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Revelation

I am ten, sitting on your sofa. 
I watch as you paint and talk. 
Your voice is a swallow, 
which sometimes loops through the Andes, 

After Her Stroke

Above this cold chair 
they say vegetable. Voices like calves 
bawling for their mother’s teats. 
I think yellow squash, summer, 

Finding Place

A fire in the pasture undulates
of blue and white and yellow flower,
a fire like a snake, it would seem, iridescent 

Runaway

A bus token jingles 
against the nickels and dimes 
in the pocket of his Pendleton coat 
as he lingers at the door 

Mass Transit Madonna

She looks around wondering if
The driver remembers her stop.
She does not speak to me
But bends her white neck

Perplexed by the Revelator’s Heaven

Aren’t leaves crumbling against the edge 
of autumn, the fibrous tangle 
of the lesser shrew’s heart, and a prophet curled
in the belly of night, shaking like a reed fragile enough? 

Fierce Joy and Proof That It Happened

In my CD collection is a set of two semi-bootlegged discs, their cases held together with a rubber band, each marked La Pietà, 1/21/01 in permanent marker. The recording itself is perfectly legal; I arranged for it with an ebullient phone contact at NPR’s “Performance Today,” along with recordings of several other concerts on the “Chamber Music in Historic Sites” schedule that season. That I ended up with a copy of it is sheer luck, or divine intervention, or chutzpah. The music is a French-Canadian all-girl band, playing music written for young women, and it is my favorite CD. 

Undie Running on the Line between Church and State

They were wearing next to nothing. Thongs, boy-shorts, string bikinis. A lacy Victoria’s Secret red and black nightgown seemed downright conservative. Pro-gay slogans—“Marriage Equality!” and “Down with Prop 8!”—were plastered on chests, legs, butt cheeks, cheeks. “Judge not lest ye be judged” read one billboard/lower back, scrawled in what might have been red lipstick. Tattoo ink had rendered many of these mostly twenty- and thirty something-year-old bodies more permanent canvases. 

Our Dinner with Levi Peterson

Levi Savage Peterson, the beloved and controversial Mormon writer, throws a quietly skeptical glance over his menu in a posh Palo Alto nouveaux-Middle Eastern restaurant on a recent evening in early June 2011. My partner, Russell A. Berman, of Stanford University, president of the Modern Language Association, and I had invited Peterson to speak about his work and his contributions as a “literary intellectual” in the American public sphere.

(Re)Interpreting Early Mormon Thought: Synthesizing Joseph Smith’s Theology and the Process of Religion Formation

Nine months after Joseph Smith and his brother were assassinated by an angry mob in June 1844, Parley P. Pratt published a proclamation addressed to the Church’s large and dispersed membership to assure them that all was well. In doing so, he sought to accomplish two things: first, to praise Smith’s legacy as the found ing prophet of a movement that had attracted thousands of converts on both sides of the Atlantic Ocean; and second, to insist on the necessity of the Quorum of the Twelve’s institutional leadership—a role that meant not only continuing, but fulfilling and ex tending, Smith’s religious vision. “The chaos of materials prepared by [Smith] must now be placed in order in the building,” he wrote. “The laws revealed by him must now be administered in all their strictness and beauty. The measure commenced by him must now be carried into successful operation.”