White Crane - Gay Culture & Wisdom

WC80 Music & Poetry Issue

80 White Crane Issue #80

Music & Poetry

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Columns

Opening Words "First Amusements" The Editors
Updrafts by Dan Vera
"Animal, Vegetable, Mineral" Praxis by Andrew Ramer

2009-07-29_013343 Departments

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Taking Issue

A WHITE CRANE CONVERSATION
"Gay Orpheus" - David Del Tredici
By Ray Warman

The Creative Universe by Arthur Evans

"Come, Creator Spirit" A 9th Century Hymn Translated for the 21st 
By Rabanus Maurus, Translation by Arthur Evans

"The Peace of Gentle Waves" A Poem for Jaheem Herrera by Cleo Creech

"Big Joy" A Documentary Film Project about James Broughton
Bo Young Speaks with Stephen Silha


2009 White Crane / James White Poetry Prize

About the Prize

Winner - James Nawrocki
  “House Fire”
  “Golden Gate,”
  “Fortune Cookie”
  “From Cole Street”

Finalist - Jeremy Halinen 1cranepan
  “Afternoons Above I-5”
  “I-90 Westbound from Spokane,”
  “Buggering You under an Apple Tree”
 “Note”

Finalist - James Najarian
  “Travelogue”
  “My Big Head”

 


Culture Reviews

Didjeradoo by Dreamtime
    
Reviewed by Bo Young
Signals By Ed Madden
    
Reviewed by Dan Vera
Our Caribbean: A Gathering of Lesbian and Gay Writing From The Antilles
Edited by Thomas Glave
    Reviewed by Dan Vera

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Posted by Editors at 02:03 AM in Tables of Contents to Issues, WC80 Music & Poetry | Permalink | Comments (0)

Posted by Editors at 07:37 PM | Permalink | Comments (0)

WC80 - Editor's Note

20080803_3021a By Dan Vera

It’s hard not to take a defensive crouch when writing an introductory essay to a special issue on poetry and music.  Truth be told, the defensiveness has more to do with the poetry than the music.  Music everyone loves and understands.  Poetry?  That is a more contentious idea.  Or seems to be. 

I feel compelled to make the case for poetry, to argue for the importance of poetry and the desire for others to read more poetry.  Arguments of this kind usually include a mention of the endangered nature of poetry, how no one reads it anymore and how it’s tied to the decay in society.  I somewhat agree with all these things, but those kinds of essays always take on the feel of a commercial for high-fiber cereal “You should eat it because its good for you damnit!”

The truth is I’ve always found these kinds of arguments a bit boring and beside the point.  Poetry is in our lives and has been there since the beginning.  Think of it. For most of us our first real exposure to poetry occurs in childhood with rhymes and little stories.

 Jack be nimble, jack be quick... 
 Jack Sprat could eat no fat… (Jack was a busy boy.)
 Eeny, meeny, miny, moe...

They’re the indelible songs we first learned

 Mary had a little lamb...
 Twinkle twinkle little star...

These poems are the first stories that stuck because they embedded themselves in the brain.  But somewhere down the line — and it almost always happened (or happens) in a classroom — the pleasurable experience of enjoying this art form of wordplay is replaced with a mechanical exercise in pulling the little wonder apart, in dissecting the corpse of what was so alive in the ear. For most people I’ve spoken with, these approaches had the result of causing them to run for the exits.

For the last 7 years I’ve run a small reading series in my neighborhood.  Most of our work in building an audience has been rehabilitating poetry in the ears and minds of the people who come forth; healing the bad memory of poetry as an aloof inaccessible thing or a laborious exercise for the listener.  Our readings are a bit different as we choose a theme and then collect poems from the contemporary and legacy poets we know.  So if you came to our reading on “dog poetry” (every June) you would hear 45 of the best poems on dogs written in the English language (some translated into English).  So it’s more like an anthology.  I mention this not as a plug for a local series but to share that we rarely have the opportunity to hear, much less read good poetry.  With the exception of The New Yorker, it is rare to find a poem in a magazine today.  Much rarer Gay poetry.  I can’t tell you the last time that The Advocate published a poem in its pages.

This was not always this way.  Not long ago it was unheard of to publish a magazine without having a poetry editor and publishing a few poems in magazines.  [White Crane has long had a poetry editor.  Bo Young, the publisher in these parts, began his connection to the magazine as it’s poetry editor.  I served as poetry editor for RFD before coming to White Crane.]  Theories abound as to the why and when this changed but that’s not really the point here.  The point is that there is great poetry being written today but fewer places to read it and fewer places to enjoy the best.
 
We care about poetry here.  For no other reason than poetry is Gay.  Yes, I wrote it.  Poetry is so Gay.  It’s impossible to know the history of the art form and deny that it bears a huge resonance for Gay people and that Gay people have mastered it in powerful ways.  Do I need to make the list?  Okay then: Whitman, Dickinson, Lowell, Cavafy, Stein, Bynner, Lorca, Lorde, Bishop, Auden, Jordan, Ginsberg, Hughes.  All Gay.  The list is too long to write here and I haven’t even touched the contemporary poets.

So no defensiveness then.  We publish poetry because Gay people write poetry.  Damn good poetry too.  Which brings us to the damn good poetry in this issue (see how these things flow?). 

We’re delighted in this issue to publish the poetry of James Nawrocki, the first winner of the White Crane/James White Poetry Prize for Gay Men’s Poetry.  Nawrocki hails from San Francisco, and we here at White Crane are proud of the fact that his work has previously appeared in these pages.  The prize itself was judged this year by the powerfully good poet Mark Doty, who has honored us all by looking through the work of the finalists and selecting Nawrocki’s manuscript for publication.  We are also proud to publish some poems by the two other finalists Jeremy Halinen of Seattle and James Najarian of Boston.

In striving to honor the muses of Poetry and Music, we have a fantastic interview with the Pulitzer-prize winning composer David Del Tredici and an essay by Arthur Evans on the creative universe.
So enjoy! And I hope you are amused.

Amused. That’s the word the poet Frank O’Hara used when he came across something that really moved him.  Something that “touched his muse.”  If he loved something, he found it “amusing.”  If he was not impressed or moved, he found it “unamusing.”  It’s perhaps one of my favorite phrases and I share it with you.

Be amused.  Be very amused.

Dan Vera is the White Crane's managing editor.  He is also the author of the recently released book of poetry, The Space Between Our Danger and Delight (Beothuk Books).  He lives in Washington DC.  For more on Dan visit www.danvera.com

We are a reader-supported journaland need you to subscribe to keep this conversation going.  So to read more from this wonderful issue SUBSCRIBE to White Crane. Thanks!

Posted by Editors at 01:31 AM in Dan Vera, From the Editors, Poetry, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - James White Poetry Prize - Finalist

James Najarian
Finalist for the 2009 White Crane / James White Poetry Prize

Travelogue by James Najarian

Our travel papers are seldom in order.
We lack a visa, or the proper stamps.
More often than not, we're stopped at the border,

Our documents held to the light, just like this.
Our endorsements are in the wrong color ink,
Our signatures void, our persons suspicious.

This isn't the first time we've been refused entry.
You are a country we will never visit.
We view your coast from a deck on the sea,

Or get a hold of photographs, somewhere.
The kind of pictures that reveal nothing –
Cloudy landscapes taken from the air –

They tell us nothing we're not meant to know.
No one responds to calls at the consulate.
There's no national airline or tourist bureau.

You are a nation whose borders are closed:
A tiny state in the hills, like Bhutan.
The ridges and valleys stay unexposed.

Or you are a gap on the map of the world;
Your body, a continent, could be Antartica:
Cool, pale, and barely explored;

It could be perilous – the Khyber Pass,
A place without settlers – the Serengeti,
Or a place found only on a prewar atlas

Where half the globe is either pink or blue
Ubangi-Shari, or Bechuanaland,
Or someplace even harder to get to:

Cathay, Cibola, Lemuria, Mu.


James Najarian teaches nineteenth-century poetry at Boston College.  He is the author of the critical work Victorian Keats: Masculinity, Sexuality, and Desire published in 2002 by Palgrave Macmillan.  He lives in the Brighton section of Boston.

Posted by Editors at 01:18 AM in Poetry, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - James White Poetry Prize - Winner

NAWROCKI_photo2 James Nawrocki
Winner of the 2009 White Crane / James White Poetry Prize
His winning manuscript House Fire will be published by White Crane Books.


House Fire by James Nawrocki

It seems too staged, too weirdly poetic this way,
the house where we first met going up in flames
but this is exactly what I come out from my yard to find
as the sirens die at their loudest just up the street
and I follow the uphill stream of spectators
and the trail of the smoke blowing down to us

to find the fire has picked this one. The truth is
we never really came to much: a few torrid meetings
when you were renting a room there and I
trudged up the slope to your door. The truth is
we fell into each other too fast and lasted
just as long as our particular heat required, as if
desire had been stored up in us like so much fuel
and its reckoning had come. We’ve moved on

and now this haunt meets its end as well, the orange flames
like the arms of a maniacal crowd tearing at the wood,
flinging their colors out the ruined windows as if
to answer the gaze of all these witnesses:
the curious, the bystanders, none innocent, none without
a bit of that gleaming-eyed thrill
that regards all destruction.


 

Golden Gate by James Nawrocki

Brian and I step off
the road into sloping dirt,
down steps molded from
arms and feet of roots,
the trees’ bodies bent down
and standing up, like prayer,
the light there and gone
and there again
as we run
beyond the halted trees
and land safely
at each leap down
from shade into the pitch
of sun and rock,
our feet passing,
pressed in the dust
with other feet as we come
toward the Pacific.

