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What we know

This is what we know:

(Beneath the full-blooded hype)

That every atom is a mirror

That every drop of rain is an ocean

That every island is a mountain

That every river is an artery

That every tree is a system

That every whisper is a tornado

That every grain of sand is a memory

That every sound is a movement

That every blade of grass is a canopy

That every dew drop is a kiss

That your hand on my heart

Is a planet being born

Earth Music

Coming up through the heart space
Is a new voice
Quieter and steady
Rhythmically weaving
Upwards like a fountain
Pouring forth a new story
That is yet to be told

This tender song
Emerging from the soul
Is not the beginning
Nor the end –
It is a birth canal
For the truth

We have known it
All along –
But to sing it out,
To hear it merge
With oxygen and come alive
Is to open new possibilities
New opportunities
To rewrite the story
To decolonise our minds

Will you sing with me?
Will we become a chorus?
A full body of sound
Reverberating through the air
Vibrating with the tremors
Of the earth body?
Come, lay yourself down on the ground
Let her speak to you
Let her hold your sound,
Your story,
And hear hers…
Together, let’s make music.

Omissions

Though I don’t write here often, it’s amazing to me when people stumble across this blog. I guess when they google me, it comes up. And it’s quite amusing – I wonder what they imaging from the patchwork of random snippets assembled here?

One thing that has been missing from this space is the fact that much of my life over the past eight years has been dedicated to learning about and facilitating cultural responses to the climate challenge, mostly with the endlessly inspiring Julie’s Bicycle and more recently through The Field. It’s a glaring omission. I haven’t written much about this work outside of the professional writing I’ve done, but in the last few years the itch of my inner voice has been irritating me to arrive back at the keyboard.

The itch began with a sense of deep disconnection, which I became aware of when I read Ten Billion by Stephen Emmott, a piece of work that charts how the rise of human population to ten billion in the coming years will put pressure on the systems that sustain life, and exacerbate climate change. I had read many climate related things before it, but Emmott’s unapologetically apocalyptic assessment ignited a kind of tipping point. I read the last page, in which the author decides the one thing he will give his son to survive the future is a gun, on the tube just as it arrived into my home station in north London. The sense of profound pain and grief that overcame me as I stepped onto the platform and out into the twilight of a wet London evening opened up a void into which my natural – and bordering on naïve – optimism plunged into. Bereft of the resource that had held my resolve to believe that a different future was possible, I reached out to the planet. What would it tell me if I asked for help, for direction on what to do next? What conversation would we have if (mother) Earth could speak? And how could I ignite this conversation? That night I went home and began writing. It was the only way I knew to converse with something well beyond the human (and my individual mind) – to dive into the creative flow that exists in the space between everything, where words are letters, lines and space, and also silence, and much more besides. Perhaps that was where I would be able to ask, and also to listen.

See the source image

Since then, the Conversation with Gaia, as I’ve now come to call it, has evolved in many different ways, and led me to people and practices which have offered different possibilities for “conversation” and dialogue with the Earth. I have increasingly found myself outdoors to commune with the non-human directly, and with people of different disciplines and cultural traditions to explore how the body and the imagination can facilitate dialogue and a “knowing” in relation to the planet beyond words. It’s been a deep process of integration that’s stitched my cultural, artistic, scientific, anthropological, and spiritual aspects interests together in new and revealing ways, exposing the common roots and intersections of human culture now and throughout history. And I have learned many things, am still learning many things, by asking, listening, and doing. I have come to appreciate this tripod, and the importance of all three elements in creating space for the Earth to be present in our lives, our activism, and the narrative that shapes the society we create through beliefs and behaviour. To re-member that I am (we are) one element of a larger whole – an ecosystem which is in itself an organism called planet Earth.

