CLASSIFICATION
Swallow ID:
6266
Partner Institution:
Simon Fraser University
Source Collection Label:
Reading in BC Collection
Sub Series:
Reading in BC Collection
ITEM DESCRIPTION
Title:
Sacred Geography Seminar with Prof. Robin Blaser on October 15, 1976 tape 1 of 2 #627
Title Source:
j-card
Title Note:
Liner notes: see the photo in the material description
Language:
English
Production Context:
Documentary recording
Genre:
Interview
Identifiers:
[]
Rights
Rights:
Copyright Not Evaluated (CNE)
CREATORS
Name:
Blaser, Robin
Dates:
1925-2009
Role:
"Speaker"
CONTRIBUTORS
MATERIAL DESCRIPTION
Image:
Recording Type:
Analogue
AV Type:
Audio
Material Designation:
Cassette
Physical Composition:
Magnetic Tape
Extent:
1/8 inch
Sound Quality:
Excellent
Physical Condition:
Excellent
Other Physical Description:
Clear box with j-card
DIGITAL FILE DESCRIPTION
Channel Field:
Stereo
Sample Rate:
44.1 kHz
Duration:
T00:35:30
Size:
33.9 MB
Bitrate:
32 bit
Encoding:
WAV for master files and .MP3 for online files
Content Type:
Sound Recording
Channel Field:
Stereo
Sample Rate:
44.1 kHz
Duration:
T00:30:43
Size:
29.1 MB
Bitrate:
32 bit
Encoding:
WAV for master files and .MP3 for online files
Content Type:
Sound Recording
Dates
Date:
1976-10-15
Type:
Performance Date
Source:
J-card
LOCATION
Address:
8888 University Dr, Burnaby, BC, Canada
Venue:
SFU
Latitude:
49.276709600000004
Longitude:
-122.91780296438841
CONTENT
Contents:
Side Track No. Comments
One 000
001 Blaser begins discussion on Jack Spicer and the concept of “pure language”. Pure language being that which involves “us” in polarities and opposites
047 Blaser draws a link from confusion to sexuality to language, making reference to past lectures and the Osiris myth of Kingship
054 Discussion on the mythological language of “Theogony”, a poem, mentions Blaser, that “is extremely difficult to interpret”, yet this is, in many ways, why he chose to include it in the seminar, especially for its broken narrative
063 The direct engagement of the poet in his historical condition, “there are not many poets who are engaged in this way”
071 Blaser’s question “Why does theology appear repeatedly?” Ensuing discussion with emphasis on Spicer and Olson
099 Wide tradition of “Theogony”, its language is to be found all around the world – it’s the primary/the pure language
135 The primary place of “Theogony” in Babylonian New Year worship of Marduk. Blaser stresses the powerful interaction the piece played in society
171 After reading from Genesis, Blaser develops a pattern of “cosmogony and cosmology followed by the genealogy of heroes and priests”. The Persian story of Ohrmzd and his opposite Ahraman is cited as example of a narration that speaks of polarity. Blaser notes the “listing” pattern (names, titles, deeds, etc.) in mythology drawing an appropriate contrast between the 50 names of Marduk and the equally numerous names of the Norse God, Odin
243 Violva’s Prophecy is noted as the voice of past, present and future. Yet another creation myth confirming the listing pattern. The original tie between the magic and the poetic, before the written word, which implies the theory of the language, the nature of the word. The magical aspect manifests itself in the power it gives; power over the order or to reveal the order
319 The need to gather a better understanding of the narrative, utilizing unseen diagrams which draw heavily from West’s introduction to “Theogony” and Normana/Brown. In the case of “Theogony” this is best displayed in the invocations
374 Blaser draws a parallel between the generational narrative of the Old Testament and other such ancient relevant texts as an example
416 Utilizing the many myths of Zeus and his children as further example, Blaser seeks to display the exclusive nature in his estimation of the generational narrative. The tape ends sharply, cutting Blaser off
Two 000
001 Blaser’s voice comes in during mid-sentence stressing the need to move through the process of the “Theogony” to reach the generational climax of Zeus and his supreme intelligence
021 The succession story of Zeus, the birth of Aphrodite and story of Medusa, etc., all flow through each other. Almost “mythological digressions” yet completely necessary to the great whole of the story
070 The structure of the poem is the succession story, which Blaser outlines. He then explores, by listing, the descriptive catalogues of the poem linking them to an implied movement in the human order
141 The oriental flavor of the poem is pointed out as is West’s mention of a Phoenician history text compiled/written by San Chuniathon (a Phoenician poet) that was translated into Greek around the 2nd century A.D. and eventually translated into English on the insistence of Charles Olson. Both examples add further strength to the pure/primary language theory
230 San Chuniathon’s work as yet further example of the narrative move towards an established order
244 Blaser announces a contemporary reading he would like the class to attend. The writer in question is [Foelling]* Dawson, reading at the Odd Infanitum Gallery, 3632 W. 4th Avenue on October 16/76. Blaser goes on to discourse on the importance of the contemporary
266 Genealogy in the structural poem “What should be the critic’s vocabulary?” The succession myth as the plot that is not truly apparent. Blaser links the genealogy as the “living movement of that succession (myth)” also taken into account is the cosmology
319 Distinction drawn between visionary and prophet. Examples and embellishment are provided by Blaser to further his point
348 The prophet poet as one who “looks into his own time” which involves a use of “pure language”, Spicer and Olson are cited
379 Return to the genealogy of ”Theogony” as the subject of discussion
413 As Blaser was reintroducing the use of the listing pattern his voice was cut off
413 Side Two ends
Notes:
SFU BC Readings formatting
NOTES
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