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Monthly Archives: August 2020

The Celestial Set-Up (Oystercatcher Press) & A Revolutionary Calendar (Shearsman Books) by Zoe Skoulding

The Celestial Set-Up (Oystercatcher Press) & A Revolutionary Calendar (Shearsman Books) by Zoe Skoulding

When Harriet Tarlo’s challenging and deeply rewarding anthology of ‘Radical Landscape Poetry’, The Ground Aslant, appeared in 2011 from Shearsman Books it attracted a review by Robert Macfarlane for an issue of Saturday Guardian. Referring to details of landscape providing ‘no reliable resting place for the eye or the mind’ the reviewer alerted us to the movement onwards ‘in an effortful relay of attention from speck to speck’. He also pointed to Peter Larkin’s awareness of particularity, ‘highlights in the moving light of the ordinary’, which brings to mind the ‘message from far away’ that Jeremy Prynne wrote in 2005 for the opening issue of Pearl Contents, the First Students’ English Magazine of Guangzhou University:

‘Out on the Pearl River enjoying a festive excursion I was watching the water currents slide by, flashing with lights from the banks on either side and lightning from the sky; and I realised how brilliant would be the new magazine of the Guangzhou University English Writing Classes, full of pearl-bright moments and shining articles all moving along in the currents of these changing times.’

In Zoë Skoulding’s new group of poems from the Oystercatcher’s beak we are offered ‘The Celestial Set-Up’, ‘star clusters’ which scatter into ‘islands breaking into archipelagos’: pearl-drop moments of a ‘network of events’. Their relation to time as well as distance is given to us as the possibility of ‘love moving on the epidermis’, ‘a crackle on a hand’, and they unravel ‘in tenses / between your past and my future’. This poetry is a finely-tuned gaze at the particularity of who we are and what we see and it prompts me to look back at Ruskin’s concern in Modern Painters for the ‘Truth of Space’ as dependent on ‘The Focus of the Eye’:

‘First, then, it is to be noticed, that the eye, like any other lens, must have its focus altered, in order to convey a distinct image of objects at different distances; so that it is totally impossible to see distinctly, at the same moment, two objects, one of which is much father off than another.’

Skoulding’s awareness of the possible relationships between the near and the far is central to her focus upon the Menai Straits that separate the coast of North Wales from the Isle of Anglesy. In ‘A Strait Story’ she waits for the tide to turn:

‘Under morning sun, the surface stirs and flicks: this is how it appears, as retreating blue looking black. But what do I know? Soundings off the sea floor come up in layered patterns as the data stream flows in different intensities: a cobalt speckled band of fish; refracted harmonics of the lower levels. You’d be swayed by the glimpse of a seal led by fish led by movement led by transfer of energy, but who’s to say who sways what in the dip and shudder of knowledge, a vessel.’

This range of thought, soundings, brings to my mind the moment in Charles Olson’s ‘Letter 5’ of The Maximus Poems in which he refers to reading ‘sand in the butter on the end of a lead, / and be precise about what sort of bottom your vessel’s over.’
The precision and awareness of depth which prompts Zoë Skoulding’s poetry to compel the past to pierce the present, to speak of days which give utterance ‘all at once, their tongues punctured with green blades’ (‘A Divinatory Calendar’) is central to her reconstruction of A Revolutionary Calendar. As Lyn Hejinian puts it on the back cover of this compelling new publication from Shearsman Books:

‘With expert grace and subversive panache, Zoë Skoulding has written a collection of 360 five-line poems gathered into twelve sections of thirty poems each – a form that replicates that of the ‘Republican Calendar’ created in the immediate aftermath of the French Revolution…The resulting sequence of meticulous observations and penchant forays…maps out a temporal intersection, bringing historico-political time (linear and progressive) into conjuncture with seasonal agricultural time (cyclical and recursive).’

Just as all time is irrecoverable all matter changes shape and ‘oil pressed from / dark fruit won’t / hold summer’s shape’: the ‘Olive’ from Frimaire, the November of frost, will ‘ooze’ into a new day. The connection between what was and what is may be held in scents as the axe from Pluviôse (January / February)

‘felled at the root:
here’s an endpoint
sharpened by split
wood scented
with beginning’

Zoë Skoulding’s poetry is meditative, a drawing aside of curtains to allow a scene to be discovered to the reader: it seems like an act of instant as if a light is suddenly turned brightly focused upon a moment. As the poems rest securely on the page the focus is altered in order to permit the poet to convey a distinct image of objects at different distances. This is a poetry to go back to time and time again.

