Leah Lakshmi Piepzna-Samarasinha's 'Bodymap'
Leah Lakshmi Piepzna-Samarasinha’s new book of poetry, Bodymap, insists we understand technology as “the practical application of knowledge.” This makes it possible for us to view survival as a set of skills and aesthetics, not as an end. Bodymap is a performance and a text, a love song to and an archive of working-class femme-of-color disabled experiences. Lakshmi Piepzna-Samarasinha uses her hybrid poetic form and structure to center assistance and interdependency as a site of politicized cultural knowledge production, equipping oppressed individuals and communities with a multiplicity of generative “methods.” These methods are “the psychic and communal practices that arise at the margins of a marginalized community,” which exist simultaneously outside of, and within, oppressive systems. These individual and communal survival technologies are what produce oppositional consciousness, praxis, and aesthetics.
In order to politicize these communities and their affective labors, Borderlands Performance Studies scholar Chela Sandoval unites these skills under a framework she calls “methodology of the oppressed.” At its core, this social circuit of survival technologies is the practice and performance of knowing the conditions of the present. These differential forms of “oppositional consciousness” are the various areas of expertise, skill sets, patterns, and knowledge productions that occur under the conditions and positions of a marginalized existence. Using this framework, artistic forms and aesthetics emerging from the borders of the oppressive hierarchies of power and control become, “an effective means of individual and collective liberation.” In their book, Performing the US Latina and Latino Borderlands, Sandoval, Arturo J. Aldama, and Peter García identify these methodologies as “decolonizing performatics/antics.” Designating performance as the practice of decolonial intervention provides the groundwork for establishing an affective affinity across experiences, embodiments, and theoretical disciplines. Therefore, the various processes of resituating form and meaning by “reversing, releasing, and altering an established coloniality of power” become “the components of an aesthetics of liberation.” By reclaiming “prophetic love,” or “oppositional social action as a mode of ‘love’ in the postmodern world,” Sandoval politicizes the differential affect linking folks who are impacted by the consequences of oppression. This linkage encourages us to think critically about the powers of cultural production through a decolonizing lens.
With differential affective survival methodologies at the heart of this movement, performance becomes an effective site of resistance. Part of this resistance is performing the struggles and strategies utilized for building support and trust within and between communities. Within the framework of Methodology of the Oppressed, performance privileges aesthetic productions based on differential embodiments, knowledges, survivorhoods, and affects. However, decolonizing performatics/antics are not confined to the stage; Bodymap’s concurrent performative, archival, and activist impulses effectively position oppositional consciousness as a political site of decolonizing knowledge production. Because of the ways Bodymap insists on performing a crip aesthetics rooted in alternative methods of relationality, assistance, pleasure, and pain as “a set of technologies for decolonizing the social imagination,” Lakshmi Piepzna-Samarasinha’s focus on disability theory and praxis aligns with Sandoval’s Methodology of the Oppressed to expand the developing field of intercultural performance methodologies.
According to the editors of Performing the US Latino and Latina Borderlands, “decolonial performatic/antic” methods often centralize artistic techniques such as “parodic-pastiche, hybrid, [and] bricolage aesthetics for generating myriad possibilities for expression.” The structure of Bodymap itself performs a crip aesthetics by utilizing a multiplicity of poetic forms as a decolonial intervention. In fact, Lakshmi Piepzna-Samarasinha carefully endeavors to fail at embodying these various forms. The pages are comprised of love odes to cars and discount stores, lists logging imperfect and painful sex moments, “non haikus,” and unexplained abbreviations. Lakshmi Piepzna-Samarasinha’s “imperfect” or “unsuccessful” use of form manifests the differential affective experiences of being a working-class disabled queer of color. Lakshmi Piepzna-Samarasinha often uses enjambment at the end of stanzas to express an abrupt change in time and geographic location. In the poem “sternum,” Lakshmi Piepzna-Samarasinha connects the two stanzas by a tattoo, not by linear time:
said home? home is right here
and touched her chest light
a year later
when you drilled the needle into my chest
and tattooed home there (97)
Here, the unpunctuated passage of time is meant to express the diasporic affect of being a working-class disabled queer of color. Lakshmi Piepzna-Samarasinha’s rearticulation of poetic form to represent the oppositional consciousness of having to manage multiple homes, identities, and institutions for survival functions as a decolonizing performatic/antic.
In fact, Lakshmi Piepzna-Samarasinha’s emphasis on “home” throughout the book signals her insistence on mapping differential crip cultural productions. There are many moments where Lakshmi Piepzna-Samarasinha intentionally names crip and queer spaces and assistive technologies.
Leave us crumpled in sweatpants on our beds, vibrators always plugged in for pain control, herbal infusion in big mason jars, cell phone where we text our friends when we’re too gone to call, on hold for the low-income queer clinic for sliding-scale acupuncture, again. (39)
By exposing the ways in which working-class disabled queers of color make systems that are not designed to keep them alive work for them, Lakshmi Piepzna-Samarasinha cites crip aesthetic production as a source of resistance to ableist, hegemonic power and control. By documenting everyday moments of surviving the experience of being sick, tired, and in pain, Lakshmi Piepzna-Samarasinha unites a community across difference through a common love for the places and things that keep them alive, and therefore the desire to resist the oppressive systems that make those technologies inaccessible.