This “conversation” may sound esoteric, and it is, but it is also very tangible. It takes place in moments of real connection with people, in news items celebrating solutions to ecological breakdown, in protests that resist a system that is heading for a cliff edge, in the glint of solar panels across the land, in the rising voices of indigenous leaders calling to our conscience and reminding us that social and ecological justice are one – that a different way of being and seeing is possible because it has always been available to us. It exists in the steady voice of a 15 year old telling the UN to grow up, and in taking time to witness the incredible diversity of wildlife and complex miracle of everyday activity that makes the fragile balance of life on earth possible. It is relational, reciprocal, interconnected, collective. It is vulnerable, creative and courageous. It is present, timeless, powerful. It is personal, political, spiritual, and it’s available to all of us, calling for our participation.

Our survival, and the planet’s wellbeing, depends on the Earth being seen, being acknowledged and brought into our awareness. Only we can do that, individually and together. Our survival depends on whether we are able to stop denying the crisis, the disconnection, and the violence of separation, and find ways back into a conversation that honours that which gives us life, oxygen, water, nutrition, and the relationships between us humans, and non-humans, which create the conditions for thriving. Our survival depends on whether we can stop denying the part of us that IS nature, and embrace what it means to be part of something much larger than the self.

So this post is a humble door opening, and an invitation. I’m not alone in writing on these topics – it’s a very well-trodden path. But I want to share my journey into this regenerative inquiry more, to join the collective of minds and cultures exploring these practices, and continue asking, listening and doing.

I wrote my first complaint letter in a long while, possibly ever, a few weeks ago. OK, it wasn’t a letter, it was an email, but same difference. Anyone who knows me will know how out of character this is – I’ve got to be pretty damn angry to take the time to channel my fit of rage through a laborious internet feedback form. But this was serious, near-blind, blood-thumping anger. The kind that you can’t pass over.

The source? An innocent pack of Always pads.

Here’s a warning to anyone squeamish about periods – look away now – though having said that if you do have an issue then you should get over it 🙂

Continue Reading »

This isn’t a new video, but I watched it for the first time today despite having heard about the book it’s based on (Religion for Atheists, 2011) when it first came out.

Alain proposes that, rather than dispose of religion altogether, atheists should put aside the doctrine but keep the ritualistic, social and moral elements that make religion such a comforting and helpful tool for so many people.

He argues that we should bring back the sermon as much more effective model of communication than the dry lecture, and that we can use ritual, art and social spaces to encourage reflection on the big truths or virtues of life – love, generosity, compassion, for example. For me Alain’s talk makes a lot of sense on so many levels. He asks us not to reject thousands of years worth of social innovation simply because we don’t believe in the ideas that are being conveyed by it anymore, but to keep the infrastructure and instead infuse it with what makes most sense to us now. As he says, there is no reason why the mystery and wonderment of modern science can’t provide the same sensation as that of a “spiritual” experience, which helps us put our own lives and problems into perspective.

I would love to hear other people’s responses – are you religious? What do you think about his ideas? If you’re an atheist, do his ideas reflect your feelings… are you an atheist 2.0? If there was one positive quality in religion that you’d like to keep what would it be, and how would you use it?

I’ve just found out that 20th March is International Happiness Day. It seems like there’s an international day for pretty much everything now (the 20th March is also shared by “Snowman Burning Day” in the USA and Switzerland), but there is something rather nice about the first day of spring, the spring solstice and international happiness all coming together on the same day. It feels appropriate that as we welcome in the Persian new year (Nowrooz) we also celebrate happiness, and encourage it in our lives.

But what is “happiness”? It’s something we all want, but it’s not always clear how we get there. Here are some thoughts…

While the coming of the 13th Baktun of the Mayan calendar failed to bring about the end of the world on the winter solstice of 2012, other voices came forward to suggest that it was not an absolute ending that the ancients predicted, but the beginning of a new era. In particular, the Mayans of present-day Guatamala believe that this new era will be one in which big social and environmental issues will find resolution.

