Pushcart 2021 XLV: Matthew Olzmann, “Blake Griffin Dunks Over a Car” (poetry) from Four Way Review #16

Illustration by Isabelle Arsenault from Mr. Gauguin’s Heart by Marie-Danielle Croteau
with a full gospel choir crooning behind him,
with twenty thousand spectators surging to their feet,
with an arena of flashbulbs flashing its approval,
and I’m spellbound, thinking it’s all so spectacular, until

the broadcast team weighs in,
and Charles Barkley says, “That wasn’t the greatest dunk,”
and Marv Albert says, “But the presentation was pretty fun,”
and I’m made to revisit what I thought I saw
as one question replaces all others—

Was it truly extraordinary?

When I read Doerr’s story “The Master’s Castle” a few days ago I went back and forth between the ending being one of hope, or one of delusion. This pivoted on my mood, varying from wonder and sincerity to a bitter cynicism. This poem crystalizes that pivot, beginning with a basketball dunk.

I’m totally ignorant of basketball except for the bits and pieces I see on Twitter (there’s someone named Steph Curry, right?) so I had to look up the scene that begins the poem. Fortunately, there’s a clip on Youtube that shows some kind of dunking contest, and this guy jumps over the hood of a car to plant the basketball in the basket. And, indeed, there is a gospel choir. And, indeed, one of the announcers (he’s a basketball player, too, isn’t he, this Charles Barkley?) immediately disses the stunt.

Now, I understand where he’s coming from, though I have no way to judge whether it was an astounding feat or not. In nearly every human endeavor — literature, art, figure skating, music, politics — there’s flash, and substance, and flash always impresses the audience while substance impresses the experts. There could be some jealousy there as well, but as I say, I can’t judge. But which it is doesn’t matter; the fact that there’s a difference is what the poem zeroes in on.

….I want to believe

in the marvelous, not because it feels authentic,
but because the alternative

is a world where no one dons a cape to leap over buildings.
No one turns lead to kindness.
No one sings the kraken to sleep.

In a kingdom that insists on repudiating all enchantments,
I feel catastrophic and alone.

Cynicism erases the marvelous, the enchanted, and leaves us with getting through the day; it leaves us feeling alone. Wonder lets us believe in things we don’t understand, in things greater than ourselves. In the extraordinary ability of an athlete. In miracles.

Do we have a choice between a viewpoint from cynicism or from wonder, from a hard edge of irony or a jumping-off point of sincerity? How firmly is it woven into our personalities to be one or the other? Pam Houston’s 2019 essay “What Has Irony Done For Us Lately” pled for a more earnest approach to life; I had some quibbles with parts of her argument, but overall agreed. I think a lot of us have see-sawed between cynicism and belief over the past few days years, so it may not be totally under our control. It may not be beneficial to be wide-eyed with wonder in all circumstances, but neither is a sneer the best approach to everything.

The poem then turns intensely personal: the speaker’s wife had collapsed at work, and a visit to the emergency room sent her home with no answers as to what had happened. Or if it would happen again. In the absence of knowledge, which do we go for, hope riding on a sense of wonder, or despair under the weight of cynicism?

The speaker makes a choice:

I will cling to any rationale offered.
I might pray or go to a church where a priest
tells a story about transubstantiation,
hands me a chalice filled with possibility.

And I know there’s no blood in there.
I know the wine will taste like wine. Still—
I lift the cup.

The Pushcart edition has an interesting typographical change here: “lift” is italicized. In the original poem as shown online, it isn’t. The lifting itself recalls Blake Griffin leaping over the car, rather than the dunk, which is downward. What does the italic do? Emphasis of the motion? A lift of voice? Does it add a degree of confidence to the lifting of the cup, thus to the wonder and hope that provokes it? And, of course, it could be a simple mistake, in which case, says the cynic, it’s meaningless; and says the believer in wonder, it’s not quite meaningless, since it’s that word that is mistaken, and maybe someone typing copy subconsciously heard a something slant. 

It’s our choice.

* * *

Other takes on this poem:

The Frost Place community blog

The complete poem can be found online at Four Way Review.

Pushcart XLIII: Phillip Williams, From “Interruptive” (poem) from Poetry, May 2017

What can I do but make of the eyes of others
my own eyes, but make of the world a ghazal
whose radif is a haunting of me, me, me?
Somewhere there are fingers still whole
to tell the story of the empire that devours fingers.
Somewhere there is a city where even larvae
cannot clean the wounds of the living
and cannot eat on the countless dead
who are made to die tomorrow and tomorrow.

Complete poem available online at Poetry

This is another of those poems I’m nowhere near up to the task of discussing. Not because of obscurity or sophisticated poetic techniques, but because the message is overwhelming, damning, and I may only be reading parts of it. Fortunately, Williams has done some discussing of his own in a guest post at Poetry; but hold the celebration, as the explanation is almost as overwhelming as the poem.

The first section of the poem puts us in battlefield mode, not sparing any details of violence and death. The second section is something like an apology:

But I have not been with my feet on the earth
there where bullets make use of skin like flags
make use of the land. My thinking is as skeletal
as the bombed-out schools and houses
untelevised. What do I know of occupation
but my own colonized thinking to shake
free from.

This is often the ultimate argument against reform, whether it be of foreign policy or criminal justice: You weren’t there. Williams deals with this thorny issue of witness at a distance in his guest post; is it valid? Must we put ourselves in danger to speak out about creating danger? There is a flip side to this: the end of the draft with the Vietnam war has created the unintended consequence of an army of people who come from military families, or have few other options. Most Americans, including politicians who decide when and where troops are sent, no longer have skin in the game; it’s someone else’s kids being sent over there, another motif Williams puts to use:

The television tells me Over there, and one must point
with a fully extended arm to show how far from,
how unlike here there really is. Over there
where they blow each other up over land and God.

As though we don’t do that sort of thing over here.

The Pushcart edition of the poem leaves out images included in the published version at Poetry: three images of a wall made of the word wall repeated (the header image) with, first, the word child, then that word child rising via a cluster of balloons, and finally, a hole. Each image is followed by a description, evoking the description allowed in text-only renderings, that discusses the image. But the images themselves are worth seeing, a good reason to check out the original, linked in the first quote above. Still, the omission fits, somehow, with the ideas in the guest post, about witnessing from a distance, about sympathy vs empathy, and with the ideas in the poem about what it is to worry about over there versus here when we see one but not the other, and so can’t really see that they are, in many ways, the same, including some of the same horrors.

It’s a long poem, and complex, with stories of individuals, stories of countries, and the irony of forcing upon others the choice of American values or die.

What do I know of injustice
but having a home throughout which bullets,
ballots, and brutality trifecta against
people who were here before here was here
and people were brought here to change
the landscape of humanity?

There’s often a contemplation I often have, that by simply being here, being American, every child who starves in Yemen, every baby torn from its mother on the southwest border, every abuse in Abu Ghraib is done in my name: “…my wallet has made monstrous my reflection, / I have done terrible things by being alive. / I have built a wonder of terror with my life.” It’s way beyond boycotts at this point. There are days when I wonder why we’re all not marching in the streets. But we have mortgages and student loans and health insurance to pay and IRAs to worry about. The American Dream, a self-perpetuating machine, is its own best protection, and its design has not been by accident.

And now I ask the question that’s been on my mind with every poem in this volume: why is it written in this way? As usual, I have no idea. The language is evocative, but I think that’s primarily because of the content, which is mostly accessible. Based on the title, and the appearance of at least one other poem titled ‘from “Interruptive”’, I’m assuming this is part of a much longer, perhaps chapbook-length, poem. Interruptive means exactly what it says: something that interrupts. It’s not only interrupting the peace of mind where we can go to work and play video games and watch GOT and forget over there, but the poem is self-interruptive via those wall inserts. As I mentioned above, I think we maybe need to be a little more interruptive.

And about those walls: in his guest post, Williams makes clear he wanted the Wall to be unidentified, to apply to whatever situation comes to the mind of the reader, and he accepts the unpredictability of that approach: “…the poem is only as powerful as its reader.” The implications scare me.

The final image description conveys a kind of limited hope, or at least, aspiration to hope:

[Image of an eight-meter-tall wall bearing a hole in its center, or a 1.7272-meter-tall wall, which is me, bearing a hole in my center. I am the wall and the hole is what makes me better. I want to be better.]

So do I. But where do we start?

Pushcart XLIII: Jane Mead, “He” (poem) from American Poetry Review #46:2

Out of quarry-dust
he comes running.
Running as a crab runs
he comes out of the hills
The hills that own him –
as a lie comes to own
its person, like that.
and the hackles of the land
rise up behind him.
On the sub-zero
Range-land the deer
bed down. He –
harrowed, and holds
rivers of snow
and forgetting – he
beds down.

It’s too bad this isn’t available online. It’s a long poem, in terms of lines and pages (about 7) but because the lines are so short, it’s quite short really, about 600 words. A page or two in prose. Sections are marked off with bullets, composed of three to six stanzas each. And each section contains something important to the progress of the poem, which is why I wish it were online. I can’t quote the whole thing, after all. This too fits with our discussion of the relationship of poetry and flash fiction: it’s what the flash people would call very tight, all essential.

But the stanzas, the divisions, the structure is also important, something I might not have fully realized until I read it out loud, dictating it into a text file for quoting. The short lines make for very fragmented reading, reflecting a subject who may be fragmented himself. My impression is of a homeless man, perhaps mentally ill, perhaps autistic, perhaps just worn out and depleted of his resources; fragmented, thoughts running through him and into the poem.

