to Hive being
welcome
What is Hive Being, and Why the Name?
You have likely heard talk of a hive mind, where one global mind finds more or less figurative expression in various local minds. Such talk is common enough in nature documentaries, especially ones concerning ants or bees, and in sci-fi programs. Take that notion, at least a loose version of it, and broaden its scope. That will be a decent first step in understanding the title I have chosen both for my Blog and for the first five-volume installment of my magnum opus Made For You and Me, a fragmentary collection of minimalist stanzas from 2016 to 2020.
In alignment with Spinoza (the 17th Century Rationalist to whom I devoted my doctoral studies), I view reality in its totality as a grand hive Being: all entities are but pulsating manifestations of the buckstopping fount of everything, an ultimate being we might call “God” or “Nature” (so long as, out of respect for the capital “G” and the capital “N,” we limit it neither to some anthropomorphic cloud father hurling lightning bolts nor to mere wilderness untouched by human smog). According to the hive-Being view (where reality is one lone superorganism, a monistic—and we might even say unividualist—conception I defend in both my creative and academic capacities), each non-foundational being (each being, that is, whose essence does not involve existence) is an utterly necessitated expression or eruption or exudation of this eternal source—each is, perhaps better put, a mode or manner of being, and so a focal point through which is disclosed, what classical theists sometimes call “being itself” (ipsum esse subsistens): the realness of the real, the being of whatever may be, the sheer activity of being, the very isness of whatever is. This Blog, which duplicates my Substack, throbs as but one among many literary unfurlings of this self-necessitated foundation, this supreme wellspring, of which we—like black holes and broken beliefs, like fractal ferns and flickering flames—are the inevitable stylings.
My Journey
I am an academic who found himself pressured into early retirement by the rising tides of cancel culture. The illiberal scourge of censoring, silencing, and shaming—although always with us throughout our evolution—reached a local peak around 2021. That was the turbulent year my creative pursuits, which the old left once encouraged as a healthy outlet for the stresses of a childhood steeped in poverty and illiteracy, drew the ire of the new safe-space left. A small cadre of self-proclaimed victims and their allies, several of whom continue to berate me years later under pseudonyms as see through as their sexual infatuation, sought to erase me and my heterodoxy. They found support from a wannabe-woke dean, covered in the grand inquisitor robes of our decadent modernity (full-body tattoos) and just itching to signal his commitment to protecting “vulnerable populations” from triggering material (even if just, as it was in my case, off-duty poems “unbecoming for someone calling himself a teacher”). Although I eventually won my due-process case with the help of The Foundation for Individual Rights and Expression, I slunk away from a college that turned its back on protecting freedom of expression and from an institution increasingly intolerant of intellectual diversity.
The wrecking ball to my too-comfy office in the windowless ivory tower came with a silver lining. From the ashes of my professional aspirations rose a phoenix of increased freedom to fulfill the literary calling I have pursued for decades. Reputation concerns never stopped me, even within academia’s sterile halls of conformity. Indeed, my unapologetic defiance, which has long baffled friends and family, no doubt chummed even safe waters—almost as if I were asking for it all along—until the cancel shiver grew too frenzied to hold back its blind thrashings. But now, now I piston the most forbidden territories of human thought with no longer even a twinge of conscience. The newfound freedom means extra time to hone my craft. When not assisting special-needs communities (a day job far more rewarding than freeway-flyer drudgeries), I pursue my literary mission with Dionysian fervor.
Call for Co-Conspirators
This space, my digital sanctuary, showcases the fruits of my mission. Think of my posts, even those linking to my publications, as works in progress. I want your input, unflinching brutality included. Each post begins with an invitation to action: “Let’s workshop this [draft about x, y, z].” Your contributions, whether through public comments or my contact page, help hammer scraps of ore into polished blades fit for magazine publication.
Your input is valuable, even if you are neither a writer nor a reader of literature—twin disciplines dying by the cyber nanosecond. Sometimes—even if at the risk of uttering banalities—an outsider’s fresh vantage can pierce the veils of convention to reveal what insiders miss. It often takes an outsider to make us even think to question our ingrained presuppositions and attitudes. I stand by the hygienic value of contagion. That is one reason I advocate so strongly for intellectual diversity and freedom of expression. And that is also one reason I was so harrowed by the anti-diversity swell of cancel culture in academia (an institution that should be the utmost caretaker of such values)—harrowed especially insofar as that swell masqueraded under the gaslighting guise of “diversity”).
