Loosening linking

An introduction to Jordan Scott



Stephen Collis and Jordan Scott

Coach House Books 2013, 144 pages, $24.95, ISBN 978 1 55245

What follows is an introduction to Jordan Scott’s reading/screening at the University of Georgia on Wednesday, September 24, 2014. Sponsored by the creative writing program, the event was held at 7 p.m. in the Lab Room at Ciné, 234 West Hancock Avenue, in Athens, Georgia. Earlier that afternoon, Scott had visited Andrew Zawacki’s advanced undergraduate workshop “Graph & Photograph,” whose twenty-one students interviewed Scott about Decomp.

I hope the Coach House Books editor, Alana Wilcox, won’t be angry with me if I tell you that my copy of this book, Decomp — coassembled by tonight’s guest, Jordan Scott, and activist writer Stephen Collis — arrived damaged. Pages 90–105 are missing, while pages 113–128 appear twice in quick succession. Correctly divvied into five chapters, but with no chapter four and a pair of chapter fives, the volume — in which its authors claim, “Our understanding is at or about limits” — is at once too little and overmuch. Coach House replaced my incomplete, excessive copy with a correct edition, but I wonder whether the altered version isn’t the truer account, given the obsession in Decomp with validating what’s written “rongly,” and with tracking the “erritory.”

One chapter erased, another repeated. What do we call inadvertent or aberrant repetition, if not a stammer? Scott’s second book, Blert, enacts a poetics of the stutter as a deeply somatic musical score that wrestles with language as recalcitrant, sinewy stuff. Replete with tongue twisters, plosive riffs, pronunciation calisthenics, fables about foibles in speech, and other outtakes of glottal spelunking and gobbledygook, Blert is at once an experiential pressure applied to the famous Freudian compulsion and a staccato elaboration of projective verse. Decomp, on the other hand, traffics in the irreducible and unrepeatable. Set in five distinct biogeoclimatic zones of British Columbia, Decomp is premised on site specificity and insists that the natural world is “unre able,” a broken term that suggests the earth is unreadable, unreifiable, unreproducible.

In the spirit of Sir George Airy, who established the modern Prime Meridian at the Royal Observatory, Greenwich, in 1851, Collis and Scott geotagged the spots where they placed each of five copies of Charles Darwin’s On the Origin of Species, whose deterioration they went back to document a year later. Rather than writing about nature, as Darwin did, they let the natural world rewrite the books. Their project is less aligned with Kenny Goldsmith’s “uncreative writing” than with an outsourced creative unwriting, whereby a quintet of distinct biosystems becomes the catalyst to an elemental misprision, subjecting the volumes to the very same “natural selection” their author had proposed. This mulching of the text is all the more ironic — or appropriate — given that Darwin himself was known to tear out book pages that didn’t interest him, so he might keep the portion that did. Decomp reminds us that all writing is a species of ascesis and extraction, of erosion if not erasure: a violent cutting away from the saturated, recombinant fields of language and literature every last word and idea and form that is not the thing you’re trying to say.

That creation begins in destruction is evident in the chemical process of photography, where developing a negative means removing light-sensitive silver halides from film. Even as the digital color images in Decomp testify to the unnatural tech selection that has all but eliminated analog photography, they witness the gradual disappearance of humanity from the scene: the death of the author, certainly, and the first-person I, “only / water and / syllables giving way.” A celebration of print culture in our era of Kindle and Kobo and Nook, Decomp is also an elegy for the book, as the “leaves” of a work titled Origin return to the very trees from which they came.

Throughout the book, Scott and Collis reprint what they can discern of the still legible passages of Darwin’s text, after it’s been exhumed. Since its pages are rotting, torn, smeared, occluded, or otherwise fractured by the weather, the authors also provide what they label a “Gloss.” We can’t help but hear inside that moniker, of course, the word “loss,” and indeed the greater part of the Darwin has been effaced, leaving Collis and Scott to invent — or, as it were, translate. Or even to speak in tongues: the term “gloss” is from the Greek glossa, for tongue or language, and Decomp is arguably an inheritor of what Frederic William Ferrar, in 1879, first called heteroglossia. While removed from a Pentecostal or Charismatic context, the book has been nonetheless written by a host of friends and family members: Ken, Pauline, Caroline, Summer. “We are porous,” the book tells us. Allusions to “the with-me” and “with-us” bespeak a society constituted by the mutual exposure of bodies, by opening our corpus — skeletal and scriptural alike — to others, and evoke the beautiful, fragile caring so crucial to a community in which one’s “own” death, so called, in fact belongs to everyone except the one who dies: “stay together,” Gary Snyder implored, “learn the flowers / go light.” With salal and kinnikinnick, Scott and Collis are among those children who have honored “For the Children.”

