Do you still speak to your no wave peers?
Those that still live…Of course [I do]…Anyone, that’s still alive — I’m down, I’m here, hello.
Boy howdy did that strike a chord with me, as I think it likely will for anyone who’s ever belonged to a community with a disproportionately high mortality rate. I found myself thinking about it again the other day, after some drama had broken out on the Facebook memorial page for a friend I knew from the West Philly punk/squat scene of the early 1990s, someone who died last week in Cambodia at the age of 40. (That number startled me two ways: it is, of course, shockingly young to die, but I was also halfway-amazed to hear he’d made it even that far.)
The drama had to do with the fact that this person, as charming and vivid and unique as he was, was not by any means always pleasant or even necessarily safe to be around. One or two members of the group apparently felt that saying so in so many words was somehow disrespectful of him, or diminished his memory, but I was gratified to see that the far larger number of people posting to the page did not. They apparently believed, as I do, that only the truth is love. But still more importantly, any attempt at sugarcoating that truth, or sanding away the edges of an uncomfortable reality, would have done a special kind of violence to memory. And when you’re talking about a shrinking group of people who collectively lived through a given set of experiences, that violence cannot easily be borne.
Here’s what happens. The people who were there, whose corporeal memory enfolds some fragment of your shared lifeworld, they begin to drop away. And in time, the world fills up with people who, whatever their gifts and however beautiful they are, simply have no conception of what it was like to live in those days, materially, experientially or somatically. They just don’t share the frame of reference. So that connection you have with the dwindling number of those who do — well, when coupled to the natural deepening of personality that most of us seem to undergo, that connection comes to outweigh just about every other consideration.
There are of course some things that shared bond can’t excuse, some acts that can’t be overlooked. But for the most part you find yourself warming even to the folks you outright despised back in the day. Whatever lay beneath the rupture between you — narrowly-defined and harshly-policed differences in taste or politics, sexual jealousy — it feels so petty and trivial and little when compared to the fact that suddenly seems kind of majestic, which is simply that you’ve both made it across this particular sea of time with memory intact.
I think just about everyone who gets to be old learns this eventually. (And at that, maybe it’s another case of Bruce Sterling’s dictum that whatever happens to musicians first sooner or later happens to everyone.) We all undergo this brutal process of attrition, and even early on it becomes clear that in time this process is bound to strip away from us every last external referent or confirmation that the world was indeed what we understood it to be. You come to appreciate that sanity and community may be different words for the same thing. So on this twenty-fifth World AIDS Day, for anyone who may be reading these words with whom I ever shared a moment in space and time, I think it’s worth saying explicitly:
Anyone that’s still alive: I’m down, I’m here. Hello.
Politics, in effect, must be recreated again if we are to reclaim any degree of personal and collective sovereignty over our destiny. The nuclear unit of this politics is not the impersonal bureaucrat, the professional politician, the party functionary, or even the urban resident in all the splendor of his or her civic anonymity. It is the citizen — a term that embodies the classical ideals of philia, autonomy, rationality and, above all, civic commitment. The elusive citizen who surfaced historically in the assemblies of Greece, in the communes of medieval Europe, in the town meetings of New England, and in the revolutionary sections of Paris must be brought to the foreground of political theory. For without his or her presence and without a clear understanding of his or her genesis, development, and potentialities, any discussion of the city is likely to become anemically institutional and formal.
– Murray Bookchin, The Rise of Urbanization and the Decline of Citizenship, 1987.