[To celebrate the publication earlier this year of Frank Kuenstler’s The Enormous Chorus (Pressed Wafer, Boston), I’m posting Michael O’Brien’s Introduction and two of Kuenstler’s poems.  In praise of Kuenstler and his work I wrote the following: “The retrieval here of a fair portion of Frank Kuenstler’s prolific work is an event of the utmost importance toward the mapping of a true history of American poetry in the second half of the twentieth century.  It is also a delight to see & to read so much of it now & to marvel, as I did for the small part of it I knew from before, at the brilliant flights (of ‘fancy’ I would like to say) between different worlds & levels of discourse.  Others have tried & some have succeeded, but none with more grace & élan than what he shows here.”  The Enormous Chorus can be ordered in paper from Small Press Distribution.  (J.R.)]

BLIND OSSIAN ADDRESSES THE SUN AGAIN

A day of snow on the Riviera, the burlesque queens
are mermaids, simple as the moon. Another New Year’s
Day in Havana, without discourse, they who cultivated
the dimensions of their bodies, like lizards
are regimented as our shadows. That’s bad news,
The natural gambler opined. A traveller on the steps of Odessa
      in distress & the going is hard & slow,
      Enormous snowflakes stripped as the voice you know.

   I should really be writing a letter to everybody
saying what I mean. I mean the bodies are blonde, brown
as sunshine, while my feet are cold. There is no news
   in the world for us, only images grasped at, or fed us
   like straws. The possible dimensions are what remind
Us that we were born once upon a time, & yelled like dawn.
      The gamblers have moved south to oil & coffee country.
   The television sets up north transmit pictures.
   Snow is socialized. A rumor persists
   that estimates of the life of the sun have been wildly exaggerated.
   In the thirties it was Egypt & the other Alexandria
You cannot know.

      I will walk in the snow & get my feet wet. I will go
to the movies. I will hope. The bloody braille of the sun
is my tongue. The king was executed just because he thought
   he could be happy. He enjoyed his job. He enjoyed
   having his friends around. He enjoyed having money.
He enjoyed Marilyn Monroe, if such a thing was possible.
   Degree by degree I went blind, thinking of the sun in Havana,
   thinking its eye was as narrow & wide as a pair of hips.

I will walk in Autumn. The Eiffel Tower will greet me, tell
      me in Turkish the way to Afghanistan. Apollinaire & Vergil
      will guide me, because I am blind, the way to the Far East
      dimension of the world’s highway, O South
      The way musicians named Ossian have always been led by clarinets
& apprentice butchers since the world was young.

THE ENORMOUS CHORUS

 & nobody alive knows no more what love is supposed to mean
because poets are engineers of the soul who build machines
for living; & anthology succeeds anthology as the night the
night; & the Cockney movie had no subtitles; & the banana
cake was delivered with tea leaves in it, reminiscent of tong
wars, from New Jersey, baked by a chicken-sexer; & still
they tell me, “Say ‘Garden State’”, & I say, “Garden State”;
& the Princeton tiger came like Christ the kite, in September;
& TS Eliot read his poetry to a packed house; I mean auditorium;
& the best modern furniture is designed by architects;
& Jack Smith is gonna die of happiness; & there’ll be peace
in Viet Nam & we’ll all be beautiful again (the typewriter
will write a poem entitled “Manufacture”, or “War & Peace”
just for the poet & his friend); & the coin will stop spinning
& all the plays will be witty & largely beautiful; actresses
will acquiesce in their diction; & the gangster movie will be
produced, shot on location in Kansas, directed by a Frenchman;
the ‘new wave’ will roll to a dead halt on a black & white
highway; successful tycoons will burn all their paintings,
like nihilists, or Rouault, each in his Golden Pavilion; & the
lunch waiters will run the country, having taken over the newspapers;
& Grace Kelly & Robt. Kelly will tour paradise & Heaven,
remark Billie Holiday teaching Robt. Young how to play Daddy
& the saxophone; & Michelet will give us a worthy cosmology;
& the FBI will invent a twittering machine that works; &
there goes Richie Schmidt all dressed up, looking like a priest
 
INTRODUCTION (by Michael O’Brien)

