“The morning after the subway shot, I learn of Akerman’s death.” In “Hemlock Forest,” the eleventh of the fifteen essays that comprise INDEX CARDS, Moyra Davey reveals the curious happenstance of the great filmmaker, artist, writer, and teacher Chantal Akerman having taken her own life around the same time that Davey herself had been recreating a key difficult-to-achieve moment (the opposite of low-hanging fruit) from the Belgian master’s profoundly great 1977 experimental essay film NEWS FROM HOME. It is one of many uncanny correspondences that characterize this remarkable, sensitively attuned, and deeply personal book (and no doubt the life it indexes). I have my own experiences relating to Akerman’s suicide and the news of it having reached me, likewise a totally singular experience unintelligible independent of my own life’s journey. I have written a good deal about late 2015, the window in which this event occurred, and I have a good deal more still to explore. The weight of the news takes some time to register on Davey. That’s often how these things play. The sentence quoted at the outset of this consideration appears on page 150 of INDEX CARDS. Three pages later: “I am now officially derailed by Chantal Akerman.” Though born in Canada like myself (having spent her teen years in the city where I did my undergraduate and graduate degrees), Davey is just over twenty years my senior and has spent all or nearly all of the 21st century as a New Yorker and a major figure in the international art world, having exhibited through many prominent institutions. The circles she runs in being what they'd be, it's no surprise that the death of Akerman is going to produce substantial ripples within a more or less intimate peer group. Davey refers to a general tendency at the time to revisit Akerman’s films. “In the days and weeks after your death, we all stream and watch your films and interviews.” I recall doing just that. Back then. I read the essays, the obits, the tributes. But mine was a more isolated, more consummately private experience of grief. I lack intimate connections for whom this particular loss would have meant much of anything, any "we" from my standpoint fundamentally an abstraction. This is part of what the situation is going to be if you at some point in early adulthood return to the inauspicious mid-sized Western Canadian city in which you were born and kinda just surrender to the anonymity, the solitary pursuit or pursuits. I too have the benefit this month of a charming, you’d-almost-want-to-believe-fated correspondence. As I read “Hemlock Forest,” I do so having recently been able to watch two Akermans to which I had never previously had access—1989’s HISTOIRES D’AMÉRIQUE: FOOD, FAMILY AND PHILOSOPHY and 2006’s LÀ-BAS—on account of an eighteen film Akerman package having been recently made temporarily available to Criterion Channel subscribers. The essay “Hemlock Forest” is dated 2016. All the essays in INDEX CARDS conclude with the year of the essay’s composition appended. The essays tend to proceed chronologically, though this schematic is routinely disrupted in favour of striking counterpoints or salubrious interventions. This is the sequence of dates corresponding to the fifteen essays: 2006, 2014, 2008, 2010, 2013, 2011, 2014, 2013, 2012, 2014, 2016, 2017, 2017, 2003, 2019. The most striking chronometric discontinuity, notably, comes near the end of the book. Though concluding with the most recent piece, INDEX CARDS' penultimate essay is the earliest. We no doubt owe this in large part to Nicolas Linnert, editor of the collection in question, and I think it is an extremely shrewd move. While the development of her thinking does obey a certain linearity, Davey is always being pulled in multiple directions and the way elements of life and mind correspond to one another is wont to produce dynamic transversal bonds, modalities of self and self-identification that foment cross-associative syntheses. Chantal Akerman enters the picture before the event of her suicide interpolates itself as a veritable eruption, and we can be assured that she and her work will return again betimes. It is a law both of psychoanalytic theory (for which Davey routinely confesses a perhaps complicated partiality) and Zen Buddhism: the matter of what drive or desire or passion find themselves dealing with will not ever be satisfactorily resolved. There is no ‘having done with.’ In the opening essay, “Fifty Minutes,” Davey reflects upon reading Natalia Ginzburg’s VOICES IN THE EVENING on the subway, this in turn having excited the recollection of a piece by Vivian Gornick published shortly after 9/11 in which Gornick discusses Ginzburg, Elizabeth Bowen, and Anna Akhmatova. “As Gornick explains, all three authors have lived through terrible times: war, bombings, murder, ongoing persecution, and censure. Their writing, she notes, shares certain qualities of detachment, and a lack of sentimentality. It recounts events in a cool, matter-of-fact way. It does not emote.” Gornick had gone on to argue that it was not actually sentiment that was missing from the work of the three women, “it was nostalgia.” Davey stresses that her own experience of nostalgia has much to do with “unconsummated desire kept alive by private forays into the cultural spaces of memory.” These private forays are a kind of time travel, or a work that abides by its own temporal matrices, making dexterous leaps and forging mercurial connections. In considering Freud and Baudrillard, Davey alights upon the notion of the “lost and found game.” What is lost in time may be recovered in time, as when digging around in boxes of old contact sheets, but the clock and Gregorian calendar have precious little to do with it. In addressing nostalgia in its particularities and generalities, Davey had me returning to another filmmaker I cherish, the experimental cinema legend Hollis Frampton, whose 1971 piece [NOSTALGIA] is discussed in “Fifty Minutes” and happens to feature Frampton burning numerous photographs he once took on a hotplate while addressing the contexts that produced the photos, doing so asynchronously, such that we are always hearing about the next photo and looking at the one last abandoned to the proverbial void. Some void. Here I am in 2020, on whatever personal timeline, prompted by Moyra Davey, having another look at Frampton’s in-two-senses-rendered images. What is lost, the object or the work, is invariably going to have some commonality with those who are lost, the dead we loved or knew or merely knew of. Death was a motor of drive in Freud, perhaps the preeminent one. We reproduce for the precise reason that we are not long for this word, and from the basis of this mandate any number or personal hangups may happen to follow. Davey is aware that comportment with regard to living consciousness of death is of considerable importance. Herself diagnosed and living with the reality of multiple sclerosis, she is interested in death’s capacity to inspire more than in its tendency to arrest. She remarks upon the philosopher Gilles Deleuze’s assertion that to be ill without suffering is a very great privilege. She quotes legendary peripatetic asylum-resident Robert Walser in conversation with Carl Seelig: “I was very content in my sick person's room. To remain prone like a felled tree, without having to move one's little finger. All desires drift off to sleep, like children tired of playing. It's like being in a monastery, or in the anti-chamber [sic] of death.” In “Burn the Diaries,” the tenth essay (from 2014), Davey considers writers (many of them repeatedly-discussed favourites) like Jean Genet, Dennis Potter, Hervé Guibert, Christopher Hitchens, and David Rakoff, all of who saw terminal illness as above all a decisive and mobilizing factor in the life of their work. Dennis Potter, shortly to die of pancreatic cancer and taking carefully regulated dosages of morphine to manage the pain: “The fact is that if you see the present tense—boy do you see it! And, boy, can you celebrate it.... When I go flat out, I go flat out, and with a passion I've never felt. I feel I can write anything at the moment.” In the twelfth essay, “The Opposite of Low-Hanging Fruit,” Davey passingly refers to the “irritant-motor” of the aesthetic and ethical conundrums efforts to reconcile with which have continually informed her art-making practices and her dalliances with prosody. Death too might qualify as a substantial “irritant-motor,” the whole idea being that it can be put to the services of passion, exploration, experimentation. A big part of why I love the positioning of the 2003 essay “The Problem of Reading” next to last in INDEX CARDS is because of how fundamentally central the piece is, how its displacement within the schematic pays dividends in terms or reverberation but also insofar as concerns the new quality of luminosity it bestows upon the personal processes to the workings of which the reader is continually bearing witness. Fascinating here is how a letter from Davey’s longtime friend Alison Strayer—a peripheral presence in multiple essays—provides what we suddenly understand to be the germinal impetus for a future filiation experienced with Roland Barthes, grounded most especially in the latter’s assertion that the most valuable kind of reading is that which is already writing. That seed is planted in Davey by Alison Strayer, as testified to in the 2003, and comes to fruition in passing consideration of Barthes in the 2008 “Notes on Photography & Accident,” appearing third in this collection. Davey comes to apprehend in Barthes and, earlier, Walter Benjamin, a complementarity or correspondence as pertains both to writing and photography, especially should we be inclined to grant primacy to the snapshot. In 2008 Davey is