Category: poetry

“keep turning forever, circling round”: Shining Sheep by Ulrike Almut Sandig

.   i have the same number of words inside me
as all of you have words, the exact same number

but how many times can they be combined? you
keep finding words that no one sang before you.

.  your godhead made you after his own image
.   stark naked, blind—wild things that you are.

– from “The Silent Songs of the Walls: l”

German poet Ulrike Almut Sandig’s latest poetry collection, recently released in Karen Leeder’s translation, is the modestly titled Shining Sheep—modest, that is after her 2016 offering, which appeared in English in 2020 as I Am A Field Full of Rapeseed, Give Cover to Deer and Shine Like Thirteen Oil Paintings Laid One on Top of the Other— but it is by no means a more restrained effort. Rather, this new collection, originally published in German in 2022, is an especially dynamic, ambitious affair.

Several of the pieces here were commissioned for performances, films, or arose out of collaborations with fellow artists and musicians. This has been a hallmark of Sandig’s approach to poetry ever since her early days posting poems to lampposts and handing them out as flyers. But that collaborative, multi-instrumental quality is now more pronounced, not only through the visual presentation of the poems, often incorporating shaped or concrete poetry, but with the inclusion of links, where appropriate, to recordings and video performances that bring her poems to life off the page.

Opening with a single word, alone on a black page—“Lumière!”—Sandig’s poetry is a call to light, but one that resonates with a dark exuberance. She draws on a wide range of influences—German folk songs, writers, and history—to address political and social issues, never turning away from difficult subjects, like maternal depression and alcoholism, living with Covid, migration, and climate change.

just let that melt on your tongue:
shining sheep, genetically modified
as night storage for the dark hours

visible in satellite images as little ghosts
their delicate shimmer on the radar
seems to be made to lull

the oppressive darkness between
the great golden bulls of the cities
into a comforting gleam. 

– from “Climate change is here, now. But we are also here, now. And if we don’t act, who will?”

Along with poems that arise out of commissions and direct collaborations with other artists, Sandig is also at times writing in response to, or in conversation with the work of late German authors, filmmakers and poets, including Friedrich Hölderlin’s “Wie wenn am Feiertage” (“As When on Holidays,” 1800). Other pieces have their genesis in more immediate encounters outside the artistic community, past or present.

A particularly moving sequence, “Lamentations in VI Rounds,” arose, poet tells us, out of a chance connection with a young man from Afghanistan who contacted her after she accidentally left her bank card in a ticket machine on the Berlin underground. He and his large family were living in the city as failed asylum seekers. She stayed in contact with them and, from their stories, wrote a piece she called “Five Lamentations,” adding a sixth round for this final version after the Taliban took control of Kabul in 2021.

the little man inside my head, he had
a daughter. he loved the way she boiled
minced beef, the way she answered back.
he loved the wonder of her eftertherain in Omid.

Omid sold his daughter in exchange for the value
of a ticket to Germany. today she called him up.
she sounded like she was sitting in his ear.
the pear tree in the yard was doing fine.

Shining Sheep is Sandig’s third poetry collection to be released in English, and the most inventive and experimental to date. Her long-time translator, Karen Leeder, is well attuned to the nuances of her uniquely playful, yet melancholic verse, bringing this energy and adventurousness to the forefront here. For a taste Sandig’s poetry and performances(with Leeder’s subtitles where available), her YouTube channel is well worth a visit.

Shining Sheep by Ulrike Almut Sandig is translated from the German by Karen Leeder and published by Seagull Books.

After the night, day breaks: The Brush by Eliana Hernández-Pachón

Pablo and Ester live in the hills. Their children are grown. Their lives are simple, bound to the land, but lately there have been signs, omens. Pablo is concerned:

For some time now
he’s felt a heavy change pressing the air,
and can’t explain it.
Like when
he walks through town at night,
and when he hears the animals
can’t sleep.

Sensing danger, he gathers some papers and items in a box and goes out to bury it while Ester sleeps. And then they come.

Between the 16th and the 21st of February, 2000, members of the United Self-Defense Forces of Colombia descended upon the Montes de Maria region and attacked the people:

During this incident, known as the Massacre of El Salado, paramilitary forces tortured, slashed, decapitated, and sexually assaulted the defenseless population, forcing their relatives and neighbors to watch the executions. Throughout, the militiamen played drums they found in the village cultural center and blasted music on speakers they took from people’s homes.

Sixty people were killed. The Colombian Marine Corps battalion charged with protecting the area was nowhere in sight—they had withdrawn the day before the massacre began. With The Brush, a taut work of narrative poetry, Colombian poet and educator Eliana Hernández-Pachón draws on the official 2009 report on the massacre to bring the story of this brutal event into focus in an unusual and affecting manner.

The tragedy of this horror exists on many levels—the unimaginable terror of the attack itself which was not an isolated event, the lingering trauma of the survivors, and the years of fighting for a formal apology and reparations from the government. As a story well-known within Colombia, the poet says in an interview that “if I was going to tell it anew, then I would need a new form.” Her approach is to pass the account on to several distinct characters or voices and allow these diverse perspectives to carry the varied layers of this tragedy.

The first of three sections belongs to Pablo who has reason to be worried about the growing tensions. He will not survive the attack. The second part belongs to the thoughts of Ester, his wife, in the days that follow. She wonders where Pablo is, what might have happened, heading out into the brush to try to find him. And then…

Crossing the glade, she sees
a shadow vanish
in a glimmer of undergrowth.
Hey! she shouts.
And the woman approaches warily
leading a little girl by the hand.
A whisper first, and now her clearer voice:
They did it to me with a knife, the woman says
and points to a mark on her arm.
They also did things
I can’t talk about.

Knowing it is unsafe to return, the two women and child are now forced to keep moving through the brush.