 Frank Kuenstler’s “Canto 33” opens

                         In medias res, the human voice, crystal,

making a kind of rubric: three propositions at the outset of something said, or, better, Duke Ellington laying out the terms of a song. In medias res comes from Horace: “in the midst of the thing,” the place where we begin a story, a day, between a beginning we can’t remember and the end which is an end to all remembering.  Here. Now. In what Wallace Stevens calls “The the.” And what we find, in all this immediacy, this perpetual ongoing middle, is the human voice. The poems show a constant appetite for it, for engaging with its unbroken rivers of talk. And that voice is crystal: “clear as crystal,” as we say, but also “a structure consisting of periodically repeated, identically constructed congruent unit cells.” (This sounds like a description of Lens, his first, most radical book.) To crystallize is “to take on definite and permanent form.” Granted the way his mind worked, crystal is also probably not far from a crystal set, a radio housing voices, nor from Stendhal’s On Love, in which crystallization is the process of an emotion finding its form.  A lot of work for seven words, and with a rhyme as well. But consider the associative processes that run these poems, their density of reference, the swiftness of their transitions. The internet works like this, all interacting simultaneities. And the glue that holds it all together is human speech:

                         The world hangs by a thread of verbs & nouns.

The poems’ openness to the overtones of words is unfailing, sometimes to the exclusion of their everyday workhorse lives. The point was to find a way to bring that abundance to bear in the moment of the poem. Many poets proceed by cutting out the overload; he tried to make room for it. He didn’t write as if English were in a museum, and he didn’t write to put it there. Poetry was, by its nature, provisional; that’s why he wrote so much of it. He was steadily intelligent but not at all high-minded; if puns were good enough for Joyce, they were good enough for him. Likewise gobbledygook—“trying to talk to Mama,” as he once described it. He was discerning without prejudice: junk had its uses—cartoons, cheesy movies, newspaper headlines. To move between the sublime and the ridiculous, as he did, programmatically, all the time, and with great rapidity, wasn’t a blunder—they were parts of the same terrain. He never treated his materials with superiority, though often with compounded ironies. There is great sadness and anger in some of the poems, and sometimes a blank opacity more troubling than either. But, inexhaustibly, there is something like joy at the level of language.

Sometimes he says it into being:

                        If summer is the image of a string of pearls
                        There is music everywhere.

where assertion does the work of discovery. Other times the world is not posited but simply, or not so simply, given as found. For his findings were seldom simple.  Simplicity surprised him, as it surprises us when it turns up in the poems.

One mustn’t leave out how funny they are, how much pleasure they give, how responsive their quickness—“Who runs may read.” At their best, as, say, in “Blind Ossian Addresses the Sun Again,” their reach is immense. Over and over inchoate feelings take shape, change, move on. Fixity is rare in them, something stale and lifeless. It often seems as if he were doing six things at once, changing trains and levels of thought as he speaks: more than one person is talking, and all at once.  Precarious to negotiate such a Babel. The stakes of the poems were very high: to come to some kind of terms with the rich, rolling chaos of the world, make something commensurate with it. What they do is this:

                         Praise what was ordered a second in the mind

                                                 *

Hard to make a selection of the poems of someone whose every impulse was for inclusion. Much remains to be done. A reprint of Lens—for the book defies editing—is the next thing needed. Then manuscripts need to be looked at—this selection draws only on the books that he published. The Rabbi Kyoto Poems should be gathered and published, and The Baseball Book, meant to secure his old age.  Friends should be consulted: sometimes the post office was his publisher. He was abundant.

There is good news: tapes of two of his readings can be found at PennSound
(http://writing.upenn.edu/pennsound/x/Kuenstler.html), likewise five of the films, restored by Anthology Film Archives; his last two books, In Which and The Seafarer, B.Q.E., and Other Poems, are available from Cairn Editions (jcfmob@verizon.net). But time passes. When Lady Murasaki is asked by the Prince why she writes she says So there will never be a time when people don’t know these things happened. His work should not be lost.

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Jerome Rothenberg: Some Recent Publications, for the Record

Posted by Lidya Endzo Kun iLLa On 6:37 AM 0 comments
While I’ve tried to present Poems and Poetics as more of an ongoing magazine or (in part) an anthology-in-progress than as a personal journal or weblog, I want to take this opportunity – for the record – of indicating some recent publications of my own that may be of interest to some of those who have otherwise followed my workings & musings.  The entries below are gleaned from work published over the last two years, the online ones easy enough to link to, the others involving various degrees of searching.  It should be obvious that any such gesture would have been impossible in the years before the internet, when many of us were first reaching out toward that community or uncommunity that may still continue to escape us. (J.R.)

books in english

 Gematria Complete, Marick Press, 2009.

 Romantic Dadas, artist’s book, with Marco Gastini, Juliao Sarmento, Elana Herzog, Miguel Angel Rios, and Yao Jui-Chung, Dominique Liquois, Collectif Generation, Paris, 2009.

