning in Iron Man 2, those stunts are just PRETTY! She says:

“I like doing the stunts. Oh, sure, it hurts sometimes. I came into work on Winter Soldier some days aching with bruises and bangs, and Samuel L. Jackson, my co-star, would say: ‘So why not just hand over that stuff to the experts, Scarlett, and save yourself from pain?’ I explained to him why I just couldn’t do that. Please don’t think I’m stupid, though. I know my limitations. When Natasha, my character, has to bound 20ft in the air and do four cartwheels, it’s my stunt double Heidi Moneymaker who’s doing that.”

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Peachey, James. “Scarlett Johansson Keeping Figure, Doing Stunts…” Daily Mail. 2 April 2014. Web. 20 Sept. 2015.

Weighing In On the Issues, #1

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Before I begin explaining Campaign Issue Number One, I have to explain where it comes from. Hopefully, if you haven’t been living in a cave recently, and/or your cat hasn’t knocked your computer mouse off your desk so that you are incapable of accessing Facebook, then you know that Berkeley Breathed has broken his 25 year sabbatical and brought Bloom County back in time for the 2016 American presidential circus. I mean, election. And of course Opus is running, with Bill the Cat as his Veep of choice.

Now let me get a leetle political here and say that at this point I would probably vote for Opus before any of the Republican contenders and most of the Democratic ones, which is sad. I believe that Opus probably wouldn’t get us into yet another war (not sure about Bill) or try to defund cancer screenings for women. That is just not how he rolls.

However, I must say that the hot-button issue he has chosen as the main plank in his platform is something I simply cannot get behind: reverting to using two spaces after a period.

People talk about how we’ve abandoned our traditional values, rejected the teachings of the Bible (presumably by eating shrimp and not having concubines, because I am pretty sure ancient Hebrew doesn’t actually use punctuation). But what they ignore is the reason we used to have two spaces after the period back in the day when we typed on actual typewriters, manual and electric.

The way I was taught, the letters in the font that typewriters used were of different widths and the space was narrow, so the extra space did something to balance that out. Now, the letters of most fonts are less varied, so the extra space isn’t needed. I don’t know if that is true. What I do know is that should you, gods forbid, justify your writing on both left and right, an extra space could end up giving you a huge hole in the middle of your paragraph as your word processing program works overtime to fix what ain’t broke.

Where do you stand on the debate?

Summer of 1816, or, Who Knew?

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My officemate at MIT has on her wall a call for papers about the Summer of 1816: Creativity and Turmoil. As she is, among other things a Shelley scholar, that year is right up her alley, so to speak, since in 1816 Percy and Mary Shelley were doing exciting things, most notably telling each other horror stories that eventually led to Frankenstein. Apparently major volcanic activity in 1815 caused major global cooling that led to a huge agricultural disaster, leading 1816 to be called the Year Without a Summer.

To put this in some kind of perspective, Jane Austen’s novel Emma came out in 1815. In the following year, Rossini’s The Barber of Seville premiered in Rome. Also the stethoscope was invented. I think of this now in part because I have been thinking about what we get taught in history, and how the Great Man Tradition of history is still running the show, even though social history (how people lived) and material history (what things people lived with) are lively trends in historical studies.

But I have looked at my high school world history textbook, and it segues from World War I to the Depression to the things that led to World War II without ever mentioning the Spanish flu that killed 500 million people worldwide between January 1918 and December 1920. But apparently that is less important to know about than World War I which only killed 10 million or so in twice the time, because it’s not political.

There’s a lot goes on we don’t get told. Or perhaps it is more apt to say that some of the things we get told are wrong. Think about the poem, “Paul Revere’s Ride” by Henry Wadsworth Longfellow.

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Listen my children and you shall hear
Of the midnight ride of Paul Revere,
On the eighteenth of April, in Seventy-five;
Hardly a man is now alive
Who remembers that famous day and year.

