Saturday, March 5, 2011

SMILE, YOU’VE JUST BEEN NICK DEMSKED

(or, my hair is shiny but it doesn’t feel clean)

i.

Nick Demske’s Nick Demske—a kind of potent (and endless) doubling immediately—demands to be spoken through and over and again like the glitchy, media monster that it is. Even titling this post is difficult: which sound bite (doubling as byte) to choose? Joyelle introduces Nick Demske/this contaminate/this contagion to us in her Judge’s Citation. “Language,” she writes, “de-synchs and hooks up in detrimental sequences” (xi). Indeed, Nick Demske has assaulted my brain with Nick Demske force like a Nick Demske (cracked with Nick Demske, spilling Nick Demske)—off my tongue rolls Nick Demske (or maybe in his tongue I—or we—roll/chew, as he commands, “Put Your Face In My Tongue”). I considered, at one point in the reading process, declaring that “I’ve been Nick Demsked” on Facebook. But this just sounded dirty, wrong. Plus, he’s out there somewhere in our virtual reality. Plus—a hole in my logic—, who/what is Nick Demske anyway? A collective? A criminal? A terrorist? A mimic? A strip tease(r)? A jazz musician? A piece of shit? (Joyelle poses the question, “Is it shit or is it speech?”) (xi). In a recent Montevidayo post, Johannes notes, “Transfer is media. Media reproduces. Art is the transfer, the ‘mediumizing.’” In Nick Demske, Nick Demske is as slippery and globby as a media membrane/Art goo, perhaps? “I just want to secrete some hatchling/ So unrepulsive even my grandmother could be// Indifferent,” says the speaker in “View from a Balcony” (57). The “figure of speech,” the loop itself—perpetual syndication: Nick Demske (like): we’ve (always) “never seen him before” (17).

II. Eponymous?

In an interview with Tarpaulin Sky’s Julie Strand earlier this year (available here: http://tskynews.blogspot.com/2010/11/libraries-small-press-and-cross.html), Demske discusses the self-titling of his book as relying on a tradition practiced in music (but less so in literature). Here Demske suggests that, rather than the title being (solely) “eponymous,” he is interested in contributing to an investigation (as launched by poets) into power structures perpetuated by or inherent in the act of naming. He says,

"We assign words--little names--to all these things to separate them from each other, but those distinctions so often--maybe always, I don't know--are artificial and that's a majorly flawed system…Making the book self-titled in an attempt to kind of force collaboration on others is one of my ways of trying to circumvent--or at least bring attention to--one of those power-imbalance flaws of language."

Last week I suggested that we might be able to think about Demske’s text as it relates to Homi Bhabha’s mimicry—as the book often deals in “double articulation” and serves as perhaps “a threat to disciplinary powers” by “cross[ing] the boundaries of the cultural enunciation through a strategic confusion of the metaphoric and metonymic axes of the cultural production of meaning” (122, 130). I think Demske’s stated objective in regard to the self-titling of his book jives with Bhaba’s notion of mimicry’s threat; its partial display is dangerous because there is “no essence, no thing itself” (131). Nick Demske’s Nick Demske is always a dangerous doubling or repetition rather than a representation; in “Rhetorical “Prayer,” he writes, “I ripped out my stuffing./ Removed guts, veins, organs. And then: Nothing” (25). There is “no presence or identity behind its mask” (129) (Lara Glenum describes the work of the Gurlesque poets as operating this way in her introduction to the anthology, and CJ and others have already discussed Chelsey Minnis as “colonized by poetry”; how might Nick Demske’s work compare to the work of some of the Gurlesque poets we’ve read?) In “Put Your Face In My Tongue,” the poem begins with a series of familiar expressions ripped from their context: “Nobody move. Read them and weep. Lifeguard on duty” (17). In these phrases—and Demske’s rickety, swerving, doubled (or frankensteined) clichés (for instance, “I promised myself I wouldn’t cry. I stuck a needle/ In my eye and all I got was this lousy needle/ In my eye”—or the continually thwarted move toward distillation or reduction which instead result in accretion: “I’m not a poet, I/ Just write poetry. I’m not a cop killer , I just/ Kill cops. I’m not a cop killer, I just”)—the text lurches—a kind of paintmixer rattling, without falling or moving away (29, 38, 3). Planes, plates shift across the textual surface; the face contorting in its strict form (Nick Demske: botulism?)—as Joyelle writes, “The sonnet sequence is one brief sequence played backward and forward until its fake, twitchy face says everything” (xi).

C. Criminal? (Crime Scene?)

We’re stuck in the looping, twitching, chewing, media face of/in Nick Demske (the text—and/or we—can’t extricate (ourselves) from the reel, the scene: “The EKG tweets ‘sell’ in Morse code./ Through gold fronts. And it’s going: once. twice. sold” (50)). Is Demske’s text then, like a criminal returning endlessly to the scene of a crime (the “known world” mapped as such—given the “media apriori,” the media shaping/constructing this “true crime” reality as Mark Seltzer suggests) (4)? Nick Demske lurks over (/observes) corporatism, terrorism, atrocity in the book—and he glitches (or is in a glitch in) the system at the level of transmission—or transfer (“My muse gushes deafening orchestra that shreds into fleshy/ Confetti” (36)—“I’m faking it. For real. I actually have/ No idea what the weather will be/ Like” (37)). The language, the rhetoric is unstable (though stable enough to hinge)—dangerous, thieving (a little from this line, a little from previous—speeding things up or drawing things out long enough to make us uncomfortable: “It is raining men. Ha/ Lleujah. A young person is smearing their privates” (an exuberant and unholy observation? (36)). If Demske’s text is offensive (in his TPS interview, Demske considers the word as meaning “not defensive”) in its violence, do we participate in this crime as it is constructed/occurs in the language—the media (we feel these vibrations where, as Seltzer notes, experience is always “referred” because of the “technical combinations of communication and corporeality” (5)? (Nick Demske/Nick Demske: Crime Scene/Scene of the Crime?) Nick Demske sounds his emergencies (“I need an adult,” he writes in “Good Touch”); the emergencies are (sound like) Nick Demske (and the noise of everyday experience).

