Jim Dine Quotes

While There may be power in forgiveness, there is even more power in lobbing a Molotov cocktail through someone's dining room window.

She pressed the rest of her clothes into my hands and said, "Don't do anything weird with them." "I was going to shellac them into a dining set and serve a four-course meal in them," I said, "but if you're gonna get all squeamish about it, I guess I'll just hold them for you.

Crows are harbingers of death and omens, good and bad, according to Big Jim according to Google. Midnight-winged tricksters associated with mystery, the occult, the unknown. The netherworld, wherever it is- Portland? We make people think of the deceased and super angsty poetry. Admittedly we don't help the cause when we happily dine on fish guts in a landfill, buy hey ho.

Do not put up with mean people who discourage your laughter.

My name is Shit Turd and I am an American crow. Are you still with me? Crows aren’t well liked, you see. We’re judged because we are black, because our feathers don’t possess the speckled stateliness of a red-tailed hawk’s or the bewitching cobalt of a blue jay’s, those stupid fuckers. Yeah, yeah, we’re not as dainty and whimsical as hummingbirds, not as wise as owls—a total misnomer by the way—and not as “adorable” as the hambeast-bellied egg timer commonly known as a penguin. Crows are harbingers of death and omens, good and bad, according to Big Jim according to Google. Midnight-winged tricksters associated with mystery, the occult, the unknown. The netherworld, wherever that is—Portland? We make people think of the deceased and super angsty poetry. Admittedly we don’t help the cause when we happily dine on fish guts in a landfill, but hey ho.

On the train I had a lot of time to think. I thought how in the thirty years of my life I had seldom gotten on a train in America without being conscious of my color. In the South, there are Jim Crow cars and Negroes must ride separate from the whites, usually in a filthy antiquated coach next to the engine, getting all the smoke and bumps and dirt. In the South, we cannot buy sleeping car tickets. Such comforts are only for white folks. And in the North where segregated travel is not the law, colored people have, nevertheless, many difficulties. In auto buses they must take the seats in the rear, over the wheels. On the boats they must occupy the worst cabins. The ticket agents always say that all other accommodations are sold. On trains, if one sits down by a white person, the white person will sometimes get up, flinging back an insult at the Negro who has dared to take a seat beside him. Thus it is that in America, if you are yellow, brown, or black, you can never travel anywhere without being reminded of your color, and oft-times suffering great inconveniences. I sat in the comfortable sleeping car on my first day out of Moscow and remembered many things about trips I had taken in America. I remembered how, once as a youngster going alone to see my father who was working in Mexico, I went into the dining car of the train to eat. I sat down at a table with a white man. The man looked at me and said, "You're a nigger, ain't you?" and left the table. It was beneath his dignity to eat with a Negro child. At St. Louis I went onto the station platform to buy a glass of milk. The clerk behind the counter said, “We don't serve niggers," and refused to sell me anything. As I grew older I learned to expect this often when traveling. So when I went South to lecture on my poetry at Negro universities, I carried my own food because I knew I could not go into the dining cars. Once from Washington to New Orleans, I lived all the way on the train on cold food. I remembered this miserable trip as I sat eating a hot dinner on the diner of the Moscow-Tashkent express. Traveling South from New York, at Washington, the capital of our country, the official Jim Crow begins. There the conductor comes through the train and, if you are a Negro, touches you on the shoulder and says, "The last coach forward is the car for colored people." Then you must move your baggage and yourself up near the engine, because when the train crosses the Potomac River into Virginia, and the dome of the Capitol disappears, it is illegal any longer for white people and colored people to ride together. (Or to eat together, or sleep together, or in some places even to work together.) Now I am riding South from Moscow and am not Jim-Crowed, and none of the darker people on the train with me are Jim-Crowed, so I make a happy mental note in the back of my mind to write home to the Negro papers: "There is no Jim Crow on the trains of the Soviet Union.

The society’s ‘look’ is a self-publicizing one. The American flag itself bears witness to this by its omnipresence, in fields and built-up areas, at service stations, and on graves in the cemeteries, not as a heroic sign, but as the trademark of a good brand. It is simply the label of the finest successful international enterprise, the US. This explains why the hyperrealists were able to paint it naively, without either irony or protest (Jim Dine in the sixties), in much the same way as Pop Art gleefully transposed the amazing banality of consumer goods on to its canvases. There is nothing here of the fierce parodying of the American anthem by Jimi Hendrix, merely the light irony and neutral humour of things that have become banal, the humour of the mobile home and the giant hamburger on the sixteen-foot long billboard, the pop and hyper humour so characteristic of the atmosphere of America, where things almost seem endowed with a certain indulgence towards their own banality. But they are indulgent towards their own craziness too. Looked at more generally, they do not lay claim to being extraordinary; they simply are extraordinary. They have that extravagance which makes up odd, everyday America. This oddness is not surrealistic (surrealism is an extravagance that is still aesthetic in nature and as such very European in inspiration); here, the extravagance has passed into things. Madness, which with us is subjective, has here become objective, and irony which is subjective with us has also turned into something objective. The fantasmagoria and excess which we locate in the mind and the mental faculties have passed into things themselves. Whatever the boredom, the hellish tedium of the everyday in the US or anywhere else, American banality will always be a thousand times more interesting than the European - and especially the French - variety. Perhaps because banality here is born of extreme distances, of the monotony of wide-open spaces and the radical absence of culture. It is a native flower here, asis the opposite extreme, that of speed and verticality, of an excess that verges on abandon, and indifference to values bordering on immorality, whereas French banality is a hangover from bourgeois everyday life, born out of a dying aristocratic culture and transmuted into petty-bourgeois mannerism as the bourgeoisie shrank away throughout the nineteenth century. This is the crux: it is the corpse of the bourgeoisie that separates us. With us, it is that class that is the carrier of the chromosome of banality, whereas the Americans have succeeded in preserving some humour in the material signs of manifest reality and wealth. This also explains why Europeans experience anything relating to statistics as tragic. They immediately read in them their individual failure and take refuge in a pained denunciation of the merely quantitative. The Americans, by contrast, see statistics as an optimistic stimulus, as representing the dimensions of their good fortune, their joyous membership of the majority. Theirs is the only country where quantity can be extolled without compunction.

Do you ever get the feeling,” Jim said, “that some folks think this war will only harm other people, and the rest of us can dance and dine, more or less untouched?

You will never overhear the following conversation in a fine-dining establishment. WAITER: Today’s specials. We have Chilean sea bass, which is sautéed in a lemon beurre blanc, and we have a Hot Pocket that is cooked in a dirty microwave. And that comes with a side of Pepto. PATRON: Is your Hot Pocket cold in the middle? WAITER: It’s frozen. But it can be served boiling-lava hot. PATRON: Will it burn my mouth? WAITER: It will destroy your mouth. Everything will taste like rubber for a month. PATRON: Oh, I’ll get the Hot Pocket.