Poet Bill Deemer

This humble little book was waiting for me when I cam home from New York City. I was tired and confused with all the stuff I had to do. Stuff for work, stuff for writing, family stuff, etcetera. Lee gave me a 6x9 manila envelope from Oregon and said, "Here, Bobby, this came for you." There it was—a signed copy of Variations by Bill Deemer. “Compliments of the author” a hand-written note said. Oh, wow! Bill Deemer is one of my  favorite poets. And a wise man. Full of wit and Basho-like understanding. A part of that breed that Ron Silliman calls the New West Poets or Zen Cowboy Poets. This is Silliman’s way of saying that Deemer doesn’t belong to any group. A republic of poetry governed by anarchy. Deemer has the usual virtues of the citizens of that anarchy. He lives in the West, he has roots to Philip Whalen and to Jim Koller's Coyote Journal and he doesn't belong to any identifiable group. He just lives his life—a very full life, a rural life, a contemplative life—in Oregon, his eyes wide open, and from there he writes his poems. Of course, being who he is, most folks haven’t heard about him, much less read his work. The little book (4½ by 5½) only has 31 poems, many of which are “Variations on a Theme” (the delicate and beautiful title poem). Variations on WCW’s red wheelbarrow, Zen rock-skipping, etcetera. Only a few are bigger than the one small page. I sat down and read it and have re-read it twice. The poems make me joyous. Here’s the last poem in the book.

●

TIME TO PEN MY MEMOIRS

I waited for a letter to arrive,
I waited for the phone to ring,
I waited for water to boil.

I saw the wood rose between gray fence posts,
I saw her asleep beside me in the morning,
I saw the moon glowing in a puddle.

I heard the blue jay’s reveille,
I heard Lew Welch read his poems,
I heard her whisper to me in the dark.

I remember it rained a lot.

●

What a great little poem, huh? And so much mystery suddenly to think about Lew Welch reading his poems. I wish I had been there. Oh well. Bill Deemer seems happy to be our Basho, our Issa. I looked for images of him on google and came up with nothing. I’ll let him be. But I want to thank him here for such a wonderful gift.

And likewise to Longhouse Book Publishers, publisher of Variations (1999). Longhouse--an essential independent press and on-line bookseller of poetry books that matter--is the remarkable business owned by Bob and Susan Arnold. Bob and Susan have indeed walked the walk all these many years on River Road in Guilford, Vermont. Bob Arnold is likewise fine poet and writer himself. His book On Stone: A Builder’s Notebook (Cid Corman’s Origin, 1988) still reverberates in my heart. Bob and Susan, although they live in Vermont, certainly would qualify as indigenous citizens in the anarchy of New West Writing.

Self-Portrait in a Bathtub, New York City

Many thanks to Sylvia and John Gardner who kindly lent me their apartment so I could spend some extra time in New York City.
--Bobby

The Lessons of Mr. Wu

I'm in NYC for a few days between the sales conference for Cinco Puntos (Consortium Book Sales and Distribution is our distributor) and the Book Expo next week. I'm trying to get some writing done, putting together a poetry manuscript, looking through old journals, writing whatever I want. And every day for a few hours I get to wander the streets. This is something from my journal.

Monday around 2pm I was deep in the hubbub of New York City, leaving Times Square on the “R” Train going south. I like the "R" Train. It's not so crowded, the cars are newer. A couple of young people were smooching a couple of seats down. In her excitement the girl dropped her can of Coca-Cola, the boy tried to grab it, but he was too late. A puddle of the dark sparkling sugary stuff spilled out onto the floor. The girl giggled. The boy apologized, he picked up the can before it was completely empty but what else could he do? She snuggled her head into a comfortable place on his shoulder and hugged him around the waist so he went back to the more important business of fondling her. A black woman, old like me, hurrumphed at their activity. The train started off and the puddle began to flow, becoming a long tiny river reaching inch by inch back toward where it came from. Like it had its own intelligence, like it had something to say to me--the Tao of Coca-Cola. I watched it slither toward the end of the train. It never came to a logical or physiological conclusion. The train screeched to a halt at 34th Street and the river reversed, understanding the laws of its existence, and snaked back the other way, its integrity intact. Once more a tiny crest of the Tao flowed past my feet. The woman looked at me and pursed her lips. She too was a student of the little rivulet. Weird, huh? 23rd Street. The Coca-Cola repeated its performance, but this time half-heartedly. I suppose this is entropy. I’m always trying to figure out what that word means. Although I can feel it in my bones.The girl and boy got off at 14th to play kissy-face in Union Square. That was my wish for them. The black woman watched them go, gave me a big smile and rose majestically for her exit at the 8th Street Station. A few others came and went, but nobody stepped on the river of Coca-Cola. It would have been a foolish and unlucky act. Bad mojo. I got off on Canal Street. I had business with a Mr. Wu.

When the weather is good he sets up his card table on the south side of Canal near Mott in the swirling humanity at the edge of Chinatown. His business he calls “Grass Arts.” He cuts small thin strips of bamboo and thick grasses, he dyes the strips various colors and then he braids them into exquisite little animals. Like palm crosses the church ladies make to celebrate the arrival of Jesus to Jerusalem, but these animals are lovely and very delicate. Real craftsmanship. I bought a mouse and two swallows, gifts for grandchildren and friends. $20 bucks I gave to Mr. Wu. Happy for my success I took the slow way home. I’m on vacation and I get to enjoy the bustle and chaos that is New York City. After walking around through Columbus Park, I took the #6 to Grand Central Terminal and walked to Bryant Park. I clutched my bag of Grass Arts. I didn’t want to lose it. I sat in the green grass under the library and read my book. And then after a while I hopped the #104 bus, still clutching my paper sack and my purse.

Oh, it was a beautiful springtime ride up Broadway toward my borrowed home on the West Side. People came and went. I got a place near the window and went back to my reading. The book is Matterhorn: A Novel of the Vietnam War by Karl Malantes. It's gotten great press, I was given a galley (one of the bennies of being a publisher) and so I brought it along. The book has swallowed me up. The first half of the book is about a platoon of soldiers (boys really, 18 and 19 years old, some as old as 23) struggling through the gunk of the jungle in the rain and mud, little or no support from their command. Their clothes are rotting off, pus is oozing from all their sores, their feet are swollen with jungle rot. They are fighting and suffering and dying, their commanders and the chain of command lost in their own mechanical psyches of ambition and fear and delusion. I was one of the young men who dodged that war. For good reasons too--I never wanted to go to Vietnam, I didn’t know anything about Vietnam, I didn’t believe anything that was told to me, and I was afraid. But I have friends who did go. Now all these years later I am sure that violence answers absolutely no question of politics, nationality, ethnicity or whatever reason the power brokers use to stir up their pot of madness,. But how do I know this really? It remains an abstract idea. So I study violence like a man who has misplaced something in his house. Something that I need to find and understand. Sure, this is crazy, but it’s who I am and it's what I do. I'm an old man now. At 107th I got off the bus. I was hungry and somehow sad. The sorrow inside the book was sinking into me. I went home and ate.