While I’m not one to jump to superstitious conclusions, it does seem that with the advent of the global financial crisis, enduring poverty worldwide and the rise of climate change as a pressing issue in our social consciousness, more people are questioning the values we live by and seeking to improve them.

At the very heart of this process of enquiry is our understanding of happiness, and the means by which we try to achieve it. A recent documentary, The Happy Movie, is a fascinating insight into the conditions in which happiness thrives in cultures across the world. One of it’s most poignant conclusions (taken from recent cross-cultural studies into happiness) is that a middle class American person has the same level of average happiness as a rickshaw driver in India, working 16 hours a day and living in a tiny shack with a large family and only basic possessions. In one fell swoop this documentary, and other similar films and writings, undermine the line our modern economy has been built on – that happiness and prosperity are won as a result of accumulating more, whether it be wealth, sexual appeal or Facebook friends. Instead, they present a version of happiness which is based on a basic level of financial sustainability and deep social connections.

It’s no secret that mental illness, particularly depression, is on the up in time-stressed Western societies as communities become fragmented and families get smaller and dispersed across the world. Think tanks like the new economics foundation (nef) have advised on the inevitability of shorter working weeks to encourage more time outside of the office participating in community-focused activity, and also wider distribution of wealth. What that means in practical terms, very few companies have figured out yet, but thought leadership like this is like a seed freshly planted – it takes time for them to develop root. But it seems like more and more people are in on the game of re-imagining how we might organise our social and economic systems to encourage more people-focused, rather than wealth-focused, priorities. Bhutan’s decision to adopt GDH (Gross Domestic Happiness) over GDP as their primary measure of national prosperity is one macro example of how these ideas are manifesting.

The key seems to be that in happier societies, people come first. Social relationships are valued over financial wealth and material possessions. People are content with owning less because their lives are enriched by strong, cross-generational emotional bonds, and collaborative social activities. Both the ancient mystical traditions and science tell us that compassionate and empathetic activities don’t just help other people, but also make us happier and healthier.

As Rumi says: “When we practice loving kindness and compassion we are the first ones to profit.” There have been several campaigns and initiatives I’ve come across in recent years which have tried to galvanise more compassionate action, from Karen Armstrong’s Charter for Compassion to the (perhaps more gimicky) Free Hugs campaign. And of course there are all of the individuals, organisations, carers, spiritual movements and religiously driven initiatives that work on local, national and international levels to bring happiness into people’s lives.

These are great and necessary, but at the end of the day, the only thing that can make us truly happy is ourselves – we have to work at it and, as the Dalai Lama says, “Happiness is not something ready made. It comes from your own actions.” We can’t buy it off the shelves, or receive it from a friend. It’s something we cultivate; it’s a state of mind. Abraham Lincoln once said that “People are just as happy as they make up their minds to be.” And I think it’s true. Happiness almost always seems to walk hand in hand with contentment; be happy with what you have and you will always be rich. Seek riches and you will never have enough.

So, I guess my new years resolution is to value more what I already have, and try to find happiness through positive action. Happy Nowrooz to all my Persian-speaking friends and family… and make the new year/spring solstice bring good health, new adventures and happiness to you all!

I would ordinarily in this first paragraph be making some excuse for why it’s been so long since I posted anything on here, or remarking on how fast time flies, but I think I should probably just get over it and get on with the writing. I won’t make any promises about writing more often – I think it’s about time actions spoke louder than words.

So I just finished watching Fair Game, the 2011 film that depicted the true story of Valerie Plames, the CIA undercover operative whose cover was blown by her own government after her husband, Joe Wilson, accused the Bush administration of lying about WMDs in Iraq. I felt compelled to share Wilson’s great speech on democracy towards the end of film, which reminds us of our duties as citizens, subjects or whatever we are within a democratic state, to play an active role in our democracy – to hold those who claim authority over us to account in order to maintain a fair and uncorrupt system.

