You can see the festschrift here.
You can see the festschrift here.
With authorities ineffective, the 2,200-strong Ka’apor, in the Brazilian state of Maranhão, are taking on the illegal loggers with technology and direct action
Ka’apor Indians set fire to illegally cut logs found near the indigenous territory. Photograph: Lunae Parracho/Greenpeace
Jonathan Watts in Alto Turiaçu Indigenous Territory
With bows, arrows, GPS trackers and camera traps, an indigenous community in northern Brazil is fighting to achieve what the government has long failed to do: halt illegal logging in their corner of the Amazon.
The Ka’apor – a tribe of about 2,200 people in Maranhão state – have organised a militia of “forest guardians” who follow a strategy of nature conservation through aggressive confrontation.
Logging trucks and tractors that encroach upon their territory – the 530,000-hectare Alto Turiaçu Indigenous Land – are intercepted and burned. Drivers and chainsaw operators are warned never to return. Those that fail to heed the advice are stripped and beaten.
It is dangerous work. Since the tribe decided to manage their own protection in 2011, they say the theft of timber has been reduced, but four Ka’apor have been murdered and more than a dozen others have received death threats.
Now the Ka’apor are seeking support through NGOs and the media. Earlier this month, the Guardian was among a first group of foreign journalists and Greenpeace activists who were invited to see how they live and operate.
Reaching their land was a long haul. After flying to São Luis, the capital of Maranhão state, it took more than eight hours to drive along a potholed highway flanked by cattle farms and palm plantations before turning off on to a bumpy dirt track through tracts of deforested land, until a dense thicket of jungle marked the limit of Ka’apor territory.
The path was so close to the foliage here that branches constantly scratched and scraped the sides of our 4x4 until finally, just a few minutes before midnight, we emerged into a clearing bathed in moonlight.
Living in such outposts is a sacrifice. Longer-established villages have electricity, health centres, football pitches and satellite dishes. Jaxipuxirenda is bereft of such creature comforts.
But it is a key part of a drive to regain territory, independence and respect – all of which have been steadily eroded by loggers for more than two decades. Alto Turiaçu, which covers an area equal to Delaware or three times that of Greater London, is a vulnerable and lucrative target. Although 8% has already been cleared, the indigenous land contains about half of the Amazon forest left in Maranhão state. This includes much sought-after trees, like ipê (Brazilian walnut), which can fetch almost £1,000 ($1,500) per cubic metre after processing and export.
The Ka’apor asked the government to protect their borders, which were recognised in 1982. Last year, a federal court ordered the authorities to set up security posts. But nothing has been done, prompting the community to organise self-defence missions.
“Sometimes, it’s like a film. They fight us with machetes, but we always drive them off,” he says. “We tell them, ‘We’re not like you. We don’t steal your cows so don’t steal our trees.”
The main weapons used by the Ka’apor are bows and arrows and borduna – a heavy sword-shaped baton. One of the group also owns a rusty old rifle. Mostly though, they depend on greater numbers.
Tidiun Ka’apor takes us to a charred truck and tractor that the group burned in a confrontation a little over a week earlier and uses the ashes to paint his face. “This gives us strength,” one of his associates says. The Ka’apor are thought to have set fire to about a dozen loggers’ vehicles. Further along the road, they build a pyre of planks seized inside their land, douse it with gasoline and then watch it burn.
Another of the group’s leaders Miraté Ka’apor says the use of violence – which has resulted in some broken bones but no deaths among the loggers – is justified. “The loggers come here to steal from us. So, they deserve what they get. We have to make them feel our loss – the loss of our timber, the destruction of our forest.”
Compared with the past, he said the missions were effective. “Our struggle is having results because the loggers respect us now.”
But the loggers also appear to be responding with lethal force. On 26 April, a former chieftain, Eusébio Ka’apor was murdered by gunmen on his way back from a visit to his brother. Like most killings of indigenous people and environmental activists in Brazil, the crime has not been solved, but the dead man’s son has little doubt who is responsible and what they were trying to achieve.
“He was a target because [the loggers] thought he was the main leader of the group,” said Iraun Ka’apor. “They thought the Ka’apor would stop if they killed him. But we will continue with our work of protection. I’m not afraid. This is my home, my land, my forest.”
Ten days before we arrived, Iraun received a death threat and was told that the bullet that killed his father had been meant for him.
