Love and Darkness (an interview with Rachel Mann)

In her recent collection A Kingdom of Love (Carcanet), poet and Anglican priest Rachel Mann examines ways in which language (spoken and written, liturgical and secular) works in and around silence to maintain, or perhaps contain, notions of faith and worship. She interrogates both the public role of what might be called an administrator of faith (she is rector of St. Nicholas church in Manchester) and the private, unique faith of the individual; and, particularly in the second of the three sections into which the book is divided, she positions this interrogation firmly within a contemporary UK – the ‘Kingdom’ of the title becoming perhaps an ironic allusion to Brexit Britain as well as God’s Kingdom. This is also a ‘kingdom’ where Greek, Roman, Chaucerian and Biblical myths intermingle with the everyday, complicating the picture but also sharpening Mann’s analysis of who we are and where we are as a nation. The ‘Love’ is not quite as straightforward as it might at first appear either, with Mann several times curtailing the “God is Love” cliché to simply “God is”, the grammatical lacuna paradoxically suggesting everything and nothing equally. But the Godly love which replaces that of platitude is both a mother’s and an erotic love, sometimes simultaneously, and these can be painful, obsessive, bitter, overwhelming, as well as powerful, life-affirming, wonderful forms of love. There is also a suggestion of love lost or rejected I think, shown by the choice of the David Jones painting ‘The Garden Enclosed’ on the front cover and in lines like “If I am raised, I shall not care if you/Will be like unto severed hand/(Forgetful, free) and I the stump, mourning;” (‘A Kingdom of Love (3)’). So, nothing comes easy, but why should faith be either easy or comfortable?

As someone who has always swung between atheism and agnosticism but who has a genuine interest in trying to understand this mysterious thing called Faith, I felt intrigued (entranced, actually, there are moments of great lyrical beauty) but inadequate to review the book properly, so I emailed Rachel and asked if she would answer some questions to help me approach it. To my great joy, she agreed; so I submit this interview in lieu of a full review, not because the book is not worthy of one (it absolutely is) but because in this case I think the poet can provide more insight than the reviewer:

Chris

Rowan Williams calls poetry an example of ‘excessive speech’, meaning, if I understand it correctly, a way of using language which pushes us to see beyond what is immediately obvious and present. And in A Kingdom of Love, with incompletely-predicated constructions like “I am” and “God is” (‘Credo’) you seem to be suggesting an ‘ultimate unknowability’ of not only God but also the human ‘Self’ – or perhaps an acknowledgement of the rightness of Wittgenstein’s silence that must pass over what we can’t express. How does poetry figure in your exploration of your faith?

Rachel

My earliest adult academic formation was in philosophy and, as a post-grad student, I became obsessed with Wittgenstein and ‘Linguistic Philosophy’. At that time, I wasn’t a Christian and – prior to my conversion experience – language was, pretty much, my god. I was simply obsessed with its possibilities: with the ways it gets away from us, forms us, or we imagine we can control it. After I came to faith, that fascination didn’t go away. However, it began to morph into a fascination with poetry as a locus for grace and, crucially, for my feeble attempts to say the unsayable. Without poetry, which is language straining at the edge of sense and remaking sense, I’m not sure God could get at us or we at God.

Chris

I’ve read that Wittgenstein (whom you quote at the front of the collection, and whom I spy in a number of poems) considered prayer to be something closer to ‘deep thought’ than anything like a request. Do you see a connection between writing a poem and praying? You also make a point of distinguishing “authorised words” – is this public versus private prayer? Where does poetry, which is both public and private, fit into this?

Rachel

I’m not sure I can answer that terribly helpfully. One thing that fascinates me, however, is the extent to which (broadly understood) both poetry and prayer have to negotiate (for want of a better term) ‘privatisation’. I hear people say, e.g., prayer, faith, religion are all fine as long as they’re a private matter and kept out of the public square; there have also been times when poetry – especially women’s poetry – has been seen as an essentially private matter, centred on emotions and small concerns sometimes made public. While I think there is such a thing as the expressive or confessional mode in both prayer and poetry, it’s complicated. I find that in both personal prayer and in poetry the making is the creating; there is not a fully formed thought or idea behind the prayer or poem that simply needs to be presented to the world. We make meaning in public, in bodies which are always already in the world.

Chris

Some poems in A Kingdom of Love take parts of the liturgical day for their titles, as Auden did in ‘Horae Canonicae’ – what is the significance of this for you? Do you see any similarity between what you are doing in those poems and Auden’s incredible sequence?

