Author Archive for

31
May
18

Happy Birthday Walt Whitman

Walt WhitmanToday is Walt Whitman’s 199th birthday. Yay!

Redactions will celebrate his 200th next year at this time.

Please send us your poems inspired by or relating to Walt Whitman and/or short essays (1000 words or fewer, preferably around 500) about Walt Whitman, such as his influence on you or what he means to you or an interesting or personal insight about him and his work. When submitting. Please be sure to include “Whitman” in the subject line of the email, as well as in the cover letter.

Deadline is December 31, 2018.

For more information: http://redactions.com/submission-and-ordering.asp

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06
Apr
18

Notes on The New Lyric Poem and the Lyric “You”

Notes on The New Lyric Poem and the Lyric “You”

for the “A Discussion of Current American Poetry” panel

at the 2018 Gulf Coast Association of Creative Writing Teachers Conference

            When I was earning my Bachelor’s and Master’s degrees in English in the 1990s and MFA in the early 2000s, I was taught there were five poetry genres – lyric, narrative, meditative, dramatic, and epic – with the most frequently used genres being lyric and narrative. In this new millennium, I continue to see lyric and narrative poems. However, for a while, it also seemed the narrative poem was the most prevalent genre and there were not many lyric poems. In fact, I thought the lyric poem had essentially disappeared, except in experimental poems. It seemed so rare to me that I devoted an issue of Redactions: Poetry & Poetics to it. In that issue, poets responded to whether they thought the lyric had died or not. Initially, today’s panel discussion was to be about that, but as I more closely examined and researched poems, especially in the recent The Best American Poetry 2017, I realized the lyric hadn’t disappeared. It evolved. In this new millennium, there’s been a change to the lyric poem. The new lyric is more temporally flexible than the lyric poem I learned about, and it now includes a lyric “you” that is replacing the traditional lyric “I.”

For most of the 20th century, from around the 1920s or so until the 1970s, poetry was the lyric. It was the place of the speaking self that used the lyric “I” in a repeatable now moment. It was not outwardly mimetic, but at times was inwardly mimetic, especially in meditative poems, which I consider a sub-genre of the lyric poem, as it is a lyrical but with a focus of religious self-examination. The 20th century lyric poem was lyrical from first line to last line. Its use of the lyric “I” asked the reader to embody the speaker and asked the reader to walk a mile in the speaker’s spiritual and mental shoes. Then in the The Language Book (Poetics of the New)1970s with the arrival of L=A=N=G=U=A=G=E poetry, the lyric “I” was dismissed, as L=A=N=G=U=A=G=E poets thought it had become too egotistical and that the intervention of the egoed “I” hindered experimentation and the undermining of capitalism through language. The L=A=N=G=U=A=G=E poets also shunned the narrative poem for its inability to be innovative and inability to provide a “materialist critique of language” (Harris 808), and because as Steve McCaffery says, narrative is “the paradigm art form of the capitalist system” (Harris 808).

Then writers and L=A=N=G=U=A=G=E poets in the LGBTQ+ community reacted that without the “I,” they had no voice. The lack of “I” privileged white cis-heterosexuals. These writers created the New Narrative in response. They claimed the narrative could be political and it was better for telling their stories of sexuality and their bodies. This new narrative was not the traditional narrative, though. It was experimental. It combined “narrative content and innovative form” (Harris 807). For instance, according to Robert Glück, with “‘text-metatext’: a story keeps a running commentary on itself from the present” – so it’s a story told in two times, past and present. Glück adds:

The commentary, taking a form of meditation or a second story, supplies a succession of frames. That is, the more you fragment a story, the more it becomes an example of narration itself – narration displaying its device – while at the same time […] the metatext “asks questions, asks for critical response, makes claims on the reader, elicits comments. In any case, text-metatext takes its form from the dialectical cleft between real life and life as it wants to be.”

From then on until this millennium, the narrative poem appeared to be the dominant genre of poetry. I’m not sure if it is because of the New Narrative movement, but what is happening in the new lyric has some parallels.

