Tuesday, 23 February 2016

Scottish storm names

It won't have escaped anyone watching a weather forecast in recent months that the UK Met Office and Met Eireann have started naming winter storms. They decided to adopt a system for various publically stated reasons. We have had Storm Abigail, and so on, through to Storm Imogen (so far). However I find this whole approach unnecessary: somehow we managed to survive in the past simply knowing our weather was bad without having to name it.

I suspect the adoption of a naming system is partly motivated by a sudden realisation that they must provide official names to stop people giving names to storms themselves. They must have been embarrassed having to discuss Hurricane Bawbag (and the subsequent Hurricane Fannybaws, which, despite its name, was in fact more destructive than Bawbag) and have decided to provide official names to prevent unofficial ones.

But that's not going to work, is it? So here is an alternative I propose.  

Hurricane Awayanbileyerheid
Hurricane Bahookie
Hurricane Crivvens
Hurricane Dryboak
Hurricane Eejit
Hurricane Fud
Hurricane Gomeril
Hurricane Hochmagandie
Hurricane Intercity
Hurricane Jessie
Hurricane Keech
Hurricane Labrat
Hurricane Mental
Hurricane Numpty
Hurricane Oxter
Hurricane Plook
Hurricane Quite-Bracing (pinkies-oot!)
Hurricane Rammy
Hurricane Stramash
Hurricane Trampoline (in commemoration of that highly amusing video clip)
Hurricane Uhuhuh (said in the manner of an Elvis impersonation)
Hurricane Veruca
Hurricane Wassoch
Hurricane Treasure-Map (X marks the spot)
Hurricane Yermaw
Hurricane Zipit

Given the storm season has so far progressed to Storm Imogen according to the Met Office systems, the next storm in the sequence is Hurricane Jessie. The term "Jessie" denotes an effete individual, and I presume it is derived from the Gaelic "deasach" meaning southerner. Therefore I would expect this to be a low pressure system originating around the Azores.

Nostos

The first story ever told was not about gods
or the creation of the world
it was about a woman
and a mirror.

This mirror concealed her beauty,
despite all efforts at adornment,
no matter how hard
she tried.

So she tilted the mirror towards her lips
and whispered a word in its ear
and that word
was a man.

He went out into the world to find her beauty
and bring it home to her. Caravels,
triremes, space probes:
all were launched.

They say there was a thousand ships. Mine
was one. The route was a tangle
that took me through nights
whose horizon

was marked by where the slow star-set
met itself reflected in calm still waters,
and home emerged at last
where this confluence slit the sky open.

And it brought me back, with the message
as it had first been told
the world exists to make my love

a better mirror for your soul.

The garden

I rest my head upon the earth
and watch the sun set slowly through the long, tall grass
in the overgrown garden where I used to play as a child.

It was as magical a wilderness back then too,
neglected by my grandmother because of her ancient arthritic fingers.
Her rich laughter embroidered the days I spent exploring this place
and her wisdom meant she would anticipate my questions
and prepare kind words and smiles to meet them.
I would give her wild flowers I had picked,
and she would give me hot chocolate.

When I grew up I learned how to look after this garden.
I weeded, mowed, I raked and sowed, I tilled and toiled.
I set to work with pesticide and herbicide. I worked hard, and at last
it became a place where I could entertain on bright summer evenings,
sharing chilled wine with friends to soothe my solitude with the chime of toasts
as we celebrated our fragile glass stemmed crop of glistening light.

The doctors showed me the scan.
The tumours looked like beautiful wild flowers blossoming within me.
A course of treatment was agreed, and we set to work with chemotherapy.
It didn't go to plan. In my condition I couldn't look after the garden as I should,
and it ran to seed once more,

and so now I rest my head upon the earth
and watch the sun set slowly through the long, tall grass.

The only lasting monument we can have is a place where we have been
that is not altered by our presence or our passing. So look upon what I have seen,
in this place, and in the moments that come after everything else is forgotten

know me without knowing it, and I will know you. 

The doctrine

Try singing this to the tune "Mairi's Wedding".

The Doctrine

Wullie Bain, o Wullie Bain,
Will ye no' come back again?
Former colleagues still abstain,
in line wi' your Doctrine.

Wullie Bain, o Wullie Bain,
they don't hang their heads in shame.
It's conscience gies their necks a pain.
Thank goodness for your Doctrine.

Who cares if it's right or wrong,
them and us don't get along,
Can't look weak, I must look strong,
I'll follow the Bain Doctrine.

Who cares if it's wrong or right,
the way to vote is out of spite
why agree when we can fight
and follow the Bain Doctrine.

Wullie Bain, o Wullie Bain,
as sure as the rain falls in Spain
the Labour Party will abstain
according to your Doctrine.

Wullie Bain, o Wullie Bain,
who cares if the Jocks complain,
who cares if it seems insane,
to adhere to your Doctrine.

Even if we both agree
Labour matters most to me
so stick it to the SNP
and follow the Bain Doctrine.

Call me clever, call me thick,
Trident lover or peacenik,
I'll stay in this sinking ship
following the Doctrine

Wullie Bain, o Wullie Bain,
Anas says we should refrain
from "playing political games"
- but he still loves your Doctrine!

Wullie Bain, o Wullie Bain
take a moment to explain
what compels you to ordain
this petty little Doctrine.


Yes, a rhyming dictionary was consulted at some points in the composition :)

Monday, 22 February 2016

The Fall

"Give us each day our daily bread" (Matthew 6:11). 

We know the fruit of the tree of knowledge was not an apple, although this is often a convenient way of representing it in works of art such as the picture below. What we can say is that the fruit of the tree of knowledge was in fact bread.

 

The advent of settled agriculture around 11,500 years ago presents us with a paradox, which is this: given that the archaeological record is pretty unambiguous in indicating that the Neolithic societies that adopted this innovation were characterised by poorer levels of nutrition and shorter life expectancies compared to the Palaeolithic hunter-gatherer societies that preceded them, why did they persist? Why not revert to the healthier lifestyles of their predecessors? Why persevere with a change in lifestyle that is bad for your health?

