In this section various writers will be asked to take a second look at poems they admire and discuss informally what they admire about the work.
Issue 12: Woman Falling by Franz Wright
It’s so interesting you should suddenly be here, how did that happen? In your favorite place, this witchy old orange orchard, the very spot where it gives the impression of stretching forever in every direction–all those spokes, from where you stand, between the trees, within sight of the three-story house painted the same shade of white and right about the same size as this lone beehive you stand looking down at a moment, no one has lived there for as long as you’ve known it, kept it a secret, parking off the high-way and walking a mile down the nameless dirt road in a windy and shadowy brightness, wind from the sun you would say, in your mind, if I know you, as I do not, and never will now, no one will anymore, you have made sure of that, but I can picture you saying it, I’m not bothering anyone, I don’t even know where it is, that’s the point, no one did, nobody knew how to reach you, in the one vacant room with a mattress you even spent a night sometimes, honeysuckle southern California dawn wind blowing through the glassless windows and over your body, over your hair, maybe God would let you be the wind, but I don’t know what God thinks either, I just like to imagine you all at once finding yourself in that place, walking along, without anyone knowing, that was the haunting, that was always the fun, and stretching before you a whole day of wandering and singing alone in the instant right before the one in which your body meets the earth at last.
The poet opens his eyes to find himself in a dreamlike landscape, “witchy” orange orchard, possibly at a gravesite, slightly astonished to find her(?) there, though it’s her favorite place, her secret place, where she is at the center, spoking out in all directions. She looks down from inside the mythic white house empty of human habitation, at a bee hive, and we begin to wonder – did she jump to her death?
He imagines her parking a mile off, down a dirt road in a “shadowy brightness” which she might consider “the wind from the sun” –
And then the poem turns, as he admits he doesn’t know her enough to suggest what she might think; and no one will anymore, she has “made sure of that.” With its implication of suicide, the poem moves forward with his regret and desire to somehow keep her alive through what he can picture her saying. A process – the act of poetry – he hopes might justify his failure to act in life. “I’m not bothering anyone, I don’t even know where it is, that’s the point, no one did, nobody knew how to reach you.”
The conflation of ‘it’ and ‘her’, the landscape now become the absent person, alone in a vacant room on a mattress. In his poetic imagining Wright grants her the grace of honeysuckle and a visitation from God who would let her be the dawn wind.
But then he doesn’t know what God thinks, either. He’s just imagining that also. So he returns to his own imagining – creating, gifting her “a whole day of wandering and singing” before her body meets the earth “at last.”
Issue 11: “homage to my hips”
One of Lucille Clifton’s best-known poems, “homage to my hips,” appeared in the 1980 collection Two-Headed Woman and the 1987 Good Woman. The poem mythologizes large hips and celebrates the female body, especially the African-American body, as nothing short of magical in its strength and power (sexual and otherwise) and its potential for freedom.
However, despite being regularly reprinted and anthologized, “homage to my hips”—like much of Clifton’s oeuvre—has not received the critical notice it deserves. At best, the poem is treated as “inspirational,” adjuring women to love our bodies even when we don’t meet a narrow patriarchal standard of beauty. Of course, the poem does urge women to love their embodied selves…but in a much more nuanced way than the suggestion that we should wear purple (at least when we’re safely old), or even that we should recognize ourselves as inherently phenomenal women.
homage to my hips
these hips are big hips
they need space to
move around in.
they don’t fit into little
petty places. these hips
are free hips.
they don’t like to be held back.
these hips have never been enslaved,
they go where they want to go
they do what they want to do.
these hips are mighty hips.
these hips are magic hips.
i have known them
to put a spell on a man and
spin him like a top!
This is generally handled as a light-hearted treatise of love for the body that we’re told to hate and strive to change…if one can call that light-hearted. When I teach this poem, which I seize any excuse to do, we start there: why does Clifton need to offer up a homage to her hips? why wouldn’t women love their hips?
The norm, as portrayed by advertising, media, male commentary, and the women themselves, is that women’s bottoms are almost by definition considered too big. No matter how big they actually are, we’re supposed to want to get rid of them. Buttocks and hips are crammed into jeans and shapewear so tight as to gouge lines into flesh; women literally starve trying to shrink them; the desperate (and affluent) will accept mutilation and risk death to have them cut away. This is how profoundly the female body in America, especially the stereotypically larger African-American female body, is loathed and stigmatized. So Clifton’s poem doesn’t address petty concerns, and while it’s a poem of fierce delight and reclamation, relegating it to the realm of light-hearted inspiration is too glib. We can see this in the “free” in line 6. “Free,” of course, has powerful associations, especially for an African-American woman.
Clifton is known for working in uncapitalized free verse (though she punctuates quite carefully). As Lewis Turco and others have noted, however, good free verse isn’t…and “homage to my hips” is tightly structured and crafted. How many lines in the poem? I ask my students, and which is the longest line? As the careful reader has already noticed, there are fifteen, and the longest line is the central one, line 8 (coincidence? you be the judge).
Then there’s that word in the middle: enslaved. That word is important—it should jar us, to hear the word “enslaved” in a happy poem about loving our butts—and its placement is important too: out there at the end of a line, at the very center of the poem, where it carries real weight. What else might be going on here? Could these hips, big as they may be, represent anything bigger?
