From Lana Turner, Roberto Tejada writes:
There is a vast range of poetic practices that so work in tandem with other forms of knowledge as to provide contradictory pleasures that also hazard a diagnostic. Such writing conveys the culture concept as a system of attitudes and instruction, human sensuous activity, the broadest environments of life as activations in the public sphere by means of a daydreaming embodied as intervalsof contemplationand sense experience. If we measure the depth of Nietzsche’s claim that a word is only “a copy in sound of a nerve stimulus” and concept the “residue of a metaphor,”[ii] the political ante of the language art so escalates as to be more than an “internal relations” model for artistic change. This urgency compels us not only to redirect our assigned social scripts, but to set higher ambitions as to what can be said, in keeping with Stephen Greenblatt, about the “systemic organization of ordinary life and consciousness […], the pattern of boundary making and breaking, [and] the oscillation between demarcated objects and monological totality…”—that is, a cultural poetics. [iii]
Inasmuch as I’ve lost faith in the sustainability of an avant-garde as a definable formation, especially in an expanding media environment of over-production and calculated obsolescence, I want writing to re-imagine citizenship today in terms that include a voluptuousness of the self and its overcast contingencies. In this, I seek to reconcile two expansive propositions that in many ways are incompatible: U.S. American minimalism, grounded in the media specificity of its objects and materiality of form, endures because it is well equipped to expose artistic autonomy with the methods of mechanized labor and thereby to reanimate the relationship of art and industry; a Latin American neo-baroque, the extension of historic surrealism, enacts a pageantry of excess and seduction as public engagement, in interplays of violence and sensuality, with a view to the social field not as system of fixed values, but as an irreverent open-ended archive of meaning.
Central to the neo-baroque, Cuban modernist José Lezama Lima identified difficulty as a motivating feature not in terms of mere representation or strictly formal effects. He viewed difficulty with optimism as enabling of the interpretive project, a defiance given to incite the potential for knowledge as the “ordering force” of “historic vision.”[iv] In this respect, difficulty requires thoughtfulness and the unique understanding attained in the joyful labor of making things. Metaphoric language is difficult to the extent that our relationship to generosity, in the broadest sense, is likewise a problem. Psychoanalyst Adam Phillips and historian Barbara Taylor compel this question of closure and availability by asking why there exists a social anxiety around kindness when it plainly produces pleasure. They submit this is because kindness, a style of obedience to the life of others, involves, like metaphor, a loss of boundaries. [v]Dissolution, then, of the strictly formal imperative invites a more difficult reckoning with our investment in the medium as message.
There is room for an ethos of carefulness in our era of increased mechanized labor, post-production, and outsourcing. Even as digital storage and retrieval can facilitate rhetorical possibilities and methodological scale, user interface imposes limitations also and calls for more nuanced technological imaginations to punctuate the proliferating cacophony of statistics, unwanted thoughts, accidental associations, and renewed colonies of power on the global network. Richard Sennett directly links the shifting relations of labor and workplace to manufacture. “If craftsmanship, with its vibrant tradition of … mastery of a particular skill, doesn’t constitute merit,” then with every incentive for innovation favored over verifiable aptitude “…you are constantly, as it were, walking away from your own commitments.”[vi]My desire is for careful energizing words to structure the astonishment that is our accountability to language, foresight, and gesture. Metaphoric language in the mediated world can so beckon into action—into experience and knowledge—as to prompt the unforeseen. Constitutive of social space and cultural selfhood, the syllabic realism of metaphor obliges an urgent kind of carefulness that emboldens the critical imagination to alter our picture of the present and the shape of things to come.