Bluets, meditation on seeing the theatre production

Bluets dances with a multitude of threads. Threads that fray.  Threads that loop. Threads that splice. Threads that twist. 


One thread is a form of love story which is also a sex story which is also a blue story which is also an identity story which is also a grief story which is also a loss story. 


Maggie Nelson’s Bluets is structured as 240 numbers prose-poem-aphoristic-sentence-paragraphs.


The numbers are linear.  The threads are non-linear. 


I see within Nelson’s Bluets a kaleidoscope of threaded images. Micro-vignettes. Fractured tableaus. 


I say I see


as this is the readers’ share, the audiences’ share, the viewers’ share of the work. 


In Katie Mitchell’s Bluets I see these vignettes created into physical on stage tableaus. Images projected on screen. Images made by the performers. Vignettes shapes by the stage hands. The stage hand who cast shadow and light and absence, who cast negative space and liminal space and forgotten space. 


In Margaret Perry’s Bluets I hear the breaks the caesuras the cuts for the performers. 


All of these Bluets orbit the feminist. 


In Katie Mitchell’s and Margaret Perry’s Bluets I see no numbers. In that Bluets, the one I saw and experience in that time and space, time move forward - more or less linear - although with skips and jumps and pauses.  


Perhaps forward numbers are unneeded if time parses forwards. 


Yet this Bluets drifted in and out of kairos time. Where time flows and stops, not experienced in a line. 



In Nelson’s Bluets some words are intensely blue. More blue than the images in performance. Yet some  images in the performance Bluets transcend the text or at least derive from a world at least as deep and expressive as the words. 


On occasion the performers are lost in their image. Eyes zoned on their making on the camera on the screen and rarely the audience watcher. 


The lost moments past quickly. I see them as from a liminal between space.  Perhaps one could seem them as the space between. 


At the level of the idea these concepts swirl around me


Sex and love

Identity

Disability

Grief

Blue 


You will find more or less, and different for sure.


In Nelson’s Bluets: 


Numbered Fragments: Each fragment is sequentially numbered from 1 to 240. This numbering provides a sense of progression, even though the content within the fragments often jumps between different times, places, and ideas.


Prose Poetry: The fragments blend elements of prose and poetry, featuring lyrical language, vivid imagery, and poetic rhythm. This form is in itself unique. The structure allows Nelson to weave together personal memoir, philosophical musings, and cultural analysis


Non-linear Narrative: The fragments do not follow a traditional narrative arc. The fragments are associative and often jump between different subjects and moments in time. This mirrors the way memories and emotions can be experienced in a non-linear fashion.


Intertextuality: The fragments frequently reference other works of art, literature, philosophy, and personal anecdotes. These references create a rich intertextual tapestry, adding depth and resonance to the themes.


From the view of grief:


Personal Loss: The color blue is a central metaphor.  There is a riff on feelings of sorrow and longing following the end of a romantic relationship. The fragments capture the rawness of heartbreak and the enduring pain that accompanies the loss of a loved one.


Philosophical Inquiry: Te work it not only a riff on  personal grief but also interrogates the nature of grief itself. How grief shapes our understanding of the world, our relationships, and our sense of self. She examines how grief can be both a deeply personal experience and a universal human condition.


Sensory and Emotional Connections: Grief  connects to sensory experiences and emotional responses. 

The work attempts the paradox to  articulate the inexpressible aspects of grief.


Fragmented Narrative: The fragmented structure mirrors the disjointed and often chaotic nature of grief. (Of love, of disability, of identity). The non-linear format jumps between memories, reflections, and observations. Grief can jump and spiral like this. As can love. 


Healing and Continuity: The work is steeped in grief. Yet I see it also touches on the process of healing. Grief does not have a neat resolution. Grief can be a part of one's ongoing life. The act of writing and reflecting becomes a way to live with and through grief.


On feminism and identity


Personal Autonomy and Female Voice: The power of the female voice.


Exploration of Female Desire: The complexities of female desire, addressing themes of love, longing, and sexuality from a distinctly female perspective.


Interrogation of Gender Norms: Nelson subtly critiques societal expectations and norms surrounding gender and relationships. The audience is caught on the phrase of a passive top and an active bottom.


On Disability:


Personal Connection to Disability: There is a portrayal of a friend's (?) paralysis. This relationship provides a lens through which she explores the physical and emotional impacts of disability on both the individual experiencing it and their loved ones.


A riff on  the daily realities and emotional complexities faced by disability . 


Interconnectedness of Grief and Disability: The  onset of disability can lead to profound personal and relational grief, as both the individual and their loved ones mourn the loss of prior abilities and navigate new realities.


Philosophical Reflections on the Body: Philosophical musings on the nature of the body, its vulnerabilities, and its resilience. How disability can alter one's perception of their own body and its capabilities, prompting broader questions about identity and self-acceptance.


Visibility and Invisibility: The fragments touch on the themes of visibility and invisibility related to disability. 


Interdependency and Care: How relationships are reshaped by disability. A friend and caregiver, highlights the mutual dependence and emotional labor involved in such dynamics.


On Blue: 


Emotional Resonance: Blue serves as a symbol for various emotional states, particularly those associated with melancholy, longing, and grief…. a vessel for expressing sorrow, heartache, and a sense of loss.


Sensory and Aesthetic Appreciation: The beauty of blue in nature, art, and everyday objects, - its ability to evoke profound emotional responses. The visual and tactile allure- connections between the color and moments of aesthetic pleasure.