4. Scat? (“Fuck me, shit me./ Remind me what it’s like to be offended, Nick Demske./ Ah. Already with thee” (7).

Though I know very little about scatting, it occurs to me that scat (in both the scatological and musical senses of the word) might serve as an interesting lens through which to consider the text. In terms of singing, scat (according to Wikipedia) involves a vocal improvisation in which the singing attempts to turn the voice into a kind of instrument (creating “the equivalent of an instrumental solo”). Just as scat involves improvisation and the use of specific musical structures (“stock patterns, riffs,” etc.), the magic of Demske’s text seems to occur in the activation of strange correspondences—opening up strange lines of flight (though sound in music—in scat— would be a reterritorialization, according to D&G) along the sequence(s)—which we might read as hosting Demske. In “Sonnet,” the speaker disappears from the scene: “Because I am the substitute teacher, better than any/ [insert six lines here]” (31).


(Some more questions/closing/opening remarks)

How is the book form figured here—especially as Demske’s obsessions register across/throughout the text? How does this text compare to others we’ve read this semester or last? (For instance, Demske’s text seems to exhaust itself less than The Cow, I think, while remaining nervous/nervy. Do Demske and Reines (register) shock(s) (to) the system in similar or different ways?)

Does curation seem like an apt way to describe Demske’s text? If so, how does this curation compare to Hawkey’s Ventrakl or Aaron Kunin’s The Sore Throat?

Who/what is Nick Demske, anyway? Is he endlessly aborted in this text? Scooped?

Other thoughts?

***

“There is no I in team” (27).

27 comments:

  1. resolved: humanity can only subsist at the limits of horror (bataille, 117)

    nick demske is the limit of horror. nick demske is the ultimate double. he is a book but he is also a boy but he is also a swear word but he is also a medium but he is also a possession but he is also a media but he is also a trope but he is also a cliché but he is also a signifier but he is also a form which arises out of the nature of the limit of human horror which is the uncanny nick demske because nick demske is a doll that looks just like nick demske & has many eyes both interior & exterior with which to view nick demske & nick demske is a horrorshow.

    resolved: all valid individual effort must stem from production & conservation (bataille, 117)

    is nick demske an effort of production or conservation or both? nick demske produces a nick demske which had been multiplied & conserved between the pages of nick demske but owned by people who are decidedly not nick demske but who conserve him because they buy him & burn him into their retinas.

    nick demske is a bratz doll in the lyric mode.

    nick demske is a limited-edition carebear that only speaks in iambic pentameter.

    nick demske is kitcsch because he is cute because look at those giant eyes & that disabled speech & those cutup words & observe the demske playing in the sonnetbox building sandcastles & squashing them !

    observed: if transfer is media, if nick demske’s face is “celluloid itself” (xi), if jen stockdale has just been nick demske’d, if there’s nothing behind the mask of the gurlesque it’s because the gurlesque is a mask & doesn’t need a maker it made itself by transfer, it’s creepy-crawler goo in a facemold, it’s the ubermarionette descended from the great image & sent down divinely to render itself itself, if nick demske is media nick demske is also a mask descended from the divine image of nick demske who hath made of himself an image, a mask, a marionette.

    resolved: power is characterized as a power to lose; ie., power is excess. sacrifice is necessary for fascination. jewels are fascinating. bataille means diamonds. maybe the family jewels are fascinating. maybe fascination is a kind of goo with the power to reproduce & transfer itself. observed: nick demske is jizz.

    MX Missiles

    ReplyDelete
  2. The Truth Crime chapter had a big impact on me. So I’ll publish a whole post dedicaded exclusively too it, and then later on, I’ll publish a post about the ND book.

    In the first chapter, Ruth Rendell says, “All civilization comes through literature now… we must read or we must barbarize.” I don’t think Rendell is necessarily talking about literature-literature. I don’t think Rendell means that all human beings are acquiring their behavior through Artaud, Rimbaud, Baudelaire, Kathy Acker, Jean Genet. No, if that’s what Rendell meant, then Eunice Parchman killing of the Coverdale family wouldn’t be an issue. There’d be nothing remarkable or disrupting about it, because if society was reading and writing the aesthetics of Genet, then that’d be the primary function of society: crime – murder, robberies, vicious homosexuality. When a Tokyo in subway is gassed its commuters wouldn’t be thinking about work -- about how they had to get to work, about how they had an important meeting, a consequential presentation, &c, they’d be obsessing about how they were going to murder so-and-so, how they had to get on another train because they simply had to punch someone in the face. This is a society about literature-literature. Violence, then, ceases to fascinate, because it is the thing to do. Media wouldn’t be clamoring for witnesses of crime, but witnesses of un-crime, of peace and tranquility, because, in literature-literature society, the latter would be the outlier.

    But Parchman doesn’t understand. She can’t read. Not books, but magazines, blogs, online newspapers, the scroll at the bottom Fox News-MSNBC-CNN. She doesn’t know she has to buy pimple cream, deodorant, and find a job. She doesn’t know she’s supposed to spend 60 years going to some office from 9 in the morning till 5 in the afternoon. She doesn’t know that she’s supposed to apply cream on her blemishes, so her coworkers -- so her fellow human beings -- will not be disgusted by her. She’s unaware that she’s supposed to wear deodorant, so she doesn’t stink. Because if she stinks, who will be social with her? Who will interact with her. Will she be invited to cocktail parties, weddings, bar/bat mitzvahs, weekend getaways at the cabin your family just bought? No! No one will want to hang out her, she’ll be left off the stage, ejected from the scene, because Parchman isn’t being human: she’s not espousing what humans are supposed to, saying what they’re supposed to say, acting how they’re supposed to act. But she can’t. Parchman doesn’t know how to read or write. The 21st-cenutry-Obama-America-Earth script is inaccessible to her. Parchman, like all humans, are supposed to be actors: their roles are those of “humans.” Humans are individuals with liberty and freedom. Yes, the freedom to go somewhere for 40 hours a weeks where someone else will tell you what to do so you can acquire money to purchase what TV commercials tell you to buy. Because if you don’t own a car or the newest cell phone, then you’ll have trouble communicating, and then you won’t be human, you’ll be something else.