The authorities in Maranhão – the poorest state in Brazil – warn the Ka’apor that although they are within their rights to protect their land, it is ultimately up to the state to resolve disputes over territory.
Inside Alto Turiaçu, people are sceptical that the police and government are willing to look after indigenous interests. Last year 70 Indians were murdered in Brazil, a 32% increase on 2013, according to the Missionary Indigenous Council. In many cases the killings were related to land disputes with loggers or ranchers. In their community gathering, many Ka’apor expressed the belief that the authorities were colluding in the sell-off of the forest.
“We are very concerned,” Miraté says. “Even the local authorities are involved. They grant licences to the sawmills and that encourages the loggers. The way thebrancos [white or non-indigenous people] are organised also promotes death. They make a profit from this.”
Government officials prefer to focus on the positives: the slowdown in Amazonian deforestation rates over the past 10 years (though in Maranhão’s case this is largely because there is so little forest left) and the progress made in bringing culprits to justice. This year, prosecutors in neighbouring Pará state havebroken up an illegal land-clearance ring and arrested corrupt officials in timber-laundering syndicates that supply fake certification to loggers. Elsewhere, satellite monitoring has helped to identify which landowners are tearing down or burning the most trees, though this approach is of less use when it comes to the steady degrading of the forests by invasive loggers.
Pedro Leão, superintendent for Ibama (Brazilian Institute of the Environment and Renewable Natural Resources) insists his agency is already combating the criminal organisations behind illegal logging and cautions that it is “extremely risky” for the Ka’apor to do the same. He said he hoped Ibama could make greater strides in the future by focusing on sawmills and possibly using GPS trackers.
These are already areas where the Ka’apor are active. During this month’s visit, Greenpeace – which also helped the Guardian to reach the area – provided the community with 11 camera traps, 11 GPS trackers and two computers, worth a total of 20,000 reais (£3,480/$5,260).
Marina Lacorte, a forest campaigner with Greenpeace Brazil, said the devices – which are usually used to capture wild animals on film – were intended to enhance the Ka’apor’s success in diminishing illegal logging. “With the cameras, we hope to prove that at a certain time and date in a certain place, the trucks arrived empty and left with timber. We hope the devices can produce more evidence to persuade the authorities to do something to stop the logging and the conflict and the murder.”
Ibama – the main agency dedicated to protecting the forest – has about 1,500 rangers to monitor the Brazilian Amazon, an area that is more than half the size of the US. Many of them have mixed feelings about land clearance. Some are even in the pay of loggers, as recent scandals have revealed.
By contrast, indigenous groups like the Ka’apor have the incentive and the manpower on the ground to resist the decimation of their forests. For them, this is not just a job, but a matter of identity and survival. The benefits can be global. In a recent report, the World Resources Institute noted that when indigenous people have weak legal rights, their forests tend to become the source of carbon dioxide emissions, while those in a strong position are more likely to maintain or even improve their forests’ carbon storage. Underlining this, a research paper published last month in Science, notes that forest dwellers are the best defence against logging and land clearance.
The danger is that such groups might become involved in a proxy war against emissions without the technology, the firepower or the legal authority to overcome more powerful opponents. But Miraté said the community would pick and choose how and when to get involved.
“It’s not that we don’t understand technology. We can drive cars and motorbikes and we can use computers. But we want to do things our way, the Ka’apor way,” he said.
The loggers are not the only threat to the tribe’s survival. Previous battles with the authorities and the spread of diseases brought in by outsiders reduced the population – which once stood at several thousand – to little more than 500 at the low point in 1982. The community has since rebounded – largely thanks to the recognition of its territory – and it continues to assert its cultural identity on a variety of fronts.
While many other indigenous groups are plagued by alcoholism, the Ka’apor recently introduced a ban on consumption of beer and spirits (as well as visits by Christian evangelists and political campaigners). If a member violates the rule once, he gets a warning; twice, he must face a full meeting of the tribe; three times and he is sentenced to work in the nearby town. In their relations with the government, the tribe insisted last year on being represented by a member of their own community rather than a bureaucrat from Funai (the National Indian Foundation). They have also moved away from what they say is a Funai-led system of having a single village chief and instead reverted towards collective leadership.
But Miraté fears the authorities in Brasília are more concerned about the country’s non-indigenous population and the pressure of a global economy.
