I.

         “No doubt they’ll sing in tune after the Revolution.”

                      -Kamarovsky, Doctor Zhivago (film)

Everyone seems to clench his fist these days
In solidarity with ephemera
While setting fire to green recycling bins
Hurling someone else’s bicycle through a window

Armed with their undergraduate degrees
The comrades liberate a coffee shop
Wifi-ing the revolution of the day
Empowerment by beating love to death

Loudsplaining authentic victimization
Posing for selfies with a stolen ‘phone

II.

Their inhumanity seemed a marvel of class-consciousness, their barbarism a model of proletarian firmness…

                         -Doctor Zhivago, p. 349

Everyone seems to clutch his flag these days
In solidarity with a past that wasn’t
While setting fire to misspelled cardboard signs
Hurling someone else’s beer into a crowd

Armed with their lurid Confederate tats
The Something.Right liberate a dumpster
Bull-horning the counter-revolution
Empowerment by beating love to death

Bellowing their Reconquista of stench
Posing behind their cheap gas station shades

III.

“I used to admire your poetry...I shouldn't admire it now. I should find it absurdly personal. Don't you agree? Feelings, insights, affections... it's suddenly trivial now. You don't agree; you're wrong. The personal life is dead…”

            -Strelnikov to Yuri, Doctor Zhivago (film)

Some few embrace civilization these days
In solidarity with humanity
While lighting one small candle as a votive
Whispering an Ave into the Light

Armed with wonder through pen and flute and brush
Recusants choose the liberation given
In singing of the eternal verities
Self-empowerment happily denied

With love, with poetry, music, and art
Celebrating life on this summer day

My technology nightmare
Leaves me euphoric this morning.
Addicted, like drug trials,
I knew the risks going in,
Got hooked in The Cloud &
Now it always seems easier,
With diminished psychic chafing
Whenever I go with the flow, as the
Hipsters are saying again.
Yes, the hipsters:
Finally, some kids I can relate to.
At least on some level, their music e.g.
The first thing I did this morning,
Waiting for my laptop to boot,
Was put a CD on the stereo:
Matrix Reloaded: The Album.
I set the shuffle function,
Looping back between
Linkin Park’s Session &
Team Sleep’s Passportal.
You can tell a lot about
What kind of day it will be
By the soundtrack you choose,
Your infinite play list,
Don’t ever say these kids have no culture,
Or nothing to share with us old farts.
Old Farts: an apt, Baby Boomer term in 2015.
Kids’ music, some of it quite good,
Quite 60s-worthy if you catch my drift,
As we used to say while grazing in the grass with
Hugh Masekela & his Naai Mongoe-Swazi red,
Surfrikan homeboys & band mates, & that
ANC Kwa-Guqa Township posse,
Shadowing him since Sharpeville.
That’s right, Babaloo,
Go with the flow.
Don’t fight it. You’ve been spared the unintended
Consequences of government shenanigans &
Free market meltdowns.
Consider this a CEASE & DESIST NOTICE:
Cease swimming upstream Mr. Phelps.
Desist fighting tide & current, Michael.
A mariner’s distinction, yet serviceable &
Purposed for this narrative.
“And away we go,” croons a Gleason levitation;
Aloft we go into the wild blue yonder.
The Cloud: an exalted playground.
You are atop the slide,
Kindergarten lord of all you survey,
Sultan, Chinese Emperor & Venetian Doge,
A 90-caliber Duke of Earl,
You are euphoric, Mike.

The descent into the humanoid condition
(See Paddy Chayefsky’s Howard Beale),
Is slick and precipitous.
It begins when you first finger ****
A pocket calculator or touchtone phone,
Or use a Xerox machine.
From there it’s a quick slide down
The technology ****-shoot: video games,
Spreadsheets & word processors,
Emails, texts & tweets,
Laser projection keyboards,
Wi-Fi amplifiers,
GPS navigators, &
Apps for No-Strings *** . . .
By “****-shoot” I editorialize, of course,
In a state of future shock,
Resenting planned obsolescence,
Contemptuous of shrewd **** kids,
Wharton School sharpies,
Scoping out price curves & flowcharts,
Colluding at industry trade shows,
Powwows & confabs,
Releasing newer, more versatile
Models & spinoffs, according to a
Scheme planned three years in advance.