By boldly professing her love for the people, spaces, processes, and technologies cultivating, and assisting, her community, Lakshmi Piepzna-Samarasinha contributes to a collective working-class disabled queer-of-color blueprint. However, Lakshmi Piepzna-Samarasinha is not mapping single spaces or objects; she is pinpointing the various ways in which people are assisted by, or assist each other with, these technologies:
She fucks my pussy that’s so tight after six months of nothing, says, you are so tight little girl, open up for me, that’s right — and I don’t have to work to come. And I cry when I do cause it’s like all the pain, all the not-enough, all the worked-to-death worn-through tired crip body, is coming out of my pussy onto her hands when she gives me what I have needed for so long.
Later, she texts me, “I could tell you needed to be fucked so bad and I was so happy to be able to give that to you.”
And then there was the moment on Skype where she said, “Only the hottest girls have fibromyalgia” and I threw back my head and laughed and laughed and fell in love. (64–65)
Here, Lakshmi Piepzna-Samarasinha insists on the indispensability of sex and technology as assistive, healing methods of survival. As she recalls this crip sex moment, the present tense and the long lines convey an intense sense of urgency. By framing interdependence and relationality as both a fleeting pleasure and a life force, Lakshmi Piepzna-Samarasinha transforms this methodology into a technology, and in turn, a source of knowledge production. Bodymap is mapping the differential, oppositional modes of interdependency keeping her, and her community, alive. This way, acts of interrelationality and assistance are positioned as an essential component of decolonizing resistance.
While Lakshmi Piepzna-Samarasinha is intentionally documenting this specific encounter, its poetic, performatic quality still preserves the moment’s transience. Using poetics as a method for compiling a blueprint, or an archive, of working-class disabled queer-of-color experience, she centers partiality as an essential feature of crip queer aesthetics.
Recognizing the partiality of Lakshmi Piepzna-Samarasinha’s work as an essential feature of a working-class crip queer-of-color aesthetics not only shifts the readers’ expectations of what technology is, but also challenges our ideas of what an archive should look like, or work like. What qualifies as a documentable “trace,” and what exactly does a map look like? To Lakshmi Piepzna-Samarasinha, this is a map aimed towards documenting shared experiences of survival, and these experiences do not always leave a trace, or want to leave a trace. While Lakshmi Piepzna-Samarasinha is compelled to document or blueprint a multiplicity of survival technologies to claim and decolonize aesthetic production, her archival impulse still assumes a partial quality in order to echo the precarious realities experienced by working-class disabled queers of color. The signposts present in Bodymap’s “map” are often coded, like an informal conversation between friends. The majority of Lakshmi Piepzna-Samarasinha’s poetics are written using a kind of lingo specific to working-class disabled communities of color. Therefore, Bodymap offers assistance and communality to those who understand it, and requires translational work from those who do not.
the slow/walking lane of the Berkeley Y
you on the wheelchair lift, me walking slow, slow
all of us on our low-income memberships.
The elevator of every BART station,
any elevator, anywhere
any ramp, any time
any house where we bed bound jail break time
the community acupuncture clinic waiting room
my friend’s living room
where she exquisitely tops her PCA about precisely which dish to use
and gifts me with the ability to lift her palm. (55)
The idioms, abbreviations, and unexplained locales mentioned in the poems are the necessary codes Lakshmi Piepzna-Samarasinha and her communities have learned while “negotiating a landscape of inequality.” In doing this, Lakshmi Piepzna-Samarasinha portrays the fleeting, and oftentimes unstable, methods of survival a poor disabled queer of color may experience. She also preserves her community’s privacy, especially of those who receive “illegal” or “unconventional” medical assistance. Except, by exposing these survival technologies through performatics, Lakshmi Piepzna-Samarasinha also legitimizes the occurrence of such events and therefore politicizes their existence.
While Lakshmi Piepzna-Samarasinha’s own performatics politicize her, and her community’s oppositional modes of being, thinking, surviving, and documenting, the book lays the groundwork for future reimaginings of what oppositional social action as a mode of love should look like. By blueprinting the methodologies of a crip queer existence, Lakshmi Piepzna-Samarasinha’s “differential” poetics opens up more possibilities within the framework of Methology of the Oppressed, ones that push creativity beyond the materiality of survival. Lakshmi Piepzna-Samarasinha’s representations of non-normative movement, cripness, and especially crip queer sex moments, are a part of a larger project seeking to map future social relations. Performance-studies scholar Jose Muñoz argues, “queerness is also a performative because it is not simply a being but a doing for and toward the future. Queerness is essentially about the rejection of a here and now and an insistence on potentiality or concrete possibility for another world.” Muñoz’s work clearly resonates with Lakshmi Piepzna-Samarasinha’s contribution to decolonial love as resistance. Her various assistive relationships with her lovers, her friends, herself, and even with the various oppressive systems she must manipulate, are all oppositional, yet practical and hopeful applications of knowledge. By centering technology as crip aesthetics, and crip aesthetics as technology, Lakshmi Piepzna-Samarasinha qualifies assistive, cathartic, and healing modes of being as intrinsically political. She does this in her writing, and by making the book itself into a kind of oppositional love anyone can perform, memorize, or use in a critical analysis. Bodymap is a text, a performance, and an archive, an assistive technology and a decolonizing performatic dreaming of oppositional affinities, interdependencies, and sledgehammers to inaccessible curbs.