Maybe this is the only way
we will ever free ourselves,
not up from the world, but down
to front the double vault
of heaven and ocean,
the beach like the brief margin
between two states,
the vastness
that teaches the body to be small.


A native of Ohio, James Nawrocki has lived in San Francisco for over 13 years where he works in corporate communications.  In addition to having appeared in White Crane, Nawrocki’s poems have appeared in Kyoto Journal, Chroma Journal, Gay & Lesbian Review Worldwide, Poetry, Poetry Daily, modern words, The James White Review, Mudfish and numerous other publications.  His fiction and essays have appeared in Gay & Lesbian Review Worldwide and Geek Monthly.

Posted by Editors at 01:18 AM in Poetry, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - James White Poetry Prize - Finalist

Jeremy Halinen
Finalist for the 2009 White Crane / James White Poetry Prize


Afternoons Above I-5 by Jeremy Halinen

We used to drop acid
and sit on the overpass
to watch the dragon faces
the cars would make at us
as they raced
beneath our dangling legs.
Cars like it when you’re high enough
above them to notice
more than their surfaces.
It’s the story of their exhaust
they want you to care about,
not their paint jobs
or the treads
on their tires. They want you to lean down
and touch them.
Halinen-photo I know what you’re thinking.
It’s dangerous,
what we used to do. But
the cars told us they’d catch us if we fell.
You say, So what if they did?
And you’re right.
There’s always a catch.


Jeremy Halinen is a coeditor and cofounder of Knockout Literary Magazine. Some of his recent poems appear in Arroyo Literary Review; Best Gay Poetry 2008; Dos Passos Review; OCHO, Pontoon: An Anthology of Washington State Poets; and Rio Grande Review. He holds a MFA in creative writing from Eastern Washington University, where he served as poetry editor of Willow Springs. He resides in Seattle.

Posted by Editors at 01:17 AM in Poetry, WC80 Music & Poetry | Permalink | Comments (0)

WC90 - Arthur Evans - Come, Creator Spirit

Come, Creator Spirit
By Rabanus Maurus,
Translation from the Latin by Arthur Evans

Come, Creator Spirit,
Visit the minds of your people.
Fill with grace from above
The hearts that you have made.

You, who are called the Inspirer,
Gift of God in highest Heaven,
Living Fountain, Fire, Love,
And Spiritual Anointing,

You, benefiting us in seven ways,
Finger of the Father’s hand,
You, the Father’s faithful promise,
Enriching tongues with speech,

Light a lamp amid our senses,
And into our hearts, pour love.
Fortify with lasting virtue
The weakness of our bodies.

Push back the foe, far away.
Let peace be near at hand.
Be thus our leader, out in front,
To save us everywhere from harm.
May we, through you, discern the Father
And learn as well the Son,
And also trust in you,
Their Spirit, throughout all time.

Glory be to God the Father,
And to the Son, arisen from the dead,
And to the Inspirer,
For age on age to come.
Amen.

= = =


Veni, Creator Spiritus,
mentes tuorum visita.
Imple superna gratia
quae creatis pectora.

Qui diceris Paraclitus,
altissimi donum Dei,
fons vivus, ignis, caritas,
et spiritalis unctio,

Tu, septiformis munere,
digitus paternae dexterae,
Tu rite promissum Patris,
sermone ditans guttura,
Accende lumen sensibus,
infunde amorem cordibus,
infirma nostri corporis
virtute firmans perpeti.

Hostem repellas longius,
pacemque dones protinus.
Ductore sic te praevio
vitemus omne noxium.

Per te sciamus da Patrem,
noscamus atque Filium.
Teque utriusque Spiritum
credamus omni tempore.

Deo Patri sit gloria,
et Filio, qui a mortuis
surrexit, ac Paraclito,
in saeculorum saecula.
Amen.


This is just an excerpt from this issue.   We are a reader-supported journal and need you to subscribe to keep this conversation going.  So to read more from this wonderful issue SUBSCRIBE to White Crane. Thanks!

Arthur Evans is the author of Witchcraft and the Gay Counterculture (1978) The God of Ecstasy: Sex Roles and the Madness of Dionysus (1988) and Critique of Patriarchal Reason (1997).  He lives in San Francisco.

Posted by Editors at 01:00 AM in Religion, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - Arthur Evans on The Creative Universe

Creativeuniverse 

The Creative Universe by Arthur Evans

IN THE 9TH CENTURY, a learned Benedictine abbot of Fulda, in what is today called Germany, wrote a memorable hymn in Latin. It has inspired many subsequent thinkers and artists, including Mozart and Mahler.

The abbot’s name is Rabanus Maurus, and his hymn is Come, Creator Spirit (Veni, Creator Spiritus). The work is memorable because of its simple poetic beauty. In addition, it straddles the cultural divide between earlier pagan motifs and the newer notions of Christianity.

Because of this mythological latitude, the hymn has a richness of content that transcends the narrowness of Christian theology. In fact, it may appeal to people today who have developed “cosmic consciousness” (that is, who regard the universe as alive and creative). What follows is an exploration of this richness, along with a new translation of the text.

Spirit (Energy)
The hymn’s principle theme is the Creator Spirit (Creator Spiritus), a subject that brings to mind the older pagan concept of the Universal Soul (Anima Mundi). The ancients conceived of the Universal Soul as a creative energy suffusing the cosmos and all forms of life, commonly symbolized by fire.

The ancients saw the Universal Soul as an extrapolation of the various particular energies they experienced in natural phenomena. Every lake, mountain, or vale, as well as every human being, had a characteristic energy that the ancients called its genius (genii in the plural). This term is the source of our own word with the same spelling, but with different meaning.

Each thing’s genius stimulated human beings emotionally and intellectually. The result was a lively personal relationship and dialog with the genii of trees, mountains, and stars. The whole universe had its own genius, too, which was the Universal Soul.
Christian mythology took the Universal Soul and blended it with “the Inspirer,” a divine-like figure sketchily mentioned in the New Testament. The Greek word for this figure is Parakletos. It became Paraclitus in Latin, which is how it appears in Maurus’ hymn. It is often translated as “the Comforter,” which misses its force.
Before the New Testament, a parakletos was an advocate or lawyer who spoke on behalf of defendants in court. In the New Testament, the word means the inspiring force that enables the faithful to stand up and be their own advocates in the trials of life and faith. Such a positive function goes beyond comforting to inspiring.

Subsequent to the New Testament, some early church writers described the Inspirer as the dispenser of seven benefits to humanity. These are commonly understood as various virtues mentioned in the Bible, but the connection is murky.

After mixing the Universal Soul with the Inspirer, Christian mythology added the Old Testament’s Shekhinah, God’s presence in the world. The resulting composite figure was the Holy Spirit, the third person of the Holy Trinity.

Maurus’ hymn has echoes of all these motifs. But the hymn’s principal chord is the notion, derived from paganism, of the universal creative energy that inspires and elevates humanity. A pagan from pre-Christian antiquity would have readily interpreted in this way all his references to the “Creator Spirit.”

Father (Universe)
Pagan antiquity generally presupposed that everything was to some degree alive. The universe as a whole was no exception. Accordingly, the ancients typically regarded the universe as a huge living organism, the almighty and divine parent of every particular thing that comes into being. The Universal Soul that suffused all things was grounded in this universal parent, from which it eternally proceeded.

Christian mythology fused the fathering universe with the Old Testament’s Lord of Hosts (Yahweh Sabaoth) and Almighty God (El Shadai). The resulting composite figure was God the Father Almighty, the first person of the Holy Trinity. He was conceived as generating from himself all that was or is or will be.

Maurus’ hymn mentions “the Father,” “God,” and “God the Father.” But a pagan reader from classical antiquity, who knew nothing of Christianity, would regard these phrases as referring to the creative universe. Educated pagans, in particular, would be reminded of a familiar Stoic theme. This was the notion of Zeus as the creative, rational order of the universe, made famous by a stirring poem of Cleanthes, written 300 years before the New Testament.

This is just an excerpt from this issue.   We are a reader-supported journal and need you to subscribe to keep this conversation going.  So to read more from this wonderful issue SUBSCRIBE to White Crane. Thanks!

Arthur Evans is the author of Witchcraft and the Gay Counterculture (1978) The God of Ecstasy: Sex Roles and the Madness of Dionysus (1988) and Critique of Patriarchal Reason (1997).  He lives in San Francisco.

Posted by Editors at 12:57 AM in Religion, White Crane Interviews | Permalink | Comments (0)

WC80 - David Del Tredici Interviewed

Outside_with_scarf A White Crane Conversation

Gay Orpheus
Ray Warman Speaks with David Del Tredici

Generally recognized as the father of the Neo-Romantic movement in music, David Del Tredici – over a compositional career spanning five decades and (stronger than ever!) still counting – has received, among other awards, the Pulitzer Prize for Music, a Grammy nomination and an OUTMusic award. His music has been commissioned and performed by nearly every major American and European orchestral ensemble.

“Del Tredici,” said Aaron Copland, “is that rare find among composers — a creator with a truly original gift. I venture to say that his music is certain to make a lasting impression on the American musical scene. I know of no other composer of his generation who composes music of greater freshness and daring, or with more personality.”

Copland’s observations would be borne out in a way that, as a closeted elder composer, he could hardly have foreseen: The very daring Del Tredici would prove not only to be conspicuously Gay in his personal life, but also to enrich much of his music with Gay-focused texts, creating a “lasting impression” indeed. Most recently premiered was his setting for narrator and string quartet of James Broughton’s landmark poem, “Wondrous the Merge.”