    ReplyDelete
  3. Parchman is something else. But what is she? She’s a serial killer. She kills human – this means she’s a threat. What makes her so dangerous? She can’t read the script – she doesn’t know humans are so valuable! But I don’t think Parchman is dangerous, I think there’s something unadulterated about her. Besides, it’s not “humans” who are valuable, it’s Americans who are valuable. No one seemed to concern about the conditions of the Middle Easterners before they rose up. Certainly, they were being subjected to brutal and harsh treatment prior to the revolutions. But it wasn’t until they began to say the same things that Americans said, that they wanted democracy too, that they became humans. Now, it’s terrible that they’re dying, now mass media includes them in their human being script. Now John McCain goes on ABC and starts talking about no-fly zones and prosecuting Qaddafi for war crimes. McCain didn’t seem too preoccupied with war crimes when America extracts so-and-so Muslim from their country and keeps them in some secret CIA location for years on end. But why should McCain care about that? So-and-so Muslim isn’t America, he’s not babbling about voting rights and Super Bowls, so he’s inhuman, so it’s permissible to water-board him.

    Can Parchman read John McCain, can she understand what he’s saying? No, for “if all civilization come from literature” (19), then Parchman doesn’t come from civilization. She’s not a member of democracy. She may no comprehend McCain, but she sees him, she hears him. She sees an ugly, elderly man who talks like there’s an orangutan’s penis in his mouth and walks like someone is sticking thumbtacks into his body. Parchman may not be able to read, but she can discern, she can pick up on hints and clues. She knows there’s something off about McCain – something wrong and in disrepair. Yes, McCain, valiant McCain, who went into Vietnam and got tortured for America and democracy, only to be surpassed by a black pragmatist from Hawaii, and emasculated by a gurlesque poet from Alaska. There is something not right about McCain – something unattractive. But then Parchman sees Qaddafi. She sees he’s head of black curly hair, his turtlenecks, his berets, his picture everywhere. There IS something RIGHT about Qaddafi. Those berets are stylish. And McCain’s picture isn’t everywhere – I bet most television audiences can hardly look at elderly, exhausted, castrated McCain. But Qaddafi is fighting wars and looking good doing it.

    There’s NOTHING wrong about wars, and there’s certainly nothing to criticize about violence. But McCain, via ABC, via mass Americanized TV media, says otherwise. This is because NOW Qaddafi is killing potential Americas, people who might be able to work 9-5 for American companies. Yes, NOW Qaddafi is killing humans. McCain says that American needs to invest in Libya, send hi-tech corporations over there. This is because you are not human unless you’ve been infected by the American disease. Unless you understand that essential, natural fact that Americans are they chosen ones who can dictate and will dictate what happens on earth, you are not human – you are a useless Muslim who can be kidnapped and taken to “black sites,” or you are a serial killer who belongs in jail, away from all the affable humans who work so hard, who follow American orders so obediently.

    This is why I’m compelled by Parchman. She’s immune to American propaganda, to its stifling and un-thoughtful script. She’s not a member of the heard, saying what the heard does, and doing what herds do. Though, if you showed her the word “heard,” she wouldn’t know what it means. But she also wouldn’t know what “human,” “individual,” “American,” or “liberty” meant, because they don’t mean anything at all.

    ReplyDelete
  4. Seth, lovely parody at work! The hilariously begged question of course is what else but 'There's nothing wrong with war!' could be the cliche impact of American propaganda?

    ReplyDelete
  5. Nick Demske is apriori. Jen we have all been Nick Demsked and most likely from birth if not sooner.

    Like Seth, the True Crime chapter made a big impact on me, but in a different way. I read it first which framed the way I read the Nick Demske and the way I participated in other media yesterday. I went to go see this movie, Rango, (I know but there is really nothing out there and Johnny Dep). So this movie, beyond being bad, had a commercial before it, and the commercial product was a car commenting on how the commercial should be staged. Then this movie starts and these animated owls start telling us how we should stage ourselves for the movie by getting refreshments, and further comments about the plot of the story we are about to enjoy. I as Jen felt Nick Demsked. Nick Demske becomes the media. Media are conscious of their nature. Yesterday gave me examples of media, as a being that is conscious of itself; it’s roles and functions. A commercial and a movie are aware of themselves and take on identities associated with their roles that both conform and violate the norms of the script.

    The main role of media is to be consumed and to be consumed on a mass scale; it must be staged and branded. “Please drink Nick Demske responsibly.” (p. 24) True Crime is consumed into a brand, a stage, and a market and becomes something other than what it really is. With all do respect to Seth, perceptions that there is nothing wrong with war, killing and other violence comes from the fact few of us know real war or violence. We know what is delivered, staged and branded through a page, a song or a screen. Violence as media is another thing entirely, as we read last week about mimicry. Violence becomes just an eye absorbing, not a body feeling itself choking on its own blood. We are removed from the stage, from the act and are asked to be the observer/spectator.

    ReplyDelete
  6. Because the media are apriori, we are socialized into these roles as spectators. As with true crime or any other “newsworthy” life event we are trained to have a fixed script of responses that are identifiable cues, like “I was on my way to work…” (True Crime, p. 13) I find it interesting that this self-reflecting on self as both person and object is ever-present topic in art as media. Inland Empire I think is a perfect example of the staged self and its layers of staging in a surreal way.

    But the media doesn’t concern itself with surreal. It is in the business of presenting “reality”. It has so trained us to be both spectator and actor of our personal reality, as seen in things like Facebook that makes our own staging possible without having to be an eyewitness to anything, except for what we had for lunch or encounter on our way to work.

    I think I’m getting away from Nick Demske a bit, but the boundary between Nick Demske and media is really confused for me. He is a crime, he is a witness, he is both cop and cop killer, he’s “the kind of love you read about in fairy tales// the kind of self-hatred you only acknowledge in poetry” (p. 68) He is every eye that is watching you and he is his own eye watching himself. He is the 1st district congressman.
    Media and art share the functions of imagination and allow for to take on the roles of others, but unlike art or maybe not unlike art, the media is a socializing agent. It teaches us how to frame the world and our identities and experiences. We now experience violence as the media dictates we experience it. When I was reading True Crime, I had a question answered that has long plagued me. I always wondered why families of people killed allow themselves to be interviewed by the media just moments after hearing of their family members death. This never ever happened when I was younger, and it is now the norm. And when you listen to the family member speak of the lost loved one you can hear the same script being played over and over as if it was only one person that had ever been taken by violence. As a socializing agent the media frames thoughts, norms, ways of being, ways of selling, ways of grieving and ways of dying.
    And to this I leave
    you with Nick Demske’s Dying Words:

    I want a raise. I want a divorce. I want You.
    I want to be free. I want you to keep this.
    I want to be good in bed. I want to be black. I want to
    Win. I want the biggest one you’ve got. I want justice. (p. 44)

    ReplyDelete
  7. Here is my post about the ND book, which was obviously written specifically with me in mind.