8. The grief experienced by queer communities is a pivotal source for the politicization of queer existences and is what mobilizes folks to build, maintain, and theorize assistive queer spaces across difference. Lakshmi Piepzna-Samarasinha makes a reference to Amber Dawn’s “Where the Words End and My Body Begins,” in which queer grief is reimagined as a “blueprint.” By quoting Dawn, Lakshmi Piepzna-Samarasinha is simultaneously contributing to and professing her love for the act of mapping queer/crip spaces and figures. See Amber Dawn, Where the Words End and My Body Begins (Arsenal Pulp Press, 2015).
11. A reference to Robert McRuer’s “Coming Out Crip: Malibu is Burning,” in Crip Theory: Cultural Signs of Queerness and Disability (NYU Press, 2006). Citing McRuer, who is an extremely influential crip/queer scholar (as well as José Muñoz) is my way of building on Lakshmi Piepzna-Samarasinha’s crip/queer cartographic efforts. In the spirit of the crip-queer blueprint, I cite McRuer and Muñoz as a way of “professing love” for their work and thus, contributing to the crip/queer mapping process.
A review of Anne Boyer's 'Garments Against Women'
If someone asked me how I would envision a garment against women, it would not be too difficult for me to respond. I would suggest something steel and hidebound, an I-beam with little to offer the imagination. It might be a dark cesspool of factory life, much as Marx would have written about in the nineteenth century. It might be a hairshirt or a black mirror that promises no future. In one sense, Anne Boyer’s Garments Against Women captures this, but in another sense, it is a book that talks with a sense of hope about what the world could be. In both senses, it is cleverly written and in touch with the details of a life spent working, hence filtered through a Marxist lens and full of the material world as much as a way of seeing escapes from the daily as part of the author’s horizon.
There is so much to say about this excellent book that I am sure to leave something out. The book begins with a section called “The Animal Model of Inescapable Shock,” which relives in prose Stockholm syndrome and other related tortures. Boyer writes: “If an animal is shocked, escapably or inescapably, she will manifest deep attachment for whoever has shocked her” (1). She writes about an electrified grid, and this sets the tone for what may prove to include commentary on today’s mediatized culture, the modernity that is still with each one as we use computers and other machines. A somber beginning. For Boyer, there is no end: “where is the edge of the electrified grid?” (2) she wonders, mentioning Capital for the first time.
In “1. the open book,” Boyer writes of transparency and its failings, and of its necessity, if one is compelled to believe in such things. She says that “[i]t’s only necessary to make a transparent account if it’s necessary to have accounting, and it’s only necessary to have accounting in the service of a profitable outcome.” We get a sense that this book is motivated by subversions of political economy, in the sense that mediated economy is ever-present in parts of our lives, and Boyer does this with craft and sagacity. She writes that “[w]ithout an open book, she would, following her assumed desire, steal, so that she makes a transparent account always first in some service of that larger body that is the order of business” (34). This book is about the machinations of business and what life could look like outside of them, but can we really imagine our lives outside of that particular economy? It’s doubtful, but Boyer does a fine job of toeing that line that so many would like to see achieved, all the while making us wonder what else there is.
Boyer’s style propels this book through its many memories and musings. She wonders innocently what makes a person write; she describes with incredible thoughtfulness her answer to this question; she discusses writing-conditioned sicknesses; she meditates on topics as various as sharks, information culture, poverty, reading, sex, food, and poetry. (Boyer has published many collections of poetry of varying length.) This book is original and topic-driven, with sections on “At Least Two Types of People” (can you guess?) and sewing, among other various sections. I think the strength of this book is in its motley sense. Boyer is able to tie together with an astute sensibility the many parts of her life that connect with others. She does this imaginatively, and the book does not read as a confession of facts for the most part. She creates herself, and writes of herself, in a style that is graceful and sometimes dialectical, saying, “I am not writing a history of these times or of past times or of any future times and not even the history of these visions which are with me all day and all of the night” (43).
She goes into detail about not writing (which is, surprisingly, writing), and she tells of books she would write and is but not at all writing. She gives us science fiction, reveries, and memoirs that include details of her daughter’s life, but without the sincerity that would cause us to be certain the details are “true.” And we have throughout this book the play of the self, making it a memoir but not the least a highly stylized, romantic one. As Rousseau and Wollstonecraft both make appearances here, I think the strength and charm of Boyer’s prose is her ability to create first-generation feminism all over again, leaving us to wonder whether she was hinting at the second- and third-generation themes in the poem with which the poet ends the book: “a catalogue of whales that is a catalogue / of whale bones inside a catalogue of garments / against women that could never be a novel itself” (86). Yet, as with all of Boyer’s writing, it is a novel approach that is taken throughout the book.