Once we ask the question, of course, the answer is obvious. An African-American woman doesn’t use the word enslaved lightly or figuratively. She’s talking about literal slavery, the kind in which children are sold away from their parents, women are raped as a matter of policy, and punishments might include whipping a man five hundred times, rubbing the wounds with salt and pepper, laying the man before a hot fire until the wounds blister, and finally forcing a cat to claw open the blisters.
At this point, there’s usually a pause in the classroom. Whoa, someone might say. Does Clifton really want to compare tight jeans and dieting with THAT?
Oh, hell, yes, she does, because that’s the power of this poem. Despite the hips’ sexual power to attract men and enjoy them, the poem is more than light-hearted, and the hips’ magic and desire are more than flowers and candy. As Zora Neale Hurston remarked—also about race and beauty—real gods require blood. This poem has plenty.
Women, says Clifton—especially Black women—that’s what we’re doing when we accept our hips as too big, needing to be confined or cut away. We’re walking right back into the bullwhip days. We’re crushing and cutting our bodies to fit exploitative standards. We’re enslaving ourselves. And she won’t do it. That’s why her hips can put a spell on a man and spin him like a top: because she insists on their freedom, and ultimately freedom is power, and fulfillment, and joy—irresistible.
But that power doesn’t come cheap. It requires active refusal to fit into “little petty places,” owning the body’s might and the magic in a way that few people really want women to do. It means recognizing beauty standards and the beauty industry as slaveholders getting rich on oppressed bodies, and the skin-tight jeans and cosmetic scalpel as whips in the owner’s hands, and that means pissing off people who are also very powerful. It means valuing our own freedom over a whole system of cultural hegemony, and being hated for it—though also, if we’re lucky, loved too.
Inspirational? How about genuinely radical?
– Catherine Carter
Issue 10: A Refusal to Mourn…
Randall Jarrell defined a poet as someone “who manages, in a lifetime of standing out in thunderstorms, to be struck by lightning five or six times,” in which case Dylan Thomas was well toasted, and not only on booze. Of the five or six lightning strikes (and there may well be more) that qualify Thomas as a poet, I will offer one:
A Refusal to Mourn the Death, by Fire, of a Child in London
Never until the mankind making
Bird beast and flower
Fathering and all humbling darkness
Tells with silence the last light breaking
And the still hour
Is come of the sea tumbling in harness
And I must enter again the round
Zion of the water bead
And the synagogue of the ear of corn
Shall I let pray the shadow of a sound
Or sow my salt seed
In the least valley of sackcloth to mourn
The majesty and burning of the child’s death.
I shall not murder
The mankind of her going with a grave truth
Nor blaspheme down the stations of the breath
With any further
Elegy of innocence and youth.
Deep with the first dead lies London’s daughter,
Robed in the long friends,
The grains beyond age, the dark veins of her mother,
Secret by the unmourning water
Of the riding Thames.
After the first death, there is no other.
Though often baffling, Thomas’s poems are never diffident. This poem, for example, beginning with the grim and seemingly blasphemous title accosts the reader, who has three options: 1) turn away, as one might from a half-crazed street preacher, 2) dismiss it as rank baloney, or 3) consent to its severe, almost archaic and certainly vatic lyricism. Readers who withhold initial judgement and forbear demanding immediate comprehension, might find themselves immersed in the poem’s Gregorian ambience, liturgical rhetoric, and mystery. In fact, Thomas’s poetry seems dithyrambic and improvisatory, a quality that endeared him to the Beat poets. But Thomas labored over his poems, their torqued quality a result of ruthless revisions, composing, or so he claimed, two lines a day, revising them until they satisfied his purpose and the demands of the poem—a scrupulous routine and one hard to reconcile with his supposed chronic alcoholism, all of which ultimately is not pertinent to the merit of his work. However, Thomas’s vision and how his language animated that vision is pertinent. And to understand that it is helpful to consider his craft and the lyric agenda to which it is applied.
“A Refusal to Mourn…” consists of four declarative sentences played out through four sestets, rhyming A B C A B C, except for the last, which rhymes A B A A C A, the A rhymes being all feminine—daughter, mother, water, other—, cumulatively suggest maternity, or, in the context of the poem, death as the mother of the war-murdered daughter. The meter is loose, swinging from tetrameter to dimeter (long over short lines), and the syntax, torqued, dependent, and markedly dithyrambic. Of the eighteen lines comprising the first sentence, seventeen are enjambed. The second sentence covers eight lines, seven of which are enjambed, and the third sentence, five lines, two being enjambed. The forth and concluding sentence is one line. In summary, as the poem progresses, the sentences get shorter, the syntax, less contorted, and enjambment, less pronounced, moving from jagged vehemence to pacific denouement.
But sentences are made of words, and symbolically productive and tonally vibrant word choice (diction), is, alongside prosody and syntax, an aspect of poetic craft, one that Thomas consistently employed, as demonstrated in this poem’s metaphysically suggestive rhymes: making/breaking, darkness/harness, death/breath, daughter/mother/water. The ecclesiastic tenor of diction is furthered enhanced by the seeding of words rich with scriptural significance: mourn, darkness, last light, humbling, salt, seed. Zion, synagogue, grave, and, of course, death.