Jericho BrownThe new lyric is a hybrid of lyric and narrative, a story told in two times. We are probably all familiar with the poem that starts off in a narrative, turns to lyric as the speaker gains some insight about him/herself, and then returns and concludes in the narrative story. There are other blendings, too. The first one to really catch my attention was Jericho Brown’s “As a Human Being,” winner of the Poetry Society of America’s Lyric Poetry Award in 2017 (https://www.poetrysociety.org/psa/awards/annual/winners/2017/award_5/). Here’s the poem in full:

     As a Human Being

     There is the happiness you have
     And the happiness you deserve.
     They sit apart from one another
     The way you and your mother
     Sat on opposite ends of the sofa
     After an ambulance came to take
     Your father away. Some good
     Doctor will stitch him up, and
     Soon an aunt will arrive to drive
     Your mother to the hospital
     Where she will settle next to him
     Forever, as promised. She holds
     The arm of her seat as if she could
     Fall, as if it is the only sturdy thing,
     And it is since you've done what
     You always wanted. You fought
     Your father and won, marred him.
     He'll have a scar he can see all
     Because of you. And your mother,
     The only woman you ever cried for,
     Must tend to it as a bride tends
     To her vows, forsaking all others
     No matter how sore the injury.
     No matter how sore the injury
     Has left you, you sit understanding
     Yourself as a human being finally
     Free now that nobody's got to love you.
                                                                         [Bold text added for emphasis]

When I first read this, I thought it was a terrific poem, but I didn’t think it was lyric. I wondered why the judge chose such a heavily narrative poem as the winner. The poem begins in lyric, though with a lyric “you” (which I’ll expand on in a moment), but from line 3 to 23, which is the vast majority of the poem, it is narrative. The poem moves forward with the narrative expectation of what will happen next. It then concludes in the last four lines in a type of lyric epiphany. The poem seems aware of this, too. As the first two lines are one lyrical sentence, and the last four lines are one lyrical sentence. By yoking the two genres together, the speaker reveals his inner experiences in those lyrical lines, while the outer story-telling provides an emotional context for his inner experiences and epiphany. The poem grafts an inner and outer mimesis, as it blurs the lines of time and mimesis. It is a poem that exists in the narrative past and lyrical now, as well as the mimetic outer world and mimetic inner world.

Terrance HayesThe new lyric’s poem blend of narrative and lyric and the blend of moving through time with moments of timelessness, manifests in other ways, too, such as in the new poetic form pecha kucha. Over the last few years, the pecha kucha quickly became a popular new poetic form. The pecha kucha is a form poem developed by Terrance Hayes, and it is based on a PowerPoint “presentation format [that] was devised by Astrid Klein and Mark Dytham” (“Frequently Asked Questions”). The poem has a title, is followed by 20 four- to five-line poems, and each has its own title. Each little poem parallels a PowerPoint slide, and each little poem is also expected to take about 20 seconds to read. The little poems tend to be lyrical, but the overall thrust of the poem as a whole is narrative, as underlying each lyrical moment is a subtext story (a type of text-metatext) pushing the poem forward. The fragments make a whole and the appearance of moving through time.

Another way the new lyric poem manifests is similar to Glück’s fragmented story. In Joyce Carol Oates’ poem “To Marlon Brando in Hell,” which appears in The Best American Poetry 2017, there are a series of anaphoric lines that begin with “Because,” and each line is end stopped with a period. Each line is a lyric moment, but the accumulation of lyric lines sketches a narrative story of Brando and his sexual harassments. It too blurs the lines of temporality, as it exists in lyrical now moments but also moves through time. While it often uses the second-person “you,” it’s an accusative “you” pointed at Brando. Oates’ “you,” which addresses another person, is not the same as the new lyrical “you” that I mentioned earlier and that appears in Brown’s poem.

The new lyrical “you” references the speaker of the poem, as if bending second-person into first person. Brown’s poem, as noted, uses “you” instead of “I.” I’ve been noticing this use of “you” replacing the traditional lyrical “I” in poetry over the last few years. At first, I was confused, because as I tell my composition students, “Don’t use ‘you’ in your essay, as it is presumptuous, as you, the student, are assuming what I, the reader, am feeling or knowing.” Still I wondered why so many poets were using “you,” when the poet is clearly referring to him/herself, which requires an “I.” I’ve also seen this type of “you” in Facebook memes, such as “the feeling when you” or “TFWY.” This “you” is a way to reachThe Feeling When You out and connect with other people. Now I speculate that when the lyric “you” appears in the new lyric poem, the poem’s speaker assumes the reader has had similar experiences or has been close enough to those experience to understand the feeling attached to whatever follows “the feeling when you.” As a result, the lyric “you” is intersubjective. It yokes speaker and reader together as one by direct address. The speaker assumes a commonality. In the least, a bridge is made. While the traditional lyric “I” asked the reader to walk a mile in the speaker’s shoes, the new lyric “you” assumes the reader and speaker wear different shoes, but they probably wear the same brand and model. It subverts the otherizing of “you,” which is usually the silent reader. The “you” gives voice to the other. It is we. It is communal. I think there is even more to it than that.

