Author Archives: Deanne Tremlett

April is the cruelest month

April is the cruellest month, breeding

Lilacs out of the dead land, mixing

Memory and desire, stirring

Dull roots with spring rain.

At 18 T S Eliot rocked my world.

I obsessed over The Waste Land, like the sea on the sailor, picking apart it’s bones; wringing every morsel of meaning from its limbic resonance.

It hit me hard.

The fecundity of the language alongside its barren themes. To me it was a glimpse into the future; all hope and regret,

The limitless possibilities of a creative life limited by its very nature; mortality.

The artist striving all their life for the one image that sums it up, says it all, forever almost there. All promise until death.

Bacon’s  burning*.

Always, ultimately, doomed to failure; usurped by life and the next big thing.

Phlebas [insert your name here] the Phoenician, a fortnight dead,
Forgot the cry of gulls, and the deep sea swell
And the profit and loss.
                                   A current under sea
Picked his bones in whispers. As he rose and fell
He passed the stages of his age and youth
Entering the whirlpool.
                                   Gentile or Jew
O you who turn the wheel and look to windward,
Consider Phlebas, who was once handsome and tall as you.

Like Van Gogh in his Wheatfield, undone by what he had done [apparently].

After all;

After the torchlight red on sweaty faces
After the frosty silence in the gardens
After the agony in stony places
The shouting and the crying
Prison and palace and reverberation
Of thunder of spring over distant mountains
He who was living is now dead
We who were living are now dying
With a little patience

Happy Days!

Image result for van gogh cornfield

Wheat Field with Crows, Van Gogh, July 1890, Van Gogh Museum

*previous blog post 25/2/16

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Vocational Arousal

In the early 1990’s, whilst toiling in the London media scene I was approached by and attended an interview at Dennis Publishing.

My interviewer was none other than the man himself, Felix Dennis; a frankly amusing and amazing man, character of legend and many a magazine myth. He had occasion to recruit a team for a new venture; the launch of the title ‘Stuff’.

A bi-monthly men’s magazine about, well, stuff:

Stuff is the world’s best-selling gadget magazine, and Stuff.tv is the online version of that magazine (if that makes any sense). It’s where you can find tech news that’s wry but not dry, the world’s most trusted gadget tests and exclusive previews of the latest phones, computers, wearables, tablets, games, apps, TVs, hi-fi, headphones, cameras, consoles, and media players, as well as insights into the technology that’s changing your future.

It’s not all gadgets…that’s not all – cars make us quiver and robots rock our world. We’re seduced by sport and tickled by toys. We worship watches, marvel at music and fawn over films, fashion and furniture. OK, we hardly ever do furniture. And thank goodness for that, eh?’ 

https://www.stuff.tv/about-us

Stuff, stuff and more stuff. Stuff it seemed to me that was really rarely needed. Though the title was acquired by Haymarket publishing in 1999 and still exists to this day so what would I know…

Needless to say I declined the job offer but left with a kind of a pal, which in turn saw me in 2006 with a signed copy of Felix’s tome ‘How to get Rich’ .

Yeah, yeah, get to the point, I know.

The point being that I still have the book, and I know that it is a signed copy, but I have never witnessed the signature as I have never actually opened the book……

The fact that a magazine about stuff I could see no point of launched by a man whose book I possess but did not buy and have never read says way more about me than anything else I totally concede.

However, by the time the book came in to my possession I had long since left London and Media behind me to return to paint, due in no small part to the fact that working in an industry so wholly unconnected to my sense of self made me unhappy to the point of heaving……

…..and therein we have it. Finally. the point of this month’s blog.

The pursuit of stuff nobody needs can make us sick.

The pursuit of things that resonate with our-selfs makes us well.

The provocative term, vocational arousal, came by way of the visionary thinker Barbara Marx Hubbard.

Vocational arousal describes an internal yearning or calling to our highest work; to our specific duty while on Earth.  While this calling used to be experienced by the few, possibly those in spiritual vocations, artists, healers, nurses, physicians, and teachers in particular, this arousal is being expressed more and more now by people not yet sure of where their joy lies; because they have never had occasion to ask…

When you love your work, you spend your days in a heightened state of arousal Marx Hubbard tells us. Good work is sexy, Pretty cool. What’s not to love?