“We believe that what the Brazilian government is doing now is wrong. They are following a policy to finish off the indigenous people,” he warns. But “we want to do things our own way, to respect our own culture. That’s the only way to survive.”
In the name of Allah, Most Merciful, Most Compassionate
“Human activity is putting such a strain on the natural functions of the earth that the ability of the planet’s ecosystems to sustain future generations can no longer be taken for granted.”
We are driven to conclude from these warnings that there are serious flaws in the way we have used natural resources – the sources of life on Earth. An urgent and radical reappraisal is called for. Humankind cannot afford the slow progress we have seen in all the COP (Conference of Parties – climate change negotiations) processes since the Millennium Ecosystem Assessment was published in 2005, or the present deadlock.
1.8 It is alarming that in spite of all the warnings and predictions, the successor to the Kyoto Protocol which should have been in place by 2012, has been delayed. It is essential that all countries, especially the more developed nations, increase their efforts and adopt the pro-active approach needed to halt and hopefully eventually reverse the damage being wrought.
الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ
Praise be to Allah, Lord and Sustainer of all beings
Qur’an 1: 1
He is the One Creator – He is al-Khāliq
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ
He is Allah – the Creator, the Maker, the Giver of Form
Qur’an 59: 24
الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ
He Who has perfected every thing He has created
Qur’an 32: 7
Nothing that He creates is without value: each thing is created bi ’l-haqq, in truth and for right.
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ
And We did not create the heavens and earth and that between them in play. We have not created them but in truth
Qur’an 44: 38
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا
All that is in the heavens and the earth belongs to Allah.
Allah encompasses all things
Qur’an 4: 125
وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ
أَلاَّ تَطْغَوْا فِي الْمِيزَانِ
وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلا تُخْسِرُوا الْمِيزَانَ
وَالأَرْضَ وَضَعَهَا لِلْأَنَامِ
He raised the heaven and established the balance
So that you would not transgress the balance.
Give just weight – do not skimp in the balance.
He laid out the earth for all living creatures.
Qur’an 55: 7-10
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا
لا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
So set your face firmly towards the (natural) Way
As a pure, natural believer
Allah’s natural pattern on which He made mankind
There is no changing Allah’s creation.
That is the true (natural) Way
But most people do not know it.
Quran 30: 30
2.5 We recognize the corruption (fasād) that humans have caused on the Earth due to our relentless pursuit of economic growth and consumption. Its consequences have been –
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ
Corruption has appeared on land and sea
Because of what people’s own hands have wrought,
So that they may taste something of what they have done;
So that hopefully they will turn back.
Qur’an 30: 41
وَمَا مِن دَآبَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم
There is no animal on the earth, or any bird that wings its flight, but is a community like you.
Qur’an 6: 38
لَخَلْقُ السَّمَاوَاتِ وَالأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
The creation of the heavens and the earth
Is far greater than the creation of mankind,
But most of mankind do not know it
Qur’an 40: 57
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
Then he who has done an atom’s weight of good, shall see it;
and he who has done an atom’s weight of evil, shall see it.
2.8 In view of these considerations we affirm that our responsibility as Muslims is to act according to the example of the Prophet Muhammad (God’s peace and blessings be upon him) who –
3.1 We call upon the Conference of the Parties (COP) to the United Nations Framework Convention on Climate Change (UNFCCC) and the Meeting of the Parties (MOP) to the Kyoto Protocol taking place in Paris this December, 2015 to bring their discussions to an equitable and binding conclusion, bearing in mind –
3.2 We particularly call on the well-off nations and oil-producing states to –
3.3 We call on the people of all nations and their leaders to –
3.4 We call upon corporations, finance, and the business sector to –
3.5 We call on all groups to join us in collaboration, co-operation and friendly competition in this endeavour and we welcome the significant contributions taken by other faiths, as we can all be winners in this race
وَلَكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُم فَاسْتَبِقُوا الْخَيْرَاتِ
He (God) wanted to test you regarding what has
come to you. So compete with each other
in doing good deeds.
Qur’an 5: 48
If we each offer the best of our respective traditions, we may yet see a way through our difficulties.
3.6 Finally, we call on all Muslims wherever they may be –
Heads of state
Religious leaders and scholars
Islamic endowments (awqaf)
Educators and educational institutions
Civil society activists
Communications and media
وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً
Do not strut arrogantly on the earth.