Rachel

Auden has long been on my mind. I certainly wasn’t attempting to mimic his masterful sequence, but I don’t think there’s any way for me to avoid a poet whose Anglicanism was simultaneously profoundly faithful, yet prepared to test out of the limits of orthodoxy. Upon his return to the church in the ‘40s, Auden brought to bear an independent, non-dogmatic intelligence. He was, as he wrote in ‘Horae Canonicae: Terce’, alert to the religious tendency to indulge in our own ‘secret cult’ and I think he resisted that magnificently. I hope I can be even half as successful.

Chris

In your memoir, you use Henry Vaughn’s expression “dazzling darkness” to express, I think, the depths of pain, doubt, horror in life etc. which is not ‘lit’ by the guiding God of cliched metaphor but which your ‘Dark God’ is intrinsically part of. I was struck by some of the dark images in A Kingdom of Love (such as “the frantic dove torn apart”) and some provocative ones too (“Jesus puts a tongue/into my mouth”). How far does this collection represent your own journey into darkness?

Rachel

I suppose the priest who speaks in the opening sequence of A Kingdom of Love both is and isn’t me. The priest on the page escapes my control, as it were. However, I don’t know how this collection could have been possible without a wrestling with my own story, which of course takes in some challenging and beautiful encounters. If by ‘darkness’ we might mean ‘mystery’ and ‘possibility’ and ‘the liminal’ then these poems absolutely are committed to an investigation of the dark. Most of all I hope the poems take language seriously and explore the way it gives up its treasures in juxtapositions, allusions and a kind of tricksy benevolence and kindness.

Chris

A number of the poems also describe, or allude to, the physicality of the mouth and of sound-making. Can you say something about the point at which the physical becomes the non-physical and how important this liminality is to your poetry/faith?

Rachel

I was reading one of Irigaray’s books recently – the one called ‘The Forgetting of Air’ – and your question reminds me of some of the things she examines in that book: the way that European cultures have often been obsessed with air rather than earth as metaphors of life and vitality. With Spirit and Ideas rather than Body. However, in A Kingdom of Love I want to wrestle with ‘breath’ – because breath is always physical, though there is a profound sense in which it is air too. I am fascinated by liminal places – by those places between what is body and not-body, breath and its absence and so on. I think that’s where we live most of the time, if not all of the time.

Chris

In Dazzling Darkness at one point you mention that you don’t “as a rule” write “religious” poetry. What changed your mind for this collection?

Rachel

That’s a good question. I think in order to write A Kingdom of Love I had to come to terms with the deposit of faith in my own writing, life and language. I think when I wrote Dazzling Darkness, I was too obsessed with finding a language that was plausible beyond the communities of faith of which I’m part. I felt like I had to treat with contemporary poetry which, despite its indebtedness to religious gesture and language, is uncomfortable with the ‘religious’ as a mode or genre. As I wrote the poems which comprise ‘Kingdom’ I began to realise that I simply had to address my faith without embarrassment or apology. I had to travel through the features of faith rather than try to circumvent them.

Chris

Again in your memoir, you refer to God as ‘she’ but in A Kingdom of Love you use the more traditional ‘He’ on several occasions, and yet through your milk/mouth imagery you also suggest a mother/child relationship. I wondered whether you have changed your approach to the ‘gendering’ of God (if I can call it that).

Rachel

Not really. A Kingdom of Love is very specifically about wrestling with linguistic and mythic inheritances. Male pronouns are so pervasive in religious discourse that I felt that I simply had to wrestle with them. As you say, there are female-coded references too, but I felt I needed to interrogate the dominant religious discourse.

Chris

In ‘Fides Quaerens’ you say “I don’t know what ‘believe in’ means/In the vast majority of cases”. This gets to the heart of it for me, as it seems to imply a difference between ‘Belief’ and ‘Faith’, two words which have always been synonymous for me. Can you distinguish easily between them?

Rachel

It is a tricky distinction. I guess the line I explore in the poems is between ‘believe in’/belief as a propositional and intellectual matter and faith as a mode of trust and being. Of course, the line between them can be messy and I think that is part of the poetic riches found in both terms. I think it’s rewarding to treat them as concepts with ‘family resemblances’.

Many thanks to Rachel for taking the time to answer my questions.

You can buy A Kingdom of Love from Carcanet here.

You can buy Dazzling Darkness: Gender, Sexuality, Illness and God from Wild Goose here.

Crows (poem)

crow

Crows

(after Norman MacCaig, on the eve of another Brexit vote)

Tomorrow Parliament, who are a crow,
Will sit, each in their own centre
Above their bloodied lamb, and blow
Tuneless through an old kazoo,

While wind’s quiet canned laughter
And fade-out of gramophone crackle
Will shake the solitary heath-tree
Where our own ragged self sits.

