Robert Neuwirth: Show v. Tell

Yüksel Arslan, Arture, 212, D Effects 56 (Islamic Arts). Source: sibelbugdayci.wordpress.com

capitalism is an extremely contagious virus

communicable by primitive accumulation.

Its chief symptom is the belief that every problem –

including infection with the virus itself – is

curable by the profit motive.

—The Book of Derivatives®

 

the future is

the exploitation of the

net present value

of the past

—The Book of Derivatives®

 

This legal notice filled the latest issue of The Loiterdale Loss-Leader, a free, limited-circulation South Florida newspaper, in its entirety:

Know ye all men by these presents, that the following brief has been filed in United States District Court for the Southern District of Florida —

Reply brief

Motion to dismiss

Cross motion

Order to Show Cause

&

Request for summary judgment

plus

*Four (4) Special Notes of Historical Interest*

Guillermo Telles, aka Guillermo Tell, aka Bill Tell, aka Wild Billy Tell (hereinafter TELL), a naturalized citizen of the United States born in Buenos Aires, Argentina and currently living in Fort Lauderdale, Florida, representing himself pro se, does aver and assert:

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The Ruins by Josh Calvo

“The Ruins” is a term borrowed from pre-Islamic poetry, in which “weeping over the ruins” is a favorite gharad; the word gharad, which literally means “purpose” and roughly corresponds to genre, is used to indicate not so much a poem’s theme as the driving force behind its utterance.

Josh Calvo is a writer who also translates from Hebrew and Arabic, among other languages dead and alive. He can be reached at this email.

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Entrance to Aleppo Castle, G. Eric and Edith Matson Photograph Collection, 1898. Source: loc.gov

Then the rains washed over the ruins, like a book whose text is written and rewritten….

— Labid (d. 661)[1]

For reasons he has kept to himself, Hakham Abraham Yeshaya Dayan–—born around the turn of the nineteenth century in Aleppo, and risen to become a rabbinic leader in its Jewish community, authoring several religious and scholarly books which have now become obscure, the world to which they are addressed having disappeared and the city in which they were to be read and applied having become in the hundred years since he lived unfathomably and irreversibly unrecognizable—decided suddenly, with the dawning of what would be the decade before his death, that the time had come for him to walk along the walls of his ancient city in search of signs from its long history. For want of some sense of his inner motivations, of what he beheld in his mind whenever he tried to see Aleppo in times he cannot have known, of what image of the city as he knew it over his own lifetime had been building itself in his memory, I can discover little more than he himself has admitted—or that has, by chance or by force, admitted itself—into his words. The nineteenth-century Hakham would not have needed to describe the impression left in mind by what he could still see outside: like the feeling of what remained of what once was: or the music of the undead voices of those who lived before: the cold stone of a synagogue surviving in the walls of a mosques: or the distant echoing of King David’s cavalry and Mongol horses heard faintly, aloft the wind from faraway mountains. And now that the Aleppo he knew has smoldered and will never again be seen, what remains are only these silent words by which it will never be described.

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