Within the speculative gloss of Decomp we also see — just a letter removed — “glass,” which may put us in mind of the microscope, the museum vitrine, or the documentary lens. Even the realist artist’s mirror is relevant here, since it reflects an object, but only in a backward way. Furthermore, a reader attuned to the literary theory that aerates the book will look at “Gloss” and also think Glas, the title of Derrida’s 1974 hybrid that put Hegel in one column, Genet in a parallel row, and figured authorship not as a static monolith but a dynamic, conjugal relation. The word means “bell” or “klaxon,” as if a bicolumnar Collis and Scott were honking to one another, rather than conversing per se, across the proprietary zone of the signature; as if both of them were calling across history to Darwin on a far shore; and as if Nature were trying to maintain some distance from a book about Nature, even as their differences weaken with the decay of each— what Decomp calls a “loosening linking.” Or maybe the glas of Decomp is most urgently understood as a siren or blaring alarm, to warn us we’re heating and pillaging the earth at an unsustainable, irreversible pace. (It will be interesting to hear Decomp this evening, just three days after the People’s Climate March in New York. Stephen Collis was among the 400,000 who gathered at the largest climate protest in history.) Derrida took his title from Bataille’s poem “Le Glas,” which in turn had been drawn from a Mallarmé lyric, “Aumône.” Consistent with that praxis of relay and semi-borderlessness, the word glas is intriguing — and remarkable in tonight’s setting — not least because its singular form is identical to the plural.

Behind any coauthored project there lurks the question of labor. Who did what or how much, which words issued from whose mouth? And behind the matter of labor’s division resides a curiosity about how the relationship went — was it symbiotic or parasitic, collaborative or contentious? These are central provocations regarding social dynamics and economies of production that Decomp extends beyond the narrow confines of the literary. Collis and Scott stage a critical conversation about First Nations land rights and second-growth forestry practices, about third-stage global capitalism and the nearly invisible strictures that finance seems to have always prepared in advance for everything we think and say and do. If a labor of love, as they say, this is foremost a book about loving laboring, a work about the essential work of unworking. Whistled in what the authors call “forest language,” Decomp is a new wave work song, “in the service of the soil,” a choral chord in “a struck opus of beings.”

Please join me in welcoming — one of the nicest people on the planet — Jordan Scott.

Poetics of critical cartography

A review of Sebastian Agudelo's 'Each Chartered Street'

Each Chartered Street

Each Chartered Street

Sebastian Agudelo

Saturnalia Books 2013, 80 pages, $15.00, ISBN 978-0-98133686-9-4

Each Chartered Street is a critical cartography of the poetics of space. The city of Philadelphia is the source of semiotics for this collection of poetry; this book maps, imagines, builds, and evokes the city as a city in its period of time. As a speaker with the eye of a Renaissance man, Agudelo captures contemporary Philadelphia and remixes the everyday of its citizens, neighbors, commuters, students, children, and families. What does it mean to observe and document a city in context, within the bounds of its own time, conditions, or trends? And what occurs when we are guided by an attentive, East-Coast flâneur who records parts of the town through poetry?

In three parts, Agudelo skillfully interprets the present day as history and everyday people as subjects through a documentary poetics. In the style of a teacher-philosopher flipping through various thoughts while sauntering down the sidewalk, riding the bus, or driving past pedestrians, Each Chartered Street joins today’s ways of documenting and seeing with documenting and seeing as a semiotician, of sorts, in search of and in order to strengthen the power of inhabiting a place.

In the eleven-part long form poem “Commute,” an amalgam of teenagers and young adults, commuters, and blue-collar workers make the place and make up the transit. The experience of coming into contact with such heterogeneity posits the speaker’s musings: “They want to know / what’s on the test, to go on to their lives, / pay tuition, wait tables, work for tips” (20). It is this exacting and beautiful attention to the ordinary that sublime moments take place. The speaker also discloses more particulars about an individual on their commute:

I’m not making him up,
just tallying the odds that last night’s pop-off
on Marion street might be the tattoo parlor’s
next job, just charting how wide or narrow
a semantic radius tells near from close (17)

The blend of experience, expectation, and code-switching chronicles “the now” as the artifact and “the observer” as the social anthropologist whose academic leanings are made apparent. Agudelo proves that history is present as it carries and moves forward — that it consists of the many moments on street corners, in neighborhoods, in seemingly random conversations with passersby and strangers just as it is a remembered and studied account of events.  

Agudelo’s diction reveals a multidimensional, cultured, and wise perspective. For instance with the poem “Corner”:

What does Coetzee say? In a time out of time,
at either side of the divide you’ve got children
of paradise, fresh off swimming lesson, riding, ballet,
soft as putti, shinning with angelic light, fenced in (32)

The activity captured in these four lines weaves pieces from literary, journalistic, and historic nuances. If the readers joined the speaker in standing still and watching the neighborhood pass by, the community becomes busy and comes alive. Furthermore, the body and the environment are privy to the design of the metropolis;, that is, readers are gestured by the speaker zoom in on and take up space in the city, too. Readers witness the soundscape of the block:

[…] a Chevy Impala coup —
detailed with racing stripe to match the neon
glowing from the undercarriage, rims spinning
to a distortion that gathers more momentum
every beat — is commandeered by a kid adjusting
his lycra du-rag in the rear-view mirror. (32)

The din can be part of larger space of the street, and it can be the focus within a cart of public transportation: “I drift to tinny hip hop. It sizzles / from the speaker of a clamshell phone” (16). Because the speaker is immersed in their thoughts, the orchestra of the city, and a divulging inlay, the reader becomes astute.

Each Chartered Street is living and breathing. The poetry is a place for people to dive in and engage all social layers. The language is in itself a trip that strolls. It is a world unlatched where the people are somehow linked. I recommend that readers spend time with each word, provocation, moment, and street.

