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Can We Finally End Postmodern Silliness



To contemporize the patrimony of the organic facial orifices is not new. The fashions of Cranial receptors gnostialization is not lost on either the relevant genderalogical, psychological, physiognomic, sexual, or social epistemology of orifical mythology and mythoreality. The Nosu has not only been marginalized by historical text and context, but by contemporary Cosmopolitan features. Indeed, there has been a regular hegemonic effort of the popular to signify a nose job.


The subaltern persona of Nosu continues its historical struggle against the hegemonic suppression of Cavity Mastication, Ocular Duality, and Auditory Equilibrium Auris as the Cranial imperatives. Can we fairly argue these as the questionable narrators of the necessary architecture of Cranial acceptance? This is the “do without” question. Laying aside taste and utterance, discrimination and appreciation, and tympanic vibrations for the social imperative of the architecture of shape, contour, and texture becomes the clear path to artistic judgment. Only here can Nosu find its proper apologetic relevance and nose out the competition.


The totalitarian mechanisms of the hegemonic group will haven to the Nosu upon fragmentation. The Aris may pin one back. The masticular may go off. The Ocular may or may not espy clearly. These patrimonial heritages will, during heteroclitical functionally, excommunicate Marxist antisubstantialism for the egregious industrial modernity of superficial modification. The reversal of the architecture of the hegemonic group will always cause the client to pay through the nose.


In the contemporaneous hybrity that thrusts the traditional into the modern without benefit of heterogeneous pairing and resultant offspring, the attempt at supporting or vilifying homogeneity is only possible by affirming rearranging the orificial actors. This would only serve to further marginalize Nosu by the neoconservative populist movement so emboldened by neoliberal fantasies. The sacralized arrangement of the Crainal mapping of appropriate spaces recognizes the reality embodied in nosing out the Other(s).


Here alas is the paradoxical essentialization of the subaltern. If the marginalized victims of repression modernize, embrace their patrimony, continue their traditions as successful and affective; what will the Other of the Others do? The voice of the Nosu cannot and will not be the voice of the Other creators. Similarly Nosu will continue to succeed as a member of the Crainal mapping as the majoral breath of life. Nosu’s victimization will be valorized only by the false cacophony of postmodern academics: archeological, cultural, or literary. To wit, the point. The “postmodern” academic voice will forever support the subaltern Nosu for in its absence it is impossible to whine.


This brings us to the liminal physiological signifier and its authentic necessity; the unparalleled necessity to end what never has been—the “postmodern intellectual.” The corpus autopsy revealing an ingestion of appropriated palabra to validate the utility of the humanities in kind to its hard academics across the quad, and a fear of modernity always being modern, popular, and enriching through revealing reality through the truth of myth. The budding academic who Osricks* her way around the PhD professorial offices and finds them empty will lament. But not to fear, we pray to find the decaying cultural postmodernists sooner than later by nosing them up the stairs.


*A necessary note here for my postmodern friends. Osrick is the fop in Hamlet who is sycophantic to Hamlet’s making sport of him. Further, as the courtiers search unsuccessfully for Polonius’ corpse, Hamlet tells them how to find the rotting body by “nosing him up the stairs” (I assume at least you have read Hamlet)

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