Articles

'From A to Z'

Forty years later

Pages from the 1977 edition of 'From A to Z.'

From A to Z was published/printed in 1977. The book was a long year in the making, and as a work that was essentially an enormous scrabble game, it required a number of procedural steps for its realization. The most coherent (looking) sections were the ones written and set first. Then the “sorts” had to be used up by making $ubstitution$, f/puns, us!ng punctuation, and abbrev:at:ns, among other tricks.

“Quick, tell me the differences among Olson, Williams, and Pound.” Placed at the bottom of the “Introduction,” this line speaks volumes about the encounter between modern poetry and print publication that is documented in the bibliography-a-clé, From A to Z.

Total translation

Navajo song and the story of US modernism

In her deconstruction of Mary Austin’s ‘The American Rhythm,’ Leah Dilworth argu
In her deconstruction of Mary Austin’s ‘The American Rhythm,’ Leah Dilworth argues that modernists held American Indian culture to be fundamentally analogous to that of ancient Africa and China. Above: Austin's 'American Rhythm,' Eda Lou Walton's 'Dawn Boy,' and 'Navajo Songs,’ 1933 and 1940 field recordings from settlements in New Mexico and Arizona courtesy of Smithsonian Folkways Recordings.

American Indian culture attracted many white poets to the Southwest in the early and mid-twentieth century. Educated in Anglo American traditions, but compelled by the modernist urge to develop new poetic forms, poets from Mary Austin to Jerome Rothenberg went to great lengths to represent what they were hearing and feeling. D. H. Lawrence wrote of his experience of Hopi dance, and he and Witter Bynner composed lyrics purportedly inspired by the Taos Pueblo. In American Rhythm, Austin “re-expressed” the music of several peoples, including the Paiute and Shoshone, and in Red Earth, Alice Corbin Henderson claimed to write “from the Indian,” naming the San Ildefonso and Tesuque pueblos. 

American Indian[1] culture attracted many white poets to the Southwest in the early and mid-twentieth century. Educated in Anglo American traditions, but compelled by the modernist urge to develop new poetic forms, poets from Mary Austin to Jerome Rothenberg went to great lengths to represent what they were hearing and feeling. D. H. Lawrence wrote of his experience of Hopi dance, and he and Witter Bynner composed lyrics purportedly inspired by the Taos Pueblo.

A word's autobiography

Seyhan Erözçelik's 'KırAğı' and 'Rosebud'

Seyhan Eröçelik in college. Image courtesy of Belgin Erözçelik.

Kır Ağı (Hoarfrost) is Seyhan Erözçelik’s third published book, but if we look at the dates when these poems were composed, we see that it is actually the first book he wrote, published eleven years after these poems were initially written. Seyhan Erözçelik was in his late teens when he wrote Kır Ağı, which took him about three years to finish (1980–83). 

After Seyhan Erözçelik: Dedicated to the Word “Kırağı”

Frost first
force fast
     slow
fist farce (course)
     lost
blow
        — Murat Nemet-Nejat   

To ward off a diabolical poetry

Note: what follows is a transcript of Christian Bök’s talk at Avant Canada: Artists, Prophets

Being matter recorded

Cecil Taylor on/poetry

Chris Funkhouser performing at 'Open Plan: Cecil Taylor,' Whitney Museum of American Art, April 2016. Photo courtesy of Constellation Funkhouser.

After my first encounter with Cecil Taylor’s work in November 1986, I never would have imagined having a series of extraordinary experiences with him across the decades that followed. Seeing him that first time, a two-hour solo concert during a thunderstorm, I didn’t realize music could exist in such a different aesthetic universe: concert as poem.

After my first firsthand encounter with Cecil Taylor’s work in Charlottesville in November 1986, I never would have imagined having a series of extraordinary experiences with him across the decades that followed.