THOMAS LARSON

(San Diego Reader as "San Diego's Changing Bugs" November 20, 2019)

At typing breaks when journalists gather at the water cooler to compare notes, the noise we’re hearing of late is as deafening as a Darrell Issa car alarm: “colony collapse,” “catastrophic,” “apocalyptic,” “extinct.” These terms of “urgent concern,” however egregious, apply when climate and its caterwauling crisis dominate the news. No day passes without a new dead canary brought up from the mine. The latest: In the last 50 years, America has lost 29 percent of its bird population, three billion fewer winged creatures.

One flashing yellow light centers on insects. Their populations are stressed, diminishing, and changing the dependency humans have enjoyed with bees, butterflies, beetles, ants, and spiders. We have a good idea of what we are doing to climate, its stewards and ravagers. But what are we doing to insects who are as vulnerable and predatory and ungovernable as we are? How fast are arthropods declining, disappearing, drowsing, and migrating like refugees across land, sea, and sky for greener climes?

(Rain Taxi Interview with Renee D'Aoust Fall 2019)

Renee E. D’Aoust: Tom, in your new book you argue that “the spiritual essay anchors the biggest part of the briefest moment, an economy of insight, if you will, that the long-winded autobiography and memoir do not share.” As you point out, many of our spiritual experiences occur, if we pay attention (and write it down!), as part of quotidian life. In what ways is writing severed from spirituality, and in what ways might it be reattached? Am I correct in assessing that part of the book's project is to focus on the mystical aspects of creativity and on reattaching our creative endeavors to spiritual foundations?

Read the rest of the interview here.

(San Diego Reader August 14, 2019)

The Event: College Fair Night.

The Venue: San Diego Convention Center.

The Scene: A big-box room rowed with white linen-covered tables behind blue-curtained backdrops.

The Hosts: More than 300 college admissions table-sitters selling the glories of their schools, from the Moody Bible Institute to The Ohio State University, Holy Spirit to Holy Buckeye.

The Supporting Players: Moms who look like their daughters — jeans, middle-parted long hair, and shiny leopard-print purses; Dads, startled and leash-led.

The Central Players: Scores of kids, 15 and 16, shopping avidly with questions and concerns, their cellphones pocket-packed.

(River Teeth Blog August 2, 2019)

Shapes Shifted, Senses Altered, Values Freely Wheeled

There may be no more startling way to bait readers into an essay than this: “Is there a word for the unsettling sensation of sitting down on an unexpectedly warm toilet seat, because someone used it just before you and sat there for a good long while? Maybe something in German?” The author titles it: “FREUDENSCHANDE: PRIV(AC)Y,” translated as “joyful-shame.” Using more of these “made-up” German compounds as section titles, she goes on to compare the “bowel mover” in the “public privy” to the commodious confessions of the personal nonfictionist, the emotional “shitshow” so many memoirists and essayists insist readers have to sit with. All this “warmth sharing” breaks “the illusion of privacy” and invites us into the shape-shifting, sense-altering, fearlessly original prose of Heidi Czerwiec.

(Excerpt from Spirituality and the Writer June 2019)

Perhaps the finest spiritual essay in English is “The Spinner and the Monks,” the second chapter of D. H. Lawrence’s Twilight in Italy.In 1912, Lawrence and Frieda von Richthofen, having just met and gone lust-mad for each other, spent the winter/spring seasons on Lake Garda in Gargnano, Italy. High above Gargnano and its tangled streets sits the Church of San Tommaso. The small chapel, which Lawrence espies from the lakefront, seems to float in the sky, looking out at the snow-capped peaks of the Tyrol. Climbing ancient cobblestone streets up through the village, passing walled houses atop steep stairways, he discovers San Tommaso’s terrace, “suspended” “like the lowest step of heaven,” a place with an earthen sacredness in between (or joining) the sky and the earth. He enters the Church and inhales “a thick, fierce darkness of the senses.” His soul shrinks, he says, and he hurries outside.

(Brevity May 30, 2019)

In my long and ongoing study of the memoir and what the form means for writers who want to capture their religious or spiritual experience, I keep coming back to an inescapable truth about the history of what we think of as spiritual literature.

This truth has two parts: first, that from 400 to 1948, there are only four primarily personal religious autobiographies whose authors intensify the passion of their religious conversion, which feels as close to verifiably authentic as each can make it in the writer’s prose: the confessions of Augustine, Tolstoy, Thérèse of Lisieux, and Thomas Merton.

(San Diego Reader April 10, 2019)

1 / On January 5, 1931, 75 Mexican-American children were expelled from the Lemon Grove Grammar School. By decree of the school board, the principal, Jerome Green, blocked the doorway, proto-George-Wallace style, telling the kids to attend another school where they’d receive lessons in Americanization, habilitate their English, learn “American” culture, before mixing with Anglos. These children of Mexican heritage were, Green and the board had decided, deficient in the lingua franca. They weren’t. Nearly all were fluently bilingual. (One man recalled his father at the time saying, “from the door outside, you’re in the United States, from the door inside, you’re in Mexico.”) The boys and girls were ordered to a makeshift building they dubbed the barn. The wall boards had spaces between them, sunlight shafting in. It smelled of horse manure. All but two refused to stay and left for their homes on Olive Street. On the way, their defiance earned insults—illegal, greaser, alien—though 95 percent were born in Lemon Grove.