There seem to be two settings: at first, we see him in a wilderness setting, maybe a western plain, a place of sheepdogs and sagebrush.

In the morning, he –
stooped and stretches –
signs a song of praise
from long-ago, while
a little sun strikes
a little frost
on the skin of the earth :
some say the gate out is the river
some say the gate out is rain –
but I agree with those who say
that every gate is a gate of praise …

then sagebrush rattles
then out limps a tattered
sheepdog, thin and just like

Another reason I wish this were online: as printed in Pushcart, he signs, not sings, a song of praise. I hope with all my heart this is not a typo, because that little thing there is something like speed bump: slow down, pay attention. Notice the phrase enclosed in dashes, “stooped and stretches”, a slightly out-of-sync phrasing that appears elsewhere: “his hands are bitten and grease”, and made me stop and make sure I had it right.

It might also be a clue to the subject. Is he deaf or otherwise unable to sing? He hums later; maybe words are a problem. Is he from a culture with a gestural language? Or does he merely prefer it? It’s an interesting little quirk. And of course, it could be a typo, which makes it all the more interesting, adding in the mysteries of constructing meaning like a literary MacGyver defusing a bomb with a piece of gum and a fingernail paring. And, not for nothing, the Inverted Jenny is one of the most valuable of stamps, and various biblical printing errors are prized.

We then find out something more about this person:

He had a father
and a mother!
His dreams were
cathedral homes
for beetles, of which
there are 450,000
different species so far
Or, Could you
takedown the heaviest
book from the top
shelf please? Read
to me more about
A is for Aviary ?

he would inquire.
Now sleep is all
the cathedral he desires

It’s one of those heartbreak passages, juxtaposing our subject in the past with the present. He once had a home, a home with lots of books, and loved hearing about beetles. Now he has no home, no mother or father, no books. What happened between then and now? I want to know.

The cathedral becomes a central image in the poem now as the scene changes to a city: “He lives on the steps / of the cathedral now. / Cardboard, wind tug / and rattle.” These are the accoutrements of the homeless: discarded cartons for mattresses, the elements. I also flashed on the medieval leper’s rattle, required of all those afflicted to warn others of approaching danger, but I suspect that isn’t really an element here. He points out the Angel Gabriel on the steeple blowing his horn, or maybe it’s a Native American (the term used in the poem; this is another insight into our subject, how he grew up, what he’s used to) with a peace pipe. He gives water to stray cats that gather behind the cathedral, because there’s no one else to do so, everyone having left the city for the summer.

The language gets more disorganized, or perhaps it’s just more symbolic. There’s something about a star and a certificate, about cheese for “for the mad dog who runs / through his memory // blinded.” A humming running through him like a tuning fork. And then a cryptic verse near the end:

Well, he whose
singing was a matter
of grave opinion

is now otherwise
employed. He is harness
and wind now, wind

and harness.

The plot thickens. Was he a serious singer who failed a crucial audition? A pop star who hit the coke too hard? Or, and this is only because of the word grave, some kind of religious practitioner, a cantor or shaman, someone who sang or chanted for the dead or dying? It sounds quite free, to now be both harness and wind, or maybe something out of a Greek epic, the whip and the reins, impulse and restraint always fighting each other.

This is one of those poems that intrigues me, even though I don’t quite follow. Part of that is the subject, but it’s also the poem, which blends story and language in a way that makes sense to me.

Pushcart XLIII: Carl Phillips, “Monomoy” (poem) from Poetry, Jan. 2017

Lisa Saint: Dance In The Storm

Lisa Saint: Dance In The Storm

Somewhere, people must still do things like fetch
water from wells in buckets, then pour it out
for those animals that, long domesticated, would
likely perish before figuring out how to get
for themselves. That dog, for example, whose
refusal to leave my side I mistook, as a child,
for loyalty — when all along it was just blind …

Complete poem available online at Poetry

It’s time to abandon all the agonizing and just write about the poem, as I read it. I take a cue from the title: Monomoy is an island, now uninhabited and partly converted to a nature preserve, just off Cape Cod. I imagine the speaker walking around the island, enjoying the quiet and beauty, while various thought go through his mind. Maybe they’re triggered by what he sees; maybe they’re just what’s on his mind that day.

I can see four distinct though related thoughts. The first, above, might be triggered by the absence of artifacts on the island. The example of the dog feels terribly sad, but also shows that we construct reality, we don’t necessarily perceive it.

The speaker then considers vulnerability, how it can invite abuse and violence. He constructs a scene where someone overhears a stranger’s comment – “Don’t you see how you’ve burnt almost / all of it, the tenderness, away” – and tries to ignore it. We call it privacy, or feel embarrassed, but maybe we move away because the vulnerability might be contagious.

Then there’s a short riff on estrangement, sacrifice, drama: “then it’s pretty much the difference / between waking up to a storm and waking up / inside one.” One is objective, the subject as observer, a roof or a pane of glass or at least a sheet of vinyl between skin and wet; the other is subjective, drowning in rain.

The final section is a lovely little anecdote:

…. Who can say how she got there — 
in the ocean, I mean — but I once watched a horse
make her way back to land mid-hurricane: having
ridden, surfer-like, the very waves that at any moment
could have overwhelmed her in their crash to shore, she
shook herself, looked back once on the water’s restlessness — 
history’s always restless — and the horse stepped free.

That look back on what she escaped, that’s a beautiful moment, the physical reality of seeing the storm versus being in it, from the better side.

I’d thought the ideas that ran through the poem – the loyalty/need, vulnerability, estrangement, and escape from the storm – were in the sphere of human socialization, brought about by interactions with the natural environment of the island: the dog, the storms, the horse. But it seems it’s more individual than that.

The poem is one of the final entries in Phillips’ 2018 collection, Wild is the Wind. Jason Gray’s review of the book in Image was highly instructive, in that he saw Phillips using nature as Emily used her environs: “The horses, the sea, the leaves are his bees and Amherst garden.” I could see that: a sort of scaffold onto which to project meaning. But I was still in Soc 101.

Then I found an interview Sophie Weiner did with Phillips in New Limestone Review, in which he characterized the collection, not yet released, as more about love: it does look a bit more at what it means, I suppose, to believe in something like love, like the idea of commitment to love, once one is old enough to have seen how those commitments can turn out to be meaningless. How do we continue to believe in meaning, and why?”

I haven’t read the collection, just the one poem, but, yes, I can see that, instead of the speaker contemplating the human condition amidst nature, he’s bouncing off the solitude – a close, though not inevitable, neighbor of loneliness – in a more individual way. The dog’s loyalty that is merely need, the vulnerability, the estrangement, the horse in the storm, all take on different shades, and the pain comes to the fore.

Pushcart XLIII: John Ashbery, “Just the One Episode” (poem) from Litmag #1

Art by Stacy Hutchinson (detail)

Art by Stacy Hutchinson (detail)

My thanks for these various emails,
and regrets for not responding sooner.
I was weighing myself on the old-fashioned scale
in front of the druggist. It delivers your fortune
along with your weight – “your wate and fate.”
Mine was, to say the least, distressing,
but, like all prophecies, contained
in the narrow groove of its delivery.

John Ashbery died in 2017 after a life of poetic greatness. Poetic dunce that I am, I only became aware of him about five years ago via the Modern Poetry mooc (Modpo) lovingly cultivated by Al Filreis at Penn. Ashbery was a featured poet during that iteration of the course; “Some Trees” became the source for my own vid-poem during my mesostic phase, and his “Instruction Manual” likewise found its way into my “When MOOCs collide” video. The haunting “As Long As You Are” were the last words spoken in the final live webcast of the course, and left many of us around the world in tears. So I have a strong affection for Ashbery.

What I don’t have is the expertise to do him justice. But I shall give it a might try, as this is likely the last opportunity I will have in these pages. This is, by the way, his first appearance in Pushcart, presumably because he rarely appeared in small presses.

In the category of happy coincidence, my Vermont Poet friend Patrick Gillespie put up a post just a couple of days ago that used Ashbery as an example of what he calls representational poetry as opposed to notional poetry. One of the many useful ideas I found there, one that seems quite specific to this poem we have at hand, is: “Ashbery disrupts any notional content with a kind of notional incongruence that defies the communication of a larger, consistent idea or notion.”

The above quoted lines seem congruent enough, but then again… Does the speaker imply that he didn’t reply to the email because he was busy weighing himself? Or is the apology dispatched with in the first two lines, and now he is merely sharing details of his life, starting with the weighing?

Do those old-fashioned scales still exist, other than on eBay? Is this a memory of days gone by? Or is this more of a daydream, a fantasy, or a metaphor for a more realistic scenario, such as a medical appointment, or perhaps the routine weighing of oneself on a bathroom scale and discovering significant, unintended weight loss? It seems very much like the delivery of personal prophecy, one with menacing implications.

That line, “contained / in the narrow groove of its delivery” resonates, not so much with considering the source, but with my cognitive-behavioral training, the recognition that words are neither good nor bad, kind nor insulting, encouraging or scary, but that our interpretation makes them so.

These are all somewhat mystifying but recognizable ideas. Then the poem goes into metaphoric hyperspace about “The French doors of truth” and, while the speaker’s eyes may be open, I am lost. I don’t know what the “tragically hemispheric wall of our deliverance” might be; I keep wanting to connect it to birth, to death as a birth into something else, something unknown, but that seems a bit fanciful and unsupported. All I come up with is, we know we must come to an end, and we don’t know what comes after.

