Note: The following open letter was originally published in Jerome Rothenberg and Dennis Tedlock’s journal of ethnopoetics, Alcheringa, no. 3 (Winter 1971): 94–95 (a facsimile is available online at Independent Voices). The immediate occasion was a statement made by Ted Wilentz, Weatherly’s coeditor for the Natural Process anthology, in his introduction to that volume.
Note: The following open letter was originally published in Jerome Rothenberg and Dennis Tedlock’s journal of ethnopoetics, Alcheringa, no. 3 (Winter 1971): 94–95 (a facsimile is available online at Independent Voices).
get out the letraset and a blank page. rub on an M. rotate page. rub on an X. rotate page. rub on a g. rotate page. rub on a line using a border. rotate page. think that y should maybe have been an A but then do it anyway. lament half-rubbed on letter until i own it as part of the thing. rotate page. rub on a J but make its tail kiss an i.
I think of feminism as a fragile archive, a body assembled from shattering, from splattering, an archive whose fragility gives us responsibility: to take care. — Sara Ahmed[1]
And with such force in their fragility; a fragility, a vulnerability, equal to their incomparable intensity. — Hélène Cixous[2]
“To live through the days sometimes you moan like deer,”[3] writes Claudia Rankine in Citizen: An American Lyric (2014), her critically acclaimed book of poems regarding race in twenty-first-century America. Rankine’s book is a motley hybrid of text and image; its lyric verse, prose fragments, film stills, photographs, and other visual images all center, whether directly or obliquely, on the accumulative traumas of structural racism.
It is as if every valorization and every “politicization” of life […] necessarily implies a new decision concerning the threshold beyond which life ceases to be politically relevant, becomes only “sacred life,” and can as such be eliminated without punishment. Every society sets this limit; every society — even the most modern — decides who its “sacred men” will be. It is even possible that this limit […] has now — in the new biopolitical horizon of states with national sovereignty — moved inside every human life and every citizen.