 Poems for the Millennium, volume 3: The University of California Book of Romantic & Postromantic Poetry, with Jeffrey Robinson, 2009.                                              

 Concealments & Caprichos, Black Widow Press, Boston, 2010.

 The Jigoku Zoshi Hells: A Book of Variations, Argotist Ebooks, Liverpool, 2010,  at http://www.lulu.com/product/ebook/the-jigoku-zoshi-hells-a-book-of-variations/13227501.
                                                                                                
  Retrievals: Uncollected & New Poems, Junction Press, New York, 2011.                

 Divagations, A Chapbook, with drawings by Nancy Victoria Davis, in Big Bridge (on-line), number 15, spring 2011.   

BOOKS IN TRANSLATION

Siembras, translation of Seedings into Spanish by Antonio Díez Fernández, Baile del Sol, Tenerife, 2010.                                                                                                                           
 
Ojo del Testimonio: Escritos Selectos 1951-2010, translated into Spanish by Heriberto Yépez, Editorial Aldus, Mexico, 2010.

 25 Caprichos a partir de Goya, translation into Spanish by Heriberto Yépez, Calamus, Oaxaca, & Instituto Nacional de Bellas Artes, Mexico, 2011.                   
 
JOURNAL PUBLICATIONS                                                                     

 “Horse Songs 1, 10-13” and “Total Translation,” in Bombay Gin, Naropa University, ed. Andrew Schelling, 2010.                                                                                                        

 “A suite of Translations from Nakahara Chuya,” with Yasuhiro Yotsumoto, in Big Bridge (on-line) number 15, spring 2011.                                                                

 “Un poema de castores plus Diane Rothenberg, Nuestra Experiencia Entre los Indios Seneca,translated into Spanish by Kurt Hackbarth & Tania Román, in Ciclo Literario, número 100, Oaxaca, September 2010.                                                           

“25 Gematria,” translated into Dutch by Kurt Devrese and into French by Auxeméry, in Alligatorzine (on-line), http://www.alligatorzine.be/pages/051/zine100.html, 2010.

La Poética del Chamanismo,” translated into Spanish by Heriberto Yépez, in Sibila, Brazil, 14 de dezembro de 2010.

 “The Waiting Game,” “The Power of the Dead,” Lorca’s Spain: A Homage,” “The Burden of All Poetry,” & “Concealed in Words, Unopened,” in Poesis International, translated into Romanian by Chris Tanasescu, Bucharest, December 2010.

“20th Century Unlimited,” “That Dada Strain,” “Glass Tube Ecstasy,” “I Come into the New World,” tr. into Catalan by Montse Baste and Hara Kraan, in Nit de Poesia al Palau, Labreu Editions, Barcelona, 2011.

 Shaking the Pumpkin Revisited: Some Poems & Ritual Events from the Indian Americas,” in Poetry International, number 17, San Diego, 2011.                                      

“A Round of Renshi and the Poet as Other: An Experiment in Poesis,” (with David Antin talk-piece, “hiccups”), in Critical Inquiry, volume 37, number 4, summer 2011.            

INTERVIEWS                                                                                                        

Mark Weiss, “Windows & Mirrors: An Interview with Jerome Rothenberg,”  in Kaurab: A Bengali Poetry Web-zine, http://www.kaurab.com/english/interviews/rothenberg.html, March 2010.

Interview by Joaquim Roglan, in La Vanguardia (magazine), Barcelona, August 21, 2011, online at http://www.lavanguardia.com/magazine/20110819/54202457536/jerome- rothenberg-probablemente-el-inicio-de-todo-fue-un-ritmo.html.                

REVIEWS AND CRITICAL ESSAYS

Yves di Manno, “Rothenberg: A Postscript,” in Yves di Manno, Objets d’Amérique, Série américaine, José Corti, Paris, 2009.

David Noriega, “Jerome Rothenberg’s ‘total translations’ of Navajo Horse Songs,” http://www.poetryfoundation.org/journal/article.html?id=236556, Poetry Foundation, 2009
Charles Bernstein, on J.R.’s anthologies, in “Nuestras Américas: nuevos mundos todavía en formación,” S/N New World Poetics, volume 1, number 1, 2010.

Stephen Fredman, “Jerome Rothenberg’s ‘Symposium of the Whole,’” concluding chapter in Contextual Practice, Stanford University Press, 2010.

Tyrone Williams, review of Poems for the Millennium, volume 1, in Kaurab online, http://www.kaurab.com/english/books/index.html, March 2010.

Jake Marmer, “Jerome Rothenberg: Khurbn and Poetry as Language of the Dead” (with two poems from Khurbn), in Jewish Daily Forward (on-line), May 5, 2011.  