But what are the apples, the painted rags? Somehow I connect this with Frank O’Hara’s poem “Oranges” which involved a painting, paint on canvas. They were close friends, sometimes wrote poems in conversation; could this be another of those, to one who’s gone before? But that may be comparing apples and oranges, and I may need to see someone about my loose associations.

I realize I’m fully invested in the poem as premonition of death. That’s not a completely unjustified option, but I wonder what I’ve turned away from as I turned to this. How much does my prior knowledge of Ashbery’s death, combined with the persistent elegiac tone of this entire Pushcart volume, bear upon this unconscious decision, and how much is in the text?

Then to end the poem we come back to the concrete:

The horoscope wasn’t wrong, only a little late,
while I have stuff to do, and crates to open.

The crates feel urgent to me. Somehow I come up with the image of unpacking from a move, but I have a move coming up soon so I might be imposing that on the poem. Has someone else died, necessitating a move or some kind of rearrangement of belongings, and the horoscope’s prediction was of a loss, rather than of personal misfortune? In any case, the turn is from contemplation of bad news, to more mundane and practical matters. This is a turn I should take more often.

I wonder if this is itself a letter to O’Hara, or what such a letter would have been like had O’Hara not died young. If Ashbery’s mortality was weighing heavily on him, he might have had an impulse to write O’Hara again. In updating to email, it would be as if the lapse in time, acknowledged in the first lines, wasn’t that important, as if he’d been corresponding with the dead poet all along.

This O’Hara connection comes up only because it happens to be something I am aware of. That’s the problem, isn’t it. I’m unaware of so much, perhaps there’s another reference that better fits the bill. I just read a commentary on one of the Umberto Eco novels which declared that it’s a puzzle for the reader to guess the historical and philosophical references within; I wouldn’t stand a chance. How can this referentiality work, when each reader has a different exposure to outside material?

What of the title? I read this medically as well: one episode of syncope, of chest pain, of some symptom that is a harbinger of more to come. It would be possible to see it as more of an episode in a series, as of a television series or the real-life program of every day living. But I am pretty much stuck on this coming to terms with one’s demise.

I went through some of the PennSound material on Ashbery and discovered a 1966 interview on “These Lacustrine Cities”. He distinguishes between obscure and incomprehensible, and asserts the importance of a poem communicating something, even if it is obscure, because it can be easier to communicate some things obscurely. I was most interested in his preface, in which he explained what he was thinking when he wrote the poem, but he adds, this “doesn’t bear on the meaning since no reader could ever know”. He was thinking of the ancient lake dwelling centers in Europe, Zurich in particular, settlements of thousands of years ago with houses built on stilts (if I recall my History of Architecture, similar structures existed in Japan and in northwest North America), now only left in ruins. While the poem does not specifically reference these settlements, knowing about them made the poem a lot more meaningful to me; or maybe I just enjoyed hearing it, who knows. And sure enough, his explanation of the poem didn’t include any references to anything specific, but to ideas, emotions, motivations anyone can access. Identifying them, however, is the challenge.

The “notional incongruence” Patrick raised is not necessarily a bad thing. We often combine unlike images, find inspiration for the sublime in the absurd. “One commonly reads something to the effect that Ashbery’s lines should be allowed to wash over the reader like evocative abstractions. In other words, like art,” says Patrick in his post. And here I am trying to nail down imagery, metaphor, to present them like butterflies pinned to a board, instead of enjoying their flight.

Where Patrick is less than enthusiastic about words as art rather than meaning (his sentence closing that above thought is: “That said, the purpose of language is to communicate. Full stop.” I’m pretty sure I disagree with this, but that’s between Patrick and me), Meghan O’Rourke expanded favorably on Ashbery’s less interpretable technique in a Slate article from 2005: “The best thing to do, then, is not to try to understand the poems but to try to take pleasure from their arrangement, the way you listen to music. It’s only then, for most readers, that the meaning begins to leak through.”

It’s a poem that evokes the hell out of me (but is it the poem, or the associations?), but also frustrates me as I fail to catch the butterflies. Maybe that’s the lesson I need to learn, to just enjoy the pursuit. But then someone will come along and explain every syllable, and I will again feel inadequate to the task, stupid, unworthy of the oxygen it takes to keep my fingers tapping.

Oh well. I should get to opening some crates of my own.

Pushcart XLIII: Julian Randall, “Codeswitch Decomposing into Lil Wayne Lyric” (poem) from Ninth Letter, Winter 2017

Jeff Manning: Find Your Wings II (detail)

Jeff Manning: Find Your Wings II (detail)

                         After Danez Smith
Lord Please Forgive Me for My Brash Delivery
A face is for other people’s benefit, a brochure gospel
undone by a mouth. I am the most marketable sin since 2004.
A smile that yields only bones, a mouth slick with restraint.
I am a good filament, a bright obedient electric. I speak,
and sometimes am found.

Complete poem available online at Ninth Letter

And once again, the disclaimer that’s getting worn out: I’m out of my element. But that’s what google is for. This seems to be another conversation in poetry, though I’m unable to locate the original Danez Smith poem that inspired it. I regret to say that, while I am vaguely familiar with Lil Wayne, at least the name, I’m unfamiliar with his work. Hey, gimme a break, I’m a senior citizen still mourning the breakup of Simon & Garfunkel; the only contemporary music I hear these days is on tv shows and ice skating competitions (yes, I’m really that boring).

The poem has an interesting structure, so at least I can start there. Each of five sections begins with some version of the sentence “Lord Please Forgive Me for My Brash Delivery”, with each iteration losing a word or two from the end. Thus the second stanza continues:

Lord Please Forgive Me for My Brash
body and especially my mouth, for-
give me my scholarships, for-
give me my name brand ambition, for-
give me my tattered skin on my G-Unit sneakers
how easy I drenched all the photographs

I’m not sure why the apology is necessary, if it relates to the speaker, to the poet, to Smith, or to Lil Wayne (or all of them). I do like the way the lines are enjambed by for-, which makes it sound like a continuation of “for this, for that” but is really a repetition of “forgive” hyphenated. And I’m fascinated by the sneaker competition between rap stars.

As the stanzas continue and the first line is whittled away, the language becomes less formal, until, as promised, the final stanza is a reframing of a Lil Wayne lyric, or possibly a mash-up of lyrics.

Fortunately, the poem is available online, so I’ll just step aside and get out of the way.

Pushcart XLIII: Thylias Moss, “Blue Coming” (poem) from Abstract Magazine TV, Sept. 2017

Yves Klein: People Begin to Fly

Yves Klein: People Begin to Fly

Poetry is connected to the body,
part of my fingertips, just as blue as anything
that ever was or will be blue—
–blue that dye aspires to, true blue
denied to any sapphire, Logan sapphire included, even
if she wears some
on those blue fingers, blue spreads, consumes her
as if she hatched from an Araucana egg:
SHE IS BLUE, fingers, bluest hands ever, Tunisian blue, Djerban blue hands,
shoulders, breasts, every
nook and cranny blue, big bad wolf says: how blue you are!
The better to blue you….

Complete poem, and audio of poet’s reading, available online at Abstract Magazine

April is National Poetry Month. As it happens, many of the Pushcart entries I’m encountering this month are poems. And a lot of them baffle me. I’ve been feeling pretty bad about that.

Like this poem. It starts with a nod to poetry, then turns into a paean to blue. Is the initial blue of the fingertip ink from a blue pen? The depressive nature of blue, the musical Blues, all roll by, and we get to orgasmic blues, blue as the color of sex. I always thought blue was the color of thwarted sex. I guess I was wrong.

So I was feeling quite … um, blue… about yet another “I have no idea what’s going on here” post in National Poetry Month. But then I started poking around, and discovered some things that made the poem much clearer to me.

The poem can be found in a variety of places on the internet, in addition to the Abstract Magazine site where it was nominated to Pushcart. Many of those versions differ slightly, and some of them mention it is in conversation with a poem by Bob Holman,. This poem, reproduced in an interview with Paulo da Costa, also references blue, the National Enquirer, a fly buzzing, and other elements that appear in Moss’s poem, including the orgasmic ending. In the interview, Holman explains:

What I am talking about here is of course not sex. It is about how you come to understand a poem. It is the same way as making love. It is a give and take between you and the poem. You never know if someone’s way of understanding a poem is righter than yours but it doesn’t stop you from having your orgasm with that poem, with that poet.

Bob Holman interview

I wish I could believe that. I still cling to the notion that there is a right interpretation of a poem, which adds to my frustration as I keep trying to find it, always worrying about being wrong. Part of that is just my natural insecurity, but a lot of it is the byproduct of poetry classes in which, even in the most generous sections, one reading was favored. I’m quite fond of some unorthodox readings of a couple of poems, but could I stand behind them?

How about looking at the final lines of the two poems side by side:

Blue static
Blue stuttering
Blue hands
Blue – Code Blue
coming together, what a mighty tincture,
–not exactly at the same time, but coming, connected
to coming
Her fingertips writing a
Blue coming.


….you never know
If someone else’s orgasm is better than yours
But that shoudn’t stop you
From coming together
Even if it’s not exactly
At the same time.