excited by Barthes’ concept of the “punctum,” the burrowed inscription within the photograph that points to its contingency, its cosmic happenstance and the explosive life-force of its frozen reality. She notes how Susan Sontag, fan of both Benjamin and Barthes, points to Benjamin’s insistence on being a writer enmeshed in a similar snapshot-collecting process, hunting for “pearls” and “coral.” Early in “Notes on Photography & Accident” Davey herself interpolates the metaphor of seed planting. “And I have another motive as well: I want to make some photographs, but I want them to take seed in words.” (A number of the essays here, such as “Les Goddesses” from 2011 and the aforementioned “Hemlock Forest,” share their respective names with works she had or would go on to create on film.) “I decide to allow chance elements, the flânerie, as it were, of daily life, to find their way into this essay.” Later in the essay Davey comes around to her own sense of accident: “that accident is to be located outside the frame somehow, in the way we apprehend images. I shun the formal encounter via the institutions of galleries and museums, and gravitate to books and journals.” The is a moveable operative modality. It’s how you best gain access to impossibly rich ‘pearls’ and ‘coral.’ It is its own space-time. Much of the business of artistic-ethical quandary mobilized and continually remobilized in INDEX CARDS concerns matters that Davey refers to as “duty” and very often doesn’t call duty but could just as well do. “Caryatids and Promiscuity” is an essay in which the author—not for the first time here—considers her relationship with her four sisters (and photographs she took of them) through the lens of Mary Wollstonecraft and her daughters (plus auxiliary daughter, cousin Claire Clairmont), such that she finds herself grappling with the discursive context in which her practices were reared (and in which the beloved snapshot itself came to be routinely adjudged dubious or even outright invasive): “And now, thinking back over my recent transgressions, I don’t know that I can answer for what I’ve done. Obviously, there’s a question of degree, the lengths an artist might go to produce a potentially prurient, intrusive image, and then the use it gets put to, the circulation it receives. And then there is context: all of my still images in LES GODDESSES are accompanied by a fairly relentless voice-over, anchoring the nudes and the clandestine subway shots in a very pointed narrative.” Not necessarily able to set aside the quibbles her own methodologies may at times provoke even for her, Davey arrives at a provisional conclusion (within the same essay): “More important to me than fidelity and adherence to a medium is a kind of devotion to promiscuity (to lift that concept once again from the lexicon of Gregg Brodowitz), an embrace of materials, formats, histories and genres, and lastly but perhaps most importantly, an investment in language. I am a believer in heterogeneity as an enabler and enhancer of the story wanting to be told.” Far more than a mere triumph over the strictures of “fidelity and adherence to a medium,” this passage mobilizes an overcoming of internalized sense of duty, a force that is by some measure the arrester death never could be. Not simply a matter of the suspension of moral and/or ethical considerations, it confirms, to my mind, a tenuous fidelity to the three pillars of Gilles Deleuze’s ESSAYS CRITICAL AND CLINICAL (a book Davey does not discuss): creation, experimentation, demystification. Passion should set about hyping itself up. Unto who can know what. This is in large part where that early essay near the end of INDEX CARDS figures. “The Problem of Reading.” The essay brings us circuitously to the instantiation of a process, and this process is about reading that produces writing or at least more reading. Reading that intensifies, directs, or simply ‘leans in.’ 2003 Davey is very much taken with Virginia Woolf. It will serve her better than she can probably at this point comprehend. Randomness and chance are commonly allotted a key role in the generation of our personal syllabi. Davey takes a look at John Cage, Harold Bloom, Italo Calvino, et cetera. Woolf has something to offer. Especially for somebody like Davey. For any of us, really, who would rather be keen custodians of fruitful, energizing encounters as opposed to turgid, denuded databank beings. Davey looks at a number of Woolf’s essays, finding especial inspiration in “Hours in a Library,” a relatively early piece. “I think the truest method, as Woolf suggests, is to be open and sensitized, creative, always on the lookout for the thing that will nurture a known or intuited desire or inkling.” What is this declaration but the ratification of a way? Yes, a way. A thousand times more felicitous than that of the samurai. A discours de la méthode to put Descartes’ to shame.