You will never split the earth apart
nor will you ever rival the mountains’ stature.
Qur’an 17: 37
We bear in mind the words of our Prophet (peace and blessings be upon him):
The world is sweet and verdant, and verily Allah has made you stewards in it, and He sees how you acquit yourselves
Hadīth related by Muslim from Abu Sa‘īd Al-Khudrī)
no one leaves home unless
home is the mouth of a shark
you only run for the border
when you see the whole city running as well
your neighbors running faster than you
breath bloody in their throats
the boy you went to school with
who kissed you dizzy behind the old tin factory
is holding a gun bigger than his body
you only leave home
when home won’t let you stay.
no one leaves home unless home chases you
fire under feet
hot blood in your belly
it’s not something you ever thought of doing
until the blade burnt threats into
and even then you carried the anthem under
only tearing up your passport in an airport toilets
sobbing as each mouthful of paper
made it clear that you wouldn’t be going back.
you have to understand,
that no one puts their children in a boat
unless the water is safer than the land
no one burns their palms
no one spends days and nights in the stomach of a truck
feeding on newspaper unless the miles travelled
means something more than journey.
no one crawls under fences
no one wants to be beaten
no one chooses refugee camps
or strip searches where your
body is left aching
because prison is safer
than a city of fire
and one prison guard
in the night
is better than a truckload
of men who look like your father
no one could take it
no one could stomach it
no one skin would be tough enough
go home blacks
sucking our country dry
niggers with their hands out
they smell strange
messed up their country and now they want
to mess ours up
how do the words
the dirty looks
roll off your backs
maybe because the blow is softer
than a limb torn off
or the words are more tender
than fourteen men between
or the insults are easier
than your child body
i want to go home,
but home is the mouth of a shark
home is the barrel of the gun
and no one would leave home
unless home chased you to the shore
unless home told you
to quicken your legs
leave your clothes behind
crawl through the desert
wade through the oceans
your survival is more important
no one leaves home until home is a sweaty voice in your ear
run away from me now
i dont know what i’ve become
but i know that anywhere
is safer than here
Main photograph by Daniet Etter/New York Times/Redux /eyevine. Laith Majid cries tears of joy and relief that he and his children have made it to Europe.
Warsan Shire is a Kenyan-born Somali poet, writer and educator based in London. Born in 1988, Warsan has read her work extensively all over Britain and internationally – including recent readings in South Africa, Italy, Germany, Canada, North America and Kenya- and her début book, ‘TEACHING MY MOTHER HOW TO GIVE BIRTH’ (flipped eye), was published in 2011. Her poems have been published in Wasafiri, Magma and Poetry Review and in the anthology ‘The Salt Book of Younger Poets’ (Salt, 2011). She is the current poetry editor at SPOOK magazine. In 2012 she represented Somalia at the Poetry Parnassus, the festival of the world poets at the Southbank, London. She is a Complete Works II poet. Her poetry has been translated into Italian, Spanish and Portuguese. Warsan is also the unanimous winner of the 2013 Inaugural Brunel University African Poetry Prize.
1 September 2015 – A new report published by the United Nations Conference on Trade and Development on assistance to the Palestinian people warns that the Gaza Strip could become “uninhabitable” by 2020 if current economic trends persist.
In addition to eight years of economic blockade, over the past six years, Gaza has endured three military operations that have shattered its ability to export and produce for the domestic market, ravaged its already debilitated infrastructure, and left no time for reconstruction and economic recovery.
According to UNCTAD, conflict has accelerated the “de-development” of the Occupied Palestinian Territory, a process by which development is not merely hindered but reversed.
The report highlights the severe crises in Gaza related to water and electricity, as well as the destruction of vital infrastructure during the military operations in July and August 2014. For example, it finds that Gaza’s 1.8 million inhabitants rely on coastal aquifers as their main source of freshwater, yet 95 per cent of this water is not safe to drink.
In addition to the 500,000 people who have been displaced in Gaza as a result of the most recent military operation, the report estimates significant economic losses, including the destruction or severe damage of more than 20,000 Palestinian homes, 148 schools and 15 hospitals.
Serious damage was also inflicted on Gaza’s sole power plant.
The UN estimates that in 2014, unemployment in Gaza reached 44 per cent, the highest level on record. UNCTAD describes the economic well-being of Palestinians living in Gaza as being worse today than two decades ago.