A review of Rod Smith's 'Touché'
In Wave Books’s new Touché, Rod Smith is a tender, often hilarious skeptic. His brilliance as a poet is strongest performing the many voices of willful ignorance and hard-earned perspective, often confusing the two in poetry that merges personal doubts with public ones. Built on a negative capability, Touché’s “futility as figurative / extreme” (81) is strikingly analytical about uncertainties in private awareness, domestic American politics, and the malleable referentiality of language in relation to the author’s scatological, punny, and aesthetically “clumsy” organizations of it, much more punk rock in Smith’s DIY grammatics than actual idiocy.
Smith’s grammatical experiments give a physicality of language that more traditionally stated poems in the book support (“The artwork provides the sensuous idea of freedom” ). That physicality pairs emotional experiences with general sensory ones in incredibly minimal, melancholy, and absurd ways. Like much of Smith’s writing, Touché is at its best when configuring aesthetic principles from L=A=N=G=U=A=G=E with Smith’s own highly attuned ear and carefully interruptive voice.
flux — the runned
in the world’s
an importance bite
(bluffed & lucrative)
(bluffed & inner) bluffed
& crazed (58)
For me, the most successful part of Smith’s poetry is how slippery accountability becomes in small spaces between very carefully chosen words. In the fifth line of “[screened in]” we know the abstract language that came before (bluffed, churning, caught, bent) feels only connotatively sexual. But there’s an oddly placed narrative situation based on opportunities in the grammar. “Churning’s” reads as both “churning has” and “churning is,” and “learning’s bent” reads the same, personifying those verbs by possessing their own. The poem wants both a personifying possessiveness and a static “isness” to relate “caught” and “bent” as self-contained small lines that eventually overlap into a kind of character framing, where “churning’s” is a witness to “learning’s” either being bent or having bent something itself. That slippery accountability feels like a mind framing its own processing instead of the external behaviors that result from such processing. The reader is to trust that both the possessiveness and more static “isness” happen as a single fluctuating path for reading those grammatical parts; essentially, both possibilities from grammar exist, but neither is dominant. They are not conclusive but they are procedural, truly a “coarsening / flux.”
The specifics that do exist, like “leaving plates,” actually interrupt both paths as a way to get the reader back to something immediately single, banal, and recognizable, in this case objects at dinner being left just before a strong sexual act. I read that “tacit-faced care-thief” as the speaker acknowledging that what came before were pieces of an evasively rendered memory under review, and that the memory itself isn’t as important for the poem’s idea of audience as the moment of remembering. What’s interesting there is how important “bluffed” remains. The poem’s built on hope that such intimacy — like in the memory — will at least pay off as reference for creativity later, that in a sense whatever reality those pieces come from were failed experiences that seem to need reconciliation. So in addition to their more direct meanings, it’s hard not to see fermenting in the word “buried” and difficult embrace in “brace,” instructional emotional dualities the speaker gives itself to value its present moment of reflection.
The Good House, etc.
the house is made of would
& wonder — forty-five times
no one said it — a
former & future house, with
a dime, & definite —
the house that will save the small
animals from the ravages of inaction
the house that will impel, tiresomely,
a certain gate-kept diplomat’s
the house that refuses the unforetold,
stymied in the wavering, swanlike,
— maybe a lakehouse
w/ a horse
on a hill,
“The Good House, etc.” is a sequel or another chapter in Smith’s serial poem “The Good House,” which seems bottomless here and in earlier editions (included in Smith’s 2008 book Deed). Touche’s section begins similarly, addressing Smith’s “egretlike alabaster florist” (24) instead of the standalone egret from earlier versions (see The Good House, Spectacular Books, 2001). The likeness of the current subject to the egret is both a formal association with the older poem and a mark of change. Both use the egret to announce the long poem’s emergence during times of writing and in other books, the poem itself jumping through history a little better than your own forms of residence, more surreal and emphatic about common difficulties from living in paranoia about your nation’s ability to endorse conservative and damaging political status quos. Sometimes “the house” implies shared governance, often with a powerful class antagonist that the speaker identifies being under and against, very much the House of Commons duty that we actually know, or as Smith might say, that we need to be more familiar with. But the refrain isn’t just political theatre: everything can and does get brought there because it’s the common thing everyone leaves and returns to, as portable artifice and physical locations merge without pause.
Nothing in Touché is perfect, and the flaws aren’t always interesting, losing me more than twice where slant political commentary and odd word choice are more confusing than associative. Smith can be affectingly both in a great poem like “The Good House, etc.,” where he has length to sprawl, seemingly not focused on keeping any set voice or political sense afloat. Such parts feel more than just linguistic foreplay — they’re confessional, devotional, and sometimes tired examinations of art, class, love, and doubt. These poems concern the idea that a mind is never beyond corruption and error, empowered or otherwise, and specifically that mental forces elevated to broadcastable positions, publicly or internally, will only sell terms that promote particular interests, not the whole public or the entirety of an individual’s fluctuating needs. While the political value of such a stance is necessarily contextual, Smith’s reports are aesthetically brilliant in conflating public broadcasts with the associative methods that individual minds impulsively use to create identities, the brain selling parts of experience to different selves in different moments.