Dylan Thomas’s craft, what he has describes as “sullen craft”—the torqued, dependent and often inverted, syntax, liberal usage of gerunds and ing participles that frequently follow, a meter chimed with alliteration and studded with spondees—recalls Anglo Saxon Verse, particularly “Caedmon’s Hymn.” Equally revealing, and perhaps more so, is his artistic kinship to Gerald Manley Hopkins, an unlikely poetic progenitor, considering Hopkins’s reticence and humility, as compared to Thomas’s famously transgressive and excessive showmanship, which he knew was largely responsible for his popularity, a distressing realization because it led him to doubt his literary merit. Yet, didn’t Hopkin, too, distrust his literary merit and passion for poetry, finding it contrary to his vows and avocation as a Jesuit priest? Are these not two very different artists, one a devout Christian and converted Roman Catholic, the other a hedonistic shaman poet? I am not so sure. Several scholars have noted seemingly Judeo-Christian elements in several poems by Dylan Thomas’s. Are those Judo Christian elements present in “A Refusal to Mourn…” Possibly, considering the scriptural character of the poem’s diction and its mysterious final line.
Most intriguing to me is Thomas’s appropriation of sprung rhythm from Hopkins, the originator of that poetic. I say poetic because sprung rhythm is not merely a memorable (and sometimes confounding) prosodic technique. Rather, Hopkins developed sprung rhythm as a infinitely flexible objective correlative for “inscape,” which is how Hopkins described the everywhere kinetic indwelling of the Holy Spirit, i.e. the indiscriminate charging (imminence) of “God’s Grandeur” throughout nature. And that was what Hopkins strove represent and praise. But Thomas? I don’t know, but the last paragraph of Dylan’s Thomas’s introduction to his Collected Poem, 1934-1952 reads:
I read somewhere of a shepherd who, when asked why he made, from
fairy rings, ritual observances to the moon to protect his flock, replied
‘I’d be a damned fool if I didn’t. These poems, with all their crudities,
doubts, and confusions, are written for the love of man and in praise
of God, and I’d be a damn fool if they weren’t.
Issue 9: Looking for Songs of Papusza
Looking for Songs of Papusza (Bronisława Wajs)
Gypsy singer-poet Bronisława Wajs (1910-1987), known by her Roma name Papusza (“Doll”), was the first Gypsy known to write down and publish her songs as poems. Papusza’s people were wandering harpists who sang and played at inns, weddings, and fairs. Most were illiterate and disapproved of reading. As a child Papusza stole chickens and traded them to a local shopkeeper in exchange for reading lessons. When she was caught reading she was beaten by her stepfather and the books destroyed, but that did not stop her.
At fifteen Papusza was married to her step-uncle, who accompanied her on harp as she sang and enacted laments of lost love and a yearning for “the long road.” Papusza’s own songs were rooted in Gypsy lore, but she gave voice to her own private imaginings, memories, and desires. She paid a high price for following her own voice—especially for writing down her lyrics.
When the Polish poet Jerzy Ficowski heard Papusza sing in 1949, he said, “You are not singing, you are reciting poetry.” She replied that her songs came to her as they did to mermaids. “I am just a girl from the forest where the moon shines and Gypsies dance in the night.” (The Story of Papusza) Ficowski sent some of her songs to the poet Julian Tuwim, who published them in the journal Problemy in 1950.
When word got back to the tribal elders, Papusza was accused of treason, and a pack of envoys threatened “to pull her apart with horses.” Her sin? She had collaborated with a gadjo. Meanwhile Ficowski was preparing his book The Gypsies in Poland, which included descriptions of Gypsy beliefs and a glossary of terms, along with some “Songs of Papusza.” She wrote to him: “If you print these songs I shall be skinned alive, my people shall be naked against the elements. But who knows, maybe I will grow another skin, maybe one nicer and more noble.” As the threats continued, she traveled to Warsaw to beg representatives of the Writers Union to stop publication. Ficowski was present. After much discussion they proceeded with publication, a decision he later regretted.
Meanwhile the socialist regime seized on Ficowski’s book as a propaganda tool in its campaign to get Gypsies to stop their nomadic ways. Excerpts were distributed among the community, implying that Papusza agreed with the pro-settlement policies. In addition the book contained “unthinkable forbidden words”—words previously known only among Gypsies. The Romi’s highest authority, Baro Shero, had her declared magherdi, unclean: the punishment for revealing Gypsy secrets, known as falorykta, was irreversible exclusion from the group.
Papusza burned all her work—at least 150 poems—and most of her letters from Tuwim and Ficowski. Devastated by the shunning, she fell into a deep depression. She spent the next eight months in a psychiatric hospital and lost all desire to write. She lived the rest of her life in isolation and poverty.
Ficowski never forgave himself for contributing to her fate as an outcast. They remained friends thoughout her life, however. She did write a few poems in the 1960s. Her remaining work consists of about thirty to forty poems and a few sketches of Gypsy life. Songs of Papusza was translated into many languages, but the English translation is out of print.
The documentary Cyganska Poetka Papusza features a discussion between Papusza and Ficowski and excerpts of her poetry (in Polish, no subtitles). At the 30-minute mark you can hear her recite “Land, I Am Your Daughter.” Ficowski translated this poem from Romi into Polish. I am grateful for the following English translation of Ficowski’s translation by Dr. Kinga Kosmala at the University of Chicago’s Department of Slavic Languages and Literatures. Here is an excerpt:
Papusza (Bronisława Wajs)
tłum. na polski Jerzy FicowskiZiemio moja i leśna,
jestem córką twoją.