In fact, the report shows that with negative economic growth of minus 0.4 per cent last year, the economy of the Occupied Palestinian Territory witnessed its first recession since 2006 and a fall in income per capita for the second year in a row. The deteriorating situation is reportedly due almost entirely to a range of “discriminatory” economic policies imposed on it.
These include Israel withholding almost $700 million of Palestinian clearance revenue, which comes from taxes on imports into the Occupied Palestinian Territory, compounding a fiscal crisis for the Palestinian National Authority, on whose behalf Israel collects the revenues.
Finally, UNCTAD is warning that donor support remains a necessary but insufficient condition for Gaza’s recovery and reconstruction. Short of ending the blockade, it said donor aid will remain vitally important but will not reverse the ongoing de-development and impoverishment in Gaza.
This article made me so sad. My parents got married right before the civil war in El Salvador. My dad came here in 1979, right before my brother was born. He looked for a job for six months in San Diego, before his sister found him something in New York. He found an apartment and worked for 3 years. My mother would write him and tell him about the bodies that littered the porch and yard almost every night. He saved enough money to go back to El Salvador, hire a couple of coyotes and bring my mother and brother home.
My mom had no idea he was coming. She was hanging laundry and my brother was playing with his toys when my father showed up. “It’s time to go,” he said. My mother looked at him and the two men with him. She nodded. This was real. She scooped up my brother and barely had time to say goodbye to her family before they were on their way.
They made it to Guadalajara by bus, the most luxurious leg of their trip. They made the rest of their way by foot. My mom, my dad, the coyotes, and my brother who was only 3 at the time.
They made their way through desert and jungle, mostly at night. There’s one part of the story my mom tells over and over, recalling every detail like it was yesterday. They had reached a cliff that dropped about 20 feet. The only way around it was to jump it. My mom, having carried my brother most of the way put him down as she watched one of the coyotes and my dad jump. “Jump,” the other one said to her. “No. No. I’ll go back. This is too much. I’d rather go back,” she was frightened but she did not cry. “This is your only choice,” the man told her. “I am not jumping that with my son. Leave. I’ll go back.” The man stared at her. She was serious. In one swift motion, he picked my brother up, jumped the cliff and took off, past my father and the other man. My mom did not hesitate. Next thing she knew, she was tackling the coyote and taking her son back. “It was the only way to get you to jump,” the man said.
Crossing the actual border was easy. There was a hole underneath the fence that they all crawled through. From there, they ran for what my mother says felt like forever. Through people’s yards, past their barking dogs, until they came to a truck. They piled in, along with others who were also being smuggled in. The drive was long. I’m not sure how long they stayed in the house where they were being hidden, or how they were able to get on a plane, but they made it to San Diego airport. My dad bought my brother a little toy car before they got on the plane to New York. My brother says this is the first thing he remembers.
I think a lot about this story and what my parents went through to get here. I think a lot about what life must have been like back in El Salvador. My mother tells me about a little girl who went missing, only to be found buried upside down in the ground, her legs sticking out, and a pole jammed between them. It was a real life nightmare, and even though the war is over, gangs have taken over. Not much has really changed.
The people who come to this country, especially from Central America, see the US as their only hope. If they stay where they are, they die. They can come here, and they might die on the way, but there is hope that they won’t. That’s it. Their choices are die or maybe die. And IF they actually get here, it’s only to find that they’re not actually wanted here. No one wants to help them, they can’t find work, they are literally illegal. Imagine someone telling you your entire life and presence is illegal. You are not worth anything, not even your life. You left a life of fear for a life of new fears. Fear of being caught, fear of being found, accompanied by the still too familiar fear of dying. Their idea of The American Dream was a lie.
My parents and my brother are all United States citizens now. They are hard-working, tax-paying American citizens. My mother probably knows more about American History than anybody reading this. But she still doesn’t speak English too well, and since she doesn’t wear her certificate of citizenship around her neck, people will still think that she should go back to where she came from.
“Go back to where you came from. Go back to your life of fear, of hopelessness and nothing. Go back to probably die.”