In the third section, the Brush—the dense, living forest vegetation—is granted it own direct, poetic voice. It is The Brush that stands as witness, to sights, sounds and sensations, from the crushing footfalls of the approaching militants and falling bodies in the town square, to the careful movement through the forest of survivors, and, finally, to the blossoms and blooms that will welcome those who eventually return.

In conversation with The Brush’s testimony, Hernández-Pachón engages input from The Investigators and The Witnesses. These perspectives, drawn from official sources, define and correct one another, while the Brush adds its own comments and clarifications. The human choruses are presented in prose, but even if the Witnesses’ offerings are more poetic in tone, both stand in sharp tonal contrast with the lyrical, omniscient voice of the Brush. The Brush, it turns out, can tell a tale of horror and grief that people, especially those who have been victimized, are often unable to fully articulate.

The questions still survive:
what does it think about, the brush, somnambulist,
after it’s seen it all?
The day that follows night returns
its artifice, the well-known
interlocking of the hours:
how is it that time didn’t stop,
why do the grain’s unopened eyes
keep growing?

A disconcerting calmness rests over this book-length sequence of poems that, in a mere 57 pages, manages to capture the contradictions and harmonies that arise in response to acts of extreme violence. That calmness serves to unsettle the reader and honour the survivors, while placing this event within a wider ecosystem and granting a voice to nature, the one force, perhaps, that can truly offer both understanding and healing.

The Brush by Eliana Hernández-Pachón with an Afterword by Héctor Abad is translated from the Spanish by Robin Myers and published by Archipelago Books.

When no words can be found: [. . .] by Fady Joudah

How will I go on living
with orchestras that conduct my thirst?
It’s been done before.
There are precedents, always will be,
and there will be Gaza after the dark times.
There will be gauze. And we will stand
indicted for not standing against the word
and our studies of the word
that dissect what ceases to be water.

– from “[. . .]” p. 16

When we talk about a literary work being timely, it often means that a piece from the past holds a new relevance in our current world. [. . .], Fady Joudah’s sixth poetry collection, is not simply timely in that sense, it is of this exact moment as it is occurring. Most of the poems here were written between October and December of 2023, during the first three months of Israel’s war against the Palestinians in Gaza. The grief, the anger, and the defiance is palpable. But so is faith in the persistence of love. And, in keeping with the explicitly wordless title of this volume, more than half of the poems share the same title—[. . .]—an expression, as Joudah indicates in an interview with Boris Dralyuk in The New Inquiry, of silence, silencing, and an invitation to listen “in silence to the Palestinian in their silence.”

Joudah is a Palestinian American poet, translator, and physician who lives in Houston, Texas. He draws on all of the facets of his identity, personal and professional, in his poetry, but from the earliest days of the current assault in Gaza he has also been called upon by certain American media outlets to provide the “Palestinian perspective,” even as many of his own family were being killed. Now that this new collection has been released, he continues to respond to interview requests, but the focus has shifted (and if not, he changes the venue).  One senses that it is important that he continually protect his very human ordinariness from a culture that wants “to hear and read me only as a voice in the aftermath of disaster and as a wound at that, not much more.” (Yale Review)

The poems in [. . .], composed, for the most part, during a condensed period of great political and emotional distress, carry an urgency that commands attention. Palestinians have long responded to the ongoing attacks and displacement they’ve endured for the past seventy-five years through poetry and prose, with the recurrence of the same images, themes and situations affecting a sort of echoing tradition. A piece written decades ago, feels like it was written yesterday. But over the last six months, as we’ve witnessed the intentional destruction of universities and libraries, and the targeted killing of potential record keepers—poets and journalists. Joudah’s response, to this intensified attempt at erasure is, like that of his contemporaries, to keep talking about what is happening, as it is happening.

When did the new war begin?

Whoever gets to write it most
Gets to erase it best.

The new war has been coming for a long time.
The old war has been going for a long time.

Coming to a body near me, and going on in my body.

– from “I Seem As If I Am: Ten Maqams, # 6”

Is it possible, then, to effectively answer genocide? The International Courts and a steady stream of horrifying images delivered straight to our phones do not seem to be making a significant difference. It seems that any formal declaration will only be made, as we’ve seen too many times before, long after the fact. But that is no reason to stop writing—and not just to document, but to be able to acknowledge the small moments of truth and beauty that keep hope alive:

In Gaza, a girl and her brother
rescued their fish
from the rubble of airstrikes. A miracle

its tiny bowl
didn’t shatter.

– from “[. . .]” p. 33

A review, especially of an important collection like this one, can only go so far. Joudah offers very interesting insights into his work that are worth seeking out. I have linked two interviews above, but others can be found, including a free online event as part of the Transnational Literature Series that I’m looking forward to on April 11, 2024.

[. . .] by Fady Joudah is published by Milkweed Editions.

Only in a poem can you bring back the dead: My Rivers by Faruk Šehić

On a windy August day, a poet walks a stretch of the French Atlantic shore. It’s Liberation Day and his thoughts turn to foreign troops landing on these beaches, in two World Wars, but he thinks especially of the frightened young American marines bound for Normandy:

Such men I would like to lead
into the ultimate battle, into the resurrection
of green grass beneath clear skies
without the salvos of heavy naval guns
without the screech of aeroplanes
or the confusion of anti-aircraft fire
without those shadowy submarines
like long Antarctic whales
seen from high flying planes
Fragile dandelion parachutes
would be all that would fall

This passage, from the long poem “Liberation Day” that opens Faruk Šehić’s four-part poetic cycle My Rivers, is more than one man’s musing on distant wars—Šehić has a much more immediate and lingering association with combat and its aftermath. He was born in Behić in 1970, and when war was declared in the newly independent Bosnia and Herzegovina in 1992, the then twenty-two year-old veterinary medicine student left his studies and volunteered for the army. He would end up leading a 130-man unit, an experience that has informed his novels and short stories, but in this collection of poetry Šehić turns his attention to the post-war condition, to the scars that don’t heal and the remembrances that are always incomplete.

