Occupying the "99%": Occupying History

Yesterday, on November 15th I woke up to this image on the front homepage of the New York Times, the Huffington Post and other media outlets. What had been the spectacle, the performance, the vitality of occupying the space of Zuccotti Park had been cleaned, cleansed, cleared of the traces of a dynamic collective life. This wiping clean appeared to me such an egregious representation of the immanent, violent forces of disciplinary power ready to be exerted at any moment. This photo seems to hold a certain affective power and somehow touched me more than the unfortunately more familiar photographs of literal violence against men and women taken on the early morning of the 15th when the NYPD decided to sweep the streets. On its most basic level, Occupy Wall Street is about the maintenance, survival, and celebration of the public sphere, and the spaces it inhabits.

This is a photograph of history that can only be read, or registered as history, within the context of those other photographs of violence but also of uplift, protest, disorder, joy. And it symbolizes to me the lightening quick capacity for history to be both made and erased. This problem of capturing and documenting history as it happens is very present to me as I finish my dissertation on the 1960s - an era now resonating today, the details of which we have for decades afterward misconceived, misremembered and even forgotten. To look at our recent past of September 17th to November 17th, 2011, to think of the quick almost immeasurable moments of change that take place overnight in Occupy's message, constituency, regional, national and international reach is to take seriously how history is in the doing which can be confusing, disorderly and lacking a "clear message." To speak of being part of the 99%, to call for an occupation of land and space is also to be aware of our own occupation of history, and the responsibility that this brings.

I started this post a while ago, trying to work through all my mixed and amorphous thoughts about what was and is the Occupy movement. This is how I began:

"A couple weeks ago, I had a conversation with a friend and fellow doctoral student about the Occupy Wall Street movement and the rising socio-cultural anxiety over the devaluing of what George Lipsitz calls "the possessive investment in whiteness." For the first month or so of the Occupy movement, its public face was not surprisingly single, white, male and under 45 years of age. The default "subject" who chose to "occupy" public space was the familiar figure of a recognizable American norm. As Jon Stewart so aptly captured in an opening bit for the Daily Show on October 5th, the rhetoric of the weakening certainty of the [White] American Dream, the lack of viable economic opportunities, and the drama of what it means for a white man to not be able to find work, shows up both in the language of the Occupiers as well as the Tea Party movement communiques. His two dueling spokesmen for the polarized parties are both imagined as white men wearing patriotic hats. However, unlike the tri-corner hat of 1776 that Tea Party folks like to don, Stewart finds a new costume in Zuccotti Park - the Union Army Civil War cap. The hilarity of this segment literally brought tears to my eyes, but per usual Stewart isn't just kidding - he evinces an important philosophical and rhetorical phenomenon: the competing American mythologies that still manifest within our current political split. The Tea Party grasps onto the libertarian, individualist model of freedom and American citizenship symbolized by the Revolutionary War; the Occupiers instead invoke rhetoric of union and national solidarity that has its roots in the fight against confederacy."

My concern from the beginning of this movement was the capacity for the organizers to invoke a greater diversity in their rhetoric and constituency. The strength of my critique lasted for about a month. By the one month anniversary on October 17th, the movement had already incorporated the iconic and symbolic profile of Angela Davis on their poster for the "Occupy Party" that took place at Times Square.


By October 28th, less than two weeks after this poster was distributed across the internet, Angela Davis publicly joined the movement and spoke at Occupy Philadelphia. Her words highlight our present movement's relationship to the ones that came before:

"The Unity of the 99% must be a complex unity. Movements in the past have primarily appealed to specific communities, whether workers, students, Black communities, Latino communities, women, LGBT communities, indigenous people. Or these movements have been organized around specific issues, like the environment, food, water, war, the prison industrial complex." Speaking of her own work fighting the prison industrial complex, she goes on to list the allied goals of "justice, creativity, equality, freedom!" Finally she quotes Audre Lorde: "differences must not be merely tolerated, but seen as a fund of polarities between which our creativity can spark like a dialectic" (from the Master's Tools essay). If this isn't a fabulous, creative making real on the claims of feminist intersectional politics, I'm not sure what is. Clearly Davis' and Lorde's words are hard to beat. This passage critically demonstrates how previous qua Sixties social movements were organized either around specific communities or specific issues. The Occupy Wall Street movement is doing something quite different by making claims and attempting to account for such a large and capacious collection of peoples and causes. Perhaps this might seem to lack a "message," but it also powerfully demands us to be the creative participants that can interpret the movement and its rhetoric for ourselves, and make it our own - a very different conception of ideology than the communiques of 1968.