He said to his friend, “If the British march
By land or sea from the town to-night,
Hang a lantern aloft in the belfry arch
Of the North Church tower as a signal light,–
One if by land, and two if by sea;
And I on the opposite shore will be,
Ready to ride and spread the alarm
Through every Middlesex village and farm,
For the country folk to be up and to arm.”

Then he said “Good-night!” and with muffled oar
Silently rowed to the Charlestown shore,
Just as the moon rose over the bay,
Where swinging wide at her moorings lay
The Somerset, British man-of-war;
A phantom ship, with each mast and spar
Across the moon like a prison bar,
And a huge black hulk, that was magnified
By its own reflection in the tide.

Meanwhile, his friend through alley and street
Wanders and watches, with eager ears,
Till in the silence around him he hears
The muster of men at the barrack door,
The sound of arms, and the tramp of feet,
And the measured tread of the grenadiers,
Marching down to their boats on the shore.

Then he climbed the tower of the Old North Church,
By the wooden stairs, with stealthy tread,
To the belfry chamber overhead,
And startled the pigeons from their perch
On the sombre rafters, that round him made
Masses and moving shapes of shade,–
By the trembling ladder, steep and tall,
To the highest window in the wall,
Where he paused to listen and look down
A moment on the roofs of the town
And the moonlight flowing over all.

Beneath, in the churchyard, lay the dead,
In their night encampment on the hill,
Wrapped in silence so deep and still
That he could hear, like a sentinel’s tread,
The watchful night-wind, as it went
Creeping along from tent to tent,
And seeming to whisper, “All is well!”
A moment only he feels the spell
Of the place and the hour, and the secret dread
Of the lonely belfry and the dead;
For suddenly all his thoughts are bent
On a shadowy something far away,
Where the river widens to meet the bay,–
A line of black that bends and floats
On the rising tide like a bridge of boats.

Meanwhile, impatient to mount and ride,
Booted and spurred, with a heavy stride
On the opposite shore walked Paul Revere.
Now he patted his horse’s side,
Now he gazed at the landscape far and near,
Then, impetuous, stamped the earth,
And turned and tightened his saddle girth;
But mostly he watched with eager search
The belfry tower of the Old North Church,
As it rose above the graves on the hill,
Lonely and spectral and sombre and still.
And lo! as he looks, on the belfry’s height
A glimmer, and then a gleam of light!
He springs to the saddle, the bridle he turns,
But lingers and gazes, till full on his sight
A second lamp in the belfry burns.

A hurry of hoofs in a village street,
A shape in the moonlight, a bulk in the dark,
And beneath, from the pebbles, in passing, a spark
Struck out by a steed flying fearless and fleet;
That was all! And yet, through the gloom and the light,
The fate of a nation was riding that night;
And the spark struck out by that steed, in his flight,
Kindled the land into flame with its heat.
He has left the village and mounted the steep,
And beneath him, tranquil and broad and deep,
Is the Mystic, meeting the ocean tides;
And under the alders that skirt its edge,
Now soft on the sand, now loud on the ledge,
Is heard the tramp of his steed as he rides.

It was twelve by the village clock
When he crossed the bridge into Medford town.
He heard the crowing of the cock,
And the barking of the farmer’s dog,
And felt the damp of the river fog,
That rises after the sun goes down.

It was one by the village clock,
When he galloped into Lexington.
He saw the gilded weathercock
Swim in the moonlight as he passed,
And the meeting-house windows, black and bare,
Gaze at him with a spectral glare,
As if they already stood aghast
At the bloody work they would look upon.

It was two by the village clock,
When he came to the bridge in Concord town.
He heard the bleating of the flock,
And the twitter of birds among the trees,
And felt the breath of the morning breeze
Blowing over the meadow brown.
And one was safe and asleep in his bed
Who at the bridge would be first to fall,
Who that day would be lying dead,
Pierced by a British musket ball.

You know the rest. In the books you have read
How the British Regulars fired and fled,—
How the farmers gave them ball for ball,
>From behind each fence and farmyard wall,
Chasing the redcoats down the lane,
Then crossing the fields to emerge again
Under the trees at the turn of the road,
And only pausing to fire and load.