Smith knows that identity is a commodity, to the self and to the public, and that diversifying how the mind manipulates signaling from language is a way to draw attention to surprising, sometimes frighteningly detailed experiences about the impulsivity that all clear and ordered thinking originates from — in Touché’s case, with words that fluctuate grammatical positions during the poem in beautiful and completely Smith ways. These poems care about how our corruptions reason with each other, big and incredibly small, and how we distance ourselves from some by usingothers so that we can tell the cognitive stories of certainty and apprehension, and once again seem to understand a little better and a little more and maybe again, later.
Jocelyn Saidenberg's 'Dead Letter' and Brandon Brown's 'Top Forty'
What are the ethics of citation? Don’t all poems enter into the cacophony and babble of “the great conversation,” or to mix metaphors, that river of text, of jetsam and flotsam we all swim in and against? Still, to take up a gentle anachronism, we might ask, who sits at the table, and what is the etiquette of the host? How do you turn to your citation-guests? What do you offer? Two recent books, very different in subject matter and affect, take up this question — as both are explicitly addressed to other work(s) of art, inviting them, as it were, to the table. These reflections were first written on the occasion of hosting Brandon Brown and Jocelyn Saidenberg in Toronto at a reading of the Contemporary Poetry Research Group, organized by Mat Laporte, navigating through the tricky and wonderful territory of hosting and guesting: intimacies and disappointments, a stopped toilet, a rainy day, and a dumpling feast.
Dead Letter is a kind of rewriting of Herman Melville’s strangely opaque short masterpiece, “Bartleby the Scrivener: A Story of Wall-Street.” To remind you of the plot in a nutshell: it is a story about Bartleby, a law clerk whose main job is to recopy documents. One day he is asked to work and says that “he would prefer not to.” The rest of the story is about the narrative and metaphysical consequences of that refusal. Top Forty is also an extended critique, an ekphrastic meditation on pop songs, proceeding from the fortieth song to the first song on American Top 40 with Ryan Seacrest, September 14th, 2013.
In his last poem, Brown refers to “the long history of artists repeating, recycling, reusing other artworks in order to become less confused about their own art” (135). More words for artistic recycling: allusion, intertextuality, ekphrasis, rewriting, anxiety of influence, fan fiction, appropriation, translation. This recycling can read like mastery: I know you, pop song, Grecian urn, autopsy report, better than you know yourself! I can explain you, I can capture you, I can pin you down, boil you up, and render your essence. I can make money off you. In the same poem, Brown talks about a specific kind of mastery: “the long history in the US of white appropriation of black art, which regularly elides the visibility of that appropriation” (135). Together with this problematic implication of mastery, there’s also a sharp kind of sense of loss that lingers around the edges of these artistic projects. Anxiety that it won’t be as good as the original, that the copy can never be as vivid as the real thing. Poems are never as colorful as paintings, never as fun as a song that makes you want to get up and dance.
Both books take these two dangers into account as they proceed — but their main business is neither mastery nor loss. It’s something else, and I’ve been trying to find the right words for it — alchemy, making the space bigger, redeeming the sparks, if you want to get all Kabbalistic about it, or to say it really simply:love.
So let me be a little more specific. Melville wrote his story from the point of view of Bartleby’s lawyer-employer, and Saidenberg’s first big shift is to give Bartleby a first-person voice. However, in Dead Letter we still don’t get the exposé, the untold adventures of Bartleby, which would help us resolve the opacity of Melville’s text. Rather, Bartleby’s first-person narrative actually recopies many of Melville’s words; Saidenberg is more aligned with the job of scrivener than author, copying Melville’s words into her own text. Besides copying his lawyer’s documents, Bartleby is also given the task of proofing his work and checking the accuracy of his copy. In Dead Letter, we ourselves are also turned into these copyeditors/scriveners because we end up comparing the Saidenberg and Melville texts to each other, looking for discrepancies in the copy.
I’m writing this introduction surrounded by screens and by texts, sitting in a small office. I just read a piece in McSweeney’s on the snake-fight portion of your thesis defense. It was pretty funny. My phone beeped. I’m chatting with my partner about movie tickets while at the same time watching a video without sound of masked Israeli soldiers waking up a Palestinian family at three a.m. to ask their kids if they throw stones. Reading Ron Silliman on Kenny Goldsmith, Stephanie Young on Kenny Goldsmith, photos from National Puppy Day, apologies from the Israeli left for not winning the elections, a woman beaten to death in Afghanistan, advice on how to give away fares with your metro card on the new York City subway — this is the place we all live in, gorging all day on text, hemmed in by text, all of us like Bartleby hunched over his copying.
And yet something happens to Bartleby’s stifling geography in Dead Letter. It’s all about the accumulation of tiny transformations. Saidenberg’s Bartleby pushes at his text, moment upon moment of heavy lifting, hard labor (as Christian Nagler describes it in the afterword), until he cracks it open, until the paltry life Melville has given him is made wild, and the chambers seem to reveal a hidden Atlantic ocean inside them. For example, in the Melville story, the lawyer describes his claustrophobic Manhattan offices: one window looks out onto an air shaft, the other window has a brick wall for a view:
Owing to the great height of the surrounding buildings, and my chambers being on the second floor, the interval between this wall and mine not a little resembled a huge square cistern.
More or less the same text is copied into a prose-poem Saidenberg calls “Our Habitats.” Listen to her lines, or to her Bartleby speaking:
the interval between the chamber’s windows and this wall not a little resembled a huge square cistern, from which in a pastoral scene, a shepherd might water his flock (25, emphasis mine).