The paradox is usually explained away in terms of a social change - the "Neolithic revolution" - involving a population which increases in number and is concentrated in settlements, which then requires a greater yield of calories from the acres available nearby than would be possible without their cultivation.

But this is half an answer. The conventional narrative asserts that the settlements are established in response to the needs of agriculture. But why should societies reliant on agriculture develop in the first place if the conditions it imposes on the masses it feeds are less attractive than the well established nomadic alternative? Why toil and starve raising a few blighted crops when you can avail yourself of all the diversity and abundance of a Palaeolithic diet at your ease and enjoy a longer and healthier life as a result?

There are a number of intriguing theories about the origins of domestication. As a student I was beguiled by the somewhat heterodox arguments of Jane Jacobs in "The Economy of Cities", which went on to inform her concept of import replacement (not to be confused with import substitution as proposed by A G Franke).

She reversed the conventional sequence of events in which domestication of livestock and crops precedes and gives rise to settlements. She pointed out that herds being driven along established trade routes and wild grains gathered and carried by those following these routes will spontaneously domesticate at the various caravanserai en route - rudimentary, highly contingent settlements and meeting points - where these routes intersect: grains fall to the ground and germinate; animals temporarily held in enclosures breed; crops and cattle are thus an emergent phenomenon. The settlements precede domestication, not the other way round.  

I liked this theory because the trade routes themselves were Palaeolithic, and did not require agriculture and domestication of animals: they were routes along which things like obsidian were traded. And I liked the lack of a requirement for a eureka moment. It is not necessary for someone at some point to suddenly, implausibly, realise and declare “of course, domestication!” ex nihilo. No-one needs to "invent" agriculture in this scenario, which is just as well, given that agriculture is not needed.  

But why should this be anything more than just a perk of being an obsidian trader? Why build an entire society on this fortuitous accident for what seems to be no good reason, given most people were much better off just staying as hunter-gatherers?    

There are other theories which, crucially, involve the same reversal of the sequence of events presented in conventional narratives. There is, for example, Hayden's"Feasting" model. In this scenario people are assembled in large gatherings to celebrate festivals, possibly religious in nature, in which an emerging authority figure reinforces their prestige by providing feasts. As this custom grows it must be supplied on a more systematic basis. Agriculture and domestication are the result. The efforts of hunters and gatherers are no longer sufficient to feed the festival goers, and the feast must be provided from fields under cultivation.

Recent archaeology may attest to this. The mind-blowing sophistication of the ritual complex unearthed in recent years at Göbekli Tepe dates to the millennium prior to the domestication of wheat at the nearby site of Karaca Dağ. If any region can be considered the historical Garden of Eden, this is it. This is where the earliest domestication of livestock such as pigs and grasses such as einkorn wheat occurred. Currently the region is contested by belligerents in the Syrian Civil War. "Adam and Eve" walked where Kurds now drive ISIS from the outskirts of Kobane to seek refuge in training camps on the Plain of Harran in Turkey, and where convoys of ISIS oil tankers seeking Turkish pipelines are pursued by Russian jets.  

This feasting model is remarkably easy to understand. I always find a theory I can intuitively understand very attractive. We have all been to festivals and can understand exactly how this might happen: an organiser of a religious festival must satisfy the assembled celebrants material wants and needs and will enjoy elevated status as a consequence. However, it still leaves unexplained why people would remain in the squalor and discomfort of what is effectively a festival camp site once the festival is over, if this is indeed the origin of permanent human settlements.    

This leads me to consider another model of behaviour which has been disregarded as an explanatory paradigm, but which resolves the apparent paradox I described above. Large groups of people can be persuaded to adopt and persevere with a change in lifestyle that is bad for their health: addicts. The behaviour which characterises the transition we are trying to explain has a name: addiction

Addiction requires a real or perceived need that can never be satisfied, and this need is provided in this instance by the alienation from the natural world that accompanies domestication of plants and animals. This alienation transforms the way we perceive and appraise our material circumstances. It makes us strangers trespassing in the wilderness which was once our home. What we see during the Neolithic revolution this alienation enables the invention of poverty in order to systematically impoverish. We see a society that is developed as a mechanism of control for a population that now requires it as a result of their own alienation from their surroundings. We see “[imagined] deficiencies where none exist, and the tyranny of what is both unnecessary and incomplete [usurping] our contentment with irremediable dissatisfaction” of which I have written elsewhere. We see the encouragement of a dependence on a material set of circumstances that is bad for you. We see addiction. This is the resolution of the paradox. We are hooked on concepts of material aggrandisement because it serves the purposes of the dealers, then as now, whether or not it is good for us.

How might this have proceeded? How can we extend the feast indefinitely? How can we prevent the hungover masses dispersing after their revels, to revert to their practice of following the herds and foraging for herbs? Perhaps the central authority that emerged as a result of the need to administer localised gatherings of nomads at monumental ritual centres consolidated its position by transforming ancestor worship into a death cult with remote, inaccessible gods, turning the uncertainties of life as a nomad into cosmological threats that must be appeased, into the knowledge of good and evil. One other practice is co-eval with domestication: human sacrifice, to appease these threats. And how will this terrified populace be consoled? With bread. 

We know from the archaeological record that the priests and kings of the ancient near east did not share the diet of bread that was doled out to the masses from the temple granaries. They dined on venison while keeping the masses compliant and reliant on the new food substitute known as bread. The elite ate the same diet as their Palaeolithic forbears while their minions toiled in the fields sustained on a daily fix of bread. And if this practice of eating bread originates in some ancient theogony that marked the end of our Palaeolithic idyll, its transubstantiation is complete.   

