Temnein;tmesis |təˈmēsis|
noun ( pl. tmeses |-sēz|
)
the separation of parts of a compound word by
an intervening word or words, heard mainly in informal speech (e.g., a whole nother story;
shove it back any-old-where in the pile).
ORIGIN
mid 16th cent.: from Greek
tmēsis ‘cutting,’ from temnein
‘to cut.’
·
Rhetoric {MoMA;
ma:Sanskrit, “mebeingm..” informal used
in exclamations: dear me! | silly me!], active, nomadic, singular.ly, sufficiently,
·
Metonymy trust;confidence:ltr,soulmate(metonymically), appositive
(appositional)fuckbuddy,boyfriend..lifelongpartner! trope (metaphor)
oxymoron:unsubversive-radical, tmesisDEFIANT.
Family
Dinner
BY PRISCILLA LEE
My mother the hard boned
Chinese woman 23 years
in this
country
without
bothering to learn
its
language
buys lean pork ribs
special order
at the
Hop Sang in Chinatown
and
cooks dinner
for an extended family
of
twenty-five during holidays.
Seated loosely around
the dining table
trying
to eat quietly
I am
scrubbed down
to skin
and bone,
her
oldest daughter—
spineless,
a headless snake
a woman
grandfather says
who
should have her tendons
lifted
out slowly
by the steel point
of a
darning needle
until
she writhes.
[apposition]
To my
mother
I'm useless
but
dangerous,
capable
of swallowing
the
family whole
into my
pelvis
while I
sit
waiting
for the boyfriend
white
and forbidden
to
touch our doorbell.
Priscilla Lee,
"Family Dinner" from Wishbone. Copyright © 2000 by Priscilla Lee. Reprinted by
permission of Priscilla Lee.
Source: Wishbone (Heyday Books, 2000)
Discover this poem’s context and
related poetry, articles, and media.
POETPriscilla
Lee
SUBJECTSRelationships, Family & Ancestors
POETIC TERMSFree Verse
There is
authoritative discourse for currency richer than the dominant economic
discourse that legitimates the transactions of the contemporary globalized
world. This is the discursive economics Truth: {W]isdom Ordering the currency
of Goddesastroidflame:pjoenixbird.
God Purposes the currency- Creation in Covenant among God (and yet still, just Creation)- as the completing
methodology glorifying Truth. God Orders Creation with Purpose to hallow
Creation with value: Covenantal significance. ‘Truth∆Economics:sphere™’ justify Creation’s Purpose
through the encompassing economies from the universal justiƒi/cation of
Morality.
#Redefining Citizenship:Belonging to moMo•ral Awareness the Discourse of
Truth
Truth Orders
language for God’s completion: dialectically creatively reverberating harmony’s
emphasis on dissonance. Since the dialectical tension inherent in relationship
and perpetuated by Creation completes God (for some purpose God seems to be the
‘Being’ of Communion: it does not have to be logical to the human mind), the
discourse of Truth=N must also πeveal some dialectical tension of ‘Being’.
Certainly and not absolutely, dissonance’s Transvisibilitysurveillance:
Overflowing from within harmony must govern and serve the language of Creation.
Gu®u,MoMa:hijradisremember(ed)violence Seemingly, God Orders Truth as a
‘yet and still’ virgin asexually
impregnated with and by uninhibited chaotic orgy: somehow, Order incessantly
enslaved to ‘Being’ Order alone reverences Truth ejaculat
v I’m thinking
my word is going to be: rapture or revolution – who has ben left behind in a
climax to just societ. Is justice
an arc or a sexy fad/insult?
hope. is one standard issued from
Creation: the standard Ordered for the daily living against the restricting
economics of finitude. Hope’s economy operates in the necessity to brave
against all measurably calculable ideas of reasonability. Hope is the standard
of persistently rejecting a Truce with the Reality of terminality. Hope is the
exhaling breathe of Life: giving into the uncertainty and the non-covenanted of
a following inhaling breathe. Hope has no Time for death to fear.
