11.16.2009

they still exist






















Hydro+Logic was an installation at the Columbia Waterfront District's Urban Meadow in Brooklyn. Intended to continue the dialogue concerning the wasted resources of bottled plastic water, the project arranged thousands of discarded bottles into an area of respite.


The vast majority of all plastics ever produced still exist, somewhere. Consider your ecological footprint when you drink bottled water versus tap:

The plastic water bottle that takes just 3 minutes to drink can take up to a 1000 years to biodegrade.

We pollute nearly 7x more water to make the plastic bottle than it actually holds.

Bottling increases water extraction in areas near plants, leading to water shortages that affect local consumers and farmers.

About 1/3 of tested* bottled water contained levels of contamination, including synthetic organic chemicals, bacteria and arsenic.

Bottled water produces up to 1.5 million tons of plastic waste per year (47 million gallons of oil) and over 80% are NOT recycled.

Corporate bottlers like Dasani (Coca Cola) and Fiji are stripping developing nations of their self-determination, environment and natural resources.


*Results published by the National Resources Defense Council after a 4-year study of the bottled water industry.

10.31.2009

Move to Dialog


“…meanwhile, organic entities…begin to display a new vitality, each coaxing the breathing body into a unique dance. Even boulders and rocks seem to speak their own uncanny languages of gesture and shadow, inviting the body and its bones into silent communication.”
[David Abram, Spell of Sensuous]

If we consider the body with its surrounding entities, are we then concerned with a sensuous dialog that surpasses oral communication? Texture incites tactile exploration. Movement of shadow illustrates reciprocity of observer with observed and fluidity of form. Echoic tones imitate surfaces with translated reflections. These external entities provoke and stimulate a multiplicity of conversation. Although results remain relative to particularities, stimuli motivate response. Therefore, understanding the body’s correspondence requires understanding one’s self and the significance of its context: from the ground to the heavens.

The sun announces its existence and orientation with heat and light energy. All beings simultaneously obstruct the radiance and project a shadowed assertion of their own identity. The rock intercepts the incidence and its profile casts to a surface beyond. A passing ant discerns the darkness and instinctually perceives the presence of the mass. As the insect advances back into the sunlight, in turn, it interrupts the lit passage. The ant’s profile casts onto a pebble beyond. These shadows endure with light, yet transform with time as all beings revolve and weather with every aurora. As such, the sun unites and illuminates the exchange of the earth’s phenomena. It vibrates the phenomena into being. Oscillating back and forth from volatile to restrained postures, these bodies collide and transfer their fed energy with one another.

Bodies want to move. An embryo begins to beat its heart within three weeks of fertilization; it pursues motion before it receives nutrition from the mother. Throughout development, the inherent expression of manual gesture evolves. Beings begin to imitate audible sounds to complement kinesics. Although spoken language tends to succeed gestural communication, words remain only to represent these physical manifestations. The tongue articulates kinein and yet exploration of such only transpires through palpable activity. (Perhaps the attempt of writing about motion is the greatest paradox.)

As a body slides through space, it manipulates the medium with each action. As witnessed by a swimmer, the cupped stroke of the arms, the alternating torsion of the body, and the flitter of the feet propel movement through water. The body displaces the liquid as it would elements of air. The body wants to move. Even a seemingly static posture pushes and pulls its surroundings with every in- and exhalation. The perception merely exists at a smaller scale. These involuntary systems collect a repertoire of internal rhythms and sequences of motion. Perhaps these natural cadences influence our personal evolution toward patterns of speech or gait. Perhaps the heartbeat has held more significance than just controlling blood. Perhaps it persists as the primary pulse, influential of all fashioned rhythms.

A collective effort recorded electric signals from human hearts, both healthy and diseased. Mapped from the data, the musical notes transformed from anatomical pulse to song. The Heartsongs ranged in complexity according to the health of the heart. Heart signals normally have a subtle variability between beats as the nervous system fluctuates in speed. This resultant plasticity offers a complex frequency with the mathematical structure of a fractal of self-similar sequences . Once translated to music, healthy hearts provide a sound with interesting note sequences while diseased hearts translate to a monotonous repetition. The Music of the Heart Project validates the complexity of natural phenomena and offers further inquiries about one’s perception of the natural order. Insight about the body’s variability and our accord with these internal sounds continues to support the mind/body cohesion. The body wants to move. It pulsates and alternates motion. It dances.

