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MEGO Ledes: Hot Brown Holy People
Mar. 27th, 2010 11:20 amWell this -- Anschuetz on native geopsych excerpted below -- isn't exactly a lede.
Nor is this the carefully written metaphysical post I envisioned, pairing the anthro excerpt with a particularly mannered and yet slobbering obituary of a "rebel abbot" by the former girlfriend from Tricycle magazine -- to address the shameless wanking of both anthropologists and American Buddhists, each of whom adopt the same grossly offensive tone of voice. Heap big red man.
I could not access the abbott's former girlfriend's piece -- they so value the widow sensei's wanking it's behind a pay wall -- but you can get an idea of what it's like by reading the encomia of the other shameless inscrutables:
It was an exciting time, when Maezumi Roshi’s first dharma successors were training together at Zen Center of Los Angeles. Tetsugen (Bernie Glassman) was developing Zen businesses, Dennis Genpo Merzel adapted EST Training for Zen, Joko Beck’s piano music drifted through the dark after zazen, and Daido produced Zen Center publications. I was the center’s physician.
That, grasshopper, is a MEGO lede.
And, btw, Tricycle magazine has smooth, hairless, Buddhist porn on the cover this month.
Both anthropologists and Buddhist converts think they're speaking with reverence according to the people they've been completely seduced and ravished by -- anthropologists of native Americans, both North and South, like the anthro wanker Kurt F. Anschuetz quoted below, and American students of Asian (and native American!) religions who adopt this passive-aggressive coded koan speak which they think is how Asians talk.
You might as well be doing a Charlie Chan accent, which is something they'd be horrified to think they were modelling -- which just shows you how totally clueless they are.
My friend the art historian of the pre-Columbians points out also that the objects of study, whether venerable Asian senseis or natives of the Americas, give very simple answers, suitable for five-year-olds, to the dreadfully eager and horny white people who, atheists themselves, ask them so many incredibly rude and puppy-like questions about God without being initiates, or indeed native speakers of one's language. Such that what American Buddhists and anthropologists then promulgate as the word of the Hot Brown Holy People is really, Grasshopper, atheist, longnose, watch your step very carefully. Babies are brought here by storks.
Distinguishing Land Use Traditions:
Landscapes as Memory and
Landscapes of Memory
All humans remember and celebrate cultural-historical
memories through the traditions sustained by their cultural
communities. As I observe in appendix II, every community
imbues its landscape with intrinsic meaning based on
its cultural patterns of perception and interpretation (after
Anschuetz 1998b:44–58). These perceptions include not only
the community understandings of its physical environment
and resources, but time and how people interact with their
cultural-historical memories to create and sustain their traditions
(e.g., see Ortiz 1991). Other customs, including many of
the vernacular (qua common, indigeneous) land use activities
pursued by Native American and Hispanic groups within the
Valles Caldera (chapter 5), may simultaneously be informed
by, and serve to establish, the veracity of oral traditions. For
this reason, it is useful to examine the substantive differences
in the ways in which Anglo-American and traditional Native
American and Hispanic land-based communities generally
organize and interact with their cultural-historical memories
in constructing their landscapes (following Ferguson
2002:4.5–4.7).
Landscape is a cultural process entailing interaction
between relatively static representations of geographical
space and dynamic cultural and social factors that underlie the
construction of these representations (after Ingold 1993:738;
see also appendix III).
http://www.fs.fed.us/rm/pubs/rmrs_gtr196.pdf
The wanker Anschuetz goes on to quote various native "experts" who are either the world's biggest shuckin' and jivin' Uncle Toms or double agents or both, so patently absurd and worthless are their nuggets of wisdom. He cites no other archeological or anthropological evidence to back up his many completely anodyne and yet evanescent assertions about native geopsych in the very important emerging field of pre-Columbian water management structures. (Water, in the desert, is God. Literally.)
Compare and contrast Anna Sofaer, who single handedly has done most of the real work at Chaco Canyon. She has archaeo facts, and the natives are so grateful to her for proving the sophistication of their pre-Columbian culture at Chaco that they they come forward with all kinds of spiritual and geopsych info to help her explain her glyphs and highways and site placements. So Anschuetz gets schlock or persiflage from his native correspondents, and Anna -- though she has a lot of snotty white lady issues -- can't beat hers off with a stick.