Del Tredici was interviewed for us by White Crane contributor Ray Warman.


Ray: Gay Life … Queer Hosannas … Ballad in Lavender … My Favorite Penis Poems … David, your titles couldn’t be more exuberantly Gay! When did you first introduce Gay themes as subjects of your music, and how did that come about?

David: Long before I set explicitly Gay texts to music, I was for many years drawn to the poetry and stories of a man with a sexual secret, Lewis Carroll. In Final Alice, I was particularly explicit about Carroll. I set not only his nonsense poetry, but also the Victorian originals that he parodied – and the originals in fact speak of the love of a man for a girl named Alice. My music for the original poems depicted the forbidden – Carroll’s hidden desires – by using blatantly tonal harmony, which at that time had become a forbidden musical idiom. I was, in brief, drawn to forbidden things – forbidden sexual leanings – and in that sense, Carroll’s closeted love of little girls resonated well with my Gayness.

Ray: When were you first publicly identified as Gay?

David: When I was about 30, while an assistant professor at Harvard, I did a naked interview – something then the fashion for artistic people – for the magazine After Dark. I don’t think it was explicitly Gay, but with no mention of a wife or children, the message was there. For a mainstream publication at that time, right around Stonewall, it was as Gay as it got. We were still quite coy, then.

To that degree, I had always been “out,” in my personal life and with my friends, but – as with Aaron Copland and Samuel Barber – it was something not talked about publicly.

For me, the big change came in 1995, when I discovered the Body Electric School and attended one of their week-long workshops, where I was filled with pride at being Gay and wanting to be more out. I returned from the workshop to a residency at Yaddo, an artists’ retreat in upstate New York. I brought with me several poems by workshop members that celebrated being Gay and at Wildwood (where the workshop took place), and I set them to music as a kind of homesickness remedy and a way of continuing the connection while back at Yaddo. Those settings, which became the first two songs of Gay Life, were in fact the first Gay poetry that I set, and from then on I began to seek out, and to set, poetry celebrating sex. Take, for example, my Chana’s Story – not Gay, but very sexy. Beyond Chana Bloch, I met a lot of Gay poets at these art colonies and become interested in their work – Alfred Corn, John Kelly, Michael Klein, Jaime Manrique, Edward Field – and likewise, delving into the past, I found Gay poets like Rumi, Allen Ginsberg and Federico García Lorca. And I have a special place in my heart for the poetry of Antler, a kindred spirit.

Ray: How did James Broughton and his “Wondrous the Merge” enter the picture?

David: Again, my quartet, Wondrous the Merge, was Body-Electric-influenced:  It was at Wildwood that I first heard James Broughton’s poem – an exultant embrace of his long-repressed sexuality –, and I was deeply touched by it. A commission for a string quartet came along, and I thought I might set “Wondrous” to be declaimed in collaboration with the string quartet – in other words, to compose a melodrama, like Richard Strauss’ Enoch Arden. Though I had combined singing and declamation in previous works (such as Dracula), I had never before made narrative the dominant element.

There’s an interesting serendipity associated with my completion of Wondrous: I went out for lunch and found my neighbor, the writer and artist Tobias Schneebaum, sitting nearby with someone. When Tobias introduced us (“David, do you know Joel Singer, who was James Broughton’s lover?”), I asked whether he was “the Joel” who figured in the poem. When told that he was, I remarked upon the coincidence of my just having set the story of his love affair with James. Joel moved in with Tobias, so our connection continued.

Ray: Wasn’t the Wondrous premiere somewhat controversial?

David: Yes, indeed! Wondrous had been commissioned for the Elements Quartet and was to be premiered by them at the 2003 Great Lakes Festival. The Festival had been told long before of the work’s Gay subject matter, but they didn’t see the text until the programs were to be printed, with the scheduled performance imminent. Even though the poem’s language was relatively mild, its subject proved disturbing for the straitlaced Festival: It’s the true-life story of a curmudgeonly, married, 61-year-old professor – securely packed into the conventional heteronormative mold – who is seduced by his 26-year-old hippie student! It defies “normal” expectations, as it takes the reluctant, protesting elder, not only into the younger man’s bed, but also out of his staid, “somnambulist” life. And so at the last minute, the Festival management said it couldn’t be done because there’d be “children present” and the “text” was unacceptable. (They avoided bringing the word “Gay” into their objections.) A last-minute compromise led to the quartet’s being performed without the narration, though with the aria on the word “wondrous.” I came to learn that the Festival was co-sponsored by three churches – Catholic, Protestant and Jewish – and that censorship remains alive and well in the US!

Ray: What other performance problems have you had with “Gay” titles and texts?

David: The San Francisco Symphony commissioned a big song-cycle that I called Gay Life – and, though it was San Francisco and the conductor was Michael Tilson Thomas, and they had already heard two or three of the songs –, there seemed, when it was premiered in May 2001, an inordinate amount of hostility coming my way as a result, and not just because of the music. The piece was Gayness-in-your-face, starting with the title – which, by the way, they asked me to change (and that speaks volumes!), but I declined.

Ray: Is it fair to conclude that Gay poets are more “out” in their work than Gay composers?

David: Indeed! In fact, poets like Allen Ginsberg, Antler and Edward Field have inspired me to keep up with them in terms of creating work suffused by a Gay sensibility. In contrast, I found the history of Gay composers in America bereft of any comparable Gay role-model. In England, of course, there was Benjamin Britten, with his operas Peter Grimes, Billy Budd and Death in Venice – but even they seem to be whispering their Gayness only by implication, and with no proud, bold declamation. Perhaps, of course, it was the times – but Ginsberg and Copland were contemporaries!

Ray: Tell us about your more recent “Gay” pieces.

David: Early December, 2008, there was premiered my perhaps-most-explicit song cycle, My Favorite Penis Poems, on the same Symphony Space program that also saw the long-delayed premiere, with narration, of Wondrous the Merge. With MFPP, I ran into the problem of finding singers willing to sing certain words and content on stage: Though they never point to particulars, many of them wind up saying “It’s not for me.” Rob Frankenberry rose to the occasion, however, and Melissa Fogarty likewise came around; they were troupers, taking marvelous relish in all the pieces, most especially in the naughtier words.

The last of the Penis Poems is Ginsberg’s “Please Master” – which is, if you will, a blow-by-blow sketch of an S/M scene. This poem also has a Body Electric connection for me: While assisting at the school’s S/M-focused workshop (called “Power, Surrender & Intimacy”), I and the other staff assistants would recite – and, through movement, express – “Please Master” as a bold celebration of the other side of desire, so it kind of got into my system.

Ray: S/M may no longer be the utterly taboo subject it once was, but it’s not on everyone’s playlist. How did it get onto yours?

David: I was in an exploratory mode, and very favorably disposed towards Body Electric’s offerings generally, when I first enrolled, as a participant, in the “Power, Surrender & Intimacy” workshop. When I took the workshop a second time, a year later, I met you! And, because S/M is your passion, you’ve had a lot to do with expanding my S/M horizons. In fact, you’ll remember, for the first two years of our relationship, you wanted me to take you everywhere – and I mean everywhere: down the street, into restaurants, onto airplanes! – on a leash and collar. Although at first I was troubled by this strange-seeming request, when I spoke with my therapist about it, she had the insight simply to ask, “How does it feel? Do you like him? Is it hurting anybody?” And so, I concluded it was okay, and it in fact became enjoyable…and thus, a ferocious top was born!

Ray: Spanking the keyboard, you’ve been celebrated as a ferocious pianist as well! Have S/M and other Gay subjects found their way into your piano-music?

David: A few years ago, a dear friend commissioned a piano piece from me. It wound up being so formidably difficult – a pianistic terror – that I decided to call it S/M Ballade. Being a pianist, after all, is a masochistic pursuit, don’t you think?

Ray: I suppose so, just as being a composer is a sadistic one!

David: Yes, we get to do all the imposition. It was a nice coincidence, too, that the commissioning pianist, Marc, has a partner named Seth – making them an “S/M” pair and giving the title a very welcome double-meaning.

I’m reminded of another piano ballad I’ve written – Ballad in Lavender. I wrote it for another friend, also a Gay man who in fact seemed quite proud of his Gayness. When I came to title the piece, he at first objected, rather mildly saying the word “Lavender” was unnecessary. But I wanted the word precisely because of its Gay associations, which I like to have in all my pieces nowadays. After considering lots of alternatives, I finally insisted on that title (it was, after all, my piece!). It so upset the commissioner that the title would contain a word even vaguely associated with being Gay that it ended our friendship and, even though he loved the music, he refused to play the piece. It was later premiered by a pianist who took no particular notice of the title and whose sexual orientation I don’t even know!

Ray: Is there such a thing as “Gay music”?


 

This is just an excerpt from this issue.   We are a reader-supported journal and need you to subscribe to keep this conversation going.  So to read more from this wonderful issue SUBSCRIBE to White Crane. Thanks!

Posted by Editors at 12:48 AM in Music, WC80 Music & Poetry, White Crane Interviews | Permalink | Comments (0)

WC80 - Cleo Creech - Poem for Jaheem Herrera

A Poem for Jaheem HerreraJahHerrera

The Peace of Gentle Waves

By Cleo Creech


This is our child,
if not by blood
then by heart and spirit.
We hold him close
as we must all children
as we must hold all
innocents who cry alone.
Those sad and lonely ones,
solitary and surrounded,
by those who care,
by those who listen,
and those who turn away.
We mourn as brothers,
as sisters, as family
he never knew he had;
those who know his pain,
united by kindred spirit.
We tend the signal fires
on safety of sandy beach,
a distant light some never see.
Send out the boats,
for there are other spirits
far from shore, from home,
who know only the
violence of the crashing sea,
and not the peace of gentle waves.


