The Coarsest of Coarse Discourse Courses Through the Corridors

English isn’t made for rhyming compared to Spanish, French or Arabic. Alliteration was its strong suit of old. My title flaunts it with a homophone. It also goes to town on sibilants, which is icing on the cake. That’s a metaphor.

My fellow Americans, a veritable warlock’s brew of billingsgate and contumely is fermenting in our musky juices. I’m sure I didn’t dream it — surely? — but read somewhere that the land’s unelected executive co-pilot tooted on his social medium that persons opposing some view of his should go “fuck their faces.” How do you even?

From my favorite tech podcast helmed by The New York Times’s Kevin Roose and Platformer’s Casey Newton, I learned that Butthole Coin is a real memecoin, marketed on pump.fund as “The Foundation of Flatulent Finance.” Its market cap at the time of Kevin and Casey’s broadcast was $40 million. Pump-and-dump schemes are thriving, and nowhere more than in the precincts of the poobahs.

On my country-western radio station a song’s hook was “Don’t drive your truck when you’re all tanked up!” I’ve got to track down the female artist, because I love her saucy ditty. While a train kept me stalled at the railroad crossing, a snatch from another song said something like, “I want to wake up with you in the back of my truck and start all over again.” A man’s pickup truck is the vehicle of romance in this part of the country. The “bed” of a truck is a metaphor in its own right. It’s where an F-150 mates with its load.

An ad on Hardfork spoke of Source Code, the title of Bill Gates’s new book about his “origin story.” “It’s not about Microsoft, the Gates Foundation or Technology,” says the ad.  That’s a daring publishing move: Title a book with a term of art from the domain which made its subject famous, in order to have to assert that the book is not about that! Here’s the title I would give to a memoir by the graying eminence of Redmond: My Voice Never Changed.

(c) 2025 JMN — EthicalDative. All rights reserved

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‘Johanne Sacreblu[e]’: “Gracias a todos y a cada uno de ustedes”

“Figure Reading a Book,” oil on paper, 16 x 25 in. (JMN 2025).

My title is the ending tag line of “JOHANNE SACREBLU[E] ‘el musical’ un homenaje a EMILIA PEREZ.” Adapted to the English formula, it means “Thanks to each and every one of you.” Camila D. Aurora is the artist behind the no-budget parody “filmed on the streets of Mexico City with Mexican performers.” The article linking me to the video is here. It has useful background for what triggered the spoof. (Hint: The film “Emilia Pérez,” helmed by French director Jacques Audiard, “tells a story set in Mexico but was mostly shot in Paris with a mostly non-Mexican cast.”) 

“Johanne Sacreblue” is tagged “Una Película Muy Francesa” (A Very French Film), and its dialog is a gloriously garbled mix of ruptured French spitroasted at uproarious demotic velocity with wicked-wondrous Mexican Spanish punishing the uvular ‘r’ and the mixed vowels mercilessly.

Disclosure: I’ve studied Spanish and French since childhood, and I understood perhaps half the dialog in my (so far) single viewing. It doesn’t matter, that’s partly the point, and the visuals tell themselves, a saucy comedic cross between mime and mummery. The “plot” enacts over-the-top musical melodrama around a faceoff between the baguette and the croissant, with yeasty, below-the-belt symbolism attached to each Gallic icon for the staff of life.

If you have 28 minutes to invest wisely, watch this video. It trumps whatever else you had planned for those minutes. If it turns you off, tant pis. (Translation with soupçon of irony: “I’m devasted with sympathetic regret.” Pas tellement.)

(c) 2024 JMN — EthicalDative. All rights reserved

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There’ll Always Be an England: For Exquisitely Nuanced Class Distinctions

“She went to girls’ schools and was taught French, and history, and geography, and music, and painting, the usual things that a… middle class? You might say middle class. She was really more of the sort of upper yeoman peasant class. Her father was, at any rate.”