I think too often a democracy is assumed to be a healthy and self-sustaining system, that the fact that it is called “a democracy” is enough to ensure that it remains truly so. But what I feel around me is a distinct sense of mistrust and lack of control over our societal trajectory – it’s nothing new to say that our society is by comparison a politically apathetic one. Perhaps, because we’ve been allowed for too long to feel that the ways things are is stable and not in need of our time and effort to improve, and meanwhile the system has become too market driven to be easily affected by the will of its people, disempowering us further.

Listening to Wilson’s (Sean Penn’s) short speech reminded me in a nutshell about all the great reasons why it’s important to stay engaged, and not get swept up in media storms, which portray a politics more akin to Big Brother than a serious endeavour to responsibly govern our country/city/town/constituency. It reminds me most importantly why it’s worth risking the consequences to speak out for truth, and that it’s ok to believe that another way of being is possible.

 

Today I am 24 years old. I will never be 23 again, ever. I will never be the age I am while writing this, ever. I am already older than when this entry began. That’s a thought I’ve tended not to preoccupy myself with, but as I inch toward completing a quarter of a century, it seems that the value of time becomes increasingly more important, especially as it seems to be speeding up as well!

I will never be as old as I was this morning when I wore my favourite tights – the ones with the most colourful pattern of flowers you’ll ever see – and stepped out into the crisp morning, enjoying the sun on my face and the breeze through my hair as I took a walk through Shepherds Bush and Notting Hill to my morning meeting.

As I walked through Shepherds Bush Green a man walking towards me turned his head away very suddenly and only returned to normal as he passed my line of sight. A strange occurrence; as I could see there was nothing in particular that would have distracted him so suddenly and for such a prolonged time. Then it struck me that perhaps his ridiculous head movement was simply to avoid meeting my eye, which made me sad. Isn’t it very sad that this man was afraid of meeting my eye? What’s the worst that could happen? A smile?

Thus the first of my birthday vows was born: this year I will endeavour to meet everyone’s eye, to smile and stare life full on in the face, to make sure I don’t miss a single connection. I will try never to avoid someone’s gaze unless there’s good reason for it (i.e. they’ve been stalking me for several blocks and don’t need any more encouragement), and especially not if it comes from a lack of confidence in myself or a feeling of pity or guilt towards the other person.

After another 20 minutes of the London tube and slow meandering through the sunny streets of Notting Hill Gate, I breakfasted at Charlie’s Cafe with a friend, Rima, and enjoyed a perfectly cooked breakfast butty of bacon, cumberland sausage and egg with an earl grey tea – perfect. We sat by the window looking out onto the most beautiful pink flowers in bloom in the cute little courtyard outside the cafe, and this is when the second birthday vow was born – to start learning the names of plants and flowers. It’s such a shame not to know because it’s rather bland to have to reduce specific species to their colour. Nevertheless, the pink flowers and the wonderfully simple ambience of the place convinced me that it wouldn’t be long before I returned. The staff were particularly friendly and sang me ‘happy birthday’ as we exited, having overheard Rima wishing me many happy returns upon arrival.

I then walked through Portobello and took the tube to work for a brief visit before heading to lunch at another wonderful discovery, St Clements Cafe, with my dear friend, Pets. St Clements is on Middle Temple Lane and is a scrumptious place which looks out onto a pristine lawn which, as Pets mentioned, would be the kind to play croquet on! Customers at St Clements can get picnic blankets from the bar and take lunch outside when the sun shines, so we’ve promised ourselves to go back and do just that. We had a terrific roast chicken and couscous main and shared a brownie and pistachio meringue, topped off with a lovely glass of wine. Divine!