Crows, who are in Parliament, hollow
Is thy tune, thick-feathered thy crown,
Cape-winged thy shoulder blades, abstruse
Thy ways and means of representing us

Who are you, crows, in our single tree,
Shaking as our one breath blows.

On Sasha Dugdale’s ‘Welfare Handbook’

Eric-Gill-The-Sculpturea

A few days ago, a sequence of poems entitled ‘Welfare Handbook’ by Sasha Dugdale appeared in Mal, the online journal of sexuality and erotics. Its subject matter is difficult: the artist Eric Gill, a culturally significant figure who created many celebrated works and developed the Gill Sans typeface, but also a sexual predator who among other things abused his daughters (I won’t discuss his art and crimes here, they can all be found elsewhere online). Dugdale recognises the difficulty of tackling Gill but she has faced it down to produce a remarkable and, I think, important work which highlights some of the ways in which poetry can respond in measured and careful, but no less fierce – and proud – tones to subject matter that could all-too-easily be washed over with angry denunciations or indignant defences.
I would recommend reading the sequence carefully multiple times before continuing.
Dugdale is of course a translator, and she book-ends the sequence with quotes translated from languages other than English, the last lines being from Valerie Meyer Caso: “English is a language of water / and good for recording disaster”. And she tells us in the introduction that “The voice in the sequence is not Gill’s – it is the voice of water”. So, English as water is at the heart of the sequence: useful, dangerous, dominating, all-pervasive; water, with all its many and varied symbolic and practical qualities, but water as language, which not only flows through us but creates us. And this is the level from which the poet is working, from the level of creation; she is, in fact, re-creating the subject matter, translating it, even reclaiming it.
Reclaiming it for whom? Well, it seems to me that by getting into Gill’s very creative fibres, quoting snippets (phrases, individual words) from his diary, and surrounding his voice with her own (because the voice may be water, but the water is also the poet), Dugdale has carried out a profoundly feminist act – she has created an artwork-response which turns a male abuser’s artwork back on itself – this becomes clearer in a soon-to-be-published poem the poet shared with me (more on this in a moment) which graphically, hilariously and powerfully reimagines the Homeric scene of Nausicaa meeting Odysseus – a Gill frieze of which adorns the lobby of the Midland Hotel in Morecambe. The point is that this is a female work which, by taking us inside the Gill community at a creative level, both challenges the male gaze of the artist (his nude images of women famously have them looking down and away from the viewer, submissive even) and takes on the notion that abusers-who-create (or their defenders) can in some sense hide behind the art, justifying their abuse with ideas of ‘free-spiritedness’ and ‘Bohemianism’.
And this is an angry sequence. Dugdale’s rage comes across in the first poem, which establishes both Gill’s sexism and his religious hypocrisy, but at the same time sets out the poet’s aim for the sequence:

When I write about this, shall I bang my fist
on the pound of paper to puncture it
or shall I gradually entrap my subject
with words written in mucous…

But it is an anger which Dugdale has taken as a tool for her craft, it is the very antithesis of the flailing, wild, formless anger found on city streets and social media in 2019, anger given a voice (one ‘good for recording disaster’) – and I think this is where the sequence’s real importance lies, especially in these times when there are so many reasons to be angry.
I mentioned earlier the Homeric (as-yet-unpublished) poem the poet shared with me. This was during a brief exchange of emails in preparation for this blogpost, in which Dugdale was kind enough to share some thoughts on where the sequence came from and what it means to her. I asked her what had drawn her to write about Gill and she mentioned the strong, visceral reaction she had had when visiting the Ditchling museum during an exhibition in 2017 which dealt with Gill as an abuser: “There are truths we intellectually know but a moment can arise when we feel that truth as a physical sensation, and the Ditchling Museum’s exhibition on Gill’s art and his abuse was that moment.” It is this ‘physical sensation’, but controlled, targeted, that comes through so strongly in this sequence.
Another strategy Dugdale uses is that of allowing multiple texts to talk to, and through, each other. She tinkers with Odysseus and Nausicaa in the Homeric poem, and in ‘Welfare Handbook’ she reworks Catullus in a similar way though to different effect. By corrupting the beautiful ‘Catullus 7’, and answering Lesbia’s question about how many kisses would be enough not with “as many as there are grains of sand on the beach” or “as many as there are stars in the sky” but with “as many stinking binbags as there are grains of sand on the shore…perhaps a private beach now (or)…as many cotton buds as there are stars in the sky to behold the illicit fumblings of men in railway carriages”, Dugdale draws attention to the artist’s betrayal of his muse, evoking a kind of spoiling, a degrading of art, but at the same time suggesting that the dominating and controlling male gaze has been there since Roman times (and before). ‘Welfare Handbook’ also plays with TS Eliot’s Wasteland, repudiating the association of the wasteland image with either ‘mental breakdown’ or ‘infertility’ (“Just picture the deserts / of Mexico, blooming with cactuses like prosthetic limbs.”). I don’t know if Gill knew Eliot, but he certainly knew and was admired by the poet David Jones, who in turn knew and was admired by Eliot, so perhaps that’s the connection. There could be reference here to both Gill’s breakdown and also Eliot’s first wife Vivienne’s mental health problems, but over-layering that is the notion that the wasteland image is a male construct imposed on women, to make them fear infertility, independence, and perhaps post-menopausal existence entirely:

A wasteland is what we have been taught to fear,
unhusbanded, without the city walls, infertile

And here, clearly I think, the voice is that of women – or perhaps ‘Woman’. Here also the female ‘water’ of language clashes with the male imposition of ‘dryness/barrenness’, and so a fuller significance attaches to Dugdale’s use of language-as-water trope – a female symbolism being used to flood and cleanse the world (her world, the world of Gill’s daughters) of masculine domination and debasement.
I for one hope that this sequence expands, even to book length. I hear in the language a natural evolution from her collection Joy, and particularly in the ‘Joy’ sequence itself, which does not contain the same anger but also fashions, extracts perhaps, a female presence from an overly dominant male one.
I will finish by mentioning something which struck me about the poem which cannot be ignored and which Dugdale told me was “probably the hardest poem to write because it refers to more recent sexual crimes against children”. It is towards the centre of the sequence and it begins:

sex with children upsets us
more than it used to. As my friend’s mother
once pointed out: stay away from him
you know what he’s like. They’re manipulative
said the policeman, they often ingratiate themselves
with the parents

There is something shockingly blunt about the phrasing of that first line, statement of fact that it is; to see not ‘abuse’ or ‘rape’ or ‘paedophilia’ but ‘sex with children’ knocks the reader off-kilter I would suggest. We sit up. We absorb the bluntness. We wonder whether the rest of the poem will increase our sense shock – and perhaps hope that it will. We try to decide how we feel about the shock: Will it become outrage? Will we call for the poem to be pulled from the website? We may not yet have read the later poem ‘Sexual Antinomianism’ with its evocation of “St Euph, patron saint of euphemism” but on a second reading we might wonder whether those words (abuser etc.) which we think still shocking are themselves becoming euphemistic, and then return to the line, thinking: sex with children? Really? Those words together? And perhaps we also aim some anger at our parents and grandparents – yes, you ignored it, you glossed it over. But do we do any better (Jimmy Saville)? And finally, we are faced, worst of all, with the old fear and knowledge that if it happened then, it’s likely to be happening now.
Later in the poem the victims are described, achingly, wrenchingly, as “those lonely exquisite pickings” and “the anxious child who fears not pleasing”; but the poem ends acknowledging the strength inherent in developing coping strategies, in learning that pleasure

is a structure like a tent, erected on sand
pack it up take it with you
it will never catch you unawares.

As I said at the beginning, it’s a difficult topic. And this is a difficult poem. Difficult to read, difficult to write about. And undoubtedly it was difficult to write. But now it is with us, and perhaps by being with us, it can help.