The first two sections, “The Loire” and “The Spree,” find the poet/speaker in France and Germany. He seems to be looking to find—or perhaps lose—himself in the winds and the waves, in mythology and history, on the streets of Paris or Berlin, and in the arms of lovers. In France, Šehić often appeals to nature and to a larger cosmic sense of eternity, while in Berlin the mood is more claustrophobic and ultimately disheartening. He cannot find the escape he seeks, so his wandering takes him back home to Sarajevo, where the bones and ghosts of the dead cannot rest, where the long shadow of war is hard to avoid and must be confronted.

It is in the third part of My Rivers, “The Drina,” that any attempts at distraction or escape fall away. A sharp bitterness can no longer be hidden, as the poet admits that the bloody histories lurking within cannot be washed away by clinging to “literary reminiscences / with which  I stubbornly defend myself / with which we all stubbornly defend ourselves / from a non-metaphorical Bosnia / which gently murders us.” Gently murders us. The poems in this and the final section, “Beyond the Rivers,” are stark and powerful, shot through with flashes of anger and grief as the Šehić tries to find some understanding and relief from the burden he carries as a former soldier and survivor of war and genocide. Speaking for himself and his people, he recognizes the crippling human cost of conflict and dehumanization, but wonders how it can and should be remembered as evidence, even of a relatively recent past, seems to disappear under the façade of a return to “normal.” In several pieces he turns to the example of Buchenwald, questioning if it is even possible to honour the voices of the dead:

But yet again, nothing happens
The grass is worldly indifference
combed over their eyes
like holy green hair
A victim is a victim
with no language, forever
dead, the same body killed several times
with heavy machines, heavy
oblivion in primary, secondary, tertiary
mass graves and a dayless abyss

– from “A Glass Marble from Potočari”

Šehić’s verse is unadorned and direct. His message is not obtuse. In fact, in one piece, he openly questions the value of poetry and metaphor altogether. A weariness and despair is sometimes evident, as is a hope that in nature a certain redemption may be achieved, but the most powerful poems in this collection are fueled by honesty and anger. And, of course, it is impossible to read this work at this moment in time, when we are watching as the value of “Never Again” is once again being eroded, without remembering the many times that promise has been forsaken in the nearly eighty years since it was first proclaimed. 1995, as Šehić well knows, saw one of those incidents of genocide.

When I first went to Srebrenica
piercing  air thick as gelatine
I walked through a town that had moved
underground, with more stray dogs than people
on the streets, everything I saw
transformed into something else
A house here is not like other houses, here
the landlord is Death

This poem, “A Walk through Srebrenica,” chronicles the speaker’s encounters with a place silenced under the burden of history, yet offering some hope that it will not be forgotten:

The weight of my body carried here was a punishment
Yes, guilt is the air we exhale
No poem about Srebrenica will ever end, infinite
sadness is its subterranean hum
The heritage of our souls

First published in 2014 as Moje Rijeke, this is a profoundly moving and, so it would appear, timely collection. My Rivers by Faruk Šehić is translated from the Bosnian by S.D. Curtis and published by Istros Books.

Even the birds have gone away: Nostalgia Doesn’t Flow Away Like Riverwater by Irma Pineda

A drop of salt on paper
is silence killing us
Where have your footsteps taken you?
In what corner of the world
.                                  do they hear your laughter?
What shard of earth drinks your tears?

– from “A drop of salt on paper”

****

I traveled the path from the south
my feet blistered with memories
so tired from dragging
all my people’s dreams

– from “I travelled the path from the south”

The migration conversation, in various formulations, is occurring in countries and communities around the globe. Migrant workers are needed to do jobs no one else wants, but the migrants themselves are viewed with suspicion and worse; foreign students and the higher tuitions they can be charged are courted, but when they arrive they are blamed for housing shortages; and refugees fleeing war, famine and persecution—well, nobody really wants them at all it seems. But what about those who see no other option for themselves and their families than to seek opportunities abroad even if it means facing precarious, illegal conditions, torn from the land that they love, fueled by the hope that they will someday be able to go home again? And what about those who stay behind, holding onto tradition, waiting for the absent worker to return?

Nostalgia Doesn’t Flow Away Like Riverwater, a three-part sequence of poems by Indigenous Latin American poet Irma Pineda, breathes life into the painful situation in which many people in her own hometown of Juchitán, Oaxaca, have found themselves over the years. Pineda publishes her poems bilingually, in Didxazá, the language of the Binnizá (Isthmus Zapotec) people, and Spanish. She describes these two versions as “mirror poems.” In this collection, translator Wendy Call who has been translating Pineda’s work for many years, draws from both languages, with the close support of the poet herself, to create English translations. As she describes in her introductory essay, there are certain features of English that are closer to Didxazá than Spanish is, allowing her to reflect some qualities that cannot be maintained between the two original versions. The result is a simmering trilingual collection that offers even an unilingual Anglophone reader the opportunity explore and compare the very different appearance and tones of the poems as they appear in the three languages.

The poems in Nostalgia Doesn’t Flow Away Like River Water are divided into three sections of twelve poems each. They are “persona poems,” carrying the voices of two fictional characters from the poet’s hometown of Juchitán—one who has travelled north to the United States looking for work as an undocumented labourer, and their partner who has stayed behind. The poems speak to the impact of ecological pressures, climate change and pollution on the local fishing industry, as a main driver of migrants, men and youth, out of the community, leaving those who stay to try to hold on to their traditions for future generations and for those they hope might return. As Pineda explained to Call, “I create poetry as a way to keep collective memory of my culture alive and to reflect on what is happening to our culture. When I say ‘our culture,’ of course I’m also referring to the earth and the sea.” The river, the sea and the soil all feature in these poems, as do references to Isthmus Zapotec legends and stories.

