Tag: surrealism

Kathy Acker Reading The Body 1991 (MONDO 2000 Issue #4)

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Kathy Acker Interviewed by Larry McCaffery

When Kathy Acker smiles, her face shifts 2000 years in time, from Periclean austere to postmodern punk.

Embedded in one of her front teeth is a jagged chunk of bronze.

She is her own text, her own gallery. She’s a body builder in more than the usual way: her muscles animate spectacular tattoos. She has seized control over the sign-systems through which people “read” her.

You may also read her books. In Empire of the Senseless (1988) she systematically kills the patriarchal father, tries (but eventually fails) to imagine a society freed from Oedipal considerations and all taboos, and introduces a file of outcast myths—cyberpunk, modern primitive, pirate, motorcycle gang—to explore control over one’s life and the use of signs to create the meaning of that life. In Memoriam to Identity (1990) inhabits literary and historical materials—the work of Rimbaud and his relationship with Verlaine, Heian court writing, Faulkner—to present a contemporary version of the myth of romance.

During her expatriate years Acker became a major figure in postmodern and feminist fiction. Her novels (with spectacular Robert Mapplethorpe photographs on their covers) were attacked from right and left. Some feminists were made queasy by Acker’s depictions of emotional and sexual masochism, her obsession with obscenity. Some loathed her analyses of political and cultural repression; others, her takes on 1960’s Hippie utopianism. After a dicey decade in London, Acker moved back to the states, specifically San Francisco, where she teaches writing at the Art Institute.

Past mistress of the cunning juxtaposition and the Fine Art of Appropriation, her writing betrays a multitrack outlaw intellect. And she doesn’t shrink from mining outlaw “low culture” genres like SF, pornography, and detective fiction. The net effect of her work is not merely to deconstruct, but to decondition.

Acker is passionate and articulate, energetic and authoritative. Laughter and self-irony punctuated her rapid-fire presentations delivered in a heavy New York Jewish accent.

Larry McCaffery

Read more “Kathy Acker Reading The Body 1991 (MONDO 2000 Issue #4)”

Pariahs Made Me Do It — Of Dali, Warhol & Leary

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Excerpt from the original unpublished unfinished MONDO 2000 book. A new one is in the works for Zero Books! Whoo hoo!

R.U. Sirius

As you already have surmised, I came up through the New Left Revolution years. From 1968 – 1971 — during and just after high school, I knew that the revolution had come. Some as yet inchoate mix of left anarchist radicalism and newly psychedelicized youth mutation was simply taking over the world by storm. As Hunter Thompson famously rhapsodized, “There was madness in any direction, at any hour… You could strike sparks anywhere. There was a fantastic universal sense that whatever we were doing was right, that we were winning.… Our energy would simply prevail…We had all the momentum; we were riding the crest of a high and beautiful wave.” Right (or left) or wrong, it was exciting and energizing to be a part of it.

But by the mid-70s, people on the left radical countercultural scene had become — at best, mopey and quarrelsome — and, at worst, either criminally insane or very tightly wound politically correct environmentalist/feminist/health-food scolds. People were either bitchy; or they were in retreat smoking pot and listening to the mellow sounds of James Taylor and Carole King.

I didn’t know it consciously at the time, but I needed to create a space within my psyche that liberated me from the constancy of moral judgment and eco-apocalypse mongering — and one that also didn’t represent a retreat into the mediocrity of middle class liberalism.

Thus, I was attracted to flamboyant “hip pariahs” who were very un-left, politically incorrect… even, in some cases, right wing.

There was the glam rock rebellion against blue denim hippie populism. These performers insulted egalitarianism by dressing and performing in ways that set them apart from their generation’s rock audiences . (Naturally, good old Mick Jagger was the major rock god who didn’t need to change to be a part of it.) David Bowie, Alice Cooper, Lou Reed all nipped — in interviews and lyrics and musical styles — at assumed countercultural values while also mocking, at least, cultural conservatism by their very androgynous existences.

I gobbled up materials on, or by, Andy Warhol and Salvador Dali — each, in their way, pariah outcasts from political decency — particularly Dali.

By being an unsane solipsistic monarchist, loving money, supporting the fascist Francisco Franco, Dali seemed to me to be the purest of surrealists, running with his subconscious atavistic impulses against the earlier sympathies of the surrealists with the left and developing an utterly inexcusable (sometimes when I say that aspects of my story and my mind are inexcusable, I’m not just using colorful language. I mean it literally.) but original persona. His autobiographical and philosophic texts defied logic in ways that seemed to me to be more genuinely playful and funny than his former fellow travels in 20th Century Surrealism who had long since denounced him.

