Benedict Seymour’s Dead the Ends takes Chris Marker’s La Jetée as its Ur-text. Seymour’s film is a found-footage concoction, and thus incorporates much of the Marker film into itself. But Dead the Ends is also database art, as Seymour pairs these bits of La Jetée with their many echoes in subsequent time travel narratives (Terry Gilliam’s 12 Monkeys, etc.). These works that Seymour reanimates in Dead the Ends all feature romance at their core: lovers seeking each other across time. The narrator of my story, meanwhile, feels growing within himself some similar romantic core. It is there “in the belly of this story,” as Leslie Marmon Silko says of her novel Ceremony. I trance-scribe these texts in the time-stream of the paralogy, but they are words received from another timeline, spoken by a shadow-self whose desires led him West. Or not spoken by the shadow-self, but in dialogue with it. Trance-scribing is not the same as channeling. The shadow-self wants to access the acid diaries of Merry Prankster Stewart Brand, founder of the Whole Earth Catalog. The shadow-self is headstrong — discontented — and then enlivened — reawakened — through an encounter with another. Whereas the paralogical self is a family man: loving father, loving husband. But grown weary from excessive self-silencing, and (given the nature of the karmic cycle) the expectation that he plod on and endure.
A friend and I arrange a near-synchronous viewing of Terror Nullius, a new film from Soda Jerk. Afterwards we discuss. This friend and I have played in bands and noise projects together. We’re ex-I, Apparatuses. We’ve collaborated in many ways over the years: gallery shows, performances, movies, publications, releases. And we’ve maintained contact and correspondence despite living for many years at a distance. C. is a filmmaker, a video artist, a noise musician and a teacher. He and I have been thinking and talking about “multidimensional correspondence chess.” We riff on each other’s puns and neologisms. C. is a great inventor of future-shocked vocabularies and concepts. His imagination has always also been drawn to the monsters of Hollywood creature features — especially Frankenstein. His is a Frankensteinian aesthetic: a kind of “mad science” involving Blobsquatches and “Metaphortean Research.” Speculative frictions rub shoulders with war machines, producing new lines of flight.
Breathe, relax, listen around. Ask into a phone, “Who are you, love?” and type, “Bless you!” Seek out “America Needs Indians,” the multimedia show that Stewart Brand performed at the 1966 San Francisco Trips Festival. The show placard for the festival lists “America Needs Indians” as the first part of a double bill on Friday January 21, the first night of the three-day festival. It describes the event as follows: “AMERICA NEEDS INDIANS — Sensorium 9. By Stewart Brand and Zach Stewart. 600 slides, 2 movies, 4 sound tracks, flowers, food, rock ‘n’ roll, Eagle Bone Whistle, Thunderstorm, live Cheyenne Tipi, Chippewas, Sioux, Blackfeet, Tlingit, Makah, Pomo and Miwuk, plus anthropologists.” If ever I happened upon a time machine, the Trips Festival is certainly among the events of the past I’d visit. Charles Perry describes the festival in his history of Haight-Ashbury — though he says no more about “America Needs Indians” than that it was “mournfully out of place in the rackety, echoing space of Longshoremen’s Hall.” Ben Van Meter shot footage at the festival, eventually releasing a short called S.F. Trips Festival, An Opening (1966). Look, too, for a feature film of his called Acid Mantra or Rebirth of a Nation (1968). Wheeler Winston Dixon discusses Van Meter in his book The Exploding Eye: A Re-Visionary History of 1960s American Experimental Cinema.
I sit in my living room admiring this beautiful, brand new human who, according to a scale, has already grown a whole pound larger since last her pediatrician weighed her. By afternoon the sun has moved us outdoors. I honor mothers and mammalian and marsupial kin by carrying her in a front-facing pouch as I stroll through the neighborhood, talking with Sarah about a Nick Estes book that we’re reading together: a history of Indigenous resistance called Our History Is The Future. As readers we find ourselves wondering: How do we join the resistance to settler-colonialism so as to lessen the latter’s hold on lands, peoples, and nations? Perhaps I can begin by rethinking Hippie Modernist art, literature, and culture in light of Indigenous resistance movements of the 60s and 70s like Red Power and AIM. Rewatch counterculture westerns, movies like McCabe & Mrs. Miller, Little Big Man, and Midnight Cowboy. Watch, too, as F. lies on a couch listening to songs from Jeremy Steig’s Howlin’ for Judy, Karen Dalton’s “Reason to Believe,” Amen Dunes’s “Lonely Richard,” and Jessica Pratt’s “Moon Dude.”
