Nijinsky: "The new ballet master calculated
that each boy would leap according to his own limitations
and so the many-headed flock of fauns would end up scattered
the stage. And that's how it was. There was just one boy
who jumped, suddenly broke loose from the center, seemed
to suspect himself
above everyone else, and then landed on the floor far in
front of the rest." V. Krasovskaya, Nijinsky.
New York, 1979. p.32. "(Michel)
Fokine always remembered this transformation of a gangling
schoolboy into a half-man-half-beast rejoicing
unconsciously in his nature." Ibid. p.33. "In the dream world
we do not fly because we have wings; rather, we think we have wings because
we have flown. Wings are a consequence. The principle of oneinic flight
goes deeper." G. Bachelerd, Air & Dreams. Dallas, 1988.
the eye of primeval man, animals that to us appear to be standing on
their heads, do not appear inverted to him because they exist, as it
were, in space free from the
forces of gravity." S. Giedion, "Space Conception in Prehistoric Art." In,
E. Carpenter and M. McLuhan, Editors, Explorations In Communication.
number of human figures, shown singly or in groups have been interpreted
as dancers. The painted figure looming over the sanctuary in Trois
Frères, the famous 'sorcerer' with wide-staring eyes and reindeer anthers,
is in a low crouching position and could well be imitating the movements
of some animal as part of a dance sequence. His posture reminded (Henri)
Breuil of a 'cakewalk dance.' There is a similar male figure not far
away in the same cave, on the panels that include more than seventy
animals. He is surrounded by horses and horned bison, wears a pair
of long curving bison horns, and seems to be executing some sort of
high-stepping dance." J.E. Pfieffer, The Creative
Explosion. New York, 1982.
that time he had nearly reached us; I could clearly see his perfectly
calm impassive face and wide-open eyes with their gaze fixed on some
invisible far distant object situated somewhere high up in space. The
man did not run. He seemed to lift himself from the ground, proceeding
by leaps. It look as if he had been endowed with the elasticity of
a ball and rebounded each time his feet touched the ground." A.
David-Neel, Magic and Mystery in Tibet. New Hyde Park, NY.,
dancing foot, the sound of the tinkling bells,
songs that are sung and the varying steps,
form assumed by our Dancing Gurupara--
out these within yourself, then shall your fetters
Darshana (Vision of the Sacred Dancer)."
direction of the dance is how a culture expresses its movement toward
its god. In the West, it is primarily upward, one is lifted, as in
ballet, and with spiritual exercises. In the East, in Sumo wrestling
and Butoh dance, for example, one is grounded,
stamping the earth; or, in the case of many meditation practices, sitting
on it. This
is also true in much of Amerindian culture.
archeologists digging at a site on a tributary of the Dnieper River
northeast of Kiev unearthed a set of mammoth bones painted red
which they believe served as percussion instruments: hip-bone xylophone,
skull and shoulderblade drums, and jawbone
castanets." J. E. Pfieffer, The Creative Explosion. New York, 1982. p.180.
Sanders, Prehistoric Art in
Europe. Baltimore, MD., 1968. p.72.
their view: D.J.
Siegal, The Developing Mind. New York, 1999. p.303.
is a motor action...so it's a little surprising that its onset
is not attributable to maturation of the motor cortex.
The reason is that smiling is not voluntary. Although you can
willfully concoct you your face into a smile, this kind of
uses only the muscles of your mouth. Genuine smiles, by contract,,
involve a specific muscle that surrounds the eye, the orbicularis oculi,
movement of this muscle is entirely involuntary. The orbicularis oculi is
controlled solely by the limbic system..." L. Eliot, What's Going
On In There? New York, 1999. p.302. "A
spontaneous smile is produced by the basal ganglia, clusters of cells found
between the brain's higher cortex (where thinking and planning take place)
and the evolutionary
older thalamus." V.S.