You will witness the breathing evolution of my writings over time. To track these changes, I label each revision by round: “ROUND 2,” ROUND 3,” and so forth. Each piece undergoes continuous refinement based on your feedback and my own revisitations. Sometimes changes will mar the work. That is the risk of creative tinkering as a finite creature. I hope you will alert me to missteps. After many semesters of university writing workshops, one rule has impressed itself upon me: when someone senses a flaw, something almost always needs to change—even if, yes, the proposed solution misses the mark (which often it does). From a quick look into the archives, accessible here, you can see how much I have benefited from your feedback so far.
My Hope
Sharing drafts can be daunting. But showing you the ravaged and unperfumed real deal unfiltered by makeup (stuttering starts and falsities, awkward line breaks and clumsy word choices, grammatical errors and misspellings)—that not only makes my work more relatable, but helps me refine things through your input. I hope the unfiltered look at the raw process of fumbling, rather than just the polished product, also helps other writers develop their craft. Imperfect works often instruct more than perfect ones: whereas the perfect ones tend to have a grace by which they slip inside us without activating our scrutiny, the imperfect ones—especially the near perfect ones—show us glaringly what not to do.
People laugh at me, seeing—in my tilting at the windmills of literary excellence—a Don Quixote clunking around in Arthurian armor in a post-knight era. I am not naïve. I am well aware of the diminishing ability to read, let alone well: slowly and deeply, with gratitude. I am also aware that my style, which often nests subpoints within larger points, never waters down virtuosity for the sake of mass appeal. I watch readers stumble over my sentences, unable to unlock even just the music of the envelope let alone the semantic meat within, which—given my tendency to flashlight through the darker facets of human nature (the addicts, the miscreants, the abusers among us)—only adds an additional alienating layer of difficulty). Beholding these depressive scenes of even supportive family members getting bucked off my syntactic bronco makes me feel like a dinosaur who should get a hint and, if not succumb to the brain rot of skibidi-toilet speak, just hang himself already. Even though the decline in linguistic background and grammatical voltage makes my compositions seem quixotic in a world binging Netflix and TikTok, I persist—raging against the dying of the light—by some internal compulsion to celebrate the richness of language and thought.
My hope is that, despite social media’s unparalleled power to farm our attention, people never forget the unique power of writing. Beyond unveiling hypocrisy, teasing out complex implications, and detailing the commonalities between even the most alien phenomena, writing offers something we need today—trapped in agoraphobic cyber bubbles only thickened by the Lyme dangers of forests and the COVID dangers of cities—perhaps more than ever. Granting us rich access to the first-person perspectives of others (to how things feel to them), writing serves as one of humanity’s best tools for combating loneliness. It allows us to linger, broadly and deeply and at high resolution, within the inner lives of others in a way that other arts can only suggest.
What to Expect
My work spans a broad spectrum: from metaphysical discourses on free will and determinism and the ontology of holes to the ephemera of western culture (whether the childhood impacts of the hypersexual mono-image of black woman as squirting twerkers or Terrence Howard’s sham revolution of mathematics). Some tight and minimal, others free-flowing sprawls; some heady and abstract, others emotional and imagistic—my inkwell musings, which often blend scholarly rigor with a dark humor from both high and low culture, aim to capture the visceral intensity of our personal and social and ultimately existential predicaments.
By no means can I deny that drug abuse, sexual assault, and the tales of the broken and the damned loom large in the tag cloud of my work. My writing will never be a paradise of easy truths and comforting lies. It will challenge you, provoke you, and at times even repulse you. I offer no apologies for the monsters I unleash. They are as much a part of us, at long root scared rodent mammals scurrying in the shadows of dinosaurs, as our noblest aspirations.
But make no mistake. It is not all downer darkness. The archives are my receipts. You will find pieces exploring the pursuit of authenticity in a media-saturated world, the search for meaning in an indifferent cosmos, and the celebration of beauty in both the sublime and the profane. I locate much of my inspiration, in fact, in novelists like Dostoevsky and poets like Ted Kooser—writers unafraid to pursue moral agendas or risk Hallmark sentimentality in an age that often sneers at sincerity.