    Like Jen said, ND as mimicry. Nick Demske by Nick Demske, but Nick Demske isn't Demske, that is Nick Demske isn't the title of the book, or he isn't the author of the book. There's a split between title and author: a difference, an alienation. Truman Capote wrote "Other Voices, Other Rooms." He's not "Other Voices, Other Rooms." Though he may have lots in common with the main character, Joel Knox, Truman Capote is Truman Capote -- an affected boy who became so debauched he dated AC repairman. Nick Demske works at a library in Racine. Nick Demske got a letter from Paul Ryan. Nick Demske is not buttfucking us in the mouth, he's not between our legs. Nick Demske is between the pages of a book published by Fence. So the Nick Demske we're reading is not "Nick Demske," but a recreation of him, it's what ND wants us to think about him. It's the violent boy who rips his guts out, it's the ADHD Nick Demske who gets sad when he pays attention. It's the ultra-sexual Nick Demske who licks places so dirty it gives his tongue a bacterial infection.

    So Nick Demske not as Nick Demske a hardworking human, but Nick Demske as propaganda, as a calculated product exporting himself onto the page, into the sonnet, into a form. The sonnet is his medium. The sonnet is his earth, it's what restricts (earth is only one of many planets), but like any superpower, ND cannot restrain himself, or, more specifically, his Other. The lines must transcend 10 syllables, just as America must go beyond its borders. Nick Demske has too much to say to keep to his original land, just as America has too much goodness to spread to be confined to its original North American continent settlement.

    Both have the Power. America has the seduction of products, the allure of losing yourself in mass materials and the illusion of liberty. Everyone wants shiny, fast things. Water parks in Iraq, Coca-Cola in Libya. The machine of America mimics the machine of ND's sonnets. It has to be 14 lines, and it has to rhyme, because rhymes are so pleasing. "Fee" and "kneeees." Oh, it pleasant when you find out that things go together, that there is a structure and a narrative, after all. That, really, the Tea-partiers are the chosen ones who are going to reaffirm the strength of the constitution with their messiah, Palin, leading the way. Or, Obama, is going to restore the prestige of the middle class, because they're the chosen ones, and they need health care, vacations, and Toyotas in order to keep America (which is THE human) attractive, appealing, so people don't start acting like the Chinese, so people don’t start swallow down a different form.

    ReplyDelete
  8. This comment has been removed by the author.

    ReplyDelete
  9. Who cares that the middle class is a herd? Who cares that the Teapartiers are a herd? Yes, the herd is only around to be made a “game” of (Baudelaire), but the irreducible value of the middle class, individual person (left or right) is, nonetheless, a story -- it's a connection! The world needs to make sense, to be clear and coherent. It needs to go somewhere, and that's what narratives do – they propel: beginning, middle, and end. It's what ND's rhymes do. "fee" is not "fee," as in you're not paying a fine for your overdue library book. "fee" is really "Feel." You don't find out about until you get to the next line. But who cares about the next line? Who cares about the future? It sounds good. It makes sense. it shows us that things go together: they have to! If I don't buy that skin cream, then my husband will leave me for his long-time secretary who has blond hair. So put it on my credit card, because I need more things, more America, more poems. I’ll worry about the legitimacy of the narrative, of the superficiality and deceit of rhyme/enjambs later, like when my house is in foreclosure and I can’t even afford to subscribe to the NY Times anymore.

    ND needs more sonnets, regardless of their content: Real, fake, whatever, just keep them coming. "Because I say it's poetry. So nanny Nanna boo boo." ND's is control, were in his world, and we can't leave it, because he's cannibalized the page, he's rewritten the sonnet. Oh, he's so powerful he doesn't even need to stick out the rest of his occupation ("insert six more lines here"). America leaving WWI, America leaving Iraq, like America's so powerful they can just stick their dick in whatever country (vagina) they want, and fill out with their good, individual cum. It doesn't matter what country it is! "Your vagina was rhetorical." America doesn't ask, the sonnet doesn't ask, it just does, it's got a set of rules (14 lines, rhyme scheme, 10 syllables) and it's going to impose them whether you like it or not. Then, when your baby is blowing things up and protecting his drug-dealing brother, America’s gonna turn its head, because America’s moved on – it has to move on – there’s 14 lines: there’s space that needs filling.

    Though, America doesn't always obey their own rules. Sometimes they torture people, sometimes they take photographs of naked Iraq people with bags over their heads, sometimes they engender treaties that lead to gas chambers, &c. But this is their "mosaic," and it's a small price to pay for the gift of America’s irresistible ideas. "I'm a grown ass man," says ND. Like a Superpower, you can't tell him to do. Maybe you can try, but he'll just run you over with his sonnet apparatus.

    ReplyDelete
  10. Thanks Jen (and everyone else); lots of great thoughts here I think, we’re all I believe picking up quite generously on several themes / obsessions in Nick Demske that Nick Demske is very keen on having us pick up on. ‘Media’ is the glorious keyword for it all, it seems—no advertisement, cliché or idiom is safe. This is a billboard collage of other billboards. Media is designed to be filtered (then of course to be as filterable as possible, the less resistance the better…) and sure, Nick Demske seems to be filtering it back. It never strikes me as any kind of real hostile agency or sense of resistance, that is to say I don’t see any ‘Ha, now I’m filtering YOU’ going on. That’s certainly the case, but it feels very passive to me, even the sense of subjugation is domicile, lacking in intensity. If there is a viewer it is a passive one, not caring either to stay or go with any real force. Jen asks if Nick Demske is constantly aborting himself in the text, and I think that’s a great perspective. Mine was simply one of a mask at work (someone mentioned mimicry, and that feels about right, but implies more agency and willpower than I feel might actually be lurking). This begs asking what or who is really behind the mask, I’m not sure we ever really get a path to cast a gaze that might give an answer.

    Even the process of curation of a sort to me felt interesting placid; the broken words to fit the line breaks immediately felt like a technique meant to imply a forcing into form, and a quick google reveals an interview with Demske proper that shows this was indeed the case. I like the idea but I don’t think he carried it off all that well, though even as far as readings go I understand how drastically subjective the ‘success’ of the move will or won’t be. It simply didn’t feel all that forceful; the language seemed to just sort of languor around the breaks, unnatural as they were. If we’re all about the forcing into a form, I’d like more noise and mess of it somehow, I’d like to feel uncomfortable and get the heat of some tension or another from it having gone on. I felt the contrived intention behind it and wish I had felt something else, because I’m intrigued by the notion behind it. Even the working-over of the ‘phrases’ throughout felt a bit flat in a way, every one a tic of ‘look over there!’ distraction, never quite making me laugh but really wanting me to. This is a voice awaiting an approving nod of some sort.