Based on the lines about fingers, Moss’s poem seems to focus more on the orgasmic quality of writing a poem, rather than reading/hearing it. But it could be a male/female comparison, or just two different people with different ways of communicating the same idea: that poetic interpretation is individual, and not a competition. And when you “get it”, it’s orgasmic.

Knowing Moss’s poem was riffing on something else helped a lot in dealing with the Enquirer and flies and such. I like conversations across poems, between poets. Even if I’m not sure what they’re saying. They know what they’re saying, and it’s nice to just listen, and see if I can hear.

Pushcart XLIII: Emmanuel Oppong-Yeboah, “Kra-Din” (poem) from Kweli Journal, June 2017

Wiz Kudowor: “Migratory Forms” (2014)

Wiz Kudowor: “Migratory Forms” (2014)

                        i. okra (soul)
I pray my dead speak to me // and my dead stay silent
I pray my dead speak to me // and my dead say “no”
I pray my dead speak to me // and my dead say ________
which I don’t hear // in a foreign language
which is to say // my own

Complete poem available online at Kweli Journal

Once again, I’m at an extreme disadvantage. But this time, I have some resources that can help. Take everything here with a pound of salt – I’m at the most superficial level of understanding here – but I think I have a glimmer of what’s going on here. It’s a poem about diaspora, separation from one’s origins, ancestors, and what can be lost.

From the starting point of Oppong-Yeboah’s bio, which states he is “a Ghanaian American poet living out the diaspora in Boston”, the poem speaks to the African diaspora via the concept of personhood, that is part of the philosophical and religious foundation of the Akan people of Ghana. The three philosophers who most clearly articulate this concept are Kwasi Wiredu, Kwame Gyekye, and Kwame Appiah, although Wiredu’s ideas differ from the other two; I’m slightly familiar with these names, if not the concepts, thanks to the recent six-month exploration of Africana philosophy by the wonderful HoPWaG podcasts. In addition to several excerpts, fragments of sequestered articles, and limited Googlebooks pages, I found two articles (Sykes, Antwi) to be particularly helpful in understanding the poem. Again, since I have insufficient experience to evaluate the reliability of sources, some degree of skepticism on details is warranted, but for the major ideas, these seem to fit nicely with the language of the poem.

The title of the poem, Kra-Din, is the day name of an Akan child; the first part of the name is determined by the day on which the child is born. The titles of the three numbered sections are the three aspects of personhood: okra (soul) originates with the deity, and enters the child at birth; sunsum (spirit) comes from the father, and mogya (blood) is contributed by the mother at conception.

The first section of the poem (soul) is in the form of a prayer/conversation with ancestors; the form is reminiscent of a chant. It starts out with great frustration: the dead are silent, say no, or speak in a foreign language, which, the speaker recognizes, is really his own, distanced now. “what parts of you / have you lost // that you now seek our forgiveness”. It ends with “I am learning let me succeed”; I’m not sure if the learning is the purpose of the speaker’s distance from the ancestors, in which case it is an explanation, or if it refers to learning from the ancestors, in which case it’s a request and apology. In either case, “let me succeed” is clearly a plea, a request for help or leave to pursue more.

The second section is prose-like, and serves as an expansion on the idea of sunsum, spirit. I have no idea if the Akan word for father is papa but it’s evoked anyway in the line “when we say sunsum papa we mean all that glimmers in the night when the moon looks into the face of a brackish pool.” Maybe a brackish pool holds all kinds of terrors, but to me, it’s a lovely image.

The third section, mogya, blood, begins with references to genealogy, appropriate since this is the part of the self that carries lineage and is received through the mother. It ends with something like a message from the speaker’s mother:

son, you come from a place called love
all our people are held in your name
it’s said, an entire sea of peoples pulled before a full moon
it’s said, the waves puddled and now each one carries their names
son, you come from what remains of them
our people braved water and discovered flame

This is the message of diaspora: don’t forget where you came from. It’s the message, for all of us, of family, of culture, of belonging: wherever you go, whatever you become, you are still you, and you still carry, and represent, those who made you.

Pushcart XLIII: Melissa Stein, “Quarry” (poem) from WordTemple Press

Josh Phillip Saunders, Visible Poetry Project

Josh Phillip Saunders, Visible Poetry Project

A girl is swimming naked
in dark water. She doesn’t see herself
as graceful but the water tells otherwise,
the way it loosens and strikes
and burnishes. Exposed
ledges, rocks crumble on surfaces
and the surface of the water broken
by her body, marine and white.

In a discussion with Jake Weber, I mentioned that flash fiction often strikes me as having more in common with poetry than with the standard short story. My Vermont Poet friend Patrick Gillespie feels that some poems are really short fiction, or short essays, in disguise. I’d thought that might be the case here, but I’ve changed my mind. While flash makes use of language elements, I see some important moments here that would be lost if the lineation were abandoned. It is a narrative, if a short one, turning dark at the end.

I keep wanting to say the opening above is placid or benign, but is it really? The scene would have been ripe for gentle, flowing language, but there’s little lyricism; I’d call it rather neutral, factual. Look at all the words of violence ending four lines: strikes, exposed, crumble, broken. They are used in non-violent semantic context, but the position in the line, the enjambment, emphasizes them. The scene feels slightly tense, rather than warm and bucolic as it could be.

A boy joins her in the water. Again, we have a few lines of description – he’s small, probably pre-teen, a “mirror stripling” which seems to indicate he’s the same age as the girl – and some words of violence in nonviolent context: pummel, thrash. It’s not clear from the poem if they know each other, or if he just happens to go swimming at the same time.

The girl and boy
pinwheel in the water
and do not touch
but are connected by invisible currents
their bodies manufacture.

Is this going to turn into a romance? The connection might hint at that, but we will see this is not in the cards. “Days of this, weeks.” Is this time dilation, the afternoon swim seeming like forever, or do they literally swim together many times? I’m taken with the image of pinwheeling, which implies communication on some level, cooperation. Even with her eyes closed, she’s aware of where he is when he dives into the water. She doesn’t feel threatened. Yet there’s something not quite summer-day-magical about this; the language doesn’t go there.

The subvocal darkness becomes manifest:

Then, detaching itself from
sun, water, blasted rock
another body comes,
a grown man, all smiles
and cigarettes
and offering….

Whereas the girl and boy are introduced as that, this person is introduced as more of a thing, “detaching itself”, not himself, first introduced as a body, and only then as a man. The description is chilling. We’ve all known men like this, and we know what they’re capable of.

The punch in the gut comes from the final lines:

….I still dream
that the red haired boy held my head
to spare me what’s the man did

After the pulse returns to normal following the reading of such horrific lines, we can notice a number of things. First, we are spared the details; whatever happened is implied rather than described. This is a change from the close focus on the girl and the boy, even the man, who were carefully, if briefly, described. Some things are universal, need no description.

Second, these lines spring directly from the prior quote; there is no separation of the man with the smiles and cigarettes, and the recollection of brutality. The violence is attached to him, part of him.

The narrative point of view switches from third person to first. That’s interesting; you’d think that the pleasant memories of swimming would be more closely narrated from inside the speaker, with the attack kept at a distance, but it’s the opposite. This could mean that the beauty of the day was pushed into the background, and violence, running through the poem in subtle ways, is foregrounded in the speaker’s memory, not by choice, but because that’s what violence does: it ruins beauty. Yet, in this recollection, the boy’s hair color is foregrounded as well, maybe as a stubborn need to retain something good.

As for the title, let’s not forget that quarry has two meanings. A quarry is a pit left from excavation of stone; these are prone to groundwater flooding after mining is concluded, resulting in a somewhat dangerous but irresistible rural swimming hole. Quarry is also the hunter’s prey. Interestingly, these words, both from the French, have different origins: the pit comes from the Latin for square, while the hunted comes from the Latin for heart, the most valued part of a slain animal, often separated out. As such, both include the sense of excavation, removal of what is valuable. The implications for the poem are striking, as the girl still deals with what was removed from her that day.

The poem has an interesting publication history. It first appeared in the September, 2016 edition of Tin House, then was anthologized in Know Me Here, a collection of poems by women edited by Katherine Hastings; it is from this anthology that the poem was nominated for Pushcart. It was also included in Stein’s 2018 collection, Terrible Blooms, published by Copper Canyon Press; in fact, there are four poems in that collection titled “Quarry”, one in each of the four sections.

Although the poem isn’t available online, it was included in this year’s Visible Poetry Project; the resultant video, directed by Josh Phillip Saunders, includes the full text.

Pushcart XLIII: Emilia Phillips, “Pathetic Fallacy” (poem) from Poem-a-Day  7/31/17

the sap that I am springtime
                 makes me want to reread Virgil’s
Georgics while eating cacio
                  e pepe with fresh-shelled

Complete poem available online at Poets.org;
Poet reading also online at Soundcloud

Even I can see there’s a lot in this poem – which means there’s way more I can’t see – so let’s start from the beginning.

Pathetic fallacy has nothing to do with anyone being pathetic. The word, from the Greek for “suffering”, implies a connection with emotion; it’s only in the 20th century it’s acquired the pejorative sense in which we typically use it today. The Poetry Foundation, who brings you Poetry magazine, widely considered the premiere poetry journal in the US, defines the poetic term as : “the assignment of human feelings to inanimate objects…. emphasizes the relationship between the poet’s emotional state and what he or she sees in the object or objects.” This, too, has undergone some evolution; it was originally considered cheating, and is now accepted as… well, what poetry does.