Warhol played an even more important role in liberating my soul and psyche from the depths of resentment and rational piety since his very role in art and culture was to create a space free from judgment. While Andy was nominally a liberal, his deadpan consumerist art and aphorisms had a Zen quality — it could, paradoxically, cause you to embrace the flow of frozen moments and artifice for artifice’s sake by inducing silence in the chattering, protesting, judging brain. To properly experience Warhol was to almost stop thinking… in the best possible way… while still hanging on by a thread to a sense of humorous irony.

And then there was Dr. Timothy Leary. There was the legendary Leary… all that stuff about turning on tuning in dropping in the 1960s. I had read and enjoyed his book High Priest, but actually thought of him as something of an old guy who seemed to be trying too hard to fit into the youth culture. It was the Leary of the ‘70s that fascinated me. During the height of my own romantic infatuation with “The Revolution,” Leary had made a heroic prison escape. He had been spirited away by the guerrilla warriors of the Weather Underground and had shown up in Algeria with Eldridge Cleaver’s exiled Black Panther chapter, pronouncing unity between the psychedelic and leftist and black revolutions and promising to help Cleaver form a revolutionary US government in exile. At that time, all of these people — Weather Underground leader Bernadine Dohrn, Eldridge Cleaver, Timothy Leary, Stew Albert who led a contingent of Yippies over there to cement the alliance — were icons to me, more or less on a par with The Beatles and The Stones (or at least, the Jefferson Airplane and Jimi Hendrix).

Then, after conflicts with Cleaver — and just as the buzz of the revolution was souring, he had disappeared, showing up only in a few gossipy pieces that portrayed him hanging out with fellow exile Keith Richards and issuing bon mots that were more of the flavor of Oscar Wilde than Che Guevara.

Then, he was caught in Afghanistan and shipped back in chains to the USA facing a lifetime in prison. And not long after that, rumors circulated that he was ratting out the radical movement. This was very depressing. But at the same time, occasional interesting signals emerged — usually published in the underground press — from Folsom Prison where he was being held. Strange little quotes about being an intelligence agent for the future; about “offering the only hopeful eschatology around today;” about dna being a seed from outer space; about “going home” to galaxy central and human destiny being in the stars; about how he was writing a “science faction” book. Odd signals not fully formed — nevertheless somehow intriguingly differing from the dour vibe emitted by the rest of those publications at that particular time. I couldn’t help myself. My mutant brain was already starting to find the apostate Leary’s signals refreshing. I was doomed to become a “science faction” mutant.

It was several years later, in 1976, that I came across an edition of Crawdaddy, a very cool rock magazine with regular columns by William Burroughs and Paul Krassner, that contained an article about the recently released Dr. Tim. The writer hung out with Tim as he wandered around NYC rattling off his ideas about SMI2LE — Space Migration Intelligence Increase Life Extension — sending up the first coherent transhumanist flare of the 20th Century. There was a picture of Leary in a business suit standing between the newly built twin towers wearing a smile that laughed out loud and pointing, almost violently, with his right forefinger upward to outer space. This was something new. The picture took its place on my wall in between the cover of the first Ramones album and the picture of Squeeky Fromme being arrested after her attempted assassination of President Gerald Ford.

My final “conversion” to Learyesque transhumanism came in 1977. It was summer and my mother had the intuitive sense to hustle me away from Binghamton, where my friends were becoming junkies, and moved me early to the college town of Brockport New York where I would start school that fall. The town was empty and there was nothing to do. But there was a bookstore. I walked in and there — on prominent display — were two books by Timothy Leary, Exo-Psychology and Neuropolitics. The latter also credited Robert Anton Wilson.

I read those books frontways and back and inside out. And then I read them again. It all resonated. It all made sense to me. It was a way of interpreting the world that respected my psychedelic experiences and my times within the counterculture and gave them a new context — one that hadn’t yet failed! These were now the evolutionary experiences of a premature mutant breaking at least partly free of the programming of an unhappy, repressive civilization so that I could move it towards a bright and expansive future. The expansiveness that had so energized and delighted me during the late 1960s and early ‘70s would now be — at least partially — a science project to literally expand our space and time and minds perhaps unto infinity.

I was excited, but I was also tentative. I paced around my small one room apartment. Was I crazy? Was I wrong? By now, self identifying as a 1977 spikey-haired hipster who liked to put his cheap punk nihilism unapologetically front and center (yes, trendiness haunts all my days), could I tell anybody about my philosophic attraction to the upbeat pariah and possible fink Dr. Leary? Actually, that’s something I still ask myself today, although it is clearly too late.