The first part of this work, MY HEART IN TWO / Chupa ladzidua’ / Dos mi corazon, chronicles the migrating partner’s decision to leave. The reluctance to leave and sadness of those who must let a loved one go is palpable. The inevitability of homesickness is understood from the first poem onward:

Pack your suitcase well
leave the pain here
.                I will take good care of it
leave the nostalgia
.                so it won’t make you sick once you are there

– from “The Suitcase”

At the same time, the uncertainty of the fate that lies ahead of the departing partner weighs heavily:

Doubt wounds me
not knowing which rocks
I must stumble over
not knowing which paths lead
to my destiny
no way to stare
my future in the face

– from “Doubt”

The closing poems of the first section see the migrant departing before daybreak to make it easier on themselves and those who must stay behind. Part II, ON THE PATH / Lu neza / Sobre el camino chronicles the journey north while the character remaining behind speaks of the forces that have led so many to leave and the changed face of the village:

Where did its lifeblood go?
Did its unbearable silence scare away
the dogs?
There are no children in the street,
not even the robbers prowling the roofs
Even the birds have gone away…

– from “The houses of your village have eyes”

In the pieces in this central sequence the sense of absence and distance becomes increasingly evident. Far away from all they have known and loved, the feeling of homelessness and alienation settles on the migrant:

I don’t know which hurts us more
the misfortunes we left behind
or those we find here
becoming invisible
no one looks into my black eyes
no one hears the songs on my tongue
is my brown skin transparent?

– from “Many full moons have passed”

If the second part is transitional in relationship to place and form—somewhat direct and contained—the third, THE DAY WILL COME / Zedandá tí dxi / Un dia llegará, is intense in emotion and energy, similar to the first but more so. The longing is more desperate, tears flow freely, at home and abroad, and the migrant worries that if they are ever able to return will they be forever ruined by their experience in the north. Yet, for the partner waiting back home in southern Mexico, there is no question that welcome awaits no matter the circumstances. Nostalgia is a force pulling on both sides, a desire to be together where they belong is strong:

             You will return to me
lugging your heavy bags
in clothes woven of pain
and words carried from the other side
You will return with strange rhythms
unrecognizable thoughts
I won’t hold fear in my hands
but rather my heart’s song

– from “The days won’t end”

Nostalgia Doesn’t Flow Away Like Riverwater is a very special collection that lays bare the painful decisions that migrants face and the risks they take to provide a better future for their families, while exposing the sacrifices made by those who stay behind. By publishing her poetry in her native tongue, Didxazá, and in Spanish, Pineda is not only writing of and for the Binnizá (Isthmus Zapotec) people, but inviting others to hear their stories. Now with this trilingual edition, English language readers have the ability to appreciate this vital poetic conversation at a time when we need to be listening to the voices of others more than ever.

Nostalgia Doesn’t Flow Away Like Riverwater / Xilase qui rié di’ sicasi rié nisa guiigu’ / La nostalgia no se marcha como el agua de los ríos by Irma Pineda in Didxazá (Isthmus Zapotec) and Spanish with English translations by Wendy Call is published by Deep Vellum & Phoneme Media.

My laughter doesn’t go unvoiced: Like to the Lark by Stuart Barnes

It has been six years since I first read Australian poet Stuart Barnes’ debut poetry collection, Glasshouses. I don’t know how many times I have recommended the book in the meantime—whenever someone asks for suggestions of contemporary poets doing original work with form, or someone inspired by pop music, his is the first name that comes to mind. And now, with his second collection, Like to the Lark, he is continuing to expand the idea of form, exploring what it can do and where it can carry him. Ever open to queering the expectations of rhythm and rhyme, it is always exhilarating to engage with his poems—so much so, in fact, that one might not immediately appreciate just how much sorrow, grief and anger has led to the shaping of some of these words.

As with Glasshouses, Barnes is generous with notes acknowledging the poets, artists and resources with which he is in conversation in particular poems, but in this new collection he has also included a very informative section titled “Notes on Form” within which he talks about the forms he employs, including two of his own creation, and some of the relevant context and inspiration guiding his work. He opens by addressing what form means for him:

Like to the Lark’s working title was ‘Form & Function’, after Photek’s drum & bass record of the same name. Music and sound, form and transformation underpin the collection; its cornerstone is the sonnet (‘from Italian sonetto, “little song,” from Latin sonus “sound”’). ‘Form’, writes Felicity Plunkett, ‘is concerned with de- and re-arranging, working between what has gone and what is to come. It is about connection and generation.’ Form is Gwen Harwood’s ‘trellis’ and ‘fine pumpkins’. It is stave and symphony, wooden last and Ferragamo Rainbow Sandal, scaffold and Golden Gate Bridge. Every form flaunts its uniform, kaleidoscopic or otherwise.

Form, then, is not simply looking back to classic constructions. Even though Barnes’ first love and trusted space is the sonnet, he enthusiastically embraces both traditional and recent structural creations to erect the scaffolding within which he can seek to find expression.

Like to the Lark, which takes its name from Shakespeare’s “Sonnet 29,” opens and closes with ghazals that speak to the state of the world, in politics and nature. The poems in between often draw heavily on ecological imagery, but this is not imply that he believes poetry, especially in its formal variants, is necessarily bound to lofty romantic or natural themes. By contrast, he often delights in unlikely sources for his most traditional offerings. For example, he salvages material from consumer information for migraine and depression medication to craft sonnets (something he has done before) and engages in vigorous wordplay to create prose poems. Inspiration can be found in gritty pop culture motifs or a scroll through GRINDR. But such playful exercises mix with pieces that are, in turn, serious, bold, sentimental and vulnerable. As ever, the true power of Barnes’ poetry lies in the way form, subject matter and the influence of musicians and other poets intersect in his work.