The world has been filled with people who have unwittingly bought into the system. Namely to do as you are told, go to school, get the required education, get a good job and work for the machine – until retirement and ultimately death. Increasingly,  though, students are finding that following this path does not lead to a job at all, never mind a good one. Mere qualifications are not enough, educational establishments want life experience, individuality and point of difference. Vocation.

Not job seekers

But what has a job been? And who on earth would want one long term? A job has no vitality. It is a way to fill your day while you are planning what you really want to do. And often in the planning you become numb, totally swallowed by the machine. And you forget who you are. And what role you have to play that makes your eyes sparkle and your heart sing. So we have cities filled with zombies. The most aroused they get is through very ordinary sex, too much social media, or crap TV.

Buckminster Fuller, the American architect, writer, inventor and theorist long ago did the ‘math’ and concluded that it is cheaper to pay people to stay at home, to not commute, to not produce stuff that adds no real value but consumes earth energy. They then might have a chance to discover where they are vocationally aroused. Then we could honour people for doing what was spontaneously arousing within them and that added value to the whole, collective, existence.

We would honour those who love to do the caring roles that our current society regards as worthless; taking care of children, the elderly and the physically challenged. We would not say that they are less valuable than the ‘worker’ who gets paid silly money for trading bits on a screen. We would honour men who wanted to be stay at home fathers, and women who wanted to be stay at home mums. We would celebrate the artists and artisans, music makers, poets and musers. We would measure value by the joy in their eyes, the weight of hell lifted from the collective consciousness and the contribution they make to the joy and well-being of all.

Vocational arousal is the real work of life. It is the twinkle. The divine spark.

As Buckminster said:

‘We should do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian Darwinian theory he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living’.

 

We need far less Stuff than we have led ourselves to believe.

‘Enough is as good as a feast……’ now was that Thomas Mallory or Mary Poppins? You decide as I am currently vocationally aroused by this:

Just this:

IMG_0186

 

 

 

‘Machines for suffering’

Ahhhhh Pablo, don’t you just love him?

Me? Not so much, ever since the Hayward.

Lots of gals did though.

In the year that is 100 since women first received a right to vote, owing in the most part to the actions of an active and empowered few, and a slowly emerging narrative [if sought] of self sacrifice and protest at all levels from kitchen to castle, I am reminded of my experience of the Hayward Gallery’s ‘Picasso’s Picassos’ [1981] where I first felt the glimmerings of fear.

In 1981 I was 15 and on a school trip. I felt a chill for the first time, inexplicable, a thought I could not then form. A fear of being female.

All because of this:

Picasso-full

Nude, Green Leaves and Bust (Femme nue, feuilles et buste) (1932), Pablo Picasso. Private Collection

And so in honour of the man who first ‘fraided’ me I offer this…..

http://www.telegraph.co.uk/art/artists/pablo-picasso-women-are-either-goddesses-or-doormats/

and this:

https://www.theparisreview.org/blog/2017/11/09/how-picasso-bled-the-women-in-his-life-for-art/

I’d say ‘enjoy’ but you’re not gonna…..

Everyday Sexism – Laura Bates

Here I have simply cut and paste an article that appeared last April in the Guardian, when I first became aware of the everyday sexism campaign and website. It is a wonderful resource and reassurance to women, young and old, who may feel that the #metoo campaign is less accessible for them

https://everydaysexism.com

What I have learned from five years of Everyday Sexism

To be a feminist is to be accused of oversensitivity and hysteria. But in the face of the abuse the project uncovered, the strength, ingenuity and humour of women has shone like a beacon

 

Laura Bates: ‘I became aware of the sheer force of hatred that greets women who speak out about sexism.’

 Laura Bates: ‘I became aware of the sheer force of hatred that greets women who speak out about sexism.’ Photograph: Linda Nylind for the Guardian

In spring 2012, a week after setting up a website to catalogue experiences of gender inequality, I asked Lady Gaga for her support via Twitter. Keen to raise awareness of my newly created Everyday Sexism Project, I hoped she might spread the word among her millions of followers.

