went to dinner at cava w/ ray, col, pete and caitlin. rose cava, spanish and argentine reds, this amazing thick and dark port, fennet branca, and oh god the food--stilton and figs, various hams, chicken liver mousse, brussel sprouts w/ black garlic, sweetbreads, and so many desserts.
Wednesday, May 13, 2015
Friday, May 01, 2015
Sunday, April 19, 2015
START) - WINNIPEG, MB09:00 AM GLCYes5230STE ANNE JCT, MB09:30 AM09:30 AM GLC 5230RICHER JCT, MB09:43 AM09:43 AM GLC 5230HADASHVILLE JCT, MB10:11 AM10:11 AM GLC 5230PRAWDA JCT, MB10:18 AM10:18 AM GLC 5230MCMUNN, MB10:30 AM10:30 AM GLC 5230FALCON LAKE, MB10:45 AM10:45 AM GLC 5230WEST HAWK LAKE JCT, MB10:50 AM10:50 AM GLC 5230ON/MB BORDER, ON10:55 AM10:55 AM GLC 5230MOTH LAKE, ON11:00 AM11:00 AM GLC 5230GRANITE LAKE, ON11:10 AM11:10 AM GLC 5230CLEARWATER BAY, ON11:20 AM11:20 AM GLC 5230KENORA, ON11:59 AM12:15 PM:16GLCYes5230VERMILION BAY, ON01:20 PM01:20 PM GLC 5230DRYDEN, ON01:50 PM02:20 PM:30GLCYes5230WABIGOON, ON02:35 PM02:35 PM GLC 5230DINORWIC, ON02:40 PM02:40 PM GLC 5230IGNACE (E), ON03:35 PM03:45 PM:10GLC 5230ENGLISH RIVER, ON04:20 PM04:20 PM GLC 5230UPSALA (B), ON06:05 PM06:05 PM GLCYes5230RAITH, ON06:35 PM06:35 PM GLC 5230THUNDER BAY, ON07:30 PM09:00 PM1:30GLCYes5230PASS LAKE CORNER, ON09:30 PM09:30 PM GLC 5230PEARL, ON09:40 PM09:40 PM GLC 5230DORION, ON09:55 PM09:55 PM GLC 5230HURKETT JCT, ON10:00 PM10:00 PM GLC 5230RED ROCK JCT, ON10:15 PM10:15 PM GLC 5230NIPIGON, ON10:20 PM10:20 PM GLC 5230ROSSPORT JCT, ON11:10 PM11:10 PM GLC 5230SCHREIBER, ON11:30 PM11:30 PM GLC 5230TERRACE BAY, ON11:45 PM12:01 AM GLCYes5230MARATHON, ON01:00 AM01:00 AM GLC 5230MANITOUWADGE JCT (E), ON01:30 AM01:30 AM GLC 5230WHITE LAKE BRIDGE (E, ON01:35 AM01:35 AM GLC 5230WHITE RIVER JCT, ON02:15 AM02:30 AM:15GLC 5230WAWA, ON03:35 AM03:35 AM GLC 5230RED ROCK LAKE, ON04:00 AM04:00 AM GLC 5230AGAWA, ON04:35 AM04:35 AM GLC 5230MONTREAL RIVER HARBO, ON04:50 AM04:50 AM GLC 5230PORT MAMANAISE, ON05:05 AM05:05 AM GLC 5230BATCHAWANA BAY, ON05:20 AM05:20 AM GLC 5230HARMONY BEACH, ON05:35 AM05:35 AM GLC 5230GOULAIS RIVER, ON05:45 AM05:45 AM GLC 5230HEYDEN, ON06:00 AM06:00 AM GLC 5230SAULT STE MARIE, ON06:30 AM07:15 AM:45GLCYes5230GARDEN RIVER, ON07:34 AM07:34 AM GLC 5230ECHO BAY, ON07:35 AM07:35 AM GLC 5230DESBARATS (E), ON07:55 AM07:55 AM GLC 5230BRUCE MINES, ON08:02 AM08:02 AM GLC 5230THESSALON, ON08:17 AM08:17 AM GLC 5230IRON BRIDGE, ON08:37 AM08:37 AM GLC 5230BLIND RIVER, ON08:51 AM08:51 AM GLC 5230SPRAGGE (E), ON09:28 AM09:28 AM GLC 5230SERPENT RIVER, ON09:35 AM09:35 AM GLC 5230SPANISH, ON09:41 AM09:41 AM GLC 5230WALFORD JCT, ON09:45 AM09:45 AM GLC 5230MASSEY, ON09:54 AM09:56 AM:02GLC 5230WEBBWOOD, ON10:13 AM10:13 AM GLC 5230ESPANOLA (E), ON10:23 AM10:23 AM GLC 5230(END) - SUDBURY, ON11:35 AM(END) GLCYes5230
Friday, April 17, 2015
It feels like we are in the second generation of autistic discourse. The first generation was marked by medical intervention, and by the elimination of the autistic voice. The diagnosis was considered the beginning of finding a solution, or a cure. It was the policing of bodies, the refusing of awkwardness, the speech therapy to end stuttering, the constant supervision, the endless correcting. These strategies often used (and still use) violence of the body to control and mainstream what are viewed as failures of the language. This ranges from the relatively mild--the holding that is required of Autism Behaviour Control, to the much harsher--the infamous use of electric shock. What these strategies have in common an obsession with “adapting the maladaptive” There were proto histories--Bettelheim's idea that the absent mother, or the uncaring mother caused autism. But the assumption was that the autistic voice was a flawed one, and one that had to be processed out of children--as early as possible.