Civilisation is nothing more than the most materially sophisticated form of barbarism. Its various accoutrements – fast cars, passenger jets, refrigerators, televisions, all the little pleasures you enjoy, even the device on which you are reading this blog post just now - are the paraphernalia of an addiction that has been refined over ten thousand years. Our economies are based on a materialistic dependency which has distorted our behaviour and made it as obsessive, rapacious and destructive as any addiction.

And as with any addition, relationships and health are destroyed. The relationship that is being destroyed by our self-obsessed indulgence in this addiction is our relationship with nature, with the creatures with which we once shared Eden. The animals we once respected as equals in the contest for life we now degrade in the systematic torture of modern farming methods.

And the health that is being destroyed is the health of the planet, as we inflict spiralling climate change impacts on it by treating the entire world as if it is as disposable as the packaging of the commodities we consume to feed our addiction.  

And as war planes violate the airspace of Eden, they do so to control access to materials for which only our addictions have created a demand - gas pipeline routes from Iran and Qatar - while on the ground men whose childhoods were stunted by generations of violence kill each other in sectarian disputes over a god who presided over a sacred grove ten thousand years ago and persuaded their peaceful ancestors to remain, and eat bread.

And we are all refugees amid the ruins of Eden, and the word "human" has become the most dehumanising word of all, and poetry left as the only rebellion available to the Palaeolithic mind. 

Sunday, 21 February 2016

I am a stag of seven tines

The centre and the edge are one
                                                                I take this form here and now
the shadows and the passing sun
                                                                pass through this world as and how
things past and things not yet begun
                                                                the world's tracks and paths allow
the spindle and the thread that's spun
                                                                unbroken ground before the plough

I am every rock and tree,
                               
I am you and you are me,
               
I am death and ecstasy.

Wednesday, 17 February 2016

The experiment

We created it in the desert, from human debris
that survived the chaos of our last war:
scattered body parts assembled, stitched together
and brought to life with the accumulated trauma
of a million dumbstruck orphans.

It stumbled at first, a stranger to its own limbs.
We propped it up. Our allies bound its wounds.
We indulged its simple appetite for atrocity,
buying its plunder, plying it with more bullets.
Priests well-versed in hate taught it to speak.  
We directed its primitive sectarian urges
against dictators who did not yet toe our line.

We tell the world we are blending new poisons
to make a final cure for an old disease,
as if that makes any sense at all.
When the medicine we concoct boils over
and briefly spills and sizzles on the hob,
we sprinkle more bombs into our alchemy,
and distill more profits from the blood.

War aims narrow to a cycle of retaliation.
Friends and enemies are rendered interchangeable
by every outrage. Ghostly children
emerge from ruins, pale with dust,
to find out whose side they are on now,
and another generation of human wreckage
is strewn across the sand, ready
for the next time we need to make a monster.

Sunday, 14 February 2016

Obsession

A thought for St. Valentine's Day ...

There is a place where you and I
are not born and never die:
a tomb or temple, grove or bower,
the highest room in the tallest tower,
where you are mine in every way
from the dawn of time to the end of days.

Eurydice


I

Quoth Orpheus: I belong in this limbo
where I miserably subsist
in my great lack of you.
Normality is monastic solitude for me,
routine and unremarkable domesticity
the offices and hours of my creed.
Quotidian tasks: the lawnmower
consumes its Eucharist of grass;
and the crisp surrogacy of toast
offers unremarkable breakfast transubstantiations -
these provide my rituals of waiting,
my holding pattern, my original sin.

Not waving, not drowning,
just treading water:
all my efforts are just enough and no more
to keep my head above water,
and so there is no grand plan
because there is nothing left
to invest in its execution,
and life is lived from moment to moment.

These futilities I accept and endure as my test,
my ordeal of self-flagellation without respite.
Abnegation preserves the absence you left me.
It is what I deserve for what I did to you:
to live a normal life,

and I will wait in plain sight for you
until the end of my days,
for you and for no other,
until we meet by the grave
and you can finally believe
the proof I offer of my convictions,
my constancy now complete at the end,
and futilities endured in tribute to our past
the passing moment of truth we shared,
and we can go down together at last into the earth
with no attempt to return this time.

II

We sang a song in flesh, you and I,
and inhabited the roles our bodies offered us,
performed the repertoire they prepared
in the motion of our graceful limbs
and the low orbit of our furtive glances,
in our poise and the elaborations of our dance
and also in the stillness and quiet seclusion of our love,
and celebrated every rite and ceremonial detail of life,
succumbed to every urge, luxuriated in our lusts,
resigned ourselves to every compulsion,
consumed life's diverse sacraments gladly and greedily,

but once the procession of forms passed,
once all substance was shed
and slipped like greasepaint from the face of night
what ghosts embraced where we once stood
commingling in the nocturnal exhalations
of the moonlit earth, breathing each other in,
knowing a nameless, everlasting love denied the living,
an heretical love glimpsed only as mirage in life
and known as wordless recitation among the dead
in which we are finally revealed to each other?

We shared that single breath of night air,
holding each other as we held it in, forever,
the entire cosmos one common lung of stars,

but the habits of a former life distracted me,
the allure of some distant beguiling starlike scintillation
irritating the corner of my eye with pathetic glamour,
making me disregard the perfection we experienced
interrupting our shared eternity,
and for one perfidious moment
I allowed time to assert itself,
and in my original sin neglected you
just long enough,
lost my nerve,
turned my head.

The world pivots and with sickening inevitability
the earth makes its claim upon you
steals the space where I imagine you inside me,
hauls unwilling exhalation from me
and sequesters it deep underground
in the undisturbed shadows of the tomb
and I am turned to stone with grief
in the cold cometary light of doom fulfilled
alone in the desert of your absence
where I now walk an endless corpse road
with no chapel to take my ease.

III

I imagine my fingers
running through your hair
like the cool black soil
of a shallow grave.

