Phasing and Paraphrasing
Tuesday 31 March 2015
Binarism
Even though it's common knowledge that our most distant prehistoric ancestors had no sex or gender at all, much of Western society seems reluctant to consider the possibility that there are many people who also don't fit neatly into the binary categories of “male” and “female”.
Outside of the Western world, people knew there were more than two genders thousands of years before white authorities even considered it: Two-Spirit people of North American tribes, Hijra of India, Fa'afafine of American Samoa, for example. It's never been a new thing.
Many people act as if “male” and “female” are the only notable differences between people, ignoring the multitude of other intersections. But what about when someone is neither strictly “male” or “female”?
In a purely scientific, biological context, it's not as simple as the two. Over 3 million people worldwide have been identified as intersex, a term that covers a variety of chromosonal and genital “abnormalities”. In less documented study, many people - regardless of the gender they were designated at birth - are nonbinary: not exclusively male or female, maybe both, maybe neither, maybe another combination, it depends on the person.
So, we need to learn to accept intersex and trans nonbinary people as genuine people who really do exist. For too long we've been focused on being one of two, but that's not accurate or representative of the realities of gender.
Thursday 16 October 2014
Eurydice and Nicaea
The news hit Eurydice hard. Nicaea, her secret Naiad lover, dead by suicide. Eurydice was allowed to mourn as a close friend and fellow nymph, but not as a lover, never, for she was a woman as much as Nicaea was. Men took it upon themselves, as they always did, to fawn over her and play on false sympathy for the distraught young Dryad. One man, the celebrated Argonaut and demigod Orpheus, went so far as to propose marriage. Eurydice could hardly refuse; he had been genuinely kind and all their friends expected them to wed. So it was that they were married: Orpheus jubilant, Eurydice numb.
After the marriage, Eurydice's friends, the Dryads and Naiads, took her out to dance in the verdant fields at dusk. It was a beautiful sight to behold, the women of wood and water, clothed in tunics of aether which rippled and sparkled in the waning sunlight with their flowing movement. Eurydice joined in, but was unenthused. Her grinning, giggling friends circled her sluggish self, expecting more from Eurydice. But they were not Nicaea, they did not possess her bubbling wit, her peaceful ebb, her wavy silver hair.
On the horizon, silhouetted against the pink skies of sunset, stood a mischievous man, or perhaps a satyr, it was hard to tell. He leapt down into the long grasses where the nymphs danced, running towards them. Laughing, the nymphs fled further along the field, Eurydice lagging behind. The figure continued his pursuit. The other nymphs skipped away happily, while Eurydice looked around, quick, for somewhere to hide, some escape.
She thought her marriage to Orpheus would free her from the advances of other men, but it was not so. Eurydice caught the glinting eye of the pursuer.
“Eurydice!” he called, his gaze back determining that he was only there to pursue her. Nicaea had warned her of this. Oh, sweet Nicaea, kept in Hades forever. Eurydice navigated the swaying grass, now running but looking for something, anything to get her out of this. It was then that she glimpsed what seemed a small clump of thick, wide grass, scaly and slithering. A nest of vipers!
Eurydice looked back. The fiend was almost upon her. In a rash decision, she rushed across to the nest. She did not stop, but once there she stepped, purposefully, in the coil of serpentine bodies. The next she felt was something catch her heel, like piercing needles, and she tripped, falling flat to the ground with a sharp sensation through her body. The viper let go but the pain remained, as Eurydice's mind began to drift. Nicaea, she thought, I shall be with you soon.
She awoke, what felt like days later, on the bank of the river Acheron, or Styx. She knew this not because of its geography - the great cliffs that bordered either side of its shallow waters - but because a ferryman stood there in his boat, holding his left hand out to Eurydice for payment. This was Charon, the fabled psychopomp, transporter of souls. Eurydice stood and approached him, limping on her bitten heel. Charon tapped his ferryman's pole with one hand, and nodded his rugged head toward the other.