Honeybees dance to announce sources of nectar and birds perform mating dances during breeding seasons. Animal expression pervades aesthetic constraints. These dances have an objective, but with a priority of species’ survival. The physical expression of humans, however, varies from the synchronization of gesture invoking rain to the subconscious sway of comforting an infant. The range of motion varies as great as the intention. Perhaps our comprehension of existence stretches the ability, the composure, and the implication of movement. Our multiplicity of identity (national, political, local, gender, sexual, and religious) conditions our movement. Traditional Balinese dances burst from restrained postures and return to realigned composure while the traditional Chinese dances sustain the fluidity. Mexican tradition emphasizes the regular rhythm, but choreographs around the foot as an instrument. Our exchange with our self and our surroundings conditions our movement. Sound influences motion while motion inspires sound. Instruments may give and take according to a dance, while the dancer claps, taps, pants, and chants in response.

At any particular essence, its body contains natural intuition and rhythm. It becomes an ever-changing collection of past experiences and influences. It simultaneously coordinates with our sensory organs to formulate thought and action. Neuroscientists are currently observing the human brain’s response to architectural stimuli, hopeful of the appreciated strategies once we have more information about spatial psychology. While science understands efficient methodology, architectural design must consider a range of factors that should not be simplified by statistics or formulaic insertions. Patterns will emerge, but may only be particular to a region or similar demographic. The analysis of dance demonstrates this complexity of provocation. A personal introspection about our exuberance or anxiety about dance suggests the intricacy of our development and the environmental factors involved. Should an architect consult an anthropologist and a neuroscientist through the course of design? Perhaps these scientific fields can integrate with analysis derived from other built precedents.

The infinite possibilities retract with every design decision and with a termination at construction. Beings occupy and employ according to their own intuition. An architect predicts his/her influence, but only returns to observe the actual interaction. Designed for the education and administration of Cal Poly’s architectural student population, Building 5 subsists with a variety of aliases: storage, think tank, dwelling, lap-top plug station, as well as: dance, in situ. Perhaps the scent of resin, spray paint and Red Bull hypnotizes dancers to coordinate movement. Perhaps the glow of the sodium vapor bulbs and the illuminated desk lamps coax choreography. A building with substantial covered, exterior space for movement may be a significant explanation for the draw of these dance groups. Regardless of the motivation, the concrete contains memories of design through and through: from the intended architectural studios to the guerrilla-like dance surfaces that have since arrived. Preposterous for an architect to assume his institutional enclosure to give life to salsa rhythms and hip hop-influenced body manipulation, but yet it exists as such. An exact replica of the building in a different context, however, would yield different results. Perhaps this leaves the sculptor of space with some humility about design intention. We know the body will move. We know the movement will be capricious. We must then design for the improvisation of being, with the silence for the body to speak and be heard.

9.23.2009

4500 Public Ghosts



A month after Hurricane Katrina wrecked the Gulf Coast, the city of New Orleans reopened its confines to allow residents to return home. Stores and supplies were sparse, but so were the people trickling in to assess their damages. The lack of infrastructure, jobs, and finances proved difficult for those hoping to rebuild. Still others faced greater problems like steel security plates over doors and windows of their former units. In an effort to deter residents from reoccupying structures because of “security and safety concerns,” the Housing Authority of New Orleans (HANO) barred over 4500 families from re-inhabitation.[1]

"HANO put fences around the development. At Lafitte, they spent millions of dollars putting these steel doors on there,” said Dr. Jay Arena, a public activist and member of C3/Hands Off Iberville. “We broke in, we led people back into their homes. We broke through the police lines. We highlighted the contradictions of what the government was saying."[2]

With proposals to demolish and build new units at four housing project sites, HANO hopes to revitalize the nature of tenement housing with mixed-income development. The plans' controversy stems from a history of mistrust of the Housing Authority. Many believed the damage reports to be unfounded. Contractors agreed the units would be safe for inhabitation with a minimal amount of repair. Even HANO’s own documents reported the cost benefit of re-modernization versus demolition and new construction.