The soil is sifted
by that shifting cascade of black filaments
in which I clench my fist,
my mind drenched with memory and desire,
while you wait with bated breath
caught in suspended animation
beneath a heavy blanket of darkness
waiting for my resuscitating touch
to reach you and guide you back
to what?

I am suspended in the monotony of a single thought:
the memory of your body stiff and clenched and taut
in a spasm and paralysis of arousal.
Trapped in endless cycles of climax and exhaustion
in which you may find the grave we share commodious.

I imagine the respite you find from the light
in the mute captivity of your subterranean refuge
and I wonder why the path I follow to my lost love
doesn't find its way to you through sunlight,
doesn't lead me through pastures and the light of day
but passes somewhere else,
turns earthwards,
and goes through deprecation and inviolate shadow,
attaining you only where light can't penetrate,
deeper than the sexton's spade can fathom
far, far beyond grief and any grave.

IV

I am your altered Orpheus today,
and you are my re-wrought Eurydice.
I spent my tears in your tomb long ago,
ten thousand years ago when we were young.
I plied my silent lay, wordlessly prayed, 
milked tears from hard stones in your tomb in vain,
raised palaces of grief with my stone tears
piled over your grave in unrelenting sorrow,
from whose barren throne the rise and fall
of Man's dismal empires is observed
until at last I forgot who I was and wandered
lost in the amnesia, drained, deranged, 
to where you eventually found me, traumatised,
trading gibberish for trash in the marketplace, 
bartering birthrights held at a villain's valuation,

and now I recreate you once again, as you created me,
compel you to inhale by my command.
Fasten that air inside yourself
as if you breathe in the entire universe!
Make yourself the sky's sepulchre.
Become the immutable firmament for me.

V

Once I faintly heard ancient echoes
and walked in continuous ecstasy
among the trees and stones and waters
all garrulous with languages of glorious monotony
and the world was my window on eternity,
the scope of my ken unchecked by doubt or limit
and spontaneous melodies kept this idyll deathless,
making the author of every stain and blemish
halt and pause to listen as unsummoned songs
maintained all things in that unwitting innocence
we only become aware of by its loss,

until at last industry shatters the lyre
and now all familiar spirits fall silent
are transformed and seem strange and alien to us,
haunting and persecuting we who abandoned them,
spurned their fellowship and took up tools instead,
inventing tasks, imagining deficiencies where none exist,
and the tyranny of what is both unnecessary and incomplete
usurps our contentment with irremediable dissatisfaction,
and everything unexplained now prompts terror and dismay,
not delight, and demons prowl where angels once played,
as an ancient truth can now only be asserted as a curse,
and the companions with whom we celebrated mysteries
must assume terrible new forms to catch our eye.

We do not curiously enquire after these misconstrued wraiths
that appear in the hell we manufacture for our waking hours
from the ruins of a nature we delude ourselves we control
or penetrate the dreams our stagnant minds develop in sleep,
for the knowledge we surrendered can never be restored. 

But I refuse to die
without being reminded of how it once was
and I will take my broken lyre
from the peg where its wreckage is draped
to sound the single threnodious note of which it is still capable
in remembrance
performed before the inept and inebriated audience
that riots in its own filth in these dilapidated halls
filled with decrepit properties and gaudy painted replicas
mocking the ancient and original venue of my song,
and ignores me. I do not play my lament for them.

I play it for you, Eurydice. 
I find the strength to flout this futility
only for you.

VI

We are beyond love, you and I,
or approach it by a different route
pioneered where no-one ever treads.

There is no procession through sunlit pastures
to an altar where vows are exchanged
to loud applause and wide approbation,
to be observed only unto death,
promises formed from words deemed binding
until the air that made them is snatched by the whirlwind
and the flesh they constrain is changed,
thawed and transformed into something new
by the entropy and amnesia of its fugitive atoms
that meet again and again without recognition or recall
in some other form,
gathered by the roots of a forgotten rose
that blossoms on a midden at midnight
replenished by each day's fresh refuse
nourishing the black petals that feed amnesia
no,
the abyss is the altar of our dark matrimony
and the steps we have taken towards it remain
forever untouched like footprints on the airless moon
where no winds will efface them,
unknown,
except to those that made them,
and the congregated stars
who bear their witness of eternal indifference
to the impressions that persist in dust
where we have passed,
and our stone vows
are as lasting and monumental as a sepulchre.

VII

You exist. I act.
You are desired. I am necessary.
Feminine. Masculine.
These are the principles we embody,

and we embody them so well
we cannot live except in our mutual trance
we dare not breathe, we hold our breath,
for fear of setting things out of balance
disturbing the equilibrium
distracting attention from our perfection
with sighs and sweat and exertion

because life, it turns out,
contrary to expectation, if not dumb experience,
is not an outcome or an achievement or a prize,
life is failure and repetition and disappointment
and continual re-adjustment and modification
as a course is steered
between competing catastrophes
by a novice helmsman
towards the promise of a port
a destination merely guessed at
by a bearing that is chosen through the storm
a bearing which eventually leads
to what turns out to have been
just an accidental stain on a map
and then the provisions run out
and Odysseus waits for a miracle.

I commit the gravest error,
and find myself without you,
stranded beneath that sun
which walked beside you like a gaoler
in the days before my loss,

VIII

and I will wait in plain sight for you
until the end of my days,
for you and for no other,
until we meet at the grave
and in the sum of all futilities endured you will see
the final proof of my constancy
and we can go down into the earth

together.

Friday, 12 February 2016

Every kiss is a crown

Every kiss is a crown.
Our love is so absolute
it creates a world of its own
where it can dwell, unconstrained.
It summons wishes to walk, step forth, speak up
emerging from the quick and core of our sleeping selves
where we dream love's joyful edicts and decrees
far beyond the perverse contradictions of odious day
where sundry sullen selves assemble to be overthrown in quotidian toil.