Re(con)figuring the moment

A review of 'It's Night in San Francisco But It's Sunny in Oakland'

It’s Night in San Francisco But It’s Sunny in Oakland

It’s Night in San Francisco But It’s Sunny in Oakland

Edited by Otis Pig and emji spero

Timeless, Infinite Light 2014, 240 pages, $25.00, ISBN 9781937421052

What are your living conditions, do they feel stable?

Who do you consider your community, is it endangered?

“I do not want to convince you to do one thing or the other. I am trying to figure some-thing out” (Juliana Spahr).

Coming out of the atmosphere that gave fruit to the East Bay Poetry Summit, and released at the second, It’s Night in San Francisco But It’s Sunny in Oakland addresses the stressed, urgent, inexorable “now” of Oakland and provides a document of community on the verge. Of despair, of disappearance, of action, of cohesion, of coherence. Of falling, of flying? Is the form poetry? Experimental fiction? Inter-genre? We don’t know, who cares, it doesn’t matter.

As an object, It’s Sunny is equal to the test in the way it expresses the agility of the means we have, the robustness of available forms to respond quickly, usefully, beautifully to the requirements of the moment. The cover displays the handwriting of many of the participants transferred to a polymer plate, letter-pressed. Part hand-constructed, part rough, part glossy.

The table of contents is a roll call, names bright white on the black of the page, which nonetheless feels friendly, too, in its inverse relation to a rounded sans-serif font. It is part yearbook, altogether greater than the sum of pieces, showing living (poetry?) as organism, and all the hope and fear and friendship and fraught alliances of community and “community” drawn together under economic and political and interpersonal stresses. There are gentle moments in the uproar, critiques of the quietude, calls to violence, aesthetic experimentation. 

Many pieces address directly or elliptically the economic reality of Oakland and the Bay area, the urges and impulses there. Throughout, there are numbers, names, materials, photographs, price points, anxieties about the inevitable untenability of living situations.

The saying is urgent precisely because of the prevalence of not saying, because of the potential for nonrepresentation that obscures political reality. It’s Night in San Francisco But It’s Sunny in Oakland does discovery for a language that could learn again to signify. It comes out of a necessity of recording something that feels endangered, marked with precarity, a moment already at least partially over, coming as it does post-Occupy and in the wake of two authors represented within who have since lost or nearly lost their jobs ostensibly for participating in attempts to unionize a supposedly liberal institution.

Zoe Tuck brings avant-garde insistence on materiality of language and Steinian philosophical musicality to bear on pointing into the world again, a world which, precarious, demands indication. The influence of Lisa Robertsons Office for Soft Architecture seems also present:

Time may circle or spiral but one must eat and sleep
within four walls if one can, one must find a way of getting by
and this means a straight line to the right or East if you prefer,
where money gathers in vertical chambers

As Jack Frost says, “David said that is it not only overcoming the amnesia of the present, but the present’s hermeneutics, to which we are tasked as such slender archivists.”

But there is less of a unified goal here than suggested. Kate Robinson’s “Preliminary Pattern Study,” for example, is a particularly dense, knotty, and well-rooted example of visual poetry.

Many voices raised together are either chanting or wailing or song, and It’s Sunny is a bit of a chanty wail song. A music of divergent voices that provides some sanity in acknowledgement, comfort in conversation, relief in documentation, investigations into letterforms, a rhythm to labor by, to be honest with.

“We,” as in the “we” of the book, document as we goes, tentacled into institutions, homes, and provisional hidey holes wherever possible, whenever necessary, however it’s fun, a record of trying to hold hearts open in a deluge of news, of streets in conflict, before taking shelter in the quasi-hermetic private property of continuous basement shows, backyard reading series, rooftop gatherings, each other’s beds.

“It’s night in San Francisco but it’s sunny in Oakland” as a phrase remains somewhat opaque, object turned icon, discovered under the couch a week after the party ended. Pieces, at times, written for or between friends, may with distance lose and gain powers of signification. In any case, one enjoys being whispered to.

As a collection, it is messy, alive, unmannered, sun-soaked, salty, smoking, wrapped in caution tape. Of the moment. Of the moment of last summer. Of a moment that feels like it will always feel like last summer.

“We,” readers, are invited to be stitched in. The phrases, under-over-through, stitch us.

Antonio Gamoneda and the ontology of disappearance

A review of 'Description of the Lie' and 'Gravestones'

Description of the Lie (Descripción de la mentira)

Description of the Lie (Descripción de la mentira)

Antonio Gamoneda. Translated by Donald Wellman

Talisman House 2014, 166 pages, $17.95, ISBN 9781584980926

Gravestones (Lápidas)

Gravestones (Lápidas)

Antonio Gamoneda. Translated by Donald Wellman

UNO Press 2009, 158 pages, $18.95, ISBN 9781608010028

Rust is the color of disappearance, the deintensification of metallic solidity. Seen in a different slant of light, rust produces a reintensification of color in the meeting of iron and oxygen, the proliferation of autumn in a congeries of breath, moisture, and steel. On the tongue rust acquires a taste: the bitterness of a disappearance, an evaporation that leaves behind the strange piquancy of material erosion. In Antonio Gamoneda’s Description of the Lie, rust invokes the beginning of a precipitous, painful knowledge, a forgetting that paradoxically initiates a splintering of presence into prismatic refractions that call attention to time’s invisible phenomena:

Rust alighted on my tongue with the taste of a disappearance.