The next morning, I sleepily reached for my phone and saw more than 200 new notifications. I clicked eagerly on the first message and stopped cold. It wasn’t, as I had hoped, the first of many new entries from women who had suffered harassment or assault. It was a brutally graphic rape threat – and the moment I became aware of the sheer force of hatred that greets women who speak out about sexism.

The threats continued to flood in. The sheer tenacity was startling. Who were these men, who could spend days, weeks – years, even – bombarding a woman they had never met with detailed descriptions of how they would torture her?

Over time, things became clearer. I met men who opposed feminism in different settings, and began to recognise their varied tactics. In some ways, the online abusers – who hurled hatred from behind a screen – were the least threatening. The repetition in their arguments (if you can call “get off your high horse and change your tampon” an argument) made it clear that their fury was regurgitated: rooted in a fear of that man-hating, society-destroying “feminazi” of online forum fantasy.

More sinister were the slick, intelligent naysayers who hid in plain sight. Men who scoffed at social events, confidently assuring those around us that sexism in the UK was a thing of the past and I should look to other countries to find “real problems”. Men who asked my husband, in commiserating tones, how he coped with being married to me. Politicians who told me I was “unnecessarily negative” and that girls these days didn’t know how lucky they were. The newspaper picture editor who overlooked the content of my interview when he announced his priority was to make me look “as sexy as possible”. People with the power to change things and the will to keep them exactly the same.

Despite this, the site was a success, and over the next five years, hundreds of thousands of testimonies flooded in. Almost every woman or girl I met told me their story, too. A nine-year old who had received a “dick pic”. An elderly lady who had been assaulted by her late husband’s best friend. A young black woman refused entry to a nightclub while her white girlfriends were waved through. A woman in a wheelchair who was told she would be lucky to be raped. My assumptions about the type of person who suffers particular forms of abuse and the separation between different kinds of prejudice quickly shattered.

The sadness of the stories was a heavy thing to bear, as was the continued abuse I received. A man who had offered me directions crossed the street in disgust when I told him I was on my way to give a talk about workplace sexual harassment, snapping: “For God’s sake, we’ve got to have some fun!” An interviewer asked me live on air whether it was difficult having no friends because I was so humourless. An American commentator wrote a blog publicly warning my husband he would one day come home to find I had burned down our house, murdered our children and joined a “coven of lesbian witches”. Somewhere around the time I received a death threat alongside the claim I was a dripping poison that should be eradicated from the world, I started seeing a counsellor. And – at low moments – I seriously considered the coven.

 
 
But there were pleasant surprises, too. I hadn’t anticipated the practical and emotional help offered by other women – solidarity from those of my own age and staunch support from older feminists who had seen it all before. And nothing could outweigh the privilege of being entrusted with so many people’s stories, often never told before. I felt a great sense of responsibility to make sure women’s voices were heard. I began to work with schools, universities, businesses, politicians and police forces, to try and ensure that the stories of one generation could alter things positively for the next. It helped hugely to feel that concrete change could come directly from the project.

Another joy was being part of a burgeoning wave of feminism, standing alongside others tackling everything from media sexism to female genital mutilation. Perhaps the most important lesson I learned was how closely connected the different forms of inequality are. It is vital to resist those who mock and criticise us for tackling “minor” manifestations of prejudice, because these are the things that normalise and ingrain the treatment of women as second-class citizens, opening the door for everything else, from workplace discrimination to sexual violence.

To be a feminist, I have learned, is to be accused of oversensitivity, hysteria and crying wolf. But in the face of the abuse the project uncovered, the sheer strength, ingenuity and humour of women shone like a beacon. The dancer who performed for hours on the tube to reclaim the space where she was assaulted. The woman who waited five years to present her contract and a salt cellar to the careers adviser who had told her he would eat her paperwork if she ever became an engineer. The pedestrian who calmly removed the ladder of a catcalling builder, leaving him stranded on a roof.