Jaheem Herrera was a Georgia fifth-grader who committed suicide in April.
The 11-year-old hung himself at home after relentless bullying at school.


The poet and artist Cleo Creech was last featured in the Fall 2006 issue of White Crane (#70).  He lives in Atlanta, Georgia.  For more on Cleo, visit him at  www.cleocreech.com

Posted by Editors at 12:41 AM in Poetry, WC80 Music & Poetry | Permalink | Comments (0)

WC80 Updrafts

Updrafts
Edited by Dan Vera

Help these boys build a nation of their own. Ransack the histories for clues to their past. Plunder the literature for words they can speak. And should you encounter an ancient tribe whose customs, however dimly, cast light on their hearts, tell them that tale, and you shall name the unspeakable names of your kind, and in that naming, in each such telling, they will falter a step to the light. Jamie O'Neill

If people are highly successful in their professions they lose their senses.  Sight goes.  They have no time to look at pictures.  Sound goes.  They have no time to listen to music.  Speech goes.  They have no time for conversation.  They lose their sense of proportion — the relations between one thing and another.  Humanity goes.
Virginia Woolf


Poetry is just the evidence of life. If your life is burning well, poetry is just the ash.   Leonard Cohen

I do not care much about the mysteries of the universe, unless they come to me in words, or in music maybe, or in a set of colours, and then I entertain them merely for their beauty and only briefly.
Colm Tóibín

Writing poetry is the hard manual labor of the imagination.  Ishmael Reed

The beauty of words in a democracy is that anyone can offer them up, and they live or die not by the ruler’s dictate, but by their ability to permeate hearts and minds, to ignite passions, and to provoke action. Throughout our history, we have learned that words with enough resonance — whether from a slave, a student, or a songwriter — can change history as dramatically as any decree.  Joannie Fischer

A verbal art like poetry is reflective; it stops to think.
Music is immediate; it goes on to become.      W.H. Auden

Oh fellow mortal out there in the world!  Until you learn how to join together once more, to fuse your sorrowful and lonely hearts in some new communion, you can never make true music.  The sound you will produce will continue to be the agonized expression of separate and unshared life.  Mabel Dodge Lujan

So long as the human spirit thrives on this planet,
music in some living form will accompany and sustain it
and give it expressive meaning.   Aaron Copland

This is just an excerpt from this issue of White Crane.   We are a reader-supported journaland need you to subscribe to keep this conversation going.  So to read more from this wonderful issue SUBSCRIBE to White Crane. Thanks!

Dan Vera is the White Crane's managing editor.  He is also the author of the recently released book of poetry, The Space Between Our Danger and Delight (Beothuk Books).  He lives in Washington DC.  For more on Dan visit www.danvera.com

Updrafts is a regular feature of  White Crane.  If you have a little bit  of wisdom to share with us, send it to us at dan@gaywisdom.org

Posted by Editors at 12:34 AM in Dan Vera, Updrafts, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - Andrew Ramer's Praxis

Andrewramer_sep_3Animal, Vegetable, Mineral

By Andrew Ramer

Earth spins and wobbles. Landmasses drift, shudder, slam into each other. Waves hiss, thunder, and crash. Wind whips through trees, whispers through grass. Rain patters, thunder rumbles, ice cracks. Rivers rush, streams babble. Animals sing, chirp, bray, hiss, bellow, howl, buzz, croak, roar. Our bodies throb, gurgle, inhale, exhale, cough, sniffle, wheeze, belch, fart. And we chatter, laugh, sob, scream, moan, wail, chant, hum, sigh, cry out in ecstasy. All of which contribute to the music we’ve created on our lovely damaged traveling sphere. Many years ago a disembodied friend told me that one of the reasons he likes hanging out on this planet is that more different kinds of music are played here in an hour than are played on most other planets in ten thousand years.

In honor of music and its diversity I offer a variety of spiritual practices.

If you were to describe yourself as a musical instrument, which one would you be? (I envision myself as an old dusky pink cello.)

What musical instrument would best represent each of the people in your life?

Is music purely mental for you? Do you listen to music without moving, or are you a rocker, a swayer, a dancer? Finger snapper, head bobber, foot tapper?

Do you like to sing? Alone or with others? In the shower? In concert? What do you like to sing? Do you sing the same songs or add new ones to your repertoire? If you don’t sing, why not? Did you ever? What were you told about your voice? What keeps you from singing now? If you don’t sing, start. If you do sing, keep singing.

Plato said: When the mode of the music changes, the walls of the city shake.

What was the first piece of music that shook your walls? (Mine was Janis Ian’s “Society’s Child.”) Do you still like it, or are you embarrassed by it now? Do you still listen to it, or do you no longer need to, because it’s encoded in your DNA from playing it so many times? What else has shaken you, sent shivers up and down your receptive undulating spine?

What music are you listening to these days? Do you listen to music at all? What are your favorite pieces of music from the past year? Several friends of mine make CDs of their annual favorites and give them out as holiday gifts. Do you? Might you? What would your choices say about you and your year? (My last year’s treasure was bluegrass, “From the Windows of a Train,” by Blue Highway. I listened to it over and over again for weeks, to the great distress of my easy-listening housemate.)

What kinds of music do you avoid, hate, wish we’d never played on this planet? What are your associations with these forms of music? Too loud, too slow, too emotional, too cold? What aspects of your life might they represent?

Chart your coming out, love life, sex life, breaking up, marriage/s or ritual equivalents if you had any, through the music that you were listening to then. Are there common themes, issues, recording artists, musical styles in your choices? What does this tell you about yourself and your romantic/sexual/intimate life?

Write your autobiography by listing the music you listened to in each stage of your life, or the music that describes each chapter of your life. Record these pieces of music and share them with others, perhaps on your birthday. Many of us have photos that document our lives. Why not create a document in sound of your life?

Would you like music played at your funeral or memorial service? Record it and give copies to your dear ones. Weddings have rehearsals. Consider having a funeral rehearsal and playing these pieces of music for others. If you do this, how does it feel to hear your musical choices as if they were being played in your physical absence? Do they adequately express the ‘you’ that you want others to remember, or do you need to make other choices?

Do you play an instrument? What or which? Did you play any in the past? Why did you stop, if you did? Consider taking up an instrument again. It’s one thing to listen to music, but quite another to make it. Like making love. What music can you make?

Are there musical eras that you prefer? Are you a fan of music from particular cultures, regions, groups, composers? What does this tell you about yourself? Are these past life clues or evidence of expanded aspects of your personality?

Recently I visited the home of a newish friend who’s thirty years my junior, and was startled to discover that he

This is just an excerpt from this issue.   We are a reader-supported journal and need you to subscribe to keep this conversation going.  So to read more from this wonderful issue SUBSCRIBE to White Crane. Thanks!

Andrew Ramer is a writer and educator.  He is the author of numerous books including Revelations for a New Millenium, Little Pictures: Fiction for a New Age and the Gay classic  Two Flutes Playing: A Spiritual Journeybook for Gay Men  from White Crane Books.

Ramer lives in San Francisco. Praxis is a regular feature of White Crane.

 

Posted by Editors at 12:25 AM in Andrew Ramer, Columns, Gay Health, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - Dreamtime's Didgeridoo…a danceable world journey

Rvu_Dreamtime Didgeridoo…
a danceable world journey
Dreamtime,
Etherean Music, Inc. 2000

Reviewed by Bo Young

I admit to a fascination with “World Music.” I still think of myself as a drummer, even though I haven’t sat in a drummer’s circle or played around a sanctuary bonfire with my djembe in a decade. And to this day, if Ladysmith Black Mambazo is playing anywhere, I’m there. Alas, occasionally this music can be more anthropological than danceable.

So it was particularly “attention grabbing” when I was listening to the inimitable Steve Post on WNYC-FM one Sunday morning and he played a didgeridoo piece. There is, of course, something viscerally primal about the deep buzz of the Down Under wind instrument; something between a nature buzz and the chanting of Buddhist monks. The sound is at once primitive, but also other-worldly, of some very earthy place and of deep space and time, too.

The music Post was playing is from a modern group called Dreamtime. Dreamtime has a collection of music available on iTunes or Amazon that I am able to locate: Didgeridoo (Etherean Music, Inc. 2000).
The music combines traditional didgeridoo playing (I’m sure I hear the familiar ringing baritone of a djembe in there) with modern instrumentation and contemporary electronic, as well as interviews and additional liner note information about Australia's aborigines along with indigenous chants.

And while the cut Cave Dance is almost a field recording in its earthy simplicity — just the whir of the didgeridoo and homemade rhythms — the aptly titled Tribal Techno matches the lead instrument to a mixture of organic and electronic percussion. This kind of cultural and musical blending isn't new, and Didgeridoo doesn't take the concept in any direction that so-called World Music hasn't gone before. But it's a nice package, very listenable and earnest in its intention to explore the aboriginal' culture and music. Between tracks of pulsating didgeridoo rhythms and percussion, voices of tribal elders and sounds of wildlife from Australia's Outback, Dreamtime’s Didgeridoo combines to form a world music journey you can move to.

Bo Young is White Crane’s publisher.  He lives in New York City.