I think the “you” is also a way to project or displace feelings. If an emotion is too much to bear on its own, it’s better to disperse it, so it’s less intense, so it can be manageable. We can sense this in Brown’s poem as the speaker confronts the issues of life and death, being alone, and as it, according to judge Rachel Eliza Griffiths, “unfurls in its articulation of blame, grief, awareness, (in)fidelity, and violence.” It’s as if the speaker can’t even admit to the feelings or embrace them. As if the speaker even wonders if he experienced those feelings. As if the speaker is watching from beyond and calling himself out. To use “I” would be too overwhelming and would admit too much. So the lyrical “you” is a protective shielding, while drawing the reader into the experience in second-person but really expressing a first-hand experience.

These are my beginning notes to what I observe in the new lyric poems and the use of the lyric “you.” The new lyric is flexible in its modes of mimesis and experiences of time, and it often uses “you” to bridge a connection to the reader, as if inviting the reader into the experience and/or as way to deal with overwhelming emotions by projecting them onto the reader. Evidence of this, especially the play in time, exists in most of the poems in The Best American Poetry 2017, perhaps that is why they were chosen. The traditional lyric poem from beginning to end, or a narrative poem from beginning to end, are still the most prevalent genres, but maybe we are at a turning point and we will soon more and more of the new lyric poem. //

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Special thanks to Les Kay for helpful feedback.//

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Works Cited

Brown, Jericho. “As a Human Being.” Poetry Society of America, 2017. poetrysociety.org/psa/awards/annual/winners/2017/award_5/.

“Frequently Asked Questions.” Pecha Kucha 20×20, n.d., pechakucha.org/faq.

Glück, Robert. “Writing Must Explore Its Relation to Power.” Literary Hub, 27 June 2016. lithub.com/writing-must-explore-its-relation-to-power/.

Griffiths, Rachel Eliza. “On Jericho Brown.” Poetry Society of America, 2017. poetrysociety.org/psa/awards/annual/winners/2017/award_5/.

Harris, Kaplan Page. “New Narrative and the Making of Language Poetry.” American Literature, vol. 81, no. 4, Dec. 2009. read.dukeupress.edu/american-literature/article-pdf/81/4/805/392349/AL081-04-06HarrisFpp.pdf.



																
09
Mar
18

Jenny George’s The Dream of Reason is Marvelous

A version of this review (and a better edited version) may appear in a future issue of Redactions: Poetry & Poetics.

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Jenny George's The Dream of ReasonThe surrealist’s idea of the marvelous varies from surrealist to surrealist. For some, such as Andre Breton, the marvelous is “always beautiful . . . in fact only the marvelous is beautiful,” it can be something wonderfully unexpected, and for others, like Georges Bataille, it is the sacred. My definition frequently varies in nuance but usually revolves something like: the marvelous is an unexpected accident, like Roland Barthes’ punctum, which is transformative while, and perhaps because, it confronts reality. This confrontation is momentary. The perception, or act of witness, is momentary, but the effect(s) resulting from perception may endure in society for a generation, as society digests the marvelous object until it becomes ordinary, or something like ruin a tourist might visit. Thus, it is temporary in scale for the individual and temporary in the longer context of human history. The marvelous appears frequently in Jenny George’s The Dream of Reason (Copper Canyon Press, 2018). One could even anticipate this from the title which brings together the dream/unconscious and reason/conscious, the two realms the surrealists want to join and give equal privilege to both.

In section 4 of “Death of a Child,” we can see how the infectious moment of the marvelous moves from individual to community:

     The conductor’s baton hovers
     for a moment in the alert
     silence (a silence that leans forward
     saying Now…! Now…!) and then it drops
     into the chasm.