This morning I got ready to send one of Mr. Wu’s little birds to my granddaughter Birdie. The pink one. Birdie loves pink. But the sack of Grass Arts, I realized after searching frantically around the apartment, is still on the #104 bus. The bus went into Harlem, my sack of Mr. Wu’s gifts like a piece of flotsam in that puddle of Coca Cola, moving along to wherever it goes. I hope somebody found them and passed the beautiful little animals to their children or grandchildren. Or maybe an old man found the sack and he needed the money so he sold them to somebody on the street. I hope so anyway. I hope those little creatures of grass found a good home for a while.

Tomorrow I will go back to see Mr. Wu.

MURDER CITY

Everyday I pray for the people of Juárez. Literally, I pray. I light a stick of incense and pray for peace, good health and spiritual well-being for the people of Juárez. If you pay attention to the news, you know my praying does nothing, but it keeps the city and its people in my mind and heart. Like most everybody else I’m overwhelmed by the bloodshed. I don’t go over there much anymore and I don’t write much here on my blog about the city. Other people do the writing much better that I ever could. Especially the journalist Charles Bowden. I emphatically suggest you read his new book Murder City:  Ciudad Juarez and the Global Economy's New Killing Fields (Nation Books). Juárez has become his tar baby. He’s slapped it across the head a couple of times (see Note 1) and each time his fist gets stuck deeper in the goo. The bloody mess of flesh and bones. And the River Styx washes away the names of the dead. Violence, Bowden shows us, doesn’t work, no matter its scale. The citizens of Juárez must repeat this truth everyday of their lives, but the sicarios, the killers, they aren’t listening. Nor would they care if they were listening. As I write this well over five thousand people have been killed since the bloody reign terror began in 2008, over 800 have been killed in 2010 alone, and the homicides in April have been approximated at 205--more than double the number of 90 registered in April 2009 and four times the number of 55 cases in the same period in 2008. The month of May is keeping pace (Note 2). A few weeks ago, on just one day the killers found 22 more souls to dispatch to the other side. The governments and the mainstream media want to ascribe causes to the carnage. They are either liars, or they still believe in solutions. They certainly don’t look deeply into their mirrors. But the violence in Juárez is proving to be more like a viral epidemic, like AIDS or the Black Plague, except the host body is culture and government. There is no cure, no silver bullet. Its beginning is hypothesis, its end will not be found in the blather of politicians and talking heads, and certainly not by more violence--whether sanctioned by the government or not.

Murder City documents the year 2008, the year that the murdering began. It coincides, of course, with Mexican President Felipe Calderon’s infamous and duplicitous declaration of war against the cartels. Bowden, like Alice, does decide to walk into the mirror and see what awaits him. More than ever now, he becomes a subject of his writing as he wanders the streets of death with his list of names and places, trying to catch hold of some sort of understanding. Some theory to serve as anchor in the flood. Factual school-learned journalism doesn’t work. Statistics, names of the dead and descriptions of murder scenes don’t carve real substance into the readers’ heart. They don’t or won’t listen sincerely, the statistics become mottos for cocktail parties and e-chatter, the kind of abstractions that remain arms-length from the human heart. But Bowden wants his reader to feel the terror and inhuman evil of the epidemic. It’s the conundrum, although contrary, that a religious mystic confronts—how do you explain the experience of God to somebody who hasn’t experienced God? Bowden is pointing his finger at the blackest of moons. He finds us real live people to create a four-headed Virgil to guide him through this 21st Century inferno, these peculiar buoys that float up almost unbidden in the muck to direct him toward the deepest ring of hell:

Miss Sinaloa: a beauty queen from the state of Sinaloa. Her story begins as the archetypical story of the beautiful Mexican woman, but because of the glories of her body, she becomes trapped in the web of the narcotraficantes. She goes to a party in Juárez to have a good time, she's fed drugs and booze, she’s raped and sodomized for three days and then she finally re-surfaces at the “crazy place” where El Pastor looks after her. She becomes Bowden’s imaginary, but very real, companion in the City of Juárez. She’s a vision of lost beauty, she whispers truths in his ear and she understands the needs of the human heart and body.

El Pastor: the rehabilitated drug addict who went out into the desert and finds Christ (Note 3). On his return he builds “the crazy place” from the rubble of Juárez and there he houses and cares for the lost souls of the city, the lepers and untouchables of Juárez, people like Miss Sinaloa. He teaches Bowden about compassion and the meaning of love. He is no romantic. He is afraid. He knows he might die. In fact, as I write this, he might already be dead.

El Sicario, the hired killer: as far as I know, this is the first extended recorded interview with a Mexican narcotraficante since Terrence Poppa interviewed Pablo Acosta and documented it in Drug Lord. It’s a frightening interview. Not only the interview itself, but the details of finally getting in touch with this man who, because he has felt the presence of God, wants somehow to find a little bit of peace. Like with El Pastor, the discovery of God has found him some relief but the residue of his many murders still armors his body and mind.

El Reportero: Emilio Gutiérrez Soto, a reporter from Ascensión, Chihuahua (Note 4). He fled with his son to the U.S because the Mexican army was looking for him. They wanted to kill him. In 2005 he had reported about a specific incident of an Army patrol walking into a hotel where migrants stayed before their journey north in search of work. Migrants carry money and valuables, their tickets through their illegal passage. The Army knew this, and they robbed each and every one of them. Now the Army had threatened to kill Emilio. He fled for the border. He hoped he would get asylum, but what he got was a jail cell and a seven month separation from his son. Listen to what Emilio teaches Bowden:

It is possible to see his imprisonment as simply the normal by-product of bureaucratic blindness and indifference. But I don’t think that is true. No Mexican reporter has ever been given political asylum, because if the U.S. government honestly faced facts, it would have to admit that Mexico is not a society that respects human rights. Just as the United Stataes would be hard pressed, if it faced facts, to explain to its own citizens how it can justify giving the Mexican army $1.4 billion under Plan Merida, a piece of black humor that is supposed to fight a way on drugs. But then, the American press is the chorus in this comedy since it continues to report that the Mexican army is in a war to the death with the drug cartels. There are two errors in these accounts. One is simple: The war in Mexico is for drugs and the enormous money to be made by supplying American habits, a torrent of cash that the army, the police, the government, and the cartels all lust for. Second, the Mexican army is a government-financed criminal organization, a fact most Mexicans learn as children (page 202).

And Bowden plays himself, a reporter, a character like Dante who is really no longer Charles Bowden, but the character who he must stand up in his place. As a poet, I find Bowden’s personal improvisations riffing off the confrontations and conversations with these four persons the most interesting writing in the book. Sure, Murder City is full of facts and first-person accounts and description, but he employs the methods of novelists and storytellers, and, even more radical, of poets to tell the fractured stories of Juárez.