Forgetting penetrated my tongue and I had no recourse but to forget,

and I accepted no value other than impossibility.[1]

Rust in this sense leaves a taste of forgetting, or the sight of “a calcified boat in a country from which the sea has receded,” leaving only the impossibility of a sea, a lost remembrance contained in the sight of cuttlefish bones and striated canyon walls, a place evidenced by an illegibility of ruins. To paraphrase a Deleuzian maxim, the pursuit of the impossible occasions a new set of possibles, new forms of description. Yet taste and sight do not predominate in Description of the Lie so much as does aurality. Absence, after all, is articulated by the optical “lack of many a thing … sought,” a remembrance of things past which, in Shakespeare’s original formulation, “drowns an eye” (in tears, but also in a cognitive blindness) and becomes absorbed in sonic traces at the “expense of many a vanished sight.” Gamoneda does not see (he cannot see what is no longer there), but he listens:

I listened to the surrendering of my bones being deposited in rest,

I listened to the flight of insects and the retraction of the shadow
               on entering what was left of me;

I listened until truth ceased to exist in the space or in my spirit, 

and I was unable to resist the perfection of silence.

When the Spanish Civil War began in 1936, Antonio Gamoneda was only five years old. He had lost his father, a poet, in 1932, inheriting only his name and spiritual vocation, and had moved from Oviedo with his mother to Leon, a permanent locus in the poet’s heart and mind, in 1934. Gamoneda’s career as a poet is marked by silences and disappearances. Born into war, he came of age during the Franco regime, a period given over to parochial fear, ideological repression, sudden incarcerations and executions, and the eerie nightly sound of moans “through the belt of poplars” (105). It was an historical necessity that Gamoneda’s poems would be called upon to account for death’s force and omnipresence (“la poesía es el relato de cómo se va hacia la muerte”).[2] Under such ominous conditions, language for him devolved into a game of chutes and ladders, truthful lies and fabricated truths, because, as he writes in Description, “all the while torture has made a pact with words” (9) and those who “learned to travel with their gag … were more clever” in “a country without truth” (21). The independent poet’s educative process in Francoist Spain was hence a gradual and agonizing ritual of instrumentalizing silence, exile, and cunning (to borrow Joyce’s famous cri-de-guerre). 

The 1950s staged a decisive moment of outgrowth for the young poet. La tierra y los labios (1947–52), unpublished in his time but later collected in the anthology Edad (1987), signaled the burgeoning of a poet still influenced by the prosodic and philosophic stylizations of the Generación del 27. Sublevación inmóvil (1960), his first published book, advanced this poetics, only this time informed, as the title indicates, by an inner revolt brought to immobility by social repression; its method of rebellion was essentially a hermetic one orientated around surreptitious metrical strokes and the capture of “the hard, undeclinable / material of lightning.”[3] By the 1960s, however, Gamoneda’s hermeticism achieved a “perfection of silence” so total that, though he continued to write extensively (the work of this period would be later collected as Blues Castellano [1961–66], published in 1982), he would not be able to put out any major book for nearly seventeen years. Francoist censorship instigated an intellectual crisis: Gamoneda’s poetic had outgrown its earlier agnostic permutations, and his poems could no longer avoid a direct and battered denunciation of the violence and social reality that contorted the Spain of his time.

It wasn’t until Franco’s death in 1975 that Gamoneda boldly returned to literary life after an interminable absence — the disappearance of the physical embodiment of Francoism propelled him to stage his own reappearance as an unshackled poet. In 1976, faced with a dire urgency for cathartic expression, Gamoneda composed the entirety of Description of the Lie in a radical poetic where, in translator Donald Wellman’s words, “white space is crucial” and in which lyric voice “emit[s] flashes of violence and unexpected tenderness” (3). Description not only formally “represents Gamoneda’s poetic language at its most intense pitch,” but it also symbolically marks the decisive break with Spain’s tortured past that proved capable of articulating a language of mourning for its numberless disappeared and muted dead. 

We can read the opening of Description (which I’ve quoted above) as an inverse poetic invocation; in place of an articulation, we listen to a silence that beckons with the slow palpitant force of a thousand scattered breaths resurfacing in a slow oxidation. The rust on Gamoneda’s tongue is the accrued rust of many years of censorship under Francoism, but it’s also the rust of the old aesthetic vehicles of modernismo that have given way to a stranger and crueler beauty, a beauty grown from the verbal decay of systems. Invocations “have returned like inevitable lichen” in the undergrowth enveloping this decadence. Awakened from an ideological slumber of seasons (“For five hundred weeks I have been absent from my intentions, / interred in nodules and silent under the curse.” [9]), Gamoneda plunges into the soil of natural processes and sensuous operations, down in the undergrowth beneath graves marked and unmarked, in those patches of uneven ground feebly demarcated by hurried steps and bitter tears:

In this country, at this time whose grief is inscribed on gravestones of mercury,

I am going to stretch out my arms and reach into the grass, 

I am going to slip into the density of the holly bush so you will warn me,
            so you will summon me into the moistness of your armpits. (11)