You can find more of this speech on youtube, where you will ironically also see in the background a poster for Ready.gov (see post from October 7th). Thanks to the The Feminist Wire for alerting me to this video in the first place.

What might happen tomorrow, on the two month anniversary of the movement, we can only guess. But I am hopeful tonight, and its a different feeling of hope than the perhaps too audacious hopefulness I felt on Obama's election night.



(P.S. Check out the interesting collection of photos that come up on Google search when I typed in "Black Nationalist Organization 1960s protest arrest." At least three of these photos are from the Occupy movement).

(Photo credits @NYTimes)

Irene and Emergency Preparedness: From FEMA to Grover

On the weekend Hurricane Irene hit New York, my partner and I were visiting western Massachusetts. We weathered the storm in an early 20th century school house that is home to a small Buddhist community in Conway, about twenty miles northwest of Northampton, MA. While we were very concerned about our friends in the city, we also were heartened by the numerous postings and emails we received from those who had decided to bring a festive air to the doom and gloom of the media's weather coverage. It seemed that folks were not only buying gallons of water, but also stocking up on wine, gin and cookies.

Its no surprise that many of our queer friends decided to take the hurricane as an opportunity for some bacchanalian shenanigans. Thanks to the Christian Right and Michelle Bachmann, we know that AIDS, earthquakes and hurricanes are simply God's punishment for gay sex and lesbian parenting. Of course the gays are celebrating! Why pay attention to the hard science of climate change when we have homosexuality and Revelations?

On a serious serious note, although the subway shutdown put a damper on cross-borough partying, this impulse to collectivize seems to subtly index folks' resistance to the talk of "go bags," "emergency kits" and "evacuation zones." Irene hit just a week or so shy of September's National Preparedness Month. Today you can still find ads across Manhattan for FEMA's Readiness campaign, which are not so subtly juxtaposed to memorials for the tenth anniversary of 9/11. On FEMA's www.ready.gov you can find a slew of information about tornadoes, hurricanes, earthquakes, nuclear and chemical threats - and of course how you can make your own emergency kit from home. Rather than focus on neighborly solidarity, the federal discourse of "emergency preparedness" emphasizes an individualist, market-driven response -- how you can take care of your self and your family. And in "family," they mean the nuclear family model, which harkens back to the nostalgic Cold War heyday of fallout shelters and air-raid drills.

Nowhere on this site can you find information for those of us who may not have the physical or financial means necessary to create such a kit. And nowhere does FEMA articulate any "special" suggestions for gays, lesbians, and transgender individuals who are often more vulnerable to being denied basic human rights such as healthcare, shelter and family re-unification during emergency situations. This is also true for the New York City Office of Emergency Management's website and media campaign, which while doing much to help raise consumer awareness as to those necessary "Go bag" items, could have done a bit more for its less fortunate residents, such as the inmates of Rikers Island and those required to evacuate who were home bound or without access to a car.

As adults were told to be responsible and take care of their bodies, minds and property, so too did kids have to learn how to be ready for a catastrophe. The most illuminating aspect of the Ready.gov website is the section entitled Ready Kids!, in particular the fifteen minute Sesame Street episode called "Let's Get Ready!" As we are guided by Grover through the process of "getting ready," the consumer rationale for emergency preparedness becomes evident. Grover visits a bi-racial family in the suburbs to see how they are getting prepared - the nuclear family of today! They're busy putting together their "go-bag":

Realizing they don't have everything they need, mom and daughter visit the drugstore to stock up on some essentials:

Our heroine is incredibly cute, but unfortunately she is being schooled in good consumerism! We all know from our own last-minute hurricane shopping experiences how much money was spent on food, water and batteries before Irene made land-fall. The jury may still be out on the greater effects the hurricane had on the retail industry that weekend - while Home Depot and Walgreens saw a surge in sales, Macys was sadly down in "back-to-school week" profits. The fluctuating market, however, can't hold a candle to the extreme devastation that befell areas of the Catskills, Vermont, and our favorite town in Western Mass, Shelburne Falls - which should remind us of the fragility of these more peripheral communities and ecosystems.