Be they satirical dissections of modern social dynamics or poignant poems about addiction or academic articles on moral responsibility, my goal is to provoke thought, evoke emotion, and foster meaningful dialogue. Fear has not and will not stop me from challenging humanity’s fundamental taboos (like bestiality and cannibalism) or self-reflecting into the dark chaos of the subconscious, even if that means exposing the Jungian shadows—the inner Goebbels—lurking within us all!
Expect posts each day, no day missed. Donations are welcome, but I impose no paywall: it feels wrong to charge for art, especially given our date with obliteration. Feel free to explore what amounts to, at the time of writing this, close to a thousand pieces of poetry and prose here. That should give you a sense of what awaits.
Join me—specula holstered—on this literary odyssey into the public and private nooks of the hive Being. Let us navigate the labyrinth of creation together, confronting our demons and even slaying our darlings if we must. Let us dance on the razor’s edge between the sublime and the profane in pursuit of an elusive literary perfection never to be confused—as it has been confused in our declining civilization—with the pursuit of popularity or likeability over truth.
tag cloud
- poetry
- literature
- literature community
- poem
- literary
- American literature
- writing
- creative writing
- poetry community
- Michael Istvan
- Istvan
- perception
- defiance
- suffering
- existential poetry
- dissociative
- poet
- healing
- adolescence
- sex
- existential
- human
- campus warrior
- Nietzsche
- power
- substance abuse
- art
- artist
- sensual
- Earth
- resilience
- hardship
- evolution
- death
- darwin
- mortality
- murder
- Life affirming
- God
- anxiety
- teen
- parenthood
- sexuality
- taboo
- prison
- parenting
- woke
- disease
- dysmorphia
- crack
- abuse
- love letters
- love
- hypermasculine
- vines
- poison
- transgressive
- christianity
- fatherhood
- father
- junkies
- drugs
- social justice warrior
- meditation
- religion
- philosophy
- music
- hoodlum
- artistry
- teens
- worship
- thugs
- poor
- rape
- Biggie
- disturbing
- change
- islam
- hypocrisy
- poverty
- muslims
- cocaigne
- children
- babies
- transformation
- addiction
- survival
- safe space
- SJW
- pound town
- Hudson Valley
- Camus
- feet
- baby feet
- collection
- collections
- care
- cops
- Prometheus
- bully
Posts
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 43)
In this collection of fragmentary thoughts, "You Had to Have Jordans in School" reflects a chorus of voices entangled with loss, identity, and human fallibility. The fragments carry a raw immediacy, and their scope ranges from childhood insecurities to adult struggles with addiction, societal expectations, and existential dread. A recurring theme is how the human psyche navigates the tension between desire and restraint, often through complex mechanisms of projection, repression, and rationalization. By interweaving these distinct but connected vignettes, the piece crafts an overarching narrative on the ways we handle the pains and pressures that accumulate over a lifetime.
Many fragments examine compulsive or destructive behaviors as mechanisms of coping or identity reinforcement, from self-destructive relationships and addictions to a mother's internalized shame projected onto her daughter. This psychological mirroring is vividly encapsulated in lines like “estranged from friends and employment, what more reliable comfort for the troubles—even if ushered in by the drug—than the drug itself?” Here, the addiction itself becomes both the cause and the cure of alienation, illustrating the cyclical nature of dependence and the craving for relief within a state of deprivation.
Several of the fragments speak to the need for validation and belonging. The impulse to maintain appearances, avoid confrontation, or adopt a group identity despite personal ambivalence is shown through lines like “he alienates others to prove his alienation,” or the sardonic depiction of a funeral as “the only time they could all get along, but even here only if it had been one of them dead.” This ironic observation implies a pervasive struggle to achieve genuine connection in a culture that often prioritizes performance or decorum over authenticity, whether through social façades or token gestures of solidarity.