While there are examples of pathetic fallacy in the poem (most notably, the spinach/heart; be patient, I’ll get there) I see the poem as a whole, even poetry in general, as an example. We say things like “this poem was sad/happy/scary”, and maybe that’s only a shortcut way of saying “it made me feel sad/etc”, but maybe not. The act of writing is a transfer of emotion; who’s to say that the poem – not the words on paper, but the aesthetic object – retains those emotions, and transmits them on reading.

Now, about that spinach heart:

…this morning over coffee I
                 watched a video of spinach
leaves washed of their cellular
                  information and bathed in stem
cells until they became miniature
                 hearts vascular hopes capable
of want to roll down a hill
                 of clover to cold-spoon chrysanthemum
gelato or to stop whenever
                 their phones autocorrect gps
to god….

The spinach heart is real, if a bit exaggerated; what was produced was a patch of tissue that beat spontaneously for three weeks. Seriously. Google “spinach heart” if you don’t believe me.

The poem imbues the spinach heart with the human emotions we connect with hearts. All the metaphors of the human heart is, of course, itself a pathetic fallacy, as the actual human heart is a mass of cells and no more loves or yearns than does your liver; that sort of thing is part of the mind, which no one’s quite sure how to define yet but the phrase “an emergent property of the brain” serves as a placeholder. So now we have a spinach heart (which isn’t a heart, remember, but a small piece of tissue) seen as hoping and wanting and getting pissed off by autocorrect. This doubling of pathetic fallacy delights me, but I’m not sure why.

Why Georgics? It’s in part a paean to rural life, to farming and beekeeping, with a political underpinning (at least that’s what various internet sites say; I have no idea), which makes sense in the light of the spring theme, the spinach, the hill of clover. As for the menu, I understand that. There’s a certain mood that gets me craving herb tea. I’ve never found an herb tea that I could stand for an entire cup, but still, the mood calls for it.

The poem goes some other places I’m not sure about; maybe “the earth has gotten sentimental this late in the game” is similar to implying emotion onto a poem; it isn’t the earth that’s gotten sentimental, it’s we who are sentimental about the earth as we continue to destroy it because dammit we want bottled water and air conditioning and SUVs but we feel sad about the wasteland left behind and the homes destroyed in storms-of-the-century that now happen every couple of years. But it comes back to a heart-rending finish:

….I wish I could scream
                 into someone else’s rain

Don’t we all. I’ve often said that just because I ruined my own life, that doesn’t mean I’m not able to see how other people should run their lives. Sometimes I even say it unironically; not being emotionally involved in a situation allows reason to prevail, lets solutions present themselves without fear or anger or love camouflaging them.

But, hey, remember when I said “pathetic fallacy” has nothing to do with anyone being pathetic? Well, the contemporary sense still hovers, even if we stomp on it and hide it under the bed, and a person who wants to scream in someone else’s rain might be viewed as pathetic. But that would be a fallacy.

I’m really reaching now, huh? Shut up, I’m having fun. Let’s go back to the beginning: “the sap that I am….” It’s a kind of reverse pathetic fallacy: instead of seeing emotion in sap (the stuff oozing from trees in early spring), the speaker considers herself sap (in the 21st century, a Sad And Pathetic person, perhaps originating from the earlier sense of being sapped of vitality) because of her emotion. I never realized what an interesting word “sap” was until I googled around a little.

The lack of capitalization and punctuation, irregular enjambment, makes the poem something of a puzzle. I spent an embarrassingly long time trying to parse the first couple of lines, wondering if this was another word-salad poem, and finally rewrote it with more traditional cues:

The sap that I am,
springtime makes me want to reread Virgil’s Georgics
while eating cacio e pepe with fresh-shelled peas.
This morning over coffee I watched a video
of spinach leaves washed of their cellular information
and bathed in stem cells
until they became miniature hearts,

This isn’t the only way to parse things, but it’s the way that made the most sense to me.

The question is: why write it in such a way? I’ve read some analyses of unpunctuated poetry that claim it makes the lines move faster, or results in varied readings, or just slows the reader down. It certainly slowed this reader down. In this particular case, what is lost by rewriting it in more standard form? The lines as written tend to take three or four beats, but I’m not sure there’s a pattern, and even if there is, what is the significance? These are not rhetorical questions; I really want to know.

So much here. I feel this post is disjointed, because I’m not able to quite synthesize it all into a whole; everything just comes tumbling out. Maybe that’s fitting in light of the format of the poem: the reader will need to punctuate as they* see fit. I should go back and edit out all the nonsense (as I often do), but no; I did have fun, and I’ll let it stand, for a future day when I wonder when I stopped having fun doing this.

*I’m really, really trying to get down with the gender-neutral use of the singular they, but it’s going to take a while before I can confidently write it without indicating it’s not a mistake.

Pushcart XLIII: Cortney Lamar Charleston, “How Do You Raise a Black Child?” (poem) from Telepathologies

From the dead. With pallbearers who are half as young
as their faces suggest and twice the oxen they should be.
Without a daddy at all, or with a daddy in prison, or at home,
or in a different home. With a mama. With a grandmama
if mama ain’t around, maybe even if she is. In a house, or not.
In the hood. In the suburbs if you’re smart or not afraid of white
fear or even if you are. Taking risks.

Complete poem, and short film adaptation, available online at MotionPoems

The first line, the first phrase, is killer. It’s not “title enjambment” as I call it, where the title of the poem is the first line; here, the title has closing punctuation, and the first line begins with a period, and all the sentences in the body of the poem are separate answers to the question. The first line is just the first answer. But that implication of “How do you raise a black child from the dead” sets the tone pretty firmly: although there are many ways to do it, it’s an uphill battle, with all the struggles all parents face, plus quite a few that only those of color have to overcome.

This is the second “duo” I’ve noticed in this volume, both regarding people of color. That is, two pieces approach a broad topic from different angles. The first duo was “The Whitest Girl” and “The Hunter”, exploring the interaction of Latinx and Anglo cultures. And now we’ve just read “Field Theories” examining the baggage that comes along with African heritage in America, and this story, which adds child rearing to the tightrope walk, raising the stakes even higher.

As with “Field Theories”, music makes an appearance, lightening the middle of the poem: “With hip-hop or / without. At least with a little Curtis Mayfield, some Motown, / sounds by Sam Cooke”. We all have our generational spreads. There’s a really nice section playing with enjambment that changes direction: “Putting some wood to their behind. With a switch. With a belt / to keep their pants high”. This leads right into a few phrases on high-ness, which comes back to serious business.

Then the final lines bring us back where we started:

With a little elbow
grease and some duct tape. Sweating bullets. On a short leash.
Away from the big boys on the block. Away from the boys in blue.
Without the frill of innocence. From the dead, again. Like a flag.

Every time a young black man dies because he looked dangerous or he moved to fast or didn’t move fast enough or might’ve had a gun that was a toy or a cell phone or whatever, and justice is not forthcoming, we raise from the dead, again.

This is also the second poem in this volume (Maggie Smith’s “Parachute” was the first) to be realized as a short film; not a Youtube video, an actual film with cast and sets and lighting. Purists may not like this: the film adds elements that increase emotional impact, and the poem should stand on its own as a work of language. I admit, particularly when kids are involved, there’s a tendency to bend towards manipulation. But I, with my weakness for sentiment and schmaltz and landing the familiar on the plagal cadence (those who have seen my “When MOOCs collide” video know exactly what I mean), appreciate the additional dimension of film. Poetry has been growing and changing since the first words were spoken; why shouldn’t it participate in technology. And these poems were chosen for filming because they were moving in themselves, not to make them more than they were.

The poem is from Charleston’s 2017 collection, Telephathologies, which examines various themes of Being American While Black. The word “telephathology” is real; in medicine, it’s the practice of pathology from a distance, literally. In poetry, turns out it means the same thing, except the distance varies with the reader.

Pushcart XLIII: Samiya Bashir, “Field Theories” (poem) from Bettering American Poetry #2

Cover art by Toyin Ojih Odutola: “Lonely Chambers (T.O.)”

Cover art by Toyin Ojih Odutola: “Lonely Chambers (T.O.)”

sold for poker chips
left cold left thawed left
bent into the yawp
ass up
let be
let air
curved space

This is the title poem from Bashir’s 2017 collection, described by publisher Nightboat as “melding blackbody theory (idealized perfect absorption, as opposed to the whitebody’s idealized reflection) with real live Black bodies”. That makes an incredible metaphor, doesn’t it.

While I have some grasp of that description, I’m afraid I have little grasp of the poem except in bits and pieces, individual phrases that stand out to me. It’s a poem that begs to be read out loud, with some phrases sounding much more interesting than they look on the page (“We’ll / build a fort and fill it / with maple trees gone gaudy // with cobalt wishing stones”. Maybe that’s how it’s supposed to work?

It includes references to slavery, to darkness, Christianity, mythology, and no doubt a hundred things I’m not able to pick up on. Again I’m in the position of wanting to apologize for not being able to read well enough.

… Huh ? music ?
music anyone ever really heard us sing?
let’s move this :anyone ever asked ?
even so we sing all day period even so we pass
our days whatever ways we can –
we know some folks don’t listen.
Just look. And trace. Look :
what is a thing of beauty
if not us

What is a thing of beauty
if not us?

That “thing of beauty” stanza appears three times in slightly different form, including the final stanza above, which does not end with a period, indicating the continuing repetition, maybe intended to be repeated until it’s believed, by us, by them, by everyone.