Josef Horáček, “Total Performance: Jerome Rothenberg’s ethnopoetic translations," Translation Studies (Routledge), volume 4, number 2, May 2011. 
         
RECENT AWARDS

American Book Award (Before Columbus Foundation) for Poems for the Millenium, volume 3, 2010.

Medalla al Mérito Literario, International Poetry Festival, Chihuahua, Mexico, 2011.

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Dieter Rot: Two Poems Newly Translated

Posted by Lidya Endzo Kun iLLa On 9:12 AM 0 comments
Translation from German by Jerome Rothenberg

FAR

she was greening
she was greening
she was greening so green
& bluing
& bluing
& bluing so blue
& she came
& she came
& she came so far off
& she went
& she went
& she went so far out

SCHEISSE [SHIT] NO. 16

my eye is a mouth
my eyelids are the mouth’s lips
my lashes are the mouth’s teeth
my eyeball is the mouth’s tongue
my cornea is the mouth’s tongue’s tip
my pupil is the mouth’s kiss
my socket is the mouth’s gums
my iris is the mouth’s maw
my brain is the mouth’s gut
my vision is the mouth’s digestion
my life is the mouth’s shit

my shit is the eye’s life
my digestion is the eye’s vision
my gut is the eye’s brain
my maw is the eye’s iris
my gums are the eye’s socket
my kiss is the eye’s pupil
my tongue’s tip is the eye’s cornea
my tongue is the eye’s ball
my teeth are the eye’s lashes
my lips are the eye’s lids
my mouth is an eye

[NOTE. Dieter Rot (1930-1998) – written sometimes as “Diter” & sometimes as “Roth” – was one of the poets & artists – the terms were often interchangeable – who emerged alongside the Fluxus movement of the 1960s.  A relentless experimenter, he worked through an astonishing, sometimes outrageous & combative range of materials & processes, producing books, graphics, drawings, paintings, sculptures, assemblages, & installation works involving sound recordings & video.  He was also a composer, musician, poet, & writer, working both alone & in collaboration with artists & poets such as Emmett Williams, Daniel Spoerri, Eugen Gomringer, Arnulf Rainer, & Richard Hamilton.  The translations posted here were commissioned for a reading, along with Johanna Drucker, Kenneth Goldsmith, & Kristin Prevallet, to accompany the exhibition “Roth Time (2004): A Dieter Roth Retrospective” at the Museum of Modern Art in New York.  Wrote another Diderot two centuries before: “Poetry must have something in it that is barbaric, vast & wild.” [J.R.])

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[continued from earlier posting 10 August 2011]

¶ R&A: In your own poetry it’s not just the natural speech line, is it? You use syllabics ...

Rexroth: Oh yes ... mostly. But the syllabic structure is just a device, and behind it there’s the organization in terms of rhythms. Eluard did that also. Or you find it in Laughlin, where you have to know what he’s playing it off against ... the jazz feeling behind it. Do you know this? (Leaning over and chanting)

Met you in the supermarket
And gee you were nice.

¶ R&A: Is that what you mean by cadenced verse?

Rexroth: The basic line in any good verse is cadenced ... building it around the natural breath structures of speech.

¶ R&A: What about Williams’ claim to have discovered a new type of American prosody?

Rexroth: Well, Bill I think is a very great poet, but I’m afraid he’s created such an elaborate smoke screen about his discoveries that he’s come to believe them. It reminds me of the story of the painter who went through a big show of stirring his paints very carefully, and someone asked him what the secret was, and he said, “It’s all in the mureatic acid.” Bill just got to believe the hoax.

¶ R&A: You wrote, in the Prairie Schooner I think, that most of the San Francisco people, except Denise Levertov, were “uncivilized.” Did you mean anything special by that?

Rexroth: No; just that Denise is the product of an old and rich culture ... her family is grounded in the humanistic tradition. I don’t think it’s that important. I mean there are a lot of different kinds of people on the San Francisco scene. And I’m not talking about Kerouac. He doesn’t belong there. I don’t think he’s been in Frisco more than three months in his life.

¶ R&A: This Marie Ponsat is quite different than the others, isn’t she? More like Lowell, or someone in the Donne tradition?

Rexroth: Oh sure, there’s just the widest variety out there. Josephine Miles, Robert Duncan — all of them are different. You can’t call this a movement.

¶ R&A: You wouldn’t want this to tighten into a single poetic point of view?

Rexroth: No; when I was teaching a workshop course there, the only thing I tried to impress on my class was certain fundamentals of any writing — directness and clarity of observation, and fidelity of the poetic situation. Not any special forms or styles.