Lasy śpiewają, ziemia śpiewa;
śpiew ten składamy – rzeka i ja –
w jedną cygańską piosenkę.Pójdę ja w góry,
włożę spódnicę piękną, wspaniałą,
uszytą z kwiatów
i zawołam, ile sił będę miała:
Polska ziemio, czerwona i biała!Ziemio, nikt cię nie odbierze,
ziemio czarnych lasów, dobrych serc i moja,
Jestem twoją córką.Ziemio, w ciebie bardzo wierzę,
kocham wszystko, co na tobie
rośnie i żyje.
Ziemio, co blaskiem bijesz w niebo,
jakbyś ze złota była,
ziemio czarnoleśna i moja,
matko wszystkich i moja,
matko piękna, bogata!
Tęskni moje czarne serce
za twoją pieśnią.
Ziemio, twoje zżęte pola
wyglądają w słońcu
ziemio, gdzie walczył z wiatrem grom
jak pieśni w moim sercu.
Młot bije w kamień
i staje się ogień wielki.
Ziemio ty moja śliczna!
przypatrują się wielkie gwiazdy,
gadają nocą jak Cyganeczki.
translated into Polish by Jerzy FicowskiMy land, woodland,
I am your daughter.
The forests are singing, the land is singing;
the song we are putting together – the river and I –
into one Gypsy song.I will go into the mountains,
I will put on a beautiful, magnificent skirt
sewn from flowers
and I will call with all my strength:
Polish land, red and white2!Land, no one can take you,
the land of black forests3, of good hearts and of me,
I am your daughter.Land, I believe in you so much,
I love everything that on you
grows and lives.
Land, whose shine rises high to the sky
as if you were made of gold,
land blackforesty4 and mine,
the mother of all and of me,
Mother beautiful and rich!
My black heart longs
for your song.
Land, your harvested fields
look in the sunshine
land, where the thunder fought with the wind
like the songs in my heart.
A hammer beats on a stone
and a big fire rises.
My land, my beautiful!
At you at night
look great stars,
talk at night like little Gypsy women.
1The Polish word “ziemia” can be translated as land but also as earth. It is worth noting that this noun belongs to the feminine gender, so both land and earth are feminine in Polish.
2White and red are the colors of the Polish flag
3“Czarnolas” (lit. Black Forest) is a town where the most famous Polish Renaissance poet, Jan Kochanowski, lived. Due to his enormous impact on the Polish language and literature any reference calling upon “Czarnolas” indicate poetry and the poetic craft.
4This form of the noun used as an adjective (“czarnoleśmy”) is a direct reference to Kochanowski.
– Deb Kaufman
Issue 8: Crafting the American Ghazal
The American ghazal, modeled after the Urdu ghazal, is written as a string of couplets which are thematically and tonally autonomous, complete units, each with its own climax. The ghazal’s cohesion lies in the sonic rather than thematic elements: its qafia or internal rhyme, and radif or refrain, provide the sonic base from which the ghazal launches into couplets that can cover a variety of subjects and moods. The refrain establishes a sort of loose theme in the opening couplet. With each successive couplet, the reader is primed to receive the refrain with a twist. Each couplet is thus a distant cousin of another. Agha Shahid Ali compares each couplet to a unique gem which enhances the beauty of the ghazal’s necklace but retains its own brilliance outside of it too.
Speakers of Urdu quote couplets from ghazals by Ghalib, Mir and Iqbal on every occasion, in any situation, precisely because these couplets are poetic aphorisms suited for a wide range of situations that provoke an outburst.
(The accompanying film clip shows a Mushaira or poetry reading scene from the court of Bahadur Shah, a gifted nineteenth century poet and the last emperor of Mughal India. Note the stylized performance and the excited audience-participation which is triggered by the anticipation of the ghazal’s refrain).
The two distinguishing features of the ghazal, lyrical intensity and thematic disunity, or in Agha Shahid Ali’s words “Ravishing Disunities” have made unforgettable gems in Urdu poetry. On the flip side, these defining features become problematic when writing a ghazal in English for the contemporary American audience: Intensity can come across as sentimentality or hyperbole. Disunity can be disorienting in this culture where clarity is valued and expected, and there is little tolerance for obfuscation or abstraction compared to Urdu aesthetics.
Let’s consider a ghazal by Grace Schulman and see how she remains true to the ghazal’s form and sensibility while avoiding the pitfalls of sentimentality and absence of conventional cohesion:
Grace Schulman’s Ghazal
Let’s look at the technical aspects first. Grace Schulman’s radif in her ghazal “Prayer” is “ in Jerusalem.” Her qafia rhymes with “bought.” This particular scheme is established in the Matla or the opening of the ghazal:
Yom Kippur: wearing a bride’s dress bought in Jerusalem,
I peer through swamp reeds, my thought in Jerusalem.