I serve a God of
Hope; Hope is a standard of the Moral currency of my God. Hope is available to Any and accessible within All, and abundantly overflows beyond the
fatal definitions of finitude. There is no countable measure for Hope, just the
negation ‘death’- finitude. Any can
make a choice for Truth’s ‘Creation’- the currency of Hope- or for standards
from economics of finitude (and what
is more, All do: either implicitly or
explicitly); but none can bank on the methodology of both.
The methodology
of Hope means serving the God of Hope by ‘going’
forth against all calculable measures of reasonability. Morality (the economics
of Truth Ordering Hope) demands of Creation a working spirit of Imagination. Faith
means invoking Imagination to Reveal the possibilities of Hope. Just as there
is no countable alternative to Hope except death, the alternative to Faith is
the choice for death. Any are Called by God to inspire All to ‘becoming’ Revelations of Hope:
‘Ministries’ of Faith. The Life of All
intimately Orders the Advocacy of Justice for Any. The ‘Walk’ of Any
Advocates Life’s Living the glorification of Truth and the subjection of Time
to Order: Life as Service of Truth.
What does the
prophetic teach us about compatible partners – feminism, divorce, and
baby-raisin’ (rearing children), liberty and pursuit of happiness [/
Providence.]
hijra tribe,blackdawin
·
Are my parents manners my problem when I become
feminine and jobless – does professionalism taught as a part of parenting
interfere with building a beloved community in our homes and villages.
It is ‘natural’
to be scared. The ‘natural’ is one normative measure perceived by the economics
of finitude. It establishes a countable standard of definition for the
evaluation of relative reasonability and permissible negotiability. The
cconfidence:Choice to ‘Walk’ (the Creation journey of being in the state of
‘becoming’) in Faith means walking afraid against the natural Reality- issuing
or ordering- of death: Walk in Faith by Defying the natural,transcare.solesandrosethorns.
(embers, A flame).Practicality of the
Natural indeed has its place, but its place is for Revealing where Any corporately end and Hope communally
begins: God welcomes Any to be bound
in Covenant to Altodasl and to Truth.
Truth Orders the economy of Practicality as Revelation that none- not Any, and yet still, not All- will ‘never’ have Enough to fulfill completion on account of Any’s own. Any’s Finitude is what All
practically need to acknowledge.
Govern Any’s Finitude wisely for Any’s sake, not for the sake of Hope. All
have moments of weakness- moments Any
falsely govern Any’s Finitude-,
fallaciously purchasing the practicality of death economics to measure Life
according to Any’s Reality. However Anys’ very ‘Being’- as finite Revelations of Hope to Creation’s Purpose
(Practicality’s Purchases)- is not practical by the death economics of this
world. Death economics conceives Any
as a taxonomic standard within its currency: reducible to a calculable commerce
perceivable by the oppressive barter for finitude.
When does AIDS related death heal the indiscretions of a
nation under siege {wwith the alphabet of isms and nonprofit funding dollars}.
AIDS.health.Do I
confide in institutions or trust the ethics that govern their Equal Opportunity
policy.
All have known the Rapture- God’s Call for
Judgement by the sealing of Time- before: Any
have intimately (‘exactly’) been There
before. If the historicity of the past be evoked in Life’s exhalation for the
present, the Natural Reveals to Any
that death has already been defeated; that is ‘exactly’ Reason to Walk in Faith: to have Hope. Any Reveal to All the possibilities of Hope and All commend unto Any the
spirit of Imagination. We must begin ‘seeing’ ourselves in Everything and Anything:
Truth Orders each of us: Ambiguously
unto the glorification of our solitary Nature- our ‘private’ death- and Exactly into Our Covenant of Fellowship-
Our Holistic Being. The God of Hope Orders Any
with the Responsibility to have Faith that there is Hope: the matters of this
world- the ‘death economics’ of finitude- are All’s to Defy with Hope.