From Temple I made my way home to Hammersmith, reading and dozing on the train. I’ve almost come to the end of a truly wonderful book, Any Human Heart, by William Boyd. It’s a fictional diary of Logan Mountstuart whose life spanned the 20th Century and was, as the blurb says, a ‘life lived to the full’. An Oxford contemporary with the likes of Evelyn Waugh and Virginia Woolf; a published writer and new york art dealer in the 70’s; a spy in the second world war and a newspaper-seller in his old age for an underground cell fighting fascism ‘in all it’s forms’, Mountstuart’s life is a testament to living spontaneously by the heart’s desires. It’s profoundly inspired me.

After an afternoon of music rehearsals for the Davoud Azad concert I’m taking part in, my parents joined me on a short stroll round the corner to dine at the third and final culinary adventure of the day, Chez Kristof. Having read rave reviews about the place (and some not-so-rave ones too), I thought it time to see for myself what this neighbourhood joint had to offer. Though I wasn’t overwhelmed, I was pleased with the food and had a lovely time. My pimms aperitif was satisfying and the duck confit I had was deliciously tender, literally peeling off the bone. The lighting was a little too dim for my liking and the music was a little erratic, but that added a certain charm to the evening in it’s own special way.

So it seems like this birthday has been one of trying out new eateries, and so I shall make the third birthday vow to continue the explorations; I’ll continue to seek out the perfect hang out and share my favourites with my favourite people.

The fourth is, as always, to write more. To write something every day (and to do lists don’t count), even if it’s 100 words before I collapse into bed.

And so, bonjour 24! Here I go…

After watching Avatar a couple of weeks ago I have been living in my imagination’s recreation of my life as it would be on Pandora. A return to life reunited with nature, an understanding and connection with all living things, the training of becoming a warrior and making the most of our body’s capabilities, and of course the flying with dragons part – that was just unbelievably cool.

There’s something so timelessly attractive about the stereotype of the enlightened “native”. The concept of knowledge being based entirely on necessity, and utter the immaterialism of rural life seem to erase everything that we negatively associate with the modern world of capitalism which, for want of a better word, SUCKS. On Pandora there is a sensitivity, an attention to detail, a respect of all things as they are and a brutal honesty which, sometimes, I feel is lost from our urban metropolises.

I remember one wise man who asked, in response to a friend musing on the simple, pure spirituality (in the human sense, not necessarily the religious one) of rural dwellers, what would happen if you took a villager and placed them in a city? Chances are that after a few weeks they would be no different from any urban dweller with their lack of attention to the environment, their surroundings and other people. What is it that the city does to us that grates away our humanity in such a subtle, but present way?

I don’t want to suggest that everyone who lives in an urban environment is an asshole, but I think many would agree that life in the metropolis is a hectic game of travelling as fast as possible from A to B, working hard to afford a decent lifestyle, and forces one to develop a resilience to human suffering which can allow us to walk past the several homeless people we inevitably see suffering each day as we rush about our business, and not be devastated by the thought of it. The fact is we don’t have time to. Why? Because in capitalist societies the metropolis is the centre of individual opportunity, achievement and success. As long as capitalism is our economic paradigm, we will continue to flock to the cities to pursue personal gain and development, at the expense of our energy to care about much else and remembering the core human values that our native predecessors survived on: collectivism.

My question is this: as the percentage of the world population living in urban areas begins to overtake rural populations, how will this massive migration affect human nature? Will we evolve our urban lifestyles to accommodate a sense of societal gain as priority over individual gain? Will we ever be able to return to a place where our leaders make decisions based on what is best for the whole community, rather than a select core group of elites? Even in a period of financial recession, which has threatened the current economic model world-wide, can we wake up and smell the cheese?