Ian Brinton, 30th August 2020

Baby, I Don’t Care by Chelsey Minnis (Wave Books)

Baby, I Don’t Care by Chelsey Minnis (Wave Books)

If a more original transposition of a genre from its traditional medium to that of another, wholly alien to it, has ever been attempted – and so successfully and bracingly – I can’t recall of it. Imagine a femme fatale from a classic Noir movie cast as the speaker that unites a suite of poems which adhere to quintain form. Each poem visits a theme, such as seduction, murder, romance, laziness, fun & games, bargaining, larceny, love, and, ultimately, failure. Now envision not one speaker, but a host of female speakers, archetypes from 30s and 40s Hollywood, alternately flouncing into the ring of limelight in their nightgowns while nursing a highball or flute of champagne, inspiring deep draughts from a cigarette, and tossing an endless string of gimlet one-liners. The voice is refracted in a thousand ways, producing a stream of apparent nonsequiturs. Finally, consider the fact that many of the lines could each stand alone as a monostich, so jarring and incisive that the reader literally recoils in stupefaction if not shock. This, in essence, is what Chelsey Minnis, an American poet raised in Colorado and author of several prior collections, has accomplished in Baby, I Don’t Care.

Although she was educated at the University of Colorado in Boulder, and studied creative writing at the Iowa Writer’s Workshop, Minnis has obviously devoted much time to the review of cinematic source material and dissection of a classic Hollywood phenotype during her preparation for this book. That she is fascinated by a period of film history might be anticipated by the observation that she has a habit of ‘reclaiming unfashionable gestures’ in her work as noted in her Poetry Foundation profile.

Unique is grievously inadequate as a descriptor for Baby, I Don’t Care. An irresistible temptation to psychoanalyze the speaker(s) of the poems in this collection overtakes the reader. She/they, a composite in effect, are at once boozy, disjointed, delirious, seductive, self-absorbed, tangential, acquisitive, mordantly witty, bored, brutal, and broken. A hard-boiled vamp, or amalgam of Noir personae, with a penchant for luxury and a deep vein of masochism. She is a chiseler, a philosopher, and an ‘immoral princess,’ to borrow an epithet from the collection. And she knows she is off-kilter. Keenly observant one-liners are rife, like the telling ‘Something’s wrong with me and I like it.’ She certainly does, and so do we. A throwback to Hollywood’s Golden Age, the speaker knows she is an actor when she says ‘Let’s play the scene how it’s written.’

The pastiche effect achieved by the frequent semantic transitions, with one thought careening into the next, unsettles the reader and this is premeditated. It is as if we are fingering a necklace of variously shaped and colored stones, many of which deserve sustained admiration, but all of which we can touch only fleetingly and incompletely. This staccato rat-tat-tat arbitrariness, with coherent bursts of thought rarely lasting more than one or two lines, echoes the devil-may-care attitude of the jaded speaker. In prior work, Minnis has used ellipses liberally, and the Poetry Foundation quotes Sasha Steensen’s observation that her ellipses ‘are, on the one hand, the bullet-holes that remain after Minnis’s speaker takes shots at the reader. On the other, they are evidence of the unsteadiness of the speaker’s own hand […] embody[ing] the vulnerability that so often lurks behind the book’s defiance.’ Although ellipses are not prominent in Baby, I Don’t Care, we do feel both bullet ridden and acutely aware of the speaker’s imbalance. Invisible ellipses, in essence, separate elements of the barrage of micro-semantic units in these poems.

Minnis’s syntax is simple and declarative, and the diction is ‘ginger-peachy’ period-perfect, but the thoughts, which may seem trivial or superficial at times, often reflect an incisive intellect with profound insight into the most tenebrous corridors of human psychology. The best way to get a flavor for this collection is to sample several lines, extracted below from various sections:

Baby, it’s so sexy to think.
Why don’t you try it?

Why don’t you make love to your wife?
The outstanding novelty of the year.

You’ve completely gone out of my mind.

The grenades are in the champagne bucket.

Let’s fall in love,
just the three of us.

I guess it’s like the sexual equivalent of a flamethrower.
What are you going to do?
Complain about the heat?