I think about this a lot. My parents also came from El Salvador during the civil war, and my mom talked to me when I was young about it a lot. People here don’t understand what it was like. My mom told me stories of an uncle who was kidnapped, tortured, and flayed alive. The military would kill women and children and leave their bodies on the steps of churches as a way to terrorize civilians. Doctors who were arrested and disappeared because they tried to save a dying pregnant woman and her child. My aunt and her twin being imprisoned for months when they were children – literal children – and being starved and literally given the soldiers’ urine to drink. My mom can’t go visit her childhood home because all that’s left is a field of rubble.
And of course, everyone glosses over the fact that the US supported and helped the Salvadoran government during this time – the same government responsible for a majority of the brutality experienced during the war.
How are we, as Americans, involved? The American government, one of the people, was intimately involved with El Salvador’s right wing government before and after the massacre. We provided them with weapons, money, and political support for a full 11 years after the massacre. The story of the massacre, while initially disputed by both the Salvadoran and American governments, has been corroborated by eyewitness accounts (Rufina Amaya, a local woman, escaped while her family was killed). A New York Times reporter visited the town shortly after the massacre and published this article. Furthermore, examinations of exhumed remains are consistent with accounts of the brutality of the killings. Despite strong evidence of mass torture and senseless murder, America stood by El Salvador´s military leaders.
You collaborate in the brutalization of a country, deny your involvement, and on top of that you have the gall to act indignant when people come here to escape the atrocities you’ve helped create?
USA: *terrorizes and upends entire South and Central American countries basically whenever they feel like it for centuries*
Americans: Not our kids, not our problem!
My heart is your suitcase
Make a prediction: what kind of words do you think we will hear in this poem?
adorable . available . allowable . affordable . attainable .
amiable . assumable . amenable . breakable . biddable . breathable
There might be valentines and little heart-shaped candies
scattered through it
maybe a promise better than your instincts
Let’s play the Trap My Heart Game:
use the roses and chocolates to capture the heart
Click on a space to bring up a rose
The less roses you use, the higher the score
In the rib cage, shaped like an upside-down pear
my heart is a not-for-profit organization
At the risk of inventing a word for Supernatural Christianity
what kind of words are the following: level, civic, madam, eye?
What kind of words have different forms because of politeness levels?
Look up the etymology of "overwhelmed”
and you’ll find your phone vs. your heart
What kind of words come out your mouth?
Look up these words: common, proper, abstract, collective
Are they corrupt words? Improper words? Swear words? Rotten words?
How does the body reply to this cosmetic world?
With language. What kind of words have cosmetic sensory attributes?
So where does the myth originate that your heart stops when you sneeze?
Does this myth sit behind your sternum?
What kind of words are not allowed in prison mail?
Behind the kind of words like "pain," "itch," "tingle,"
I’ve been trained to sign my name
GALILEO What kind of words?
ANDREA Names of stars
GALILEO Such as?
ANDREA The bottommost ball is the moon
I’ve plotted your heart in geeky love note algebra:
an equation in white on front and implicit heart plot in white and red on the back of this shirt
Before we talk about these mathematical underpinnings
what kind of words are underlined? What kind of words are in italics?
Use each of these in a sentence: August and Left-Handers
How might these by symbolic?
If you are sanctified, it will make your heart sick to hear these words thus inserted
I just think you should know. Perhaps you can discuss here
this twangy, surf-ish, irregular music
I was sitting in the mud, my heart active and graphic
coming up with specific descriptions
like color, size, material, imagery
or more unusual adjectives
like weird, nerdy, a season, spooky, steampunk, hipster, etc
Submissives are actually the dominant ones
Pop songs tell us that our lives are irreplaceable
Let my heart be your suitcase
Resourceful Odysseus glowered at her, and answered angrily:
“I'll be off soon, but only to Telemachus, to let him know what kind of words you bitches use”
As a frustrated advocate for unfettered celebrity
she is already tired of being cold
On her bleak lunchbreak
there were 16mm film projections and light-based (de)constructions
This is the legacy of helping orphans around the world
Do NOT look if you don't want to be reduced to a puddle of awwww
Perhaps the body's most beautiful muscle
my heart is also a food truck
I am for storytellers. I am for your back story
But what happens when
God doesn't know what kinds of words to put in the Bible?
What kind of words do you repeat in your mind
while waiting on line
travelling by bus or train
or at any other time you are mentally not busy?
What kind of words, what kind of sentences, what kind of structures
do you have to have
in order for this performance
to be the right kind of crime?