The quotation refers to Mary Anne Evans (1819-80), aka George Eliot, and is from the BBC4 podcast titled “Middlemarch” of April 19, 2018. The comment is by Rosemary Ashton, Emeritus Quain Professor of English Language and Literature at University College, London. (Should that be “Emerita Quain Profesoress”?)

(c) 2024 JMN — EthicalDative. All rights reserved

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Are You Riding the Strawberry Roan?

I assume “Scarborough Fair” is an old melody, though it’s sometimes hard to distinguish what’s echt and what’s ersatz in the matter of “traditional” airs.  Simon and Garfunkle did a defining version of the song for my generation. I like to hum the melody and chord it on guitar, but I’ve contrived words to it that are closer to my own experience. 

They evoke my grandmother’s tales of the rigors and sweetness of ranch life. She was a tough, sentimental woman with a knack for storytelling. Ranching between the Wars in Chihuahuan Desert country of a county bigger than Connecticut was no picnic. A thousand-and-one mishaps could befall a lone rancher riding fence (looking for breaches), checking watering holes, locating strays, etc.

Grandmother had responded to a number of crises in her day. Her dread of a horse returning riderless to the house impressed me. Mounted or not, a seasoned work horse would make its way back to the barn from even the furthest pasture, which was by way of being a distress call of its own devising, triggering an anxious search for the rider. Old Blue was the tallest peak on the family ranch in the Glass Mountains.

***

Are You Riding the Strawberry Roan?
(To the tune of “Scarborough Fair”)

Are you riding the strawberry roan?
Grass is green at the foot of Old Blue.
If you are tired, dear, give her some rein,
Old roan horse, she’ll know what to do.

Fence mending’s done and the shadows are long,
Creek’s running fresh at the foot of Old Blue.
Tarry a spell there in mourning dove song,
A sip of sweet water is nought but her due.

(Instrumental bridge — where I pick-and-canoodle something resembling an instrumental solo)

The ranchwoman gazes where last she did see
Her husband amounted set out for Old Blue:
Dear, if you’re not able to come home to me,
The old roan horse, she’ll know what to do.

(c) 2024 JMN — EthicalDative. All rights reserved

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Cussing with Class

Governor Newscum.” 

Tut tut, Sir, it’s a scruffy taunt.

My granddad put reverse English on his curses with statements such as: The blessèd cinch strap on this saddle is busted! And my uncle by marriage had the same name as a legendary western outlaw, but shared no other trait with that scoundrel. “Scoundrel,” in fact, was his strongest insult, except when compounded in a rare extremity of exasperation into “confounded scoundrel” with stress on the CON-.

The family trivia has little relevance except to  point out that if Mr. Trump swore like a West Texas rancher, his repertory could include invective such as: 

That blessèd Gavin Newsom, the confounded scoundrel who governs California! 

Doesn’t that sound more presidential?

(c) 2025 JMN — EthicalDative. All rights reserved

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How Disparate Writings Intertwine

“Over the past eight years, I have been tested and challenged more than any president in our 250-year history.”


(Donald Trump, from Second Inaugural Address)

Mr. Trump dictates revelation for his irrupting dispensation. There are impromptu connections one makes in the reading life that tease, entangle, invigorate, sustain. Mitch Teemley recently republished his open letter to Donald Trump from January 20, 2017. Luminous, aspirational, it’s well worth reading. (After Bishop Budde exhorted Trump to “have mercy” in a prayer service at the National Cathedral, he called her a “Radical Left hard line Trump hater” in a social media post. Sic transit pietas.)

On another day Mitch quoted this scripture:

Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.

The passage, James 1:12, dates from 145 AD. It brought to mind verses written by a Jewish Arab* who lived some 400 years later in pre-Islamic times:

1 ‘iḏā-l-mar’(u) lam yadnas min(a)-l-lu’m(i) ^irḏ(u)-hu | fa-kullu ridā’(in) yartadī-hi jamīl(u)
When a man’s reputation has not been sullied by baseness, then every cloak he puts on is beautiful.
2 wa-‘in huwa lam yaḥmil ^alā-n-nafs(i) ḍaim(a)-ha | fa-laisa ‘ilā ḥusn(i)-ṯ-ṯanā’(i) sabīl(u)
And if he has not made himself endure injustice, then there is not (for him) a path to the beauty of praise.