    So the media borrowed (the phrases, the sonnet form); there’s a broad heap of curation that creates a filmy (pun intended?) surface; so what was behind it? If I bought into anything and enjoyed it, it was the feeling of a vulnerability somewhere, the reason for the masking, and even in the end of pat feeling of the various moves not quit working or working in, again, placid manners that I found individually unsatisfying spoke more and more to this vulnerability, this feeling of weakness, of being unable to use one’s own voice. I like that the trauma that must have been some kind of precursor is often only vaguely hinted at.

    ReplyDelete
  11. (Hope I'm not interrupting anyone with the massive post that is to follow; I can delete if the comments get all out of order or anything.)

    Trish, I love that you used Rango in your post but now I can’t because you did it better than I could. Ha ha, well I might do it anyway.

    I really liked Nick Dempske—the book, not the person. Possibly the person and not the book. Or the person and the book because neither can be without the other and possibly the person never existed until the book did anyway. I can tell I really, genuinely like a book of poetry by how long it takes me to read it; Nick Dempske probably took me the longest time to read of any of our assignments this semester and not because of the number of pages or words per page—I just wanted to look more closely at every poem, to read each one three or four times before I felt ready to move on. There is something fantastically car-wreck about it (more on this at the end of the post) which made every expletive, every cliché, every Nick Dempske! massively appealing, like little sites of infection or pools of body parts on the road which beg investigation or at least a little prodding. It was really rather wonderful.

    I feel like this is betraying some sort of sick fascination with the number of times its come up for me now, but… one of the most interesting and prevalent (popping up almost as often as Nick Dempske’s name itself) concepts/driving forces/pillars-to-lean-on in the book is religion, and the role that religion plays in terms of constructing culture, language, identity, etc. I know I was supposed to offer up all my thoughts/experience on the True Crime chapter, and indeed, I’ll have a few things to say about that at the end, but for now… have some thoughts on religion!

    Of course, being such a huge/broad topic and one that very few people—if any—can approach or circumvent without some hypocritical statements or actions (action-statements, in poetry, maybe), religion in Nick Dempske is far from a simple affair, a few archaic snatches to bolster the language or a place to shift the blame. It’s not a topic about which open-ended questions can be asked or broad statements can be made; there can be no summarizing of God in Nick Dempske as an absent figure or a present one, a positive force or a negative. But there are some repeated elements and ideas which definitely bear looking at: particularly the connection between God and identity.

    ReplyDelete
  12. As Jen shares with us from that interview, Nick Dempske’s self-titling is not only to be eponymous but stems from thoughts related to the power structure of naming; although Jen quoted it nicely, I’ll do so again so you don’t have to scroll all the way up: "We assign words--little names--to all these things to separate them from each other, but those distinctions so often--maybe always, I don't know--are artificial and that's a majorly flawed system…Making the book self-titled in an attempt to kind of force collaboration on others is one of my ways of trying to circumvent--or at least bring attention to--one of those power-imbalance flaws of language."

    Backtracking a little for a moment, the separation of the name from the speaker, the eponymous nature of Nick Dempske as the “giver” (casting it out among wolves works better in my head, hence quotation marks) of the name to the book and to the works themselves produces almost a dichotomy where the name itself becomes both the existing figure, the solid, real Nick Dempske, and an object in its own right, as Trish notes, seemingly conscious and self-aware, capable of action separate from the “I” readers would traditionally identify with the breathing Nick Dempske. In this way, the primary tool by which we can identify a poet (another person) is stripped from our hands, becoming almost monstrous in its sudden agency, in the same way that I find life-sized cardboard cutouts disturbing when photographed at the right (wrong!) angle. “Nick Dempske” separates into human being and book being here, a double existence which alarms and unsettles because the power structures which he mentions are indeed thrown into disarray, because we can no longer cling to the tradition of signifier (name) and signified (person) being in a direct and intimate relationship—and we cannot logically reverse that and say the person stands in for the name, the ultimate tool of identity construction. Instead, we are asked to except that the connection between name (identity) and physicality or ability to communicate is more like that of two individuals in a (dysfunctional) romantic relationship, linked by choice and not by necessity.

    (Here’s where I would have talked about Rango, which I saw with Trish, and which really is quite bad. Don’t blindly trust Rotten Tomatoes kids! Although the movie is an acid trip half the time and predictable the rest of the time, it does keep its own identity constantly in mind, conscious of itself as artwork/“literature”. The issue of naming = identity is brought up repeatedly, primarily because the chameleon does not have a name before he invents one for himself, leading to the creation of a separable identity which the audience is perpetually aware of as only tentatively connected to the lizard and largely in charge of his actions in a has-its-own-agency sort of way. [But really guys, the movie was bad.])

    ReplyDelete
  13. What does any of that have to do with God then? Dempske’s concept of power structures in naming convention is central—the reason so many fantasy books/legends/myths involve concealing the protagonist’s (or the antagonist’s) name is that there is some sense of name as power prevalent in them; that is, a name can be used to control, to dominate, to belittle or cause to transform according to one’s likely. In the Bible, Adam was given the privilege of naming the animals and trees because this act would place him firmly above them in stature, as Dempske notes, “separating” the individual and objects by hierarchy and ownership (i.e., your child is identifiable as your child because it bears your name, so on). We can exist logically in the world because it is composed of these power structures firmly entrenched by language—we know without being told that “Amanda Utzman” is a person and “chicken dinner” is not (which makes the parents who name their children things like “Pepsi” the ultimate type of rebel). By separating his identity from its intimate connection with his own name, we could say that Nick Dempske has done as he aimed, disrupting the “power-imbalance” of naming conventions and making us consider the artificiality of the sign.

    But there is one other power at play here, one which Dempske simultaneously seems to undermine and place upon a pedestal: threaded throughout Nick Dempske is “God”. God created and named Adam, placing himself simultaneously above Adam and all of the lifeforms which Adam named; the power-imbalance in naming/language which Dempske notes might as well have gotten its very start here. Yet God has a name too—more than one, actually, if you read the Bible—and if names can be used to control and dominate, it stands to reason that the names of God could be used to belittle, separate, or control God. That’s why the Bible forbids/discourages the use of “God’s name in vain”. What we use today—what Dempske uses—is instead an impersonal title, a word at the pinnacle of the hierarchy, designed with cringing (God-fearing) in mind. If Dempske is concerned enough with the artificiality of linguistic separation/naming, why does he not systematically upset this, the greatest of power imbalances?