¶ R&A: How do you take to people who work in more or less traditional metrics, like Richard Wilbur?

Rexroth: No, I’m just not interested. It bores me. What would you call the now — the neo-alexandrianization of the baroque tradition? I mean I can still read Callimachus, but not Eratos. I draw the line there ... no interest whatsoever. You can fall into the same thing by modeling your work around Saintsbury’s Minor Caroline Poets.

¶ R&A: Does that hold for Lowell too?

Rexroth: I don’t think Lowell’s like that.

¶ R&A: He writes a stanza like Drayton's ...

Rexroth: Yes, but there’s a personal element here. I’ve always felt with him a considerable violence and bettering of form. But even so, he’s not one of the people I like best.

¶ R&A: Who would you consider the rating American poets?

Rexroth: I don’t know ... Williams. He’s one of the very few we have in the general European tradition. All these quarterlies and all that exist in the backwash of the English tradition ... something apart from the modern movement. Williams is the peer of the Europeans — a world poet.

¶ R&A: How about Pound?

Rexroth: Well, as a poet I find his verse soft and mellifluous ... a limp soft line. It’s not what I’m looking for at all. The difference is like that between Wyatt and Surrey. And he’s beneath the backwash also. I just don’t think it’s very fruitful.

¶ R&A: Which European poets do you prefer?

Rexroth: Mostly French, though I read the Italians also. Reverdy and Apollinaire in particular.

¶ R&A: Any younger French poets?

Rexroth: I don’t care for the post-war ones in general, though I did translate some of [Oscar] Milosz. I like the sentiment. I’m in favor of that.

¶ R&A: How about post-war Germans?

Rexroth: Those I don’t know. Is there anything there? See if you can find some.

¶ R&A: Back to the French, what about Rene Char?

Rexroth: Well, don’t forget that he’s a sort of A.E. Housman in a modern idiom ... in the same way that Prevert is really their New Yorker poet, which shows how much ahead of us they are. Larry [Ferlinghetti] always thought he’d modeled himself on Prevert, but I think he’s got a much harder line, more like Queneau.

¶ R&A: Are there any older poets to whom you return?

Rexroth: Those I read continuously are Burns and Landor. Simple, stark quatrains ... things my little girls can enjoy.

¶ R&A: There’s been a growing interest in oriental verse recently, in which you played a part. What do you think of it?

Rexroth: In California — not Los Angeles but in Frisco — there’s direct contact. They’re open to the sea, so that something of the real flavor comes across. And Frisco, remember, is full of Buddhist churches. Mary, my little girl, was confirmed in a Buddhist temple. She saw the Life write up on Buddhism, with pictures of the ceremony, and she said she wanted to be confirmed there because she only liked Jesus as a kid. She was a little disappointed in him when he grew up. But anyway, the orientalism in Frisco isn’t all the ten cent incense burner variety. A lot of us — Gary Snyder, Alan Watts, myself — read the languages.

¶ R&A: Do you include the current Zen craze in this?

Rexroth: Oh, I don’t much care for that. Do you know what the Japanese call it? Buddhism for white people. It’s too easy, something set up for a popular market.

¶ R&A: Do you think of yourself as a Buddhist?

Rexroth: Not really ... or if I am, if I am a Buddhist, I’m a Buddhist of a very primitive sort — not a Rhys Davids Oxford Hinayana Buddhist. If I have any religious belief at all, I suppose I believe in the primacy of religious experience. In Buddhism the religious experience is purely empirical.

¶ R&A: Do you mean they’re continually searching, but nobody gets to Nirvana ... like the laughter of the Buddha and the Bodhisatvas about the path?

Rexroth: It’s like what you find in the statues — the bored look on the face of the Buddha — or the Bodhisatva’s vow made out of a kind of good humored indifference or insouciance. But I’m not a Buddhist anyway. I’m an aetheist.

¶ R&A: That searching for the path isn’t like Kerouac’s search for God’s face, is it?

Rexroth: Look, that’s all a lot of talk. You don’t become a saint until you lead a good life whether in Tibet or Italy or America. When the hipster picks this up, he cheapens it. I don’t like hipsters. The hipster is a louse on jazz ... a mimic of jazz and Negroes who believes the Negro is born with a sax in his mouth and a hypodermic in his arm. That’s despicable. In jazz circles it’s what they call Crow Jimism.

¶ R&A: And in religion?