Ramachandran and S. Blankeslee, Phantoms in The Brain. New York,
suffering from disorders of the basal ganglia...are no longer able
to perform the habit of an appropriate sequence of movement, or
of recognizing the next item in a sequence that had been shown
to them over and over again and normally would have been implicitly
remembered." S.A. Greenfield, The Human Brain. New
York, 1997. p.135.
when the human mind is confronted with realms which transcend the
bounds of experience, the mythic imagination goes to work, populating
the dark hinterlands of our maps with dragons and chimeras. The
narratives of science, according, almost always conceal mythic
patterns, if you look closely enough." J.D. Ebert, Twilight
Clockwork God. Tulsa, OK., 1999. p.27.
man had been buried in a grave hollowed out among the rocks and
covered over with earth from the living floor of the cave. Detailed
and precise pollen analysis of the grave soil and surrounding levels
showed that the body had been laid to rest in a bed of brightly-coloured
flowers, probably woven into wreaths with a pine-like
shrub." (The Shamidar Cave, 600 miles east of Mount Carmel, northern Iraq
was excavated by Ralph Soolecki, who estimates initial occupation close to 100,000
Shackley, Neanderthal Man, London, 1980. pp. 92-3.
of death: "According
to many of my (Hindu) informants (death) occurs not at the cession
physiological functioning but at the rite of Kapal Kriya, which is performed
mid-way through the cremation, and at which the chief mourner releases the 'vital
breath' from the charred corpse of the deceased by cracking open his skull with
a stone." J.
Parey, "Sacrificial Death and the Necrophagous Ascetic." In, M. Black
Parry, Editors., Death and the Regeneration of Life. Cambridge, England,
p.79. "In the case of
a man of great spiritual force a kind of spontaneous combustion cracks open his
skull to release the vital breath; while the vital breath of one who dies a bad
death emerges through his anus in the form of excrement, through his mouth as
vomit, or through one of his other orifices." Ibid. p.82.
example, among the Post-Classic Zapotec, it was common to remove the
femur of your father or grandfather from his grave and use it as a
scepter, if you were a ruler. (I
believe these were "worked," too.) There are also preserved artifacts
from the Zapotec/Mixtec of human and jaguar bones carved with designs (on display
in the Oaxaca
Regional Museum, Oaxaca, Mexico).@ -Billie J. A. Follensbee, email@example.com
of relics: "It
was decreed by the Second Council of Nicaea in 787 that no church
should be dedicated without the placing of relics. This necessitated
the fabrication of a relic if no original article was to be had.
The papal decree that relics had the power of reproducing themselves
did much to relieve the situation, it also accounts for their multiplicity
of the limbs of the same saint to be found." W. Bonser, "The
of Relics in the Middle Ages." Folklore. Vol. 73 Winter 1962. p.236.
death, the flesh of the person is expected to rot, and in the past, prior to
the influence of Christian missions, the skull of an important man and some of
his limb bones might also to taken as relics and established in a peng manga ('head
house'). In accordance with a structure of ideas which is common in the Highlands,
flesh is thought of as associated with 'female' values, whereas bone is linked
with 'maleness.' The enduring 'male' part was thus preserved and made a focus
communication, while the flesh rotted back into the earth." A. Strathern, "Witchcraft,
Greed, Cannibalism and Death: Some Related Themes from the New Guinea
Highlands." In, M. Bloch and J. Parry, Editors, Death and the Regeneration
Cambridge, England. 1982. pp117-18.
Cameroon: Nigel Barley, "The
Dowayo Dance of Death." In, S.C. Humphreys and H. King,
Editors, Mortality and Immortality: The Anthropology and Archaeology
China: In a related custom, "For
many centuries the Cantonese have followed a system of double burial
whereby the corpse is first buried in a coffin and left for approximately
seven years. The bones are then exhumed and stored in a ceramic
urn. Finally, when an auspicious location has been acquired, the
urn is reburied in an elaborate, horseshoe-shaped tomb. The final
stage many not occur until decades or even generations after death,
depending on family circumstances. The bones begin to function
for the benefit of descendants only after the final stage of the
burial sequence has been
completed." J.L. Watson. "Of Flesh and Bones: The Management of Death
in Cantonese Society." In, M. Bloch and J. Parry, Editors, Death and
Regeneration of Life. Cambridge, England. 1982. p.155.