     Sound enters the bodies
     of all the people simultaneously
     calling them to fell together
     an unconcealed fear, a cup over-
     flowing, a sense of absolute love     (14)

The Dream of Reason is divided into three sections, plus a frontispiece poem. Section I is focused on the loss of a child, Section II main focus is on the slaughter of pigs and cows, and Section III is the speaker’s transformation into accepting grief and brutality. The book really takes off in section I’s third poem “Everything Is Restored.” The poem opens in a mundane environment of feeding a baby prunes, cleaning his mouth, and putting him to bed in his crib, and the marvelous enters as the child slips “into the silvery minnows / of dreams, disorder of shine” (10). A transformative event is about to occur, the child appears to die in his sleep, which becomes more obvious in the following poem “Death of a Child.” The child’s death is wrapped in the beauty of “silvery minnows” to which “Harm will come.” It ruptures classical concepts of beauty. It transforms the child and then the mother who in a concluding surreal moment “folds up the ocean / and shuts it in cupboard,” as if pushing the event into her subconscious, but an event that undoubtedly will transform her. It’s a marvelous movement from the one experience to the other’s experience. Many of the marvelous moments in Section I, however, are contained in each a poem’s speaker, such as section 5 of “The Gesture of Turning a Mask Around”:

     The opposite of language is not silence
     but space.

     It’s dawn; the dark unjoins
     and drifts into light.
     I enter the house and see
     with astonishment the difference
     between my rooms.    (16)

Section I focuses on the transformative event of the loss of a child through semi-surreal imagery, and section II abruptly shifts to the slaughter of cows and pigs, where brief moments of the beautiful marvelous appear that will affect not just the speaker but the community of readers.

In Section II’s poems, there is very little enjambment. The effect, at times, creates a type of slide show (where each line in the poem is like photo slide) that slows down the actual event so the reader actively participates in the experience. For instance, in the “The Traveling Line,” each line is end stopped to create a snapshot moment, but by the end of the poem, it feels like it was continuous experience. Lines 3-8 provide an example:

     The pigs are loaded onto trucks.
     The pigs are prodded through a passage.
     They roll their many eyes.
     They see the hind legs of the one ahead.
     They call to one another like birds.
     The pigs become a traveling line.              (24)

And the poem becomes a traveling of lines pierced with horribly beautiful moments, like “They call to one another like birds.” The line on its own is beautiful, a beautiful punctum in the scene of slaughter, and within a series of snapshot images that create a unified experience, like a movie. The poem recreates a moment to awake the reader to the horror we’ve become numb to, that we take as ordinary, when in in fact it is extraordinarily cruel. In Section II, many of the poems use snapshot lines to create a fluid and lived experienced.

Section III opens with the possibility of hope in the poem “New World” and its first line “There are no slaughterhouses,” but the end is filled with indifference, “In the morning, the sun may rise. / Who knows. / There is nothing to be longed for” (41). Then the poems move into the marvelous, as defined above:

     Someone strikes a match. Briefly
     the earth is illuminated.
     Then it goes out, just the drifting flare of memory.
     But our eyes hold it – for a while
     it will be all we can see,
     the dark will stream with it, the nerves
     will salvage back the light until they can’t
     and we are bodies again.                               (“The Cave” 42)

And in “Winter Variations” there is the moment “In a vast theater: one note played on a piano. / It vanishes under a drift. // Briefly the trees hold the light in their arms” (46). All of this anticipates transformation in the following poems. She inhabits the brutal and violent and the points of beauty within them, and she learns to live in it. This happens, for example, in “Revelation,” where she and her father dissect a frog whose heart is “like a gray pearl on the tip of a knife” (56), and after they clean up the speaker says, “I’m not sorry / for the frog. I’m not sorry to know this” (56), where “this” is life sputtering out of the frog before it “drifts toward stillness” (56). The marvelous moments in the previous sections have left her in the ruin of the ordinary, where “The way to keep something is to forget it” (58). The marvelous has lost its magic. All this, in a sense, recalls Goya’s Capricho aquatint image “The Dream of Reason Produces Monsters,” which is where the book finds its title. In Goya’s image, a man sleeps with his head on his artist table as evil-looking bats and owls hover over and stare at him, while a lynx stares directly at the viewer. The artist is at ease enough to sleep despite the horror around him.