Pushcart XLIII: Oliver de la Paz, “Autism Screening Questionnaire – Speech And Language Delay” (poem) from Poetry, July/Aug 2017

A fount and then silence. A none. An ellipse
between — his breath through
the seams of our windows. Whistle
of days. Impossible bowl of a mouth — 
the open cupboard, vowels
rounded up and swept under the rug.
He’d coo and we’d coo back. The sound
passed back and forth between us like a ball.
Or later, an astral voice. Some vibrato
under the surface of us. The burst upon — 
burn of strings rubbed
in a flourish. His exhausted face.

Complete poem available online at Poetry

I was stuck on this poem. It’s moving – of course it is, how could it not be – and the use of unusual form is right up my alley. I started working on ways each “stanza” answered the question asked. The first question of losing speech is answered by a lovely image of “a fount, then silence”, and ellipse, words stored in a cupboard, vowels hidden. A question on repetitive language evokes a “pocket in his brain”, grooves, tracks. When asked if the child “speaks gibberish or jargon”, the speaker raises a defense (or admits denial) with “We make symbols of his noise”. One verse acknowledges the boy does not inhabit the human world of language, but sensation: His god is not our words…. / It is entirely body.” Frankly, on this topic, anything would evoke emotion, and these images bring truth to the questions. But I didn’t feel like I had it.

Then I did my usual google around for other ideas, and found a blog post from Dora Malech on the Kenyon Review website that crystalized the power of the poem: “The fairly flat interrogative language of the questionnaire serves to highlight the intense intimacy and arresting sensory detail of De la Paz’s own writing.”

In the immediate sense, the poem is a heart-rendering story of one family and one child. But in a much larger sense – and this may well be expanding beyond the poet’s intent – it’s a look at how every day, people try to deal with the questionnaires our medical system has come to rely on. The reductionism is mind-boggling, just as the world the speaker in the poem creates with his answers is worlds away from the yes/no answers the questionnaire demands. So much information is lost. A child whose parents don’t give the right answers might be shuttled into a fruitless category. Does any truth remain, except in the speaker’s mind?

And worse, does demanding answers that conform to research protocols change the perception of the parent? Will he edit his own perceptions, see what he’s told is important rather than what is there, see his son differently, as a series of yes/no answers, rather than as a person with his own approach to the world? Does that help the boy?

Zoom out even more, and it shows the consequences of reductionism in a data-driven society. Cost/benefit analyses result in lead in Flint’s water and a fire in Grenfell Tower, resulting in who knows how much loss in human potential, how much suffering to come. Students deciding on computer science majors when their hearts are in history or art might well result in lowered quality of work in all disciplines in the interests of selling more iPhones and creating a culture that sees – and respects – only cost, not value.

Every wrong form
is a form which represents us in our losses,
if it takes us another world to understand.

It comes back to a little boy who has something to say, a parent who can’t understand him, and how to bridge that gap. Maybe the answer is found in the gap between the questions and answers.

Pushcart XLIII: Daniel Tobin, “The White Road” (poem) from Flume #73

Nelya Shenklyarska: “Nostalgia”

Nelya Shenklyarska: “Nostalgia”

I am walking along the dazzling ruin of a road I knew
When I was fourteen, summer, and the days stretch out
Like the road itself, or like that song about a road heading
Somewhere far off into the unseen and the one walking,
Caminante no hay camino, knows he’s come upon his life
Rising up to him in white quartz macadam and heat-haze.

Complete poem available online at Plume

Immediately, a yellow glow of nostalgia fills the page (in spite of the white of the road). Is this a dream? A memory? Either works. In any case, the speaker is brought back to another time, to the neighborhood star Dante Tedeschi, known as Boone for reasons that are not disclosed.

It’s a time in the late 60s, perhaps, a time of patio parties and citronella candles and whisky sours, of bikes with banana seats. We’re told an outline of a story of Dante pulling an Evel Knievel stunt on his bicycle, and because the tone is hushed and reverent, we expect this to end in tragedy, but no. Dante is the kid with the “incongruous swagger and coke-bottle glasses”, who “attained whatever he desired, slaughter / On the game board, sliding catches in left-center / On Power’s Field, even the soft-limbed Patty of dreams.” A good kid, it seems, remembered affectionately.

But we know there will be something that brings the poem to an end, a reason he is remembered so vividly. And there is.

He was first to go,
The buzz coming by phone one winter evening
After those summers had disbanded to intimations
Of more necessary longings, for jobs, for departures,
The bullet passing clean through his skull at a sister’s
Wedding, the trigger pulled by the groom’s hand.
What he had done or said, none of us would come
To know, though all of us could hear inside
That rapid fire laugh, haughty, untamable, and saw
His shambling, self-assured walk as in a heatwave
Off the White Road, Dante alias Boone, in saddle
On his Schwinn wheeling breakneck from on high
Down Heart Attack in the mind’s would-be perpetual
Now, hair flying, pot-holes loose gravel be damned,
Down to where the rigged ramp rose upward above
The waiting lake, our crowd of bored numb-nuts cheering
As bike and rider flew treacherously up into the air
And out beyond the shore, and disappeared—circlets
Of waves radiating out like visible ticks from a clock face,
Slowly softening into nothing one by one by one
As we waited for the quick-eyed, impudent head to rise.

The holes in the narrative (why did this happen?) match the holes in the reported memory (why was he called Boone?) and perhaps are details not considered important. Maybe we’re better off not knowing, not remembering some things, if we’re going for the golden glow of nostalgia.

It’s almost an elegy, turning from the summer of golden nostalgia to the present to show a white road going forward, a way of remembering Dante, waiting, again, for him to surface.

Pushcart XLIII: Nomi Stone, “Wonder Days” (poem) from New England Review #38.4

NER art by Birgit Bunzel Linder: “Wind”

NER art by Birgit Bunzel Linder: “Wind”

What I meant is that when the child shook the branch,
the beetles, quiet, somnolent, darkly, fell and again fell
like plums. Once woken, they bzzzed towards
the street lamps, loving each light well, thwacking
against them until they landed face down or face
up, trying to find their feet….

“Oh, no, a nature poem, and, worse, a nature-through-the-eyes-of-a-child poem.” That was my first reaction. Before you denounce me as an inhuman monster (She hates nature! And children!), I have no problem with nature or children, but with how they’re so often used in literature as emotional can-openers.

But a few moments with this poem convinced me otherwise. There’s a lot more going on here, and in large part, it stems, I believe, from the poet’s background. Nomi Stone is a cultural anthropologist as well as a poet; her 2019 poetry collection Kill Class focused on her field work in the Middle East as an anthropology postdoc at Princeton.

I think that my great goal is to bring in everything as fodder and to not create partitions within myself. So, the anthropologist self, the poet self, the human self, these are all strands, these are all different streams. How do we bring our most composite selves together every time we write a poem? That’s what I want.

Nomi Stone, interview with Len Lawson at Up the Staircase

I see the poem as accomplishing this, by switching things up with grammatical, semantic, and thematic shifts throughout. Take the first phrase: “What I meant is…” That implies a prior statement; this is the middle of a conversation. If this is part of a cycle of poems, or a section of a larger poem, that may make traditional sense, but as presented, it asks us to let go of rigid linear processing and see things from other views. Then we have the description of the beetles falling that instigates the body of the poem: “the beetles, quiet, somnolent, darkly, fell….” Quiet and somnolent are adjectives, but darkly is an adverb, shifting the focus from the beetles to falling-of-beetles, from things to what things are doing.

In the middle of the poem, we zoom out, and the boy’s family appears:

The dusk’s gray mute
unfolded its scrolls, while his mother made toast
with boysenberry jam, his father played solitaire,
and think of his sister doing her biology homework.
But they are under the tree, he is, the bright ones falling
upon him like stars,

This is a bit disorienting; not only do we zoom, but we have some confusion of pronouns to deal with. “They are under the tree” at first seems like mom, dad, and sis are under the tree, but then “he is” seems to bring the focus back to the boy, which retroactively shifts the prior “they” to the beetles, solidified by “the bright ones falling” and the metaphor of stars. But wait… weren’t the beetles “darkly”? Why are they now bright? Are they dark when observed objectively by others, and bright when observed subjectively from the boy’s pov?

This section also establishes an inside, where mom is making toast etc., and an outside, where the boy is showered with beetles. This prepares a path to the final lines of the poem:

His face was a diary of leaves: dark,
lit, risen with laughter, then suddenly at rest. This
was one way to be inside the world rather than outside
looking into a bright window.

Now, in a massive shift, an inversion in fact, of what is primary and what is other, the boy, rather than being outside, is inside, and the family, who was inside, is outside, only able to observe through a window. And by the way, the “diary of leaves” is another clever shift of meaning via pun, since pages are also called leaves, all the while his face shifts “dark, / lit,” showing a variability of light perception already hinted at by the beetles going from darkly to star bright.

Whether we see things as light, or dark, whether we consider ourselves to be looking from the inside out, or the outside in, is not necessarily permanent. And, continuing with my insistence on the synergy of knowledge and emotion, of study and experience from the Books about Birds poem, we can all be anthropologist-poets and shift our viewpoint to see more of reality.

Not bad for a poem about nature and children.