That’s why I can honestly say that the experiences and lessons of the past five years have left me more hopeful than despairing. I can’t celebrate this milestone, exactly, representing as it does a collective outpouring of grief, anger and trauma. But I think of the resilience, the solidarity, the resistance, and I can’t mourn it either. In five years, I have learned that the problem is immense, but the will to fight it is greater still.

The Guardian, Monday 17 April 2017

Immaculee Ilibagiza: The Heroine’s Journey

Researching further works has led me down many avenues but none so dark, disturbing and remarkable than Immaculee’s story.

This ‘About’ extract is taken direct from her [rather spectacular] website [no disrespect but she is evidently under management…], I would challenge anyone, male or female, to read her story without horror. Whilst personally not a ‘believer’ in some guy in the sky it is her sense of self and strength of character I find so incredibly moving. Very unsure that this is anything that could ever be the justification for a painting but inspirational none the less…

‘Immaculée Ilibagiza was born and raised in a small village in Rwanda, Africa. She enjoyed a peaceful childhood with her loving parents and three brothers. Education was very important in her household, so it was no surprise that she did well in school and went on to the National University of Rwanda to study electrical and mechanical engineering. It was while she was home from school on Easter break in 1994 that Immaculée’s life was transformed forever.

On April 6 of that year, the Rwandan President’s plane was shot down over the capital city of Kigali. This assassination of the Hutu president sparked months of massacres of Tutsi tribe members throughout the country. Not even small, rural communities like Immaculée’s were spared from the house-by-house slaughtering of men, women and children.

To protect his only daughter from rape and murder, Immaculée’s father told her to run to a local pastor’s house for protection. The pastor quickly sheltered Immaculée and seven other women in a hidden 3 x 4 foot bathroom. For the next 91 days, Immaculée and the other women huddled silently in this small room, while the genocide raged outside the home and throughout the country. 

While in hiding, anger and resentment were destroying Immaculée’s mind, body and spirit. It was then that Immaculée turned to prayer. Prior to going to the pastor’s home, Immaculée’s father, a devout Catholic, gave her a set of rosary beads. She began to pray the rosary as a way of drowning out the anger inside her, and the evil outside the house. It was that turning point towards God and away from hate that saved Immaculée.

In addition to finding faith, peace, and hope during those three months of hiding, Immaculée also taught herself English. Immaculée was always a good student and already fluent in Kinyarwanda and French. Using only a Bible and a dictionary, she spent countless hours in that cramped bathroom learning her third language. 

After 91 days, Immaculée was finally liberated from her hiding place only to face a horrific reality. Immaculée emerged from that small bathroom weighing just 65 pounds, and finding her entire family brutally murdered, with the exception of one brother who was studying abroad. She also found nearly one million of her extended family, friends, neighbors and fellow Rwandans massacred.

After the genocide, Immaculée came face-to-face with the man who killed her mother and one of her brothers. After enduring months of physical, mental and spiritual suffering, Immaculée was still able to offer the unthinkable, telling the man, “I forgive you.”

Find her full story here:

Immaculee

 

The Madness of Mis [1]

In order to order my thoughts on the Goddess in the Machine I have been exploring ideas of the Heroines’ Journey. This is a subject wonderfully covered and researched by Sharon Blackie in her book ‘If Women Rose Rooted’ [September Publishing, 2016]

Grief and anger as a stimulus for transformation

It seems that everyone knows about the wild men in Celtic mythology. The enigmatic Brittonic figure of Lailoken, who almost certainly, somewhere along the line, became conflated with Merlin, leading to the legend of Myrddin Wyllt, the wild man of the woods. Suibhne Geilt, Mad Sweeney from the old Irish tale Buile Shuibhne (‘The Frenzy of Sweeney’): the subject of a fine body of poetry which extends from Yeats to Heaney. It’s a story we seem to have seen before: everybody knows about the men, but somehow, nobody focuses on the women.

So let’s take a look at Mis, the most colourful and original wild woman of Irish mythology. (There are no great poems about Mis, but I’d like to think there will be, some day.) Mis was the daughter of Dáire Dóidgheal, a powerful ruler from Europe who set out to invade Ireland. He landed with a huge army in Ventry, County Kerry, and a fierce battle followed which lasted a year and a day. Dáire was eventually slain by the hero-warrior Fionn mac Cumaill, which ended the battle. Mis came down in the aftermath to look for her father, and found only his dead body, bleeding, on the beach. Mis was overwhelmed by grief, and flung herself across her father’s body, licking and sucking at his bloody wounds to try to heal them, just as an animal might. When this failed to restore him to life, madness overcame her and she rose up into the air like a bird and flew away into the heart of the Sliabh Mis mountains.