CHAD: What about our lives being worthless: the object of a
one night stand & afterward murdered b/c he’s afraid to face his mother
I wonder is deviant jesus Oedipus because then a Christ
believer would have a problem if the church women were left behind. ¶When the
times are tough you have to always appreciate yourseldth – has mary’s rising a
square to the transfiguration- a seeding of pentecoste?
Grace wasreciprocitys ancient sister.
“What of your sister?” what of her thought
our
name are chosen by Vhild.
what of crackhouse prostitution [crackles] – womens vhild suffer(su/gg/er). Jesus’ was in order to be able to see
you you knew what was going on you have to take a nap- thesyphonecian women
Seh la: her other children remainder unnamed(d).
“Laughter can be more satisfying than honor; more precious
than money; more heart[y] à
cleansing than prayer.” – harriet Rockin, February 28tg
Everyone says that Mary was a
virgin, was mary/man mentally stable
When times get rough we laugh as one – one making a problem
disappeared.
Gods seems to be unapologetically
queer and accessibly ‘straight’. Perhaps more comprehensively subsessionist, God
seems to unapologetically ‘straight’ and accessibly queer. Provocatively, God
Orders Truth to consistently spill out from within the transforming intimacy of
the aforementioned dialectal consecration.
And All the While, God ‘keeps’ ‘Being’ Truth.
Mary and (H)agar both believe{d}
in property rights”multifinality”:’fromhere’
a common language. “Notice thatI speak of the sexed body as the root rather than the content of gender identity…{Preiously] If the content of gender identity has no
transcendental value/grounding,no divine bu/blueprint,in what is it root[ed.[1]]”
Narcissistically orgiastic,
destructively constructive, rambunctiously mondaine, decidedly ambiguous,
transformatively predictable, critically embracing, Vehemently placid,
Abrasively harmonious
..ffFun.ny, qu’ar: For
sake of ease of interpretative accessibility of the reader, I perceivably queer
the language in this paper from my revealingly straight comprehension of
Ministry. The Life of this paper Hope to Reveal A language [imagining] of
possibility of [‘queering’]
significance; however, the Living of this paper acknowledge the
dissonance/disorientation and difficulty often experienced in the disfearremember of ambiguity’s transformation. It is on account of the
finite location of ‘fear that this Living simultaneously expresses the
taxonomically conventional language of finite normativity. Put simply, I
temporarily suspend extensively writing with literary devices to: (1)
‘adverbially’ narrate the process of ‘queering Advocacy as Living’s Service’, (2) emphatically Reveal the ‘failing’ finitude
of the Natural in essentialist discourse, (3) ‘didactically’ encourage the
rejecting of fear’s Truce even in discourse, (4) demonstrate the ‘covenantal’
infinity of imaginative possibility, and [/…and yet still, …) (5) ‘prophetically’ reverence the
humbling Reality of my Finitude:sphere.
How many examples? How this differed by each child,/ their
sons bore empires of the mind and soul… and kind kingdoms
‘A’nd yet
still, [while] All the aforementioned assertions may conceive truthful perception
of this paper and of ‘Living’ Being
Ministry. Just to taxonomically reduce this paper, essentially to the Finite
textual constraints of Time, would be to fail to fluently interpret its
significance. The Narcissistic Truth of this paper Queerly ‘lays’ Ejaculating
from within Purposefully Advocating
[A] ‘Living’ [Word]. Truth: ‘Life [Discursively
Queering] Advocacy’: Ministry’s Hope. ‘Living’.
In the
marshysoil of such self-contempt
(thosestanding on the sidelines wanttoSEE”victims as
ABSOLUTEly ¶ureandperpetrators ABSOLUTEly evil.. Th.r.eythemselves
‘God […Living...]. Queering […Living...].
Morality […Living...]. Discourse […Living….]. Ministering […Living…]. Truth […Living…].
Being […Living…]. Imagination […Living…]. Advocating […Living…] A […Living…]. Living
[…Living...]. Hope […Living...].’