Schulman embraces the ghazal’s particular style by selecting a radif that is potentially lofty. The drama of history inherent in the word “Jerusalem” gives it the dynamism that a radif ought to have. Schulman utilizes a radif that carries with it connotations of the “sense of longing” and “intensity of feeling” that characterize the classical ghazal. While she lets the radif do the work of intensity, she brings the poem to a personal level by introducing the “I” in several couplets, thereby reducing the likelihood of being distant, sentimental or artificial. The result is that we witness the larger drama, the tragedies and ironies of Jerusalem not only from the assumed eye of history but from the private window of the poet’s personal experience:
My dress is Arabic: spangles. Blue-green-yellow beads
the shades of mosaics hand-wrought in Jerusalem
Using the “I,” “my” and “you” in the ghazal (as Schulman does in this couplet) has a grounding effect, balancing the loftiness of the radif. It brings the microcosmic, the modest, the small, and the contemporaneous into the larger picture of Jerusalem, contrasting a theme of epic proportions with the immediate, the personal:
Velvet on grass. Odd. But I learned young to keep this day
just as I can, if not as I ought, in Jerusalem.
The blending of the personal and the historical occurs in the entire ghazal and profoundly so in the Maqta or the final couplet:
Here at the bay, I see my face in the shallows
And plumb for the true self our Abraham sought in Jerusalem.
Referring to oneself in a variety of ways is also a typical ghazal gesture. Schulman does this as she refers to herself as a spider weaving a web:
As this spider weaves a web in silence,
may Hebrew and Arabic be woven taut in Jerusalem.
This couplet is emblematic in a way because it uses the traditional language of “prayer” -the title of the poem. But being a ghazal, the poem can and does have multiple couplets as emblems. Schulman explores the theme of being split and united, the paradox that Jerusalem poses for believers, in a form that allows for exactly that sort of poetic duality: desire for the beloved and his absence. Even though each couplet deals with a separate motif (such as Arabic poetry, Jewish spirituality, the landscape of Jerusalem, war, crossing cultures, religious icons) the poem can be said to have “atmospheric cohesion,” even thematic cohesion, thanks to the radif “Jerusalem.” With the exception of an enjambment between couplets 4 and 5, rearranging the sequence of the couplets would make little difference to the poem.
To summarize, Schulman’s ghazal avoids the pitfalls of sentimentality and lack of cohesion by: centering the poem on a radif that allows multiple related themes, thereby allowing various threads to be woven together cohesively, and, by bringing the intimate and vulnerable, the “authentic” instead of merely the assumed into the larger picture of Jerusalem’s drama.
– Shadab Zeest Hashmi
Issue 7: Celebrating Childhood by Adonis
He was born in a farming village in 1930. The village had no electricity, no telephones, no school. But his father immersed him in what Adonis refers to as ‘Old Arab Culture’. Which meant poetry.
He didn’t see a car until he was 13, in 1943, the year Syria gained its independence. He wrote a poem for the new President of Syria, who, impressed, helped him enroll in a French school. Later, he went to Damascus University. He has been imprisoned for his activism, and lived for years in exile in Beirut. He now lives in Paris.
Winner of the first international Nazim Hikmet Award, Adonis is considered one of the greatest Arabic poets.
Translated by Khaled Mattawa
Even the wind wants
to become a cart
pulled by butterflies.
I remember madness
leaning for the first time
on the mind’s pillow.
I was talking to my body then
and my body was an idea
I wrote in red.
Red is the sun’s most beautiful throne
and all the other colors
worship on red rugs.
Night is another candle.
In every branch, an arm,
a message carried in space
echoed by the body of the wind.
The sun insists on dressing itself in fog
when it meets me:
Am I being scolded by the light?
Oh, my past days—
they used to walk in their sleep
and I used to lean on them.
Love and dreams are two parentheses.
Between them I place my body
and discover the world.
I saw the air fly with two grass feet
and the road dance with feet made of air.
My wishes are flowers
staining my days.
I was wounded early,
and early I learned
that wounds made me.
I still follow the child
who still walks inside me.
Now he stands at a staircase made of light
searching for a corner to rest in
and to read the face of night again.
If the moon were a house,
my feet would refuse to touch its doorstep.
They are taken by dust
carrying me to the air of seasons.
one hand in the air,
the other caressing tresses
that I imagine.
A star is also
a pebble in the field of space.
who is joined to the horizon
can build new roads.
A moon, an old man,
his seat is night
and light is his walking stick.
What shall I say to the body I abandoned
in the rubble of the house
in which I was born?
No one can narrate my childhood
except those stars that flicker above it
and that leave footprints
on the evening’s path.
My childhood is still
being born in the palms of a light
whose name I do not know
and who names me.
Out of that river he made a mirror
and asked it about his sorrow.
He made rain out of his grief
and imitated the clouds.
Your childhood is a village.
You will never cross its boundaries
no matter how far you go.
His days are lakes,
his memories floating bodies.
You who are descending
from the mountains of the past,
how can you climb them again,
Time is a door
I cannot open.
My magic is worn,
my chants asleep.
I was born in a village,
small and secretive like a womb.
I never left it.
I love the ocean not the shores.
Adonis, “Celebrating Childhood” from Selected Poems, translated by Khaled Mattawa. Copyright © 2010 by Adonis. Reprinted by permission of Yale University Press.
Issue 6: Looking for my Killer by Thylias Moss
The video poam Looking for my Killer by Thylias Moss, who wrote, arranged, and performed all vocals. The music was performed and composed by Ansted Moss. Although forthcoming in print, for Ms. Moss “the video poam provides context for the print poams. They are meant to work together. The video poam shows the speaker in acts of looking for her killer.”
