eor

My poem "The Principle of the Thing" has been accepted by Weird Fiction Quarterly. It is the ghost poem I wrote last spring for Werner Heisenberg: 2025 finally called it out. 2026 hasn't yet rendered it démodé.

Branching off The Perceptual Form of the City (1954–59), I am still tracking down the publications of György Kepes whose debt to Gestalt psychology my mother pegged instantly from his interdisciplinary interests in perception, but my local library system furnished me with Kevin Lynch's The Image of the City (1960) and What Time Is This Place? (1972) and even more than urban planning, they make me think of psychogeography. An entire chapter in the latter is entitled "Boston Time" and illustrates itself with layers of photographs of a walk down Washington Street in the present of the book's composition and its past, singling out not only buildings and former buildings but weathered milestones and ghost signs, commemorative plaques and graffiti, dates established, construction stamps, spray paint, initials in concrete. "The trees are seasonal clocks, very precise in spring and fall." "The street name refers to the edge of the ancient peninsula. (If you look closely at the ground, you can trace the outline of the former shore.)" "The railroad, which in its day was cut ruthlessly through the close-packed docks and sailing ships, is now buried in its turn." Five and a half decades behind me, the book itself is a slice of history, a snapshot in the middle of the urban renewal that Lynch evocatively and not inaccurately describes as "steamrolling." I recognize the image of the city formed by the eponymously accumulated interviews in the older book and it is a city of Theseus. Scollay Square disappeared between the two publications. Lynch's Charles River Dam isn't mine. Blankly industrial spaces on his map have gentrified in over my lifetime. Don't even ask about wayfinding by the landmarks of the skyline. I do think he would have liked the harborwalk, since it reinforces one of Boston's edges as sea. And whether I agree entirely or at all with his assertion:

If we examine the feelings that accompany daily life, we find that historic monuments occupy a small place. Our strongest emotions concern our own lives and the lives of our family or friends because we have known them personally. The crucial reminders of the past are therefore those connected with our own childhood, or with our parents' or perhaps our grandparents' lives. Remarkable things are directly associated with memorable events in those lives: births, deaths, marriages, partings, graduations. To live in the same surroundings that one recalls from earliest memories is a satisfaction denied to most Americans today. The continuity of kin lacks a corresponding continuity of place. We are interested in a street on which our father may have lived as a boy; it helps to explain him to us and strengthens our own sense of identity, But our grandfather or great-grandfather, whom we never knew, is already in the remote past; his house is "historical."

it is impossible for me not to read it and hear "Isn't the house you were born in the most interesting house in the world to you? Don't you want to know how your father lived, and his father? Well, there are more ways than one of getting close to your ancestors." None of mine came from this city I walk.

The rest of my day has been a landfill on fire.