“The sin of driving a person from her possession,
from her work, from her means of livelihood, the sin of pushing her to
the/margins of society and beyond, weighs high on their scales. HOW COULD THERE BE solidarityInThisSin?..
their noninnocence notwithstanding. Could noth…” (Volf, 83)
Discourse. Living. Being. God. Queering. Truth. ‘A’.
Word. Hope.
Life Discussively Ministering Hope. Living.
Discourse living being God queering truth: a word hope
Living a discourse hope
GodT.I.S.dess queering truth being: living a word
hope: “unitary” and “self-identical”..Sacrificial
Logics is correct[, wh’art unites
these two strands of feminist thought sis an inability to conceive of “identity”
in a way that does not repress either
relationships to others or the differences within the self.] (Volf, 66; Weir 1996)
God being word queering truth: Discourse living hope.
God being truth queering
God being truth queering
God queering truth discourse: A word Being Living Hope
Could not the “third party”--- either as onlookers or
activists--- be the best candidate for innocence? POSSIBLY! But are they
innocent?
God[complex process o “taking in” and “keeping
out”]
Queering
Mora.stand.lity: “do they stand on
{gomas] some neutral territory, suspended above the agonistic world of
noninnocence, surveying the/ struggle andthengettinginvolved.. TARRY.. as
appropriate” –Romans 3:21
Discourse
Ministring
Truth
Being
Imagination
Advocating
A
Word
Hope
Living
Advocating
Ministry
Discourse Actives its
significance
I seek reverence (and am doing so)
the relevancy of imaginative and philosophical conceptions by being an advocate
for Life’s under-acknowledged relations. Revelation will indubably recreate Ministry in my living in a multitude of forms. Each of
these forms are Advocates for the Dignity of Life through living- Justice. As
Advocates for Justice, Ministry queers: my life as Time and my living as
Advocacy. Ministry writes my living for a charge: to be the Change I want and need to see. Each and every moment of my
living is literarily accountable for the glorification of God and the
Revelation of Truth.
The most critical consideration of this evaluation is the
location of my authoritative source: I live and walk, and I have my being only by the authoritative
mercy of God that legitimates my existence with Divine purpose. My
living in sync with my ministry reveals my “devotion to Humanity”; and, it is
through my “devotion to Humanity” that my living perpetually finds and (even
more greatly) loses itself to its Call (Baldwin, ). Nussbaum shares that it is
through defending the relevancy of imaginative and philosophical conceptions to
the work of evaluating ‘quality of life’ in a nation that we live more holistic
and empathetic lives.
By engaging my
ministry’s location according to the discipline of a state of being, I do not
limit its possibilities of expression and potential. This description of
ministry implies the rejection of notions of the ‘private’ and the ‘public’ as
applicable boundaries for holistic living (arguably healthier living); these
notions protect Humanity from its own terror and panic: a fable sense of
security to address trauma. ((INSERT
QUOTE) Baldwin)
This
paper intimately Reveals the significance of the authors’ voices to my ministry
and directly testifies to the intimate conversations among we three. I queerly
apply the texts to the systematic construction of this paper: adverbially
refusing to superficially engage the authors as prophetically didactic. While
texts indeed can be perceived through the normative aesthetic taxonomy of
simple literary identification- flamboyant quotations and ostentatious
classifications-, the voices of the authors more profoundly permeate through
the systemic relations Living within the paper (and in case they seem to
augment the just demonstration of my engagement I have minimizingly attached an
addendum of referential allusions for constructive convenience).
Discursively
Rejecting the quantifiable Truce, I repetitively Reverence my Finitude by
employing richer economies of relationship. Purposefully, this paper reveals
Hope for a transformative Covenant to Availing grammatical the Imagination of
Discourse. Discursively, the authors have ‘literally’ Ordered the completion of
this paper. Some of the economies expressing this Covenant are: Context,
Content, Methodology, and Didacticism with Composition.
The
Context of this paper and of my Ministry is Real Life: ‘the state of Truth’ in
Real Life as Revealed through discourse. The Content constructively
supplemented the deconstruction of my perception of Ministry. The most audible
concepts of Content are harmonizing relations: Location, Quality, and
Imagination.