The Associate Professor of Architecture at MIT, John Fernandez, inspected 140 HANO apartments and stated, “no structural or nonstructural damage was found that could reasonably warrant any cost-effective building demolition. Therefore, the general conclusions are: demolition of any of the buildings of these four projects is not supported by the evidence of the survey, replacement of these buildings with contemporary construction would yield buildings of lower quality and shorter lifetime duration; the original construction methods and materials of these projects are far superior in their resistance to hurricane conditions than typical new construction and with renovation and regular maintenance, the lifetimes of the buildings in all four projects promise decades of continued service that may be extended indefinitely."[3]

With displaced residents eager to scrub and gut the damages themselves, HANO’s resistance initiated frustration, demonstration, and civil disobedience. With leases in hand, many residents took direct action to re-occupy their former neighborhoods. None was allowed to stay, all arrested for trespassing and some at gunpoint.

Opponents of the demolition believe the new development signals a racial and class cleansing. Activists refuse to accept the inadequate housing stock for low-income families. Since Hurricane Katrina, HANO only serves a third of the families that once relied on its assistance. Because 95 per cent of the public housing population was African American, The Advancement Project filed a federal class-action lawsuit against HUD and HANO for racial discrimination, in violation of the Fair Housing Act. The lawsuit asked the court to bar the demolition of any public housing apartments and permit residents to return to their units. Both the federal court and later the U.S. Fifth Circuit denied the legal challenges.

Despite the grassroots’ dissent of HANO’s proposals, the end of 2007 would mark a unanimous decision by the New Orleans City Council to demolish the city’s four largest housing developments: Lafitte, C. J. Peete, B. W. Cooper, and St. Bernard. Although people often hold sentiment and respect for one’s heritage, these historic relics have been deemed dispensable. The seventy-year old brick buildings were once constructed by some of the city’s finest artisans. The concrete structural framing, brick facades, terra cotta roofs and wrought-iron rails not only appealed aesthetically to the neighborhood, but also served a practical function to resist deterioration in the humid and flood-prone region.

New York Times Architecture critic Nicolai Ouroussoff stated the Lafitte Housing Projects were, “scaled to fit within the surrounding neighborhood of Creole cottages and shotgun houses. To lessen the sense of isolation, the architects extended the surrounding street grid through the site with a mix of roadways and pedestrian paths. As you move deeper into the complex, the buildings frame a series of communal courtyards sheltered by the canopies of enormous oak trees. Nature, here, was intended to foster spiritual as well as physical well being.”[4]

The history of New Orleans is both rich and tragic; a microcosm can be viewed within the Faubourg Tremé, a neighborhood directly north of the French Quarter. At the end of the 20th century, the Tremé neighborhood included one of the country’s oldest African American communities, with the history of initiating housing for free people of color and introducing jazz music to the world. Prosperous, politically active and ethnically diverse, Tremé had become a bustling community of craftsmen, artisans, writers, and musicians. However, following the Second World War, the once prosperous shipping canal that bisected the community was labeled unnavigable and was filled. The Tremé Market, a key component of the neighborhood’s economic stimulus, was removed and replaced with the Municipal Auditorium. By 1941, the Fair Housing Act replaced all but six structures of the infamous Storyville ‘red light’ district in order to construct the Iberville Housing Development for Caucasian servicemen. The Lafitte Housing Development for African Americans replaced an existing fabric of shotgun houses and Creole cottages.

Although well intentioned, well planned, and well constructed, the developments of the forties demolished the old infrastructure with idyllic hopes for alleviating unemployment and unsanitary slums that had developed during the Great Depression. The years following the Works Progress Administration (WPA) era of hope and revitalization included the social mobility of the middle class to the suburbs, the replacement of a thriving tree-lined boulevard of businesses with an elevated interstate, and the removal of thirteen square blocks of houses, stores, and clubs as part of an urban renewal project. Initially financed by the WPA, social services like nursery schools and adult education programs no longer were provided. The neglected community deteriorated and worsened with every budget downsizing. Violent crime infiltrated and became the scapegoat for the urban, low-income problem. However, the community that was Tremé had long ago been destroyed.