Barnes has addressed life as a gay man and the reality of homophobia before, but Like to the Lark directly confronts issues that are not always welcome, even in queer poetry, such as the stigma of HIV/AIDS, grief and loss, and his personal experiences of rape. “Sestina: Rape” (which dispenses with the sestina’s traditional six end-words in favour of one word—rape—and words that are its true rhyme) is honest and angry: “No such thing as male rape / flared. No rape report, no rape / kit. When I spilt the pith of this rape / three sweethearts laughed in my face.” He admits that he bent the sestina’s strict six-word repetition pattern in an effort to try to desensitize himself to one especially painful word. It’s a practice he repeats with “Pain” and “Love” in a couple of other sestinas.

Given the intensity of emotion he wishes to express with respect to these difficult subjects, it is no surprise that the two original forms Barnes introduces in this collection, also appear in gay themed poems. The terse-set, a pun on the tercet, is composed of at least three tercets with a strict ABC rhyme, but each line is restricted to three syllables. The forced precision is playful but intense, ideal for the poems “Sketching Aids” and “Dinner with S. M. at Tandoori Den.” Both involve the same man, an ex-boyfriend, the first inspired by memories of their relationship in high school, the latter recounting a dinner years later, prior to his death from AIDS. The other new form, he calls a flashbang. This explosive, disorienting form appears in a poem called “Killing Bill or Whatever the Hell His Name Is (Battle Without Honour or Humanity),” that depicts the cruel reaction an HIV+ man receives from a lover. The first half erupts on the page (as best it can be reproduced here):

No one expected the second coming
out

—a burst rubber, a premature
BOOM!

PEP, you echoed. I’ll drive you to the local
clinic

first thing in the
morning.

His speechlessness a stun
grenade,

ignored calls
blast

mines. Minutes
later,

GRINDR’s miss-
iles.

Barnes writes that he was encouraged to invent new forms of his own through the experience of working with the duplex form created by American poet Jericho Brown. Described by Brown as “a ghazal that is also a sonnet that is also a blues poem,” the duplex seems a perfect fit for Barnes’ natural energies, allowing him plenty of room to riff on meanings and engage in punning and wordplay. Like to The Lark includes eight duplexes, with serious, fanciful and ecological themes. Four are voiced by native Australian plants such as Eremophila ‘Blue Horizon’ which opens:

I’ve always adored the deft desert,
its transformative blues and solitude.

I transform the bluesy solitude
of winter—I polish small gold trumpets

—gold tinted blue tongues polish off my trumpets
I raise my hands—lanceolate and blue.

New to the duplex myself, I really enjoyed these pieces. The other form that I particularly love in Barnes’ hands, is the terminal, an invention of Australian poet John Tranter that takes the end word of each line of a source poem to generate a new poetic creation. Here Barnes’ love for one of his key muses, Sylvia Plath, is reflected in two of his terminals. “The Pardoner” which borrows end-words and inspiration from her “The Jailer” is another poem addressing the poet’s experience with date rape, while the vivid “From the Morning” takes its end-words from Plath’s “The Swarm” and its title from a song by Nick Drake. Along with Plath and Drake, Barnes is, as usual, engaged in conversation with other poets including Shakespeare, Yeats, Auden and Gwen Harwood, and musicians including The Smiths, Kate Bush and, another important muse, The Cure’s Robert Smith.

The work of a mature and confident poet, Like to the Lark has me, as someone with little formal understanding of poetry, excited about the possibilities of—and less intimidated by—form. To the untrained reader and casual poet, it is easy to feel anxious about what makes a poem good, especially when caught between those who embrace and those disparage strict adherence to classical forms. But reading Stuart Barnes is proof that a poem can follow (or invent) rules without being unnecessarily opaque. Rather, poetry can be both fun and profound and, even better, inspire one to acquaint or reacquaint oneself with the inspirations that surface between (or at the end of) the lines.

Like to the Lark by Stuart Barnes is published by Upswell Publishing.

A tale of two travellers, You and I: In the Presence of Absence by Mahmoud Darwish

Allow me to see you, now that you have left me and I have left you, safe and sound like pure prose on a stone that may turn green or yellow in your absence. Allow me to gather you and your name, just as passersby gather the olives that harvesters forgot under pebbles. Let us then go together, you and I, on two paths:

You, to a second life promised to you by language, in a reader who might survive the fall of a comet on earth.

I, to a rendezvous I have postponed more than once with a death to whom I had promised a glass of red wine in a poem. A poet is at liberty to lie, but he only lies in love because the heart’s promises are open to alluring conquests.

The celebrated Palestinian poet Mahmoud Darwish was aware that his own death was nearing when he composed In the Presence of Absence, an intimate synthesis of memory and meditation that not only turns its attention to the past, but looks ahead to contemplate what words can carry into a future that he knows he will not see. It is a self-elegy, an established genre in classical Arabic poetry, re-imagined, reshaped and realized through a unique “convergence” of prose and poetry in which, as translator Sinan Antoon puts it in his Preface: “[t]he living ‘I’ bids farewell to its imagined dying other in a sustained poetic address divided into twenty untitled sections.” Presented as a dialogue between the poet’s present self and his absent self, each section explores a particular experience or theme.

Early on, Darwish invokes his younger self, a mischievous child caught up in the magic of the natural world, lured by curiosity toward adventure and injury. However, another love was also nurtured at a young age: the love of language. The third section is devoted to the endless possibilities that the future poet discovers in the wonder of letters and words. It will become his life:

You become words and words become you. You do not know the difference between utterer and utterance. You will call the sea an overturned sky and the well a jar to preserve sound from the world’s tinkering and the sky a sea hanging from clouds.

There is something that assumes the obscure. It cannot be smelled, touched, tasted, or seen. It is what makes childhood a sixth sense. They called you the dreamer because you often gave words wings invisible to grown-ups.

Darwish devotes several sections to this time of dreams and dreaming before, at the age of seven, dreams turn into nightmares. The Nakba’s destructive force drives him and his family from their homeland under the cover of darkness at a time when his absent self was:

Still too young, you could not imagine your own death. You did not yet grasp that children could die.