I salt the inevitable wounds of technology,
Taking my fight to the streets, realizing too late
My sole means of alerting the flash mob
Is by so-called smart phone,
*******!
Even the revolution has gone digital.
Poor Gil Scott Heron, dead last year at 62,
Poor Scott Heron, channeled into the
Harlem Renaissance by that loyal Chicago Defender,
Subscriber & reader, to wit: his Grandma,
A “Rainbow Conspiracy” co-conspirator,
Cooking ham hocks & collard greens for that
Mythical coalition of Young Lords,
Black Panthers & SDS.
Heron’s prognostication was wrong:
“The Revolution Will (In Fact) Be Televised!”
We’ve witnessed quite a bit of it,
Lately, prime time lately,
Live by satellite from once exotic places,
Places like Tunisia, Egypt, Libya, Syria & Ferguson, MO.
I say “once exotic” because it’s hard to be
Visually intoxicated by images of screaming brown men
Sporting New York Yankee ball caps,
“Vote for Pedro” T-shirts and
$200.00 Air Jordan footwear.
Admittedly, the production values of
Revolutionary journalism have improved,
Action reported Hollywood-style,
Narrative arcs, scripted episodes,
Drive-by Potemkin villages & battle scenes,
30 or 60 or 90 day shooting schedules.
Spontaneous proletarian uprisings as Reality TV,
Riveting dramas,
High Nielsen ratings & $500K
Per minute corporate sponsors.
Let’s view the new fall line-up:
(1) “Mustafa Behaving Badly!”
(2) “Tunisian Tear Gas Talent!”
(3) “Gaddafi Gets Sodomized!”

Philosophically, Camus is known for his conception of the absurd. Perhaps we should clarify from the very beginning what the absurd is not. The absurd is not nihilism. For Camus the acceptance of the absurd does not lead to nihilism (according to Nietzsche nihilism denotes the state in which the highest values devalue themselves) or to inertia, but rather to their opposite: to action and participation. The notion of the absurd signifies the space which opens up between, on the one hand, man’s need for intelligibility and, on the other hand, 'the unreasonable silence of the world' as he beautifully puts it. In a world devoid of God, eternal truths or any other guiding principle, how could man bear the responsibility of a meaning-giving activity? The absurd man, like an astronaut looking at the earth from above, wonders whether a philosophical system, a religion or a political ideology is able to make the world respond to the questioning of man, or rather whether all human constructions are nothing but the excessive face-paint of a clown which is there to cover his sadness. This terrible suspicion haunts the absurd man. In one of the most memorable openings of a non-fictional book he states: “There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest – whether or not the world has three dimensions, whether the mind has nine or twelve categories – comes afterwards. These are games; one must first answer” (Camus 2000:11). The problem of suicide (a deeply personal problem) manifests the exigency of a meaning-giving response. Indeed for Camus a suicidal response to the problem of meaning would be the confirmation that the absurd has taken over man’s inner life. It would mean that man is not any more an animal going after answers, in accordance with some inner drive that leads him to act in order to endow the world with meaning. The suicide has become but a passive recipient of the muteness of the world. “...The absurd ... is simultaneously awareness and rejection of death” (Camus 2000:54). One has to be aware of death – because it is precisely the realization of man’s mortality that pushes someone to strive for answers – and one has ultimately to reject death – that is, reject suicide as well as the living death of inertia and inaction. At the end one has to keep the absurd alive, as Camus says. But what does it that mean?