Far down the river she saw other souls wandering: poor souls indeed, too poor to pay for their journey to Hades. Eurydice gasped, and realised there was something cold and hard lodged in her throat. She coughed it up into her mouth, feeling it with her tongue. An obolus! She pulled this coin from her mouth and placed it in Charon's hand. He accepted silently, slowly withdrawing and pocketing the obolus in his ruddy tunic. With that matter sorted, he helped Eurydice aboard.
On his small ferry, Charon sat facing Eurydice as he pushed on his pole and out into the water. The Dryad put her hands in her lap, eyeing his casual manner of directing the boat. “Would you recall,” Eurydice said, “a Naiad who crossed to Hades recently?”
Charon remained wordless and pushed the boat further along. They were now in the centre of the river, drifting downstream. The cliffs appeared higher now, casting a gloomy shadow over the ferry. Eurydice stared at the dark flow of water ahead of their boat, recalling Nicaea. Freshwater was the Naiads’ domain, and Nicaea’s own Lake Astakos had tempted Eurydice away from her forest frequently in recent years. At least there were waters in Hades that Nicaea could reside in, thought Eurydice. At least there was that.
It had begun to get colder on the ferry. Eurydice felt it, but did not shiver. They were almost at the bank of Hades now, a beach of crumbled cliff leading to a cavern. Solemn, shadowy figures were queuing, stationary, from the beach and into the cavern. The boat stopped with a jolt on the bank. Charon gestured to Eurydice, who was staring out at the water. She nodded to him, and then limped out onto the beach, joining the queue. Charon set off to collect his next soul.
The other souls did not greet Eurydice. She did not greet them either; it was not her business that they died. From inside the cavern, guttural growls could be heard: faint but distinctly triple. The great guard-dog Kerberos, no doubt. Nicaea would be in there, somewhere past the dog, no longer in line as she took her life before Eurydice. Each had said in the past that neither could live without the other, but Eurydice was sure she would surprise Nicaea in keeping her word. She left Nicaea, only Nicaea, in her thoughts as she followed the procession that slowly approached the cavern entrance. The sounds of Kerberos were clearer now, so Eurydice was jolted out of her death-dreams when all three heads became suddenly mute.
In place of these growls was the distant sound of an instrument – a lyre. Its melody was transfixing, it seemed as if the whole of Hades were silent apart from this instrument. Then, a voice. Too far away at first to be comprehensible, but it was sweet and familiar, complementing the lyre. She recognised words of “love” and “Eros” but not their context in the song. Not until she recognised a name, her name, Eurydice. Then it was that she knew whose voice it was – Orpheus, from within Hades itself, come to find her. Come to win her back.
A sharp pain struck Eurydice’s dead heart. Orpheus should not have come to Hades; that was not her intention. She had died for love; Orpheus seemed only willing to sing for it. She turned away from the cavern, approached the river. It did not lessen the sound of Orpheus’ music, his lament now seemed louder. She looked for a way out, but there was none now she was dead. If Orpheus found her, what could she say to him?
She had no time to think when the music stopped. Silence penetrated the land, before footsteps scraped out of the cavern. Eurydice glanced back, expecting Orpheus. To her relief it was not him, but another man. He wore a winged cap and sandals, and held a staff that two serpents writhed around. From these emblems she realised he was her uncle, the divine Hermes. He walked towards Eurydice, and she turned to face him.
“Hades and Persephone will see you,” he spoke, flatly.
“Why?”
“Come.” He took her hand. In a moment, she was whisked away from the riverbank, less corporeal than ever. She felt the gaze of Kerberos, the dark of Asphodel, the splendour of Elysium. Then it was over. They arrived, Hermes and Eurydice, in the House of the Dead. As suddenly as they had appeared there, Hermes was gone and Eurydice was left to face Persephone, Hades, and her very husband Orpheus.