Pushcart XLIII: Catherine Pierce, “I Kept Getting Books about Birds” (poem) from Gettysburg Review #30.1

Joan Miro: woman, birds

Joan Miro: woman, birds

I kept getting books about birds as if
in the Great Ledger Of What I Had Accomplished
I could simply fill in some Latin names
and notes on skeletal pneumaticity
and be done. I kept getting books about birds
because those days I had no reason
to go to bed, and so the night stretched
and yawned and stayed awake,
because my corn fritters from scratch
didn’t pan out, because the garden had all
the hot peppers the neighbors could eat,
but the tomatoes stayed hard and green
no matter how I coaxed them, because
I wanted to write a novel but never made it
past a protagonist, because I wanted
to understand how some people galloped
through their lives as if they were astride
tall white horses, and here I was
spending my drawn-out days researching
elements and likelihoods.

We’ve all had those days, those periods in our lives, when nothing seems to be going well. Here our speaker is failing on so many levels, from the most trivial (corn fritters that don’t pan out – oooh, pungroan) to the more significant (she has no reason to go to bed because… there’s no one there waiting for her? There’s no job to get up for in the morning?). She seems to feel resentment, knowing some people have it all figured out. So she turns to books about birds. The phrase “I kept getting books about birds” is repeated four times, including the title (which, though not shown here, runs right into the first line, a feature I still haven’t found a canonical term for, but I rather like title enjambment as suggested by a cognitive poetics professor the last time I tried to research this issue), mimicking her repetitive book buying. Why birds? Unknown. Poetically, it’s a nice symmetrical sound with just enough alliteration but not so much as to be annoying: books about birds. Well, maybe a little annoying.

Burying herself in books about birds (ok, yes, the corn fritters not panning out got me started, it’s time to stop now) doesn’t seem to be working, though. She admits she never reads them; she just looks at the pretty covers, but the text is boring, “with their migration / pattern charts and seed particulars”. And so, like Whitman on hearing the Learned Astronomers, she tries something else:

….I knew as I looked at the congregating
backyard starlings or whatever they were
that the only real solution was to walk outside
and startle them so that they rose in one
of their gorgeous rivers, one of their gorgeous
bed sheets, one of their gorgeous
choreographies of shadow, and to see, at last,
in that one bright, cacophonous moment
something I had made.

I love those murmurations – I did some research into the technical aspects, the parameters of separation, alignment, and cohesion, all of which must work together in specific ratios to produce the beautiful effect – for a prior post – and I can see her, looking into the sky, triumphant to at last be the Creator she wants to be.

Bullshit. I disagree with this reading on every level. Except for the coolness of murmurations.

First of all, I have a problem with the speaker feeling a sense of creation with the birds’ taking flight. It seems to me the birds do the creating, she is merely the trigger. But it’s possible the poet is being ironic here, in which case, I feel truly sorry for the speaker.

But more importantly: What is this obsession with separating technical understanding from aesthetic or emotional appreciation? I can understand the pleasure of recognizing a yellow-winged bird at one’s feeder; as a kid, I remember recognizing a black bird with a red stripe under its wing, visible only when it moved in certain ways. But doesn’t it add to the pleasure to know the bird is called s golden-winged warbler, or a red-winged blackbird, just as it’s nice to know the name of the nice person you often meet at the bus stop, or the librarian who is sometimes at the desk when you check out books? And if you realize the golden-winged warbler may have spent the winter at a coffee plantation in the Caribbean, yet made it back to your yard safe and sound in time to feast on the caterpillars it so enjoys, doesn’t that make the experience all the more special? The migration tables and feeding charts have meaning, after all.

I suspect the poet is warning more about becoming obsessed with details to the exclusion of experience. I almost hear a kind of hibernation, a crawling into oneself when things go wrong; then, there is this moment when she wakes and returns to the world. But isn’t an occasional short hibernation sometimes helpful in pulling oneself together? And can’t she use the research during hibernation to supplement what we will find? Can’t both have value?

I may be reacting so strongly to this because I have always been someone who prefers to read about things than to do them. When I decided to get a fish tank, I spent months studying all kinds of materials to plan a tank I could handle as a novice with little experience, and afford on a shoestring budget, yet still feel enjoyment and this sense of creation. My husband finally, quietly said, “Don’t you think it’s time to buy a fish tank now?” after my magazine pile grew to the point where the cats didn’t find it fun to sit on any more. I was pleased with the results, however, when I finally had a tank of tetras and rasboras, plus some utility players, swimming around the java fern and hornwort as my homemade CO2 injector bubbled away. Not that there weren’t some glitches along the way, but the technical knowledge paid off.

And now we come to the real point, for me: my obsession with understanding poems, from a more technical point of view, my tendency to “tie the poem to a chair with rope / and torture a confession out of it” as Billy Collins’ poem about poetry class tells us. I enjoyed this poem, even though – maybe because? – I disagreed with it; it raised strong feelings, so I danced with it, made it my own, heedless of what sophisticated signals I might have missed (the potential for irony is a big one; how would one signal that, or recognize that there is no signal?). But I still want to know the official version(s), the real meaning, what the critics see, what the poet meant, be they all the same thing or four (or more) different interpretations. And I think that only adds more beauty, more rhythm and flow, to the dance.

Pushcart XLIII: Hugh Martin, “Iraq Good” (poem) from Cincinnati Review, 11/17

Calcite disk of Enheduanna

Calcite disk of Enheduanna

    The small boy smiles, kicks roundhouses across
the potholed road, says, Van Damme good? & I say, Yes,
Van Damme good.

Complete poem available online at Cincinnati Review

It’s a snapshot, a little scene that on closer look reveals tension and foreboding. Martin served in Iraq, so he knows the scene: Iraqi kids playing around a military post, making piecemeal conversation with soldiers on guard in limited English. Then some scenic details that evoke the overall tragedy of the scene: “on the ground where written words were first made, / where Enheduanna, Sargon’s daughter, wrote her poems,” now holds Humvees and protective Hescos. I had no idea who Enheduanna was, so looked her up: she was a poet in the ancient land of Ur, but more than that, she is the first author whose name survives attached to her work, written 4200 years ago. I’ve taken courses on ancient writings, read chapters about Ur; why did I not know that the first named writer was a woman? And why does this mention of ancient civilization, again a battleground, always touch me so deeply?

The poem ends with the kids again reciting associations they imagine the soldiers want to hear (“Sadam bad… America Good”) yet ends on a note of foreboding:

….Still, these silences, brief,
would break when one of the boys might point to our rifles
    hanging over our vests, muzzles aimed at the road, the black red-dot scopes
    clipped to the carrying handles, & say, Laser . . . good, then point to our dark
ballistic sunglasses, say, X-ray yes, good, &, although we’d agree,
there was really no laser, no X-ray, but if we kept those boys there,
    talking, on that street as evening came, we’d be,
    for the moment, okay if only we kept it going: Ali Baba
no good, chicken good, Sadiyah good, Iraq good, & good, & good.

Although we share poems primarily by means of written page, poetry is a primarily oral form, meant to be read out loud, where the form is not usually evident; a recording of the poet reading is helpfully included on the page with the text, linked above. Still, I’ve been a bit obsessed with form these days, trying to understand why a poem is written in the way it is, how that form came to the poet, what it imparts to the meaning and overall reading experience. It may make me appear to be approaching these poems mechanically. I’m not (I can see the soldiers nodding and agreeing with “lasers, good” even though there are no lasers, just to keep the good going and forestall what may be inevitable), but I am trying to understand how poetry works, how its impact is created.

So I noticed, again, the two-line structure, usually indicating a relationship, in this case, a friendly one that has the potential to turn adversarial. I noticed the indentations, in an ABBA ABBA pattern, which reminded me a bit of the crenellations on top of a castle wall but might more appropriately call to mind the Hescos (which, I learned, are wire mesh barriers filled with earth as protection against attack or, in some cases, flood) to someone who has a more accurate mental picture of the scene.
The poem is included in Martin’s 2018 poetry collection, In Country.

Pushcart XLIII: Albert Goldbarth, “One Definition of Time” (poem) from Gettysburg Review #30.2

She was photogenically pretty – so important
if media coverage is intended to last – and young; and
so her death (her crimson Volvo skeetered over ice
and into the river) became the point
from which her life was retroengineered to fit
the needs of either 1) the “scandalous” (with that,
you’d think her days were spent entirely
at the strip club Baby-O’s: its infamous
“VIP Room” promises the hungry media gossips
endless opportunities for seedy speculation) or 2) a brand
of secular saintliness (the volunteering at Rest Care Manor,
the Children’s Urban Literacy Foundation drive: again,
the sense was these entirely represented her energy
and hours)…

And again we have that most popular of approaches, the anecdote as basis of metaphor for so much more, expanding both our vision of what happens every day around us, and the interrelatedness of what might seem disparate ideas.

Here we start with a young woman who drives her car into a lake and drowns. Those of us who are frustrated with media these days know how they love a one-angle story, but most of life is nuanced and exists in shades of grey, not black and white. The poem brings out the tendency to classify women as slut or saint, to not look at the whole but at what will sell papers, which often means what people will react to most strongly.

But that isn’t the point of the poem, it’s just the starting point. The subject, as the title tells us, is time, and how it changes our perceptions. It’s a very similar theme to the UDFj poem earlier, which focused on how what we see follows from what we expect or want to see, except here, it’s how viewpoints change over time. The effect of time erases things, moves some aspects to the background, some to the foreground.

This isn’t necessarily a bad thing. Jake Weber just posted about how our personal interpretations of a story often shifts over time, that it might require weeks, months, years to settle in and find its place in our network of knowledge and beliefs. In relationships, we forgive when the pain of a hurtful action eases up. In all aspects of our lives, circumstances change over time, and we adjust our priorities to match.