In The Myth of Sisyphus Camus tells the story of the mythical Sisyphus who was condemned by the Gods to ceaselessly roll a rock to the top of a mountain and then have to let it fall back again of its own weight. “Sisyphus, proletarian of the gods, powerless and rebellious, knows the whole extent of his wretched condition: it is what he thinks of during his descent. The lucidity that was to constitute his torture at the same time crowns his victory. There is no fate that cannot be surmounted by scorn” (Camus 2000:109). One must imagine then Sisyphus victorious: fate and absurdity have been overcome by a joyful contempt. Scorn is the appropriate response in the face of the absurd; another name for this 'scorn' though would be artistic creation. When Camus says: “One does not discover the absurd without being tempted to write a manual of happiness” (Camus 2000:110) he writes about a moment of exhilarated madness, which is the moment of the genesis of the artistic work. Madness, but nevertheless profound – think of the function of the Fool in Shakespeare’s King Lear as the one who reveals to the king the most profound truths through play, mimicry and songs. Such madness can overcome the absurd without cancelling it altogether.

Dastardly shovel
Mine blister inaugurator
Hand twisting back blazing wretch

Oh, the oasis pool
Cool; are you crystal clean, heaven seem
To this pyramid bottom letch?

Dean swims jolly fat
Pharaoh tan lazy landlubber ham lover
Fat ****** life quite a catch

Shovel I should launch you
Waterwards rust absurd curb lust
To watch you bust in a watery death

Maybe not before a cannonball
Six-foot tall water wall a lot of gall
You got kid, did you learn to save your breath?

Hide away from this blue collar day
Backbreak reality returns, furnace fanfare
Sailor sweat jumping ship not a hand left

‘Twas but a rare, snowy day in Paris,
a January day, as all the lights of the city
rested, as dancers of the Moulin Rouge
fixed their make up during the intermission

And in the graveyard of Père Lachaise
there stood a solitary figure of an old man,
his hands gathered together politely,
in front, clenching on to a tattered flat cap

The man stood in front of a grey wall,
“a tomb without a cross or chapel,
or golden lilies, or sky-blue church windows,”
but with an equally lonesome little plaque
that read, ‘Aux mort de la commune,
21 28 Mai 1871’

He lit a cigarette, from which he took just one puff,
stuck it upside-down on a patch of dirt,
then notwithstanding the thunderstorm
of camera flashes from Japanese tourists,
he started to sing, with a hoarse yet firm voice,
“Debout, les damnés de la terre,
Debout, les forçats de la faim…”

As the wrinkle on his forehead began to stretch,
the dusty particles of ice piled higher and higher
on neighboring graves commemorating
French members of the International Brigades
and Spanish maquis of the French Resistance
-apparently the 3,400 meters height of Pyrenees
was merely a backyard *****
for ideas and fates to tread over barefooted-

His song was a ballad of unrequited passion;
when he got to the chorus about some final struggle
and the unity of human race in a silly hymn,
a song that was never played on a radio,
for which no cool kid would ever
spend $0.99 on iTunes store,
his voice started cracking in amorous choke

The old man was a lifetime lover
in the truest spirit of a Frenchman,
spent all his life trying to charm a girl named Emma Ries,
and whenever he dreamed of holding
the eloquently bruised hands of that sixteen years old seamstress,
his eyes swelled of nostalgic heart,

And he used to cry joyfully,
dropping tears of bullets back in the days,
whether by the guillotine in Place de la Concorde,
behind the barricades of Belleville amidst the cannonballs,
******* in front of the Gestapo firing squads,
or under the truncheons of gendarme in Quartier Latin

As the expired old ******* moaned wet dreams,
hallucinogic delusions of his bygone youth, however,
the chilly, soggy winter of 20th arrodissement piled on,
the ashen slums of Ménilmontant depressingly ugly as always
with brownish-grey molten snow spattered all over
the streets trotted by drug dealers and wife beaters,
and neither the fiery oratory of Maurice Thorez
nor the sanguine grenade of Colonel Fabien
was around to arson the frost into the proletarian spring

In the same winter that the old man sang
the first, only, and last lovesong of his life,
it had been more than two decades already
since the Berlin Wall had tumbled down
and the ruling parties in Greece and Spain,
both socialists,
had just driven 500,000 workers out of their jobs

-J.P. Proudhon, Marx and Engels, Jean Jaures, V.I. Lenin,
Leon Trotsky, Antonio Gramsci, Leon Blum, Abbie Hoffman-
by the time the old man muttered an old pop-song nobody cared for,
all of those names were as relevant as some Medieval knights,
characters from an obscure chronicle centuries ago,
who died by charging horseback into windmills,
mistaking them for giants that held whom they thought as
a princess of an ugly peasant woman,