Life will go on but, but this sudden, unprecedented displacement  will cause him to hate the second half of his childhood and foreshadow the circumstances that will shape the rest of his life.

In the Presence of Absence is not a memoir in the familiar sense of the word, but significant life experiences—imprisonment, exile, heart surgery, a visit to his mother—shape his reflections. Yet, at times, he turns to more open meditation on themes like love, loss, dreaming and what it means to return. These meditations turn on the poetic as poetry is always, for Darwish, more than a vocation, but an essential means of making sense of the world. Ever the dreamer, his dreams are soaked in a melancholy that reveals itself in imagery bound to a land and a life forever lost:

Longing is the absent chatting with the absent. The distant turning toward the distant. Longing is the spring’s thirst for the jar-carrying women, and vice versa. Longing allows distance to recede, as if looking forward, although it may be called hope, were an adventure and a poetic notion. The present tense is hesitant and perplexed, the past tense hangs from a cypress tree standing on its rooted leg behind a hill, enveloped in its dark green, listening intently to one sound only: the sound of the wind. Longing is the sound of the wind.

The more you delve into your loneliness, like that tree, the more longing takes you with motherly tenderness to its country, which is made of transparent, fragile fibres. Longing has a country, a family, and an exquisite taste in arranging wildflowers. It has a time chosen with divine care, a quiet mythical time in which figs ripen slowly and the gazelle sleeps next to the wolf in the imagination of a boy who never witnessed a massacre.

Darwish plays presence and against absence through this text, the image surfaces and reshapes itself in endless variations, including the confrontation with his own absence when he visits the ruins of the village he was born in. For, to articulate an absence that is present or a presence that is absent is not only the task of this self-elegy, it is, for Darwish, a poet’s role. This is, then, more than anything, a book about language—as a means to express, to understand, and to exist in a world that has been torn apart. His prose is rich with metaphor and sensual, even sexual, imagery, but the pain of a man who was denied the ability to live freely within the land of his birth, and witnessed, by the time of his death in 2008, the impact of sixty years of occupation and conflict on the Palestinian people, is never far from the surface.  It is, sadly more timely than ever.

Sinan Antoon’s translation honours the poetic energy of this work, aiming, he tells us, to preserve, where possible, the pulse and rhyme of the original. Endnotes supply necessary context, as required. This text, like Journal of an Ordinary Grief and Memory for Forgetfulness, is classified as poetry, but, as poetic as these works are, I prefer to consider them closer to prose lest a potential reader who is apprehensive about poetry be inclined to avoid them. Darwish’s meditative, incantatory prose is neither elusive nor intimidating. He writes from the heart and with the heart his words are best met.

In the Presence of Absence by Mahmoud Darwish is translated from the Arabic by Sinan Antoon and published by Archipelago Books.

The heart’s nocturnal lament: Night of Loveless Nights by Robert Desnos

On the tree trunks the same two initials are always carved. By what knife, what hand, what heart?

 In 1973, Issue 10 of The Ant’s Forefoot, a New York City based poetry journal (originally started in Toronto) was devoted to one single epic poem—Lewis Warsh’s translation of Night of Loveless Nights by French poet Robert Desnos. As such, it was the first English publication of a book by Desnos, more than forty years after its original limited French release in 1930. The chemistry between Desnos, one of the early Surrealists and Warsh, a member of the second generation of the New York School of poets produced an translation that is attentive and sensitive to the original despite the fact that Warsh was born the year before the Desnos’s death. The context of the creation of Night of Loveless Nights is as fascinating as the story of its first appearance in English. Long out of print, this translation has now been rereleased in a special fiftieth anniversary dual-language volume from Winter Editions, complete with an afterword by poet David Rosenberg, the editor who originally gave Warsh’s translation a home.

Robert Desnos was born in Paris in 1900. He published his first poems in his teens and, in 1921, he was introduced to the Paris Dada group and André Breton through poet Benjamin Péret. He became an active member of the Surrealists and demonstrated a particular gift for automatic writing. But he began to move away from Surrealism due to political differences and this led to a falling out with Breton. By 1929 the rift was more or less complete as Desnos  joined Georges Bataille’s journal Documents. During the Second World War, he was active with the Resistance and, in February 1944, was arrested by the Gestapo. He died of typhoid in Terezin in occupied Czechoslovakia in 1945.

Desnos began writing Night of Loveless Nights, which he titled in English, in 1926 and completed it in 1928–29. It was inspired, like several other pieces he composed during this period, by his hopeless romantic obsession with night club singer Yvonne George. Although his love was not returned, he remained devoted to her through her increasingly crippling addiction to drugs and alcohol, to her death from tuberculosis in 1930. His epic unfolds over one anguished and feverish night filled with sleepless dreams, slipping in and out of opium delirium and infused with blues and jazz tones. Lewis came to Loveless Nights with little translation experience and less than full confidence with French, but he connected with the imagery, irony and rhythms of Desnos’s verse and felt he could carry it into English.

In his afterword, American poet and Biblical translator David Rosenberg recalls how he and his friend Warsh were both drawn to Desnos’s  poetry over that of his contemporaries:

We were twenty-somethings when we took the French avant-garde poets in primarily the 1920s, from Max Jacob to Pierre Reverdy, as our forefathers of deadpan, no less than Louis Armstrong: it was the decade in which American jazz riveted Paris. Stein, Breton—they were too pragmatic for our sensibilities, though Stein was in our blood and manifested later. But Robert Desnos. . . was in-between; he seemed to push through surrealism and come out the other side as a literal dreamer, in search of reality and lost love. Desnos’s dreamer was parallel to a soul, disembodied—not the disordered mind’s “we must change life” of Rimbaud. Desnos was more grounded by loss.