The second generation has a radical edge. It refuses to see where they are as a problem of adaptation, and to seek a cure. There is nothing wrong with the autistic voice, and that voice has advantages--advantages that should be preserved. This is not to suggest that there is a utilitarian need for those on the spectrum either. This is not an argument of preservation via use. The main thrust of the book is to elucidate the differences between neuroqueer and baseline uses of langauge--what marks the difference between these two factions, is the radical reinvention of language that those who are autistic construct.
The collection of essays will be about how autistics use language, and how that usage can provide a set of methodological interventions, patterns of resistance, and also refusal. In this anthology, mostly featuring autistic people writing on autistic subjects, will be one of the first work to discuss the pragmatics of autistic language, but also to deconstruct what those pragmatics mean both within autistic cultures. Part of this is new forms that are emerging--that refuse the linearity of neo-liberal prescriptivism--ones that encourage the list, the jarring transition, the info dump, the non-verbal, the stutter, and the stim. It is also how those forms can be used outside of an autistic context--how the list can become a liturgy, how the jarring transition haunts the jump cut of modernism, how the infodump is one way through the problem of taxonomy and archive, how the non-verbal resembles the lacunae or the gap so beloved by Deleuze or Derrida, or how the stutter or the stim is a writing on the body.
These gaps, and hauntings, the connections between autistic speech and the speech of theory, is one way of constructing these narratives. But, the multiphasic, and the personnel are key as well. Autism for autism’s sake is key here. The book will then, be primarily, one that discusses linguistic codes/language games that mark autistic people--words that they use to describe their own experiences.
Tuesday, February 24, 2015
From Munoz:
The mark of the utopian is the qoutadian
Barthes
Memory is most certainly constructed and, more importyant, always political. The case I make in the chapter posits our rembrances and their ritualized tellings--through film, video, peformandce, writin and visial culture--as having world making potentialities...these queer memories of utopia and the longing that structures them, esp. as they are empodied in work that I identiy as public-sex-mimetic-cultural production help us carve out a space for actual, living, sexual citizenship. (35)
The double ontology of ghosts and ghostliness, the manner in which ghosts exist inside and out and travese categorical distinctions , seems especialyl useful for a queer criticism that attempts to understand communal mourning, group pyschologies, and the need for a poltiics that "carries our ded" with us into battles for the present and future.