I doubt it. Watching Tony Blaire at the Chilcot enquiry gave me no hope of our paradigm of existence ever changing. A couple of nights age I went to see a talk called “Neuroesthetics Conversations: Improvisation, Creativity and Music” which featured the renowned jazz saxophonist, Gilad Atzmon, in conversation with neuroscientists Jessica Grahn and Stefan Koelsch at UCL. Gilad spoke about how good jazz musicians play without thinking, experiencing the whole essence of the music rather than being concerned about the details of their technique or technicalities of the piece they’re playing, which would put a damper on the quality of the music produced. He then compared this to the Chilcot equiry, saying that the enquiry was entirely tied up in the legalities of the case rather than considering the bigger picture of the ethics of what happened. It seems that this is becoming a more common trait in political and societal behaviour; getting caught up in the legalities and details of why and how atrocities happen, trying to unpick step by step what’s right or not by law, rather than making it simple and discussing the morality of our actions and their repercussions on our quality of life.

The following video perfectly expresses the notion of how possession, which is ultimately what capitalism comes down to, can ruin us as human empathisers:

I know that most people I interact with are good human beings, or at least we try to be. We care about others, we donate to charity, we buy the Big Issue… but it’s our political systems that are ultimately failing us. How can we change them? We can vote, yes, but a scratch performance based on verbatim interviews with people in the UK on their voting habits revealed to me that most people don’t feel as though their voices, or the votes, count in really making a marked difference in the governance of this country.

So what can we do to prevent our cities becoming the evaporating ground for empathy and the breeding ground for the need to possess? How can we stop the movement of human nature reaching the stage of the corporates in Avatar on their merciless search of ‘unobtanium’ (the only truly cringe-worthy part of the film – what an obvious and utterly uncreative metaphor)?

Maybe the answer is to paint ourselves blue and flash-mob Canary Wharf and the Houses of Parliament, showering petals on confused politicians and bankers, before releasing our army of fire breathing beasts and stray pigeons, and arming our bows with arrows to show them whose boss…

Writing Rules

Yes, the title is ambiguous. Writing does rule. Getting into the flow of a good story, or poem, or article, and knowing the line on which it’s all going to come to a glorious intellectual climax, feels good. Very good. Despite having somewhat neglected my writing over the last year or so, I haven’t been able to forget that feeling, haven’t been able to forget the joy of creating my own version of the world, inhabiting it with characters, and narrating a past, present and future for it that has multiple possibilities. So, on this rare morning that I have all to myself I have been reading about the art of playwrighting in an attempt to work myself up to trying my pen at writing for the stage. One of the issues I have come across is the notion of writing rules – the other side of the title’s coin – and how important they are to creating a structure both to one’s writing discipline and also the quality and form of the writing itself. 

I will begin with this poster – one of my favourites – which was sent by a friend a couple of days back:

It’s a good place to begin, especially in its emphasis on writing ALL THE TIME and doing so in a routine that becomes habitual and dedicated. Rule 12 1/2 is by far the most important, and one that I am guilty of especially – I am totally procrastinating from writing a lot of the time by reading cool posters!

Arnold Wesker elaborates on some of the points mentioned above in an impassioned note on Writing for Performance, calling for the artist to continually renew his/herself in order to keep audiences on their toes, as well as to keep writing fresh:

You must develop

Never repeat yourself

Keep inventing

Keep your mind and imagination well-oiled by exposing yourself to all sorts of other artistic experiences. The best artists usually have the effect of reviving our batteries, revealing to ourselves what more we’ve got within ourselves – books, theatre, film, music; expose yourself to all sorts of people and experiences. You must know those you want to attack better than themselves.

Listen not only to what people say but the way they say it. Keep notes about those who interest you most, record dialogue whose vigour strikes you. Do not pursue what is absurd if what you’ve experienced does not call for the absurd. When it does call for it, use it. Nor engage irony when tenderness is called for, or lyricism if the mood requires harsh naturalism.

Life comes too multifaceted to make a fetish of only one aspect of it. Reality is too complex to re-create it in a singular style which then becomes a beloved “personal signature”. I worry about writers who straitjacket their material into personal mannerisms which are mistaken for their “voice”, or their “style”. Let your material dictate its own inherent style.

Nothing nothing nothing stands still.

Nor must you!