Stature conveyed through tribulation suffered and surmounted must have been a topos common to the wisdom traditions of many ancient cultures. What appeals to me as a student of one of the Semitic languages (Arabic) is that the writings represent two of three religions originating in the Middle East (Christianity and Judaism), and one of the writings is voiced in the scriptural language of the third (Islam) by a pagan, i.e., one who lived in what Arabic calls the jāhilīya, or “age of ignorance.”

“If we can focus on that which is beautiful and good and true, we will ride through these four years and find our purpose.”


(Rev. R. Casey Shobe)

Notes
ā ī ū ẗ ṯ ḥ ẖ ḏ š ṣ ḍ ṭ ẓ ḡ
*The transliteration and translations are mine, from Arberry’s Arabic text. ”AL-SAMAU’AL ibn Gharīd ibn ‘Adiyā’ flourished in the middle of the sixth century A.D. Said to be a member of a Jewish Arab tribe, he dwelt in the fortress of al-Ablaq near Taimā’ [in modern day Saudi Arabia] where he is reported to have sheltered the poet Imra’ al-Qais fleeing before King al-Mundhir of al-Hīra. His name was proverbial for fidelity.” (“Biographical Notes,” A.J. Arberry, Arabic Poetry: A Primer for Students, Cambridge University Press, 1965)
Literal:
1 when the man – was not sullied by the baseness his reputation – then every cloak he puts it on – beautiful
2 and if he did not carry upon the soul its injustice – then there is not to the beauty of the praise a path
From Lane’s Lexicon:
“[F]or one says, فُلَانٌ لَا يَــحْمِلُ الضَّيْمَ, i. e. (assumed tropical:) such a one refuses to bear, or submit to, and repels from himself, injury.
‎حَمَلَ عَليْهِ [as syn. with حَمَّلَــهُ]: see 2, in three places. B16: حَمَلَ عَلَى دَابَّتِهِ فَوْقَ طَاقَتِهَا فِى السَّيْرِ (assumed tropical:) [He tasked his beast beyond its power in journeying, or marching, or in respect of pace]. (S in art. جهد.) and حَمَلَ عَلَى نَفْسِهِ فِى السَّيْرِ (assumed tropical:) He jaded, or fatigued, himself, or tasked himself beyond his power, in journeying, or marching. (S, TA.)”

(c) 2025 JMN — EthicalDative. All rights reserved

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My Favorite Typo Occurs in Today’s New York Times


Photo illustration by Alex Merto. [New York Times caption and illustration]

There was talk of expanding the welfare stare, certainly, but Sanders’s Medicare for All was not at the heart of these fights, nor was rolling back globalization, as with the 1999 protests against the World Trade Organization.

(New York Times, January 25, 2025)

It may have been fixed by the time you follow the link! Hang in there, Grey Lady, we need you more than ever.

(c) 2025 JMN — EthicalDative. All rights reserved

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My Gawd! There Was Out-Bespoken Garb Galore at the Glitzy Gala

Finally, the rich are going to get a fair shake in this country. Hail, lord of hosts!

From somewhere near the Gulf of America, wishing you a nice day.

Yours in freezing…

PS: There are some rivers in Texas that could do with good English names, starting with the Rio Grande, the Colorado, the Brazos, the Guadalupe, the San Antonio, the Navidad, the Lavaca, the Pedernales, the San Marcos, the Blanco, etc.

(c) 2025 JMN — EthicalDative. All rights reserved 

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‘I Don’t Belong to Any Religion’

In previous posts, I’ve mentioned that I don’t belong to any religion.