    In “BORN AGAIN” he writes, “I am not in God’s will, meaning he revoked my inheritance./ And/or meaning I override omnipotence” which is immediately countered with “’Ha,’ laughs the embarrassment” (38). Not too much later, we get “God is love, uncer/Tain restrictions may apply, void/ Where prohibited, This is my alter/Ego, This is my alter boy” (40) and “I have been squeezing this rock for you/Stranger, God, etc” (42) jutting up against “There are no rhetorical questions. Only rhetorical/ Prayers, digging beneath their sepulchral/ Words to excavate your own” (25).

    So is Dempske’s God a figure whose omnipotence has been overridden, or a harsh judge capable of revoking the inheritance of the one who doesn’t fit neatly into the scheme/power structure, consumer-esque and limited by “uncertain restrictions” or love itself? Is God for Dempske a part of the artificial power-imbalance he turned himself into an eponym to disrupt, or somehow, impossibly beyond it? I can only give my own, bare opinion on the matter (but I would love to hear other people’s thoughts on this too!)

    ReplyDelete
  14. So is Dempske’s God a figure whose omnipotence has been overridden, or a harsh judge capable of revoking the inheritance of the one who doesn’t fit neatly into the scheme/power structure, consumer-esque and limited by “uncertain restrictions” or love itself? Is God for Dempske a part of the artificial power-imbalance he turned himself into an eponym to disrupt, or somehow, impossibly beyond it? I can only give my own, bare opinion on the matter (but I would love to hear other people’s thoughts on this too!)

    For me, the sheer magnitude and presence of biblical syntax, of quote, of concept and even of mockery seems to undermine the idea that Dempske may be shaking linguistic hierarchy to its core; God, no matter how distant or overridden or rhetorical nevertheless manages to exist as title, not as using “the word Nick Dempske to/Mean ‘The Mighty Lake Erie’” (33), but as God-just-God (this is a debate all its own, and I’m not touching that one), a single confirmed identity, with the relationship between signified and signifier left intact, not overthrown, the name left undisrupted and hidden away, protected from separation by power rank. That Dempske does not overthrow God in the particular way which he uses his own name to overthrow the system seems to indicate that whether or not God is a positive or negative force, God lies nonetheless outside the system which can be changed by human beings, outside of the Adamic language structure.

    Or I’m making all this up. (Talking about religion is crazy in the first place.)


    Anyway, just one quick aside on the True Crime article/issue—I think Jen’s quote from Montevidayo/Johannes is apt: “Transfer is media.” Likewise, I feel that media is transfer, and what makes True Crime/crime specials on the news/news at all so interesting is that it transfers not only the information about the issue to its viewers/readers but also a sense of responsibility or empathy (with the criminal) onto the minds/beings of each and every one of its viewers/readers. In this way, the criminal through media not only experiences the constant return to the crime scene, but media itself becomes a method of replicating/transferring the crime scene perpetually, an endless cycle of the crime being recommitted each time it is introduced/transferred onto the mind of the next spectator. Media itself, in transferring, becomes the greater criminal, the darker, more obsessed serial killer, the perpetuator of violence and intrigue. And in transferring all of this (fact, fiction, intrigue, information) to the viewers/readers, media makes criminals of everyone. People love to be implicated. People love to see death, to see crime scenes. People stop and stare when they find cross bad car accidents on the freeway and it’s not because they want to be safe but because they’re hoping to see decapitated bodies.

    Car chases are news channel gold because everyone wishes they could be in a car chase and is waiting to see if it ends violently. By repeated coverage, by spicing up the details and splicing out the boring activity so that “crime fact resembles crime fiction,” the media cater to a public which wants nothing much than to think, as Seth notes, about who next to murder or punch in the face. TV shows like Forsenic Files or 20/20 Specials thrive in today’s market because crime scene reconstruction (reproduction, replication, translation across space/time) plants viewers/readers directly in the middle of the crime, encouraging nothing more than the thought “Well, I would have done this instead, and then I would have gotten away with it.” In this way, the media perhaps is the greatest terrorist/criminal/threat, enabling and bringing about a constant, ever-increasing amount of violence/crime in otherwise unrelated human beings.

    ReplyDelete
  15. But all of this is conjecture; “True Crime” still has next to nothing to do with… well, true crime. There is a reason homicide investigators are made to study law and not literature, and a reason medical examiners get… you know… medical degrees, not book deals. The “world of crime” that I operated in was one that shunned (or was shunned by) the media, where digging three separate mass graves out of the desert didn’t even attract the attention of a local news crew because no one cared about the people in the graves even after they were identified, etc. For me, crime remains and will always remain a “dark figure” which the public is happy to go without knowing. The very, very few cases which break into mainstream media and become sensations (leading to True Crime book and television deals) are already doctored accounts, trussed up and bearing little resemblance to any actual events, motivations, or processes leading up to and away from the crime scene.

    My two cents, and now I’m (finally) out. :D

    ReplyDelete
  16. This comment has been removed by the author.

    ReplyDelete
  17. First, Thanks Jen for the great start!

    >Ji yoon Lee <3s Nick Demske! (about an hour ago)