One final thought. Digging the works of all three of these characters are considered by many to be a display of bad taste. This was perhaps the greatest attraction — not just creating a mental space for from the maddening aging “new left,” but also thumbing my nose at intellectuals and critics.

Chapel Perilous: The Life and Thought Crimes of Robert Anton Wilson — An Interview with Prop Anon

Ken Goffman5 Comments

 

Interview with Prop Anon by R.U. Sirius

I don’t think anyone would have suspected it back in the ’60s and ’70s, but the author Robert Anton Wilson may have emerged as the most influential counterculture figure of those times. Who else has massive followings of fans fighting over the implications of his politics and philosophy? I can’t think of anyone.

RAW requires no introduction with this crowd but for those of you stumbling in, here’s a wikipedia page with a full bibliography.

PROP ANON is the author of the upcoming Chapel Perilous: The Life and Thought Crimes of Robert Anton Wilson, the first official biography of the late counterculture philosopher. He started his career as a Hip-Hop artist whose 2010 album Squat the Condos presaged the Occupy movement. In 2014, Prop switched musical gears and released a Stoner Rock album called HAIL ERIS! with his band, HAIL ERIS!  

R.U. Sirius: Is there anything about Bob’s childhood that indicates that he will become a counterculture philosopher of note?

Prop Anon: Bob was born in Flatbush, Brooklyn and spent his childhood in one of its most remote neighborhoods, Gerritsen Beach. He described the one-road-town as an “Irish Catholic Ghetto,” as he grew up a prodigious youth who survived two bouts of Polio, child abuse at the hands of the nuns who ran his grammar school, and a narrow-minded working-class neighborhood. The polio that nearly killed him was almost completely cured by The Sister Kenny Method — which today is considered ‘alternative’ medicine, but in 1935 denounced as quackery by the medical establishment. Sister Kenny proved everyone wrong and eventually was considered an alternative medicine pioneer. More indirectly he received inspiration from his favorite contemporary artist, Orson Welles. Welles played with the notion of uncertainty in nearly all his work, and this spoke to Bob. Bob was a fan of Welles’ since his 1938 ‘War of the World’s” was performed on the radio, which catapulted the then 23-year-old Welles to fame. Events like these, and more, sent the message early on to Bob that a keen sense of self was a necessary survival tool. He possessed the desire and capacity to live counter to the dominant culture, and he did. Wilson, like many of his generation, faced some serious existential threats living in a society deeply immersed in bullshit. As a response he developed a highly functional ‘Bullshit Detector.”

RUS: Were you able to learn much about Bob’s time at Playboy? Fun stories from the Bunny Empire? Did he like Hef?

PA: There are some stories about Bob’s time at Playboy, which he never wrote about in his books. One story he called ‘How I became a Paranoid,’ which began when a mysterious Playboy executive visited his office during a workday and told him that his name was added to Chicago PD’s ‘Red Squad,’ which was a list of radical people the authorities put under surveillance. An early example of Red Squad behavior was seen in 1886, when Chicago agents targeted Anarchists with surveillance directly after the Haymarket Affair in 1886. 85 years later, there were specific Red Squad agents that targeted people like Bob, who they would have called a ‘closet hippie.’ In others, a person who had a regular job and didn’t dress like a hippie yet were protesting the Vietnam War. During this visit, Bob and Arlen, were at their peak of political activism. Both were involved with local Anarchist groups; Arlen was an early member of the Anarcho-Feminist group and magazine, Siren. She was also a part of the Chicago Woman Liberation Union (CWLU) Bob was exploring a Surrealist angle of Anarchism, through his associations with Franklin Rosemont and the Chicago Surrealist Group. They were both part of an Anarchist group that changed its name for every event. On top of that, Arlen and Bob were sociable people who hosted parties and discussion groups at their apartment.

In Bob’s office the mysterious executive had shut the door and told him that a police informant had tipped the Chicago PD off to Bob’s activities as a gunrunner for the Black Panthers. Bob said that he and Arlen were actually helping the Panthers with their influential Free Breakfast program for local children. After Bob denied the accusation he asked how Playboy was able to find out about police informants circulating through radical circles within Chicago. The executive told Bob that Playboy had their own cadre of informants, who heard the whispers of police informants and then reported to Playboy, especially when it concerned someone who worked at Playboy. Perhaps this Playboy editor was playing a prank on Bob. There was never any tip to the ‘Red Squad,’ just a great bullshiter who wanted to test Bob Wilson. However, the FBI’s COINTELPRO was going strong during this time, and the extent of the spying on activist communities by law enforcement agencies was not fully known to the public as of 1971. Bob later said this conversation sparked the idea for the character Tobias Knight from Illuminatus! Knight is a quintuple-agent and is the punchline to the joke highlighting about how many agents and informants there were in resistance movements of the late 60s, and continue to be today.