Moss, after winning a Macarthur Genius Award, began exploring the intersections of music/video/poetry in ways that integrated the various forms in seamless new compositions. Looking for My Killer she conceives as “a twist on women taking back the night(in controversy’s breeding ground) as a public service.”
Issue 5: Requiem by Anna Akhmatova
Requiem by Anna Akhmatova has been called an epic, lament, lyric, elegy –and it’s all of those. Requiem is arguably one of the greatest poems of the 20th Century. Its depiction of the suffering of the Russian people under Stalin is bleak but not without hope. Even as there is a recognition that hope might be elusive.
For some one, somewhere, a fresh wind blows,
For some one, somewhere, wakes up a dawn –
We don’t know, we’re the same here always,
We just hear the key’s squalls, morose,
And the sentry’s heavy step alone;
In this translation, by Yevgeny Bonver, the section Dedication features a repetition and variation of ‘o’ sounds that creates the sensation of standing in the swirl of cold Leningrad winds, which Akhmatova did for 17 months hoping for news of her son, who was incarcerated, apparently, for the crime of being the son of a poet; the hard ‘d’s repulse like the stones of the prison she waited outside daily.
The high crags decline before this woe,
The great river does not flow ahead,
But they’re strong – the locks of a jail, stone,
And behind them – the cells, dark and low,
And the deadly pine is spread.
For some one, somewhere, a fresh wind blows,
For some one, somewhere, wakes up a dawn –
We don’t know, we’re the same here always,
We just hear the key’s squalls, morose,
And the sentry’s heavy step alone;
Got up early, as for Mass by Easter,
Walked the empty capital along
To create the half-dead peoples’ throng.
The sun downed, the Neva got mister,
But our hope sang afar its song.
There’s a sentence… In a trice tears flow…
Now separated, cut from us,
As if they’d pulled out her heart and thrown
Or pushed down her on a street stone –
But she goes… Reels… Alone at once.
Where are now friends unwilling those,
Those friends of my two years, brute?
What they see in the Siberian snows,
In a circle of the moon, exposed?
To them I send my farewell salute.
The full Requiem, consisting of a prose introduction followed by 15 short poems, is on the video. The translator is not named, but as you’ll see this translator made different choices than Bonver.
Issue 4: A Daughter Leads Her Mother Into Sleep
A Daughter Leads Her Mother Into Sleep
translation by Mark Smith-Soto
originally published in Fever Season (Unicorn Press, 2010)
I spoke with the piece of my mother
that didn’t want to die that wouldn’t give…
that was the colt gone wild
and the live nerve severed in the face of death
so fierce the flaming from the sword she wielded
we had to bury her with her hands tied
I managed to speak with that cold jar
of blood that was about to die
I saw a god in pieces I saw a spike
of gunpowder in her breast
and to that small piece of her inner ear
that fluttered like a sacred silk
like the last sail
the final pulse of a flaming splinter
and to that fragment of mother yet remaining
that weighs more than the world
and is the boiling diamond
I bury between my eyes
to that jar of faith handed to me
by the sad, merciful surgeons
I was able to speak
good-by little one
there will be no monsters in the dark.
una hija conduce a su madre hasta el sueño
yo hablé con el pedazo de mi madre
que no quería morir se resistió
fue el potro que pierde la cordura
y es nervio cercenado ante la muerte
por la esgrima de fuego que sostuvo
tuvimos que enterrarla maniatada
yo pude hablar con esa jarra fría
de sangre que se muere
yo vi un dios reventado vi una estaca
de pólvora en su pecho
y a ese trozo de oído que latía
como una seda sacra
como el último barco
como el pulso final de flama de una astilla
a ese tercio de madre que me resta
y pesa más que el mundo
y es el diamante hirviente
que entierro entre mis ojos
a ese frasco de fe que me cedieron
clementes cirujanos desolados
le pude hablar
no habrá bestias feroces entre la oscuridad
The award-winning Costa Rican poet, Ana Istarú, is a rare lyricist whose written verse can stand alone, resonating equally on and off the page. Her poems arrive in three-dimensions; one senses the immediacy of a woman’s life, her pleasures, pains, and poigancy—not merely an insinuation of them. Istarú’s poems arrive fully embodied, always seeming to emerge from something deep and unretractable which could not help but be spoken.
Such is the case with this poem, “A Daughter Leads her Mother into Sleep.” This unsuspecting title is more than ironic. It stands in stark contrast to the litany of conflicting emotions in which the poem and the reader are braced. What’s more, it magnifies the lingering paradox of death: Is it measured in increments of defiance or graceful capitulation? And with whom do you ally yourself? With those resisting defeat or with the loved ones hoping to ease their struggle? And what happens with all of that force- such will to continue living- but the passing of a torch where daughter turns to mother, consoling her in the face of an irrevocable sleep.
Such strong, emotive images inlaid upon this theme might run the risk of exasperating themselves, but in the case of this poem, they hit the mark. Rather than recounting the stories of her mother’s life, Istarú takes us to the closest and most intimate fronteir of her death. We must settle with a mere crescent of a woman who once was, and she blazes all the more vehemently because it contains all that is left.