The only other writer to come close to Bowden’s writing about Juárez is Roberto Bolaño. The great novelist, like Bowden, came to see the city of Juárez as emblematic of our new world. Of course, Bolaño doesn’t write about Juárez. He writes instead about the city Santa Teresa that he invents from the cloth of his imagination in “The Part about the Crimes” in his epic 2666: A Novel. In fact, Bolaño wrote from Spain as his own life was running to its conclusion. He used as source material El Huesos en el Desierto by Sergio Gonzalez Rodriguez, as well as a long correspondence with Gonzalez, who appears in a fictional role in 2666. I’m pretty certain that Bowden used El Huesos also (Note 5). Bowden and Bolaño tell all this much better than I, so I’m going to shut up soon. I do want to emphasize to you to read Murder City. When you’re done, read 2666. These are not only important texts for now, but for the years to come, even those years when the killing fields move from Juárez to the next place. They will still be the same killing fields. The same ignorant federal laws of prohibition and the human greed which capitalizes (as in “Capitalism”) on those laws will still be feeding the global killing fields. I wish I could say differently, but I can’t. These killing fields are one of the by-products of the Age of Globalization—our brave new world, a world of centralized corporatization and governmental regulation that segregates us further and further from a real understanding of ourselves and our planet.

I will continue to light my stick of incense for the people of La Ciudad Juárez. And for us all.

●

Note 1. Juarez: A Laboratory of the Future and Down by the River: Drugs, Money, Murder, and Family.
Note 2. I get my figures from the Frontera List Serve. Molly Molloy at the New Mexico State Library monitors newspapers on both sides of the border and daily tabulates the ever-growing figures. I also recommend following Frontera del Sur, which also originates at NMSU through the Center for Latin American and Border Studies, especially the work of Kent Patterson. Thanks to all you guys. You do important work.
Note 3. People who write or talk about Bowden and his work rarely mention his ability to let others do their own talking. Both the Pastor and the sicario have had experiences of God. Those experiences are the foundations of their conversations with him. Bowden, on the other hand, is a big gregarious and hard-headed intellectual who did his apprenticeship with the likes of Ed Abbey deep in the outback, and he carries around a large backpack full of doubt like the rest of us in the intellectual community who read his books. Yet, he reports faithfully on these two men’s experiences of God without remark. And he likewise gives the late Esther Chavez Cano, an atheist, full voice in his description of her. Indeed, I think his writing on Chavez Cano is truly the greatest eulogy to this great lady that I have read  Bowden understood her like he understood Miss Sinaloa and El Pastor and El Sicario and El Reportero. I applaud him. I applaud them all. And I might add, it’s almost impossible to write about Mexico without letting its peculiar and very complex spirituality seep into your writing.   
Note 4. To read about Emilio in particular, you can read Bowden’s article online in Mother Jones: “We Bring Fear: A Reporter Flees the Biggest Cartel of all, the Mexican Army.”
Note 5. Maybe I’m wrong but I bet $10 that the woman Heidi Slauquet (page 31, Murder City) is the same party-hostess for the rich and famous who turns pimp for the narco-traficantes that Bolaño describes. She eventually ends up one more dead body on a road leaving Juarez.

The Streets are empty on the other side:

Calle de las Novias, Juárez, January 2010

"I can’t imagine you really keeping all your selves apart from each other--when the whole is so great."
--from a letter from my friend Patsy Aldana, publisher of Groundwood Books. She lives in Toronto, but is Guatemalan and a frequent visitor to Mexico. She visited here a few years ago and she loved walking around the downtowns of El Paso and Juárez. She reads about the carnage and the sorrow and the chaos and, like the rest of us, she feels very sad and helpless.

Happy Birthday to Kankin, The Sutra Reader

Last Thursday, April 15th, was my birthday. I am 68 years old. Shit. Who would have guessed? My brother died before he was 60. My dad died as a young man in a plane crash, training young men to fight in the war. My grandfathers on both sides didn’t live real long either. Lee and I were in San Antonio on business, and we spent my birthday evening--a low-key dinner at the Cove Restaurant--with our son Andy Byrd, his daughter Emma Birdie and Joe Hayes, my good and close friend all these many years. Joe’s been like a Godfather to each of our children. It rained most of the day and the San Antonio air was humid and cool, like silk, the smell of honey suckle and roses and pittosporum. I like Dogen’s comment about the sutras, holy text, being “transmitted and retained on trees and rocks, are spread through fields and through villages, are expounded by lands of dust and are lectured by space.”

After learning in practice as Buddhist patriarchs, we are barely able to learn sutras in practice. At this time the reality of hearing sutras, receiving sutras, preaching sutras, and so on exists in the ears, eyes, tongue, nose, and organs of body and mind, and in the places we go, hear, and speak. The sort who “because they seek fame, preach non-Buddhist doctrines” cannot practice the Buddha’s sutras. The reason is that the sutras are transmitted and retained on trees and rocks, are spread through fields and through villages, are expounded by lands of dust, and are lectured by space. --From Chapter Twenty-One, “Kankin, Reading Sutras,” in Volume One of the Shobengenzo by Zen master Eihei Dogen (13th century), founder of the Soto sect of Japanese Zen Buddhism as translated by Gudo Wafu Nijishima and his student Chudo Cross.

On April 3rd I took the vows during the Shukke Tokudo (aka “the Home Leaving Ceremony”) to be a Zen Buddhist teacher, or priest (I like the word teacher better), in the Soto Zen lineage, the Order of Clear Mind Zen. My teacher is Harvey Daiho Hilbert Roshi. He gave me the Zen name of “Kankin,” based on the Dogen’s text quoted above. The story of my Zen practice is long. I could even date it back to my high school days when, with Harvey Goldner, I’d got lost in daydreams about Kerouac’s Dharma Bums and the essays of Allen Watts and the poems of Gary Snyder. But the particular history of receiving this name Kankin is a much more particular story, an abbreviated version of which follows. I starting writing this as journal notes, but since it’s important to me as a poet I decided to publish it on this blog.

Three old men in the shadows: 
Ken Hogaku Hogaku McGuire Roshi, Harvey Daiho Hilbert Roshi
and Bobby Kankin Byrd

I’ve been sitting zazen for a long time. In the beginning it was off and on, fits and starts. Being in El Paso for the last 30-something years, away from so many things, I stumbled along my own way. Finding things here and there.

“The path has its own intelligence.”

I agree with that. That’s what you learn walking up and down hills in the desert or the woods, the streets of a city even,  no matter where. Some animal--a deer, varmints, cats and dogs, some unknown Buddhist, a little kid, whatever--has gone before you. Like even this quote itself I found on a business card that the poet and performer Joy Harjo gave me in Tucson. I hadn’t seen her in years. Our kids had gone to daycare together way back in the mid-70s at UNM in Albuquerque. So wonderful to see her. She gave me her card so I’d get in touch with her. And yeah, it was on that card I saw the statement, “The path has its own intelligence.”

Yeah, that's right. The path has it's own intelligence.