This is an excerpt.   Subscribe today and keep the conversation going!  Consider giving a gift subscription to your friends who could use some wisdom!  If there's an article you want that was not excerpted online, copies of this issue are available for purchase.  Contact us at editors@gaywisdom.org


 

Posted by Editors at 12:14 AM in Bo Young, Music, Reviews, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - Review of Ed Madden's Signals

RVU_Madden Signals By Ed Madden
The University of South Carolina Press
69 pages, $14.95
ISBN: 1570037507

Reviewed by Dan Vera

Ed Madden teaches English and Women’s and Gender Studies at the University of South Carolina.  He’s also a hell of a poet.  The publication of a book like Signals heralds great things for lovers of honest poetry that captures the lyrical beauty of life.  I spent a few hours reading this book, contempling the words and images.  I found them populating my mind.  I found a deep resonance to the questions I hold in my heart as a Gay man in the world and one deeply in love and partnered.

Along with his academic bona fides Madden serves as writer in residence at the Riverbanks Botanical Gardens in Columbia, South Carolina.  One sees evidence of this connection to the natural world in Madden’s work.  In poems like “Cabin Near Caesar’s Head” there is a gorgeous attention to the botanical splendor of the countryside.  Again and again one is — I don’t know what other word to use but — blessed by a precise litany of names — the luscious names of trees and flowers.  There is such great attention here and such care taken in creating miniature pictures in the mind.  I have to add that this collection is of importance for those grown thirsty for poems about the love of men, for Madden breaks the drought throughout this book. What’s most refreshing is the exercise doesn’t seem forced or premeditated.  Madden is writing plainly but with intention.
Signals has a number of poems that speak to the peculiar nature of the South’s ever-present racial history.  Others have done this.   But Madden is writing from his perspective as a gay man partnered with another.  This happens best in the poem “Confederates,” a poetic account of a day marching against South Carolina’s confederate-laced flag.  When a woman asks what the two white Gay men are doing at the march, the question has an immediate percussive ring that lays bare the joint allegiances Gay men and people of color should hold at this point in history.  It’s startling and affirming at the same time.  I can’t recall another poet writing of these things so effectively and convincingly.

Last October, after many years of being an admirer of his work, I had the good fortune to read with him at the Atlanta Queer Literary Festival.  Hearing him read from these poems is a memory I will long treasure.

Signals is the resulting book from Madden’s winning the 2008 South Carolina Poetry Book Prize.  It is the greatest gift South Carolina has given me.  The gift is yours for the taking.

Dan Vera is White Crane’s managing editor and a poet living in Washington, DC.

This is an excerpt.   Subscribe today and keep the conversation going!  Consider giving a gift subscription to your friends who could use some wisdom!  If there's an article you want that was not excerpted online, copies of this issue are available for purchase.  Contact us at editors@gaywisdom.org

Posted by Editors at 12:13 AM in Books, Dan Vera, Poetry, Reviews, WC80 Music & Poetry | Permalink | Comments (0)

WC80 - Our Caribbean

RVU_OurCaribbean Our Caribbean:
A Gathering of Lesbian and Gay Writing from the Antilles
Edited and with an introduction
by Thomas Glave
Duke University Press $24.95
ISBN-10: 082234226X,  416 pages
Edited by Thomas Glave

Reviewed by Dan Vera

A collection like Our Caribbean: A Gathering of Lesbian and Gay Writing from the Antilles doesn’t come across too often.  I can pretty much remember all of them.  There’s the two Gay Sunshine anthologies: My Deep Dark Pain Is Love and Now the Volcano. Then there’s Jaime Manrique’s two great anthologies Virgins, Guerrillas and Locas: Gay Latinos Writing About Love, and Besame Mucho.  Both of those came out in 1999 as did Erasmo Guerra’s anthology Latin Lovers.  Anthologies by Gay people of color are rare.  It’s “off the radar screen” at the major (or minor) publishing houses.  This is too bad because anthologies like Our Caribbean reminds us that the breadth of Gay and Lesbian experience is more wide and varied, and richer, then we normally realize.  I need to point out that an anthology like this is also of tremendous help to Gay and Lesbians of Color.  I recall many years ago trying to make my Cuban mother understand what it meant that her child was Gay.  She acted as if it were something I’d “caught” here in the United States.  It wasn’t until we were both able to enjoy Reinaldo Arenas’ memoir Before Night Falls that she “got it” and was able to recover her own memory of the Gay people she knew in Cuba. In her upbringing—like that of many religious people—there were “no gays” around her.  It was an unspoken thing.  But Arenas’ book revealed to her a part of her culture she had forgotten and a perspective that deepened her own understanding of identity and exile.  I can never give enough thanks to those authors and publishers that allowed that healing and acceptance to begin.

Thomas Glave has collected an impressive collection of writings by some of the leading writers from the Antilles.  Arenas’ work is here, as is the work of Virgilio Piñera, Audre Lorde, Andrew Salkey and Assotto Saint.  I believe the inclusion of these now ancestral Gay and Lesbian writers gives the collection its deep roots. In the case of Lorde and Saint—two writers who are considered “American” by many of their fans—their presence in this anthology reminds us that they were deeply Caribbean voices.  Glave, who wrote the brilliant Lammy-winning Words to Our Now: Imagination and Dissent, has given us a collection that reflects the literary richness of the Caribbean and its diaspora.

It is a rich trove of fiction, memoir, nonfiction and poetry and includes much work translated from the Creole, Dutch and Spanish.  Standouts for me included the descriptive ornamental beauties of Aldo Alvarez’ “Property Values,” Glave’s defiant and call to democracy “Whose Caribbean? An Allegory, In Part”, Juanita Ramos’ narrative autobiography, Rane Arroyo’s “Saturday Night In San Juan With the Right Sailors” and “Almost A Revolution For Two In Bed,” the gorgeous patois of Shani Mootoo’s paean to Indian food, “Out On Main Street.”

One warning though.  You will fall in love with many of the authors in this book.  The iconic ones—Arenas and Lorde for example—their work is widely available. But for the younger ones still living, we can only hope to find more of their work in the future.  For the many writers in non-English languages, access to their work is difficult if not impossible to find (Virgilio Piñera and Pedro De Jesús).  Others just need more publishers to give them the space and opportunity to be read.  Perhaps this book will precipitate that.  These thirty seven authors deserve it and our need for their perspective is dire if we are to know our selves more thoroughly.

This is an excerpt.   Subscribe today and keep the conversation going!  Consider giving a gift subscription to your friends who could use some wisdom!  If there's an article you want that was not excerpted online, copies of this issue are available for purchase.  Contact us at editors@gaywisdom.org

Posted by Editors at 12:09 AM in Dan Vera, Reviews, WC80 Music & Poetry | Permalink | Comments (0)

WC79 Steve Susoyev Interviews George Birimisa

A White Crane Conversation 

The Caffe Cino

Steve Susoyev Speaks with the Pioneering
Gay Playwright George Birimisa
about his Journey to Love. 

George Birimisa turned 84 in February of this year. A Caffe Cino pioneer, he is recognized as one of the first American playwrights to write plays featuring Gay characters who were full-bodied people, not merely victims or villains. Still writing, and working as a writing teacher, editor and activist, George took time out from work on his memoir, Wildflowers, to talk with Steve Susoyev.

STEVE SUSOYEV: I had the honor of being present in 2006 when you won the Harry Hay award in San Francisco, for your work in Gay theater and as an “inspiration across the generations.” Among your students you’re known as a role model of Gay pride, but I understand your history is a bit more complex than that.

GEORGE BIRIMISA: When I got involved in theater in the late nineteen-forties, I went around trying to act like Marlon Brando as Stanley Kowalski, in a leather jacket, always with a cigarette hanging out of my mouth. I was living a contradiction, out of the closet to only a few people. Some of my plays are full of homophobia. In the early sixties I wrote my first Gay play, Degrees, but it was very mild and didn’t reflect me or my life at all. Inching my way out of the closet. But then, in Georgie Porgie, in 1968, I put it all out there, so the world would know I was Gay.

SUSOYEV: Georgie Porgie was a breakthrough for Gay theater. Tennessee Williams wrote, “Bravo! A beautiful, courageous play. I loved it!”

BIRIMISA: Under the surface I was still ashamed and very guilty. I felt filthy, as if I should be exterminated. I didn’t know about Harry Hay, Phyllis Lyon, Del Martin. I think New York was very homophobic then, or maybe it was just me, looking at the world through the murk of my own self-hatred. And I had plenty of it.

SUSOYEV: You were in New York during the Stonewall riot, weren’t you?

BIRIMISA: I get a lot of mileage out of my image as a radical, a revolutionary. So it’s painful to admit this today, but I looked down on those brave queens at Stonewall. They were sissies and they embarrassed me. I think one of the pernicious things about homophobia is how it isolates us from the people we need most for support, and who most need our support.

I had been arrested and brutalized by cops. But when the queens were brutalized, I just wanted to distance myself from them. That was 1969. I was getting a reputation in the avant-garde Gay theater. But still in that leather jacket with the constant cigarette, still viewing the world through my self-hatred. I don’t know if I’m completely over it yet.

SUSOYEV: You’re describing a very complex process that we try to simplify. “Coming out” seems to have taken place in stages for you.

BIRIMISA: Baby steps.

SUSOYEV: Did you make an effort not to be Gay?

BIRIMISA: Oh, God, in 1951 I got married to a woman named Nancy, thinking that she would make me straight.

SUSOYEV: And how did that turn out?

BIRIMISA: Well, we had three-ways with straight guys, so in some ways our relationship deepened my homophobia — tough straight guys were my drug of choice. I remember many times, walking down the street with Nancy and feeling powerful and straight — at least hoping to fool people into thinking I was not a queer. Once a Gay man walked by and cruised me and Nancy said, “See, he figured out you were Gay.” “He did not,” I said angrily. “Anyway, most Gays are attracted to straight men. They don’t want another fuckin’ fag!”