When Bartleby is given a voice, our spatial imagination expands a little beyond the lawyer’s chambers — the suggestion of water, sheep, the enormous care taken by shepherds, the meetings that can happen at cisterns. There’s something deeply ethical about this act of cohabitation with a text, with a character, which is also a function of spent time; this is not a dashed-off copy, but the most careful years-long record of scrivening.
Perhaps because Bartleby is so lonely in Melville’s story, I tried to think up literary relatives for him: Shakespeare’s Cordelia, who wants nothing from King Lear; Kafka’s hunger artist, who will fast until he dies. As I read Dead Letter, though, I came to relate Bartleby to one of the most vivid of biblical characters, preserved in the amber of the so-called dead letters of the Old Testament. Part of Dead Letter’s alchemy is to make you feel that all of that richness of Bartleby’s inner life was already in the Melville text; you just have to be looking really closely. You have to really devote yourself to the language, to cling and to cleave. Jocelyn Saidenberg reinvents Bartleby as a figure of cleaving, who devotes himself to his lawyer and his refusal. In that sense, I think Dead Letter gives Bartleby another literary relative — or maybe she was there all along in Melville’s biblically haunted text — and that is Ruth, who loses everything in a famine, but queerly cleaves to her mother-in-law Naomi, and in her persistent cleaving becomes a figure for redemption.
Flickers of redemption can be found in the most unlikely places: in addition to being about one week of top-forty pop songs, from “Take Back the Night,” to “Blurred Lines,” Brandon Brown’s Top Forty is also about Icelandic epic, the great advantages of baths, addiction, political strategies, how you know things, movies from the eighties, death, the end of the world, capitalism, and friendship. It is also about time, but it’s not elegiac about the ephemeral nature of pop (and poop) and fashion and bad movies, as the blurred childhood photo on the front cover might suggest. Well, not only. In summoning up these ephemera, the stray thoughts you have while you pee, the things friends say to you, little vanities, crumbs of philosophy, I think Brown is doing something with a bit more of a kick.
Ok, well, I’m just going to say it: in Top Forty Brandon Brown is “seizing up the past as an image that flashes up at the moment of its unrecognizability.” That’s from Walter Benjamin, who also says “Fashion has a nose for the topical, no matter where it stirs in the thickets of long ago; it is the tiger’s leap into the past.” What Benjamin is describing is the task of being so deeply inside the present moment, in fashion, and architecture, and cafés and the clichés of pop music, really immersed in it — in what he calls now-time — like putting your whole body into a warm bath — that you can see something important, something that will make the continuum of history explode. It’s flaring up and flashing by, so you have to catch it.
Benjamin’s metaphor always reminds me of the anxiety you get at a sushi-boat place when you see something you really like going by but you don’t get it in time, but this is happening about five times faster, and the little plate has the meaning of life on it, or at least a message from your long-lost lover. Brown’s trying to crack it open, and the only way to do this is with devotion, a shipwreck that comes from refusing to abandon the gaudy, boozy party-ship. There are moments of exquisite irony in applying philosophy and grammatical analysis to these songs, but even here Brown shies away from mastery, reminding us “I’m not just taking a cheap shot at Macklemore, / I’m implicated in this totally, as you know by now” (81).
In Benjamin’s famous fragments on the concept of history, he addresses the task of the revolutionary historian who must reveal the histories untold by the winners. Well, that’s not quite what’s happening in Top Forty, which sometimes reads as an address to a musical version of the dollar store, full of desirable plastic. But Brown subjects this plastic ephemera to a kind of rigorous, radical, and revolutionary philology, in the sense of the love and friendship at the basis of the logos.
Let me quote an example of this revolutionary philology in full. In discussing Ice Cube’s metrical innovation, he says, “it is an exemplary instance of very regular measures surrounding quick tribrachs of hurtling syllables, broken up by the lightest stresses, light as a mosquito’s proboscis” (135). Brown’s precision about language, about metre, is mixed with a precision about affect, about the touch of language on the body, which is itself a swoon of a sentence, a sweet and heady cocktail. But it is also, finally, a generous and humble hosting of Ice Cube’s oeuvre. In Top Forty Brandon Brown is throwing a philology party, and you’re all invited to drink and be merry and break open the continuum of history.
1. Herman Melville, “Bartleby the Scrivener: A Story of Wall Street” (1853), 5.
2. Walter Benjamin, Selected Writings Volume 4 1938–1940, trans. Edmund Jephcott and others, ed. Howard Eiland and Michael W. Jennings (Cambridge, Massachusetts and London: The Belknap Press of Harvard University Press, 2003), 390, 395.
On Marie Buck's 'Portrait of Doom'
In a year when the politics of contemporary experimental poetry have come under renewed scrutiny (to put it mildly), Marie Buck’s new book, Portrait of Doom (Krupskaya, 2015), is timely. It’s a meditation on our contemporary political economic situation that refuses the temptation of leftist sigils, Invisible-Committee-light jargon, and ironized hysterics. Instead Buck roots her poems in a more elusive and spectral discourse that better captures the alienation, strangeness, and complexity of actual life within the folds of a collapsing neoliberal world order.