This immersion in the undergrowth narrates what Gamoneda calls “legislating in the negative” (13): that is, an inverse purity of heart that voluntarily reaches into the mud of the past and “smell[s] the testimonies of all that is filthy on earth” and “love[s] that which has remained of us,” the noxious white dust of incinerated bones, the terrified urine and feces of the assassinated, the hopeless question that asks: “what truth exists in the entrails of pigeons?” To legislate in the negative is to gainsay the truth or to betray it, to circumvent its will to dominate social reality and deny its vestiture of ideological commitment and logocentric binaries; it makes no “appeal to the truth because the truth has said no and made my body acidic,” and has made dross of the once ironclad belief in the sincerity of twentieth-century nationalist movements (“So was our age: we were going through beliefs” [21]). In lieu of the gross abstraction of positivist belief systems, Gamoneda rejects “truth” (a pliable object bent and unbent by machines of authoritarianism) and instead rests with his senses to the ground, immobile yet muscularly active, an animal whose “work is retraction,” a “retreat toward a maternal species” (21) that listens to silences and watches for the stealth movement of ants and sparrows, swarms and murmurs, the rhizomatic growth of molecular whispers. The rejection of the fallacious “truths” of human order institutes a converse acceptance of the essential openness and imperfection of the earth beneath, the rust and undergrowth whose silences speak.

Dirty, dirty is the world; but it breathes. And you enter the room
               like a shining animal. (15)

The work of retraction, this legislating in the negative, reduces the human subject to an animal, a zoon politikon (political animal) who at any moment can fall prey to the environmental hazards of pernicious ideological climates; but this animal reduction is also a defense against language because it restores a dignity to the being deprived of, or endangered by, its political existence (what Agamben has described as the homo sacer). Questioning the validity of language to procure fit solutions to the problems it poses and confronts (“What is truth? Who has lived with it without domination?” [23]; “The questions don’t exist in the language of suppression: everything is annulled” [49]), Gamoneda absconds from structuralist ideality and “stay[s] in the mire,” since “cleanliness is useless,” asking instead that we “take notice, all of you, of my slowness and the animal that bleeds so sweetly in my soul” (23). By design this is not a single animal but many; Gamoneda’s animality suggests a state of maternality that continuously expresses itself in packs, in swarms, in a mobile multiplicity that evades the deathstroke of static nomenclatures: 

I am being born as a different species whose exterior is livid. My animals
              are unfamiliar with the slenderness of your knives and there are
              numbers in my soul that I still don’t understand. (47)

Gamoneda’s version is no different from Deleuze/Guattari’s formulation: “Lines of flight or of deterritorialization, becoming-wolf, becoming-inhuman, deterritorialized intensities: that is what multiplicity is.”[4] Building from negation, Gamoneda embraces the lie as a counter to the regime of truth embodied by Francoist Spain — if truth is false, then the lie becomes truth — because each perfectly told lie nearly always multiplies into a pluralism, an opening of the field that self-multiplies into a rich undergrowth of possibilities. In short, the description of the lie wills itself into a vanishing, a disappearance of the lie, and the reappearance of a truth beyond truthfulness itself — in febrile wounds, in dessicated lips, in the crust of days spent under accusatory suns. In Gamoneda’s lyric, the more a thing is described — human, animal, hydrangea, the emptiness of a blood-streaked room — the more it rusts and breaks apart into concentric circles of a temporalized structure, a thing undone by time itself, in the hour of disappearances:[5]

Yes I found out about destruction and I fed myself on hidden grass
             and chewed my name and lived with the disappearances. (63)

* * *

In the epilogue to a recent Spanish reissue of Gamoneda’s subsequent book, Gravestones (also available in an exceptional translation by Donald Wellman),[6] Julian Jimenez Heffernan brings attention to “the animal depth” (el animal de fondo) at work in Gamoneda’s lyric.[7] Heffernan’s thesis that Gravestones (Lápidas, first published in 1987) is a book written not from the perspective of an animal, but by an animal itself[8] equally applies, as has been seen, to Description of the Lie. In both works, I suggest that this animal depth contains no face or surface, holds no object in view, arrives at no location, sniffs out no single meaning or entity; it is, to borrow (or, rather, mistranslate) a line from Rilke, more akin to “a breath concerning nothing” (Ein Hauch um nichts), or what I’d prefer to redefine as an objectless pneuma, a divine breath that does not repose or cease but continually respires and circulates, a pure voice that is both animal and animating. The lines from Rilke are familiar, the final two in the third Sonnet to Orpheus: “True singing is a different kind of breath. / An objectless pneuma. A Gust in God. A Wind.” Lines near the conclusion of Gamoneda’s Description remind me, in quick succession, of not only Rilke, but Celan too:

Lengthy hissings come from the courtyards. I listen until the most
              belated hour when the world is a cavity and the beauty of 
              adultery simmers at the bottom of the vessels of night.

So is the eve of a day. Milk announces morning.