Rexroth: I just don’t know where they drag the saints into this. You can’t become a saint by taking dope, stealing your friends’ typewriters, giving girls chancres, not supporting your wife and children, and then reading St. John of the Cross. All of that, when it’s happened before, has typified the collapse of civilization ... and today the social fabric is falling apart so fast, it makes your head swim.

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Régis Bonvicino: The Improbable Poetry of the Americas

Posted by Lidya Endzo Kun iLLa On 6:19 AM 0 comments
Since the end of World War II, the United States has been the world’s superpower, a condition that was confirmed in 1991 with the demise of the Soviet Union. To speak, then, of a “Poetry of the Americas” is, to a certain extent, to speak of a poetry of centrality. The advantages achieved by the force of American capitalism have given American poets worldwide visibility.

The usual cultural flow was inverted: American poetry came to influence and nourish the various poetries of Europe and—to a lesser extent—of Latin America. Through the opposite mechanism, the United States exported its modernism (Objectivism, Imagism, Gertrude Stein) to Europe and fascinated the other Americas.

However, for that very reason, the centrality of the poetry of the Americas must be historically understood, above all. There are no Brazilian poets or Spanish American poets who have influenced American poetry. In fact, America poetry, in practice, as far as I know, is self-referential. With the notable exception of Ezra Pound, few American poets made dialogue with the Western tradition the focus of their writing. L=A=N=G=U=A=G=E poetry, for example, is an exclusively American phenomenon that did not have the need of any external avant-garde influences in order to constitute itself. In L=A=N=G=U=A=G=E poetry there are European influences that were already present in the tradition of the American avant-garde. In the opposite direction, two American poets were, on the other hand, crucial for Brazilian concrete poetry: Ezra Pound and e. e. cummings, besides Stéphane Mallarmé, James Joyce, the German Bauhaus, etc.

But there are cases in which anti-Americanism, or at least a sentiment of resistance against the United States is a sort of missing link in the way certain South American Blocs came together. In general, this kind of alliance by reaction was unsuccessful, as in the case of the Latin American boom, a movement that was more folksy and touristy than politically committed and relevant in literary terms.

There have been other attempts at rapprochement between Spanish Americans and Brazilians, as is the case of the Neobaroque or “Neobarroso,” which tried to link the poetry of the River Plate regions. It was, however, artificial in relation to Latin American traditions themselves, and fallacious if not naïve in relation to the clearly European models of the historical baroque.

2. The Brazilian poet Oswald de Andrade (1890-1954) attempted to break with the Portuguese colonizer and proposed, in broad terms, the colonization of all colonizers: “Let us divide. Imported poetry. And Brazilwood Poetry” (“Brazilwood Poetry Manifesto,” 1924). The cannibalist mechanism devised in 1928 and expressed in the “Cannibalist Manifesto,” would be the “national” filter used for reading materials coming from abroad and the instrument that would allow a new poetry to be forged—a new and different “poetry for export.” These words, uttered directly to the Portuguese colonizer, were assumed to be applicable to the United States as well (“Against all the importers of canned conscience”—also referring to manufactured items in the forementioned “Cannibalist Manifesto”). And there’s no dearth of historical arguments for this proposal. The British historian Norman Davies observes that the history of the expansion of the United States across the North American continent following its independence and the settlement of white colonizers in the lands of Native Americans hardly differs from the expansion of European powers in Asia, Africa, Australia, and South America.

3. These basic observations lead me to believe that a “poetry of the Americas” is a hope, a utopian seed, but whose unity, paradoxically, when formulated, necessarily introduces the egg of an ideological serpent. Formulated in Charles Bernstein’s terms, I understand the concept as a benign ecumenism, as a civilizing attempt to tame globalized savagery, whose most direct effect for poetry would be to put poets in touch with each other. But without wanting to show a rancorous reaction or reject the hope that is being drafted here, let us think a bit more about the differences that this problematic plural, Americas (and not America), entails.

The colonial trait, and then that of economic dependency, unites all cultures of the Americas, except that of the United States. The Latin American literary models are European. Which is not enough to even postulate a unity among these diverse countries. This is obvious from a variety of angles, but I will limit myself to a single and decisive one, in my view: surrealism marked Spanish American literatures, something that never happened with Brazilian literature, whose influences were more constructivist, except in one or two important poets, such as Murilo Mendes.

4. As everyone knows, Latin America suffered at the hand of bloody dictators supported by the American government, such as Chile’s Augusto Pinochet, who destabilized the difficult construction of democracy in South America. For all non-North Americans, the postwar period was marked precisely by American interventionism, which, at times, besides politics, promoted unique poetic currents, with well-defined profiles, different from American poetry.