Jenny George’s The Dream of Reason does end on hope, though. After a winter turning into spring that is reminiscent of The Waste Land, the speaker of the final poem, “Easter,” realizes that the first part of a human to rise from the winter thaw is not the “brain” or “heart,” but “the image.” It will most likely be a new marvelous image, as she begins another transformation, which I hope to read in her next collection of poems.//

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George, Jenny. The Dream of Reason. Copper Canyon Press, 2018.

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26
Nov
17

Redactions: Poetry & Poetics 2017 Pushcart Nominations

Redactions: Poetry & Poetics has made its nominations for the 2017 Pushcart Prize. In the order of appearance in issue 21 are:

  1. Jennifer MacBain-Stephens’ “Robot #6 (Vent).” Page 9.
  2. Theodora Ziolkowski’s “The Flowers Herself.” Page 15.
  3. Stacey Balkun’s “Lost Surrealistas, Also Known as Los Expecialistas (1960).” Page 34.
  4. Jeannine Hall Gailey’s “Self-Portrait as Appalachian Ballad.” Page 46.
  5. Jessica Melilli-Hand’s Baby Jane’s Body-Less Name.” Pages 51-53.
  6. Babo Kamel’s “Wedding Song.” Page 60.

 

To read these poems, stories, and more, order a copy of issue 21 from here: http://www.etsy.com/shop/redactionspoetry.

You can also read the Pushcart Prize nominated poems here: http://www.redactions.com/pushcart-poems.asp.

31
Jul
17

On Neil Aitken’s Babbage’s Dream

A version of this review (and a better edited version) may appear in a future issue of Redactions: Poetry & Poetics.

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Neil Aitken's Babbage's DreamCharles Babbage was a mathematician, inventor, and even philosopher, but he is mostly known as “the father of the computer,” as he designed the first “analytical engine.” He is also the main focus of Neil Aitken’s Babbage’s Dream (Sundress Publications, 2016). However, this is no biography, and it’s not a string of found poems. For Aitken, Babbage becomes not only a lens through which to examine Babbage’s emotions and an artist’s and scientist’s endeavors with creation, but the 56 pages of poems (two of which first appeared in Redactions: Poetry & Poetics) and nine pages of notes also tend toward ontology and explore what it is to be a struggling human.

The bulk of the book consists of long-lined, unrhymed couplets of lyric poems. But where a lyric poem uses the lyrical I to express a voice going through change, Aitken replaces the I with the Babbage persona and a near omniscient voice observing Babbage. Additionally, almost all the lines are marked with a caesura in the middle, sometimes two or three. For instance, the opening of “Babbage at His Desk, Enumerating the Known World” (23):

   From here, you lay bare the world
   table after table, column after column: 

   each thing known and numbered, counted
   like sparrows in their open graves, 

   the heartbeats of pigs, the staggered breathing
   of cattle in low country fields. Each significant. 

   A sign. A signature. The quality of ink
   spread on the printer’s block. Silk threads,

Those these lines are shorter than most, we can see/hear how the couplets move and also act like binaries. The lines move between velocity and pause, which is helpful in the longer lines. The caesura acts as a breathing fulcrum, as well as an experiential fulcrum. As for the binary action, the opening line presents an emotional abstraction that is countered in line two with the need to mathematically express or capture those emotions. Thus, line 1 –emotion / line 2 – math; and line 1 – abstraction / line 2 – categorization. Then, line three successfully quantifies the known, which is then countered in line four with an image, an emotional image of despair. Thus, line 3 – mathematical representation / line 4 – image representation; and line 3 –quantifiable / line 4 – inexpressible. There’s a back-and-forth movement between opposing experiential realms of perception and expression.

Sometimes the back-and-forth occurs in the same line, such as line six, where the period caesura acts as the fulcrum for the experiential shift. The couplets, the movements, mimetically rendering thoughts, feelings, actions a person moves through during moments of struggle, despair, joy, the ineffable, while allegorically paralleling how “binary numbers are stored in a digital computer as either absence or presence (nothing or something)” (“Notes” 71). Perhaps this can be all simplified as movement between conscious and unconscious. Not all the couplets behave this way, but many do.