With my father-in-law and my nephew I caught a matinee screening of The Rise of Skywalker, an anti-imperialist franchise film prefaced by trailers for imperialist dreck: upcoming releases like My Spy, Bad Boys Forever, and Top Gun Maverick. Granted a brief respite from parenting by our in-laws, Sarah and I drop in on a New Year’s party where we chat with friends, though we bail well before midnight, unable in brief to enjoy ourselves in full. Yet here we are, F. beside us, welcoming the decade ahead.
Like a needle dropped gently atop an LP, or an iron pressed briefly upon the arm of a shirt, so I happen upon The Soul of Mbira, an album in the Nonesuch Explorer Series.
Deep stuff. Afterwards, the rain upon my window. An mbira is an ancient African instrument consisting of keys mounted over a bridge on a hardwood sound-board. Thank you, fellow Explorers, for beaming this my way, like music from another galaxy, gourds and voices resonating across space and time. Nonesuch released the albums of field recordings in the Explorer Series from 1967 to 1984. That in mind, I agree to see a movie with some friends. Get out and explore a bit, I tell myself. Watch Bong Joon-ho’s Parasite and then stand on a sidewalk in front of a bar debating its merits with friends.
A colleague of mine who has become a friend over the years, both of us members of a shared reading group, donated some of his books to a local thrift store, whereupon I scooped them up as if the cosmos had willed them toward me. All of this happened several years ago; yet as I sat today, mind churning with topics recommended or observed, my thoughts wandered from a counterfactual, alternate-history version of Jacques Demy’s Model Shop, starring not Gary Lockwood but Demy’s original choice for the lead, a then-unknown Harrison Ford. There I was imagining imaginary stills from the imaginary LA of this imaginary film, when with a wash of emotion I happened upon one of these books I’d scored from my friend: a Beacon Press trade paperback of Herbert Marcuse’s Eros and Civilization. It’s a book I should read, given what I teach. “Beyond the Reality Principle” is where it’s at, as is “Political Preface 1966,” written a decade after the book’s initial appearance. For Marcuse, a successful revolution would be one that makes the human body “an instrument of pleasure rather than labor” (xv), transforming work into play. Attempting to do my part, I pull an LP from the shelves in my basement and bask in the choir, percussion, and wolfsong of tracks like Paul Winter’s “Kyrie.”
William Irwin Thompson interjects, speaking on behalf of coming together as a mass of music rather than matter. Ecology appears here as it should, a science not of scarcity but of sacred geometry. Gary Snyder delivers his “Prayer for the Great Family,” a poem from his book Turtle Island. Let animals and plants once again be our teachers and guides.
Children of Men is a panic-pitched end-times vision, a film about fear, all of twenty-first century humanity’s worries in quick succession: terrorism, environmental collapse, wars waged between states and nonstate actors, inequality, infertility, banditry, you name it. “Theo,” the Clive Owens character, wanders traumatized, cynical and half-numb, through a kind of hell-house morality tale, until his arrival at the miracle of the nativity. His job thenceforth is to shepherd Kee, the film’s Mary, a refugee whose body houses future life, toward the hope of the film’s Utopia, a legendary community said to exist on an island in the Azores, led by a group called the Human Project. “Everything’s fine,” people keep saying, “all part of a bigger thing!” With death and danger all around them, punctuated by moments of great beauty, Kee persists, and Theo follows, protecting her and the baby from harm. Members of the Human Project arrive to the rescue by film’s end, floating toward Kee and her baby in a boat called Tomorrow.
Autumn colors, seasonal regalia. The day’s peaks include cat sightings, walks, the cries of squirrels. Upon stepping outdoors in the a.m., I spy in my front lawn a cluster of wild mushrooms, causing me later in the day to see the new documentary Fantastic Fungi at the local cinema. As if the thought had been “planted.” Karma earned from the university of life.
I shift rooms, staring at books, feeling indecisive. Trick or treaters come to the door. I take this as a sign. Time to stand outdoors drinking whiskey cider from a solo cup, chatting with neighbors. Afterwards I return home and cue up It’s the Great Pumpkin, Charlie Brown. Trippy, scary stuff. Poor Linus, persecuted by others for his scribblings regarding “religion, politics, and the Great Pumpkin.” The others disguise themselves with masks and sheets, whereas Linus prefers sincerity.