But there were some hidden blessings. Nancy was the first “intellectual” I had ever known. My father had been a communist whose nickname was “Rough Rider.” When I was six, he gave a speech in the park in downtown Watsonville, California, where I was born. The fire department turned their hoses on him and threw him in jail. He gave his bunk to an old man, slept on the concrete, caught pneumonia and died. I had a love-hate relationship with him. He was nearly illiterate, and like so many things in my life, I was ashamed of him. But I have his fierce spirit inside me and I have been a rebel ever since. My mother ran off with a music teacher and I ended up in an orphanage at age seven. I was deeply ashamed of my poverty, and joined the Navy at 17 so I could have decent clothes to wear.

Nancy got me to read Das Kapital by Karl Marx and Anti-Dühring by Engels. Suddenly I had a language to explain how I felt in the world.

SUSOYEV: So your wife woke you up to politics?

BIRIMISA: Absolutely. She opened my eyes. I began to understand, slowly, that Gay people were oppressed just like blacks in the South and Jews during the Third Reich. And like poor people all over the world. And I wrote that anger at the unjust world into my plays.

SUSOYEV: So the political understanding moved you closer to self-acceptance?

BIRIMISA: Oh, God, it was a long, twisting road. It didn’t take me long to learn that the commies hated Gay people as much as the right-wingers hated us. For almost a year in New York I attended a group that was dedicated to turning guys like me into straight, God-fearing men. So painful to dredge this up today. When I quit the group I was disgusted. I told myself, “You're condemned to being a fucking fag for the rest of your life.”

SUSOYEV: You don’t look like a condemned man today. To anyone looking at you now, it’s obvious that at some moment light began to shine into your life. When was that?

This is an excerpt.   Subscribe today and keep the conversation going!  Consider giving a gift subscription to your friends who could use some wisdom!  This is anIf there's an article listed above that was not excerpted online, copies of this issue are available for purchase.  Contact us at editors@gaywisdom.org

Posted by Editors at 12:07 AM in Gay History, WC79 - Sanctuary, White Crane Interviews | Permalink | Comments (0)

WC79 - Queer Spirit in Salt Lake City

White Crane Conversation

Queer Spirit in Salt Lake City

Gay Sanctuary Among  the Mormons

Corey Taylor talks with Jerry Buie about Building Gay Sanctuary

Corey Taylor: Why did you choose rural Utah as your setting for the Queer Spirit Retreat? Is there something about the landscape there that is in harmony with or increases the spiritual essence of your attendees?

Jerry Buie: There are several layers to responding to that question so I want to start with the practical. Wind Walker Ranch is located amongst an ancient cedar forest in Spring City, Utah. The caretaker, Loretta Johnson, is a friend of mine who shares many similar values in reference to spirituality. Loretta tends the land as a living entity and honors a path that is in harmony with nature. Loretta understands the mission, the goal and the aspiration of Queer Spirit and our relationship to Wind Walker Ranch. She has provided a very feasible financial plan to be able to do these retreats on her land. The market value of the retreat is approximately $600 - $700. We are able to host the retreat at a fraction of this cost. This makes the retreat accessible and until we get foundation funding or donations this facilitates our needs. So, that would be the practical answer. There are more spiritual logistics to consider as well. The ranch is unique as an epic center for ritual and ceremony with an ancient history of the Paiutes in this part of Utah.

What happens when we step into the unknown and all we identify, both physically and spiritually? To stay in the city or to a place that logistically keeps you connected to what you know frequently can circumvent going to new dimensions. Typically when an individual stays where they are most connected they will cling to those places that the ego knows and identifies. So, if we were to stay in the city and try to accomplish this task, I’m not sure that many of the transformations that we see at the Queer Spirit Retreats could truly take hold and take effect. We are too close to what the ego comes to identify. Queer Culture is multi-dimensional and we create identities based on what is accessible and familiar. We travel to a new city and we look up the same venues in different locations. Those venues, like bars, are places we attach ego and identity, so when we go to the clubs, we take on a persona. We play out an archetype. When we are around our families, we play out other archetypes. When we take people and basically seclude them from what is familiar, we remove layers of ego and we search for a more authentic place in our hearts. We start to find what is organic about who we are and how we relate to each other as Gay Men. That becomes critical in the process of these retreats.

When we get back into nature, which is what Wind Walker is about, we begin to take lessons from nature. For instance; we don’t see wild life scrambling for existence or acceptance. Nature simply exists and in a very authentic way, the trees or rabbits don’t wonder if they’re good enough. Nature simply is. What I find at the retreats, by getting people back to nature, back to authentic living and exploring, that often very spontaneous things happen among participants. There’s a level of awareness, there’s a level of sharing and there’s a level of existing that becomes very loving, and nurturing. That’s why we go to Wind Walker Ranch, that’s why we go to rural Utah, that’s why we exist during this weekend in a somewhat primitive circumstance because then we can disengage things we know and we can flow more freely and accepting in the essence of who we are. What I also find is that what takes root and when people come home from the retreat, what we hear several days later is how they’re able to integrate those new awareness’s and that new sense of being in their walk and their existence with other people.

I have found, for instance, that my time with the Fairies, again a retreat, a community, and a sanctuary becomes a place to explore and a place to establish the freedom away from the familiar. Stepping into the unknown requires a certain amount of trust and a certain amount of willingness to explore. That’s why we go to Wind Walker Ranch.

CT: In addition to retreats you regularly offer other gatherings, Sweat Lodges and other things that allow for your members/attendees to maintain their spiritual connection. What advice would you offer to Queer People who do not have easy access to such programs?

JB: This is again another great question and the answer is incredibly simple. The illusion is that we don’t have easy access. The reality is about what you’re willing to create. Queer Spirit may look incredibly organized because I tend to be a very Anal Retentive Organizer. I’m looking into the community and I’m exploring what our options are. It appears to be a standard to look outside ourselves for solutions and we’re waiting for someone to step up and take leadership. That someone could be you! The Fairies have a very powerful ritual that they participate in and that ritual is the one of Heart Circle. Heart Circle is basically Gay Men, Queer Men getting together creating circle and with a Talisman or Talking Stick, simply going to a place of sharing, opening up and dialoging about the essence of who we are as Queer Men. This is not complicated. We simply have this discussion and the exploration. Heart Circle involves listening, witnessing and sharing, getting to a deep heart level. Often it takes several attempts to get to a level of sharing that makes the soul take growth and healing for the people. So, accessibility is conditioned upon the willingness to step into and create, then you invite others to join you, the magic begins.

Where Queer Spirit may be a bit unique is that I come to that circle with perhaps a little more exposure, a little more accessibility to some tools such as a sweat lodge or a practice of meditation. You will find that as you create or call in what you are looking for those with talents and like mind will find you! They always do. The spirit of Queer Spirit is less about the tools and more about the willingness to explore. The true magic of Queer Spirit is the willingness for men to come together to share and witness each other’s story. If we did nothing else but have those circles we would be a powerful movement for change. We (The GLBT Community) would be a powerful movement politically if we explored our sense of identity more deeply. We become a powerful, magical group of people when we step out of the shadows, when we step out of the marginalized places of existing and we step fully into our stories, and it is within the context of those stories that we find our true essence and that essence, consciousness and mindfulness takes us to a place of power, takes us to a place of peace and takes us to a place of balance. That in my mind is truly what Queer Spirit represents. Lodge, yoga, meditation are tools to find those gifts and to fully experience ourselves. Planning gatherings becomes an organic process of what are our gifts and talents? As we look around at our community, and as we’ve created these circles, we begin to recognize that so and so has a gift here, so and so has a gift there, let’s invite them to come to the circle in a place of active participation instead of a passive recipient. We encourage people to share what works for them and they in turn find their own gifts.

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Posted by Editors at 12:05 AM in WC79 - Sanctuary, White Crane Interviews | Permalink | Comments (0)

WC79 Jay Michaelson on the Sanctuary of Spirit

Loneliness and the Sanctuary of Spirit

By Jay Michaelson

I’m an old man now,
and a lonesome man in Kansas,
but not afraid to speak my lonesomeness...
because it’s not only my lonesomeness,
It’s ours, all over America, O tender fellows,
and spoken lonesomeness is prophecy.
— Allen Ginsberg, “Wichita Vortex Sutra Part 3”

Does loneliness open us to spirituality, or is spirituality merely a consolation for those of us who are lonely?

I’ve wondered about this question ever since I started on the spiritual path in earnest. When I was younger, and stupider, it was framed judgmentally. I would look at the sad and lonely people on retreat with me and say “I’m not like them — I’m here for God, not because my life is so pathetic that I need to fill the hole.” The very notion of sanctuary was alien to me; sanctuary from what? I could take care of myself fine, thank you.

Very quickly, however, I was forced to admit that I was, indeed, looking for sanctuary: for an embrace, and a shelter from the storm. The more I chipped away at the false layers of ego surrounding my core, the more pain, loneliness, and suffering I discovered. What is it they say — religion is for people afraid to go to hell, spirituality is for people who’ve been there?

Really, I’ve had it pretty good: born a middle-class white male in the richest country in history, to parents who loved me as best they could, and with uncountable privileges of education, background, and community. But, like many Gay men of a certain age and above, I also spent two decades hating myself, wishing I were different, longing for a life I could never had, and not understanding who I was, how I loved, or how I was wounding myself by wishing it was otherwise. And like many spiritual people, I experienced other forms of exclusion: I was a high school outcast, with few friends. I’ve never been a “people person.” And I’ve experienced my share of loss over the years.