Portrait of Doom is, for all intents and purposes, a book of political poems.
But at the same time, it’s not.
It’s a difficult book to get a handle on. The political signifiers and discourses within Buck’s poems are not static, unidimensional referents. Instead they are radically overdetermined, rendering an intimate lifeworld that, while not exactly realist, has the same texture and nuance of realism in that it indexes the fragments and relics and detritus of the real world only to overcode and mythologize them.
Take, for example, the poem “Pain Funnel,” the syntax and diction of which act as something of a skeleton key to Portrait of Doom’s intersection with discourses currently at play in the most deranged crevices of the information superhighway. On the one hand, it’s a fairly straightforward poem — a conceptually driven list poem of phrases appropriated from the website of some scam private college. The language is depressingly mundane and familiar as it moves across various pithily-worded categories of social position and action, from “Welfare mom with kids” to “pregnant ladies,” “low self esteem” and “low-income jobs,” to generic queries such as “Tell me more about that,” “Have you tried to fix it?,” “What has it cost you?,” and “Does the prospect have enough pain to qualify for the next step?” before ending with “Reality check! So why haven’t you taken these steps yet?” — a question at once aggressive and rhetorical (27–28). The “Pain Funnel” of the title leads invariably to the “reality check” in the final line, illuminating the various meanings of that latter word: check as in an examination, but also a restraint, a curb, a control on the addressee’s actions, and also a bill or promissory note, but one that can neither be cashed nor paid in full.
The language the poem appropriates is familiar, and alludes directly to a world that is immediately recognizable, one that we, in fact, inhabit — a world defined by a series of increasingly grim or desperate social categories that get rerouted through the logic of neoliberal economic formations, an assemblage that is itself in a prolonged state of crisis and collapse. If the theory of interpellation still holds any water at all, “Pain Funnel” shows us how the discourse of economic opportunity — of vitalism, of affective labor, that by-your-bootstraps-on-steroids ideology that defines our current conditions of social being — can narrativize and, hence, define a subject’s place in the world.
But Buck’s poetry doesn’t promote a politics of revelation, a political strategy held, perversely, in common by both conceptualism and the political lyric poetry of the radical left. There’s a world-building function to Buck’s poetry that gives it a serious affinity with the project of science fiction as Samuel Delany understands it, which is to create fictional worlds that refract and clarify our own through a fantastic defamiliarization. For Delany, all writing is inherently about the present, whether it wants to be or not, the minimal difference being that some works recognize this capacity of language and thus use it to maximum effect. Portrait of Doom is one of those works.
The basic strategy of the book: Buck takes the language on display in “Pain Funnel” and reworks it into a sheer hellish miasma of a world, which we are thrown into in the first poem of the first section of the book, “Collapse of Death,” a pastiche of the sort of autobiographical snapshot poem that old mummies might have written back in the stone age:
I crawled out of a spider hole into a fucked up kind of youth.
My parents were fucked up
and my school was kind of fucked up
and my left eye ticked and my ankle hurt.
I felt my soul withering into a tiny shrunken system
but I wore a pin that said fuck the system
and I drilled the bone out
till I deadlifted unimaginable weight. (19)
There is nothing strictly confessional about the work, and any sense of the “personal” is safely obscured by Buck’s preference for both the generic, sometimes-bubbly-sometimes-affectless discourse of web culture, and for jarringly paratactical line breaks, here shifting registers from the angst-fueled rhetoric of a teenager to, in the final couplet, something of a degenerate epiphany — if by epiphany one means “extreme bodily mutilation,” which I do.
The final lines, then, come as a parody of the breathless enchantment with the mundane and trivial that makes up so much mainstream and MFA lyric poetry. But one of the interesting things about Buck’s work is that she’s not interested in the total negation of the lyric form in the mode of various schools of language and postlanguage, conceptualisms and postconceptualisms, but instead works rigorously within this mode. So to say that this poem plays on the contemporary lyric is not to say that Buck rejects that form so much as to observe that she doubles-down on it, opens it up, and recharges it. Just as the speaker of this poem “drilled the bone out,” a feat that allows her to lift a shit ton (technical term) of weight, Buck’s juxtaposition of mundane diction and syntax with grotesque imagery creates genuinely strange associations that reanimate the burnt-out corpse of language. But like any reanimated being — corpse, head, language, dead pet — what is brought back is changed, changed utterly.
I know for a solid fact that Buck is from rural South Carolina, so it’s more than a little autobiographical that the world presented in Portrait of Doom is a backwoods high-school dystopia whose contours most closely resemble the rural existential horror of Gummo (Harmony Korine, 1997). Except in Buck’s world, you are the dead cat getting whipped. And also the person whipping the dead cat. And the whip. Like Gummo, the world of Portrait of Doom is a world of contradiction, disgust, and naive fascination. The deeper into this world you go, the more sinister it becomes.
And also just like Gummo, Portrait nestles itself awkwardly inside the folds of that overdetermined category of the bildüngsroman. Though not traditionally narrative, the poems follow an arc as they slouch through the developmental wastelands of maturation, illuminating a coming-into-self-hood in a world sick and brutal to its very core, and entered into via a language both exhausted and hollowed out but, at the same time, crackling with the febrile energy of total rot. Buck’s world is entropic, but it’s only in the decrepit cesspools of daily life and language that one finds a faint glimmer of the utopic.