new dawned in the history of the human species, Edmund Husserl
wrote, when men in Athens, conversing with foreigners, began giving
reasons for the ways of Athenians. Until then, to the questions
of foreigners--Why do you think as you do, do as you do?--the answers
had been: Because our fathers, who founded our clan, nation, city,
have taught us to do thus. Because our gods have said this. The
men called philosophers set out to give answers that those who
did not share those ancestors, who did not have the totem gods
the Athenians, could accept." A. Lingis, Dangerous Emotions. Berkeley,
dark feminine principle, subconscious spontaneous life, is the
main metaphor for
Botoh (dance), its aesthetic core." S.H. Fraleigh, Dancing Into Darkness.
Pittsburgh, PA., 1999. p.58.
Piaf was born on 19th December 1915 under a gas light on the streets
of Paris. Her real name was Edith Giovanna Gassion. Her father was
an acrobat, performing the streets of Paris, her Mother a street singer
who had no care for her new born child. Later called "Sparrow," she
became of the greatest, and highest paid, singers of her time, with
a worldwide audience. Piaf's life, like her songs, was filled with
tragic love affairs, failed marriages, and drugs. She died, in debt,
the plane of stars, we use the word 'gravity' but we're really using
the word 'gravity' to point to a fundamental power of attraction. And
on the level of the human, we say 'fascination' or 'interest.' But
once again, that's pointing to the same power of attraction, just in
a different form." B. Swimme, "God and the Quantum Vacuum:
Conversation with Brian Swimme." In, J.D. Ebert, Twilight Of The Clockwork
live gently: S.
Takahashi. From, "Wind." L. Stryk, Translator.
is a deceptive word. It has to be split. The second part comes from
old Anglo-Saxon glyde or glaed, meaning a bright, shining open
space in the forest. And that fits. But the first part is tricky, for it promises
an eternity of grass and shining water, together, without limit in time or space,
as if they always were and always will be, world without end, never changing
and forevermore." P.G.
Mitchell, Everglades. San Francisco, CA., 1970. p.33.
scientists: G. Johnson, "The Joy of Gravitons,
Hyperspace, Branes and Brainstorms." The
New Your Times. 4 April 2000. D10.
3-dimensional bubble that floats inside a four-dimensional hyperspace.
basal ganglia do not have a laminar organization, but rather a patchwork
of islands which can be distinguished by developmental and chemical
markers." P.S. Churchland
and T.J. Sejnowski, The Computational Brain. Cambridge, MA., 1993. p.35.
P. Roberts, "The Sweet Hereafter." Harper's Magazine (November
Wertheim, The Pearly Gates of Cyberspace. New York, 1999.
Quammen, "Planet of Weeds." Harper's Magazine.
meaning of the word ranges from Pueblo P'efu (a large grove),
to the hooting
of an owl, or simply ruins. The settlement goes back to the 18th Century.
central striving is to return to his essence, to find his way back
to his luminous body or self, and his homeward road, as Novalis
calls it, is the road of gnosis, leading man to know God and to
be known by that God, of whom our luminous self remains a part.
This is made clear by the prayer to Hermes...'All our inwardness
life, illuminate, O light, spiritualize, O God.'" M. Pulver, "The Experience
of Light in the Gospel of St. John, in the 'Corpus hermeticum,' in Gnosticism,
and in the
Eastern Church." In, J. Campbell, Editor, Papers From The Eranos Yearbooks.
Volume 4, Spiritual Disciplines. Princeton, NJ., 1985. p. 246.
Morris, The Culture of Pain. Berkeley, 1991. p.269.
Campbell, Historical Atlas of World Mythology. Vol. 1. The Way of
the Animal Powers. Part I, "Mythologies of The Primitive Hunters and
Gatherers." New York, 1988.
Penitente Brotherhood is a lay religious order which was introduced
into New Mexico when priests were in short supply. The Penitentes undertake
penance that mimics Christ's Passion, reaching its climax on Good Friday.
The morada, or chapel, usually
contains bultos, or statues, and a small death cart, used in processions,
which is seated La Muerte, a figure of Death dressed as a woman.
Ryan, The Strong Eye of Shamanism. Rochester, VT., 1999. p.230.