There may be hope for those of us who are skeptical of the current consumer-focused rationale for fighting forest fires, hurricane-force winds and climate change. In a subversive take on emergency preparedness by the muppets of Sesame Street, Grover gives us an alternative vision. In Grover's very large go-bag, which he can barely carry, are a feather boa, googley-eyes, and a bowling ball.

While Grover's Chicana muppet friend Rosita reminds him that these items will not help him survive a hurricane, Grover remains focused on his hopes for impending disaster. Grover asks, "So where is this emergency?" Rosita replies, "There is no emergency, Grover." He responds, "Not even a little one?"

At first struck by melancholic despair, Grover makes due and quickly suggests, "Well in that case, let's go bowling!" Excitedly wielding his bowling ball, Grover accidentally drops it on a cat who meows in pain. The scene closes with him running to her, exclaiming, "Don't worry kitty, I have my emergency kit!"

I leave it to you to find the irony of Grover's somewhat flamboyant take on emergency preparedness. This may all be to say that we must re-evaluate our allegiance to kitties, muppets, inmates, and elders that cohabit with us on this planet. For, as queer eco-critic Catriona Sandilands suggests, queer and ecological politics are intimately entangled, and therefore require us to more deeply analyze the varied structures of power and capital that shape these allied struggles.

Finding our Bearings

A week or so ago, Jess and I took a walk through the sacred land that is the home of the Dzogchen community in Buckland, Massachusetts called Khandroling. Tradition states that this land is populated by Buddhist spirits called Dakinis who protect over the woods and waters of the place and look out for those beings who visit the refuge to seek enlightenment. Along the path, we stopped at the pond to sit and meditate on its banks; our mindfulness was interrupted, or perhaps enlivened, by the loud sound of a very large animal sloshing through the reeds at the far end of the water. Too far from us to be visible, we carefully approached the other side of the pond to be greeted not with the sight of moose antlers or beaver splashes, but with the even more distinctive sound of a great animal shaking the water from her fur coat. We watched and waited, changing our position, silently requesting the being to show herself, but to no avail. Walking back to our meditation spot, we tried to resume but were excited and a bit shaken by the encounter and thus quietly ambled back down the hill towards our car.

A couple days later, after Tropical Storm Irene's arrival, we were at a gathering of the community and spoke with one man who has spent many weeks on the land working on a new meeting hall to be completed in Summer 2012. He mentioned to us that perhaps the animal with whom we had become acquainted was a bear, as over the years one had been sighted close to where we imagined the rustling and shaking to be emanating. We had seen a young black bear once before, in northern Ontario sitting up eating berries from a roadside bush, but this occasion seemed different -- with only sounds to guide our perception, our imaginations had embellished the encounter into mystical proportions. Did she see sense us as we sensed her? What could the animal's presence represent? Through this experience, what are we supposed to learn? The idea that today comes to mind is a version of what Donna Haraway refers to as "regard," of holding one in your regard, paying respect and deference to other beings with attention. We held the bear in our regard, bearing respect for its presence (various puns intended), but did the bear hold us in the same light?