The Prose Poem and Radical Ambiguity

prosepoem

The Penguin Book of the Prose Poem, edited by The Sunday Times poetry critic and Senior Lecturer at UAE Jeremy Noel-Tod, has already been reviewed several times, both positively and negatively, and I’m not going to add to them here; but I would like to pick up a few points made in those reviews – particularly the negative ones – which I find interesting for various reasons relating to my own attempts to grapple with the prose poem as a form.
Kate Kellaway in The Guardian, while her adjective choices are sometimes a little breathless (“stupendous”, ”exhilarating”), makes some good points and she notes correctly that “the prose poem has always been a liberating space”, a nice phrase that sums up the general feeling of Noel-Tod’s introduction. The Telegraph and The Times reviews are behind paywalls, but they must also be positive as they awarded the anthology five and four stars respectively.
Such reviews are, in the opinion of that combative and grizzled Old-Schooler Craig Raine, “abject” and “docile” due to Noel-Tod’s “intimidating” introduction. He has a great time tearing it to pieces in his magazine Areté. Now. As much as I enjoy Raine’s habit of stalking the world of contemporary literature like the Phantom Raspberry Blower of Old London Town, his aim here is way off. It is motivated surely by bad blood (Noel-Tod is his former deputy editor at Areté and his former student at Oxford) rather than any real failing in the introduction, which is, for the general reader, very informative and accessible. Raine’s ostensible beef is, I think, that Noel-Tod writes too vaguely, using rhetorical flourishes and overly extensive end notes in order to hide his fuzzy thinking on prose poems. Even by Raine’s exacting professorial standards, he is being too harsh. This is “not an argument” he says derisively, but no ‘argument’ is intended: the introduction is meant to provide perspectives on a literary form that is more-than-averagely difficult to pin down; Noel-Tod is assembling a range of thoughts from people likely to be interesting and instructive, not developing a thesis. It is true that his own definition (“a prose poem is a poem without line breaks”) is a bit too minimalist to be much help, and that expressions like “….wayward relationship to its own form…” go the other way and ask the reader to make too great a leap from signifier to signified, but given that he is discussing a form “with an oxymoron for a name (Michael Riffaterre)”, the strategy of providing a spectrum of attempts to express its ‘whatness’ is as good an approach as any. And he compliments this with some features that are common to many prose poems (such as expansiveness, a tendency towards the imagistic, and towards metonym over metaphor), also supplying thoughts from various writers and critics on the two forms separately, poetry and prose, which fuse in this simultaneously too-difficult and too-easy hybrid. Again, this is a good strategy, which, although it didn’t leave me with a solid understanding of some pocket-sized definition, did provide enough different perspectives to allow me a ‘feeling’ for what a prose poem ‘might’ be, i.e. an expansive, loose, imagey, notey, cage-bar-bendy, echoey, metonym-y kind of thing. And I think that is about as much as I can hope for. Really, I don’t think prose poems want to be defined – they are radically ambiguous.
It is this sense of having to accept the form’s essential non-definability which I think lies at the heart of Jason Guriel’s complaint in his review in The Walrus. Guriel is a poet, and as far as I can tell not a bad one, who takes a reserved approach to what a poem ‘should’ be and so finds himself uncomfortable with the prose poem’s radical ambiguity. His tone is less splenetic than Raine’s, though he still sounds rather irritated. He does, however, raise the one point I struggle most with in connection to prose poems – that is, how are we supposed to know a good one from a bad one if the rules which govern what it is are so loose? To an extent this is a question that goes for a lot of contemporary poetry that doesn’t follow traditional forms, and critics often use that equally indefinable reason for their criticisms, that “it doesn’t work on its own terms”. The prose poem must present a double headache for such critics because it doesn’t even provide any terms on which it may or may not work. Guriel plays a sly trick halfway through his review, inventing a prose poem and adding it to a list of genuine ones in order to illustrate how craft-less their cod profundity really is. I have to admit that I was caught out here, and I felt (as Guriel no doubt hoped his readers would) slightly ashamed and ‘copped’ at not having been able to distinguish the genuine from the forged. Of course, with hindsight I can go back and backfill all sorts of reasons for being duped; and re-reading it I can see how he has used Noel-Tod’s introduction to write a sort of prose-poem-by-numbers.
Here is Guriel’s prose poem in full:

A text, resting on a table, having been turned to a page of illustrated finches years before. (The page was torn out years before.) And beside it, the tumbler of water. And beside themselves, the finches. And where the page was torn, an edge. An absence. A muted singing.

If nothing else, we could perhaps say that it is an expansive, loose, imagey, notey, cage-bar-bendy, echoey, metonym-y kind of thing. And you know what? I still quite like it, the way I might like a painting I know is actually crap but which gives me a pleasant feeling to look at, and so I keep it on my wall almost as two fingers up to the world. I think a lot of poems are ‘good’ in this sense – and of course there are those who are concerned that this is part of the ‘dumbing down of poetry’, and perhaps the recent increase in collections of prose poems, or including them, is seen as part of this trend.
But it is worth going back to the Noel-Tod anthology to see what the genuine prose poems have got that the fake one hasn’t. Here is The God of War (1949) by Berthold Brecht (trans. Thomas Kuhn), another poem that would fit my silly non-definition above:

I saw the old god of war standing on a stump, one side an abyss, on the other a cliff wall.

He smelled of free beer and carbolic and he showed off his gonads to the teenagers, the while some professors had rejuvenated him.

In his hoarse wolf’s voice he declared his love for all that is young. And there was a pregnant woman standing by, and she shivered.

And he continued without shame, presenting himself as a great champion of order. And he described how he created order in the barns, by emptying them.

As a man may scatter crumbs for the sparrows, so he fed poor people with crusts of bread he had taken from poor people. His voice was sometimes loud, sometimes quiet, but always hoarse.

In a loud voice he spoke of the great times to come, and in a quiet voice he taught the women how to boil crows and seagulls.

All the while he was uneasy in himself, and he looked over his shoulder time and again as if in fear of a stab in the back.

And every five minutes he assured his public that he was minded to make his entrance brief.