Orpheus smiled sadly as he saw Eurydice. She averted her gaze and stepped forward, limping, to be received by the lord and lady of the underworld. Hades announced that they were moved by Orpheus’ song, and agreed that Eurydice could return to the upper world with Orpheus. Eurydice almost gasped, although she had no use for air, but she stayed silent in fear. “However,” he said, “there shall be a condition. Orpheus, you must walk in front, and cannot look back at Eurydice at any time until you both have left the Taenarian gate.” The prospect of going back with Orpheus was hell for Eurydice – she had not yet so much as peeked at Nicaea before being summoned by the world she had tried to leave. The dilemma was that the gods had granted anxious Orpheus the chance to take her back, and to honour his emotions Eurydice felt compelled to follow.
The trek out of Hades, far and away from the bank she had arrived on, was hardly pleasant. Her poisoned heel did not hurt, but made it hard to walk nevertheless, and she found herself dumb in the presence of Orpheus. He did not speak to her either – he walked in front, so could he be sure she was there? The closeness of Nicaea had been tantalising to Eurydice when she arrived, but now it seemed further away than ever. No doubt Orpheus was glad, now that Eurydice was close, yet she did not think he knew her true feelings. He was nice enough but – until now, at least – never showed his devotion. Eurydice wondered if this was an issue of trust. Maybe, she thought, he will not trust me to follow him?
She did not stop following Orpheus, out of a compulsion – she felt sorry for him, and knew that if she did not follow, she would be scorned for eternity. On the ascent to Taenarus, Eurydice’s wound began to heal itself, and she found she could walk with discretion. She continued her quiet pursuit and hoped this would be enough to secure freedom of death. Approaching the gate, she became as noiseless as possible. Orpheus paused and his head twitched. To Eurydice’s dismay, he then carried on walking. Almost at the gate now, the world of the living was close at hand. She made no sound, although she could hear the rush of new lifeblood in her ears. Suddenly, Orpheus looked back.
Eurydice, a morbid joy in her heart, felt the pull of the underworld. Orpheus stared wide-eyed, realising his grave mistake. Death tugged at her body, fresh flesh peeled from her heel. Orpheus reached out to her, tearful. “Farewell,” said Eurydice, faint. “I’m sorry.” Skin pallid and blue, she became incorporeal once again. With one final look at Orpheus, Eurydice was whisked back to Hades, soon to reunite with her own lost love.
After the marriage, Eurydice's friends, the Dryads and Naiads, took her out to dance in the verdant fields at dusk. It was a beautiful sight to behold, the women of wood and water, clothed in tunics of aether which rippled and sparkled in the waning sunlight with their flowing movement. Eurydice joined in, but was unenthused. Her grinning, giggling friends circled her sluggish self, expecting more from Eurydice. But they were not Nicaea, they did not possess her bubbling wit, her peaceful ebb, her wavy silver hair.
On the horizon, silhouetted against the pink skies of sunset, stood a mischievous man, or perhaps a satyr, it was hard to tell. He leapt down into the long grasses where the nymphs danced, running towards them. Laughing, the nymphs fled further along the field, Eurydice lagging behind. The figure continued his pursuit. The other nymphs skipped away happily, while Eurydice looked around, quick, for somewhere to hide, some escape.
She thought her marriage to Orpheus would free her from the advances of other men, but it was not so. Eurydice caught the glinting eye of the pursuer.
“Eurydice!” he called, his gaze back determining that he was only there to pursue her. Nicaea had warned her of this. Oh, sweet Nicaea, kept in Hades forever. Eurydice navigated the swaying grass, now running but looking for something, anything to get her out of this. It was then that she glimpsed what seemed a small clump of thick, wide grass, scaly and slithering. A nest of vipers!
Eurydice looked back. The fiend was almost upon her. In a rash decision, she rushed across to the nest. She did not stop, but once there she stepped, purposefully, in the coil of serpentine bodies. The next she felt was something catch her heel, like piercing needles, and she tripped, falling flat to the ground with a sharp sensation through her body. The viper let go but the pain remained, as Eurydice's mind began to drift. Nicaea, she thought, I shall be with you soon.