Although these housing projects survived the wind and water of nature, they crumbled before the forklifts and bulldozers of impatient leaders. The director of the New Orleans field office of the National Trust for Historic Preservation, Walter Gallas laments, “We're going to see wood-frame construction replace solid masonry buildings. People have these visceral, negative feelings about these buildings, that (they) caused drugs and social problems, so by destroying the buildings everything will get better. Everybody knows that (is) not the case.” Unfortunately, the Tremé neighborhood knows the circumstance a little too well. While HANO promises an improved life of carpeted apartments and pastel facades, the cultural heritage of New Orleans has lost more of its infrastructure. Maybe one day the edifice will no longer be the only culprit.[5]





[1] HANO: Housing Authority of New Orleans, 2005, .
[2] Cardinale, Matthew, “(IPS) Public Housing on the Chopping Block,” Atlanta Progressive News, 30 August 2007, .
[3] Anderson v. Jackson, 556 F.3d 351, 2007.
[4] Ouroussoff, Nicolai, “All Fall Down,” New York Times: Architecture, 19 November 2006, .
[5] Burdeau, Cain, “Demolition Begins on St. Bernard Housing Complex, WWLTV, 19 February 2008, .

9.21.2009

We're SCREWED

"Extra, extra. Read all about it!
We're Screwed. Coming Climate Catastrophe!
World Leaders Slip on U.N. Summit Slope!
FREE Special Edition New York POST!"























"Why is it so small? no wonder it's free."
"That's because there are no ads...just the truth."

"Free? I just bought one."
"Take this one instead. It's a SPECIAL edition."

"Oh no no no. The Post is racist!"
"Yes they are, but believe me - you're going to want one of these. This is the best POST issue ever."

"Who are you? Do you really work for the Post?"
"Um...sure."






















"The people that own this building don't like what you're doing. You have to get away from here...at least go to the corner."
"As far as I know, as long as we don't block the entry, we can stand here all day."
"You cannot be doing this here. They own this whole block."
"Well, 5 police cars were just lined up right here and they didn't seem to have a problem with it. In fact, we gave them a free copy."
"This isn't something that concerns the police."
"I'm sorry. We're on the sidewalk. It's a public space."






















Although the Early City Edition Post is a fake, everything in it is true.
“This could be, and should be, a real New York Post,” said Yes Man Andy Bichlbaum. “Climate change is the biggest threat civilization has ever faced, and it should be in the headlines of every paper, every day until we solve the problem.”

2.20.2009

krewe zulu's centennial


In 1909, William Story marched as King, wearing a lard.can crown and holding a banana.stalk scepter. The raggedy pants and jubliee songs of the original Tramps changed to black face paint and grass skirts. Inspired by the vaudeville troupe Smart Set's performance about the Zulu tribe, the group of laborers formed the Zulu Social Aid and Pleasure Club. Combining several ward.based groups, the emergent benevolent society was incorporated seven years later with social objectives. The Club continued in its role as insurance.provider for the sick and deceased as well as its popular role in Mardi Gras.

Krewe Zulu originally constructed a mule.drawn float from dried.goods' boxes and a spring wagon. In 1916, four Dukes and the King rode through the black neighborhoods, throwing coconuts, toasting at the Gertrude Geddes Willis Funeral Home, and patronizing the sponsoring bars. The coconuts, or golden nuggets, substituted for the expensive glass beads thrown in other parades. The modest float, adorned with palmetto leaves and moss, led the walking members through the segregated city.

The parade and krewe have grown in size and custom since the founding days. Growing from about a dozen members to over 500 strong, the Zulu S.A.P. celebrates its centennial with pride. Reflective of its long history, the organization recalls the integral role it had in breaking down the color and gender barriers of the last 100 years. Louis Armstrong and Desiree Glapion-Rogers (present White House social secretary) reigned as king and queen, repectively, showing the significance of 'black royalty' in adverse times.