So at first I did zazen by myself, sort of catch as you can--five minutes, 10 minutes, 15 and even 20 minutes--, not knowing exactly what I was doing, looking from one book to the next for instructions, but definitely wanting something. A friend told me about Phillip Kapleau’s Three Pillars of Zen and that book in particular invigorated my practice. And of course Shunryu Suzuki’s Zen Mind, Beginners Mind which I've probably read five or six times by now. But without others to sit with, my practice lurched along, bouncing off the walls. Sometime in the 1980s I attended sesshins with Rinzai teacher Joshu Sasaki Roshi, first a weekend in Santa Fe and later several week long sesshins at the Bodhi Manda in Jemez Springs. Joshu Sasaki Roshi is an astounding man (he’s 100-something now). My journals are full of memories of him and his words I heard from him, either in Sanzen or during his teishos, even for the little time I spent with him. He enlivened my practice. Illuminated it. I drove north to Santa Fe and Jemez Springs / Bodhi Manda to attend those sesshins, but as time passed I never felt at home there. Roshi was lost behind the rustling of student robes. The Sangha never felt welcoming to me. The people there were into their own rhythms and habits. The trip was a long journey away from family and job. I quit going. My sitting became irregular, sporadic. In the mid-1990s I started sitting again, strongly in fact, although again by myself, sparked by a strong sense of sorrow and hunger for something other than the man I felt myself to be. Ironically, my wife’s Christian practice--it was important to her, I could see her mature, especially in her works of compassion--made me realize that I needed a spiritual discipline to practice. Just not Christianity.

Then sometime in the early 2000s I happened to hear about the Las Cruces Zen Center of the Soto variety. I didn’t know much about the difference between Rinzai and Soto. The usual things. The Soto sit facing the wall, the Rinzai have their back to the walls. According to the legends, the Soto tradition comes out of a rural, farming mindset, the Rinsai have the taste of soldiering, of the samurai in their institutional memory. I just wanted to sit, and I didn’t much care if I was facing the wall or not. The LCZC Sangha met on Monday evenings at Harvey SoDaiho Hilbert’s house on Baylor Canyon Road below the Organ Mountains. Harvey was a disciple of Ken McGuire Hogaku Roshi who received transmission from Soyu Zengaku Matsuoka Roshi. I started driving to Las Cruces every week. An hour back and forth. An hour and a half of practice. At first I was cautious. I’m not a good joiner. But I enjoyed the services--the bells, the chanting of the Three Refuges and Four Great Vows, the Heart Sutra in English and Sino-Japanese along with the beating on the wood fish (mukugyo), but especially the two meditation periods separated by kinhin. Sitting zazen with others is powerful. And the sangha was friendly. They let me be but accepted me. They were happy that I was there. And Harvey’s dharma talks were very special. Good food for my home practice.

The services included a nice incense ceremony before tea was served.  A piece of charcoal is lit and sits in the incense bowl at the altar. Each practitioner, if she or he so wishes, can approach the altar, bow to the Buddha, take some kernels of incense and drop them on the charcoal, bow again to the Buddha and then bow to the teacher. For a number of weeks I didn’t participate. I stood there, watching, my hands in gassho. It didn’t feel right to me. Bowing to a statue. Watching the smoke. Bowing to a guy I didn’t much know. I didn’t understand it so I didn’t do it. That was okay. After maybe a month or so, I did it. Something was happening in my life--I forget exactly what now--but I wanted to say a silent prayer.I bowed to the Buddha, which is a bow to the emptiness, the absolute, the dharmakaya. I let myself go. Just a little bit. The air felt good. I  dropped a number of incense kernels on the charcoal and watched the smoke curl up into the air. I said my silent prayer. And I bowed again to the Buddha and I bowed to SoDaiho. It felt very right. I slowly began to meld into that community of practitioners.

A few years passed. My home practice became stronger. I was sitting 25 or 30 minutes in the mornings, lighting a candle, a stick of incense, doing abbreviated chants and a few prayers for my family and our communities, making vows for my own practice, sitting zazen. Perhaps a little bit at night. I was reading a lot of Zen literature and attending weekend sesshins as much as I could. I felt at home in my practice. It became a necessary part of my life. If, like when I traveled, I couldn’t find the time or place to sit, I would get nervous. There’d be an odd hunger in my head and heart and body.

Things change, of course. They always do.

The LCZC, through the help of Judy Daishin Harmon, had begun renting a small house on Mesilla Avenue for services and practice. Harvey Hilbert and his wife Judy finished their place off the grid above Cloudcroft and moved up there. Judy and then Mike Gozen LaTorra received their Shukke Tokudo ordinations and became priests. After a while they shared responsibilities as co-abbots of the LCZC. On several occasions Harvey SoDaiho asked me to receive the precepts, to do the Jukai ceremony. I treaded water until on April 2nd, 2005, after a weekend sesshin at the LCZC, I took my vows during a Jukai ceremony with several others. The name he gave me was Hen-shin, which means transformation or rebirth. There really wasn’t a lot for me to do by then. I had read all the books, talked with Harvey SoDaiho, talked with others. Being in El Paso I was sort of on my own leash. But I did have to sew my own rakusu. A black one, of course, to signify that I had received the precepts. I had sewed the thing together with my own hands. Thick clumsy hands they turned out to be. That was a task. The rakusu pattern is complicated and confusing. The directions were a puzzle by themselves. The whole process was a koan in itself. In the evenings and on Saturdays I sat there at the dining room table and sweated and even bled over that rakusu. Nothing makes a man more mindful than jabbing a needle into his ungainly fingers. Lucky for me Lee gave me advice with the pattern and even did some of the sewing for me when I thought I might weep.

The life of the LCZC, Clear Mind Zen and Harvey Daiho Hilbert Roshi its founder is a story I want to tell another time. But its history has not always been a smooth boat ride along a wide easy-going river. Nor has my relationship with Harvey. There were disappointments. “Confusion,” a good friend told me once, “is a relatively high state.” Like working on a koan, the relationship between a teacher and student. A few years ago, there was a riff in the sangha. The usual gunk that goes along with being human. It happens, no matter how long we sit and stare at wall. This goes for roshis, this goes for students and priests. The sangha bifurcated. The dance of an amoeba. The division process was not easy. By then Judy Harmon had gotten a divorce from her husband and as part of that difficult process she quit her position as co-abbot and left the Zen Center. Mike SoGozen LaTorra had remained at the LCZC as abbot. He and Harvey Daiho had a disagreement. Or “quarrel” would be a better word. The clash, on one level, was about practice and understanding the dharma. The word “enlightenment” was one of the sticks thrown on the flame. It was also about the teacher and student relationship. Zen in America stuff. And finally it was about very personal disagreements. Two men who perhaps understood the same thing differently. The sangha bifurcated. Like an amoeba. The division process was not easy. By then my friend Judy Harmon had gotten a divorce from her husband and as part of that difficult process she also left the Zen Center. Mike Gozen LaTorra had remained at the LCZC as abbot and Harvey Daiho went on his own way, formalizing his Clear Mind Zen organization which he had been talking about for years. Mike and Harvey--student and teacher, close friends, fellow Zensters--quit talking to each other.