She awoke, what felt like days later, on the bank of the river Acheron, or Styx. She knew this not because of its geography - the great cliffs that bordered either side of its shallow waters - but because a ferryman stood there in his boat, holding his left hand out to Eurydice for payment. This was Charon, the fabled psychopomp, transporter of souls. Eurydice stood and approached him, limping on her bitten heel. Charon tapped his ferryman's pole with one hand, and nodded his rugged head toward the other.
Far down the river she saw other souls wandering: poor souls indeed, too poor to pay for their journey to Hades. Eurydice gasped, and realised there was something cold and hard lodged in her throat. She coughed it up into her mouth, feeling it with her tongue. An obolus! She pulled this coin from her mouth and placed it in Charon's hand. He accepted silently, slowly withdrawing and pocketing the obolus in his ruddy tunic. With that matter sorted, he helped Eurydice aboard.
On his small ferry, Charon sat facing Eurydice as he pushed on his pole and out into the water. The Dryad put her hands in her lap, eyeing his casual manner of directing the boat. “Would you recall,” Eurydice said, “a Naiad who crossed to Hades recently?”
Charon remained wordless and pushed the boat further along. They were now in the centre of the river, drifting downstream. The cliffs appeared higher now, casting a gloomy shadow over the ferry. Eurydice stared at the dark flow of water ahead of their boat, recalling Nicaea. Freshwater was the Naiads’ domain, and Nicaea’s own Lake Astakos had tempted Eurydice away from her forest frequently in recent years. At least there were waters in Hades that Nicaea could reside in, thought Eurydice. At least there was that.
It had begun to get colder on the ferry. Eurydice felt it, but did not shiver. They were almost at the bank of Hades now, a beach of crumbled cliff leading to a cavern. Solemn, shadowy figures were queuing, stationary, from the beach and into the cavern. The boat stopped with a jolt on the bank. Charon gestured to Eurydice, who was staring out at the water. She nodded to him, and then limped out onto the beach, joining the queue. Charon set off to collect his next soul.
The other souls did not greet Eurydice. She did not greet them either; it was not her business that they died. From inside the cavern, guttural growls could be heard: faint but distinctly triple. The great guard-dog Kerberos, no doubt. Nicaea would be in there, somewhere past the dog, no longer in line as she took her life before Eurydice. Each had said in the past that neither could live without the other, but Eurydice was sure she would surprise Nicaea in keeping her word. She left Nicaea, only Nicaea, in her thoughts as she followed the procession that slowly approached the cavern entrance. The sounds of Kerberos were clearer now, so Eurydice was jolted out of her death-dreams when all three heads became suddenly mute.
In place of these growls was the distant sound of an instrument – a lyre. Its melody was transfixing, it seemed as if the whole of Hades were silent apart from this instrument. Then, a voice. Too far away at first to be comprehensible, but it was sweet and familiar, complementing the lyre. She recognised words of “love” and “Eros” but not their context in the song. Not until she recognised a name, her name, Eurydice. Then it was that she knew whose voice it was – Orpheus, from within Hades itself, come to find her. Come to win her back.
A sharp pain struck Eurydice’s dead heart. Orpheus should not have come to Hades; that was not her intention. She had died for love; Orpheus seemed only willing to sing for it. She turned away from the cavern, approached the river. It did not lessen the sound of Orpheus’ music, his lament now seemed louder. She looked for a way out, but there was none now she was dead. If Orpheus found her, what could she say to him?
She had no time to think when the music stopped. Silence penetrated the land, before footsteps scraped out of the cavern. Eurydice glanced back, expecting Orpheus. To her relief it was not him, but another man. He wore a winged cap and sandals, and held a staff that two serpents writhed around. From these emblems she realised he was her uncle, the divine Hermes. He walked towards Eurydice, and she turned to face him.
“Hades and Persephone will see you,” he spoke, flatly.
“Why?”