There is a tautness in this poem. Between cascading images that seem uncontainable, rushing forth to an imminent end, this portrait cranes to freeze: a mother willing to remain intact and a daughter trying to contain her as death advances, body part by body part, line by precipitous line, leaving the daughter with merely a jar of blood, then a jar of faith “that there will be no monsters in the dark.”
Istarú maps deathʼs procession through the physical fragments of her mother that remain: her hands, the piece of her inner ear, her breast; also with images that heave from the explosiveness of “a spike of gunpowder,” a “live nerve severed,” or a flaming sword, into the gentleness of a sacred silk fluttering and a “last sail.” There is no cliche here; no sense of tidy completion, but a sensuality interwoven with a stark combustion — a confrontation of competing destinies that by the final lines forces you into a strange composure, but like the daughter, leaves you empty-handed.
I love the dynamic physicality of this poem: the willpower embodied in symbols of weaponry (sword, spike, splinter, gunpowder, the implication of rope). One experiences death as both a transition into object and formlessness. On this precipice, the mother is slowly converging into those objects she symbolically wields while also drifting into something more archetypal- an animal (“the colt gone wild”), an element (“the boiling diamond”), or the pieces of a god. Istarú succeeds in giving us both a panoramic and intimate experience of death where mother and daughter, speaker and reader merge into the feeling of that final eclipse which nonetheless leaves you wondering whether it can bear the grace of sleep.
Issue 3: Collective Death
“Nearly thirty years ago, Ghassan Zaqtan wrote this haunting poem; it remains haunting; thirty years of repetitions, of collective death.” Fady Joudah.
Evening didn’t come without its darkness
we slept roofless but with cover
and no survivor came in the night
to tell us of the death of others.
The roads kept whistling
and the place was packed with the murdered
who came from the neighboring quarter
whose screams escaped toward us.
We saw and heard
the dead walk on air
tied by the thread of their shock
their rustle pulling our bodies
off our glowing straw mats.
A glistening blade
kept falling over the roads.
The women gave birth only to those who passed
and the women will not give birth
Endless Last Breath: Thoughts on Ghassan Zaqtan’s poem “Collective Death” (Translated from Arabic by Fady Joudah)
This poem rustles — a continuous, self-replicating sheaf collecting last breaths. It portrays massacre not as something that ends life but as a continuum of death. Absence, recorded as time (the evening “that didn’t come…”) and physicality (“roofless”), is the absence not only of those who have now died but the constantly dying survivors who can no longer keep a record: “no survivors came/in the night/to tell us of the death of others.” The poem has a stark immediacy, an uncanny sense of motion in its deathly stillness, which, for a moment locks the reader into the suffocating world of the speaker. What is genocide but death linking death linking more death? The last breath is collective and unending like abandoned, “whistling roads,” abandoned but for the population of ghosts.
Issue 2: Joseph Millar and Walt Whitman
After Listening to a Lecture on Form
I’m afraid of the mountains
in this thin glacial air,
of going to sleep in their shadow,
that the granite inside them
and the threads of bright metal
may not hold once the night comes.
I’m afraid of so many people talking,
the cat smile of the poetry scholar, his ridged skull.
When he spoke of measure
I could feel my wristwatch tighten,
remembered the payments coming due
on my daughter’s tuition.
I went down by the horses.
Birds were walking in the hay
beside the feet of the Appaloosa.
He looked at me sideways
in the swaying dusk.
The wheels of his jawbones,
the great vein in his face.
Sometimes I can hardly breathe.
One thing I have always admired about my husband, is that he can simply write a poem. Another way to say this is that he can write a poem without much “decoration”, fanfare or frill. No extra words, and every word counts. It’s difficult to write a simple poem, a poem of precision, accuracy, depth and breadth. One where each image is necessary to the whole, where the language both sings and means, makes and unmakes. After looking at the construction of this deceptively simple poem for years, I finally see how it works, how dependent it is on diction and word choice, the gravitas achieved through what I’ll call “stately” language.
I find three categories of words in this poem: the stately, the elemental, and the vulnerable. Note the word choices in the opening stanza, words like mountains, glacial, shadow, granite, metal, all trochees, are simple two-syllable words that have balance and heft, as a good knife handle has heft. Millar also uses words like air, sleep, night, soft, one-syllable words that imply the insubstantial world, as well as words such as afraid, thin, threads, hold, that imply the vulnerability and insignificance of the human in relation to the world. The word shadow could be placed in all three categories, depending on its usage: stately, elemental, vulnerable. Here, it’s used as an image: the shadow belongs to the stately mountain, and so that shadow in seen in a more substantial context.
In the second stanza, we note the repetition of the word afraid and the reinforcement of the idea of the human as somewhat trivial, this time almost laughable: people talking, cat smile, “poetry scholar”, his ridged skull seems a nod to the great mountains overshadowing everything, but only in that it makes the poetry scholar seem a buffoon, a man trying to act like a mountain, and for at least this poet, failing. There is also the humor inherent in measure vs. wrist watch, payments, tuition, the diurnal and the the eternal, set against the mundane.