It was not a fun time. But things change. The Buddha said that. You can quote me, he said. Mike SoGozen retained his position as Abbot of LCZC and he continues teaching there to a strong sangha. Harvey Daiho Roshi cemented in his mind and heart the Clear Mind Zen organization which he had been talking about for years. Zensters took sides, going this way or that. With others I tried to heal the riff, but that was not to be. At least, not immediately. The three pillars of Zen practice--Great Faith, Great Doubt, Great Effort--really made sense during this time.I kept in contact with Harvey Daiho, although at a distance. He was my teacher.
I realized this fact deeply. I felt really at home with his understanding of the dharma.  I just didn't make the weekly drive to Las Cruces. Something in my practice had changed. His understanding of the dharma was and is crucial to the growth of my practice. I had started, with his blessing and sometimes participation, a small sangha in El Paso. I called it the Both Sides / No Sides Zen Community. I wanted practitioners from both sides of the border to feel at home there with us. At the time El Paso or Juarez really didn’t have a place to come together as a group and sit zazen.

And “small” is a good word to describe what we were doing. We sat at the home of Richie Barajas and Briana Armendariz, which also served as the office for Richie’s practice, Black Tortoise Acupuncture and Herbs. We sat there--many times just me, Richie and Briana, sometimes only two of us, sometimes only me--for over a year. Train tracks run behind the house, and I always found it interesting when a train came rumbling by during our zazen. Its long whistle provided good resonance in my body. Then, a couple of years ago, John Fortunato began sitting with us. He offered the sangha his home. He’s a bachelor, and he had, he said, a large sunroom that would be perfect for sitting. He was right. We’ve been sitting there for two years now. And our sangha has begun to grow. Any Saturday (services begin at 330pm in you’re in town) we’ll have six to eight people sitting with us.  Several times during these years Harvey suggested to me that I take the precepts to be a teacher (aka, a priest), do the Shukke Tokudo. No, I didn’t want to do that. I don’t like the words like priest and disciple, I don’t like robes, I’m uncomfortable with the entire hullabaloo. I was happy sitting, helping to keep the doors of our sangha open and acting the part of a lay teacher.

During these years, besides reading, I had the opportunity to talk to others who were practicing in one way or another. Three, in particular, were providential and nourishing to my own practice. One was Claude Anshin Thomas, whose book At Hell’s Gate is probably the best book I’ve ever read about the struggles of being non-violent. Claude Anshin, with a small sangha, was walking the U.S./Mexico Border from Brownsville to Chula Vista, CA, on a pilgrimage for peace. (I wrote about him and his pilgrimage here.) He and his fellow pilgrims stayed in El Paso for a few days, I arranged a talk for him at the Unitarian Center and we had a gathering for everybody at our home. It was good time and a good chance for me and others to hear Claude Anshin and to witness his practice. Also, Mike Gozen LaTorra worked it out to bring punkster roshi Brad Warner to Las Cruces and El Paso, and then last year we brought him here again. Brad’s books have been important to me, not only for his ideas(he was certainly the best guy to open the door for me into Dogen’s Shobengenzo) but also for his iconoclastic rhetoric and tetchy rants about the touchy-feely practice of Buddhism in the U.S. That same rhetoric and his practice of Buddhism has helped me immensely in reconciling my poetics to my practice of Zen. (I’ve written about Brad here and here.) And finally there’s my good buddy and fellow poet JB Bryan, who can be as happily cantankerous as Brad when he’s talking about Zen (or poetry or whatever). JB is a leader at the Three Stones Zen Group in Albuquerque. The Three Stones folks are a delightful sangha, and they practice a non-denominational, anarchistic (aka "chaordic"), egalitarian and homegrown Zen, although their roots can be found in the work and teachings of Charlotte Joko Beck. (She has likewise been very important to me. It's wonderful to read a wise woman write about Zen practice.) The Three Stones is a perfect fit for JB. He’s always delighted to preach to me about institutionalized, hierarchical Zen with all its bells and whistles and bowing and scraping. His Zen heroes are old patriarchs like Han Shan, the Cold Mountain poet, and Hotei, the Happy Buddha.

So every week we rang the bell, we chanted and beat on the wooden fish with its eyes that never close, we lit incense, we sat on our zafus and practiced zazen, we did the silent kinhin dance, we sat some more, we chanted the Heart Sutra in Sino-Japanese (our voices so much stronger after sitting), and we sipped on our tea. It’s been good. Late last year, one of the men who had been practicing with us for some time told me that he wanted to receive the Jukai Precepts. I was delighted for him. But I said, “You’ll have to go find a teacher to practice with.” He looked at me and said, “I think I already have.” I was both startled and honored. But of course that meant, if I wanted to do things rightly, I had to take the vows and become ordained—to receive Shukke Tokudo. After much thought I went up to Las Cruces and told Harvey this story about the man who wanted to receive the precepts. I asked him if he would ordain me.

“Of course,” he said, laughing so hard I wondered if he would fall off his zafu. He said I wouldn’t need the robes. I could buy the brown rakusu. I had done my duty of making the black rakusu.

So this is how I came to receive the name Kankin on April 3rd. Before the ceremony we had a modified Zazenkai (one day sit) from 8:30 to 2:30. I sat strong. It was so good to sit with my friends. It’s the best way to be alone. Then people started showing up. We had about 35 in all. My family was there, folks from the sangha, friends and kids. Harvey’s teacher Ken McGuire Roshi and his wife Fern McGuire Roshi. Ken and his wife Fern both studied with Matsuoka.You can see photographs here that Lee took.

Tokudo means ceremony, and Shukke is leaving home. Thus, “The Leaving Home Ceremony” or “Home-leaver’s ceremony.” In the old days monks-to-be left home and went into the monastery. Not so much anymore. Especially for American Zen Buddhists. Here Zen is much more a householder practice. But “leaving home” is still a very important concept. I like to think of “leaving home” as leaving that comfortable place called home or the ego to serve something greater than ourselves. In a way we all leave home, we leave the ego, when we do our home practice, the wall in front of us, alone with our breath and the universe in which we live. No separation--the absolute, the universe, the breath, breathing together in and out. We do this too when we come together to sit and practice as a Sangha. And we do this when we climb off our zafus and take our practice out into the city,  the place of our life, where the 10,000 things thrive and multiply.

During the ceremony I vowed to practice and to teach others, if they so wish, the Way of the Dharma as I understand it. I vowed to appreciate my whole life as the life of the Three Treasures--the Buddha, the Dharma and the Sangha, and I vowed to serve Family, Sangha and Community and to practice right livelihood.