A half-moon raises its bright goblet high in my dream,
and tips its silver toast to our love with its light,
above the waters where I dive deep to retrieve a heart of coral,
whose bright sprues and bifurcations radiate like arteries, 
and surface to offer aloft fists full of pearls to soothe the insult of the touch
of my straining fingertips upon the star-strewn skin of night;
above the mountains whose tests and trials I seek out,
in whose halls I hew and heave agate, quartz and amethyst,
and the pits where I strike citrine and cassiterite from the rock’s tight grip;
above the torrents from whose gravel I pluck spinels, garnets and corundum;
and finally above the high wide open empty deserts far away
whose brink  the moon has swept dry with broad curtains of pallor,
where I wander at last, to retrieve peridot and diamond
from the distant ruins of fallen stars, to form the pale gleaming limbs,
swift red blood, stiff straight sinew and smooth marbled marrow
of the polished living throne I make of myself for you, in my dream,
far from the dreamless, broken, hollow, crowded coma-boned streets
and twisted stricken straits of town.
Each kiss is a crown,
and makes me king of the sunset, and you queen of the dawn,
and the hours in your arms, in between these twin twilit stations of the night,
conceal a realm more infinite than any day can reveal. 

Working class hero

Labour in Scotland: cowards, trying to be bullies, and failing.

Yesterday in parliament, soi disant working class hero Neil Findlay was rebuked by the presiding officer for using unparliamentary language. The word "attributed" to him, which it was alleged he had used to describe the First Minister, was "liar". Many watching proceedings on television (and immediately commenting on it in social media) heard the term "lying whore".

Findlay's subsequent account to parliament was a remarkable example of trying to get out of a hole by digging it deeper. He didn't actually admit to anything, referring only to a term "attributed" to him, before blatantly politicising what should have been a matter of procedure. But then Findlay has form here: consider his interventions in James Kelly's hilariously abortive attempts at making a "point of order" last month.

Perhaps in order to deny using the term "lying whore" he will finally have to admit to using the term "liar" instead. Perhaps not. You wouldn't expect an apology from a bully.

But Labour in Scotland are not even bullies any more.

Certainly, they are still habituated to getting their own way, despite being punished repeatedly at the ballot box. But now their problem is no longer policy. It is basic credibility. Now, even if they were to announce the most enlightened policy initiative ever, our automatic response would be that it is a folly intended to ingratiate themselves with the electorate, motivated purely by cynical self-interest and an ousted dictator's nostalgia for past grandeur.

And certainly, Labour in West Central Scotland still retains that patronising, misogynistic element that must be appalled at having to deal with a "wee lassie" as First Minister, someone who should be idolising them as big men instead, as working class heroes.

But it turns out there is something worse than a bully.

They are cowards. Now, rather than bully, they mock and deride the victim from the sidelines. This is what they are reduced to.

As the Scottish Government, in the Smith Commission negotiations, tries to secure the best possible deal for Scotland from a fiscal trap set by the UK Government, one in which Labour have openly colluded by their abstentions at Westminster, Labour's response is to belittle and abuse, to shout "liar".

Labour is no longer in a position to insist on the hegemonic status in Scotland to which it feels entitled. So now they merely obstruct and deride, indulging in suicidally short-sighted sniping, aiming for targets across the chamber but succeeding only in shooting themselves in the foot, and then holding that foot up in triumph as if it was some sort of trophy.  

At Westminster, Labour have tied the Scottish Government's shoelaces together and at Holyrood Labour point and laugh when they fall. Labour crouches down behind the Scottish Government as it confronts the UK Government and then points and laughs when the UK Government pushes them over.

Labour in Scotland. Not heroes. Worse than bullies. Cowards.



Thursday, 11 February 2016

LIGO

We cast our net
and catch more than we bargained for.
We hear the first crack of creation
reverberate through this ocean trench of time.
We discreetly eavesdrop on black holes
as though listening to distant whale-song,
and with the sudden tension in our line
we reel in monsters that swallow stars.

The Equivalent

Plus ça change, plus c'est la même chose

In 1707 the English Government paid £398,000 to Scotland under the terms of the Treaty of Union.

This sum of money was called "The Equivalent". The terms of the treaty that resulted in this payment had been agreed by a special commission that had been set up to negotiate the Union.

According to Wikipedia "the purpose of The Equivalent was ostensibly to take account of the contribution which Scots taxpayers would thereafter make towards servicing the English national debt, and as transitional mitigation of the effects of higher taxes on the Scottish economy".

So The Equivalent was a sort of early "no detriment" clause.

In 2015 another special commission, the Smith Commission, agreed a new basis for devolution to Scotland within the Union. The new arrangement was to incur "no detriment" to the parties involved. However, in recent weeks, during negotiations between the Scottish and UK Governments, it has become clear that the transfer of powers involved may be detrimental to Scotland by an amount somewhere between £3 Billion and £7 Billion.

Consider also that Scottish taxpayers are paying for a UK national debt despite Scotland having been consistently in surplus, in a way reminiscent of the purpose of The Equivalent.

By a remarkable coincidence, the value of The Equivalent in today's money (depending on how you calculate it) is somewhere between £3 Billion and £7 Billion.

The Detriment to Scotland today (approximately) equals The Equivalent paid to Scotland in 1707.

If we give them back their money, shouldn't that mean we are Independent once more?

Wednesday, 10 February 2016

The dream of Belisarius


0. Yarmouk C.E. 2016

The satellite’s eye, compound like an insect’s,
glistens with pixels of doped silicon. Perched
upon an obsidian pillar of geostationary nothingness
high above any air that would support a vulture’s wings
it spreads its solar panels and watches modern battlefields,
and the refugee camps that blossom all around them.
It is the perfection of blindness
because what it lacks is not function.
The bright metal orbs stalks the sky with immaculate precision.
Technical marvels of bandwidth convey prompt updates
so that disingenuous politicians can persuade parliaments
and sorties can be scheduled and bombs can be dropped
with a pinpoint accuracy that proves it functions perfectly.
No. What is lacking is compassion.
We lack the very thing an eye is for.
We have become mere detectors.