The work also delves into taboo topics, using the body and the senses as vehicles for vulnerability and disillusionment. Images of compulsive behaviors and existential reckoning—such as a mother’s desperation to shield her daughter from perceived moral peril or the fearful hesitation before an AIDS test—reveal the darker facets of intimacy, where love, shame, and duty intertwine uncomfortably. The text suggests that these internal conflicts are universally experienced but often publicly suppressed, amplifying the isolation and pain they cause.
Finally, the piece employs ritualistic imagery to hint at how humans seek control over the chaotic aspects of life. Rituals are invoked as means to placate fears, as seen in phrases like “conjure into reality, through ritual, what you are afraid about: cancer stress, repulsive jealousy, or so on,” evoking an almost primal need to stave off misfortune or catastrophe. By framing rituals as grounded in psychological necessity, the text juxtaposes them with fleeting, artificial consolations like drugs, highlighting the human tendency to seek grounding in a reality that often feels as fragile as the rituals themselves.
identity, addiction, repression, human frailty, ritual, psychological conflict, coping mechanisms, societal expectations, existential dread, compulsive behavior, isolation, cultural pressures, vulnerability, belonging, taboo
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 42)
This compilation of fragmented musings and observations draws upon various aspects of contemporary life, touching on the human condition, societal values, and the often absurd or grotesque ways we confront mortality, identity, and interpersonal relationships. Each vignette, while brief, offers a glimpse into a range of experiences, from addiction and self-destruction to social and existential commentary. The poems move between personal and collective reflections, revealing the complexities of human psychology, the tensions between societal expectations, and the inner workings of individuals who struggle with the realities of existence.
The recurring motif of addiction, both in its literal and metaphorical forms, is one of the central themes of the piece. Addiction is not limited to substances but extends to self-perception, identity formation, and the ways we navigate societal roles. Lines such as "no longer able to tell herself with any shred of persuasion that she can quit" illustrate the overwhelming sense of inevitability in the face of addiction's grip. There is also a clear critique of societal norms and institutions, as seen in references to "self-help books" and "curated digital identities," pointing to the artificiality and performance required to maintain a semblance of order in chaotic lives.
The use of humor and irony throughout the text serves as a coping mechanism, a way to mitigate the harshness of the observations made. For instance, the line about "organic panhandler conventions under night overpasses" reflects a satirical take on identity politics and societal shifts in discourse around gender and social justice. Similarly, the commentary on religion and belief, such as the claim that a "God who prioritizes belief over good deeds is a false god," underlines the inherent contradictions in certain theological or ideological stances. The poems oscillate between bleak existential truths and moments of dark humor, reflecting a nuanced understanding of both despair and resilience.
Themes of isolation and connection also pervade the work. The desire for belonging, whether in familial relationships, romantic partnerships, or within societal constructs, is palpable. Yet, the poems frequently reveal the fragility and failure of these connections, emphasizing the alienation that accompanies modern life. The “boredom displayed by a child,” or the laughter at "pathetic lunges at significance," points to an overarching sense of disillusionment and the search for meaning in a world that offers no easy answers.
Ultimately, this compilation of insights reflects on the contradictions and complexities of human experience. It exposes the insecurities, addictions, and absurdities of life, while also acknowledging the yearning for connection, meaning, and significance. In its fragmented and often disjointed form, the text mirrors the disarray of the lives it portrays, leaving the reader with a sense of both unease and recognition.
addiction, societal norms, alienation, existentialism, identity formation, human condition, satire, dark humor, religion, self-deception, modern life, isolation, interpersonal relationships, addiction recovery, societal critique.
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 41)
The poem presents a vivid kaleidoscope of modern societal contradictions, emotional dissonance, and the conflicts between individual identity and communal expectations. Themes such as race, performance, addiction, and the human desire for permanence or stability are skillfully interwoven into seemingly fragmented but symbolically rich scenarios. The poem draws attention to the complex and often paradoxical relationships individuals have with societal structures, social media, and themselves.
The line "united in that we are shrieking" sets the tone for the entire poem: we are bound not by shared experiences or values, but by the intensity of our individual outcries, manifesting as a collective existential scream. From this framework, the subsequent lines explore how personal crises and social performativity entwine with identity and power dynamics. The reference to Veruca-Salt types highlights how false accusations can carry racial connotations, alluding to historical and racial tensions surrounding white women accusing black men of crimes they did not commit, an implicit critique of racial and gendered power imbalances.