But that’s just life in the anthropocene, baby, a world filled with flattened yet distorted stock characters such as “the banker,” “the cop,” and the mysterious “Kevin” who has unclear motives but is certainly up to no good if you want my opinion. They operate not so much as characters but as types, whose actions are both familiar yet bizarrely rendered, as in “Feathery Shapes in the Rock Pile”:
On my face sits a stain:
All move me along
to the liberty of horrors.
I had to work very much
and very hard.
The sweat was running down my skin,
my hand was shaken
by the extremely decaying body. (54)
The syntax and grammar of the familiar and the mundane reality is present, even as it is slowly unraveled, made strange, not just through reproduction but through transformation, a potential unlocked by the “liberty of horrors” and building toward the anguish of the stanza where Buck writes,
No, fuck, I’m weeping
because I live in a cage
and cannot deliver myself. (55)
It all builds up to a final stanza, in which the speaker finds some sort of perverse freedom within confinement:
I was dogged like a dog and
handed myself over
to the only digger that helped me
in the shimmering shallows
I rubbed and rubbed. (55)
The speaker’s freedom here takes the form of onanistic liberation, a carnality that does not even appear pleasurable, merely desperate. The speaker of this poem actually does get out of that cage later in the book, in the poem “Dark Dungeons,” but it’s a short-lived victory at best:
It worked! I’m free, I’m like everyone else now!
Then, come, join us, join the rebellion!
Before I decide what to do with my life, I must first learn to
be alive. (87)
Sure, this is obviously a send-up of wishy-washy, self-centered, New-Age liberalism, but it’s also the author castigating herself. After all, what can be more complicit and consistent with the age of “care for the self” than writing poetry? The behaviors learned while imprisoned are not so easily unlearned, and the book’s narrative arc, its bildüng, hinges precisely on this attempt to escape from the prison of the body and its narrow pleasures, and an attempt to expand and explode them in utopic, even revolutionary, fashion.
Indeed, despite the grotesquerie and horror of much of the book, Buck doesn’t leave things in a state of nihilistic despair. Even when these poems are at their most sinister, there is still something strangely utopic embedded within them. The book ends on just such a tenor when, in “I’ve Got a Few Tricks Left,” Buck writes:
I ate through
your dried skin
until your poison
hit my guts
just as I
my odd tastes
opening my mouth
to the clouds. (113–114)
Bodily mutilation, mutation, affect and intimacy, magical realist imagery, a strange syncopated rhythm to the syntax — whatever you want, this poem has it. The myriad images, which are illogically connected to begin with, ultimately unfold, deconstruct, and transform as they progress deeper and deeper down into the mire of the fantastic. It’s at this lower level, in the truly terrible and profane — that moment when “your poison / hit my guts” — that Buck gestures toward some form of radical uplift, which is the very taste of the poison inside one’s own body “opening my mouth / to the clouds.” The deepest, gnarliest level of the self ends up “opening” skyward, a gesture indicative of the aesthetic and political strategy of the entire book.
Let me explain. There’s a relatively recent, relatively mainstream horror movie that maybe some people have actually seen, called As Above, So Below (2014). It’s about a graduate student carrying on the research of her deceased father by attempting to locate the philosopher’s stone, a magical amulet that medieval alchemists believed could turn any substance into gold. Or something like that. The point is, she thinks this philosopher’s stone is hidden deep in the Paris Catacombs, and to get there she enlists a motley crew of club-based urban explorers. There’s a cave-in, of course, and they end up in a part of the catacombs that is unexplored, rumored to be cursed, haunted, taboo to enter, etc. All this, as it turns out, is true, and they soon find themselves in a house-of-horrors mirror world, acting out their childhood traumas, past misdeeds, and other tragic events from the past in a spectral, nightmarish fashion. But — and this is crucial — they can’t just go back up and out of the abyss. They have to keep going further in to get out. It’s not until they reach the very deepest level of the catacombs that they finally find an improbable manhole cover and climb through it. The camera pivots, flips upside-down, and there they are, on a busy surface street directly in front of Notre Dame. The tagline for the movie is “The only way out is down.” The only way to escape the hole they are in is to sink further into it, to ride that trolley all the way to the end of the line.
Portrait of Doom functions in a similar way. The familiar surface of perfectly constructed lyric poems generated by or modeled on the equally familiar discourse of search engine results gives way to a churning abyss of horrific imagery that only becomes more unsettling and nightmarish the deeper down into it you go. It’s terrifying and alarming, yes; it’s profoundly unsettling, true; it’s sick and twisted and doesn’t provide any clear answers to any problems, of course; but it doesn’t turn away from these difficulties either. It enters fully into this perverse and unsettling world. And while looking the horror of austerity capitalism in all of its brutality and violence right in the face by crafting beautiful yet genuinely strange poems may seem like a form of minor politics, it is also probably the most that we can reasonably ask of any art at this point. Or, as Buck puts it, better than I can, in a line that it as poignant and small as it is #acab,
The new world is made of the old world,
the small stretch of the cat as it confronts the police. (43)