The speaker claims she may be ‘strictly ornamental’ but that ‘this is highly agreeable as long as I am paid in gems.’ The truth of the matter is that she finds little of her life enduringly satisfying or congenial, and that her astuteness and wit belie her claim of a mere ornamental status. Ultimately, a sadness pervades the collection. In a Philip Marlowe-style simile we are asked to ‘Behold my dazzling mental illness like a chandelier.’ And there seems to be plenty of that, especially depression. Perhaps the most poignant line she utters is: ‘I’m sorry I couldn’t be saved.’ But we know that men will line up for miles to try to save her, anyway, because she is more lucid and powerful than any of them.

David Sahner 23rd August 2020

Seven Leaf Sermons by Peter Larkin artwork by Rupert Loydell (Guillemot Press)

Seven Leaf Sermons by Peter Larkin artwork by Rupert Loydell (Guillemot Press)

In Part I of A.N. Whitehead’s Process and Reality, the title of which suggests the connection between being and movement, the philosopher asserts that the number one ‘stands for the singularity of an entity’ and that the term ‘many’ presupposes the term ‘one’. A quarter of a century later Charles Olson was to write to Robert Creeley that the term ‘One makes Many’ had been overheard by him as being uttered by Cornelia Williams, the cook in Black Mountain College and the phrase was then adopted by Olson as an epigraph for The Maximus Poems. On similar lines Olson wrote an autobiographical note in November 1952 stating

‘that there is no such thing as duality either of the body and the soul or of the world and I, that the fact of the human universe is the discharge of the many (the multiple) by the one…’

In the opening stanza of the sixth of Peter Larkin’s intensely focused poems we can recognise this inseparable connection between the one and the many as ‘a bough is poised between heaven / and earth, full in leaf points to its latent interceding.’ The moving outwards of ‘points’ leads on to the later thought in the same poem:

‘,,.The tree would have no firmament without its
cloud of leaves’

In its Hebraic origins the word ‘firmament’ may well suggest ‘expanse’ as in the treading out of metals, the beating out, the making firm of a primal source. All journeys have sources and the ‘many’ is an outspreading of the ‘one’; in terms of travel, however, there is always loss as well as gain and the opening poem contemplates this inevitable relationship:

‘…The tree was soon parted
from its leaves, but not its wintering seed: what’s this
casts off any distress of tree, simply wrinkles in leaf?’

Like leaves from a tree words have an outward yearning towards different meaning and ‘leaves’ contains an echo of parting just as the word ‘wrinkles’ hints at the Thomas Nashe lines from ‘Summer’s Last Will and Testament’:

‘Beauty is but a flower,
Which wrinkles will devour,
Brightness falls from the air’

In his ‘Journal’ dated 17th October 1873 Gerard Manley Hopkins noted the unending connection between tree and leaf, the one and the many, as the end of the month brought severe frosts:

‘Wonderful downpour of leaf: when the morning sun began to melt the frost they fell at one touch and in a few minutes a whole tree was flung of them; they lay masking and papering the ground at the foot. Then the tree seems to be looking down on its cast self as blue sky on snow after a long fall, its losing, its doing.’

Contemplating movement which is loss Peter Larkin uses language in his Seven Leaf Sermons which breathes an echo of the early seventeenth century:

‘Lacking leaf a tree is not unhoused, but homeless enough
a leaf at last turns its page. It became apron
only to the underclothing of indigent tree, litter for free.
Saw-leaves, no longer interior scapes of trunk passed across
branch-scape, but sole sly ratchet in gear above tree’

The homelessness of ‘unhoused’ brings before us the King Lear whose address to the Fool signals the opening of a moment of meditative prayer the rhetoric of which would be at home in an early dissenting sermon. He exclaims ‘You houseless poverty’ before falling to his knees and addressing the world peopled with ‘houseless heads’ and ‘unfed sides’.
Peter Larkin’s ‘Sermon 3’ presents us with a leaf that ‘breathes in rain but drinks from the root’ and the etymology of words, the foundation of language, is the precursor of expression: the one leading to the many. ‘The sound of rain is its light rattle’ itself offers a continuation from Larkin’s publication from last year, Trees Before Abstinent Ground (Shearsman Books, 2019) in which

‘an out-where of
woods feathered at
joint, a fledgling
withinness with
which they flaunt

articulatio

‘Rooted from edge’ (‘exposure (A Tree) presents’, 2011 and published by Shearsman Books in 2014 under the title Give Forest Its Next Portent) had already suggested an indissoluble link between the moment of setting out and the landscape arrived at within the act of journeying and ‘Sermon 3’ offers us

‘The rain-swirl is what leaves didn’t filter, they fold
around one main curl further down, how root-scope gets
to think (sank) the shape of its drink trunk-spiralled.’