Who has penetrated my ears? (141)

Wellman’s translative work here manages to recall Celan’s “Death Fugue” (Todesfuge): “Black milk of daybreak … ” (Schwarze Milch der Frühe … ). The double echo of morning/mourning operates in such a way that the reference, however fortunate or imagined, picks up on the unspeakability of the spiritual anguish and oppression endured in the prisons and concentration camps of fascist Europe. The cavity of the world, in any case, predicates this referential potential on a tortured background of sounds and voices, echoes in a chamber that penetrate the ear in similar fashion to Rilke’s “Oh great Tree in the Ear!” from the first Sonnet to Orpheus (“O hoher Baum im Ohr!”), around which “animals of stillness” throng (“Tiere aus Stille drangen aus dem klaren / gelösten Wald von Lager und Genist”). Gamoneda embodies these animals of stillness, wild voices centering on the centerless oblivion of death, channeling an ontology of disappearance that traces the “lengthy hissings … from the courtyards” back to the ones “prepared for the hour of death” (141). Pneuma, from the ancient Greek πνεῦμα (wind, breath, spirit), describes the act of this detection of objectless spaces and absent gravestones, the tracing of voiceless murmurs to which Gamoneda, in a depth of pure animality, gives utterance in a Shelleyan lyre-like lying:

… This incomprehensible account is what remains of us.
            Betrayal prospers in inviolable hearts.

The profundity of the lie: all my actions in the mirror of death. (Description 145)

If in Description of the Lie listening and voicing are the operative faculties (“escuché la rendición de mis huesos escuché la huida de los insectos … escuché),[9] then in Gravestones Gamoneda transitions to opticality and vision:

I saw the stigmata of lightning on still waters,
            augmentations haunted by foreboding;

I saw fertile substances and others that live in your eyes;

I saw the residues of steel and big windows for the contemplation of injustice
            (those ovals where phosphorescence hides) (23)

The “escuché … escuché … ” (I listened …  I listened … ) changes to a litany of “vi vi … ” (I saw … I saw … ), a crucial verb shift whose lucidity relies on an opening of the eyelids that had been closed in the fear and cowardice of Description of the Lie (ignoble traits which had, paradoxically, in a zone of betrayals, become virtues for survival). The pack of animals in Gamoneda having recognized and hearkened to the voices of the dead (“Each distance holds its silence, / headstones attended by animals that haul calcium until their death” [Description, 95]), the sculpting and erection of gravestones impinges on the pneumatic poet. This obligation to craft headstones where disappearances have been registered requires precision but also a sight that peers into animal depths, and an inward hearing that returns us to the rust of the tongue: “I hear steel simmer. Precision is dizziness. / Your hands open the eyelids of the abyss” (Gravestones 31). 

Each of Gamoneda’s gravestones is composed in the manner of a Rimbaudian illumination in which the seen exhausts the truth functions of language, instigating a radical transformation of lyric articulation. If “the tongue exhausts itself in truth” (33), then the eyes follow suit, learning to doubt the solidity of their seeing, trusting the rust rather than the steel, the fungal decay rather than the pure unmolested fruit. Yet the two substances, the November rust and the chronic steel, dependent upon an ontological shift from apparition to disappearance, cohabit a chemical and philosophic hypostasis. We return, again, to the Rilkean line (Ein Hauch um nichts), the hollow interior in which silence, the objectless pneuma, suddenly begets two corporealities, two tongues that simultaneously temporalize the becoming-animal and the zoon politikon, the birth pangs of speech and the decay of language, the rust on the abandoned blade and the cruel steel in the machinery of death.

In the hollow interior of God, oh living dove,
                I forced you to read the silence. And you glowed.

You are corporeal in two abysses,

blue between two deaths, two physical tongues.

Oh final dove, soon it will be November.

* * * 

All the animals join in a large groan. I hear old age whistle.

Maybe you think of disappearances.

Talk to me so I may know the purity of useless words. (Gravestones 37, 39)

Gamoneda, who stages a tenebrous reemergence to life in Description of the Lie, frames in Gravestones a full and lucid return to the joys and declinations of poetic language, one whose very objectlessness occasions the possibility of a new poetics for elegizing the disappeared.

1. Antonio Gamoneda, Description of the Lie (Descripción de la mentira), trans. Donald Wellman (Greenfield, MA: Talisman House, 2014), 5.

2. “Poetry is the relation of how one approaches death.” Antonio Gamoneda, interview by Francisco Martinez Garcia, “El poeta Antonio Gamoneda me habla del tiempo,” in Gamoneda: Una poética temporalizada en el espacio leonés (Leon: Universidad, 1991), 42–44.

3. My translation from the first stanza of “Sublevación,” in Antonio Gamoneda: Antología Poética, ed. Angel L. Prieto de Paula (Leon: Edilesa, 2002), 61.

4. Gilles Deleuze and Felix Guattari, A Thousand Plateaus, trans. Brian Massumi (Minneapolis: University of Minnesota Press, 1987), 32. Wellman also suggests that Gamoneda’s poetic is a line of flight that “enacts processes that place perception before meaning and in that sense has something to do with the rhizomatics of Gilles Deleuze and Felix Guattari” (2).

5. “The poem is a ‘lie’ unlike existential or socio-historical lies — the lies codified by conventional ethics — by virtue of an assemblage of formal, material features which constitute it as a ‘radical’ or ‘poetic reality.’” Daniel Aguirre Oteiza, “‘A Different Denial’: Politics and Poetics in Antonio Gamoneda’s Description of the Lie”; included as an afterword to Wellman’s translation, Description of the Lie (Greenfield, MA: Talisman House, 2014), 148–65.