“Come.” He took her hand. In a moment, she was whisked away from the riverbank, less corporeal than ever. She felt the gaze of Kerberos, the dark of Asphodel, the splendour of Elysium. Then it was over. They arrived, Hermes and Eurydice, in the House of the Dead. As suddenly as they had appeared there, Hermes was gone and Eurydice was left to face Persephone, Hades, and her very husband Orpheus.
Orpheus smiled sadly as he saw Eurydice. She averted her gaze and stepped forward, limping, to be received by the lord and lady of the underworld. Hades announced that they were moved by Orpheus’ song, and agreed that Eurydice could return to the upper world with Orpheus. Eurydice almost gasped, although she had no use for air, but she stayed silent in fear. “However,” he said, “there shall be a condition. Orpheus, you must walk in front, and cannot look back at Eurydice at any time until you both have left the Taenarian gate.” The prospect of going back with Orpheus was hell for Eurydice – she had not yet so much as peeked at Nicaea before being summoned by the world she had tried to leave. The dilemma was that the gods had granted anxious Orpheus the chance to take her back, and to honour his emotions Eurydice felt compelled to follow.
The trek out of Hades, far and away from the bank she had arrived on, was hardly pleasant. Her poisoned heel did not hurt, but made it hard to walk nevertheless, and she found herself dumb in the presence of Orpheus. He did not speak to her either – he walked in front, so could he be sure she was there? The closeness of Nicaea had been tantalising to Eurydice when she arrived, but now it seemed further away than ever. No doubt Orpheus was glad, now that Eurydice was close, yet she did not think he knew her true feelings. He was nice enough but – until now, at least – never showed his devotion. Eurydice wondered if this was an issue of trust. Maybe, she thought, he will not trust me to follow him?
She did not stop following Orpheus, out of a compulsion – she felt sorry for him, and knew that if she did not follow, she would be scorned for eternity. On the ascent to Taenarus, Eurydice’s wound began to heal itself, and she found she could walk with discretion. She continued her quiet pursuit and hoped this would be enough to secure freedom of death. Approaching the gate, she became as noiseless as possible. Orpheus paused and his head twitched. To Eurydice’s dismay, he then carried on walking. Almost at the gate now, the world of the living was close at hand. She made no sound, although she could hear the rush of new lifeblood in her ears. Suddenly, Orpheus looked back.
Eurydice, a morbid joy in her heart, felt the pull of the underworld. Orpheus stared wide-eyed, realising his grave mistake. Death tugged at her body, fresh flesh peeled from her heel. Orpheus reached out to her, tearful. “Farewell,” said Eurydice, faint. “I’m sorry.” Skin pallid and blue, she became incorporeal once again. With one final look at Orpheus, Eurydice was whisked back to Hades, soon to reunite with her own lost love.
Saturday 11 October 2014
Erasure
Today is, as every year, National Coming Out Day. What springs to mind
is people "coming out" (a weird thing to have to do in itself) as gay,
but it certainly goes beyond that. There's the whole GSM (Gender &
Sexual Minority) or LGBTQIA spectrum - lesbian, gay, bisexual,
transgender, queer (including pansexual), intersex and asexual. Now, a
minority of the "coming outs" will be nonbinary trans, or intersex, or
asexual, but it doesn't mean those of us should be glossed over.
Marriages that are legally same-sex are known by most media outlets - including the BBC, who should know better - as "gay marriage". This is a gross generalisation. While plenty of these marriages are indeed between gay couples, they also include people who are bisexual, pansexual, asexual, and so on (even, rarely, some heterosexual people). If I ever married it wouldn't be a gay marriage any more than it would be a straight marriage, as I'm neither gay nor straight, so it's a good thing the BBC don't cover my wedding as I'm sure it would confuse.
What's the use of lumping all these groups together as "gay" when they're really something else? It's just laziness that leads to erasure. How many people have even actually heard of asexuality or pansexuality? That's a case in point.