This is a beautifully produced book from Guillemot Press and the illustrations provided by Rupert Loydell add to the contemplative sense of presentation matching content; Olson would have been rather pleased with that too!

Ian Brinton, 19th August 2020

Tears in the Fence Festival 10-13 September 2020

Tears in the Fence Festival 10-13 September 2020

The Tears in the Fence Festival this year is on 10-13th September via Zoom video conferencing.

The Festival has a long history back to the 1990s and has always attempted to showcase a range of alternative voices associated with the magazine and workshop group. Each themed event stems from the issues of the day and attempts to continue conversations from the previous Festival. The Festival consists of readings, discussions, conversations, and is a gathering of friends and an opportunity to make new friends. Previous themes have included ‘Difference and the Other’, ‘Visionaries and Outsiders’, ‘Hidden Connections’ and ‘The Politics of Engagement’. This year’s theme in the shadow of Covid-19 and Black Lives Matter is ‘Lost Connections: Light and Darkness’.
There will be sessions around migration, environmental, multilingual, power and gender dynamics, colonial issues as well as the solitudes and vicissitudes of lockdown. There will be talks, videos, conversations with celebrated poets and the opportunity to question readers and panellists. Above all, there will be stimulating readings and conversations. We shall also be using breakout rooms for further late night social discussions.

Amongst our guests will be Sascha Akhtar, Sarah Cave, Simon Collings, Rachael Clyne, Jennifer K. Dick, Andrew Duncan, Allen Fisher, John Freeman, Mandy Haggith, L. Kiew, Hari Marini, Rethabile Masilo, Geraldine Monk, Jessica Mookherjee, Joanna Nissel, Rhea Seren Phillips, Jasmina Bolfek-Radovani, Gavin Selerie, Aidan Semmens, Maria Stadnicka, Cherry Smyth, Harriet Tarlo, Olivia Tuck, Molly Vogel plus some surprise guests.

Tears in the Fence encourages social inclusion and welcomes under-represented poets and writers to attend this year’s festival. 15 free bursaries are on offer to anyone who might not otherwise be able to attend.
Bursary applicants may identify as (but are not limited to) any of the following: BAME writers, writers on no/low income, working class writers, writers from areas of rural or coastal deprivation, writers who have experienced homelessness, refugee writers, writers in the LGBTQ+ communities, writers who have survived abuse, disabled writers, neurodivergent writers, and writers with chronic health conditions. To apply for a free pass to all festival events please email tearsinthefence@gmail.com with the subject line ‘2020 Festival Bursary’. These will be issued on a first come, first serve basis.

David Caddy 18th August 2020

1348 & Other Equations by Valeria Melchioretto (Eyewear Pamphlet Series)

1348 & Other Equations by Valeria Melchioretto (Eyewear Pamphlet Series)

Poems about plagues have an understandable fascination nowadays, and this one, published in 2019, was ahead of the curve. 1348 was the Western European advent of the Black Death, and the title’s ‘equation’ here appears in its root sense of ‘making equal’ – not only in the irreparable way that death does, but also in terms of social re-stratification in the plague’s aftermath. Starting from England, and travelling with the Arthurian Prince Galehaut, the poem quickly reaches Italy, for 1348 is also the year The Decameron is set, its narrators wintering out from the carnage in Florence. Events in Boccaccio’s narrative and Pasolini’s film version are alluded to, but especially their themes: fortune, sex, trickery, mercantilism, class conflict and Church corruption. The poem has a lot of fun, too, with medieval numerology, expanding (or detouring) onto the Four Horsemen of the Apocalypse and Leonardo’s Vitruvian Man.

Some readers might be attracted less by the subject-matter than by hopes for more of the unique flavour of The End of Limbo, this poet’s earlier collection; for her far-out metaphors and eye-popping turns of phrase. They do reappear, but in place of the personal and family histories the voice here is of an annalist and purveyor of sententiae, reporting, lamenting, bewailing, and making historical and philosophical assertions. It does so in long, end-stopped lines, building into tercets that claim ancestry from the era’s terza rima, but with its devices of rhyme-scheme and metre now faded and only flickeringly detectable.

Those few left behind are without oat to cook or sprout
But now they own plenty of land to firmly plant their feet.
The righteous are said to bloom honourably as bay trees.