I. Ecumenopolis

Once we could withdraw within stories,
but now the strong are gone and there are no more tales to tell,
no deeds worthy of song. The weak must defend themselves,

and so mere economics must now ensue, unsung,
while the world's ruin is wrung out, strung out,
strip-milled and shrink-wrapped in neat piecemeal parcels
for general consumption. We reciprocate each other’s deceit
and eagerly share in our routine and unremarkable victories
and with grand commonplace fanfare the meagre spoils
are distributed far and wide, losing meaning with each allocation
and re-allocation, re-hypothecated until all value has been drained,
to finally become a subject for the disputation of squabbling gulls,
reeking in land fill with the inevitable oxidation that is our legacy,
as the plots and portions of the world we have not burned
slowly rot instead, spooled and spilled from the bound
and unwound world whose ragged axis bleeds,
whose splintered spindle snares us, snags and drags and tares us
into decaying orbits, entwined in plummeting plumb line trajectories
seeking the sea fall and final loss of deprecated satellites
whose orbits rattle in the black socket of night
like a roulette ball seeking the double zero that blinkers fate,
discarding the centuries and rediscovering the weight they had,
crashing into the age of Hypatia.

Exaggerated celebrations of trivial triumphs resound
with shrill cash-till campanology on late and weary market days,
and complacent, apathetic, exhausted veterans
of equality, justice and democracy, bear away their petty prizes
and nurse the sting and solitude of promise and regret alone,
each behind the great impregnable walls of their own Constantinople,
where the hot and heavy night is loud with the shouts
of prowling fools at the docks, each fiercely guarding
his own bucket of chains, tethering the night's obscure cargo
to corrosion-blistered bollards with sinews stretched
and muscles bent into a gnarled Eucharist of labour,
licking rust-scabbed towers of iron blind with dreams of gold,
but failing to disentangle the doomed ballistics of hope, 

as the hawser lightly slips, and all is lost,
and a hard-won and tightly spun gist drifts slowly away, unravels, dissipates.

The Bosporus rests with the ancient imperturbable stillness
that met Io when she first forded it long before time began,
couched in the horst and graben of an ancient rift
that still gradually grinds the time-chewed ground
beneath the waters that have flooded it long since.
That expanse of space we now criss-cross with voyages
that bind our world, routes that sew shut the eyelid of our age
and make of it a barren map where imagination's fabulous bestiary
is trapped and traded by empty vessels taking nothing nowhere,
and lost hopes linger with Leander in the tarry starless molten dark
of the Hellespont's anoxic depths, which surge as slow and slick
and black as the blood's dark rush in the eyeless brain, its pulse
and dull blunt thud expounding the captivity of dim hulk-knuckled minds
upon the bulkheads of their sunken capsules
where day's last light
lies contained.

The dance and jostle of days, the summons and discharge of seasons,
the rising dawn’s bright brisk bubbles detached from our stricken sinking vessels,
spheres of air that rise to become the Moon's true metal
through the brimstone of grim chalcogen alchemy,
in grander globes geared with equants and epicycles,
primed and teeming with swift bustle, while on earth below
our hollow histories drag, propped like laundry
that sags between catastrophes, tattered and trailing
over the rubble and rummage of the toiling trummerfrau,
gathering dirt and nursing her wrath. The sultry hours
of this great city of surfaces strips its paste and paper layers in the heat
to reveal the ceaseless superimposition of empty and appalling appeals
of competing conceits,
and torn pennants peel, waft and beckon with wasted urgency
like the discarded threadbare banners of a scattered cavalcade.
The small-print bristles with weaponised words entitling the rich
to strike their coins at our expense, lies scrawled and stamped
on the backs of ancient and long since unintelligible codes
and maxims of honour, now used only to provide a mute substrate
to strident deceit, to promulgate laws that are a deranged origami of lies
for citizens who ignore you unless they think you owe them something anyway,
inmates of this shape-shifting, costume-changing cosmopolis,
this orgasm of marble, where facades, billboards,
and every glowing surface are all folded,
cut and shuffled interminably,
and the people are dealt their beguiling illusion of choice.
                                                               

II. Eos

But these dross coins are strange metal moons whose orbits I elude,
whose countenance I shun, whose face does not preside over my dreams,
monuments to nothing. My muse is constant. She steadily inhales
and exhales the light of the month's long night,
unlike the rapid random flashing phases of these tokens
spun upon an axis of tawdry chance: pale flat inert metallic glaucomas;
tribute pressed on polished ivory eyes as white as the clenched teeth
of a shield-biting berserker in the Varangian guard
defending the dead and painted statue of a mad emperor
against the turbulent mob rioting in the hippodrome.

My muse smiles as the star-scaled gleam of dawn
stirs within the unsettled silt of night. Elusive filaments of light
sift and till gardens of cloud, and a restless unborn dream
stretches and hesitates behind shuttered eyes, and shifts its weight
from foot to foot as it balances upon an uncertain retina.
The nippled sun leaks gold upon the world's edge until its weight
tips that wider disc away from night, the sky spills its inky amniosis
and a misty vernix clinging to the land's dark declivities
is rinsed by the slow light that summons us from sleep at last
to mornings woven from birdsong, laughter, games,
and sights knit and minted in love.

I was a child when, with my grey bearded guardian,
I played in our courtyard in those new hours.
I ran my fingers along his battle scars in calm and peaceful gardens
on summer days. Had his wounds been hewn more deeply
he too would surely have fallen like his brother,
defending the city's high walls, or extending the emperor's reach
far beyond, to the shores of Italy and Africa. But he survived
to smile and join my games and laugh as he defends himself
in peaceful days against my wooden sword
and smile while only a child's curiosity interrogates his flesh,
and only a child's imagination populates the worlds
mapped by violence upon his skin.

