Thursday, March 27, 2014

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,, sufficiently,
·     Metonymy trust;confidence:ltr,soulmate(metonymically), appositive (appositional)fuckbuddy,boyfriend..lifelongpartner! trope (metaphor) oxymoron:unsubversive-radical, tmesisDEFIANT.
Family Dinner
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.
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

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}. 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 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”]
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 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)