Mis lived in the mountains for many years, and grew long trailing fur and feathers to cover her naked skin. She grew great sharp claws with which she attacked and tore to pieces any creature or person she met. She could run like the wind, and no living thing was safe from her. They thought her so dangerous that the people of Kerry created a desert stripped of people and cattle between themselves and the mountains, just for fear of her.

The king in those parts, Feidlimid Mac Crimthainn, offered a reward to anyone who would capture Mis alive. No-one accepted, for fear of Mis, except for a gentle harper by the name of Dubh Ruis. Dubh Ruis enticed Mis out of hiding, and made love to her. He coaxed her into a pool and, over a period of days, washed away the dirt and scrubbed away her feathers and fur. He combed her hair, and fed her, and made a bed for her. And eventually, he brought her back to civilisation, and married her.

This is some of what I wrote about Mis in If Women Rose Rooted:

‘Sometimes, madness seems like the only possible response to the insanity of the civilised world; sometimes, holding ourselves together is not an option, and the only way forwards is to allow ourselves to fall apart. As the story of Mis shows, that madness can represent an extreme form of initiation, a trigger for profound transformation.

… Mis is the original wild woman, that archetypal madwoman who lives deep within each of us. She speaks for us all: for the rage which we cannot express, for the grief which eats our heart out, for the voices we have suppressed out of fear. This old story shows us a brutal descent into darkness during which all illusions are stripped away and old belief systems evaporate, and in doing so it suggests that the extremities of madness or mental breakdown, with their prolonged, out-of-control descent into the unknown, might offer us a path through which we can come to terms with the truth. Like other legendary geilta (the Irish word for madwomen) Mis is driven to extremity in her grief, shape-shifting into bird form, flying away into the hills and woods, growing fur and feathers, eating wild and raw food, leaving the intolerable world behind her. But a geilt cannot emerge from her madness and come back to the world until she has achieved some kind of personal transformation. Through her ordeal – her removal from society and her time spent in the wilderness – she must find a way to reclaim a more authentic sense of identity and belonging. She finds it with the help of a man; she finds it in the union of the masculine and feminine.’

The Mind-Body Problem

 

Or:

The Male-Female Problem

Musings created for The Goddess in the Machine

‘The mind-body problem is the problem: what is the relationship between mind and body? Or alternatively: what is the relationship between mental properties and physical properties?

Humans have (or seem to have) both physical properties and mental properties. People have (or seem to have)the sort of properties attributed in the physical sciences. These physical properties include size, weight, shape, colour, motion through space and time, etc. But they also have (or seem to have) mental properties, which we do not attribute to typical physical objects These properties involve consciousness (including perceptual experience, emotional experience, and much else), intentionality (including beliefs, desires, and much else), and they are possessed by a subject or a self.

Physical properties are public, in the sense that they are, in principle, equally observable by anyone. Some physical properties—like those of an electron—are not directly observable at all, but they are equally available to all, to the same degree, with scientific equipment and techniques. The same is not true of mental properties. I may be able to tell that you are in pain by your behaviour, but only you can feel it directly. Similarly, you just know how something looks to you, and I can only surmise. Conscious mental events are private to the subject, who has a privileged access to them of a kind no-one has to the physical.

The mind-body problem concerns the relationship between these two sets of properties. The mind-body problem breaks down into a number of components.

  1. The ontological question: what are mental states and what are physical states? Is one class a subclass of the other, so that all mental states are physical, or vice versa? Or are mental states and physical states entirely distinct?
  2. The causal question: do physical states influence mental states? Do mental states influence physical states? If so, how?

Different aspects of the mind-body problem arise for different aspects of the mental, such as consciousness, intentionality, the self.