In fact, there are five poems that experiment with form and structure, and four of those do so using computer programming language, such as C++. For example, “Comment” (46), which first appeared in Redactions, opens:

   At the company town hall meeting,                           // in the movie theater again
   we see the same slide. The financial gurus                // old plots, new faces

   spin the numbers again, a visual rhetoric                   // fake stars painted on the scene
   of gray bars rising adjacent to red. Someone             // dull plastic, factory-made

Here there are two columns. According to the notes, the poem “uses the // line notation from C++ to indicate that what follows is to be read by the human, but not the computer (i.e., everything after those marks is ignored by the compiler”) (72). The left column uses the first-person plural subjective “we” to attempt to objectively render a scene, while the right column has an unidentified speaker providing a judgmental assessment (or “comments”) of what is actually happening. So again, we have this fulcrum, but this time it hinges on the //. The left side is for the computer and is in a fairly objective and narrative language, while the right side is for the human and is in an unknown snarky, lyrical voice.

I think these binaries, these couplets exist because Babbage lives in two worlds: one of the computer or mechanical and one of the human, who experiences love and suffers great despair at the loss of his wife and daughter within a year’s time. In essence, the poems underscore a human’s conflict between mind and heart and the dialectical movements we encounter within ourselves each moment of the day as we endure what is here and what is gone, what is made and what is destroyed, and between maker and the maker’s creation. The language in Neil Aitken’s Babbage’s Dream is concise and specific as computer code and is rhythmically rigid, with the binary of iambs providing a steady backbeat. //

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Aitken, Neil. Babbage’s Dream. Knoxville, TN: Sundress Publications, 2016. Print.

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26
Jul
17

On Jonathan Culler’s Theory of the Lyric

 

A version of this review (and a better edited version) may appear in a future issue of Redactions: Poetry & Poetics.

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Jonathan Culler – Theory of the LyricIn Theory of the Lyric (Harvard University Press, 2015), Jonathan Culler does not attempt to provide a definition of what the lyric poem is. Instead he gives us new ways to approach the lyric poem, as Culler believed previous methods were ineffective or lacking. For instance, in the past, some scholars and teachers of poetry have tried to reconstruct the poet’s/speaker’s experiences or motives for writing the poem, even though the poem does not benefit from or need those reconstructions, especially since it doesn’t address what the poem and its language are doing; or the New Critics approach – “[Culler] was no longer oriented by the New Critical assumptions that poems exist to be interpreted. It [his chapter on the apostrophe in particular but the book in general] sought, rather, to explore the most unsettling and intriguing aspects of lyric language and the different sorts of seductive effects that lyric may have” (viii). Culler throughout suggests the reader address the lyric poem as an experience, and he provides many ways to do that. Because of this, perhaps, Culler uses accessible language (as opposed to high-academic or obfuscating language that we often encounter when reading literary criticism). Even with the accessible language, my reading was fully engaged and slowed as I wrote plentiful amounts of marginalia and would often to pause longer than normal to contemplate what he wrote or to re-read his poem examples to see how poem worked with his ideas. The book is a concentrated study of the “Western lyric tradition” (3) from the ancient Greeks to Modern poetry, and on one occasion, contemporary hip hop.

One way to approach a lyric poem, according to Culler, is to realize that it is an event, a repeatable speech act. The lyric is performative to a degree and not constative. The lyric poem seeks to make something happen and is not designed to be read for signs of character or plot. The sensual pleasures of the lyric poem – rhythms, harmonies, line breaks, memorable lines, etc. – are often what attract the reader to the poem in first place, as opposed to a hermeneutic reading for meaning. In other words, “The meaning of a poem, he [Amittai Aviram] claims, allegorically represents ‘aspects of the power of the poem’s own rhythm to bring about a physical response, to engage the readers [sic] or listener’s body and thus to disrupt the orderly process of meaning’” (165). This evokes what Robert Frost said, those who read poems with their eyes are barbarians; you must learn to read with your ears.

The articulation or enunciation of the lyric poem creates a timeless present and underlines the poem’s lyric nowness. The lyric exists outside of time, it doesn’t move chronologically, and it exists in the eternal now – the event of its reading. “The fundamental characteristic of the lyric,” claims Culler, “is not the description and interpretation of a past event but the iterative and iterable performance of an event in the lyric present, in the special ‘now,’ of lyric articulation. . . . Fiction is about what happens next; lyric is about what happens now.” (226). The poem is its own event.