The poem then shifts to the theme of identity construction through external validation and perception. The juxtaposition between personal self-grooming before an interview and the absurd extremes of celebrity cosmetic surgeries illustrates the fragility of self-perception in the face of societal pressures. The idea that social media breaks, themselves performative acts, become exaggerated as forms of integrity, underscores the tension between authenticity and the demands of public persona.
Further, the exploration of addiction is portrayed through the metaphor of superposition—mirroring quantum states where an addict balances between functional and dysfunctional behaviors until observed, which collapses these possibilities into a singular, tragic outcome. The reference to "slam poetry performances of charlatan Afrocentrism" critiques how certain movements that seek to resist white supremacy can become commodified, using easy slogans and hollow rhetoric to appeal to audiences rather than truly challenge systemic issues.
The depiction of the shopping-cart man suggests the blurred line between reality and performance in the lives of those on the margins of society. Similarly, the imagery of police shielding a black person's head as they arrest them juxtaposes a moment of humanity against the broader context of systemic violence, forcing readers to confront the contradictions of power.
In one of the most intimate moments of the poem, the parental figure attending their daughter's ballet recital for the first time wrestles with the realization that personal milestones are often overshadowed by the transactional demands of professional life. The poem thus captures a universal struggle between individual fulfillment and the broader societal expectations that threaten to strip it away.
Through a critique of race, class, performance, addiction, and identity, this piece deconstructs the myriad ways people construct, perform, and navigate their lives, often at the intersection of private desires and public roles.
identity performance, societal contradictions, addiction superposition, racial tensions, social media performativity, power dynamics, slam poetry critique, quantum metaphor, parental roles, systemic critique, individual fulfillment
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 40)
This fragmentary text presents a surreal and incisive critique of modern society's intersections between banality and horror. By opening with "taxidermist and painter, freeze-framing a facsimile of life," the imagery draws attention to the ways in which we attempt to capture and preserve life, art, and meaning, only to reduce them to static representations. This opening metaphor can be understood as a comment on the desire to hold onto fleeting moments or create permanence in an impermanent world, a theme that reverberates throughout the piece.
As the text moves into absurd and jarring territory—"puppy Prozac," "oversold syndromes," "parental locks and boobytraps on graves to stop necrophilic pedophilia"—it emphasizes the surreal overreactions and moral panics that permeate societal discourse. These moments seem to mock the way we inflate our fears and commodify suffering, whether it be through the over-medication of pets or exaggerated concerns over posthumous violations. There is a recurring theme of commodification and oversaturation, particularly in "her channel really just an infomercial slicker for the modern age," suggesting that even in areas that demand authenticity, such as personal expression, we are manipulated into a consumerist feedback loop.
The critique deepens with the satirical treatment of social and political discourse. Lines like "in the kneejerk from Trump, nonwhite 'truth' becomes sanctified" and "the YouTube did not really detect notes of oak and ylang-ylang" play with the way identity and authenticity are often co-opted or exaggerated for political or commercial gain. In particular, the text points out the insulation of certain narratives from critique, a trend amplified by the platforms that propagate them. This insulation, however, leads not to deeper understanding, but to superficial validation of particular identities or ideas.
The piece also explores personal and societal relationships with trauma and taboo, frequently veering into darker territory. "Withdrawing consent during the final strokes" and "biting the baby’s leg through the padding of lips" suggest boundary-pushing imagery that calls into question the nature of consent and control, both bodily and ideologically. The suggestion that certain behaviors, even in their innocence or intimacy, mask a deeper violence speaks to the fragility of trust and the complexity of human interaction.
The text is further marked by a preoccupation with existential crises and the passage of time. The motif of reflection on past moments—"memories no longer too powerful to write about," "funeral homes steel reinforced for obese corpses," "courtships born from horror"—highlights the way time dulls even the sharpest traumas. Yet, the imagery implies that society has built both physical and mental fortresses to contain these traumas, reinforcing the theme of artificial preservation.