  1. The problem of consciousness: what is consciousness? How is it related to the brain and the body?
  2. The problem of intentionality: what is intentionality? How is it related to the brain and the body?
  3. The problem of the self: what is the self? How is it related to the brain and the body?

Other aspects of the mind-body problem arise for aspects of the physical. For example:

  1. The problem of embodiment: what is it for the mind to be housed in a body? What is it for a body to belong to a particular subject?

The seemingly intractable nature of these problems have given rise to many different philosophical views.

Materialist views say that, despite appearances to the contrary, mental states are just physical states. Behaviourism, functionalism, mind-brain identity theory and the computational theory of mind are examples of how materialists attempt to explain how this can be so. The most common factor in such theories is the attempt to explicate the nature of mind and consciousness in terms of their ability to directly or indirectly modify behaviour, but there are versions of materialism that try to tie the mental to the physical without explicitly explaining the mental in terms of its behaviour-modifying role. The latter are often grouped together under the label ‘non-reductive physicalism’, though this label is itself rendered elusive because of the controversial nature of the term ‘reduction’.

Idealist views say that physical states are really mental. This is because the physical world is an empirical world and, as such, it is the intersubjective product of our collective experience.

Dualist views (the subject of this entry) say that the mental and the physical are both real and neither can be assimilated to the other. ‘

Or:

The Male-Female Problem

The male-femlae problem is the problem: what is the relationship between male and Female? Or alternatively: what is the relationship between male properties and  female properties?

Humans have (or seem to have) both male properties and female properties. People have (or seem to have)the sort of properties attributed in the physical sciences. These physical properties include size, weight, shape, colour, motion through space and time, etc. But they also have (or seem to have) mental properties, which we do not attribute to typical physical objects These properties involve consciousness (including perceptual experience, emotional experience, and much else), intentionality (including beliefs, desires, and much else), and they are possessed by a subject or a self.

Physical properties are public, in the sense that they are, in principle, equally observable by anyone. Some physical properties—like those of an electron—are not directly observable at all, but they are equally available to all, to the same degree, with scientific equipment and techniques. The same is not true of mental properties. I may be able to tell that you are in pain by your behaviour, but only you can feel it directly. Similarly, you just know how something looks to you, and I can only surmise. Conscious mental events are private to the subject, who has a privileged access to them of a kind no-one has to the physical.

The male-female problem concerns the relationship between these two sets of properties. The male-female problem breaks down into a number of components.

  1. The ontological question: what are male states and what are female states? Is one class a subclass of the other, so that all female states are male, or vice versa? Or are female states and male states entirely distinct?
  2. The causal question: do female states influence male states? Do male states influence female states? If so, how?

Different aspects of the male-female problem arise for different aspects of the mental, such as consciousness, intentionality, the self.

  1. The problem of consciousness: what is consciousness? How is it related to the brain and the body?
  2. The problem of intentionality: what is intentionality? How is it related to the brain and the body?
  3. The problem of the self: what is the self? How is it related to the brain and the body?

Other aspects of the male-female problem arise for aspects of the physical. For example:

  1. The problem of embodiment: what is it for the mind to be housed in a body? What is it for a body to belong to a particular subject?

The seemingly intractable nature of these problems have given rise to many different philosophical views.

Materialist views say that, despite appearances to the contrary, female states are just male states. Behaviourism, functionalism, mind-brain identity theory and the computational theory of mind are examples of how materialists attempt to explain how this can be so. The most common factor in such theories is the attempt to explicate the nature of mind and consciousness in terms of their ability to directly or indirectly modify behaviour, but there are versions of materialism that try to tie the female to the male without explicitly explaining the female in terms of its behavior-modifying role. The latter are often grouped together under the label ‘non-reductive physicalism’, though this label is itself rendered elusive because of the controversial nature of the term ‘reduction’.

Idealist views say that male states are really female. This is because the male world is an empirical world and, as such, it is the intersubjective product of our collective experience.

Dualist views (the subject of this entry) say that the female and the male are both real and neither can be assimilated to the other……

Hello again…….hee hee hee

 

GCSEs….

Looming as the are for my younger son, I will take a break from here while he is on study leave at home….

See you after hols and results in September.