Delphi, once thought to be the center of the world, the grass in
the stadium was all aflutter with butterflies, which the poet Christian
Wagner took to be 'the redeemed thoughts of the holy dead.' But
in the face of Mont Sainte-Victorie, when I stood amid the color
of the open country between Aix and Le Tholonet, I thought: Isn't
the spot where a great artist worked the center of the world--rather
than places like Delphi?" P. Handke, Slow Homecoming.
York, 1985. p.160.
early chapters of the Book of Genesis amount to a catalogue of arrangements
that didn't work out (sinlessness, immortality, the zero-hour work
week). But one reality that survives unaltered from the moment of creation
through the expulsion from Eden and up on to the present day is the
authority vested in human beings to endow everything on the planet
with a name..." C. Murphy, "Nominal Authority." The
Monthly. February 2000. p.16.
on the gravestone of Lindolfo Gonzales, Oct 12, 1951-Sept 11,1981.
tracks: "There is an animal on the ground with
it's guts ripped open - it's blood marks a larger circle around
it - delineating its 'personal' space (or spirit space) - I see
(and feel) the wetness of its blood on the ground and bushes and
know that the blood is becoming crust which the wind will soon
blow away. A lion is sitting next to the dead animal - blood drips
off the hair bristles around its mouth and I can feel in my guts
the fullness of the lion's stomach and the dead animals lack of
guts. Nothing is happening. The dream hit me complete in the instant.
I knew every (very sharp and clear) detail complete (right down
to the smell)- and the only time there was was the time that it
took me to feel some very strong emotions. I woke up and started
to think about all this new insight. I wondered what you would
say from inside your skull house." ["Dream by Kevin Campbell.
e-mail, September 23, 1998.]
and dung: "The
Nuer (of the southern Sudan) wash their hands and faces in the
urine of cattle, especially when cows urinate during milking, drink
their milk and blood, and sleep on their hides by the side of the
smoldering dung. They cover their bodies, dress their hair, and
clean their teeth with the ashes of cattle dung, and eat their
food with spoons made
from their horns..." E.E. Prichard, Nuer Religion, Oxford, 1986.
results from PET studies imply that some brain areas are used to plan
the output (and are active only when one is speaking) and some are
used to produce the necessary movements. Considerable details are now
known about the neuroanatomical underpinnings of these subsystems.
Two distinct circuits, which are organized into loops, are involved
in producing the movements critical for verbal output, the first of
which actually controls the motor output. This loop includes cortical
areas (such as M1 and Broca's area) involved in controlling the mouth,
lips, tongue, jaw and vocal apparatus, and various subcortical structures,
notably in the basal ganglia (the putamen and parts of the globus pallidus;
plus the substantia nigra and the ventral lateral thalamic nucleus).
And it appears to us that the second system is 'wired' in a way that
allows it to direct the movement execution subsystem so that the different
organs work in concert to produce a specific sound. This loop runs
from the supplementary motor area (SMA) to parts of the basal ganglia
(the striatum and the globus pallidus, via the subcallosal fasciculus)
and then back from the thalamus (ventrolateral nuclei) to the motor
cortex." S.M. Kosslyn and O. Koenig, Wet
Mind. New York, 1992. p.252.
seeds: R.E. Ryan, The
Strong Eye of Shamanism. Rochester, VT., 1999.
Taussig, Defacement. Stanford, CA., 1999. p.2.
experiments have shown that certain of the basal ganglia are responsible
for a particular class of motor behaviors: stereotyped displays that
are used to communicate social status, competitive challenge, alliance,
and courtship to fellow members of the species. Smiling serves a similar
function in humans--as a universal sign of greeting--and is probably
triggered by activity in these same basal ganglia." L. Eliot, What's
Going On In
There? New York, 1999. pp.301-2.
it comes: J.
Horgan, The Undiscovered Mind. New York, 1999. p.261.