In sum, this piece functions as a dense tapestry of societal, political, and existential critique. Through fragmented, surreal imagery, it interrogates modern responses to trauma, identity, consumerism, and authenticity, all while maintaining a sardonic tone that refuses to let the reader settle into comfort or complacency.
commodification, trauma, authenticity, consumerism, surrealism, societal critique, political discourse, existential reflection, identity politics, moral panic.
Why Must He Write from the Third Person?
"Why Must He Write from the Third Person?" by Michael Anthony Istvan Jr. is a stark and unsettling piece that delves into the psyche of a character grappling with the horrors of their own actions. The poem’s exploration of disturbing themes such as sexual violence, obsession, and the disassociation necessary to cope with one’s atrocities is both powerful and deeply troubling. Istvan employs the third person to create a distance between the narrator and the protagonist, which serves to highlight the protagonist’s inability to confront their own reality directly.
The opening lines, "Cliché arson did not hide / a rape flubbed in that," immediately set a dark tone, indicating a failed attempt to cover up a heinous act through destruction. The use of "cliché arson" suggests a worn-out or predictable method, implying that the protagonist’s actions are not only criminal but also unimaginative and desperate. The mention of a "rape flubbed" points to an unsuccessful or incomplete attempt at sexual violence, adding to the sense of chaos and failure surrounding the protagonist.
Istvan’s choice to describe the protagonist’s desires as "his dream on a hentai platter" brings a disturbing element of fantasy into the mix. Hentai, a genre of Japanese animated pornography, indicates the protagonist’s warped sexual fantasies and the detachment from reality. The imagery of the protagonist needing to "roll / his exchange sister’s finger / for laptop access" is both grotesque and pathetic, illustrating the lengths to which he goes to fulfill his perverse desires. The use of "kana keys" emphasizes the foreignness and the cultural specificity of the situation, while "crushing her hyoid" starkly portrays the violent climax of the protagonist’s actions.
The phrase "open-layup airball" at the poem's conclusion brings a jarring juxtaposition of sports imagery with the violent act described. An "open-layup airball" signifies a missed opportunity in basketball, a moment of failure in an otherwise easy situation. This metaphor serves to underscore the protagonist’s incompetence and the ultimate futility of his actions. The use of such an everyday sports term in the context of violence adds a layer of surrealism and detachment, reinforcing the protagonist's dissociation from his own actions.
The poem’s title, "Why Must He Write from the Third Person?", poses a critical question about the necessity of detachment in narrating such a story. By writing in the third person, the protagonist distances himself from the reality of his deeds, reflecting a psychological need to disassociate from the guilt and horror of his actions. Istvan's choice to frame the narrative in this way allows readers to see the protagonist’s internal conflict and denial more clearly, making the horror of the situation even more palpable.
In "Why Must He Write from the Third Person?", Michael Anthony Istvan Jr. explores themes of violence, fantasy, and psychological detachment with a raw and unsettling intensity. The poem’s vivid imagery and stark language confront readers with the disturbing reality of the protagonist’s actions, while the third-person perspective underscores the disassociation and denial inherent in the character’s psyche. This piece stands as a powerful commentary on the darkness that can reside within the human mind and the lengths to which one might go to avoid facing it directly.
The Jerkiest Waltzes Still Follow Protocol?
Michael Anthony Istvan Jr.'s poem "The Jerkiest Waltzes Still Follow Protocol" critiques the bureaucratic and impersonal nature of institutional support systems. Through vivid imagery and metaphor, Istvan questions the authenticity of roles typically seen as societal lifelines, such as teachers, nurses, and priests. These figures, described as "sanctioned lifelines," appear overly regulated and detached from genuine human connection, encapsulated in the phrase "coiled in red tape."
Istvan employs the metaphor of these roles as "scripted NPCs" to emphasize their lack of spontaneity and genuine interaction. Non-playable characters (NPCs) in video games follow predetermined scripts, and by likening societal lifelines to NPCs, Istvan underscores the mechanical and impersonal nature of these roles. This comparison highlights the systemic issues within these institutions, suggesting that the individuals within them are constrained by protocols that strip away their authenticity and ability to provide real support.
The poem delves deeper into the human condition, suggesting that this scripted existence is a universal plight. The lines "too much maybe / like all of us flung, / full of encoded drives, / into this game" reflect a deterministic view of life, where individuals operate within the confines of pre-existing conditions and societal expectations. This perspective aligns with Istvan's broader philosophical themes, exploring the tension between free will and determinism.