III. Apophasis

A blind veteran sits alone on the steps
between the rigid fluted columns of the basilica facade,
a rag wrapped round his empty eye-pits.
The temple is inhabited by dust, and the flicker of tallow,
cupped in bowls of light, wilts as its wasted incandescence
spills among the shadows. Space is expressed
by the reverberation of a tentative novice's faltering plainchant.
He has escaped the popular heresies of his village
for the rigor, certainty and spiritual hygiene
he finds within the simple step-wise melodies and intervals:
this is a sound he can be part of, at last. Once he was defined
by jeers, mockery and ridicule of crowds and peers.
Now he can live in a space filled with sound that exalts his isolation,
invoking original sin to obliterate their innocent hatred.
Slant stiff straight sleeves and crutches of sunlight, slipping in
through the high seldom windows, laying their feet upon the mosaic floor,
putting their shoulders to the walls, buttress the edifice with luminous air,
and the novice imagines himself a revered stylite
thrust to prominence atop a pillar of pure light.

The blind and ancient beggar dwells outside
in an accidental hesychasm, his bowls of light
abruptly emptied in a fit of spite to leave him exarch of eternal night,
exiled in the enforced leisure of a strange and anxious Arcadia,
a sunless, fraught, unsought and songless idyll. He was not born blind,
but sight no longer presses through the reticulations of his mind
to gently seep and soak into the creases of its fabric and stain his dreams.
Now his skin is the surface of his memory, carries its colours,
tinted by touch, and in the gentle thrust of recollection he remembers
the burden of the slightest garlands of Rome's last triumph,
reflects on the withered laurel, what he once was, now is not,
and what survives this bitter commutation.

IV. Obol

We passed the basilica, my uncle and I. "Fools think
to ascend to heaven coin-shod upon a stair of beggars' palms,
casting alms to clatter like metal rain upon the steps,
coins they then must roll into pins and rivets to fasten shut
the wide, immolated eye of outrage and make a closed furnace
of their morals blazing and bursting in their tight minds
that gives them headaches they blame on too much sun",
he told me, laughing with the merry generosity of a survivor,
and I laughed too, not with understanding, but with love
of the lavish unassailable grandeur of his presence
and his acceptance of my own rude youth,
but then a sudden shock halted him,
a convective fever seemed to shake the veil of air
and he stopped, and whispered "give Belisarius an obol"
and passed me a coin

The beggar received the obol honestly. It bore the emperor's brow.
but no memory of what the metal once was before the coin was struck
remained there now. The intricate and intimate artifice
that had once gently stroked and teased it into elaborate conceit
to adorn a finger, wrist, throat or forehead,
given and received in love, was shed when it was sold
and cast into a forge for the value ore retains in crisis
once the pretence of ornament has melted away,
the basic and most debased tribute that all dignities owe
to the voracious, insatiable, raving delusions of wealth:
and so a coin was struck from its wreckage, and memory
was left crippled among the dross and tailings.
Worth withers in exchange. To survive
it must remain secret and unrequited, pressed
between the palms of two hands clasped in private fellowship,
hidden even from God himself, passed in silent commemoration
of other imagined cities where fortunes are reversed and acts ennoble,
rescued from the limits of transaction, the meagre means
and bitter ends, the all-consuming moral amnesias of trade.
This is how the honest obol was received, without obligation,
without scrutiny: for if one did look into the eye of the emperor
whose image is impressed upon that flat dead disc,
what if one discerned another coin there, a Stygian toll
levied for what is lost in gain, bearing another imperial impression,
another eye, and inadvertently cast oneself
into a pit and vertigo of infinite regress?

"Am I mired and weak, the sad summary of a man,
whose strong bright presence briefly illuminated the thrones
of Carthage and Ravenna for a day apiece, in lieu of he who paid me?
You think you find me diminished by my losses,
but we are what remains beyond all limits of transformation,
and I am what has stayed, when all that there once was of me
was washed away. There is no further decrement of self,
time's chisel finds no glint or purchase
against the polished black Anatolian obsidian of my heart,
my soul's infinite ash within its shattered urn engulfs every insult,
and this knowledge raises me beyond the stars.

"There is no need for you to enter through these pillars to offer prayers.
You will only find scholars who treat wisdom as a watchword
for their banal conspiracy of egos, and their condescension
is the odour of dead brains vivid with the breath of grinning vermin:
chattering clubs and cliques of self-congratulating cunts. No,
this shape before you now, this empty space it occupies,
has been cleansed and made sacred without prayer.
My extinguished ego no longer tethers me to its unruly
and overgrown temenos, no longer confines me in surly patrols
around the ferment of its smouldering precincts.
My sight has passed far beyond the tyrannies of beauty,
my soul beyond desire and regret,
my mind beyond the epic sorrow of memory,
my tears beyond the deepest grief drenched by the final star-set
beneath the dry and emptied skies
that now reside within these hollow sockets,

"for beauty is mere relief when the ego survives
and is not crushed utterly by the precipitate world
the instant we suddenly become truly aware of it,
the trauma of truth, the blinding reperfusive shock
our narrow nerves constrain, our dim eyes attenuate,
our self-centred stumbling prevents, it is not truth,
not the insignificance that thrills and pursues us
when we see the world at last, it is a dissonance,
it is a mischief of our partial and parcelled sight
within a world of infinite light. It is a reprieve
and like all reprieves, it is only temporary, 
and if you can't see that you are as blind as I am, 

"and so what use have we, the annihilated, for beauty? 
We scrape beauty from the soles of our shoes in passing,
and are equally untouched by squalor. Once, in former times,
I found myself terrified by innocents: their indifference and ingratitude,
their blindness to necessity and the efforts made on their behalf.
My most astutely considered exertions were unappreciated,
and the one in ten thousand who did not flinch upon this point
when made most strenuously conferred the hint of void purpose,
of null sense, and I have only recovered from my terror
after I have endured and survived the horror and the glory
of my own insignificance. And it seems that Victory is not satisfied
until the victor himself is overthrown, and She delights
in a blazing revelry of arms that consumes us all without reservation.
And in all his meagre squeak of power, Justinian cannot muster
the glory of the gutter in which I sleep, anointed with this knowledge
of my nothingness. The emperor of this city is just a tramp, this town
a bag of broken people on his back, but every night
I meet and dance with Melusine by moonlight"
                                                                                                                               
I don't know what had prompted him to speak.
Could Bellerophon forgive the gadfly? Perhaps
a sense of unfortunate confraternity with my guardian,
born in shared atrocity when together they placed their feet
across the throats of Vandals on the briny soils of Carthage
by the tenth milestone.