...drifting through the dark after zazen.
Dude.
My eyes glaze over.
Nor is this the carefully written metaphysical post I envisioned, pairing the anthro excerpt with a particularly mannered and yet slobbering obituary of a "rebel abbot" by the former girlfriend from Tricycle magazine -- to address the shameless wanking of both anthropologists and American Buddhists, each of whom adopt the same grossly offensive tone of voice. Heap big red man.
I could not access the abbott's former girlfriend's piece -- they so value the widow sensei's wanking it's behind a pay wall -- but you can get an idea of what it's like by reading the encomia of the other shameless inscrutables:
It was an exciting time, when Maezumi Roshi’s first dharma successors were training together at Zen Center of Los Angeles. Tetsugen (Bernie Glassman) was developing Zen businesses, Dennis Genpo Merzel adapted EST Training for Zen, Joko Beck’s piano music drifted through the dark after zazen, and Daido produced Zen Center publications. I was the center’s physician.
That, grasshopper, is a MEGO lede.
And, btw, Tricycle magazine has smooth, hairless, Buddhist porn on the cover this month.
Both anthropologists and Buddhist converts think they're speaking with reverence according to the people they've been completely seduced and ravished by -- anthropologists of native Americans, both North and South, like the anthro wanker Kurt F. Anschuetz quoted below, and American students of Asian (and native American!) religions who adopt this passive-aggressive coded koan speak which they think is how Asians talk.
You might as well be doing a Charlie Chan accent, which is something they'd be horrified to think they were modelling -- which just shows you how totally clueless they are.
My friend the art historian of the pre-Columbians points out also that the objects of study, whether venerable Asian senseis or natives of the Americas, give very simple answers, suitable for five-year-olds, to the dreadfully eager and horny white people who, atheists themselves, ask them so many incredibly rude and puppy-like questions about God without being initiates, or indeed native speakers of one's language. Such that what American Buddhists and anthropologists then promulgate as the word of the Hot Brown Holy People is really, Grasshopper, atheist, longnose, watch your step very carefully. Babies are brought here by storks.
Landscapes as Memory and
Landscapes of Memory
All humans remember and celebrate cultural-historical
memories through the traditions sustained by their cultural
communities. As I observe in appendix II, every community
imbues its landscape with intrinsic meaning based on
its cultural patterns of perception and interpretation (after
Anschuetz 1998b:44–58). These perceptions include not only
the community understandings of its physical environment
and resources, but time and how people interact with their
cultural-historical memories to create and sustain their traditions
(e.g., see Ortiz 1991). Other customs, including many of
the vernacular (qua common, indigeneous) land use activities
pursued by Native American and Hispanic groups within the
Valles Caldera (chapter 5), may simultaneously be informed
by, and serve to establish, the veracity of oral traditions. For
this reason, it is useful to examine the substantive differences
in the ways in which Anglo-American and traditional Native
American and Hispanic land-based communities generally
organize and interact with their cultural-historical memories
in constructing their landscapes (following Ferguson
2002:4.5–4.7).
Landscape is a cultural process entailing interaction
between relatively static representations of geographical
space and dynamic cultural and social factors that underlie the
construction of these representations (after Ingold 1993:738;
see also appendix III).
http://www.fs.fed.us/rm/pubs/rmrs_gtr196.pdf
The wanker Anschuetz goes on to quote various native "experts" who are either the world's biggest shuckin' and jivin' Uncle Toms or double agents or both, so patently absurd and worthless are their nuggets of wisdom. He cites no other archeological or anthropological evidence to back up his many completely anodyne and yet evanescent assertions about native geopsych in the very important emerging field of pre-Columbian water management structures. (Water, in the desert, is God. Literally.)
Compare and contrast Anna Sofaer, who single handedly has done most of the real work at Chaco Canyon. She has archaeo facts, and the natives are so grateful to her for proving the sophistication of their pre-Columbian culture at Chaco that they they come forward with all kinds of spiritual and geopsych info to help her explain her glyphs and highways and site placements. So Anschuetz gets schlock or persiflage from his native correspondents, and Anna -- though she has a lot of snotty white lady issues -- can't beat hers off with a stick.
...drifting through the dark after zazen.
Dude.
My eyes glaze over.