The concluding lines emphasize the personal impact of this institutional detachment. The inability of these lifelines to serve as "authentic / beacons to turn to" leaves individuals, especially those in need of support, without reliable sources of guidance and comfort. Istvan's poem ultimately calls for a more genuine and empathetic approach to roles that are meant to provide care and support, challenging the reader to reflect on the limitations imposed by rigid structures and the need for authentic human connection.
Keywords:
Michael Anthony Istvan Jr., institutional critique, societal lifelines, teachers, nurses, priests, scripted NPCs, bureaucratic detachment, human connection, deterministic existence, philosophical poetry, critique of institutions, empathy, authentic support, poetry analysis.
Buds Desperate to Be Pried the Fuck Open
"Buds Desperate to Be Pried the Fuck Open" is a powerful critique of contemporary culture's fixation on explicit and violent sexual themes, underscoring the pervasive influence of media and celebrities on youth. The poem delves into the negative aspects of what it terms the "anal-Perc beat-it-up monomania," a phrase that captures the aggressive, singular focus on violent sexuality that permeates much of today's popular culture. This obsession, reinforced by idols starring in Amazon ads and other mainstream platforms, is portrayed as distorting the natural development of young minds, pushing them toward premature and unhealthy sexual experiences.
The poem's title, "Buds Desperate to Be Pried the Fuck Open," evokes a forceful and unnatural acceleration of sexual maturity. The metaphor of buds, which should naturally open in their own time, being pried open suggests a violent disruption of organic growth. This imagery is mirrored in the explicit content promoted by media figures, which "kinks kids like rape," indicating a severe and harmful distortion of their sexual development.
One of the poem's central paradoxes is that this cultural obsession might paradoxically accelerate the onset of sexual maturity, plunging the lusting age. This is a complex and troubling notion, suggesting that while explicit media content is intended to be titillating and appealing, it might also hasten sexual awareness and activity among young people. The poem questions whether this is a deliberate consequence of such content or an unintended byproduct of a society increasingly desensitized to explicit material.
The reference to the ban on BPA (Bisphenol A) adds another layer of complexity to the poem. BPA, a chemical found in many plastics, has been linked to hormonal changes and early puberty. By mentioning BPA in the context of a ban on "titty-blooming and pussy-juicing," the poem hints at the interplay between environmental factors and cultural influences in shaping sexual development. This ban might curb or amplify the effects of explicit content, complicating the straightforward narrative of cultural corruption.
The poem concludes with a stark and explicit quotation from Doja Cat: "Spank me, slap me, choke me, bite me... / Give a fuck bout what your wifey's sayin... / I just want to fuck all night." These lyrics encapsulate the aggressive and explicit nature of the content shaping young minds today, serving as a vivid example of the messages being disseminated and their potential impacts. The use of such direct and provocative language in popular music underscores the poem's urgent call to scrutinize the effects of these cultural influences.
Overall, "Buds Desperate to Be Pried the Fuck Open" is a searing commentary on the intersection of media, celebrity influence, and sexual development. It challenges readers to consider the implications of a culture steeped in explicit content and the potential long-term effects on young people. By blending vivid imagery with poignant critique, the poem urges a re-examination of societal norms and the ways in which they shape, distort, and accelerate the natural processes of growth and maturity.
Expat Painter in Prague
"Expat Painter in Prague" delves into themes of sexual violation and artistic obsession, using the figure of a painter as a metaphor for control, exploitation, and detachment. The poem begins with a chilling statement: "He took her without consent," indicating an act of sexual violence or coercion. The phrase "all giggles below his balcony" introduces a contrast between the lightheartedness or naivety of the victim and the sinister actions of the perpetrator. The juxtaposition of this carefree image with the violent act above underscores the predator-prey dynamic, where the woman is oblivious to the danger.
The "café girls" sitting in the "iron seat" evoke an atmosphere of everyday life in a European city like Prague, but the casualness of the setting contrasts sharply with the violation occurring. The painter’s "oil strokes," described as "reviving native unclinicality," point to an artistic style that becomes increasingly untamed and uncontrolled, much like his predatory impulses. The mention of "feral" suggests that his artistic endeavors are no longer about capturing beauty or truth but are driven by base, primal desires that overwhelm his ability to objectively represent his subjects.