6. Antonio Gamoneda, Gravestones (Lápidas), trans. Donald Wellman (UNO Press, 2009).

7. Julian Jimenez Heffernan, epilogue to Lápidas, by Antonio Gamoneda (Madrid: Abada Editores, 2006), 104.

8. “Lápidas ha sido escrito por un animal […] Gamoneda es una voz … Gamoneda es un animal” (Gravestones has been written by an animal […] Gamoneda is a voice … Gamoneda is an animal”): Julian Jimenez Heffernan, epilogue to Lápidas, by Gamoneda, 88, 95.

9. Quoted earlier as “I listened to the surrendering of my bones … I listened to the flight of insects … I listened,” etc. (my emphases).

Working in and out of labor

A review of Jill Magi's 'Labor'



Jill Magi

Nightboat Books 85 pages, $15.95, ISBN 978-1-937658-14-4

From the beginning mesmerizing repetition sequence of Jill Magi’s hybrid poetics-essay-fiction-nonfiction-poem-cycle, Labor is immersed in its title. Opposite of clichéd treatments of the subject, Labor is the real deal in its unconcealed embedding of the subject, so much so that the reader does not even notice such embedding. I thoroughly “got it” and was struck by the title living up to the name. Not because of doubt of the author — but because often a creative work purports to be about work — and it is — and it isn’t. Magi’s Labor lives and breathes it — fully on a poetic and activist level — through archival documents, real work experiences, fictionalized accounts, and poetry, while taking us on a journey in a key storyline (among others) about what’s now been called the plight of the adjunct.

There ain’t no separate-poet-writing-about-work here or the arbitrary distinction that occurs sometimes: drum roll please — we have here — a worker who is also a poet —whoo hoo — the critics sez. Opposite that classist stance, Magi and her work embrace and are the concept of labor from the often difficult to fully articulate position of being working-class yet (in all of this definition’s complexities) in the academy — and being in the academy often comes with the stereotype of the professor as the cool, all knowing, I-love-what-I’m-doing kind of portrayal. Among several storylines, the most prominent sections of Labor show the downsides of class-stereotyping and present a sharp investigation into the now big elephant in not only rooms, but buildings: the adjunct. The investigation of this view comes off subtly in Labor. From the quiet humiliation of being asked over and over “are you faculty?” (40) to simply take home a discarded wooden index drawer or to be told by a college president “there is no money for full-time jobs” (80), anyone who is an adjunct can attest to sulking feelings of cringe-and-carry-on.

This tragic (sic) of the adjunct is brilliantly told alongside stories from the “real of the archive” (as Magi notes in the acknowledgments) from NYU’s Tamiment Library and Robert F. Wagner Labor Archives, something which feels oxymoronic. My first thought is the janitors who have to dust and mop the archive space, in one of the most exclusive schools in the world. An archive dedicated to labor on a near top floor somewhere, quietly sitting there. Well. Magi was quietly sitting there and through her labor of research on labor, we learn: fiction that tells the truth, truth woven into fiction, lineages of past workers, and condescending (a la “are these for real”?) teaching guides (that Magi subverts), in addition to a primary speaker’s own tribulations with being “contingent,” a word I barely knew before I joined this work “force.” What a force it is, and isn’t, as Magi shows us how her speaker again and again is confronted with cancelled classes or nonrenewal of “appointments,” and survival strategies while teaching many students without a lot of stable resources like one’s own office and supplies. It feels fly by night:

“Are not able to offer” “next semester” “unfortunately due to” (35)

Which is how the lost narratives that Magi finds in NYU’s Labor Archive (it feels so strange typing that) feel, and then Magi grounds them and pulls them from their flying, and pauses for a moment in the clearness of day. We are given a meta-meta treatment of the archive’s treatment of real people who toiled, and in that meta-meta-ness we see how no archive could ever do justice to the struggle of the working-class, poor-working class, and laborer-class — shown by Magi in all its hypocrisy and truths.

A particularly affecting sequence involves the words “work” and “labor” broken down into phrases for bibliographic/card catalog purposes. Through the slow pull-out of phrases — “work … day as unit of”; “distinction between, and hobby” (9) and “its discontents” (11), and so on — we follow until it builds to a crescendo (I can still hear Rodrigo Toscano’s intonating reading of it at Labor’s New York release event) and one is left feeling bereft at all these fragmentary descriptors of something so real and painful when considering classism and “lack of” labor.

Magi makes us look at labor in a way we might have never before. Like a hybrid tapestry, she weaves a narrative, a beautiful, complex nonlinear one with different types of writing to explore labor inside out. We feel the emotions of the primary speakers (who I presume incorporate experiences of Magi herself) and the tortured routine of the adjunct who “leaves the projector on ignoring the sign PLEASE TURN ALL EQUIPMENT OFF” (41). Magi is adept at showing the multilayered affects of how archiving, while showing us hidden information we need to know, can do a disservice to real actualities of “labor” and “protests” and “work.” Yet without the archive, maybe we wouldn’t have had this book. It’s a complicated mix, and Magi is acutely aware of it and working with this double entendre to the max.

Of course sitting alone in an archive pondering labor and work could bring up questions of authenticity, but then again, we need this pondering because not enough of it is happening on labor and work. Of course someone like Magi, and those sensitive to class issues, can see the simultaneous need and awkwardness of sitting in a document room, writing, dreaming, and thinking of the workers before us. Magi says so herself, with comments on the workers who bring her the archives, noticing if they want to go home; doubting herself occasionally “[I] worry that the librarian has figured out that I have no research plan” (47), which bring up thoughts about class inclusivity and the academy. I understood those conflicted feelings and that’s why none of the oxymoronics stated previously about this project matter — the project matters.