When I returned home to our apartment in New York, on the top of the toilet where we keep our most thought-provoking publications, I found a photograph of a white ghostly bear haunting the cover of the August 2011 National Geographic. The Kermode or "Spirit" bear as it is known, is a native of a unique ecosystem in northern British Columbia, now under threat by the international development of an oil pipeline to run from the Alberta Tar Sands to the coast of the Pacific and eventually to the future car-drivers and energy consumers of China and Japan. The Gitga'at First Nation tribe, who shares the bear's unique coastal rainforest home, is now struggling to stem the tide of industrial development and inevitable environmental degradation that this project would create. While these photographs, and the potential mammalian suffering they uncannily convey, inspired a different sort of regard from me, both of these bear encounters reminded me of the frightening threats we currently face. The logic of oil cannot measure or account for this animal's certain form of grace. Nor can we easily reconcile their losses with the supposed gains that would come by vanquishing the "bear market" - a task seemingly critical to our national security and solvency, and Obama's 2012 election campaign. And so these various spirit bears seem also to be somehow affiliated with the environmental activists who have recently demonstrated against the Keystone XL pipeline to run from Alberta to the Gulf of Mexico, and been arrested for doing so in front of the White House. I wonder if these activists have witnessed the quiet aura of sensing an animal in the woods. I hope they seek to demand others to contemplate not only the greed and over-consumption this pipeline represents, but to the devotion and respect these animals demand of us. For it might do us some good to sidestep the slightly hysterical and rabid political feelings circulating these days with that other deeply political position that is found in our attendance to the grace of all living beings.

And so on the eve of my return to teaching, writing, and running around in circles, I'll sign off with a poem by Mary Oliver about other bears, birds, and foxes.

"October"

1
There's this shape, black as the entrance to a cave.
A longing wells up in its throat
like a blossom
as it breathes slowly.

What does the world
mean to you if you can't trust it
to go on shining when you're

not there? And there's
a tree, long-fallen; once
the bees flew to it, like a procession
of messengers, and filled it
with honey.

2
I said to the chickadee, singing his heart out in the green pine tree:

little dazzler,
little song,
little mouthful.

3
The shape climbs up out of the curled grass. It
grunts into view. There is no measure
for the confidence at the bottom of its eyes --
there is no telling
the suppleness of its shoulders as it turns
and yawns.

Near the fallen tree
something -- a leaf snapped loose
from the branch and fluttering down -- tries to pull me
into its trap of attention.

4
It pulls me
into its trap of attention.

And when I turn again, the bear is gone.

5
Look, hasn't my body already felt
like a body of a flower?

6
Look, I want to love this world
as though it's the last chance I'm ever going to get
to be alive
and know it.

7
Sometimes in late summer I won't touch anything, not
the flowers, not the blackberries
brimming in the thickets; I won't drink
from the pond; I won't name the birds or the trees;
I won't whisper my own name.

One morning
the fox came down the hill, glittering and confident,
and didn't see me -- and I thought:

so this is the world.
I'm not in it.
It is beautiful.

Mary Oliver, New and Selected Poems, 60.

Earthquakes, Hurricanes, and Stillness

On Tuesday I was sitting on the couch editing my chapter on Atwood's Surfacing and felt a slight rumble. Here in Conway, Massachusetts you might believe this to be a unique occurrence, but energy has an odd way of working around here - some folks are just used to quakes, whether they manifest as spiritual, emotional or physical jolts. I was interested by the academics who posted on Facebook that they believed the quake was simply a manifestation of the momentum or angst that end of summer writing can produce. At our solitary work stations, sometimes we can forget the movement and flexibility required to study and write. My struggle, and maybe some of yours, is to find the middle ground between movement and stillness, peripatetic anxiety and boring stasis. The energetic bumps in the night are just reminders of this need for balance.

As academia becomes more market-driven, and we frantically scramble to prove our expertise in the form of conference papers, articles, books, blog posts, etc., it might be useful to consider the Classical foundations of scholarly life. The work of the mind for centuries, if not millennium, has often been paired with physical activity and spiritual contemplation. Greek philosophers often comment on Socrates walking in contemplation, or standing for days at a time, without moving, in the face of a literal military siege. Montaigne confesses that he has a quick and steady walk, but he "knows not which of the two, my mind or my body, I have had more difficulty in keeping in one place." The balance between cognitive and physical movement and our capacity for stillness appears to be an enduring challenge. This week, as I struggled to stay sitting and finish a chapter draft, I found there was nothing better than taking a long walk in the middle of the day to shore up my creative energy and revive my focus for further contemplation.

