

Figs. 04.09.04-05
Two forms, one for general correspondence (Fig. 04.09.04) and one purchase record/invoice (Fig. 04.09.05). More of the “Bureaucracy of One.”



[…] In the 1950s, Eugene Feldman started referring to the offset press as his brush and the paper as his canvas. “Painting with the press” was how he described his process of artistic experimentation that he conducted after business hours on the Harris high-speed rotary offset press in his commercial shop. In the 1960s Joe Ruther used the phrase “playing with the press” to describe his experimental approach to pre-press and printing experiments and production. In the late 1970s Philip Zimmermann coined the phrase “production not reproduction” to parse the difference between artistic works and commercially printed products for our industrial society. […] [italics added]
[…] The work is normally the object of a consumption; no demagogy is intended here in referring to the so-called consumer culture but it has to be recognized that today it is the “quality” of the work (which supposes finally an appreciation of “taste”) and not the operation of reading itself which can differentiate between books: structurally, there is no difference between “cultured” reading and casual reading in trains. The Text (if only by its frequent “unreadability”) decants the work (the work permitting) from its consumption and gathers it up as play, activity, production, practice. This means that the Text requires that one try to abolish (or at the very least to diminish) the distance between writing and reading, in no way by intensifying the projection of the reader into the work but by joining them in a single signifying practice. The distance separating reading from writing is historical. In the times of the greatest social division (before the setting up of democratic cultures), reading and writing were equally privileges of class. Rhetoric, the great literary code of these times, taught one to write (even if what was then normally produced were speeches, not texts). Significantly, the coming of democracy reversed the word of command: what the (secondary) School prides itself on is teaching to read (well) and no longer to write (consciousness of the deficiency is becoming fashionable again today: the teacher is called upon to teach pupils to “express themselves,” which is a little like replacing a form of repression by a misconception). In fact, reading, in the sense of consuming, is far from playing with the text. “Playing” must be understood here in all its polysemy: the text itself plays (like a door, like a machine with “play”) and the reader plays twice over, playing the Text as one plays a game, looking for a practice which re-produces it, but, in order that that practice not be reduced to a passive, inner mimesis (the Text is precisely that which resists such a reduction), also playing the Text in the musical sense of the term. […] [emphasis added]
The techniques described herein are on the whole interpretive rather than reproductive. They have a life of their own and their beauty lies in their own specific qualities rather than in the qualities of an original art work or the precise reproduction of reality “out there.”
A CELEBRATION OF THE CHAPBOOK
Thursday April 23rd, 2009 - Saturday April 25th, 2009
A Celebration of the Chapbook festival calls attention to the rich history of the chapbook and highlights its essential place in poetry publishing today as a vehicle for alternative poetry projects and for emerging authors and editors to gain entry into the literary marketplace. The festival will forge a new platform for the study of the chapbook inside and outside the academy and celebrate the importance of chapbooks to America’s cultural heritage and future.
Thursday, April 23
at The Graduate Center, CUNY, 365 Fifth Avenue & 34th St
Chapbook Fair
10:00am-6:00pm, The Elebash Recital Hall Lobby
Brief History of Chapbooks
3:00-4:30pm, The Elebash Recital Hall
With Isaac Gewirtz, Curator of the New York Public Library’s Berg Collection; Eric Lorberer, Editor of Rain Taxi; and Michael Ryan, Director of the Rare Books and Manuscripts Library at Columbia University. Moderated by Richard Kaye, Hunter College, CUNY
Chapbooks in the 20th and 21st Centuries
4:30-6:00pm, The Elebash Recital Hall
With Michael Basinski, Assistant Curator of the Poetry/Rare Books Collection of the University Libraries, SUNY at Buffalo; Anne Waldman, Chair and Artistic Director of Naropa University’s Summer Writing Program; and Kevin Young, Emory University. Moderated by Ammiel Alcalay, Queens College, CUNY.
Keynote Reading
6:00pm, The Elebash Recital Hall
Readings by Lytton Smith, Gerald Stern, Judith Vollmer, Kevin Young and others, with an introduction by Kimiko Hahn.
Friday, April 24
at The Graduate Center, CUNY, 365 Fifth Avenue & 34th St
Chapbook Fair
10:00am-4:00pm, Rooms 8301/8304
Chapbook Now: Producing Chapbooks
A Workshop for Poets
10:00-11:30am, Room 8400
With Rachel Levitsky (Belladonna*); Sharon Dolin (The Center for Book Arts); and Ryan Murphy (North Beach Yacht Club). Moderated by Alice Quinn (Poetry Society of America).
Chapbook Now: Producing Chapbooks
A Workshop for Publishers
11:30am-1:00pm, Room 8402