But most of all, I think it is love, and its lack, that has impelled my spiritual work.  We all carry some wounds from childhood — especially, I think, Gay men — and I am no exception. I still occasionally hear myself speaking in a depressed, defeatist voice I learned from my father, or a harsh, critical voice I learned from my mother. And I still occasionally act as the rebellious, rash child in response. Yet when I reflect on my tears, they flow more from later loves than earlier ones. I’ve loved ten people dearly enough to merit the word used in its most serious sense — not crushes or relationships or flings or even dear, dear friendships; that number would be much higher. I mean the ones I think I would have died for, and in some cases, almost did.

Five of the first six were straight boys, whom I lusted after, yearned to be friends with, and for whom I variously cursed and romanticized my unrequited love. These were young men whom, at the time, I didn’t even know that I loved; I didn’t know that that’s what it was. But I cherished them, pined for them. Who knows what that must have done to me, a tender fifteen-to-twenty-six-year-old?

The sixth was a wonderful Gay boy I knew in college. We had a short relationship, but I was too terrified to continue it. I didn’t trust my body — didn’t think it worked, actually — and trusted my heart even less. I thought I was bisexual, and I knew I wanted a family. So I betrayed his love, let my own grow icy and distant. Thank God for him, he came out blazing, and had all the fun in college that I should have had, but didn’t.

The seventh was a woman — wonderful, really, and, thank God for her too, now happily married. She dumped me after a year. I was puzzled, because I didn’t know what real human connection was, and thought that we had it when really we didn’t, since I was too insular and fearful to be truly vulnerable. And yet, I did love her, as best as a crippled heart can.

Is it coincidence that during all this time, I also yearned for the love of a somewhat distant and judgmental God, whom I feared as much as loved? I had many spiritual experiences during those years, during which I lived as a Conservative and Orthodox Jew, but they were almost always tinged with authority, repression, clinging, desire to please, and conformity. I was alone, and I rejoiced in the sacred spaces of religion, but there was always some holding back.

My story is not so unusual, right? Surely you can nod your head, maybe recall in your heart your own lost loves, and feel the sweet pull of sadness, inviting you into the core of who you are?

One of my teachers said I’m at my best when I’m at my most broken, because that is where I am truest to myself, and most open to others. Not in the sense of wallowing in grief or rushing to erase it with distraction — but in the way Leonard Cohen, following Rumi, meant: “There is a crack in everything. That’s where the light gets in.” Being lonely opens me to the reality of dukkha, of suffering, and the naturalness of compassion for others. For each of us is, ultimately, alone.

To realize that each of us is alone need not be a depressing or life-denying insight. Often, when I encounter a group of people, I see them as a group, imagining that they are not alone, but I am. But in fact, all of us are “lonely planets,” and all the more lovable for it; we are in this conundrum together, yet each of us is existentially alone and reaching outward or inward to fill the emptiness.

But the filling is never completed. Love, partnership, satisfying work, spiritual highs, ecstasy, sex, possessions, new experiences, pleasure, friendship — all of these are wonderful gifts of being alive (How many there are! How many more could be named!). But as space-fillers, they are of at most temporary use. Very temporary, in fact: perceptions are blinking in and out of mind every moment, and even the most durable of them are subject to unexpected change. How long can any pleasure last, before either it passes, or we become disenchanted with it? This is not to deny pleasure, but to appreciate it, and relinquish it, and not hold on too tightly.

Relationship too. Really, every relationship is reconstructed on a daily (hourly?) basis, because each partner is constantly changing. If nothing else, each is aging — but there is much more. Changes in personality, taste, interest; new desires and disenchantment with old ones; new perspectives and the shedding of the past. All of these are part of the human condition, and there is no core that remains constant throughout.

Thus a love that is forever is a love that is forever renewed. When one person says to another, “I will love you forever,” it would be naive to think that the present experience of love, whatever it is, will endure forever. It will not. Like all conditioned phenomena, it is subject to change. It will grow and shrink, become more passionate and less so, deepen or evaporate. What a person can say, however, is that he will commit to the other throughout these changes — or at least, be patient and understanding of change, not bolting because the love or passion that was once present is now absent. Perhaps a new form of love will arise. Perhaps new people will arise who change the balances of relationship — children, for example. Or perhaps, upon careful reflection, it will be time to part. In any case, a mature commitment “for better or for worse” is not “I will love you forever as I love you right now,” but rather “I will renew my love for you forever, in different forms, in different modes, as a constantly renewing act of devotion.”

I have not yet known such a love with another man. I have known deep love, spiritual love, and ecstasies beyond the imagination of most people. I am wildly grateful to the lovers and teachers who have made all of them possible. But as I learned from lovers eight and nine (I won’t talk about number ten, for I love him still), holding on too tightly, either to another person or to an image of what love should be, destroys the very thing that is sought to be held. Number eight left me because I was too clingy and needy; I was so astonished that someone so wonderful and sexy could love me that, instead of loving myself, I grabbed onto him, never wanting to let go. Wisely, he fled.

 

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Posted by Editors at 12:04 AM in WC79 - Sanctuary | Permalink | Comments (0)

WC79 - Easton Mountain

79Easton Holding Sanctuary

My Experiment at Easton Mountain and the Call to Community

By John Stasio

The seeds for Easton Mountain were planted in my psyche as far back as my college years when I lived in a student community committed to social justice. Haley House was the one place on campus where it was safe and welcoming for Gay students to meet. It was in fact a sanctuary.

Later in my life I was working as a massage therapist and body worker. My practice, housed in a Jesuit rectory, was largely for Gay men, many of whom were trying to stay healthy as they dealt with being either infected with or affected by HIV. The JUC, or Jesuit Urban Center, was one of a few Catholic Churches in Boston in the early years of the epidemic where Gay men and persons with HIV were welcomed and treated with dignity and respect. Many family members who sought to have the funeral of their loved ones at other locations told stories of being refused ministry from their suburban parishes and funeral homes. Again I found myself living and working in what could easily be described as an urban sanctuary.

As the plague of HIV continued to claim the lives of friends and loved ones, the desire for refuge grew as a need in my life. This need was echoed by the colleagues and friends whom I asked early in 1989 to plan and lead a men’s retreat with me. We planned and sponsored a retreat for “men who love men” and titled the experience AWWOB — “A Weekend With Our Brothers.” It was the first of scores of gatherings that would be sponsored by a community of men that would later incorporate as Brothers Together (“BT”). BT would offer weeklong and weekend programs that hundreds of men would experience as a safe and supportive place in their lives, and for a decade we were in fact creating a temporary bit of sanctuary.

These experiences along with many others would send a small group of men in search of real estate in the summer of 1999. We visited farms, cabins and tracks of land in New England and Upstate New York and finally end up at a dilapidated ski resort in the town of Easton, NY and began what has been a decade-long experiment in creating community and offering a place of sanctuary. What follows is a piece of that story.

After a long and difficult negotiation, and with the help of a business partner who would remain with the project for only a few months, I managed to acquire “Easton Mountain.” The 175 acres of mountain, fields, ponds, streams, orchards and buildings had been called the Phoenix resort, and had been sitting abandoned for the five years prior to our arrival. My vision was clear, at least to me, as I had been dreaming a quasi-utopian dream for nearly twenty years. With a group of committed men we would create a place apart from the world where we could grow and heal, play and pray, dream big dreams and wild schemes for making the world a better place. From this hilltop the light of our queer gifts could shine for all the world to see and we could spawn a revolution of love, or at least, as Peter Maurin would say; we “could build a world in which it is easier for men to be good.”

Next, with the help of some buddies, I assembled a plan and wrote to everyone who I thought might help with this endeavor. In my solicitation letter, I told them what I wanted to do. I put together some numbers, pictures, ideas and then described the vision this way:

“Easton Mountain will be the home to a spiritual community dedicated to transforming and healing the human soul. We commit to living lightly on the earth, promoting social justice, and celebrating together. We vow to spread beauty and encourage creativity. We value openness and a radical hospitality, which seeks to embrace all others as sisters and brothers. We respect the wisdom of the body, the interdependence of all life, and non-violence in the resolution of conflicts. We promote peace and freedom for all. We seek an ever-deepening connectedness to self, others, and all of creation.”

I tried to make a case that we could do something wonderful if we had help. I said a prayer and I mailed out a stack of plans. To my amazement only a few days later checks started arriving and the phone started to ring.

From the start, I wanted to bring the gifts I had received on my journey to bear on the creation at Easton Mountain.

John Stasio is the founder of Easton Mountain, a multi-faith retreat center and spiritual community of men who love men. John was a member of the Jesuit Urban Center's Urban Ministry team where he provided spiritual direction and bodywork to people living with HIV/ AIDS.  He is a former seminarian and member of the Catholic Worker Community. He splits his time between sharing a home with his partner and a golden retriever in Albany and retreating to a cabin in the woods of Easton Mountain.

Visit Easton Mountain at: www.eastonmountain.com

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Posted by Editors at 12:03 AM in WC79 - Sanctuary | Permalink | Comments (0)

WC79 - Sanctuary

79-Cover White Crane Issue #79

Winter 2008/09


Sanctuary

Hi Friends!
Below are excerpts from
our Winter 2008/09 issue on Sanctuary. 
Please understand that we rely on the
support of subscribers to keep going.


So,
subscribe today and keep the conversation going!  Consider giving a gift subscription to your friends who could use some wisdom!