If an American speaks about a “poetry of the Americas” to a Spanish American or a Brazilian, even against their will, they will wonder skeptically if the idea is not at the service, culturally speaking, of the Monroe Doctrine. This should not come as a surprise. There are reasons for this skepticism. As soon as they became independent in 1776, the United States adopted the mechanism of the European colonizer, annexing parts of Mexico and Central America. Such a phenomenon did not happen, unless in limited cases of border disputes, in any other country on the continent. Obviously, such political and cultural inequalities make quite difficult the dialogue that is forged in between the cracks, by a few poets, without configuring a “poetry of the Americas.”

There is no historical unity between the blocs, other than on mythical grounds. The colonial imprint and later that of economic dependency unites all the cultures of the Americas, except that of the United States.

5. Therefore—I insist—there is no such thing as a poetic identity of the Americas. In Brazil we don’t even use the term “Americas.” The continent seems divided, once and for all, into three blocs: United States and Canada Spanish America (Mexico, the Caribbean, and South America), and Brazil, the only Portuguese-speaking country.

But the three blocs are much more than three. American identities are multiple, and are evidently irreducible to a unity, and, actually with very little experience of egalitarian dialogue among them. Clearly, I continue to contemplate on the horizon of possibility the ecumenism of Bernstein’s proposition as a civilized alternative for interaction and for an increase in cultural exchange, but in some way, I consider it historically ill-founded. As the Italian Cesare Pavese (1908-1950) affirmed, a culture that does not entail effort, that is not live work, doesn’t mean anything. Bernstein’s attempt—I imagine—will not be lost.

I say all this without victimizing Brazil or its literature. Brazil is among the 10 largest economies in the world for the last two decades; it represents 47.7% of the South American continent and 20.8% of the Americas. Brazil has produced some of the greatest and most original writers in the world, such as Joaquim de Sousândrade (1833-1902), Augusto dos Anjos (1884-1914), Joaquim Maria Machado de Assis (1939-1908), Afonso Henriques de Lima Barreto (1881-1922), Oswald de Andrade (1890-1954), João Guimarães Rosa (1908-1967), Clarice Lispector (1920-1977), Carlos Drummond de Andrade (1902-1987), Murilo Mendes (1901-1975), João Cabral de Melo Neto (1920-1999), Raul Bopp (1898-1984), and the Concrete Poetry movement in the 1950s and 60s (Haroldo de Campos, Décio Pignatari and Augusto de Campos), etc. Brazil has formed equally a cultural singularity, which is rich and diverse, and is perhaps only matched by Cuba or the United States.

Because of this, I prefer to say that there are matchless poets in the Americas, but there is no poetry of the Americas.

.......

PS.
Odile Cisneros points out, rendering both the main thesis of this text and Charles Bernstein’s thesis (in the sense that the topic is not exactly new), that there has historically been dialogue among poets of the Americas. She notes that the Nicaraguan poet Rubén Darío (1867-1916) and the Cuban poet José Martí (1853-1895) read and admired Walt Whitman. The Brazilian poet Mário de Andrade (1893-1945) makes the following remark in the “Prefácio interessantíssimo” of Pauliceia desvairada (1922), the book that launched modern poetry in Brazil: “Have you already read Walt Whitman? Mallarmé?” Cisneros speaks of a Pan-American spirit. The presence of Whitman in Spanish American poetry, she argues, would be a good topic for a book. The Brazilian poet Ronald de Carvalho (1893-1935), she adds, wrote a poetry volume entitled Toda a América (All of America), published in 1926, which was translated into Spanish by Francisco Villaespesa and published in 1935, with repercussion in all of the Spanish-speaking Americas. Octavio Paz influenced poets such as Robert Duncan and Denise Levertov, Cisneros, a professor in Edmonton, concludes. Her point about Ronald de Carvalho’s Toda a América is very relevant. Besides participating in the Brazilian Week of Modern Art in 1922, Ronald de Carvalho was the only Brazilian poet who had contact with the Portuguese modernist poets Fernando Pessoa (1888-1935) and Mário de Sá-Carneiro (1890-1916), even managing to publish in the review Orpheu (1915), edited by these two poets, veritable giants of all of Portuguese-language poetry. Carvalho was posted to Lisbon as a diplomat in 1914, and returned to Brazil in 1919. I quote an essay by Antonio Donizeti da Cruz entitled “Identity and Alterity in Ronald de Carvalho’s Toda a América: The Link of the Local and the Global”: “America—in the words of Octavio Paz—is the ‘sudden incarnation of a European utopia. The dream becomes reality, a present; a now that is colored with the hue of tomorrow. The presence and the present of America are a future […] Its being, its reality or substance consists of always being a future, a history that does not justify itself in the past, but rather in what is to come […] America was not; it only exists if it is a utopia.’” I quote here the last stanza of Carvalho’s poem “Broadway”: “Epic ground, lyric ground, idealistic ground,/ Broadway's indifferent ground,/ wide, flat, practical and simple in the air, this/ smooth roof, suspended in the air, this roof, where a/ saxophone pours out a warm stupor of slave quarters’ sun.” For Octavio Paz, the dialogue points in the direction of plurality and the monologue, towards identity, and he concludes: “Poetry was always an attempt at resolving such discord through the exchange of terms: the ‘I’ of the monologue into the ‘you’ of the monologue. Poetry does not say: I am you; it says, my I is you. The poetic image is otherness.”