But the passage of time can alter reality in a negative way. The poem mentions Stalin’s “unexisting”, a way of not only discrediting his enemies, but of removing them from memory. A dictator isn’t necessary, sometimes societal attitudes will do: I didn’t know until I read this poem that the Lone Ranger was likely based on a black lawman and cowboy named Bass Reeves, and there’s an entire twitter based reclaiming the existence of people of color in medieval Europe in spite of the marginalization of art and literature featuring them. I feel strongly that nostalgia – the yearning for the “good old days” – is partly based on forgetting what wasn’t so good about them, and retaining only what we wish to recapture.

….All this,
however, is only a story I’ve forced
against the grain of whatever “actuality” is (or maybe
the verb is “was”). Time doesn’t care about the beauty
of my language, or our noble-most intentions,
or about the reshaped history we use
as validation of our grabs for power here and now….

The structure of the poem interests me a great deal. The stanzas are fourteen lines long, the same length as a sonnet, and, as far as I can tell, are in iambic pentameter and hexameter. The end of one sonnet-stanza enjambs with the next to create a natural flow between them; and the sonnet-stanzas are not, in terms of meaning or topic, little chapters, but instead shift focus somewhere in the middle, like a sonnet would. It’s fascinating.

I’m trying to couple the idea of time as a lens or filter, and this structure, and am, sadly, not getting very far. Time as the sonnet structure, modified here, as by the effects of time on poetic expression? The semantic meaning and sonnet-stanzas out of sync, as reality and perception through time get uncoupled? I think I will need more time – to let this settle in, find its niche, maybe acquire more understanding of poetry – to feel comfortable with an interpretation. Or maybe no interpretation is needed, and the value is in wondering.

…I think I’m trying to suggest
one definition of Time is “integrity.”
Thirty-four seconds after the title credits
of John Ford’s Cheyenne Autumn, a Western
set in 1878, we can see –
and it’s shocking, it’s a wrongness – streaks
of jet contrails crossing the heavens. They’re
lovely, though, the way that things grow lovely
even as they disappear.
I think I’m going to name them
after her dancer name, Skye Bleu.

Just when we’ve been weaving in and out of ideas about time, we come back to our dead dancer in a way that brings emotion to the fore. It’s a beautiful ending to an intriguing poem.

Pushcart XLIII: Erik Campbell, “Faith for my Father Circa 1980” (poem) from Nimrod #60.2

When I think about it, usually at his grave,
where I try to think funny things, faith
for my father was pragmatic in deed,
evidenced best by the night he bought
the microwave oven and made popcorn
in a bag for the first time, which was
so modern, NASA-like for my brother
and me, we were suddenly science fiction,…

I feel sorry for young people these days. They missed out on so much, like the first time someone in the family tried to use a microwave. I remember my maiden voyage, probably later than most (I’m always a little behind the curve). I wasn’t afraid of it, didn’t worry about radiation, but I had no idea how long it would take to heat up the leftover pot roast. I didn’t quite believe the center would be heated, so I cranked the thing up and let it run for, I don’t know, maybe fifteen minutes. The resulting pot roast had the consistency of charred wood, and we had something else for dinner.

The father here shows his faith by bringing the thing home, and his pragmatism by shielding his kids from it’s potential dangers. The result is a humorous scene that may seem absurd to some, but familiar to others.

Our father squinted and jabbed
the start button, flinched slightly, retreated,
made us stand as far away from the machine
as the kitchen and Cold War would allow,
stood with arms outstretched in front of us,
Bruce Banner-style, against newly nefarious air.
And we were proud of him, would have thought
How intrepid he is, if we’d known the adjectives
to fit our impossible, periodic father.

And before you sneer at the naiveté of the 80s, I still know people who fear microwaves. Just eight years ago, I tried to heat up my contribution to a church potluck, and nearly started a stampede as the pragmatics left the kitchen and begged me not to let it run too long.

Who knows, maybe they’ll turn out to be right. Maybe some day in the future, a statistician will notice that rates of something in frequent microwave users were higher than those who cooked in more conventional ways. After all, pragmatics comes from the same place as faith, best exemplified by the cute little joke about the guy who wouldn’t leave his house during a storm because God would save him, only to find out God was trying to save him all along through more pragmatic means. And I still haven’t forgiven medical science for the Margarine Years.

Just when the graveside poem of remembrance has created the warm, boisterous fun of a beloved father, the other shoe drops.

                        ….it was
what we three so wanted and tacitly wooed,
a world of unbound horizons that smelled of popcorn,
aluminum, and prescience fulfilled. “If you can
smell it,” he breathed over his plaid shoulder,
“particles are escaping. So stay behind me, for
Christ’s sake.” Then he lit a cigarette, inhaled and
held it, and we waited, breath bated, for the future.

By 1980, cigarette packages carried a warning label; although studies about the effects of second-hand smoke, especially on children, and courtroom dramas about corporate knowledge of the true nature of nicotine addiction were still in the future, everyone knew then that smoking would kill you. As a former smoker, I have to testify to the human ability to compartmentalize fears and desires. In this poem, it makes a perfect ending, again, using the idea of fixity I mentioned in the prior post: the cigarette lit, waiting, “breath bated”, the future. Which in the poem is the present: remember, this is a graveside. The beginning and end make perfect bookends for the anecdote in between

Here is a poem that puts it all out in front of us. There are some connections needed, but it’s all there for the reader. And it works just fine.

Pushcart XLIII: Rick Barot, “UDFj-39546284” (poem) from Arroyo Literary Review #9

For context, today I learned that the farthest galaxy
we know of, located by scientists in 2011
is 100,000,000,000,000,000,000,000 miles away.
It goes by the name of UDFj-39546284
for reasons that I haven’t yet looked up.
In the photograph you can see online, the galaxy looks
like dusty stuff in the corner of a window pane,
something you could look at sometimes,
something that is nothing, and has nothing
to do with what you know about distance and time.

If this poem were available online, I’d start at the beginning, but it isn’t, so I’ve presented, as an opening, the end, which is the titled example of the point of it all: what we “see” – that is, how we interpret the sensory signals we receive and turn them into opinions, facts, beliefs – depends on a whole lot of things, including a) what we expect to see; b) what we’ve seen before; c) what we want to see; d) what aspects of the scene we’ve been told are important; etc etc. It’s the poetic version of the intersection of the neuroscience of perception and philosophy, my favorite place.

The poem starts off with bunraku, a Japanese form of puppetry in which the puppeteers, two or three per puppet, are in full view of the audience, holding the puppets and coordinating movements. I was lucky to see a bunraku performance of Hansel and Gretel at my local library a few years ago, and I agree with the speaker of the poem: at first, you watch the puppeteers, but then you get used to them, and you start watching the puppets and get caught up in the action of the play. This is “The seeing and non-seeing that makes humans / humans”, as the poem puts it. Or, as comes later, foreground, background, context.

…. I’m thinking now of the placid
English estates where the servants had to face the wall
whenever anyone of importance was near,
where workers had to cut the lawns with scissors
in candlelight, to save the master the trouble
of seeing and hearing all that effort.
What the mind does with this kind of information
is probably the knot within the post-
in what we call post-modernism, knowing all we know
now about the cruelty that made modernism

Do we see the beautiful lawn, or the servants whose crippled backs and hands made it that way? Are their images as disposable as their lives? Whose lives are we not seeing right now?

I like the commentary on modernism, when we knew everything as objective truth, vs post-modernism, when subjectivity took center stage and we realized things look different depending on where you’re standing. Don’t talk to me about post-post-modernism, I’m not ready yet.

The speaker gives other examples of this process of foregrounding/backgrounding – painters who were hired to paint background, while named artists who signed the paintings did the figures in the foreground; his grandmother’s hands in an old photo – until we get to the galaxy UDFj-39546284. I did spend some time looking for the naming conventions that would generate such an appellation, but the best I could do was to discover UDF means “ultra-deep field” on the Hubble telescope. The other characters might signify a particular image taken by the ‘scope, and a particular grid on that image, some kind of location parameter, but I don’t really know.

A couple of things about the peculiarly-named galaxy that aren’t necessarily clear from the description of “the oldest galaxy”. First, because of the expansion of the universe, farthest means it is the oldest galaxy, the one formed first of all the galaxies we know (and it is, it seems, a proto-galaxy rather than a formed galaxy), though of course there may be others we just haven’t seen yet. Its light has been travelling for something like 13 billion years to reach Hubble. And, the most interesting point: it no longer exists. I’m not sure how that is known – maybe it’s due to the age, galaxies have life spans too, and our own will someday die – but what we see was there, but now is not.

This is a poem, and, as I often do, I wonder why this is a poem, not an essay. There’s no meter I can discern, certainly no rhyme, yet it’s arranged in pairs of lines (TIL they can’t be called couplets unless they have the same meter). Why pairs? Does this suggest a duo, such as what we see and what we perceive? Or what is foreground and what is background? Or is it more of a process, a one-two step, almost a march? Or was it just what the poet was in the mood for? Is what we are seeing – an image of a thought, an emotion – something that was there, but now is not?

These are the background questions the poem raises for me. And, because the poem has sensitized me to these issues, I wonder why I choose to foreground my interpretation of content, and background form. There might well be another way to see it, and seeing it that way, like walking around a building to get a better sense of its structure, might increase – or change entirely – the impact.