Philosophical Inquiry: Blue is a subject of philosophical inquiry. The nature of color itself, its impact on perception, and its role in shaping human experience. How blue can represent both presence and absence, depth and distance.


Interconnectedness with Memory: Do I see that blue is connected with memory here? blue evokes and anchors recollections - those related to love and loss. Blue becomes a conduit for accessing and articulating past experiences. 


Symbol of Desire and Longing: Blue symbolizes desire and longing - a sense of yearning, whether for a lost lover, a past moment, or an unattainable ideal. The color captures the essence of unfulfilled desires and the bittersweet nature of longing.


Cultural and Historical Contexts: the work situates the exploration of blue within broader cultural and historical contexts. Referencing various works of art, literature, and philosophy that engage with the color blue, from artists like Yves Klein to poets like Wallace Stevens. 


I note in blue there is very little (or arguably no) black.



Is Bluets the performance or the poem -  good or bad ? I can not answer that.

Should you see or read the work ? 

I think if these ideas - grief - love - sex - identity - poetic form - language form - colour - culture - philosophy - queer - non-queer - engage you or you want to be engaged by them then this is a work to be engaged with by deep thinking artist creators at the height of their powers.


ThenDoBetter Grant: Elspeth Wilson

I’ve award a grant to Elspeth Wilson. She writes:

For me, writing is a way of exploring and understanding the world around me and how myself and others move through it. I am interested in how we live in our bodies and how we make them homes, and also exploring joy from a marginalised perspectiive. For the past year, I’ve been exploring Scottish mythology in my poems – these were the stories I was brought up on and it’s been both joyful and revealing to return to them as an adult and see how creatively rich they are for expansion and retellings.

Recently, I’ve been increasingly drawn to the selkie mythology – the selkie is a seal who can turn into a human – and I plan to write a series of poems using this mythology as a jumping off point to explore neurodiversity. Then Do Better will help me focus on these poems – which I hope will become a new collection – through dedicated time to write. The grant will also help me develop a new method of working; exploring climate crisis and living in a traumatised body both at a personal level and a global one is crucial to my work and I will be developing a site-specific way of writing. Through visiting places associated with selkie mythology, I hope to bring the body and place into my writing in a very literal way.

The grant will also enable me to have some mentoring sessions with an experienced poet so that I can make sure the poems are the best they can be and develop my craft with guidance. I’m really keen to bring these poems to a wider audience through publication, and hope that the grant will enable me to have a solid first draft that I can edit myself before submitting to publishers.

Her website is here.

More info on the grant is here.

Messy, Borges, Celestial Emporium of Benevolent Knowledge

Jorge Luis Borges once told of the ‘Celestial Emporium of Benevolent Knowledge’, a fabled Chinese encyclopedia. 


This tome, according to Borges (highly likely Borges invented these himself), organised animals into categories: 


(a) pertenecientes al Emperador,

(b) embalsamados,

(c) amaestrados, 

(d) lechones,

(e) sirenas, 

(f) fabulosos, 

(g) perros sueltos, 

(h) incluidos en esta clasificación, 

(i) que se agitan como locos, 

(j) innumerables, 

(k) dibujados con un pincel finísimo de pelo de camello, 

(l) etcétera, 

(m) que acaban de romper el jarrón, 

(n) que de lejos parecen moscas. 


a) belonging to the Emperor,

b) embalmed,

(c) trained (or tame; Eliot Weinburg translates as tame, but trained is more literal),

(d) suckling pigs (Weinburg) or piglets,

(e) Sirens, (f) fabulous, (g) stray dogs [EW] (or loose dogs),

(h) included in this classification [present classification, EW],

(i) frenzied [EW]  (or crazed or agitated like crazy), (

j) innumerable, (k) drawn with a very fine brush of camel hair, (

l) et cetera (m) having just broken the vase (EW water pitcher], (

n) that from afar seem like flies [that from a long way off like like flies, EW]

[ offer my own translation alongside the classic one attrib. to Eliot Weinberger, I think]


Borges wrote these in response to John Wilkins (a 17th century philospher) who had proposed a universal language and classification system.


Tim Harford in Messy offers this:


This looks like a joke, but like other Borgesian jokes, it is serious. Most of these apparently absurd categories have practical merit. Sometimes we need to classify things according to who owns them; at other times we must describe their physical attributes, and different physical attributes will matter in different contexts. Sometimes we must be terribly specific–a cat is not a good substitute for a sucking pig if you are preparing a feast, and if we are to punish wrongdoing (whether breaking a pitcher or committing an armed robbery) we must identify the wrongdoer and no one else. But while each category is useful, in combination they are incoherent, and the encyclopedia sounds delectably unusable. Borges shows us why trying to categorise the world is not as straightforward as we like to believe. Our categories can map to practical real-world cases or they can be neat and logical, but rarely both at once.”


It’s a wonderous and insightful riposte to clean tidiness of exact categories.


Maybe he could have said of humans:


  1. Belonging to God

  2. Dead

  3. Law-abiding

  4. Babies

  5. Seductive

  6. Star-Shaped

  7. Nomadic

  8. Uncategorised

  9. Crazy

  10. City-Dwellers

  11. Captured on digital image

  12. Other

  13. Having just made something

  14. Having just broken something

  15. Look like slow moving ants