And so we might consider the impending hurricane as a test of this balance between stillness and movement. I'm happily holed up in Massachusetts and will be waiting out the storm at a retreat center Tsegyalgar East with Jess. We are both thinking of our friends and family in New York, however, who will have to endure a lack of mobility this weekend, and face the frightening absence of public transportation. Perhaps we can think of this storm as Mother Nature's way of reminding us to practice being still. She asks us to take a break from our harried daily routine, sit without our laptops, our cell phones, and our grab-bag of worries, and to be present to the constant wanderings of our inner selves that we often ignore or take for granted. Be restful friends, and remember, the subway will be closed only for a little while.

Beginnings

On this August evening, I'm house-sitting with my partner in Lebanon, NH, writing a dissertation chapter on Margaret Atwood's Surfacing and feeling the wetness sink in to my bones from almost 36 hours of straight rain. Hunkered over the dining room table with my companion machine (a laptop), my sweets (chocolate - my lady is in the woods), and my procrastination (a piano and a pile of Brahms, Bach and Chopin), I look out the leaded glass window to a tall hill of ferns, firs, and late season snapdragons. It is this image you see behind me in the photograph alongside this post - a scene quite different from the lovely brick wall our Manhattan apartment's windows frame into steady, unchanging blocks of brown and grey. It is always a gift to be able to change frames, especially if they involve the colors green or blue.

I've thought about creating this blog for quite a while now. I'm slowly making my way into claiming the identities of "professor" and "academic," rather than the more digestible and performable mantle of "student." Part of this practice of self-naming is to bring out into the open some of the questions and quandaries that continue to pester me as I make my way in the fields of literary and cultural criticism. For the past couple of years, the most pressing, audacious and often silenced quandary over which I've muddled is the state of spirituality in higher education. When I speak of critical spirituality, I believe this is in service of re-invigorating the spirit, the soul, and even the divine as key components in understanding the realms of academic thought and pedagogy that I call my home. To make spirituality critical is to salvage the concept of spirituality from 1) the commodification and shallowness that popular culture forces upon us, 2) the disdain and snickering that can emerge when we dare to speak its name in the classrooms and lecture halls of our secular universities and 3) from the fear-mongering and hatred that religious fundamentalism brings. To inhabit a critical position of spirituality is therefore to consider how social phenomena such as faith, Being, mysticism, and mindfulness emerge in the context of our desires, our systems of representation, and our ecological and communal lives. I'm not sure how I'll be addressing these issues in this blog, but I imagine my posts to emerge from the everyday experiences I have on the streets of New York, where I currently live, on my more rural travels, and in my research and scholarly conversations.

This blog's somewhat simple and less than distinctive name is formed from the combination of ecology and spiritual "Ecospiritual," but it holds many other unvoiced identities within: queer, feminist, Christian, Buddhist, Midwestern, musician, caretaker, healer. All these different selves that cohabit within seek a central goal: to restore a more hopeful, sustainable, compassionate and communal way of life to our society. And it seems to me that spirit is central to this process too.

So for this first post, please take a look at a note of positive news: The passing of the Universal Declaration of the Rights of Mother Earth in Bolivia this summer, which follows Ecuador's Rights of Nature that passed in 2008. When feeling down after reading the recent profile of Michelle Bachmann in the New Yorker, feel free to read the text of the Universal Declaration. Despite my dis-ease with the discourse of rights in feminist circles, and with the recent passing of the "right" to gay marriage as thousands of children remain parent-less because gays and lesbians cannot legally adopt, it does seem to alter the framework when we consider trees holding similar (not necessarily equatable) inalienable rights as white men. Although I am not a specialist in Bolivian or Ecuadorian politics, it does seem likely that the passing of this historic legislation may have been influenced by indigenous forms of eco-centric religion. Bolivia's current president Evo Morales is the first indigenous citizen to be elected to this position in the nation's history. You can find other positive news here. It's a little hippy-dippy, but a helluva lot better than Fox.

Oh and here was what my Friday night looked like -- in honor of Surfacing...