V. The dream of Belisarius

I am old now, and plague and war have wrought their alterations
upon the land and me since last my innocence encountered this man.
Our borders are buffeted by invasion, our lines are depleted by disease
and our forces collapse in disarray before the onslaught,
and before I prepare to put on my uncle's ancient armour one last time
to defend in all futility the depleted coffers of this decrepit empire,
before I die, I dream. I spend the night before battle alone and rest
and I reflect again upon a dream of mine which Belisarius inhabits,
his absent gaze drawn once more by the lure of lingering noctilucence
upon a painted sky, his empty eyes now furnaces filled with aurorae
that shimmer and ripple across his dry retinas, a flickering livery of light
upon his inner firmament, and in this dream the cavalry of night
charge across the Moon, while on Earth mountains of ice gleam
beneath the polished breastplate of advancing dawn. I awake,
put on my armour, and review we who defend the ruins of empire.

VI. Yarmouk A.D. 636

I contemplate the forces assembled at dawn on this first day
of the six days of our downfall: men rallied by duty, religion, cupidity; 
other names used to conceal one hundred thousand secret motives.
I understand now there is no such thing as freedom,
nor is there such a thing as captivity.
We experience one moment succeeded by the next
like a butterfly alighting upon the tips of spears,
We drift between worlds we connect with a fiction we call time
to make sense of our haphazard trajectory,
but there is no such thing as time, or free will, or its denial.
The armies of emperor and caliph oppose each other
but there are no opposites.
We feel love. We feel fear.
We know authenticity. We know alienation.
We are the singer and the song, unconstrained
only in the inevitability of who we are, completely free
only in the scope of the limitations we impose on ourselves.

I look upon the shining ranks arrayed in armour.
Perhaps all beauty is a premonition of death.
The patterns in which our substance is finally subsumed,
the world showing itself to us the way it will be
when we're not there, every conquered summit
revealing vistas where we are nowhere to be found
and we descend into valleys not unlike this and speak
in reverential tones of beauties witnessed from afar
as we looked upon the world at its most naked
but keep secret about the only thing we truly discovered,
conceal the sudden shame it makes us feel,
because the best witness we bear beauty is silence
and the words of men were only made for boasting.

The shining orb of fame is suspended from the stars,
and swings out of reach of all but the greatest men,
but myths of greatness need armies to maintain them
and are punctured by that single arrowhead, fired by a peasant
who may remain forever anonymous and obscure,
that finds its way through the warlord's visor,
and brings that bright orb crashing down, to fall and shatter,
its silica reverting to the sand from which it was taken,
on which the rust of blood will crackle until the next rain,
the sun-dried scab-cracked surface of war's aftermath
crumbling beneath the hooves of rider-less horses
and conjoining the ranks once drawn up against each other on it
in a common obscurity,
and all our efforts to reach up
and constellate our deeds in the sky
remain tethered to the earth
while an inaccessible, unseen and indifferent eye
looks down on us from the future and the past
and sees where we cannot and must remain blind
and we can only hope it finds a purpose in what we do
once our intentions have unravelled in the wind
with the tattered banners of yesteryear.

My comrades turn to me for encouragement,
but I can only repeat what the beggar told me,
as if it were a whispered madness, as if it were a secret doctrine,
careful to avoid any suggestion of hope or inspiration:
after all, we make our last stand on ground already abandoned
by those who brought us to the fray and told us that their fight was ours.

VII. Tetelestai

"You will never find me, not in this space nor in these words.
Do not fool yourself into thinking that I speak these words:
you will never find me in their loud silence
or the knuckle-kneaded emptiness of my flesh.

"Words are disposable things, chewed like the half baked bread
dispensed from the ovens of Uruk, where the priests once doled out
their doughy substitute for food from temple granaries,
while the idle elite dined on venison,
back when the great city-swindle started, long ago.
Since then our cataphracts have bathed their hooves in the Tigris
by the towers of Nineveh, and words have been re-iterated
in an endless repetition and variety of cuneiform, uncial, unicode,
but always with fundamental and unseen subterranean shifts,
tectonic slips and spills in their burden deeper than the mind can delve,
and only a barely perceptible meniscus of meaning remains
in the greasy-edged mouths of men, words over-written so often
that when all the various nuances of deceit are over-laid
they add up to a flat black redaction drained of meaning,
completing at last the gradual blindness of the mind.

"We perform mere repertoires of knowing now by another river,
and are like the figures that decorate our own funerary urns
with their parade of immaculate forms and meticulous exploits.
Knowledge is just a pause to catch the breath, a moment's rest
before the urge to understand compels us
and expels us from the brief respite of certainty
and takes its grip upon us once again, propelling us
beyond the poise and stiffness of the athletes on our urns,
into the rout and riot of the real, and the obsolescence of all effort
where death is the only certainty to which the scattered self can rally
in a final gathering of our intimate and abandoned ashes.
But be glad: some worlds end by stealth and slight degrees
of declination and a slow diminution of all that seeming sees.
Our end is swift and our conduct just. I have been spared
no chance or time to confine and defile the broad emptiness
which my heart shares with the cosmos
in mere words, no chance to perpetrate the elevation
and exaltation of my narrow self in speech
and so will elude all kinds of death that speak the tongues of men,
and as for every other kind, well, I am and always was already dead"