Warsh was a regular contributor to Rosenberg’s The Ant’s Forefoot when he shared with him his Desnos translation for potential inclusion in the magazine’s upcoming issue. As they read it together over a shared joint, Rosenberg marvelled at its length and wondered if it would be feasible to turn an entire volume over to a single text. Excerpting it did not seem to be an option; it had to be reproduced in full. Desnos’s original publication was a collaborative effort with painter Georges Malkine who provided illustrations to accompany the text. Financial constraints and devotion to a minimalistic aesthetic guided the layout and production of the English edition which included archival photos provided by Lewis. The cover featured original artwork by Rosenberg himself, which is reproduced in the present fiftieth anniversary edition. Otherwise, the materials and production techniques employed in issue 10 of The Ant’s Forefoot are now lost with a graphics art scene that no longer exists. But the Winter Editions anniversary edition now has the advantage of extra space—the French text runs alongside Warsh’s English version, allowing a bilingual reader to appreciate how poet meets poet in this now-classic translation.

Night of Loveless Nights opens with vivid imagery that leans toward the surreal, but with the long initial section of rhymed quatrains, Desnos is adopting a classical form. Warsh does not attempt to reproduce the rhymes, but focuses on staying to true to the mood, tone and important motifs that will recur throughout the long dream-soaked night that follows. One can almost smell the foul air:

Hideous night, putrid and glacial,
Night of disabled ghosts and rotting plants
Incandescent night, flame and fire in the pits,
Shades of darkness without lightning, duplicity and lies.

Who sees the rivers crashing inside himself?
Suicides, trespassers, sailors? Explode
Malignant tumors on the skin of passing shadows,
These eyes have already seen me, shouts resound!

Quatrains like these carry much of the poem, broken first by a section of landscape inspired prose poetry and then by stanzas that vary in length and form. Desnos then returns to the stricter quatrain format before falling into longer, often incantatory, free verse  as the night stretches on and the speaker wearily and warily faces the brightening sky and his growing fatigue.

Desnos never names the object of his desire, but his longing and unrequited passion is laid bare. His romantic desperation is tangible:

I give everything to you, down to the heart of the ghosts,
Submit it to my fatal and delicate torment
Leave in order to disappear in two lines of a book
Without having invoked the evening of lovers.

I am tired of fighting the destiny which conceals me
Tired of trying to forget, tired of remembering
The slightest perfume which rises from your dress,
Tired of hating you and blessing you.

Although Desnos had, perhaps, as Rosenberg suggests, “pushed through surrealism,” it is not entirely behind him here. Beyond a surreal quality to much of the imagery, Warsh’s translation retains a suggestion of Desnos’s experiments with automatic writing and especially something he called “sleep writing,” especially later in Loveless Nights where the verses become freer, the poet seeming to riff on an image, such as in an extended chant-like passage featuring hands which in part reads:

Hands that stretch hands that soften
Is there a sincere hand among them
Ah I no longer dare to shake hands
Lying hands loose hands hands that I mangle
Hands clasped in the prayer of one who trembles when I look him I the eye
Is there still a hand I am able to shake with confidence
Hands on the lover’s mouth
Hands on the heart without love
Hands cut by false love
Hands founded on love
Hands closed to love
Hands dead to love
Hands straining for love
Hands rising for love

And on it goes. It feels, when one reaches this passage, that the poet is drifting off while writing, until the hint of dawn at the windows pulls him back to attention. To read this poem is to accompany the lovesick speaker into the haunted and lonely night, but somehow the dark beauty and the underlying sense of opium-enhanced irony keeps it from feeling impossibly bleak. It is as if Desnos is aware that the depth and futility of his romantic and sexual obsession is the real drug that fuels his poetry and keep his pen on the page.

The fiftieth anniversary edition Night of Loveless Nights by Robert Desnos is translated from the French by Lewis Warsh, and published by Winter Editions.

“I remain / in the baptism of this window.” All the Eyes that I Have Opened by Franca Mancinelli

from here ways parted
breathing was growing

in the collapse, something sweet
a hollow of time

all the eyes that I have opened
are the branches I have lost.

Ever since I started reading Italian poet Franca Mancinelli’s latest collection, recently released in a beautiful dual language edition, I have been haunted by the couplet from which the title was born—all the eyes that I have opened / are the branches I have lost. I have been more aware than ever of the eyes of the aspen meeting me on my daily walk, watching over me as in some sense I have always known them to, but now I was seeing my own journey reflected in their stare… the branches I have lost, and the growth that I have gained over the years.

I’ve always loved aspen, widespread as they are throughout North America. I found an adolescent refuge in the hidden depths of an expanse of aspen that spread across a wide, open field near my childhood home and, now, every day I look out at the clusters of aspen that mark the edges of the forest of Douglas firs I live above. Ever since I learned that they are typically colonial, that a growth of aspen are a single organism, I love them even more. An extended family in nature to balance my fragmented human one.

All the Eyes that I have Opened is a mature collection from a poet whose work I have read since her first English translation, The Little Book of Passage, arrived at my door courtesy of our mutual friend, her long-time translator John Taylor. A few months later, our paths would fortuitously crossed in Calcutta, so I can’t help but hear her voice when I read her words, even as her poetic voice continues to expand beyond the strictly personal to encompass an ever wider range of experiences and circumstances. The enigmatic title of this latest collection came to Mancinelli, as she explains in “An Act of Inner Self-Surgery,” a piece in her essay collection The Butterfly Cemetery, during a time of “inner devastation” when, walking through the woods she came upon a tree with a heavily scarred trunk. Despite many cuts and amputations the tree had healed and transformed itself, reaching ever upwards to the light:

I continued to walk with this voice that had been articulated in me, and one clear image: there are losses that you can weep over with all your tears, fight with every effort, yet they are necessary. We would give our life so that they won’t happen, yet they are guiding our sap toward the shape and the place that belongs to it.