The state understands the need to keep us from knowing ourselves, knowing our masses. (64)
I was a spy in the house of gender normativcity, and like any spy I was extremely careful and worried that my cover would be blown. (68)
Lee Edleman, in his powerful polemic: No Future Queer Theory and the Death Drive, wishes to alert his readers to the fact that "the structuring optimism of poltiics of which the order of meaning commits us, installing as it does the perptual ope of reaching meaning through signification, is always, I would arguea negation of the primal, costituive and negative act. Poltiical hope fails queers because, like significaiton, it was not orginally made for us. It resonates only on the level of reproductive futirity, abandoing politics and hope, is a certain jouissance that at once defines and negates us. Edelman's pschoanytic optic reveals that the social is inoperable for the always already shattered queer subject. (90)
Utopian and willfully idealistic practices of thought are in order if we are to resist the perils of heteronoramtivce pragmistim and Anglo-normative pessism. Imagining a queer subject who is abstracted from the sensous intersectianlitis that mark our experience is an ineffectual way out. (96)
The utopian performative charge of this image allows one to see the past, the moment before an actual performace, the moment of potentiality, and the veiwer gains access to the affective patrucarity of that moment of hope and potenrial transformation that is alos the temporality of performance. (101)
Queer cultural production is both an acknlowegent of the lack that is endemic to any heteronormative rendering of the world and a building, a "world making" in the face of the lack. A nothing is a utopian act insofar as it acknowledges a lack that is normalized as a reality and attempts to work with and through nothingness and empheramity. It is both a critique and an additive or reprative gesture. (118)
The mark of the utopian is the qoutadian
Barthes
Memory is most certainly constructed and, more importyant, always political. The case I make in the chapter posits our rembrances and their ritualized tellings--through film, video, peformandce, writin and visial culture--as having world making potentialities...these queer memories of utopia and the longing that structures them, esp. as they are empodied in work that I identiy as public-sex-mimetic-cultural production help us carve out a space for actual, living, sexual citizenship. (35)
The double ontology of ghosts and ghostliness, the manner in which ghosts exist inside and out and travese categorical distinctions , seems especialyl useful for a queer criticism that attempts to understand communal mourning, group pyschologies, and the need for a poltiics that "carries our ded" with us into battles for the present and future.
The state understands the need to keep us from knowing ourselves, knowing our masses. (64)
I was a spy in the house of gender normativcity, and like any spy I was extremely careful and worried that my cover would be blown. (68)
Lee Edleman, in his powerful polemic: No Future Queer Theory and the Death Drive, wishes to alert his readers to the fact that "the structuring optimism of poltiics of which the order of meaning commits us, installing as it does the perptual ope of reaching meaning through signification, is always, I would arguea negation of the primal, costituive and negative act. Poltiical hope fails queers because, like significaiton, it was not orginally made for us. It resonates only on the level of reproductive futirity, abandoing politics and hope, is a certain jouissance that at once defines and negates us. Edelman's pschoanytic optic reveals that the social is inoperable for the always already shattered queer subject. (90)
Utopian and willfully idealistic practices of thought are in order if we are to resist the perils of heteronoramtivce pragmistim and Anglo-normative pessism. Imagining a queer subject who is abstracted from the sensous intersectianlitis that mark our experience is an ineffectual way out. (96)
The utopian performative charge of this image allows one to see the past, the moment before an actual performace, the moment of potentiality, and the veiwer gains access to the affective patrucarity of that moment of hope and potenrial transformation that is alos the temporality of performance. (101)
Queer cultural production is both an acknlowegent of the lack that is endemic to any heteronormative rendering of the world and a building, a "world making" in the face of the lack. A nothing is a utopian act insofar as it acknowledges a lack that is normalized as a reality and attempts to work with and through nothingness and empheramity. It is both a critique and an additive or reprative gesture. (118)
Wednesday, January 28, 2015
Friday, January 23, 2015
I have watched the disposessed and the starving laborlized. I have watched the dispossed and starving laboring in the fields which others own, with their transitor radios at their ear, all day long: so they learn, for example, along wiht equally weighty matters, that the Pope, one of the heads of the civilised world, forbids to the civilsed that abortion which is being, literally, forced on them, the wretched. The civlised have created the wrestched, quite coldly and deliberately, and do not intend to change the status qou, are responsible for thier sluaghter and enslavement; rain down bomba on children whereever and whenver they decide that their vital interests are menaced, and think of nothing of torturing a man to death: these people are not to be taken seriously when they speak of the sanctity of "human life" or the "concience" of the cilivized world. (16)