It is Shrove Tuesday in New Orleans. Early on this Mardi Gras morning, before the white folks' Rex comes in splendor to Canal Street, the Negroes are having their own carnival. Up squalid New Basin glides a barge, canopied in sacking, to the wharf at Rampart Street and Howard Avenue. Off the barge strides the King of the Zulus, right royal in black underwear, a hula skirt of sea grass, a tin crown. His sceptre is a broomstick, topped by a snow-white rooster. Preceding him is his Queen, behind are his capering dukes. The King mounts his throne—a decrepit easy chair on a mule-drawn wagon. Up darktown's Rampart Street whoop King and courtiers, laughing at the whites on the royal way. At 7 p. m. their parade ends, and the drinking and the loving begin. It is carnival for the merriest of people. It is also dark satire on the pretentious, elite Mardi Gras courts of the white folks' Rex, Momus, Comus, Proteus, the Druids.
[excerpt from Time magazine's 1949 article Louis the First]

2.13.2009

amor amore amour aşık olmak 爱 情 kochać liebe love ρομαντικά любовь 낭만적 감정

I will tell you a Joke about Jouel and mary
It is neither a joke nor a [s]tory
For rubin and Charles has married two girles
But biley has married a boy
The girles he had tried on every Side
But none could he get to agree
All was in vain he went home again
And sens that he is married to natty

So biley and naty agreed very well
And momas well pleased at the matc[h]
The egg it is laid but Natys afraid
The Shell is So Soft that it will never hatc[h]
But betsy She Said you Cursed ball head
My suiter you never can be
Besides your low Croch proclaimes you a botch
And that never can answer for me

[poem written by Abraham Lincoln recounting the marriage of William "Billy" Greene and Natty Grigsby, as recounted by Elizabeth Crawford]

The circulating article, Marriage and Gays: What Would Lincoln Do? discusses what C.A. Tripp writes about the "predominately homosexual" tendencies of Abraham Lincoln. The discussion becomes particularly interesting in the month of February, where we celebrate Lincoln's birthday, Valentine's Day and National Freedom to Marry Week. The LGBT community selected the proximate date to Lincoln's birthday because he "was committed to equality, freedom, and calling Americans to the better angels of our nature." Lincoln admonished, “Those who deny freedom to others deserve it not for themselves.”

2.12.2009

don't sit so close...you'll ruin your eyesight!


Although many a wife has told this tale, there is no evidence to support this claim. The American Academy of Ophthalmology actually concludes that the eye muscles simply accommodate the shape according to the distance between its lens and the object. Close-range viewing does cause the eyes to blink less frequently; therefore, the dryness may lead to eyestrain and fatigue. However, it does not cause any permanent damage. Moreover, children often focus better up close without eyestrain than adults and therefore may choose to view the clearer objects of a nearer screen.

[Another busted myth: reading in poor light will damage eyesight.
What we need is a spring cleaning of these dusty old wives and their spun tales!]

2.11.2009

nueva constitución


The Movement Toward Socialism succeeded in the latest debate concerning a new constitution for Bolivia. MAS emerged from a well organized social and trade union movement that holds the support of the poor, rural, indigenous population. The January 25th referendum passed with over sixty percent of the vote. Its approval will empower the indigenous majority with documented rights, provide levels of regional autonomy, allow state sovereignty of most natural resources, and limit land ownership to 12,000 acres. Upon signing the charter, President Evo Morales stated, "This is the second independence, the true liberation of Bolivia. It protects all Bolivians and excludes no one."

However, MAS is still vehemently opposed in the eastern lowland regions of Santa Cruz, Tarija, Beni and Pando. Morales' Movement lacks both constituent and leader support in the Orient as well as a majority in the upper house. Therefore MAS will struggle to make the constitution operational. Now complicated by the global recession, the political conflict is likely to continue. The poorest country in South America relies on the exportation of oil, gas, zinc, and tin. While the global economy recesses, the commodity prices, demand, and remittances have all declined in Bolivia. Although Morales will now struggle to deliver social improvements to his supporters, he comments, "You can take me from the presidential palace, you can kill me, (but) the mission has been accomplished for the refounding of Bolivia."