I take Refuge in Everything That Is (Buddha)
I take Refuge in Reality and its Teachings (Dharma)
I take Refuge in Humanity (Sangha)
I vow to cease creating evil
I vow to do good
I vow to work to create abundant good for all beings

So this is my birthday present to myself. Good luck, huh?
Bobby

Robert Creeley died Five Years Ago

THE OBIT PAGE
In Memoriam to Robert Creeley
Born: May 21, 1926, Arlington, Massachusetts
Died: March 30, 2005, Odessa, Texas

NOTE: I wrote this piece for the Texas Observer soon after Bob Creeley died. It's on the TO website as well as elsewhere, but I just realized it's been a few days over five years now since he died, and I wanted it here on my blog too. Creeley, one of the most influential American poets of the 20th Century, died in Odessa, Texas at the age of 78. He had just begun a two-month residency in Marfa as a resident of the Lannan Foundation when he took ill and was rushed to the hospital in Odessa. Among his many awards, he has received the prestigious Bollingen Award in 1999 and the Lannan Lifetime Achievement Award in 2001. Creeley has always been a crucial influence on my work as a poet, writer and publisher.

“I believe in a poetry determined by the language of which it is made. I look to words, and nothing else, for my own redemption. . . . I mean the words as opposed to content.”

—Robert Creeley, somewhere around 1960

POET ROBERT CREELEY died in Odessa, Texas, of all places. A Creeley poem would have smiled at the irony, wondering in short gasping breaths about sadness in the Ukraine at the edge of the Black Sea, wondering if that human sadness was the same sadness he saw in the face of the black nurse in Texas who was watching him die. Then a few days later the Pope died in Rome. Where he was supposed to die. The media made sure that the whole world followed the Pope on the journey to his new status as Holy Cadaver and Future Saint. But news of Creeley’s death, not withstanding his importance to American cultural history, was muted, traveling mostly by short newspaper obituaries, emails and telephone calls. For poets of my generation the news was like a switchblade slicing across the chest. It wasn’t supposed to happen, but it did happen. Quickly, almost painlessly.

During the extravagant media-driven spectacle of the Pope’s dying while still carrying my own personal sadness for Creeley’s death, I was reminded of Paul Blackburn’s poem “Obit Page.” There, in a few short lines, Paul coupled the deaths of Roger Hornsby, the greatest right-handed hitter of all-time, and the great American poet William Carlos Williams who had followed Hornsby into the void. Blackburn’s short eulogy was a celebration of pure Americana and the American idiom. WCW had entered the Hall of Fame where he belonged. But Creeley and the Pope within a few days of each other? Creeley was an existentialist poet, a romantic, a believer of words as he wrote them on a blank white page or on a computer screen when that time came--nouns and verbs transforming into a poem, content and life always in a state of change and becoming. Here he was riding in a rickety boat crossing the River Styx with El Papa, the last great Sun King, the man who had been perched atop the monolithic throne where truth and answers were promised packaged neatly in a book. This image is the antithesis of Blackburn’s elegiac celebration. It’s more like a good lucha libre bout on Mexican television.

Creeley was 78 when he died, a member of the remarkable generation of poets that Donald Allen immortalized in the Grove Press anthology The New American Poetry, 1945—1960. In the 60s I was young man at the University of Arizona BCW (Before “Creative Writing”) first experimenting with the making of poems. Creeley and a host of his peers came through to read, thanks to the largesse of the Ruth Stephan Poetry Center and its board of teachers and writers like Keith Wilson and Barney Childs who were plugged into the Allen anthology. We heard folks like Creeley, Robert Duncan and Gary Snyder, among others.

And Creeley became my hero. His poems were intense personal revelations that seemed so accessible at first reading, but the closer I got to them, the more mysterious and deep they became. His poems--and this is still what I find so extraordinary about Creeley and his generation of poets--reflected exactly the poet who was writing them. Form was the constant subtext, his poems seemed to say, the place where a true revolution was being waged. The “new American poem” was an organic mechanism, a reflection of the poet in constant flux, but more like staring into a creek or a lake than staring into a static mirror. The “New American Poets” gave my generation this gift, and they had received it likewise from Williams and Pound who had received it from Whitman.

Etcetera.

Creeley was a handsome and charismatic guy in a disheveled and very personal sort of way. He had been blinded at an early age, so he wore a patch over his bad eye, which made him even more attractive. He loved fervent conversation, especially about poetry. He took young poets seriously and easily invited us into his circle. He would sit down, elbows on the arms of the chair, hands clasped; he would lean forward and peer at us at us with that one eye; and he would answer our questions about how a poem is made. He would talk about content becoming form and form becoming content, about using a typewriter or a pencil, about legal-sized pads of yellow paper opposed to notebooks, about all these many things. And he would tell us stories about Kerouac, Ginsberg, Gregory Corso, Charles Olson and Williams Carlos Williams. Not gossiping stories, but stories with an intent to reveal something about poetry and living life like a poet with eyes and ears wide open. His stories became parables in our hearts. It was a paradise. I wanted so much to be a poet.

Creeley and his poems were addictive. If you read too much Creeley, which I of course did, then you started writing like him with short perfect lines, simple nouns and verbs, short little ditties that were oblique and tantalizing with innuendo. Opening up any poetry magazine of the time you could find young poets scattered across the United States who had been snorting and smoking too much Creeley. But if you were serious about your craft, and you understood Creeley’s ideas about form, then you would go find other poets and sources that led you back home to yourself. It was exhilarating.

As the years passed I’d bump into Bob Creeley in various places. We’d talk like old friends and compare notes, we’d drink wine and laugh, and he’d tell me stories about poets and poems, peering at me through that one mysterious eye. The cadences of his conversation were the same cadences of his poetry. I was always scuttling back to his poems, more sure of myself, reading them and being amazed. And I would always be reminded of the sense of a community of poets that Creeley had passed along to me and my peers. I still feel that when I hear and read poems I like, and when I write poems, or an essay like this. I feel like I am participating in community. That together we are feeding the luminous beast which is poetry.

Ezra Pound said poets and artists are the antennae of their race, and Creeley loved to remind his listeners of that statement, wondering aloud what it meant. That’s why I put Creeley and Pope John Paul II together on Charon’s rickety boat floating on the River Styx toward the other shore. The Pope feels confused and out of place afloat the dark waters. His tenure on the Spaceship Earth was as the spiritual leader of a feudalistic institution that wields enormous sway in the world he has just departed, but its symbols and paraphernalia of a God-ordered universe no longer seem to catch hold. Its power and majesty are subsiding. In the quiet of his heart the Pope understood that the struggle was about ideas and mythos, but he was never able to grasp evolutionary theory and the New Physics. Those ideas didn’t fit comfortably inside the Cathedral. And now the Pope sits facing his companion, a goofy one-eyed poet with an unkempt beard. The guy seems nervous and unsure of himself, but he’s scribbling on a piece of paper.

“What are you doing?”
“Writing a poem.”
“About what?”
The poet leans forward and says, “Well, I don’t know yet. I let the poems bubble up from the mud. It’s sort of like everything else.”
“But what does your poem say so far?”
“It says, Death is so much emptiness, huh?”
“Well, maybe,” the Pope says.
Charon, the ancient ferryman, dips his pole into the dark water and pushes his boat toward the other shore.
He says absolutely nothing.
He never will.