This is a poem that I don’t just want to look at but to touch, climb onto, open up, root around, delve into, investigate. Even though it is in translation (perhaps because it is in translation) there is something in the word choices, the images, the surprises, the repetitions, the themes that pulls me in, demands not only that I read and speak it but that I speak and write about it. Something, well, indefinable. And I can only express what I want to express about how the poem affects me through the metaphors of the previous sentence – how fuzzy is that? There is nothing in the Guriel fake that makes me feel anything like I feel when reading the Brecht. I used to mock Christians (when I did such things, git that I was, back in my Dawkins days) for their use of metaphor: “Well, of course you’d say God is Light because there is Light whereas there is no God”. But now I see that some things just do not trade in clear definitions – they need metaphor and analogy because they are made of something that conventional clarity cannot capture. And that’s okay. After all, a simple biological definition of ‘The Human’ would miss an awful lot of fuzziness around the question of what a human really is. If we were looking for a literary form to fit the contradictions and contrariness of the human character, perhaps we would choose one “with an oxymoron for a name”.
What Noel-Tod’s anthology has helped me understand is that knowing what a prose poem, or any poem for that matter, is is not the point, the point is what it does. I know a good prose poem when I read it because of the way it makes me feel, what hidden truth about the world it points me towards, what it makes me want to do after reading it, where it takes my imagination; and you can call it what you want. Some poetic forms afford us the comfort of a clear definition and Audenesque memorability, while others don’t. Equally, some readers require such clarity, along with the security of being able to say ‘I know this is good because it fulfils criteria A, B and C, which are all good things, and it bends criterion D, which is clever’. While others don’t.

You can buy The Penguin Book of the Prose Poem here.

In Praise of the Poetry Sloth

poetry sloth

The sloth, that most beautiful and temptingly anthropomorphic of animals, has for too long been used unfairly as a metaphor for idleness (unfairly metaphormosed, perhaps – ho, ho). It’s time, in my view, to celebrate a creature which should represent not laziness, listlessness, and inertia but careful and, yes, slow – but fully alert and thoughtful – movement through the branched entanglements of modern life.
It is almost a truism that we should all slow down and bit in the face of early twenty-first century existence, whose pacemaker is no longer the movement of the sun or even the tick of the clock but the constant and frenzied whirl of social media, powered by ‘likes’, those ultra-addictive ‘bright dings of pseudo-pleasure’, as Justin Rosenstein, their Facebook inventor, called them. Of course, we all need to step back and recalibrate. But if there is one activity in life where we should really, really slow down, surely it is as readers. This goes for reading any text but I’m principally thinking about reading words, i.e. literary texts. On Twitter at the end of last year (and this is presumably not the first year this has happened but the first I’ve noticed) was the peculiar sight of people advertising to the world the number of books they had read that year (and the numbers tended to be unattainably high by most people’s standards 100, 150, 200…and higher), the subtext of course being: the higher the number, the more literary/intelligent/skilled etc. the reader. Frankly, I would have preferred to see someone bragging about having read only one book in a year, having spent a day on each page, considering it, weighing up its effect and the techniques and strategies used by the writer. I think I would have tapped the ‘like-heart’ on that tweet. That show-off would have won my respect as a Literature Sloth – because there are not enough of them around.
Marcel Proust began writing A La Recherche Du Temps Perdu in 1909 and it was, famously, still unfinished at his death thirteen years later in 1922. This massive tome is not only the masterpiece of 20th century literature, it is (more importantly today perhaps) the Anti-Tweet. I began reading it, by a coincidence that I’ve only just realized as I write this, exactly 100 years after Proust began writing it, in 2009. I’ve still not finished it in 2019 so I guess I have three years left if I want to complete it in less time than it took the great man to write it; but I must admit I don’t, particularly. I like my slow approach. I pick it up, read a few pages, put it down, think about it, read other things, forget about it for a bit, pick it up again two weeks later, read a few pages, put it down again, etc. Over the last ten years it has become an important part of my life, which I really don’t want to lose, and so I’m happy to keep plodding through it (I’m about a third of the way through The Prisoner, the fifth of its seven volumes) and if I happen to die before I finish, well, that’s okay. This is, I suppose, a humblebrag as I’m advertising the fact that I’m reading Proust, even if I’m doing so slowly. It’s also a little disingenuous because it’s not like I’ve got much choice, I’m a slow reader by nature – I’ve never been able to read quickly and never taken the time to learn (the speed-reading book by Tony Buzan that I got in my teens sits on my shelf now as it has for thirty years). But I use myself as an example of the Literature Sloth because I think I’m getting something from Proust that those who dash though him in, say, six months, miss. I’ve had time to get to know intimately Marcel, his family, his girlfriends, his social acquaintances etc. And I’ve had time to forget parts of the earlier books, books which I read nine or ten years ago during a part of my own life which was very different to my life now – so Remembrance of Marcel’s Things Past becomes indivisible from remembrance of my own life.
In some ways, prose asks for a quick reading, narrative whisking readers along the way it does, sucking them into its ever-present event-horizon; our eyes slipping easily along the slick rail of the written line. Long novels especially tempt us to rattle through them, skipping words and sentences – subordinating stasis (looking un-movingly at a single word or even letter) to the ever-unattainable light-speed flash of meaning-consumption, story arc, and the need for conclusion. From one side of the page to the other, over and over, the actual words disappear, and they are replaced with a different world, the world of narrative – or at least a world built through narrative. This is all no doubt fairly 1.01 Prose Theory stuff and I mention it only to contrast it with poetry, which tends towards the static rather than the dynamic, prioritising word-choice over the sentence flow, and exposing individual letters amongst words. Narrative is there sometimes of course but even then, when compared with prose, the number of words involved is so much lower (how much longer would even the Iliad have been if it had been written – all of it, without edits – in prose?) that the relative value of each individual word is much higher. To one degree or another, poetry tinkers on the periphery of stasis. It is not a chaotic city, but a complex jungle. And this is the realm of the Poetry Sloth, because any reader who rushes through a poem at prose-speed will see at best the distorting perspectives from a train rushing through the countryside, and at worst little more than a blur. The eye must slow down, so that the brain can engage poetically rather than prose-ishly.
To continue my sloth re-metaphormosis (because I’m enjoying it) the Poetry Sloth is a sub-species of the Literature Sloth, but even slower, even more careful, and even more discerning of every leaf of language it chews on. Literature as commerce – i.e. the industry – wants us all to be Poetry Dogs dashing around the forest floor sniffing madly and gobbling down whatever we find before moving on to the next morsel; and social media brings out the dog in all of us. But up in the trees I think everyone will find, if they look, the peaceful face of a Poetry Sloth considering in careful slow-motion every mouthful it chomps and gazing sagely at a single piece of tree.
Hurray for the Poetry Sloth!