So through the night rode Paul Revere;
And so through the night went his cry of alarm
To every Middlesex village and farm,—
A cry of defiance, and not of fear,
A voice in the darkness, a knock at the door,
And a word that shall echo for evermore!
For, borne on the night-wind of the Past,
Through all our history, to the last,
In the hour of darkness and peril and need,
The people will waken and listen to hear
The hurrying hoof-beats of that steed,
And the midnight message of Paul Revere.

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“Historians say Longfellow probably knew most of this when he wrote his poem. He had access to Revere’s written recollections, but he seems to have ignored them. “I think he told it the way he did because it’s simpler and more dramatic,” says Patrick Leehey, research director at the Paul Revere House in Boston.” (qtd. in Ewers)

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“1918 Flu Pandemic.” Wikipedia. 3 Sept. 2015. Web. 1 Oct. 2015.

Ewers, Justin. “Rewriting the Legend of Paul Revere.” U.S. News & World Report.

27 June 2008. Web. 5 Oct. 2015.

Daylight Savings Time, or, It’s Not Dark Yet, But It Soon Will Be

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There is a car that parks behind the bank next to my apartment building that has a strange bumper sticker that says, “It’s not dark yet but it’s getting there.” For months I have assumed that it was a cynical (and therefore accurate) commentary on the environmental mess we are in with climate change, superstorms, sea–level rise and what-have-you. All. The. Problems. (which our overbribed politicians ignore, deny and fail to lead on, of course).

Call me pessimistic, but I don’t see it getting better anytime soon. And it really needs to. But thinking about Daylight Savings Time made me Google the phrase and I discovered that it is actually the tagline for a Bob Dylan song that I have never heard (which is dark and cynical but more about human relationships than environmental disaster, apparently). Here is the final verse:

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I was born here and I’ll die here against my will
I know it looks like I’m movin’ but I’m standin’ still
Every nerve in my body is so naked and numb
I can’t even remember what it was I came here to get away from
Don’t even hear the murmur of a prayer
It’s not dark yet but it’s gettin’ there.

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In retrospect, I still think I was kind of right.

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Dylan, Bob. “It’s Not Dark Yet But It’s Gettin’ There.”

Psycho Sunday: Badass Women in Combat Gear #10

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So I have been noticing a pattern in my TV/Netflix watching lately: in addition to hot male leading actors and characters who love each other (Firefly, Bones, Agents of SHIELD, Castle), apparently one of my prime choice factors is Badass Women in Combat Gear. So I decided to do a countdown, or rather, a count-up, of my ten favorite BWCGs.

So Number Ten is Erica Cerra, Deputy Jo Lupo from Eureka (2006-2012). The show had an interesting premise: imagine that MIT was actually a secret town in Oregon, and much, much funnier. Then add a handsome and perplexed sheriff to keep people in order. And because of course a handsome white man with police experience who rides into town automatically gets the job of sheriff over the hot Latina deputy who is probably more experienced and right for the job, we also get Colin Ferguson, Sheriff Jack Carter. Now I have to admit that Ferguson is easy on the eyes, but for some reason nothing makes a SWAT uniform look better than Erica Cerra. And despite Lupo’s affections for Absurdly Large SciFi Weapons, the character was interesting and likeable, although because television is what it is, when she finally ends up with a romance, it ends up being with the third least attractive man on the show, go figure.

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The Weirdness of Precipitation. Also Umbrellas.

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So a friend has pointed out that I have been veering from the straight path of poetry and investigating all kinds of apparently nonpoetic things, and she is not wrong. At first I thought this was simply a result of my writer’s block, again, and to some extent it is. Then I thought about how I started this blog in part to figure out my poetics, that is, what the Princeton Encyclopedia of Poetry and Poetics defines as “a systematic theory or doctrine of poetry” (Preminger 636). What do I think counts as poetry and where do we draw the line? Is it enough to “not be prose,” i.e., to have lots of short lines, some of which may happen to rhyme? Is it likely to have more elegant language and imagery than non-literary prose generally uses? Must it be beautiful? And what do we mean by beauty?