**

An excellent place to begin researching Robert Creeley’s work can be found at the Electronic Poetry Center here. And there's a wonderful electronic archive of poetry readings here. I'm pasting below a photo that I copied off poet Larry Goodell's facebook page (Larry is publishing all sorts of wonderful photos from back in the day) when Creeley and Bobbie Creeley (aka Bobbie Louise Hawkins) and kids lived in Placitas, NM, above Albuquerque. Larry is hunkered down, poet Ron Bayes is the third man in the photo. Below the photo is a poem I wrote not long after Bob died. His poetry was echoing around in my thoughts. Lee and I were driving I-10 east, south of Odessa, north of Marfa. For Love, of course, was Creeley's first big book, a collection of poems. I have my original copy of that book somewhere, all dog-eared and used up.

For Love on I-10, West Texas

Ivan Ilych was dead before we got to Ozona.
He answered his koan.
His bones began to rattle like my mother’s rattled.
And then, like my mother, he let go.
I started thinking about Robert Creeley.
He died up north of here in Odessa—
Strange place for a poet to die.
Especially Creeley,
No big car to drive, his hip New England riff
Useless in all this emptiness of sky.
Then our van ran out of gas.
A sheriff’s deputy—
Big square-jawed man in a cowboy hat—
Showed up with 5 gallons in a red plastic can.
He had two sidekicks, a white guy and a black guy.
Big smiles all around.
Is this the 21st century dream of Texas?
I hope so.
All three of them nursing an adrenalin rush.
They wanted to help somebody.
Anybody.
They had just cleaned up a bloody mess on the highway.
An SUV going east, a young couple and their three kids,
The front right tire blew out, the vehicle rolled
Over.
And over.
And over.
It was ugly, the deputy said.
And bloody.
The emptiness surrounds us. Nothing
To do but drive, he said.
We shook hands all around. The black guy said,
Look out where you’re going.
Yeah.
And I thanked them for the gas.
I didn’t ask how many people were killed.
I didn’t want to know.
What kind of news would that be?
How would it get us to Ozona?

A Garden of Lettuce

We live in El Paso, the Desert of Chihuahua, so all winter  long we eat fresh lettuce from Lee's lettuce garden. It's not a big space--maybe 4'x12'--half of which Lee uses for her lettuce. I double-dig beforehand. A manly chore. Then Lee plants seeds. A mixture of seeds from Cook's Gardens and Seed Savers heirloom seeds. The ritual begins sometimes late September. Maybe October. The seeds sprout. "My little babies," she calls them. Grandkids gather around to watch and help. She waters the garden, she tends the tiny plants, and in three or four weeks she's thinning and pulling leaves from the larger plants. She's putting little plants in our store-bought lettuce salads. The plants thrive in the cool desert air. If the weather promises a freeze, she's out there laying sheets over the bed. Soon we're eating salads with lettuce totally from the garden. Fresh lettuce during the Christmas holidays is exotic and delicious. Lee makes a wonderful salad--feta cheese, red onion, red bell peppers, salt and pepper, olive oil, balsamic vinegar. We feast on salads. November. December. January. This last January we went off to Boston for a conference. We figured the garden would be gone when we got back and Lee was already planning what seeds she would be planting to get us to April. But January was peculiar. A very wet month. We came home to a flourishing garden. Now the heat is coming, the hot winds of spring, and Lee has an abundance of lettuce. The lettuce won't last much longer. We've not bought lettuce from the store in months. She making gifts of lettuce to neighbors and friends. Our evening salads get larger and larger. Tonight again we feasted on a wonderful salad. Such a pleasure. Below is a poem I wrote several years ago about Lee's garden.

● ● 

This morning I made love with the lettuce picker

Every year the lettuce picker plants her lettuce in October.
Lettuce loves October in the Chihuahua Desert.
October passes and November comes.
The lettuce grows leafy and happy.
The lettuce picker slips out to the garden in the morning.
I will not tell you how old I am.
I will not tell you how old she is.
But her legs are white, her rear end
is clad in purple pajamas
and is raised like a flag planted
in the dirt
for the preservation of love.
Today is Sunday, the day of Sabbath.
A day to remember ourselves.
A day to worship all that is holy.
This is what we do when we make love.

● ●

Reading this poem after all of this time I think of Judson Crews. Just yesterday I saw a picture of him on Larry Goodell's Facebook page. Good old Judson. He's alive and still doing a little bit of kicking. Living up in Taos. Women around him, of course. An ancient man now. He certainly understands what wild and beautiful stuff can happen between a man and a woman when they are together harvesting lettuce from the garden.

Joe Somoza & the Other

Acquarium by Jill Somoza

Mark Weber has a nice article about Joe Somoza's poetry at the Metropolis Free Jazz Network site. After reading the article, scan on down for another of Jill's paintings, plus some poems and audio of Joe reading his work. Mark's article gave me the opportunity to blog up one of Jill's wonderful translucent paintings. I thought of the painting as "Blue Wings" but Jill said:

I called it "Aquarium" because I painted it after we came back from Chicago where we had walked around their great aquarium one whole afternoon and I loved being able to "walk under water" it seemed like. But actually, as usual, it didn't start out to be anything, it just became that.

Lee and I are fans.

Jornalista John Ross busted for possession of political wisdom in El Paso

John Ross busted in El Paso for possession of political wisdom

If you want to be shook up from your daily slumber, you need to have a dose of one-eyed John Ross. 72 years old now, he dodged a cancerous death and still rejoices the verbal and written firebombs he lobs into the halls of power. So Lee and I got lucky. John was on the Texas leg of his book tour celebrating El Monstruo: Dread and Redemption in Mexico City just out from Nation Books, so he took a room at the Casa Byrd for a few days.

Keep up with John, his Blindman Buff weekly dispatches and the itinerary of his journey at his website here. Also, check out his favorite good-works project, The Collateral Repair Project created to help the displaced, injured and hungry of Iraq. Especially the children.

John is an old school radical writer--he planned and organized the journey himself. Ham Fish, President-Emeritus of Nation Institute, told me once he was a publisher’s dream. “He loves getting his hands dirty selling books.” I agreed. In 1998 Cinco Puntos Press had published his epic novel about Mexico at the end of the century Tonitiuh’s People: A Novel of the Mexican Cataclysm in 1998. Now in 2010 his book tour is meandering through universities and radical book stores and community centers. Everywhere he goes he enthusiastically hustles his book and his wild leftie vision and his poetry. He writes a good story, he tells a good story. He’s funny and wise and blind and cancer free and curious. He gives a great and memorable performance, and afterwards he’ll tell stories from deep in his memory. His memory--faces, names, places, ideas, numbers--is a very deep well. He says he keeps the waters of that well clean and pure with the smoke of the weed. Everything he needs is always bubbling up tot he surface. At UTEP, a stone's throw from where Madero crossed over the river to do battle against Porfirio Diaz, John gave a primer on the Mexican Revolutions--1810, 1910 and what's going to happen in 2010. We talked 1950s Greenwich Village, Kobe Bryant (even John has his peccadilloes), Human Shields in Iraq (yes, he was there), Ferlinghetti and Michael McClure and Amiri Baraka, Subcomandante Marcos, Palestine, the Mexican Drug War, and then some more. John is never lost for conversation. I’m reading El Monstruo now. It’s a great read. Puro John Ross. Fun and wacky and dead serious. Here’s what Nation Books says.