[NOTE.  The reader should also consult Charles Bernstein’s important essay, “Our Americas: New Worlds Still in Progress,” which appeared here and here on Poems and Poetics, and to which Bonvicino’s piece may be read as a kind of counter proposal.  Regis Bonvicino is a major Brazilian poet and the editor of Sibila, a key journal of poetry and poetics, both Brazilian and international.  A complete version of Bonvicino’s essay can be found at http://www.sibila.com.br/index.php/sibila-english/823-the-improbable-poetry-of-the-americas]

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John Martone: Magicicada spp.

Posted by Lidya Endzo Kun iLLa On 6:12 AM 0 comments
Even if little boys in play
shd use a piece of grass or wood or a brush
or perhaps a fingernail
to draw an image of the Buddha
such persons as these
bit by bit will pile up merit
and will become fully endowed with a mind of great compassion;
they all have attained the Buddha way.
The buddha’s relics will circulate widely
 --The Lotus Sutra

HD 10180, a yellow dwarf star like our own Sun, had five planets detected by the HARPS (High Accuracy Radial velocity Planet Searcher) programme at the European Southern Observatory. … Two further planets were discovered in the system towards the end of 2010, making it the most-populated planetary system to date.
 --BBC 0ct 1, 2008

it’s another
planet now
cicadas

*

cicada shell’s my amulet cerebrum

 *

must be
same gene

tells you
get
out of

yrself
cicada

*
 yr shell — my shell —
cicada
kayak

*

cicada shell
kayak too this
bottomless lake

*

little
boat

on that
sea

lucky
drowning!

*

every bit of you comes out cicada

*

lonely mobs
13-year
cicadas

*

in my undershirt
examining
cicada molts

*

13 year
cicada — what gets
reborn?

*

cicada molt my skin color

*

cicadas
termites

how much longer
being human 

*

cicada — millions
never knowing
one another

*

cicada millions
an ocean
full of whales

*

bumbling down
this road one more
cicada

*

cicadas die
legs drawn up
so human

*

mulberries of course there’s a stain

*

cicadas & mulberries equal in number

*

ci
cada
wings

maple
keys—

& still
this

air
remains

*

cicadas
falling

out of
sky

all those
people

*

imago
instar
nymph
which are you?

*

sky’s
one
big

eye
glass
lens

*

o cicada
you’ve no
eyelids

*

knowing
what youre
about —
catastrophe

*

rusting — ruins
surrounding
the pea plants

*

                        
peas really climbing now — youre out of sticks        

*

bare wood shack
cabbages
taking shape

*

get out
of yr head
sketching cabbages

*

old clothespins
all those lives
outdoors

*

electrical box --
there's yr opening
wrens

*

thunder
he pulls up
his socks

*

tar paper roof
trellises
filling up

*

all
youwant

to be
one

dragon
fly
wing

*

little kitchen
you get all
the light

*

elbows
on a wood table
solo

*
                                                                 wood table old friend
a bread-
&-
butter

solo
life

*

bare kitchen counters
& the radio
off

*

raining
it’s a glass
bowl

*

ten-year-
old
bamboo

knows
the trick’s

to root
in
water
*
                                           another raccoon you scrub a pear

*
dish
towels

fold
ed

*

under-sink
cabinet
won’t stay shut

*

you wash
yr spoon

& brush
yr teeth

*

come spring
the mice forsake
this little kitchen

*

in
the right
light
you
dis
appear

--june 2011

[This is the third set of poems by John Martone to appear in Poems and Poetics. On publishing the first set, “geometry,” & again for the second set, "presence of all colors," I wrote: “[Martone] remains throughout our greatest living miniaturist -- his art a scaled-down work of nearly epic dimensions,” an appraisal I think that continues to be the case today.  (For a fuller accounting see the "geometry" posting, August 18, 2010.)]

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