Both
authors repetitiously stress the restrictive failures of Location as fracturing
Living. Similarly, I persistently express that Ministry- Living- reaches beyond
the Finitude of Location. Ministry ‘s happening is not Just a location: Time, Authority, Discourse (i.e. English, American
Narratives, Dominant Language, Philosophical Conception), Institutional
Govenance, Truth, Geography, Mortality.
Ministry
is also Quality: a characterizing disposition- a state of ‘Being’. Quality (i.e. Justice, Human Evaluation- Knowledge,
Experience, Ethics-, Morality- Wisdom) must immanently transcend inconsistency
of Location’s failure: Revealing Finitude. Finally the relations of Imagination
to Living are of paramount consideration.
Imagination
is critical to Revelation: exploration of ambiguity disorients us to
alternative possibilities- some may perceive that as the Holy Spirit.
Imagination employs Life with agency: agency that we can provoke or catalyze.
We are All social agents for the deconstruction of dehumanization: Each ‘Living’ creatively imagines- Queers-
essentialism’s dehumanizing reduction. Arguably, social agency is ‘located’
through Imagination. Living holistically values evoking language discourse
through Imagination’s Ambiguity: there can ‘Be’
no ‘public’ or ‘private’- sacred or secular. These taxonomies are fragmented
perceptions- ‘freeze frames’ of Life’s Living: Living is Motion.
To order Living still demonstrates Location’s failures- fear of the
‘ambiguous’. The very word
‘ambiguous’ implies fear: it is expected that even the indefinable should have been able to be taxonomically
defined. And yet still, the very word rebelliously Reveals possibilities of
Creative Imagination.
Baldwin
and Nussbaum paradoxically employ critically personal accounts- persuasive
biographical essays- to address the value of Realist Narratives to comprehend
Life. This didactic methodology daringly queers Realist Literature and
provocatively explodes social discourse failures. I contend that Realist
Narratives are a valuable consideration to a more comprehensive process: Life
happens in Living, not just in the confines of a permissible language.
The
storybook- Life- narrates the Truth of Change: valuing of hermeneutical
expression, identifying relationships as constructive destruction- Queering,
and ambitiously prophesying possibility with Imaginative Creation. As
methodologically contended by both authors, Narrative works in steps: Say
(savagery), Show (civilized), See (divine).
Saying
ascribes hope through the publicly private independence Purposed through the non-preferred: prophetically issuing relevancy
through abrasive quiet language of rejection of ambiguity. Saying ignorantly
legitimates preferred dominance to the unrecognized consideration of world of
the non-preferred. Showing
perceptively regards preferred convenience and ease to vividly describe
essential understanding- Truce with Reality. Showing witnesses of containment:
Calling on public language exemplifying private existence- limited to
repetitive relevancy in quietly abrasive. Seeing Reveals the infinitely
possible transformation through Truth- a fleeting moment of freeing captivity
in imaginatively rejecting definition: prescriptive and priceless.
Life
forces Queering into Being. We All are inexorably Called unto Queering:
reaching outside of language fluency for the imaginative creation of
significance by alternative language possibility. Consequently, we are all
subject to Queer methodology of negation- rejecting the definitive
fragmentation: defining the ‘rock’. Ironically, Queering Orders us to value
holistically interdependence of our potential audience: understanding that we
can only see possibility apposite to negation. Harmony Queerly Reveals Life through
this dialectical tension for accessibility of expression: relationships are
colloquialisms of Life (the use of local expression can be noted in my Calling
on ‘Church Jargon’ to Queer discourse). Furthermore, we will never Queer enough Reality for
possibility: we are bound to repetitious Creation in Imaginations ceaseless
ambiguity.
[1] “While it is
possible, for instance, for a man to be “feminine” she argues that there must
be a qualitative difference between feminity ‘lived’ by women and that ‘lived’ by men..the sexed body is the root of gender differences that are themselves
always socially interpreted, negotiated, and re-nogotiated.” (Exclusion
& Embrace, Volf. 175)