This understanding is expressed most explicitly in an early sequence, “Master Trees,” which like many of the others in this book blends verse and prose poetry. The poet speaks of branches and pruning and seeing “the eyes of the trees,” of opening herself up “according to the light.” But growth is uneven:

the air was inert, traversed by trembling and quivering. It needed to withdraw, to set life aside, to push it towards areas where pockets of quietness opened. I thus grew in this maimed form. You can see in me how the nearby street burns.

Her ensuing engagement in the woods with the very bark of the trees is existential in nature. She emerges with her gaze freed. The following sequence, “All the Eyes that I Have Opened,” turns to experiences that have caused pain, abstracted in natural imagery that is often brutal yet from which new strength and determination seems to arise in the speaker. As ever, Mancinelli distills emotion, memory and experience into crystalline elements, moving from the intimate to the universal in rarely more than a handful of finely wrought lines. Drawing her metaphors from nature and the land, with eyes, sight, branches, darkness and light as recurring images throughout this book, she focuses her attention on a world—internal, external, and interpersonal—in which the dynamic tensions are always shifting, always in flux, and aims to capture its essence.

This collection, as Taylor points out in his introduction, sees an expansion of Mancinelli’s poetic universe, as she brings ancient and traditional sources into her work for the first time, including Saint Lucy (Lucia), the patron saint of the blind, often depicted with her eyes on a plate, whose own sight was restored by God. All the Eyes that I Have Opened also begins and ends with sequences in which the poet endeavours to give voice to the plight of migrants seeking a better life in Europe, meeting danger, cold, and closed borders along the way.

My body has an open texture from which hangs a thread. Someone at the other end, without even noticing, pulls it, and slowly I grow thin. The absence beckons me. I approach the spirits of the cold, that white wordless nucleus which governs this earth. I close my eyes as if pervaded by a flat colorless sea.  (from “Diary of Passage”)

These works stem from an interdisciplinary project she took part in which she and other artists traced a route through Croatia often used by refugees.

This is but a brief and rather personal response to this rich new collection. Every time I open it I find something else that catches my attention. I will be turning to it again and again, and thinking of these poems as I encounter the eyes of the aspen each day.

All the Eyes that I Have Opened by Franca Mancinelli is translated from the Italian by John Taylor and published by Black Square Editions.

Grief-tinted memories: Reflections on Mother Muse Quintet by Naveen Kishore

The loss of a beloved parent inspires a tumult of emotion and weaves complex webs of images that fragment and coalesce over time. It is, I have learned, a living grief, something that ties us to our own past in ways that shift and change in a manner that cannot be mapped or predicted.

Today, as I gather my thoughts about the latest poetry collection by my friend Naveen Kishore, my own mother has been gone for exactly seven years. On July 9th, 2016, my daughter and I sat at her bedside waiting for my brothers to make it to the city. When they arrived, we knew her respirator would be removed and we would say good-bye. She had been plagued by an increasing frailty for many years, but had remained mentally sharp until her final month which was marked by a rapid decline. Meanwhile, in another local hospital, my father lay unconscious following a stroke and head-on collision and, within a few days, a similar, if more prolonged vigil would commence at his bedside. But on this day, what I remember most vividly is my daughter gently tickling her grandmother’s arms as she had once done for her when she was a little girl. Her presence was a comfort to myself and my mother that day.

Over the five sections of Mother Muse Quintet, Naveen Kishore, the highly respected publisher of Seagull Books, honours his own mother, moving through the varying shapes and forms that memories take, and the way they continue to embrace and comfort us as we ourselves age. It is both a tender, personal tribute and a gentle lesson about opening ourselves up to capture our own memories on the page.

The first part evokes a son’s tribute to a mother who offered security and continuity to a young child, filling him with the stories and songs of her own childhood and family history and now, as the fog closes in around her, looks to him for guidance and assurance.

Build me a self. She pleaded. A whole one? I asked. One
I can call my own. Self. Again. She said. I looked at her.
Swiftly. Almost surreptitiously. My gaze. First taking in the
dignity. The earnestness. Hers. And of the request. The
controlled undertone. Not quite panic. Yet. And trust. The
faith. That I could. And would. Help rebuild. Not just her
self. But also her sense of being. Hers. No room for doubt.

In verse and in measured prose, this sequence introduces us to Prem (her son always called her by her first name) as a young girl in Lahore, as a confident woman, and as someone drifting away from the familiarity of her own reflection. And to giving up her ashes “to the care of the river.” But that is only the beginning. As the progression through the following parts of this quintet demonstrate, grief, which may begin long before death, unfolds as an ebb and flow of memories that are sometimes fragmentary or fleeting, other times taking shape in the imagining of one’s earliest years. Time loses its chronological dominion over our hearts as the beloved parent’s presence takes on a new form. They are deeply missed, but somehow always close by.

This is what I draw from Mother Muse Quintet. There are poems that often call to mind very detailed circumstances, as in the piece that records the poet’s grandmother’s prolonged illness and death and the strain it placed on his mother as she cared for her mother-in-law. Those are the moments we experience, even assist with as children, that take on a new poignancy after we have become the caregiver in turn. There are other open poems, words scattered across the page that reflect the way that the memories that stay with us down the years often become moods, qualities of light, seasons and colours. What arises can be an emotion without specific image or form, but you know who it is.

endings
endings unending
night      how you grow pale

breathe into         this parting
punctuated
by urgency

I would if I could night              sing you awake
among the          birdcall
the         barking of dogs

Not all of this volume is completely new to me. I have been privileged to receive a passage or two, shared, in earlier form, when it seemed appropriate. I treasure these in my “grief folder,” created after my parents’ deaths. There is so much of the mother connection/memory in this collection that I recognize, that triggers my own equally personal response. The final poems imply that Naveen also wishes to inspire others to write—to record their own memories, so we too may hold our loved ones as ever present as daylight and pale moons, as that essence we are forever aware of, lingering.

Mother Muse Quintet by Naveen Kishore is published by Speaking Tiger.