This lyrically event, according to Culler, with its sensual pleasures might be especially important in times of prosaic complacency, reasoning, argumentation, and political oppression. As Merleau-Ponty says, the lyric poem resists “the prose of the world” (304). Similar to Surrealism, the lyric poem with its sensual pleasures releases the mind from prose’s abstract thinking and “perception of the world” (304). This becomes important in building a community, especially when coupled with the lyric I. The lyric I or “the subject is constituted as the subject of this sensory experience, which is available to any wanderer” or reader (323). In other words, the lyric I, while a seemingly personal subject and thus in opposition to the masses, becomes a voice for the masses, the powerless, the voiceless and unheard ones overwhelmed by power and ideology. Because of its sensual pleasures, its non-prosaic thinking, the lyric poem can “generate a community that it addresses, to assert social values, to participate in a restructuring of the sensuous and affective domain of life” (330), of which Culler gives plentiful examples. The lyric is communal and political.

While it might seem that Culler is defining what a lyric poem is, I contend he is showing what the lyric poem does, and what it does is usually overlooked in criticism and the teaching of lyric poetry. The lyric poem in its doing uses iterable musical events as an antidote to the blind allegiance to facts and signification. It makes “a new organization of experience presuming the centrality of unrealized amorous passion, which has animated the lyric and popular song” since the time of Petrarch (315). While there are a variety of themes and forms of lyric poems at any given time, it’s the experience of the lyric poem that is missing from the critical discussions of lyric poetry, and this is one Culler’s main concerns.

Jonathan Culler’s Theory of the Lyric is much more exhaustive than exploring the lyric poem as event and social force. It also examines its non-mimetic properties, explores aspects of the genre through history, reflects on theories of the lyric, provides a good study on rhythm and meter and the social meaning of meter, has a fascinating chapter on the apostrophe, delivers a well thought out study of the sonnet through time, and a concluding chapter on “Lyric and Society.” I recommend this book to every teacher of poetry, as it gives a few pedagogical approaches to teaching poetry, especially by way of rhythm:

A greater foregrounding of rhythm as central to lyric might enable the teaching of poetry to regain some of the ground lost in recent years and also might lead to a different set of poetics. One could thus imagine an approach more connected with evaluation, which has not been central to literary studies recently: What works and what doesn’t? What engages our attention, our corps de jouissance – to use Barthes’s term – and what does not? For such a poetics an important part of the teaching of poetry would be accustoming students to hearing and experiencing the rhythms of traditional verse – they have a surprisingly hard time hearing iambic pentameter without the practice of recitation, for instance, though they fare much better with four-beat rhythms. (173)

And I recommend it for every poet, as it’s a cross between a craft book (in a certain way) and a critical approach, but written by someone with a firm understanding of what poets are up to by way of the ear to the heart to the mind. //

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Culler, Jonathan. Theory of the Lyric. Cambridge, MA: Harvard University Press, 2015. Print.

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26
Apr
17

On How Dare We! Write: A Multicultural Creative Discourse

A version of this review (and a better edited version) may appear in a future issue of Redactions: Poetry & Poetics.

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How Dare We Write

Use coupon code REDACTIONS and save 30%.

Like most of America, the higher up you go in Academia the whiter it gets. With that comes the white privilege of criticism and writing, whether intentional or not. The vast majority of writing anthologies and handbooks are written by white authors, which reemphasizes certain styles, modes, and approaches. Editor Sherry Quan Lee’s How Dare We! Write: A Multicultural Creative Discourse (Modern History Press, forthcoming May 2017) is a new creative writing anthology by writers of color. Through what are essentially literacy narrative essays, the writers share how they struggled to write in an environment where they “are to listen, be silent, and be awed by the ‘right way’ to tell a story as defined by those in the ruling class going back to Aristotle” (Stark 51). These writers are doing what writers in the past have done: teaching us how to read literature. They educate us, though this education is not on an artistic aesthetic, like Imagism or Vorticism, but for cultural aesthetics. As a white, heteronormative, cis-male who tries to check his privilege, I was often surprised at certain privileges I had that I was not even aware of, such as how “italicizing non-English language contributes to otherizing our tongues” (Gómez R. 87), and more of which I’ll point out below. This book is eye-opening, critical, and personal.