[photos courtesy of Boston Globe's photojournalist perspective]

2.06.2009

the ash of burned bras


We are the wilting leaves,
desiring the right to live and flourish
as individual sources of breath
in a polluted forest.
Thick haze looms.
Fallen plumes lay still.
The ash
collects
on the branches,
mixes with the humidity,
and hardens smooth over the scars.
The vestiges sleep deep within
the petrifaction, beneath the reach
of a scratched surface.

The vegetation awaits
a fresh current to push against
the profuse syrup of air
and awaken the dormant,
fading green.

chairman meow



[obey the kitty: propaganda for the feline revolution]

let a hundred flowers bloom: let a hundred schools of thought contend, but don't ever take away my cat nap...

all reactionaries are paper tigers and all revolutionaries are kittehs...

then I will go, to the countryside, lead the peasant and lick, leap, paw, and purr copiously in cat nip.


2.05.2009

authentic thinking

A careful analysis of the teacher-student relationship at any level…involves a narrating subject (the teacher) and patient, listening objects (the students)… Narration (with the teacher as narrator) leads the students to memorize mechanically the narrated content. Worse yet, it turns them into “containers,” into receptacles to be “filled” by the teacher…(However) one must seek to live with others in solidarity. One cannot impose oneself, nor even merely co-exist with one’s student. Solidarity requires true communication... The teacher's thinking is authenticated only by the authenticity of the student's thinking. Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication.

[excerpts from Pedagogy of the Oppressed, Paulo Freire, original publication 1970]


My thesis research about the duality of relationships, specifically between artist and ‘non-artist,’ had tangentially placed Paulo Freire’s Pedagogy of the Oppressed in my hands. My dissertation suggests that spatial design can enable reciprocal relationships between distinct identities: the painter-pediatrician exchange and the film maker-factory worker bond will be facilitated by the physical space. Potentially, these diverse relationships not only interact, but engage in a fluid, shared dialogue of “authentic thinking.” Behaving in synergetic interactions, the relationships never classify roles such as “depository” or “depositor.” Each has as much to gain, as he/she has to give. Together, we persist in a mutual “naming of the world.”

My thesis coursework ended and my theories about education were immediately tested in an intensive, in-residence workshop at California Polytechnic State University. As a teacher’s assistant, my position required mentoring the architectural interest of forty-four high school students. With an intention to experientially share architecture as a career-path, the workshop presents program with a learn-by-doing maxim. Projects were issued by senior faculty and the students were given time and space to develop physical, 3D responses to the prompts. Deliberate experimentation was encouraged. Working with two other recent graduates, I guided these novice designers through the intimidating world of glue, chipboard, dried spaghetti, and wire mesh.

In order to prepare for the teaching position, I thought back to the strategies of my mentor educators. I realized that the most challenging and beneficial instruction came from prompts for exploration versus the dictation of theory. Posing inquiries actually instigates the sharing of ideas. It places faith in “humankind, faith in their power to make and remake, to create and re-create, faith in their vocation to be more fully human.” It humbly identifies that content evolves when all agree to share in its development. Thought, therefore, “is not the privilege of an elite, but the birthright of all.”

The challenge as an assistant teacher, or facilitator, actually was in the liberation of these chained minds, those that were in the act of becoming hollow so as to receive the contents of narrating teachers. The first step involves convincing these “oppressed” youth that their words and thoughts are not only sensible, but actually indisputable and indispensable. Therefore, it is my responsibility as a citizen of humanity to engage in this reciprocity. A narrative role not only dehumanizes and oppresses the group seated before me, but it also renders me as a mechanical entity. As Freire solicits, the “quest for mutual humanization” is a horizontal partnership. His pedagogy is what I tried to share with my workshop group and what I would hope to continue with young New Yorkers. The invitation to engage in dialogue not only promotes exchange. It promotes the creative freedom to wander into the dumpster for scraps of plastic and re-emerge with a confident objective.