The Idea of John Bercow at Key West (poem)

john-bercow-commons

The Idea of John Bercow at Key West

(After Wallace Stevens)

Translated there from a blustering sea
Where the waves rise into anger and fall
Into panic, a tidal morass
Of lunged air and green-leather bladderwrack,
Where fear is the lady and hate is her song.
The dolphin, the leatherback, both are gone.
There from the sandbanks of oak-panelled noise,
A referendum’s unpleasant surprise,
To the sighs the unmetaphorical
Ocean denies, through me. There he goes.

Off he pops. And just above the tropics,
God-like-zilla, barnacled, he rises.
The man who wrestles order from ordure
Stands tall above this southern pin of light,
Presses his feet through the roofs of houses,
An Englishman doing what Englishmen do.
Squat. Not here. Sandcastles all along the beach.
Oh dear John. Or dare, John, or-dur, or DUH.
Squash. Squash. The sandcastles fall one by one
As an old-man/child lopes along a stretch.

It’s not you, John, but something in your skin.
I’m in here too, man. We’re both ghosts as our sun
Completes its epic fail, we walk conjoined
Between the rusty links of driftwood in
The darkness of this frankless, guilt-charged vale.
The very idea, sir. A very idea.
A very sky. A very song. A sea.
Key West is translated into Hong Kong.

The makers are changing, look north, look south,
Where the body’s physiognomies
Refuse to stay tied down, our heavenly bodies,
Political; see what the satellite
Strains to see through clouds of diffusing light,
The DNA, twisting, theoretical,
Of history dividing, subdividing
Those points X and Y into eternity.

I’ve not said what I meant to say.
There is no he or she or sea but hate and fear.

Oh! Pale John Bercow, tell me, if you know,
Is every moment such a bow in time
Where all the tight material of now
Loops into past and future crimes
And contains the means to let them go?