John Ross--poet, journalist, and globetrotting troublemaker--has lived in what the Aztec-Mexicas described as "the umbilicus of the universe" since the great Mexico City earthquake of 1985 crushed out as many as 30,000 lives. Over the years, he has watched the city--El Monstruo--pick itself up, bury its dead, and come battling back. But he is filled with a gnawing unease that Mexico City's days as the most gargantuan, chaotic, crime-ridden, toxically contaminated urban stain in the Western world is doomed, that the monster he has grown to know and love through a quarter of a century of reporting on its foibles and tragedies and festering blight will be globalized into one more McCity.

Covering 4,000,000,000 years of history from the primal broth that first spewed out the monster to the Aztec-Mexica oblivion through centuries of rapine and revolution all the way to the Great Swine Flu Panic of 2009, El Monstruo is a phantasmagoric retelling of the story of Mexico City, with which Ross's own history has become hopelessly entwined.

In the tradition of Suketu Mehta's Maximum City, Roberto Bolano's The Savage Detectives and Joseph Mitchell's Up At The Old Hotel, Ross's El Monstruo is a unique exploration of the mother of all mega-cities. Never before has anyone told from ground level the gritty, vibrant histories of this left city of 23 million faceless, fearless souls, listened to the stories of those who have not been crushed by the Monster, deconstructed the Monstruo's very monstrousness and lived to tell its secrets.

Sabbath the News & Do the JB Manifesto Dirt Boogie Waltz

 

JB Bryan & his Drum Kit

This morning I avoided the news. I'm letting the long reptile of history slither along without me for a few hours. So instead of the news, I re-read a manifesto from my buddy J.B. Bryan--cantankerous poet & painter & book designer / publisher & zenster & now odd-ball musician. J.B. is good with the manifestos. He's always hammering them out. They never seem to work quite right, the world doesn't listen, his friends don't listen but that's okay. He'll discover another in the weeds or the pumkin patch. He'll send out into the ether free of charge. Of course he'd accept in trade something from your garden or a polka dot shirt or perhaps a good bottle of wine (red).
.
▲

NEED TO BE

I worship the sun.
I don’t worship a Sun God or the Son of God.
I don’t worship the works of mankind.
I live happily as part of the earth.
Where else are there lilac bushes?
Apricot blossoms may or may not bring apricots.
Everything gets to know earthworms.
Let us, at least, honor the miracles we live as.
Human beings have been drawing pictures
as long as they have been singing,
or whistling.
I worship the present moment.
The best language is sign language
or wildly beautiful clothes.
I do like the photovoltaic cell,
something powerful enough
to power a small vehicle for free.
The human race may or may not be smart.
We should go back to horse power.
Saddles and wagons, even go bareback.
We need to eat off cups & plates
made out of clay dug from our own backyards.
We should be living in one horse towns.
Horses should be fed from our gardens.
Theories don’t help.
The actual use of plants matters most.
We need chlorophyll as much as any other hunk of biology.
Horses love grass,
their shit makes flowers bloom.
I worship watermelon sugar.
This planet is known as Water Ball.
We live briefly upon it as we circle the sun.
I worship hydrogen & oxygen.
I worhsip every galaxy.
This planet doesn’t need saving,
it’s just our own home we’ve screwed up royally.
Even Kings & Queens of Industry shall perish.
For God’s sake, don’t use the word “Lord.”
Even frogs will have their revenge.
I worship common sense & kindness.
“Hoka Hey! It is a good day to die.”
I need to be as lovely as a pumpkin or else.

JUAREZ, JUAREZ: The March of Februay 13

Juárez, Juárez, no es cuartel
Fuera ejercito de el

Juárez, Juárez, no es cuartel
Fuera ejercito de el

This is video I took last Saturday in Juárez during the march protesting the nightmare of narco-violence and the army's occupation of the city. Ben Sáenz and I had walked over the bridge to be a part of that. There's not much else we can do. It’s a deadly waltz, these two dancers--the narco traficantes and the Mexican Army. The music is courtesy of the federal governments on both sides of the river. The Mexican government plays the guitar and the trumpet, and the U.S. strums on the bajo sexto, keeping the beat. Everyday citizens, like Gabriel who works for Lee and me, will tell you they don’t know what’s worse--the traficantes who are murdering each other and innocent bystanders, or the soldiers who are abusing the citizens and the society that are supposed to be protecting. The citzens are deathly afraid of both. Ben and I were happy we went. It was invigorating. Mostly young people (1500 by one count, "hundreds" by other count and I guessed it as 1,000 at least), lots of enthusiasm and vitality and joy, lots of anger, lots of solidarity and friendship. The marchers walked from the Parque de Benito Juárez to Avenida Diez y Seis de Septiembre to Avenida Juárez and then north to the Santa Fe Bridge where the pink cross stands commemorating the deaths of women in the city over the last two decades.

The events that triggered the rally and protest march are complicated--simply said, the people are angry and scared and fed up--but several recent incidents are the immediate cause:

The very highly publicized Massacre of January 31 which stunned Mexico and the world and the ensuing confrontation between Luz Maria Dávila (mother of  two teenage boys who were killed) and Mexican President Felipe Calderon. On th night of the massacre hired assassins working for one cartel or another carried out a premeditated attack on a high school celebration and murdered 15 people, mostly teenagers. The Mexican government, stunned by the national and international outcry, quickly arrested two individuals who supposedly participated in the attack. If you like irony, try this--the continuing violence between cartels has accounted for the death of over 4,500 people in Juárez since January 1, 2008, and well over 90% of those murders have gone unsolved and unpunished.

And the much less publicized assassination of Josefina Reyes on January 3. Josefina was a political activist, known for her work in protesting the femicides in Juárez as well as her fight to protest installation of a nuclear dump in Sierra Blanca, TX. In recent months she had denounced the Mexican army’s human rights abuses in Juárez and condemned the military presence in the city, calling it unconstitutional. Josefina had been harrassed and received numerous threats from the army and others.

 

The poster reads: "For condemning the abuses of the military, the government killed me.--Josefina Reyes"

POETRY MACHINE

Rumor is that all the 7/11s in El Paso will soon be putting in Poetry Machines near the candy bars. To learn how to get your own poetry machine, check out MOLOSSUS, an online broadside of world literature. Good stuff. Viva for everybody who makes poetry machines.