(Friedrich Zettl)

I always read Mr. Zettl’s blog, Zettl Fine Arts, with great interest and profit, no less his latest entry. It takes no more than his first few words to set me thinking. I, too, can affirm that I don’t belong to any religion. I know that “belonging” to a religion is just a phrase, and I use it like many. It occurs to me, however, in an idealistic way, that religion might fare better were it conceived as belonging to the believer, and not vice versa. An institution presuming to own its members looms like an ecclesiastical deep state codifying and enforcing a steep corpus of regulations governing the ideation and actions of the faithful. Subscribe, profess, conform, or else. Is that a winning narrative?

I grew up with this doxology: Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now and ever shall be, world without end, amen, amen. The jingle is stuck in my head’s deep lore like a Brylcreem ad. Make of it what you will. An early brahmin of the Church, I’m not sure who, said this: “Truth is sought by philosophy, found by theology, and possessed by religion.” Cogito, ergo I think not, sir.

Someone says, “You’re religious underneath the brave denials because you jabber about it like this.” No, I’m not. And yes, I know. Spirituality teases me like poetry does. I’m a practitioner of neither in a formal way, but I consume them, and both are vitally irritating. My stake in poetry is increasingly assertive ever since I’ve presumed, as a reader, to own the author’s poem, not be owned by it, thus making of it what I will, or can. Religion and poems are not riddles that have a single meaning specified by their creators. They’re questions seeking better questions.

(c) 2024 JMN — EthicalDative. All rights reserved

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‘When All Three Pounds of Me Came Earthside…’

The tiny speaker in Megan Denton’s “A Girl and Her Fireplace” (Poetry, December 2024) is off to a shaky start.

Born on a new moon, one minute after my sister
and one pound less, my ribcage was full

of roosting songbirds and hers a steady drum,
and when all three pounds of me came earthside I heard God say,

everyone you love lives here. […]

I was let loose in a world too cruel for me, […]

Wee unchurched mountain girl,

planting jelly beans in the forest […]

At thirty-four and many years sick, sometimes I still think

of all the people throwing coins into fountains. […]

What the superficially puny being possessed of indomitable spunk is grateful for is solitude and self-reliance:

[…] I thank
every tipped domino that led me here: my first winter

completely alone, save for the glowworm orange
of my hearth.
[…]

She confesses her terror, and admits to sitting a little too close to the sustaining warmth.

[…] Forgive me. I am at the doorway
of the firebox, feeding all my prayers to the flame.

Coins into fountains, prayers into flame: I read the two images as related, expressing a longing for prolonged joy fiercely voiced from within a heightened awareness of contingency. Denton’s second poem, “Ars Poetica with Invocation,” meshes tightly with “A Girl and Her Fireplace.”  Here’s how it starts:

Which way to the monster cage? I am in my god body now—

in my sandy foxhole
sat backwards in a chair.

The speaker says she had “wintered in a lighthouse not far from here” (callback to that firebox above). Her imagination is her monastery: 

[…] My little monk feet
clack about my mugwort garden:
[…]

Push against me as hard as you can. Still I will
go on swinging my war ax,

despite my stringbean heart. All the queen’s horses

and all the queen’s men could not stop
the scritch of my pen.

Next to the steel resolve of that stringbean heart, set down in lapidary words, autocracies don’t stand a chance. No wonder they crucify their poets. After the musky putins have ridden their cock-rockets off to Banbury Cross or wherever (and God speed), those with the mountain girl’s mettle will be around to model enduring valor. Remember how Samau’al burns the woman from a hostile tribe who sneers at the tiny number of his cohort on the battlefield:

tu^ayyir(u)-nā ‘an-nā qalīl(un) ^adīd(u)-nā | fa-qult(u) la-hā ‘inna-l-kirām(a) qalīl(u)*
She shrieks disdain at us for being so few in number. I said to her, “So true, madame. The noble are not plentiful.”

Note
*As-Samau’al’s poem is from the 6th century A.D. The Arabic text I’ve transliterated is from A.J. Arberry, Arabic Poetry: A Primer for Students, Cambridge University Press, 1965. The translation is mine.

(c) 2024 JMN — EthicalDative. All rights reserved

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