It's not just sexualities that get generalised as "gay", either. There is a huge problem of transgender, and intersex, erasure. Revolutionary trans women like Sylvia Rivera and Marsha P. Johnson led the Stonewall riots, yet, 45 years on, the charity Stonewall is only just waking up to the fact that LGBT(QIA) doesn't just mean "gay".
Then there's the fact that, historically and presently, a lot of people perceive being transgender as just a way of someone being gay. Again, gross generalisation. There are plenty of gay trans people, but there are plenty of trans people of all sexualities, there really is no correlation. And if you think a trans person who is straight in their gender identity, is really just a gay cisgender (non-trans) person, that's a complete erasure.
Marriages that are legally same-sex are known by most media outlets - including the BBC, who should know better - as "gay marriage". This is a gross generalisation. While plenty of these marriages are indeed between gay couples, they also include people who are bisexual, pansexual, asexual, and so on (even, rarely, some heterosexual people). If I ever married it wouldn't be a gay marriage any more than it would be a straight marriage, as I'm neither gay nor straight, so it's a good thing the BBC don't cover my wedding as I'm sure it would confuse.
What's the use of lumping all these groups together as "gay" when they're really something else? It's just laziness that leads to erasure. How many people have even actually heard of asexuality or pansexuality? That's a case in point.
It's not just sexualities that get generalised as "gay", either. There is a huge problem of transgender, and intersex, erasure. Revolutionary trans women like Sylvia Rivera and Marsha P. Johnson led the Stonewall riots, yet, 45 years on, the charity Stonewall is only just waking up to the fact that LGBT(QIA) doesn't just mean "gay".
Then there's the fact that, historically and presently, a lot of people perceive being transgender as just a way of someone being gay. Again, gross generalisation. There are plenty of gay trans people, but there are plenty of trans people of all sexualities, there really is no correlation. And if you think a trans person who is straight in their gender identity, is really just a gay cisgender (non-trans) person, that's a complete erasure.
Monday 6 October 2014
Waste Land
Yellow halogen glare blazes down upon the invited. Everyone is invited, whether they can afford it or not. They don't notice the artifice, the headache, the pumped air. No, the mirage of oasis tempts them away.
Never mind that they've left the lush greenery to come here. Why admire what you've got when there's always something else you could have instead? Such is the appeal of this desert of silica and glass.
Stop off at the old watering hole; scavenge on dry bones. Then back to the search, the trawl through the white linoleum sands, for the illusions of beauty. New artefacts tempt with the same old artifice.
Friday 3 October 2014
Critical Enjoyment
I'm passionate about cinema, and said cinema tends to be produced by Warner Bros., Universal, Sony, MGM, Disney, StudioCanal, Fox, Studio Ghibli, Film4, DreamWorks, or countless other smaller production companies. But you can still have issues with films and their producers while enjoying them. For example, most of these studios (with the exception of Studio Ghibli) are often criticised for their representation of gender and race. There are plenty of films I love that have these issues in their production, from the lack of female agency in The Weinstein Company's Django Unchained, to the dimorphic character design in Disney's Brave, to the white purity in Decla-Bioscop's Die Nibelungen.
These films are simultaneously worthy of criticism and worthy of praise, and while their producers are mainly concerned about whether they make money - so that they can produce more films and thrive as businesses - they're also the same people responsible for our enjoyment. It can feel like a dichotomy to some, but our personal relationship to production companies has to be more neutral than that. A producer may bring out a dozen films you hate, but if you ever chose to boycott them you'd miss out on a dozen other films of theirs that you would love. You can have opinions against a company in general, but it doesn't mean you can't love some of their products.
To move away from film production, which is the only business I know well, the same approach can apply to various other corporations, although certainly not all (i.e. as a vegetarian, I'm never going to like KFC). The Lego Group, for example, was recently announced as the biggest toy company in the world. The toy industry is a bit like the film industry - indeed, there are many marketing crossovers - and with that comes the fact that each company has its good and bad elements. Lego may be a childhood bias for me, and a toy that's inspired thousands of creative minds, technology designers, and architects... but, still, it has its big problems. Gender-related, race-related, even oil-related. Again we can be critical of the company itself, but also feel perfectly happy to buy their toys, enjoy their theme parks, and play their videogames. You can criticise and enjoy something at the same time; it's not a contradiction.