Eventually, right before his voice cracked
into an embarrassing fuddle of choked-up tears,
impressive for a seventy something years old,
the man finished the song from his memory,
all the way up to the sixth stanza;
yet the curvaceously splintered palm of a seamstress,
it was still so far away from his hands that’s been pleading
since 1871 for that glorious *******
which once stood so proudly in the face of a Czernowitz magistrate

When the cigarette he stuck upside down on the dirt
burned all the way down, he reached into his coat,
took out a rose, laid it softly, like his own infant child,
in front of the plaque which golden inscriptions
turned grey from unwashed grimes of ages
and as the old fool walked away,
his back turned away from the solemn wall,
there was but one little patch of dirt in the whole of Paris
uncovered by snow, still hoping for the spring to come.

If corporate Dems tell me about how 'We all do better when we all do better'...
Or about how 'It's not about class, it's about coming out for Dems'...
Or about how, 'No one identifies with the working class' or 'nobody wants to identify with the working poor'...
I say to you, WE ARE THE WORKING POOR.
Look at the stains on their clothes, listen to their words, look at the rugged callous of their hands, who amongst us can last a job loss, or wage cut, or a car blow out?
None of us, cept the 1%.
We are the precariat class, the proletarian class.
I say to you, the working poor and homeless are the 'emarginati', the literal marginal ones, the ones at the edges of society.
But who, honestly, isn't at the edge???
The Democratic gubernatorial candidate turned carpet-bagging Congressional goon, Bank of America executive turned-state-CFO Alex Sink embodies the centrist-right neoliberal dogma of 'business-rules', who cares about immigrants besides those who 'clean our hotels and do our landscaping'.
Brand-imaging, quaffed corporate Dems are why the two-party system in broken.
Both parties are sell-outs to capital, and they think we don't know.
We know, and we remember.
Neoliberal capitalism of 'Washington Consensus' imposed on the rest of humanity will fall.
I just hope we wise up as a republic in the mean time.

It was six in the morning**: I sat in a cab dangling on small-talk with a middle-aged white male cabbie basted in the demeanor of the over-friendly uncle. He asked me about school—I'm hyperawake, paranoid, body pulsing, feeling loose, depersonalized, and lightly psychedelic—my vision wavering as if someone had entered my skull to punch raw brain. I did a gram and a half of ******* that night; mixed lines with ketamine to simulate a proto-psychosis, but am convinced I may very well have driven myself past the point of no return. I'd been doing this strict mix for over 2 straight weeks, landing myself in out-of-body experiences and coked-out drawls on the floor like a sad, puckered monkey chewing on a lemon it mistook for an orange. Why I led myself to this existential precipice is both beyond me and totally within my rational sympathies if I pretend I am on the outside looking in.
When I was 18—drawn, for the first time—away from smalltown Powell River and into the Vancouver suburbia of Port Coquitlam, my only successful job-find was a McDonald's arched inside a Wal-Mart. The double-insult this presented me as a teenage anarchist pushed me deep into my first true emotional crisis which I only turned to accept after a particular phone call with my father in which he appealed to me to think of this stint as a 'temporary social experiment'; a chance to learn and breathe this proletarian experience from the inside out. During the pre-Christmas night-shifts, the only customers we ever had were the dark, apathetic silhouette-people Wal-Mart hired to greet the absolutely no one's walking through the door. I incessantly cleaned what was already a mirror-wet floor and made sad conversation with Rosario—the slightly autistic shift-manager with a prickly-shave of a face and an awkward sense of humor I could never come to appreciate and yet always managed to humor in polite obsequiousness. Regardless, it was a form of spread and endless boredom that began to fascinate me; it brought me to a darkness I had never quite known. It was an experience—like all experiences—to be had at least once, to the fullest and truest intensity. To be pushed with reckless sincerity.
Ever since, I have found myself pushing every limit to disembodied extremes—on occasion, to points of such profound irresponsibility or feigned responsibility that I break a particular streak and wind-up on the other dichotomous side of whatever line I unintentionally (or intentionally?) crossed (or broke?) because everything is a social experiment and I've touched the multifarious lives of overworked modernity, residential care aide, dishwasher, Christopher McCandlessesque wilderness jaunt, melancholic Kierkegaard, psychonaut, and now: a short-lived ****** inspired by the excess of Burroughs and the early beatniks all willing to **** their darlings for the sake of blood-stained posterity.
And yet meanwhile—in the cab—I can feel my headache grow perceptively wider from my left temple. Almost like a mushroom cloud over Bikini Atoll I am watching from as safe a distance as the physical body can withstand, according to some calculable hypothesis drafted by Oppenheimer himself. I am constantly amazed at how lucid I am in conversation with this friendly cabby; given that I feel as if I'm about to go ******, focusing so deftly on the way the streetlights glide across placid puddles moving only with our tires intervention—and the way I keep imagining insanity in the form of a zombie-likeness of myself strapped into an electric chair, skin melting and eyes rolling back in my head as I seizure to metaphysical death—I still laugh away short quips about the blind-leading-the-blind (he has no idea how to find my destination, and keeps pulling over to check a book road-map for 4143 Hessington Place). The only reason I am with him now is that I am venturing to see my girlfriend at her group-house past Uvic where the door is always unlocked for friends and friends-of-friends, she being the only solution to this crisis with her stash of .5 Xanax pills.
I remember those tense moments—with my body and brain as taut as a bow—he would pull over or pull out and my entire existence seemed to move through space and time as if against a wind that was perpetually in resistance—as if my entire consciousness was going to capsize into some form of overdosed darkness. Even when I exited the cab and waved a friendly goodbye to the old man, I could feel my dopamine receptors attempting to fire on empty. This caused a latent buzz that was only solved with two milligrams of alprazolam and my eyes wide shut until my head shut down.