Even if what I was preaching was gospel, I had no right to preach it if I no longer believed it. To stay in the church merely because I was afraid of leaving it was ununtterably far beneath me, and too despeciable a cowardice for him to support in any friend of his . Therefore, on the coming Sunday, he would buy two tickets to a Broadwy matineed and meet me on the steps of the 42nd STreet Library, at two o'clock in the afternoon. He knew that I spent all day Sunday in church--the point, precisely, of the challenge. IF I were not on the steps of the library (in the bookshelves of which so much of my trouble had begun! then he would be ashamed of me and never speak to me again and I would be ashamed of myself. (32)
The choices do not involve, for example, that seismographic shudder which the word, homosexual, until today, produces in the American mind, or soul: I doubt that Americans will ever be able to face the fact that the word, homosexual, is not a noun. The root of this word, as Americans use it--or as this word uses Americans--simply involves a terror of any human touch, since any human touch can change you. A black man and a white man can come together only in the absene of women, which is, simply, the American legend of masculinity brought to its highest pressure, and revealed, as it were, in black and white. (67)
There was a rite in our church, called pleading the blood. When the sinner fell on his face before the altar, the soul of the sinner then found itself locked in battle with sAtan: or, in the place of Jacob, wrestling with the angel. All of the forces of Hell rushed to claim the soul which had just been astonished by the light of the love of God. The soul in torment turned this way and that, yearning, equally, for the light and for the darkness: yearning, out of agony, for reconcillation--and for rest: for this agony, for recncillaiton--and for rest: for this agony is compounded by an unimaginable, unprecedented, unspeakable figure. Only the saints who had passed through this fire--the incredible horror of the faining of the spirt-had the power to intercede to "plead the blood" to bring the embattled and mortally endangered soul "through". The pleasing of the blood was plea to whosoever had loved us enough to spill his blood for us that he might springle the soul with his love once more, to give us power over SAtan, and love and courage to live out our days.... (113-4)
Baldwin The DEvil Finds Words
Even if what I was preaching was gospel, I had no right to preach it if I no longer believed it. To stay in the church merely because I was afraid of leaving it was ununtterably far beneath me, and too despeciable a cowardice for him to support in any friend of his . Therefore, on the coming Sunday, he would buy two tickets to a Broadwy matineed and meet me on the steps of the 42nd STreet Library, at two o'clock in the afternoon. He knew that I spent all day Sunday in church--the point, precisely, of the challenge. IF I were not on the steps of the library (in the bookshelves of which so much of my trouble had begun! then he would be ashamed of me and never speak to me again and I would be ashamed of myself. (32)
The choices do not involve, for example, that seismographic shudder which the word, homosexual, until today, produces in the American mind, or soul: I doubt that Americans will ever be able to face the fact that the word, homosexual, is not a noun. The root of this word, as Americans use it--or as this word uses Americans--simply involves a terror of any human touch, since any human touch can change you. A black man and a white man can come together only in the absene of women, which is, simply, the American legend of masculinity brought to its highest pressure, and revealed, as it were, in black and white. (67)
There was a rite in our church, called pleading the blood. When the sinner fell on his face before the altar, the soul of the sinner then found itself locked in battle with sAtan: or, in the place of Jacob, wrestling with the angel. All of the forces of Hell rushed to claim the soul which had just been astonished by the light of the love of God. The soul in torment turned this way and that, yearning, equally, for the light and for the darkness: yearning, out of agony, for reconcillation--and for rest: for this agony, for recncillaiton--and for rest: for this agony is compounded by an unimaginable, unprecedented, unspeakable figure. Only the saints who had passed through this fire--the incredible horror of the faining of the spirt-had the power to intercede to "plead the blood" to bring the embattled and mortally endangered soul "through". The pleasing of the blood was plea to whosoever had loved us enough to spill his blood for us that he might springle the soul with his love once more, to give us power over SAtan, and love and courage to live out our days.... (113-4)
Baldwin The DEvil Finds Words
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