The marvellous quirkiness is still there: creditors ‘ascend the layers of millefoglie to reach heaven’; death ‘wears the skin of the living like the latest fashion’; dead peasants ‘went to plough the clouds’; poetry ‘is a scream under the skin’. On the other hand, in such a high-risk style some of the wordplay will inevitably be a matter of taste: ‘their issues take no issue with ill cruelty’; ‘overflowing coffers turn into overflowing coffins’; ‘the apple of the eye doesn’t keep the doctor away’. Unless perhaps it’s all the more fitting for The Decameron’s own blends of the sublime and the ridiculous. In either case, where the thoughts’ content (as befits the annalist’s character) is conventional, wit and readerly pleasure necessarily lie in the mode of expression. But there are occasional jump-cuts and flat lines and sometimes great ideas seem to be just missing a final edit:

Alas, rich patrons still carry cathedrals on their bad backs,
buy indulgences to fill treasure-troves and secure bliss,
bribe Saint Peter to turn a blind eye – turn heaven’s key.

This unusual and intermittently brilliant poem ends by briefly sketching Pasolini’s murder at Ostia, and then alerting us that the plague bacillus is still around, carried by rodents and occasionally infecting humans. Well, these days I suppose we can never be reminded too often.

Guy Russell 16th August 2020

Manifestos by Vicente Huidobro Translated by Tony Frazer (Shearsman Books)

Manifestos by Vicente Huidobro Translated by Tony Frazer (Shearsman Books)

The 1910s and 1920s were the Golden Age of artistic manifestos. Surrealists, Suprematists, Ultraists, Unanimists, Vorticists, Dadaists, Futurists: you gathered a group, you selected a name, you started a magazine, you adopted a café or established a salon, and you published a manifesto. Or in many cases, numerous manifestos as you refined your aesthetics and politics, and responded to critics. The manifesto was a recruitment prospectus and a marketing tool. It was also a kind of genre in its own right, where, as a poet, you could show off your aptitude for startling collocation or paradox and display your commitment to daring and modernity.
Chilean poet Huidobro had already produced an Ars Poetica before his arrival in Paris in 1916:

Por qué cantáis a la rosa, ¡oh, Poetas!
Hacedla florecer en el poema:
(Why sing about the rose, poets? Make it bloom in the poem.)

Another fronts his Saisons Choisies in 1921 (he wrote in both French and Spanish). This book, four years later, is a refining and responding one. It surveys the opposition. Cocteau is worthless. Soupault ‘must be excommunicated’. Futurism is simply out-of-date: singing about war and athletes is older than Pindar, and singing about aeroplanes doesn’t make you futuristic if you do it in old-fashioned ways. Surrealism’s advocacy of automatic writing, madness and dreams makes for poor poetry and besides, jettisoning reason is impossible. On the other hand, Huidobro shares the Surrealist opposition to realism, and approves much of the poetry quoted in André Breton’s 1924 manifesto. He largely agrees with them that successful imagery is about ‘the bringing together of two distant realities’, while claiming the idea is not new.

Clearly Huidobro’s Creationism is a cousin of Surrealism. Great poems arise from the poet’s délire (euphoria) and superconscience (superconsciousness). They involve l’inhabituel (the unfamiliar), ‘humanising things’ and making the abstract concrete and the concrete abstract. Nothing must be anecdotal or descriptive, but everything should be newly created, like l’oiseau niché sur l’arc-en-ciel (the bird nestled on the rainbow). Or horizon carré (square horizon). And, of course, such work can only be produced by les gens d’un esprit vraiment supérieur (people of a really superior mind), for le poète est un moteur de haute fréquence spirituelle (the poet is an engine of high spiritual frequency). This last, rather futurist, image is rhetorically dramatic but evidently unfalsifiable as argument. It illustrates a common weakness of manifestos, whose polemical cast often entails appeals to science and philosophy while betraying that their writers are experts in neither sphere.

Despite his upper-class super-confidence (or arrogance), Huidobro’s repetitive ‘I’s and insistent name-dropping (Apollinaire, Picasso, Gris) expose a certain plaintiveness. No-one’s paying enough attention. He’s obliged to be his own critic, quoting, explaining and praising his own poems. Creationism ultimately became an art-historical also-ran and Huidobro returned to Latin America. Nowadays he’s well-known there but often overlooked in Anglophone surveys of the modernist ferment, so it’s great to see his works reappearing. This one is in a useful parallel-text edition with a contextualising introduction and makes for a fascinating read.

Guy Russell 12th August 2020

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