2.04.2009

living in the present


I was just months away from a legitimate hiatus from my formal education and my disposition hesitated in disbelief. I approached the visible end of a twenty-year old string of hallways, lectures, and loose-leaf paper. The string was full of knots and braids. It frayed in sections. At the other end, it remained securely tethered to a post my parents had meticulously anchored. I began to gather the cord, rubbing my hands over its texture in rumination. I then cast it to the sky, allowing the wind to carry my circumstance to an alternate possibility. Half a year later I held my savings, a vaccination certificate, and a one-way departure ticket to Cochabamba, Bolivia.

I had made the decision to volunteer in a community in South America. With the anxiety of a stranger entering a foreign land, I packed my emotions beneath my thermals and mosquito repellant and made landfall in time for La Carnaval celebration. The sun stirred the air from its stupor, coercing the local energy to song and dance. Standing at the corner of the bus terminal with a year’s worth of gear and fervor, I began to maneuver the crowded streets toward my hostel. Anticipating a modest rest after twenty hours of travel, I instead had fallen prey to a pick pocketing and later a reservation scam. I had lost various valuables and my online payment and would have to forfeit an inflated price for another accommodation. Electing a dark room of three straw mattresses and a tiny padlock, I removed the weight from my shoulders, sighed, and returned to the parade route.

La Carnaval celebrates a mixture of custom between the indigenous tradition and the colonial influence. Days of parading and carousing persuade ornery behavior, such as the swindling and badgering of unsuspecting people. The merriment has extended to water and shaving cream fights that essentially are permissible forms of physical assault. Without a reserved seat or company for protection, a bystander must seek refuge beneath the bleachers, as a voyeur peering through legs for glimpses of the parading feathers, coins, and sequins. Attempting strategic passage from one set of bleachers to the next, I was unable to hide from the ‘festival ammunition’ and instead found myself trembling in the shadows, soaked with dirty water, beer, and shaving cream. I decided to wipe the stench from my eyes and ears and articulate any frustration in the quietness of my room.

Every doubt came racing forward. I could not help but become disheartened of my ‘greeting’ to this foreign circumstance. Eventually, I began to redress, re-establishing my perception of the opportunity before me. I was still surrounded by an Andean/European amalgamation, rich with tradition and solidarity. There were indigenous women in full skirts and elaborate shawls, scrambling beneath the bleachers for dropped aluminum cans to be exchanged at a modest rate. There were vendors selling water balloons beside coca leaves and dried animal amulets. If I resigned to fear, I would never have the opportunity for insight in such a unique setting.

My Bolivian experience not only offered distinct sights, smells, tongues and textures, but also an available stillness to perceive them. There was a recuperation to live in the present and allow the sensuous “now” to inform my existence. I determined that I would regard the stinging shaving cream just as well as the warm bath that cleansed it from my face. I became mindful of each opportunity, actively engaging in the moment, whether it is arduous or tranquil. Therefore, it is less about seizing the day than living present within that day. My assumption is that one’s coherent presence actually yields a more fruitful past and future.

2.02.2009

la cocina


The recording proceeded with the dedication and experimentation of fresh ingredients and fresh ideas from the kitchen. La cocina symbolically is the heart of the home as it holds the fire, nourishment, and table. It serves as a comfort space, warmed by the hearth and gathering of the family. The Bustamante kitchen (of my host family) provided that warmth and seasoning of my South American adventure:

Dishes from various regions were prepared here. Orange placemats would cover a checkered, green tablecloth. Glass bowls of hearty soups were served with a spicy, pepper salsa called llajua. Fresh-squeezed juice would moisten those lips holding conversations of current events such as the revocation of the local leader. Segundos would follow as the dial of the hand radio would search a new signal, a new signal to add further commotion to the lunchtime affair. Potatoes would certainly be served, either boiled, fried, or baked. The grandkids would negotiate lesser portions of food and larger portions of ketchup. Eventually, the conversation would slow with the onset of digestion. A piece of fresh fruit, perhaps a cherimoya (if in season), would be sliced and passed around the table. Finally, each person would retire from the table, offering “provechos” to one another before slipping to his or her bedroom for mid-day siesta. The table would also rest in silence, awaiting the next gathering of dishes and mouths.