Max Kozloff, "Crossed Purposes." A joint show with Joyce
Kozloff, at the
Albuquerque Museum, January 2000. "While
Joyce (Kozloff) studies and explores )the intimate connection between humanity
and its physical surroundings) through reading and careful observation of the
totality of public spaces, from museums and other buildings to marketplaces
full of local products, Max directs his attention to the microcosm of individuals
interacting with (or displaced from) other people and their
surroundings..." T. Behrens, Polk Museum of Art.
a name: Leslie
Crespin. In the early 1980s, she and I almost had a two-person
show (her paintings and my sculptures) at an Albuquerque gallery.
I don't remember exactly why it fell through, but it was probably
because of my insistent on a mood being created in the
to Joyce Kozloff's cartographic strategy . (See statement, "While
legend of the Traveler appears in every civilization, perpetually
assuming new forms, afflictions, powers, and symbols. Through every
age he walks in utter solitude
toward penance and redemption." E.S. Connell, Jr., Notes From A Bottle
The Beach At Carmel. New York, 1962. pp.61-2.
the early morning of July l6, 1979--fourteen weeks after the accident
at Three Mile Island...the dam at Church Rock burst, sending eleven
hundred tons of radioactive mill wastes and ninety million gallons
of contaminated liquid pouring (down the Rio
Puerco) toward Arizona." H. Wasserman & N. Soloman, Killing Our
Jackpile-Paguate mine, owned by Anaconda Minerals Corp., is located
on the Laguna Pueblo, 40 miles west of Albuquerque. For 29 years
this was the world's largest open pit uranium mine, with almost
25 million tons of ore extracted from 2656 acres. Some 2000 acres
of land covered by tailings and ore storage piles are currently
in the process of
arrive in Hades, but it's not a land of terrifying fire and molten
rock as expected, instead this looks like the ordinary world--blue
sky, green grass, streets lined with office buildings, trees, houses,
stores. The ordinary world, of ordinary things, I muse, shaking my
head in wonder." D.R. Dahl, The Blue Deer and Other Dreamtales.
Santa Barbara, CA., 1998. p.96.
Dosick, Dancing With God. San Francisco, 1997. p.63
basal ganglia: A.
Parent, Comparative Neurobiology of the Basal Ganglia New
York, 1986. p.235.
superior type: S.
Lonsdale, Animals and the Origins of Dance. p. 11.
Muschamp, "The Passages of Paris and of Benjamin's
seems to have settled into these spaces only with their (the arcades of 19th
Century Paris) decline, only as the orchestras themselves began to seem old-fashioned
in comparison to the new mechanical music. So that, in fact, these orchestras
would just as soon have taken refuge
there." W. Benjamin, The Arcades Project. Cambridge, MA., 1999.
of Hoover Dam began in 1931, and completed in 1935, two years ahead
schedule, the last of its 17 generators added in 1961.
Dam was the first man-made structure with a larger masonry mass of
the Great Pyramid of Giza. Its object was to control the Colorado River,
the cycles of drought and flood in the American southwest that incapacitated
the growth of the agricultural, and provide hydroelectric power to
Las Vegas and Southern California. Because of its remote site, roads
and railroad lines first had to be built, then the Colorado was temporarily
diverted into four tunnels.
construction could begin, "high-scalers" removed loose rock
from the eroded canyon walls. Swinging over a void with 44 lb. jackhammers,
and sticks of dynamite, they worked their ropes though a maze of electrical
lines, air hoses, and the risk of falling rocks and other objects.
Such was the danger from falling object that the men
improvised "hard-boiled hats" by coating cloth hats with coal
the company finally contracted for commercially made hard hats.
out: After the river was diverted, the canyon floor
was dredged down to bedrock, and concrete began to be poured in
rows and blocks through which refrigerated water was pumped, the
pipes, too, later filled with concrete, 3,250,000 cu yd. plus another
million in the appurtenant works, made from over 5 million barrels
of Portland cement and 4.5 million cu.
yds of aggregate.
a competition to find a monument for the dam, Oskar Hansen's surrealistic
thirty feet tall seated winged figures were chosen to adorn the
site. Hansen also was responsible for a star map being set in the
monument's floor, linking the moment the Hoover Dam was dedicated
with such events as the building of the pyramids and the birth
Snyder, "On the Path and Off the Trail." Antaeus.