In the third stanza we feel the stark simplicity of the opening assertion as a counter to all that’s been presented: “I went down by the horses.” Birds, hay, dusk, words and images that are elemental, eternal, real. And then the elevation of the horse and the movement toward the mythic, a position beyond mere mortals, diction and image taking over and making the moment as large as the mountain: Appaloosa, wheels, jawbones, vein, face. And then, one perfect word of action: swaying, and one carefully chosen adjective, great. Each word proceeding and unfolding as it should to the final “sentiment”, the slow flush of recognition: “Sometimes I can hardly breathe.” The word breathe here is tied back to the thin air in the second line, so it is both literal as well as a figure that stands in for the emotion the speaker is feeling. I don’t know now who said it, or if this is exactly right, but it was something like “there should be an invisible line at the end of every poem that says, ‘And after that, everything changed.’” We now see the speaker, and ourselves, for who we are, small creatures in a vast landscape, looking for our rightful place, or maybe being reminded of our place in the grand scheme.
The poem balances on the premise of setting the mundane, even the silly, against the grandeur of nature and the human being’s position in it, our natural awe and fear of what’s more powerful than us: the mountains, the metal, the horses, as well as that on which we depend: the air, sleep, even the birds. Our daily concerns, our lofty intellectual exercises, are seen for what they are: transient. The true poet is in all of us who get up and leave the room, as Whitman did in “I Heard the Learned Astronomer”, to simply look out at the stars, allowing the mystery to overwhelm and confound.
When I Heard the Learned Astronomer
—Walt Whitman, 1819 – 1892
When I heard the learn’d astronomer,
When the proofs, the figures, were ranged in columns before me,
When I was shown the charts and diagrams, to add, divide,
and measure them,
When I sitting heard the astronomer where he lectured with
much applause in the lecture-room,
How soon unaccountable I became tired and sick,
Till rising and gliding out I wander’d off by myself,
In the mystical moist night-air, and from time to time,
Look’d up in perfect silence at the stars.
Whitman’s poem is simple as well, not at all like his abundant, extravagant “Leaves of Grass”. His simple repetition of When, when, when is set against the piling up mathematical language, but stated simply, proofs, figures, charts, diagrams, add/divide. Whitman’s two well-chosen verbs, as in Millar’s poem, are notable, rising, gliding. Then his wonderful wander’d which harkens back to the earlier learn’d. In the penultimate line, Whitman pulls out all the stops to give us the mystical moist night-air, the first overtly poetic line in the poem, though he follows it up with the simplicity of a perfect, metrically balanced, ten syllable line: Look’d up in perfect silence at the stars. The mystical moist night air and the perfect silence seem more majestic and substantial than all that has come before.
The commonalities between these poems are evident in their dialectics: Small stories set against a large landscape, what’s known set against the unknown, and diction the vehicle that gets us from there to here. To each poet, these moments were part of an ordinary day or night that somehow became emblematic of a certain kind of purity, things suddenly exactly as they should be, greatness aligned with a quiet joy and true astonishment, pure spirits moving through the world at the very pace they should be moving, like a horse walking, like the stars traveling through the night sky, the world presenting itself to be looked upon with fear and awe and a sense of supplication. In a word, holy, but a secular holiness, devoid of wrath or judgment, the kind of wordless purity essential to the human spirit.
Other writers who do this are James Wright, William Stafford, Jane Hirshfield, Lucille Clifton, Yusef Kommunyakaa, Jack Gilbert and Linda Gregg, and the list goes on, but these are a few to look at who work in this vein: simplicity intensified through diction, syntax, pacing, through the use, primarily, of nouns. Small poems that open up into mystery: Blake’s grain of sand through which eternities are seen.
William Giraldi, speaking of H.L. Mencken who implores us to be more demanding and exacting in our modern day criticism, asked, “Why are esthetic matters important? Because without the beauty of language and form, without the depth and dynamism of language, no one who has cultivated the diehard combo of intellect and taste will care a damn about what the writer wants to say.” Yes, the beauty, depth and dynamism of language is what elevates the poem, and without an understanding of how language works on us, the gloriously simple poem, the expansive poem, the poem we will remember, remains merely “simple’, rather than a poem that is more than the sum of its parts.
I admire how these poets can make so much happen when working with so little. I’m not so good at it myself, and even after studying and imitating them, have failed more often than succeeded. But, it’s worth the trying when the rewards can be so great.
Issue 1: Thylias Moss
For this issue, we are looking at Thylias Moss’ ‘poam’ The Glory Prelude(to a widow shrine system. A lot of poets add music, or video, to their readings or online presentations. But to me this is the best example of how to integrate poetry, video, music, images into a complete poetic expression. It combines spoken words, music, abstract and representational images, advertising snippets, morphing photographs, and more into a meditative piece on the forces that form and inform identity, the frameworks we exist within, the effect of the death of a loved one and the prisons we can make by our manner of grieving. You cannot separate the lines of the poem from visual images or the music. It is an integrated piece that establishes its own expression.
About this work, Ms. Moss says “”The Glory Prelude” was never “written down”; was fully composed in the video software –written down on order to be a print “poam” –backwards relationship to conventional writing which, more-or-less, happened at an end of this –still ongoing [this re-publication, for instance, which allows for all manner of “new” interactions –and possibilities [[bifurcations, etc]] from these forming hubs…”
Thylias Moss has published 8 books of poetry and 4 books of prose. Her many honors and awards include a MacArthur Fellowship, Guggenheim Fellowship, NEA grant, a Witter Bynner Poetry Prize, and a Whiting Award. She is known for her work in Limited Fork Theory.