And then I realized that some of what I have been unconsciously doing is figuring out my aesthetics, which oddly enough, Preminger does not define, although he does include aesthetic distance and aestheticism, this last of which he seems to define as art for art’s sake, although he takes several pages to do it. I think for me defining one’s aesthetics is about defining what one as an individual, artist and nonartist, find beautiful and not. What draws you, as the bagpipes drew me before my mind had realized that my legs were moving? What repels me, as the sonorous, groaning organ does, even though it has great symmetry and harmony and All The Things, and can move other folks to tears for Very Different Reasons?

And I have been fascinated by our recent popular culture projects, because they have been drawing me in a similar fashion. Some of what I like is the smart juxtaposition between apparent opposites that we often get, the mixing of deadly serious and light wit, or dark, almost Gothic environments mixed with warm companionship. Or just high school students reading 500-year-old texts in an actual library to learn about the demons they are about to face. These tinctures in the story-telling of our time fascinate me, and I hope are teaching me about how to tell a more beautiful story, whether I do it in poetry or prose or some other way.

But for those who came for the poetry, here is a poem from last Monday when I got soaking wet about three different times.

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Suddenly the air

is awash front to back

with water, which once,

before today, used

to be ocean or cloud.

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And walksign people

scurry and slosh across

sidewalks become rivers

for a moment or two

too long for dry shoes.

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Only the dry ones, those

who planned ahead,

stay anywhere near dry

carrying their nylon roof

on a stick.

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Preminger, Alex, ed. Encyclopedia of Poetry and Poetics. Princeton, NJ: Princeton UP, 1974.

Instruments that Speak to/for/against Us

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I started out Roman Catholic in the 1970s, which was a mixed time for Catholic hymnody. On the one hand, the conservatives who still hadn’t gotten over Vatican Council II (1963-7) still insisted on the organ (and thankfully we didn’t have one of those arrghanists who play at half speed and twice the loudness!) and on the other hand us younger/more liberal crazy kids wen to the so-called “folk” masses with guitars and hymns that had actually been written by somebody who wasn’t dead. (You can clearly see into which camp I fall, yodeling.)

In theory I understand a friend who finds the idea of anything less grand than an organ being an affront (I guess) to God’s grandeur. But let me tell you a story. Sometime about ten years ago I was in a Catholic church in Boston that in fact did and still does have an arghanist of the kind I described above. But to this particular Mass, the pastor had invited some young men from an orphanage in Haiti to come and speak to the congregation (and collect money, natch). I don’t remember what the processional hymn was but the two young men had their long drums suspended from their necks and were drumming away behind our singing—that is, until they reached the altar, when they stopped and the organ picked up the accompaniment. Well, I say, accompaniment, but in fact I found myself drowned out. As a female in the Catholic Church, I had felt that way before from time to time, but only metaphorically. But that experience—of the big, loud, low and therefore symbolically male voice of the Organ drowning out not only my female voice, but also the “voice” of young men whose country had been colonized by the western church—that was probably one of the last times I set foot in a Catholic church as a Catholic.

Now I am mostly happily Protestant—Episcopalian (we have women priests! and bishops! and gay priests! and bishops! Ask Me How!)—but I still get that icky feeling when I hear organ music, like somebody’s voice is being drowned out and nobody is even noticing except me. They invented the piano for a reason, people!

And I think about this because one of my Facebook groups, Scottish Clans & Families, had a post about how you know you have Scottish blood when the pipes speak to you like no other instrument could. And I started thinking about how we identify ourselves not just with things you can see, like pictures or desk toys, but also with things you can hear. The organ fills me with moral outrage. Bagpipes make me cry (in a good way, but I am also an old softie). Last summer at the alumni reunion at Middlebury, they had a piper standing just below Mead Chapel playing for an hour before the big convocation. On the other side of campus, I heard the music and immediately moved in that direction, in tears, like there was some big emotional switch in my bone marrow that the fellow had turned on from a quarter mile away.

I’m not quite sure if I have a conclusion about all of this, unless it is “humans are weird.”