I held her close. I knew she thought I was an idiot.

Bernie frames the TV
between his feet--
left hand remote,
beer bottle balanced
by his right—
clicks through half-time shows,
clicks like shooting a gun, a Fazer,
a death-ray secret weapon,
clicks just to do it, an idiot’s
smile faint on his face.

he sees only noise

Emma tends her stamps,
perched on the plain board chair
she upholstered herself—
its arms worn, warm,
warmly welcoming—
her back to her husband,
her life as wife and mother
coming to a languid close.

she tastes some regret--
yet spicy with passion--
where life has had its way with her.

The rug’s bright stew of colors
can’t hide everything
children spilled
when they were young--
juices, milk, soup, sauce, tears;
little dreams,
tiny heartbreaks,
minor crises
ground into the weave;
all the gooey pastries, cookie crumbs,
blood and sweat and nightmares congealed
into solemn patina--
I see protects it from time.

These solid objects—
stout, no-nonsense chair
wearing gouges, marks,
discolorations of use
and years like badges;
fat, chunky, cigarette-burned
BarcaLounger, drunk
from drink spilled
on every surface,
handle supple
as a young girl’s wrist,
swirling a territorial aura
around its microscopic
sphere of the universe;
and the rug…
unassuming, proletarian,
handmade and honest,
each scrap of fabric
chosen by the weaver’s hand,
now useful again,
reveling in redemption—
these solid objects
invade,
infuse,
invigorate
otherwise empty space,
squeeze meaning from the world
around them,
same as the hand of the artist
sculpts love from her heart
to give them life.

The children have moved away
Old friends are dying every day
Stamps no longer can be licked
There is no way to interdict

The Jets are losing again

Delightfully force thyself to a cheap coat
Frayed winter shelter
Sworn fre-nemy of millennial style
Who kills itself in gale
While the master keeps cozy within your skin
Wonder if you’ll ever be so disloyal to dare ask for a bath
Then, in irony,
Loved and wanted by the living freezed
And the envy of the proletarian blanket
, shining in its absence-Your presence.
Under the carless hands of the master
Buttons drop and thread spills as solid blood
Doomed to fulfill the unchosen goal
Depletion will not be salvation
Just a mute shriek
living decomposition
Hope thy ist warm.