As far as Wilson and Hefner went, from my research, it seems like Bob did not really know Hefner on a personal level. He and Arlen, did however, attend some of Hefner’s movie nights at the Playboy mansion while Bob worked at Playboy. Wilson appreciated Hefner’s stance on Civil Liberty issues within the United States. Both were committed to the First Amendment, and Playboy was a progressive voice within the media when it came to such issues. Something about his job at Playboy must have worked because Bob was able to harness his ability as a writer. He honed his craft while working at Playboy, wrote Illuminatus! with his co-worker and friend, Robert Shea, and managed to provide full medical and dental insurance for his family while getting paid, Playboy worked well for Bob and his family.

 

RAW & Robert Shea

 

R.U.S: Robert Shea — coauthor of Illuminatus Triology — sort of ended up being “the quiet one”. What can you tell us about Shea and he and Bob’s relationship?

PA:Wilson and Shea became fast friends at Playboy. They would hang out together at the bar on payday. They, and their wives, would all hang out, smoke weed, watch TV or listen to records and think of funny sketches that made each other laugh. They had a lot in common: Both raised Irish Catholic, both left the Church young, both seeking to become full time free-lance writers. They both really dug into the Anarchist perspective. After Illuminatus!, Shea went on to start an Anarchist newsletter called No Governor, which Wilson contributed to. Wilson had a talent for collaborating with like-minded artists and thinkers; his and Shea’s collaboration resulted in Illuminatus! and that was itself a further collaboration out of their involvement with The Discordian Society. The two continually spoke of writing their sequel, Bride of Illuminatus, which they barely started before Shea was diagnosed with cancer. Shea’s death left Bob deeply distraught. Michael Shea, described seeing Bob at his father’s funeral looking shook by the whole event. Bob’s eulogy, Chimes at Midnight, published in Cosmic Trigger vol. III, written shortly after Shea provides a glimpse into Bob’s thoughts about his dead friend. Read more “Chapel Perilous: The Life and Thought Crimes of Robert Anton Wilson — An Interview with Prop Anon”

The Medium is the Message and the Message is Voyeurism (1994)

Ken Goffman1 Comment

by R.U. Sirius & St. Jude (Wired magazine, 1994)

She’s permed, chubby, hose ‘n’ heels… Mom. She stands up when Phil or Sally Jessy or Oprah aims the microphone. Her voice rises. Her face tumesces. She’s outraged by somebody’s sexual behavior. Oprah’s eyes register $$ – the big score. This is the very essence of daytime talk TV.

In fact, this G-rated money shot is set up for you many times every single weekday. It works like this: The sacrificial “guest” is somehow off-center – not quite your married missionary heterosexual. The host announces the deviant’s category – say, “Men Who Love Shoes Too Much” – then turns to the camera and wonders gravely about this group’s impact on society, arming the audience for attack. Then audience and guest have it out over whether or not the guest should exist. After an hour, the shoefucker is led off, back to the Green Room, bleeding profusely. Then everyone is thanked. Commercials play. Credits roll. I imagine cigarettes being lit all around by audience, guest, and host – as most shows seem to build, then climax.

The ritual being observed here on talk television, and on television at large, is a mapping of classic small-town dynamics onto the media global village. Remember the small town – that tiny-minded, busy-bodied, bully-fisted little burg? No you don’t, because your grandpappy scraped it off his shoes in ought-six so he could get himself a life.

In this century the urban drift became a stampede. Why? The bright lights were calling, but your ancestors and mine were ejected out of Hickwad by the peer pressure.

I Get to Be Me 

Now, in the TV global village, rites based on small-town traditions like “conform-or-die,” “shut-up-and-take-it,” and “you’ll-braise-in-eternal-torment” are being celebrated just like in the old days. Now the targets offer themselves freely, cheerful as volcano virgins, because these bad boys and girls – criminals, perverts, or cultural dissidents – are working for their camera time.

Camera time is the irresistible bait of a media culture. The victims get to be themselves, get to flaunt being themselves – can even try to make converts, before the little red light goes out. After the hatefest, lighting up, the armchair lynchmob can catch the cleanup actions: see the arrests on Fox’s Cops, follow the trial on Court TV and get the smirking denouement on A Current Affair. Read more “The Medium is the Message and the Message is Voyeurism (1994)”