There’s a feeling of banging one’s head against the wall that Magi and her primary speakers experience when trying over and over again to find permanent work as a “contingent” as section [8.4] says:

Locate yourself:
in the trend toward hiring part-time workers. (68)

And with her and her speaker’s “academic-ness” being questioned over and over. And still being so while in the midst of this very project we are reading. The layers are confoundingly genius. Even the cover of the book is (by Magi) hand-stitched images that further drive home the labor put into the book. What pained me the most were the exchanges with higher ups in education admin — so slight, to avoid any controversy — that suggested the speaker was not worthy.

Labor gets another definition in this work because when we think working class, we think factories. We think industrial. It gets murky. We don’t think: adjunct: working class. To spin poetics out of such dichotomy, Magi pays attention to the rhythm of words she finds in the archive; their intonation and oddness in their archival categorizing once taken out of contexts (sic), as well as her existence in the archive, doing this work and the mere fact of being an adjunct with an uncertain future, illustrated by found texts incorporated into Labor:

A study conducted in 2009 found that persistent
perceived job insecurity was a powerful predictor
of poor health and might even be more damaging
than actual job loss. (22)

This leads to my favorite and most affecting parts of the work: the “handbook” sequences, which work as an “alternative employee handbook” that Magi says (in the acknowledgments) she was encouraged by a colleague to write. These handbook sequences are passages of pithy beauty that sneakily subvert, critique, and comment without being didactic. We can look to Magi’s “Handbook 2.1,” my favorite. Instead of the writing being on the wall — well, it’s in the book — read it, visualize it, and see it clear as day:

Create a ritual space for the end of LABOR.

Take bank statements from the past five years and enlarge. Transform into blueprints and tile a whole wall with the paper that will turn brown. These posters announce a big life change. “The writing is on the wall,” as they say …  (30)

These rituals share the company of CAConrad-somatic-ian urges and Linda Montano-esque endurance performance feats that bring the “labor” and the “archive,” I’m tempted to say, “closer to fine” — to quote the infamous Indigo Girls song, or more concretely, bridging the body and the theory and the reality, blasting open the archive and academy. One of my favorite handbook “rituals” says more than any million-page-view ranting of the plight of adjuncts and does so with more thought-provokingness and dreaming to get me on an otherworldly plan and new place in thinking:

Create your own offer of tenure:

An offer of tenure may be written, typed up, and
printed out on institutional letterhead, folded,
addressed to you, stamped, mailed, ripped open, and accepted.

Unfold this letter and soak in tea for an historical
look. You are head of your time.

Place this letter in a file folder labeled “My Employment.” (51)

Maybe I’ll stick my file somewhere, maybe the NYPL picture files under T for you know what.  Magi’s work got me inspired to create, think, deconstruct, protest, and rebel again, just when I thought I was out of steam. Reading those million-comment pages on the Chronicle about the adjunct’s plight doesn’t take me to the same place. There’s a feeling about Magi’s book that calls you to pause, reflect, to try try again, to subvert. I am reminded of two lines:

How to define poverty? Did I mean poetry?

This is about a good job. (14)

Magi’s work should be required reading for labor-themed courses in sociology, education, economics, literature. For all students thinking of working in teaching and poetry. For our government officials deciding on the plight of the adjunct forever it seems right now.

Labor joins a select group of works that dedicate a full poetic-hybrid book to work themes. Only a handful come to mind which rival the level of investigation here: Karen Brodine’s Woman Sitting at the Machine, Thinking, Mark Nowak’s Shut Up, Shut Down, and Yedda Morrison’s Crop. This group of excellent hybrid writing does not back down for a page from the labor topic and is genuine. Brodine’s includes hard-to-forget sequences when the woman is indeed thinking at the typewriter like Magi is thinking between the archival pages. That is thinking beyond the thinking she is supposed to be doing in that archive room. Nowak’s tome to Buffalo’s Bethlehem Steel workers and where his family worked incorporates photos, conversation, and the overheard into a moving poetic-non-fiction work on work and its decline. Magi’s book joins this company with a topic that hasn’t been explored before quite in depth: the adjunct.

The beauty of Labor and its “handbooks” is that it reads as a critical guide to documenting the archive. The archive! Documenting how the documents are documented. How we react to the documents. How useful are the documents. This is where it begins: preconceived notions, stereotypes, judgments. If we can get more people like Magi meta-documenting maybe we can solve more injustices of perception — and its attendant realities.

And so here I am reading a document (Labor) of documenting the archive which is comprised of documents that document other things, in this case, work — which is what the author is doing: working on documenting documenting and subverting the documenting of — with rituals — work. I am sitting here reading this, working on understanding how all these documents work. I am writing this review of a doc of a doc of a doc. Tomorrow I too will face a class, not really a prof, but they call me a prof, and I will leave into the night, neglecting to shut the equipment down or turning the projector off.

The weekend at the college didn’t turn out like you planned

The things that pass for knowledge I can’t understand (Steely Dan, “Reelin’ in the Years”)