    I just loved how Nick Demske flaunts unabashedly its doubling-unsettling self-degradation of poetry done by/in poetry-medium-- perhaps that's what Nick Demske is, possessed poetrymediummachine that rattles constantly,terrifying the inhabitants of a peaceful poetry-lala-land as well as innocuous domesticized residents who was enjoying their apple pie just out of oven-- as the title of the first section "IN_VOCATICATION" [underline mine to point out the space] suggests. IN_VOCATION undermines the solemn one-faced-poetry, the idea of Muse that represents One thing, and the tradition of invocation by making the word into two. Also, there is the word “vocation”—what a pragmatic word!(the Poet-poet would snort)-- hiding in solemn word “invocation”(which should be hostile environment for the word “vocation”; Poet-poet is an identity, not vocation, the Poet-poet would interject), ready to destroy and mix things—Serious stuff “trifle” stuff regardless— up, like paintmixer that takes place of Muse, digging into Nick Demske ”Why/ Are you in me, paintmixer?”(3). Nick Demske’s violence resembles facebook’s violence. Facebook is the embodiment of modern condition that required for True Crime, constant self-observing observing. We experience facebook self-observation and performance all the time: “Jiyoon saw the biggest squirrel ever! 0.o”, "Jiyoon ate the best croissant @ [insert some French-sounding cafe name] :D <3", “<3 Jiyoon Lee is now single”. Facebook as media disturbs the performance vs. genuine (private) act binary and assaults the interiority. Nick Demske is Nick Demske. Jiyoon Lee is Jiyoon Lee(status). The agency in both case is murky too: is Fence book (or Joyelle?) enabling this Demske machine by choosing him? Obviously I choose to update my status; but am I aware of the level of visibility of my status updates on other people’s facebook main page done by facebook? Facebook recently changed the privacy setting so that the major part of comments you left at other people’s page will be visible on your profile webpage. Who is running the violence that pushes me towards transparent exoskeleton-without-flesh Jiyoon Lee?

    ReplyDelete
  18. >Doubling kills
    The quotes of canonical writers become something that’s like facebook status that happens to be positioned above “Riley highschool reunion (Class of 2009) @ stripclub” announcement, “unfortunate” undermining done by Nick Demske machine. The quote loses its literary power and the literary figures cannot resist the doubling (as the blurb says they are " dead white men"). Nick Demske holds the Poet-poet upside down by his ankles and shakes to rob him of his muse/obsession/reading/identity so that Poetry-poetry “breaks like a he/Art inn your hands”. As the result of this destruction/explosion, the pieces of Art with capital A rains down on reader, while the Heart, singular, essential organ of our body (not to mention it being the most overused poetic device) breaks. (Awh.) Then there is “he” left alone at the end of the line, looking down at the empty space gaping at him.
    Line breaks become a detonation of Nick Demske.
    Linebreaks betrays the very unit of poetry, words.
    Nick Demske is betrayal of poetic expectation of Poet-poet.

    ReplyDelete
  19. Nick Demske is an infected media, a media infected with Nick Demske. The less-than-subtle-but-jarring-in-that-old-familiar-way conjunctivitis-y eye on the cover does this: it turns a filmy eye outward and a gooey eye inward such that I feel like a reader that I’m wading through a layer of ooze at all times, a film which is a membrane but also a media. Nick Demske is eye-gunk, picked out of the corners of his own infected eye, finger flicked toward me, sure, but bounces right off of me and back onto the Demske. This text is, in a way, maximally absorptive in that it is like this Nick Demske sponge, lapping itself up poem by poem. But it absorbs only Nick Demskes. Except, as we know, Nick Demske is everything. Or nothing. So while I feel perpetually alienated from the text and from Nick Demske’s world of Nick Demskes, maybe that’s only because as a reader, I can’t think of myself as a Nick Demske. The world he builds, where he is both the media and the filter, is so infected and convoluted.

    I tend to think of the kind of self-reference he mentions going on in music as a kind of romantic gesture, so I’m wondering if somewhere at the bottom of this is basically a love affair with himself.

    Last weekend me and Kim went and saw Edwin Torres read and I couldn’t keep him out of my head when reading Nick Demske, if only because he has this manner of reading wherein ends of words become sounds attached to other words in this massive spazzy stuttering musical weird thing and he sounds like he’s somehow made an organic machine out of his own throat, and he always sounds kind of hopelessly sad. Demske’s doubling back, and breaking lines where he does, does this for me too, except that as he does it, it reads to me more as a machine breaking down, like a stutter in a production line that maybe leads to a two-headed candy bar or something—where the product is more valuable than the perceived mistake, and Demske stands on the top of the machine widely grinning, proud of the stutter. This is where scat comes in for me. Torres makes music, Demske makes music shit, happy with the mess of it.

    I like the idea that Nick Demske is endlessly aborted. I also feel as though there is this air of pride/masturbatory nature/self-consumption going on in here that I feel more as though Nick Demske aborts Nick Demske but then fucks Nick Demske to abort Nick Demske and so it goes. Nick Demske is Nick Demske’s own media and his own meal.

    ReplyDelete
  20. trish, i don't think there is "real" war or violence, I think we tend to use "real" as a polite way of saying whoever has hegemony at that given time. Then, whoever is in power, can decide what the reality is. So when Nazis blitzkrieg poland the "reality," or what Hitler said, is good, because the polish were economically backwards and murdering germans, &c. Then, 21st c., America can shock and awe Iraq, b/c America has all the power. So, of course, it's not BAD or anything that USA is bombing a Muslim country that didn't attack it based on the faulty evidence that SH had WMDs, b/c America is the medium, so it can control "reality," or the Earth's script.

    What I am trying to get across is that there is no essentialism or indelible naturalism (besides the Christian God, of course), there's just mediums
    -- things that convey rhetoric and discursiveness -- and power is invested in those mediums, so Nazis had to face "war crimes" b/c they lost power, but America doesn't have to be put on trial b/c it hasn't lost power and doesn't appear to be losing it anytime soon, so it can keep on perpetuating its reality.

    ReplyDelete
  21. Interesting point Seth. I'm all about the idea of hegemony, and agree with your insights. But have to say for me there is real violence & war in it's end result. I also believe the distinctions & justifications used to support violence are often the hypocrisy of a power structure.

    & Amanda way to work Rango.

    ReplyDelete
  22. I love the glitchy moments in the language – the way he Demske breaks words – (en)jambs them is amazingly – startlingly violent! The words are fractured in a way that they are and are not words but either way they seem to become bodies on the page with little chalk outlines – vacant bodies but dead bodies (thanks Trish!!) strewn all over each page. The words seem to jamb into themselves and jamb the line in a way that more than enjambs – it murders the line and glitches the poem/book.