The poem further suggests that his growing inability to "siphon details from new sitters" reflects his emotional detachment or inability to see the humanity of those he paints, reducing them to mere objects. Even the presence of a "neon fob of mace"—a symbol of modern self-defense against violence—offers little protection, as it is reduced to a decorative "flamingo" against the stark, unyielding backdrop of "weathered cobble." This emphasizes the futility of resistance in the face of someone who wields control both physically and artistically. The poem speaks to themes of power, control, and the exploitation of the vulnerable, using the painter as a symbol for how art can be complicit in these dynamics of violation and objectification.
Keywords: sexual violence, artistic obsession, power dynamics, exploitation, emotional detachment, predator-prey metaphor, vulnerability, objectification, violation, European city setting.
Niagara Falls
In this poem, M. A. Istvan Jr. navigates the unsettling terrain of suspicion, moral uncertainty, and the tension between perception and reality. The poem unfolds as a tense narrative, where the speaker and their companion observe what they believe to be a potential predator trailing two young girls at Niagara Falls. The language, punctuated by phrases like "g*ope their breasts" and "reach up one of their dresses," evokes a visceral unease, capturing the intense scrutiny of the observers as they grapple with their own fears and judgments. The poem's setting—a public space like Niagara Falls, filled with tourists and cameras—heightens the irony of the situation, as the "creep" appears to be filming scenes already ubiquitous online, yet his actions are perceived as menacing and predatory.
The narrative tension is further amplified by the bystanders' internal conflict, where they question their own courage, wondering if they would have the "balls to do anything" if the situation escalated. Their hesitation is not just about physical confrontation but also about the moral implications of acting on assumptions. The poem captures this psychological struggle, where the fear of inaction is weighed against the fear of overreaction.
Istvan skillfully subverts expectations when the girl finally approaches the man. The bystanders, poised to intervene, are met with an anticlimax as the man simply hands the girl a coin for the binoculars. The reader is left to grapple with the ambiguity of the situation—was the man truly a threat, or were the observers projecting their anxieties onto an innocent scene? The image of "tight jeans we picture c*m crusted" reveals the extent to which the bystanders' imaginations have been tainted by their fears, turning a mundane interaction into something sinister.
The poem serves as a commentary on the ease with which suspicion can warp perception, leading to misjudgment and moral paralysis. Istvan leaves the reader with a sense of unease, not only about the characters within the poem but also about our own tendencies to jump to conclusions based on incomplete or biased information. "Niagara Falls" is a powerful exploration of the complexities of human judgment, the thin line between vigilance and paranoia, and the often-overlooked consequences of our assumptions.
M. A. Istvan Jr., Niagara Falls poem, moral uncertainty, human perception, vigilance vs. paranoia, predatory behavior, suspicion and reality, psychological tension, bystander effect, projection of fears, judgment and misjudgment, poetic exploration, complex human behavior.
blog
FAQ
Visit my Substack: Hive Being
Visit my Substack: Hive Being
Don’t let anyone tell you that real life is lacking in poetic interest. This is exactly what the poet is for: he has the mind and the imagination to find something of interest in everyday things. Real life supplies the motifs, the points that need to be said—the actual heart of the matter; but it is the poet’s job to fashion it all into a beautiful, animated whole. You are familiar with Fürnstein, the so-called “nature poet”? He has written a poem about growing hops, and you couldn’t imagine anything nicer. I have now asked him to write some poems celebrating the work of skilled artisans, in particular weavers, and I am quite sure he will succeed; he has lived among such people from an early age, he knows the subject inside out, and will be in full command of his material. That is the advantage of small works: you need only choose subjects that you know and have at your command. With a longer poetic work, however, this is not possible. There is no way around it: all the different threads that tie the whole thing together, and are woven into the design, have to be shown in accurate detail. Young people only have a one-sided view of things, whereas a longer work requires a multiplicity of viewpoints—and that’s where they come unstuck.—Goethe (Conversations with Eckermann)
Featured Blog Posts
have appeared last night—
all those met along the way?