The Zero-Sum Game That Isn’t

A strange and sad essay was published in the American online journal Utne Reader this summer by the poet Bob Hicock (The Promise of American Poetry). Strange, sad and actually quite annoying.
In the essay, Hicock, a successful white male poet with nine collections behind him, waxes mournful at the apparent tailing-off of his career in recent years (a phenomenon he aligns with the growing number of non-white-male poets getting published and scooping up awards) while at the same time cogitating on the necessity of old white guys like him being sacrificed at the altar of multiculturalism. It’s a thoughtful essay, don’t get me wrong, and genuinely felt; but there is rather too much of the Noble Captain Oates about it. A sense of the “It is a far, far better thing I do”…
The poet has already taken something of a roasting on Twitter, and Timothy Yu has responded comprehensively in The New Republic (The Case of the “Disappearing” Poet) so I don’t want to blog about the essay just to pile in, but Hicock’s response to a perceived taking-over of a cultural space that he has become used to occupying by some ‘other’ group is worth pausing over; especially as the issues relate equally to the UK poetry scene.
The problem, if it is a problem, is not that more people of colour are writing poetry but that more people in general are writing poetry, it’s a more popular genre than ever before. But as Yu points out, the audience for poetry is growing too and this is borne out in poetry book sales, competitions, festivals etc. There is evidence that this growing world of poetry is more diverse than many older poets are used to, but the world is more diverse than they are used to so why would poetry not reflect this? To an extent one can understand the reactionary right-wing pushing back against this change in demographics (they would not be right-wing reactionaries if they did not react this way), but heartfelt expressions of personal loss from the liberal, progressive side are almost more difficult to stomach.
The best metaphor I can think of is of a spoilt child who has been told he has to share his toy. 
It brings to mind the recent complaint from a male British writer about a poem by Kim Moore, which I blogged about here. He complained that her ‘objectification’ of men represented a school of thought which ultimately wanted to eradicate men from existence entirely. This is the child’ s tantrum. Hicock’s reaction, the plea for understanding of what is framed as a quite reasonable sadness, equates to the child’s glum sulk, or perhaps their quivering-lipped acquiescence.
These are men who are culturally privileged – and have been for their whole lives – and they see that privilege being taken from them. The reader would be forgiven for feeling that a more dignified response would be simple silence. But let’s face it, in the literary world we all want to say something because if we’re not saying anything, we’re nothing – literally.
Part of this might be that every poet secretly thinks and hopes they will be the one to be remembered by generations to come, theirs is the poetry that will last forever and enter the Canon (whatever that is). To this extent, poetry is (to contradict a phrase I keep reading) a Zero-Sum game. Only a tiny fraction of all the poetry published in the last fifty years will remain in print and on undergraduate reading lists in another fifty. Even most Poet Laureate work is likely to be forgotten other than by a tiny number of academics (who reads Alfred Austin or Robert Bridges these days?) especially as it is no longer a life position. So the more poets there are out there, the lower the chance that any one will be one of those few who stay in print. And as other younger poets become popular and the realisation sets in that ‘actually perhaps I was just another poet’ there is bound to be some sense of loss.
The question is whether Hicock would have felt the same intensity of loss if the younger poets he saw coming through and displacing him were white. Possibly he would; but what is interesting is that he links his perceived loss of status not with younger poets per se but specifically with those poets of colour who are among the new generation. This is where a residual racism lurks, behind the conscious mind, a place where progressives are as defenseless as reactionaries until they notice and self-correct.
But, in my view, the culprit here is not only the racisms hidden in patriarchy, it is also an increase in poetry being thought of as a form of entertainment, the success of which is measured in book sales, festival invitations, public readings, competition wins etc. (intelligent, consciousness-altering entertainment maybe, but entertainment nonetheless) This is a winner-loser mentality which, again, is a Zero-Sum game. If you win, I don’t. If publisher X publishes 25 poetry books each year, then the other 500 poets who have submitted collections lose out. 
But these are not the only criteria for successful poetry, or even the best. What about that one poem which said exactly what you wanted it to say, even if no one else ever read it? What about the poem on your website about which a single person wrote to you and said ‘thank you, that helped me out at a difficult time’? What about that one piece of positive feedback from a person whose poetry opinion means more to you than anyone else’s? What about the poem you wrote or read which changed the way you look at the world or helped you understand another perspective on an issue? These amateur, small scale measures of success will never hit The Bookseller’s statistics but they are surely the most meaningful measures in this shared cultural space we call Poetry?
Amateur painters the world over don’t expect to see their work hanging in national galleries so why should every poet expect to be published or to win a competition? Beyond the warm glow of validation, what does that kind of success mean? Of course it sometimes means money to those who need it, but poetry is not yet the go-to genre for those who prioritise wealth over art…poetry and careerism is perhaps best left for another blog.
As an unpublished poet, I will not take this point further or I’ll end up sounding bitter (of course I’m still sending poems and manuscripts off to publishers! I crave validation as much as the next person).
But here’s a thought to take away: Poetry is not a Zero-Sum game, but the Poetry Industry is. Perhaps if poets like Bob Hicock thought more about the former and less about the latter, they would not feel so upset, and be less likely unwittingly to reveal those hidden racisms which would be better off analysed in their poetry than blindly bumped into in a public essay.