And, most importantly, he urges artists to be brutally honest, so that audiences trust them as someone who will speak their mind, rather than acting as a megaphone for the masses:

Artist’s must never be opportunists, but fiercely independent. Their talent is a unique gift given to them for safe-keeping, cherishing, nurturing, for handing on in a dependable condition to the next generation of artists. The individual vision is singular, the only hope for the future. The group may be needed for protection, co-operative physical endeavour, a sense of security to give the individual a sense of belonging. But – no group should ever be given the right to stifle the individual voice or the group itself will be doomed. Group decisions involve compromise. The group often finds it less trouble, less demanding to bless and support mediocrity. It has a tendency to become satisfied with the status quo and thus atrophy. For this reason it needs the voice of the independent artist. Such a voice is refreshing, often proving to be not the feared destroyer but the reviver of tradition, adding to it, even creating new ones.

To be an artist, then, requires patience to develop, enrich, hone your craft, and the courage to stand alone for what you’ve perceived and think about human beings and their condition.

If these words cover the rules of disciplining one’s self to write and to keep creating new work, then the next set of rules are in the structure of the writing itself. One of the most important ones, that remains with me still as one of the most powerful lessons of my creative writing degree, is:

1. SHOW don’t TELL – allow characters to show their feelings and dictate the plot through actions rather than dialogue which will end up explaining reality rather than allowing it to manifest naturally. An example provided by Jon Dorf is to show a character hiding under the bed rather than telling us she’s afraid. 

Other rules I have come across in my recent reading in writing for theatre are: 

2. Write for your reader, not for yourself – your reader must be in the room with you when you write; you must imagine them watching, participating and believing in the world that you’re creating on the page and also on stage. Especially with play scripts, it’s easy to lose sight of the fact that they must  be engaging reads as well as have a solid vision for what will happen on stage, because it is the script reader at a theatre who will make the first call on judging your work. Jon Dorf writes in Playwrighting 101:

One of the terms you’ll hear a lot from me is “your reader.” But plays are meant to be performed, not read – right? True, but before your play makes it to a stage, it will have to survive a small army of readers. For example, when I was reading for Robert Brustein’s American Repertory Theatre, a play typically had to get through at least two script readers before it reached the head of new play development. If it got through him, it would go either to the literary manager or to the associate artistic director or perhaps to Brustein himself. That’s a lot of reads, so it’s crucial that you write not just to be performed, but to be read as well.

3. Distinguish between material that is the stuff of literature and material that is anecdote – again, Arnold Wesker:

The anecdote is slight, merely good for conversation. Trying to transform it into literature is like trying to make a wooden doll stand in the square instead of a statue. Yes, something can develop from a dinner-table anecdote, but it’s important to distinguish between what is heard and what it can become.

An important attribute of the writer is the ability to select. Life offers an enormous amount of material; add to it the riches of the imagination and what one confronts can be overwhelming. By what they chose shall you know them could be inscribed at the head of any writing course.

Distinguishing what will be powerful, what you can make powerful on the on the stage is essential. Distinctions: between meanings, between intentions, between material; sorting out what’s to be used, what’s to be dispensed with.

Example: I had a spinster aunt. She had to look after her mother, who died; then a sister, who died. She was hurt by the experience, but seemed content to live alone and busy herself with visits to the family. There is nothing remarkable in such an experience. Sitting round a dinner table, most guests could probably relate such a family story. My aunt’s history of lonely spinsterhood leaps ringing with resonance when it is revealed that she used to make crocheted bed coverings for members of the family, and one day, having made hundreds of squares for a grand-nephew and sewn up all of them except 30, she stopped. The last 20 remained unattached. She also stopped watering her plants, taking buses to visit us, washing herself. One day, her spirit wound down to a halt. Because in all of us there is a spirit waiting to give up, she enters, on that day, into the stuff of literature.

On that note, I depart to attempt to find that spirit waiting to give up… and in doing so begin to tell a story that will remember how and why forever.