These films are simultaneously worthy of criticism and worthy of praise, and while their producers are mainly concerned about whether they make money - so that they can produce more films and thrive as businesses - they're also the same people responsible for our enjoyment. It can feel like a dichotomy to some, but our personal relationship to production companies has to be more neutral than that. A producer may bring out a dozen films you hate, but if you ever chose to boycott them you'd miss out on a dozen other films of theirs that you would love. You can have opinions against a company in general, but it doesn't mean you can't love some of their products.
To move away from film production, which is the only business I know well, the same approach can apply to various other corporations, although certainly not all (i.e. as a vegetarian, I'm never going to like KFC). The Lego Group, for example, was recently announced as the biggest toy company in the world. The toy industry is a bit like the film industry - indeed, there are many marketing crossovers - and with that comes the fact that each company has its good and bad elements. Lego may be a childhood bias for me, and a toy that's inspired thousands of creative minds, technology designers, and architects... but, still, it has its big problems. Gender-related, race-related, even oil-related. Again we can be critical of the company itself, but also feel perfectly happy to buy their toys, enjoy their theme parks, and play their videogames. You can criticise and enjoy something at the same time; it's not a contradiction.
Wednesday 1 October 2014
Resurrection
I thought it was time to dust off the old blog, so here I am, back again. Nearly two years ago I was required to do this blog for a course module - but now, I'm on the MA of the same subject and it was only recommended to blog.
I suppose I took that recommendation on board, as this would be a good place to not only explore what it is to be a writer/filmmaker (the previous focus of this blog) but to actually post bits and pieces of my writing on here... I'll post mostly short writings - probably longer than this, though - at least once a week.
For now, I'm going to read some more of Jo Baker's Longbourn - which I'm really enjoying, despite having not read Pride & Prejudice (yet!) - and listen to new Elastica-inspired Gerard Way:
I suppose I took that recommendation on board, as this would be a good place to not only explore what it is to be a writer/filmmaker (the previous focus of this blog) but to actually post bits and pieces of my writing on here... I'll post mostly short writings - probably longer than this, though - at least once a week.
For now, I'm going to read some more of Jo Baker's Longbourn - which I'm really enjoying, despite having not read Pride & Prejudice (yet!) - and listen to new Elastica-inspired Gerard Way:
Sunday 24 February 2013
Influence and Inspiration
Roland Barthes wrote in Writing Degree Zero that "there is no art which does not point to its own mask" and it could also be said that there is no art which does not point to its own inspiration. Emily Dickinson frequently used the language of religion - even in poems not about religion - and this made her Biblical influences obvious (much like the Brontës' language). Religious mythology and fairytales have been a big influence on many fiction writers, including myself. At a young age I would be reading ancient Egyptian myths and Russian folklore, and these inspired me to start writing stories.
Writing can be inspired by anything. My writing is, so like John Cheever I am often inspired by everyday life and people, but like Dickinson I'm also influenced by bigger topics such as death and scientific discoveries. My imagination tends to turn the ordinary into the extraordinary so I am influenced by other fantasy and science fiction authors who do this - like Neil Gaiman, Enid Blyton, Alan Moore and Philip K. Dick. Music and lyrics inspire me as much as these writers, though - particularly The Sisters of Mercy and Siouxsie and the Banshees:
Writing can be inspired by anything. My writing is, so like John Cheever I am often inspired by everyday life and people, but like Dickinson I'm also influenced by bigger topics such as death and scientific discoveries. My imagination tends to turn the ordinary into the extraordinary so I am influenced by other fantasy and science fiction authors who do this - like Neil Gaiman, Enid Blyton, Alan Moore and Philip K. Dick. Music and lyrics inspire me as much as these writers, though - particularly The Sisters of Mercy and Siouxsie and the Banshees:
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