    I don’t think that’s a hole in yr logic either (“Plus, he’s out there somewhere in our virtual reality. Plus—a hole in my logic—, who/what is Nick Demske anyway?”) I’m thinking more so that in reading Nick Demske’s Nick Demske I have somehow assimiliated Nick Demske and/or Nick Demske into my body and/or mind. I think that declaring that you’ve been Nick Demske’d is an astute way to describe the reading experience of Nick Demske’s Nick Demske. These sentences alone attest to how Nick Demske’d you get when reading the book – it’s impossible to write about the book without writing his name billions of times. I think that after a while – I began to think of Nick Demske (the name) as a shell that I could inhabit and began to think of myself as a split self of myself and in the skin-shell of Nick Demske – and I feel like this is really corny but ended up identifying with Nick Demske skin-shell purely through the repetition of his name throughout the book and moments in which the name represents objects: “The Nick Demske / is hot. Please drink Nick Demske responsibly” etc. (p.24) – I feel like I split off from myself because the slogan’s are so familiar that I am at once Nick Demske skin-shell-slogan and myself. Even all the poems subtitled *for*______ makes me feel like I’m splitting in two and half of me is Nick Demske writing to the _____ because I am that person and the reader receiving a poem for someone else and Nick Demske writing the poem as it I read it, as it appears on the page. Also the split of the word is so violent and death-like it’s almost splitting you in two and killing you as you read. I like it.

    ReplyDelete
  23. I think that if Demske’s goal was to bring attention to the “power-imbalance” to the reader – he most definitely did so. Especially in the poem that I quote above – the name becomes an object – becomes anything he wants it to become by inserting it in place of well known sayings, slogans, maxims, etc. Also makes me think of Ursula LeGuin’s work – about the name and the real name and how revealing such things changes relationships – though I feel that that is tangentially related – I hope you get my gist… those that have read LeGuin??? Anyhow – I like the investment in titling the book as one would title an album – or mimicking the tradition of titling the album after the band/singer/songwriter, etc. Through that tradition I think Demske kind of creates a sort of back-up band or backing vocals with himself because every single time he writes his name it’s like another person in the chorus singing – or another instrument being played in the background creating a sort of cacophony both visual and aural – his name metastasizes throughout the book – and leaks – disease like into all the reader’s holes. I think that the power of the repetition of his name alone is self-evident in the reading. It’s overwhelming and meaningless at the same time – there is no exhaustion for me when I read it – it’s either acting and becoming or it’s like saying a word over and over again until it loses meaning – but it’s never static. The context changes therefore Nick Demske morphs, transforms, etc. – kaleidoscopic but without patterns – sequence with sequentiality – if that makes sense??

    I’m not sure what else I can add right now about Bhabha and Mimicry – but I think that you, Jen, are spot-on. There is a threat and a definite – I think – defeat going on – a defeatist language/text in which the repetition of his name almost stops the text from moving forward or kind of works like a feedback loop – a wormhole but you keep ending up in Nick Demskes and more Nick Demskes -

    ReplyDelete
  24. Nick Demske is not a doubling I don’t think but a streamlining, a making beautiful and utilitarian of the title/ author function. The work is not made up of poems written by an author but rather pieces of his inside. We are delighting in a wonderful dessert party of the man himself. It is not as if the popular culture phraseology and colloquialisms are stolen or borrowed or appropriated, rather they are the very cells of personhood. I really like Ryan’s idea about Nick Demske’s possession by media being a passive one, as it belies the fact that the stuff is running through his blood. I am not reading lines like
    “Nick Demske you are the most beautiful girl in the World/ Trade Center” as parody or specific references, but parts of himself that sunk in through his permeable skin. I met Nick slightly drunk/ very briefly at AWP and gifted him a “JESUS SHAVES” mug I had just found atop a payphone or ATM but I don’t think we exchanged names so like popular cultural references in his poetry, the mug comes from an unknown place, not attributable to any person.

    If the man has absorbed the culture into his bloodstream can we rightly call him a criminal as you suggest Jen? I think criminality if anything could be attributed to his surroundings. The man is just a sponge, and when you squeeze stuff comes out, but the stuff depends on the part you squeeze. He has no more control over this than any of us do regarding the location of our spine, heart, etc etc in relation to the rest of the fleshbag. While titles the book as such seems like a gesture of control, one meant to insinuate a controlled personhood, it is more like a gesture of inevitability...what else to call the pile of popular cultural excrement?

    I agree with you Jen that the text seems to exhaust itself far less than THE COW and I think my above sponge metaphor is apt, as the book does remain twitchy/nervous but because the whole thing hasn’t been drained out as we move through. The poems move around different aspects of Nick Demske while Reines is obsessed with getting inside the animal.

    ReplyDelete
  25. Hey, CJ-- I really dig this notion of streamlining, and I too think Ryan offers a great point about the possibility of Demske occupying a passive role in this media possession. I wonder if he might be less criminal than scene (a kind of media-landscape-fleshbag, then? does that make sense? this read jives more with your sense of his surroundings, maybe?).

    ReplyDelete
  26. you did, CJ!
    also - love that idea of streamlining - i want to reread Nick Demske w/ that idea in mind - awesome!

    ReplyDelete
  27. As I read Bataille and the intro to True Crime this week, I couldn’t help recalling and thinking about, simultaneously, CJ’s airport poems as a prefect poetic manifestation of this kind of recollected doubled-violence on a loop as secret desire. In the modern media-facilitated obsession/compulsion with spectating mundane-shock violence, the boundaries between perpetrator, victim, witness, reporter dissolve and all collapse into a realm of simultaneous complicity and casualty. The images persist long after the “event” is “over”, we keep replaying them as a kind of collective autism, and is the media pusher-like, providing an excess of witnessing/recalling not otherwise accessible to us to such a degree and magnitude and length? Is it facilitating a catharsis? Is it a convenient blame receptacle for tapping into a penchant we all hold for the cathartic&self-injurious act of suspending an event, holding it at length to exploit it for our desire (that Bataille notes) to plunge into a horrific vicariousness. Like CJ’s speaker in Airport, we all become supra-spectators, voyeurs and vampiristic towards a trauma that, if not our own at the outset, we appropriate. And the replaying of the event replaces, supercedes, eclipses the event-ness of the act itself; the two collapse into one another. The media-machine accounting empties out “actual experience” (a first-hand—which we may not have had access to--or even initial intra-personal/intimate witness experience) and reterritorializes it with a mediated collective commiseration. It offers a kind of escape point, a line of flight that actually plunges right back into an artificially sustained, candied over-consumption (it is like our ancient brains got stuck in a stress skip), beyond the span we might “normally” (“healthily,” according to theories of trauma psychology) take to process. A festering wound-image that no longer smarts but still won’t ameliorate. We just pore over this collective gash-wound that is also solely our own but don’t feel anymore and levitate into a space where nothing is more pleasurable than to pick at it, refuse to let it scab over, encourage a necrosis, which is something endlessly fascinating.

    ReplyDelete

Note: Only a member of this blog may post a comment.