Columns

Opening Words "A Place For Us" The Editors
Updrafts by Dan Vera
Praxis "Into Loving Arms" by Andrew Ramer

Departments

Call for Submissions
Subscriber Information
Contribution Information

Taking Issue

"The Heartline that Connects Us" Harry Hay on the Need for Sanctuary - From 1981|

A WHITE CRANE CONVERSATION
"Queer Spirit in Salt Lake City: A Conversation with Jerry Buie on Building Gay Sanctuary"
By Corey Taylor

"Memory As Magic Faerie Camp Destiny"  By Bambi Gauthier
"Holding Sanctuary Easton Mountain" By John Stasio
"Sanctuary as Refuge Portland" By Enrique E. Andrade
"Zuni Sanctuary A Journal from the High Mountain Desert" By Joe Birdsong
"Short Mountain Sanctuary: A History" By Gabby Haze
"Place Where Our Hearts Take Hope" By Stafford Whiteaker
"Loneliness & the Sanctuary of the Spirit"  By Jay Michaelson

A WHITE CRANE CONVERSATION
"The Caffe Cino - Steve Susoyev Speaks with George Birimisa"


Culture Reviews

Hadrian at the British Museum
    
Reviewed by Paul Harmon
Condor One  By John Simpson
    
Reviewed by Steve Lavigne
Life in Paradox: The Story of a Gay Catholic Priest  By Paul Murray
    Reviewed by Toby Johnson
Spirit Dancing: Radical Faerie Ritual Chants
    
Reviewed by Mark Thompson
So Many Ways to Sleep Badly By Matt Bernstein Sycamore
    
Reviewed by Steve Lavigne
The Space Between Our Danger and Delight  Poems by Dan Vera
    
Reviewed by Collin Kelley

Subscribe today and keep the conversation going!  Consider giving a gift subscription to your friends who could use some wisdom!  If there's an article listed above that was not excerpted online, copies of this issue are available for purchase.  Contact us at editors@gaywisdom.org

Posted by Editors at 12:01 AM | Permalink | Comments (0)

WC79 - Editor's Note

Editor's Note
A Place for Us
By Dan Vera & Bo Young

Bo: For myself, I'd say because I think the idea of "sanctuary" is important to Gay men...Harry Hay's discourse on this, that we include here, is probably the core of the issue. The idea that to be able to self-define who we are, it's necessary to withdraw from the larger community so we can have a literal safe zone in which to SEE who we really are...this isn't particular to Gay people, either...the long tradition of retreat from community to self-reflect...

Dan: The idea seems so radical. I recall the first time I visited a sanctuary I was stunned by the idea that everything around me was built by Gay hands. I was in "Gay land" if you will. I remember that I was affected physically by it.

Bo: The first time I went, it was nothing less than magical...not what I expected at all...and I think I hear that from a lot of people, whose first idea is that it's going to be some kind of "free love" on-going orgy... which, I think reflects more on the general cultures definition of who we are.

Dan: I was familiar with experiencing urban enclaves of Gay living, where we've carved out a little place or rebuilt it from what was there before, but this was land that was barren and built by people like me. It was edifying to see and experience what was possible -- because I think I was still under sway with the belief that we couldn't create or we were ancillary to what straight culture builds.

Bo: Yes...the physical places were incredible...are incredible…the hobbit-ness of it all..we're in "the shire"…it really gives form to the whole idea that we HAVE a culture!
Dan: Yes, with that bit of whimsy and usually an amazing eye to detail.

Bo: To say nothing of the ability to make magic...make something...out of nothing...discards, scrap lumber, pieces of glass

Dan: This was actually Zuni Sanctuary in New Mexico, which of all the places we've mentioned was created from the land up…

Bo: I think the concept of "the Circle" was really cemented in Radical Faerie culture here...the "heart circle" was practiced...and elevated to a pillar of that community in these places...and the Gathering

Dan: The other thing that's powerful about sanctuaries is that it is meant to be a free-zone from the constant translation we have to do in our lives.

Bo: Yes...and in the most subtle of ways, I think this is one of the most freeing parts about them.

Dan: It wasn't until I visited a sanctuary that I realized how much time I spend translating myself, or repelling the wave upon wave of messages and images I get of otherness. There were no ADs or television constantly showing hetero-normativity again and again

Bo: What I also find interesting is that initially, it was believed that the sanctuaries had to be rural compounds...but in fact, Harry even talks about this, and John, they believed that they were living in a sanctuary in Los Angeles...all the while dreaming of a rural sanctuary...

Dan: Again. This might sound a bit extreme but until you've experienced a free zone where you're not buffeted by it you don't know how it is SO pervasive.

Bo: Right

Dan: Yeah. I loved that part of Harry and John's talk. Especially when John starts describing their little group house as a sanctuary.

Bo: I remember how quiet the place was (my first sanctuary was SMS)...I spent about three weeks there (just after Dancing my first Naraya, and after breaking up from an eight year relationship) in the middle of December, into January...I wanted to move there.

Dan: I was also impressed by John's defense of the need for Gay men to have their own homes and honoring the importance of that. John was always like that, very both/and. It's important to build sanctuary communities but it's also important and vital for us to have homes with beauty and comfort.

Bo: For this issue, though...we wanted to present not only Faerie sanctuaries, but also alternative places like Easton Mountain...Gay-centric, but organized differently...and the piece about different Queer-friendly place in Europe.

Dan: It's hard not to visit a sanctuary and not want to stay. The quiet and the community. Enrique Andrade's piece about working with urban Gay teens in Portland is an example of one building refuge "Safe spaces" as a form of sanctuary. I want to go out on a limb here and say that after coming out as an individual, visiting a sanctuary was like fully coming out to ourselves. I mean there was a sense of our uniqueness as a people in community.

Bo: When Cove and Rosie and I were leading Harry and John's SexMagic workshops at Destiny, we were always talking about how we might be able to do them in an urban environment...and it was difficult...the rural sanctuaries offer so many rich possibilities...the possibility of being naked all the time, among them, of course...

So I want to talk about the idea behind this issue...Primarily, I was interested in sort of a "polling" of the faerie sanctuaries, and including the other sanctuaries, such as Gay Spirit Vision, Easton Mountain and the Hermitage in Pennsylvania...

Dan: They all have different histories but come out of a similar impulse to carve out a space, a refuge for doing work together removed from the hustle and bustle of urban life.

Bo: And I wanted to get a report on the status of these places...some of which have been around, now, for decades...and I think we got a very interesting set of reports and pieces. Some of these places are thriving, and some are having various kinds of difficulties. Some seem to be achieving something that resembles Harry's "dream" of a safe harbor for Gay men...and some that seem to be falling prey to the usual pitfalls of utopian communities.

Dan: like?

Bo: ...like internecine squabbling...who is "allowed" and who isn't...almost like the Jews deciding “Who is a Jew and who isn’t, there’s a lot of “who is a Faerie and who isn’t?”…women being allowed, trans people being allowed…all very touchy, and creating no small amount of controversy. I remember Wolfie, AKA Silverfang, who I know as a female, a Bisexual, if not a Lesbian, on her knees in front of Harry, in the middle of a Naraya, asserting her “faerie-ness”…much to Harry’s consternation, I might add…and her right, therefore, to be “on the land.”

Dan: It makes sense that as things age, they evolve. They change and adapt to new challenges. What is the state of the sanctuary for Gay men today?

Bo: Well, for example, one of the hallmarks of Wolf Creek...one of the things that really grabbed me when I first went there, was the idea that anyone, at any time could request "fag only space"...and anyone who wasn't a "gay male identified" male would be asked to leave the land...

I must admit the first time I heard that I was gobsmacked by the idea and at the same time, it immediately communicated the core principle of safety to me as a Gay man...I was in a safe place that would protect me if I needed it...And I was always impressed, as well, that there were other sanctuaries that didn't do this, that became more broadly defined sanctuaries for "queer people" of whatever gender... or, in the case of Short Mountain, that became recognized in the community as a wildlife sanctuary in the wider, general community…

I mean...I'll never forget going to a work week before a Gathering once, and taking a truck down to a local gravel pit to get stones for pathways...and I was told just to say I was "from the sanctuary"...and here I am in deepest darkest Tennessee...and I'm thinking this is just about like wrapping myself in lavender and parading down Main Street....I had all the urban preconceived ideas of what rural life was like...

So I pulled up in this truck, and announced that I was "from the sanctuary"...and this redneck good ol' boy in the shack greeted me, and asked "Oh we love the sanctuary…how're all the boys doin' up there?" It was the first time I ever had the experience of that kind of acceptance and tolerance, if you will, outside of an urban environment.

Dan: I had the same experience in New Mexico with the folks at Zuni. This isolated sanctuary -- perhaps the most remote of the ones we're covering -- in the middle of Mormon Indian country and yet they've managed to carve out community with the single women, the non-traditional religious, the artsy people who are SO very thankful to have access to this group of creative men living in their midst. Who helped create an artist community and gallery in this very rural area. Just powerful and daring and "right."

Bo: ...which speaks to Harry's idea of a need to withdraw to be able to discover who we are in peace, to self-define...and through that, the larger, dominant community would come to understand us on our own terms...or at least there was the possibility of that happening.

So...the purpose of this issue, then, is to let readers see the wide selection of sanctuaries that are available to them...I know some people are wary of faeries in general...and I hope this shows that there are other options...and, at the same time, I hope this makes some of the faerie sanctuaries more appealing...

Bo: And makes the variation among faerie sanctuaries more apparent, too...each one seems to have it's own personality and its own way of functioning.

Dan: Well, there are so many options for folks. I hope that this issue would help remind our readers that the need for space outside the city, outside the conventional world -- beyond the translation is not only necessary but very possible.

Bo: From Radical Faerie land to Rational Faerie retreats...

Dan: ssssssssssssssssss


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Posted by Editors at 11:52 PM in Bo Young, Dan Vera, From the Editors, WC79 - Sanctuary | Permalink | Comments (0)

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