With Jen Benka (Booklyn); Matvei Yankelevich (Ugly Duckling Presse); and Brenda Iijima
(Portable Press at Yo-Yo Labs). Moderated by Rob Casper (Poetry Society of America).
To register, call (212) 817-2005 or e-mail abozicevic@gc.cuny.edu – registration is offered on a first-come, first-serve basis.
Friday, April 24
at The Center for Book Arts, 28 West 27th Street, 3rd Floor
Bookmaking for Writers: A Studio Workshop
With Susan Mills and Karen Randall
2:00-5:00pm
Bookmaking for Publishers: A Studio Workshop
With Susan Mills and Karen Randall
2:00-5:00pm
To register, call (212) 481-0295 or e-mail info@centerforbookarts.org – registration is
offered on a first-come, first-serve basis. There's a $20 materials fee for each workshop.
RECEPTION
at The Center for Book Arts, 28 West 27th Street, 3rd Floor
6:00 pm
All are welcome! Visit the exhibitions at The Center for Book Arts: \’fl \:art, text, new media,
Roni Gross: Zitouna at 20, and Spotlight: 2008 Artists-in-Residence.
Saturday, April 25
at The Asian American Writers’ Workshop, 16 West 32nd Street, Suite 10A
Collector’s Show-and-Tell:
The Secret History of Asian American Literature
Patricia Wakida
2:00-3:00pm
Publishing from the Margins
4:30-6:00pm
With Tan Lin; Dawn Lundy Martin (Third Wave Foundation, Black Took Collective); and Bushra Rehman. Moderated by Ken Chen (The Asian American Writers’ Workshop). Followed by a brief reading from the Workshop's Postcard Poetry Project.
RECEPTION
at The Asian American Writers’ Workshop, 16 West 32nd Street, Suite 10A
6:00 pm
Co-sponsored by The Office of Academic Affairs, The Graduate Center and MFA Programs in Creative Writing of the City University of New York, The Asian American Writers’ Workshop, The Center for Book Arts and Poetry Society of America
Participating Publishers
Achiote Press
Belladonna*
Booklyn
Book Thug
Cuneiform Press
Dancing Girl Press
Diagram/New Michigan Press
Flying Guillotine Press
NewLights Press
Noemi Press
North Beach Yacht Club
Octopus Books
Portable Press at Yo-Yo Labs
Rain Taxi
Sarabande Books
Slapering Hol
Small Fires Press
TinFish Press
Toadlily Press
Ubu Editions
Ugly Duckling Presse
X-ing Press
and others
[…] the painterly aspects of [Frank Stella’s] Black Paintings (and even their "bottomness") still linked them to earlier evocations of the natural sublime. Not yet the fully technological icons of the Aluminum Paintings to come, they could still allude to tenebrous depths, and oceanic (if regular) expanses. Thus, despite the discipline of Stella’s housepainter’s brushstroke in the Black Paintings, there were still drips that escaped, irregular layers of enamel that built up, erratic widths in the painted bands that allowed certain oscillating "breathing lines" between them, ranging from narrow white interstices to mere whispers of oil-stained canvas. Although almost impossible to convey in reproduction, some aspects of this visual instability can be seen in [Fig. 04.09.01], the second version of The Marriage of Reason and Squalor that Stella painted in November 1959 for the Museum of Modern Art’s exhibition. The interstitial breathing lines are soft, the bands’ borders ambiguous. There is a perceptible drift to the right as the configuration "leans" towards the painter’s preferred hand, muting the success of the hardening program at which repainting was aimed. The "black" in the earliest canvases is not pure, not complete in its denial of light; mixed with white in the earliest works, it reads as brown or dull gray, a "no color" according to Stella (a color of earth or darkness-in-the-body, which Richardson describes as "a somewhat brownish cast"). The penetration of the glossy enamel into the unprimed cotton duck is erratic. Some layers of Stella’s dutiful overpainting are soaked into a matte texture of dark canvas; other layers are repelled, as the impervious lacquer began to dry and build into a soft sheen. As one moves laterally in relation to the painting, light is reflected, refracted, and absorbed in varying degrees. William Rubin wrote of "being mesmerized" by the Black Paintings "eerie presence," and indeed, I want to argue that the eerie presence of an other world is what gives these paintings their force and bite. Stella’s executive stance was at curious odds with the painter’s workmanlike facture and black deviance; the readings of these canvases that were authorized by their defenders emphasized a brisk, problem-solving approach, but the paintings kept on signifying otherwise. The complex polyvocality of the Black Paintings […] precisely the marriage of reason and squalor—the union of control and flow, the matings between differences, the pleasures of conjugation—[…] allows the procreation of meaning in the Black Paintings […].







[…] “Meaning” partially or totally converted into “use” is the secret behind the widespread strategy of literalness […]. The narratives of Kafka and Beckett seem puzzling because they appear to invite the reader to ascribe high-powered symbolic and allegorical meanings to them and, at the same time, repel such ascriptions. The truth is that their language, when it is examined, discloses no more than what it literally means. The power of their language derives precisely from the fact that the meaning is so bare. […]