waagnfnp

by spyder 
My own take on May the first in 2007.

The following represents the strands of ribbons to become entwined as we dance around the axis mundi in the commons of a forest meadow. Each a line of thinking of the royal screwing that this day represents, so fertile and fecund, so phallic and virile, dancing about the shaft that has been deeply inserted into the mother, into the consecrated Earth. Plunge that puppy right in there, and dance the night away.

The Rites of Spring
Beltaine was a time of fertility and unbridled merrymaking, when young and old would spend the night making love in the Greenwood. In the morning, they would return to the village bearing huge budding boughs of hawthorn (the may-tree) and other spring flowers with which to bedeck themselves, their families, and their houses. They would parade back to their homes, stopping at each house to leave flowers, and enjoy the best of food and drink that the home had to offer. In every village, the maypole—usually a birch or ash pole—was raised, and dancing and feasting began. Festivities were led by the May Queen and her consort, the King who was sometimes Jack-in-the-Green, or the Green Man, the old god of thewildwood . They were carried through the village in a cart naked save the covering of flowers and enthroned in a leafy arbor as the divine couple whose unity symbolized the sacred marriage of earth and sun.

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A specter is haunting America — the specter of financial apocalypse. Record-breaking current-account deficits, plummeting regional housing markets, a weakening dollar, and news that major central banks around the world are beginning to diversify their currency reserves have made the possibility that the U.S. could soon experience what happened to Mexico and Southeast Asia in the 1990s newsworthy even to the reliably rah-rah American corporate media. With Time and the Atlantic Monthly examining the cases for alarm and calm, respectively, in recent weeks, the time has come for the WAAGNFNP to consider its stance on global capitalism.

Flashback: It’s Fall 1997 and I’m teaching a course called Globalization and Its Discontents in the Princeton Writing Program. The course, which examines the processes and discourses of globalization, is a challenge for my students, who come from all over the western hemisphere, but they really get into it and work incredibly hard. After surveying attempts to define globalization in the context of major post-Cold War-paradigm-shift candidates, from Fukuyama’s “end of history” to Huntington’s “clash of civilizations,” from Barber’s “jihad vs. McWorld” to Kaplan’s “coming anarchy,” we turn to debates over globalization of manufacturing, agriculture, trade, finance, labor, racism, civil society, and culture: is it really happening? is it new? is it a good thing? for whom? can and should it be stopped? why or why not?

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