The first essay after the introduction perfectly lays out what is ahead: “the personal is political” (Falcón 9-10) and “[a] need to interrupt the narratives of domination” (10). Kandace Creel Falcón writes as a Chicana (she identifies to “Chicana” as opposed to “Xicana,” which she explains) academic navigating the “cis-male white privilege” (11) embedded in scholarship. She points out “the assumed neutrality of whiteness translates into invisible authorship” (11), an invisible authorship that neutralizes voices that aren’t cis-white males. This privilege was one I was not aware of, and it became an eye-opening moment for me. Falcón then explores how she inserted the “I” back into academic writing and that her “scholarship is rooted in an agenda of liberation [. . . a] liberation for us all” (11). At this point, I reconsidered how I might change my approaches to teaching Composition I and II, among other courses. What new texts will I use and how can I teach a criticism that validates approaches from a variety of identities? How can I emboldened the critic’s “I”?

Jessica Lopez Lyman in the following essays builds on the idea that knowledge can come from an individual, as “we are all producers of knowledge” (17), and there doesn’t need to be preceding archival materials to sift through for validation. As a result, she tries to be heard, to be unerased, to not feel like an impostor, because as she says, “non-existence is the most dangerous violence” (19). This erasure, according to Chris Stark, who identifies as “a mixed Native lesbian” (49), also occurs in the creative writing workshop. She points out that in a piece of fiction she

was criticized for writing about someone similar to me, for writing about myself. Never once, in the MFA workshops or in other writing groups I have been in has a white man been “accused” of writing about himself, even when he clearly is writing about himself and his experiences. (50)

On top of it all, her professor read a story clearly based on his experiences, “but no one said a thing” (51), which highlights the hypocrisy. This makes me hypothesize that this is also true in literary criticism. If a person of color writes fiction that is based on their life events, then it’s critically looked down on as not truly fiction, but when a white male writer does the same thing, rarely is he called out on it. Stark also reveals another type of privilege like an apocalypse (in its etymological sense “to uncover”), where a story needs to have a “climax” to be considered a successful story, whereas native American writers tend to tell “stories in a cyclical fashion [that does not follow the] the checkmark structure [. . .] taught since elementary school” (51). Or as Anya Achtenberg points out in “Notes in Journey from a Writer of the Mix”:

[W]riters of the mix/writers of color, with this high degree of deterritorialization in our language, exhibit high potential for radical and revolutionary work. With language less “representational,” more expressive, marked by intensity; there is “a whole other story vibrating within” the story [. . .]. This critical language speaks of a condition perfectly familiar to me, and offers a way to refute those judging our works within old, biased parameters. (100)

This reasserts a major thesis of this anthology, which Achtenberg synthesizes down into a sentence, that writing “calls for seeking other story structures that work with that consistent level of tension [as opposed to building tension, relieved by “a perfect screaming climax,” and then dissipating in denouement and “comfy resolution”], and open story to the spectrum of experience of life in this tension [. . .]. I must go with story finding its unconventional organic form in motion and constant tension” (99, 103).

Perhaps the heart/heat of the anthology lies in Marlina Gonzalez’s “Dancing Between Bamboos or The Rules of Wrong Grammar”:

How does one speak or write or exist, survive or even dare to thrive in an environment rich with diverse cultural perceptions, when our cultures are blind to each other and one culture insists on taking over the dialogue? (67)

The personal and critical essays provide answers to this question and others, such as learning how to claim a place in a “white male dominated (WMD) literary ecosystem” (Vongsay 118).

This anthology can easily be used as a supplementary text in a creative writing workshop environment, especially at the graduate level or upper-level undergraduate courses. Not only are the essays informative and make the reader consider new manners of writing and reading, but each essay is also followed by a writing prompt, so the reader can put a theory to practice. I can even see this anthology being used in a composition class. No matter how it is used, I recommend this book for all writers and those who write about literature, and when you do, be sure to have a lot of sharpened pencils, as there will be a lot of underlining. I know I will be a better teacher of writing because of editor Sherry Quan Lee’s How Dare We! Write: A Multicultural Creative Discourse.//

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Lee, Sherry Quan. How Dare We! Write: A Multicultural Creative DiscourseAnn Arbor, MI: Modern History Press, May 2017.

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Use coupon code REDACTIONS and save 30%.//

 




The Cave (Winner of The Bitter Oleander Press Library of Poetry Book Award for 2013.)

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The Oldest Stone in the World

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Henri, Sophie, & The Hieratic Head of Ezra Pound: Poems Blasted from the Vortex

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Negative Time

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After Malagueña

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