six points:

1. The idea that the new york school of poetry is mostly marked by a flanuer's energy, and by extension a flanuer does not have form. 
2. Two examples where the NY school has form, O Hara and Dlugos. 
3. Kinds of form---poetics, but also religious forms, religious forms as a kind of poetics. religious forms that these two used--liturgical calendar (qs/qt), prayer, and esp, litany. 
4. Dlugos and heritage of O Hara's form,  G9 vs Fast Life, tightening, closing form's potential, thru a religious lens. 
5. G9 as liturgy, list vs litany, queer list, O Hara against Litany, nessc. of disntinctly queer forms post AIDS> 
6. matrice of mutually reinforcing potentials--Dlugos would not be the poet that he is w/o both O'Hara--but also the poential to discuss Dlugos' radical religious potential w/o both an O'Hara frame and a queer frame. 

also lacunae. 

search terms: 

New York School Flanuer 

Flanuer against form 

New York School and Poetics 

O Hara STanza 

Queer Time 

Queer Space 

Litany

Liturgical Time 

O Hara Mary

queer listings

AIDS requiem

http://books.google.ca/books?id=FHdLSLH-voEC&pg=PA83&lpg=PA83&dq=Flaneur+against+form&source=bl&ots=0ZkKDudSlZ&sig=pgEVK36TsgQLM3rF4b1SVLea3Uk&hl=en&sa=X&ei=3F55VMSJGOHbsASP14Ig&ved=0CCoQ6AEwAzgK#v=onepage&q=Flaneur%20against%20form&f=false

"The street becomes a dwelling for the flâneur; he is as much at home among the facades of houses as a citizen is in his four walls. To him the shiny, enamelled signs of businesses are at least as good a wall ornament as an oil painting is to the bourgeois in his salon. The walls are the desk against which he presses his notebooks; news-stands are his libraries and the terraces of cafés are the balconies from which he looks down on his household after his work is done."1938

http://books.google.ca/books?id=MVotqpiz23EC&pg=PA223&lpg=PA223&dq=New+York+School+poetry+Flaneur&source=bl&ots=O6YnsabXFZ&sig=8_cozWL70zCX2ChWH7yi8tq05iY&hl=en&sa=X&ei=LF95VPTVBMeKsQTih4DYBA&ved=0CDIQ6AEwADgK#v=onepage&q=religion&f=false

http://www.poets.org/poetsorg/text/oh-kangaroos-sequins-chocolate-sodas-frank-oharas-excitement

Fuck the social order and the Child in whose name we’re collectively terrorized; fuck Annie; fuck the waif from Les Mis; fuck the poor, innocent kid on the Net; fuck Laws both with capital ls and small; fuck the whole network of Symbolic relations and the future that serves as its prop. (Edelman) Fuck the churches order, and the Child in the Creche in whose name we're collectively harrowed; Fuck the Christmas pageant; Fuck the waif from the Little Drummer Boy; Fuck the poor, innocent kid in the Altar guild; fuck canon laws, both with the capital ls and small; fuck the whole network of eccelsial relations and the fear of future that serves as its prop...

what happens when we apply an edelman infused framework on the recent death of mainline protestants--instead of thinking of queerness as new kinds of fecundity, or new kinds of praise, or new kinds of excess, what happens if we trust the queer gifts of negation. if we think of queerness as liminal, as a way of moving between the living and the dead, if we think of the queer carnival as one of ghostly remembering, if that ghostly remembering is as much about burying as anything else, then is the queer task one in the memory of Christ's body, just as the torn body of Christ bridged b/w the living and the dead, can our queer bodies bridge the live church and the dead church...we learned the gifts of mercy, of death, of martyrdom, of righteous anger, of hospitality in our history, of new narratives against a needless and dangerous promulgation, can we translate those gifts to the death of the church? If the church is dying, can we in our own way, lead it to discovering its own holy and sacred negation...even this idea of resurrection, does the spirit not manifest itself in a myriad of forms, is our love of the institutional forms of Christendom idolatrous... or is this a way of getting one of the hook for genuinely corperate worship. continually reading queer theory this semester, i am reminded that our gifts are gifts of greyness, and that we have to maintain the radicality of our refusing the fecund and reproductive.