Kate Colby, Davy Knittle, and Charles Bernstein convened with Al Filreis, PoemTalk’s producer and host, to talk about Hannah Weiner’s Clairvoyant Journal and to focus in particular on two pages (or prose poems, or journal entries). The two entries are those composed on April 1 and April 4. The version of the two poems available online at Eclipse (based on the 1978 Angel Hair edition) has also been reproduced here for the convenience of Jacket2 readers. A new edition of Clairvoyant Journal published in 2014, discussed toward the end of the podcast, is described here by Patrick Durgin.
In late January of 2016, I phoned Carolee Schneemann and we talked for an hour or so. I had invited her to share her memories and impressions of Hannah Weiner, part of an oral history I have been compiling. What follows is a selective transcript of her remarks, with some clarifications in parentheses and interpellations in brackets. When I learned that Schneemann had passed away last week, I went back to the recording. She was generous, spirited, and finally thankful that I was working to raise awareness about Hannah Weiner’s work. I gathered from the conversation that she felt a strong kinship with Weiner. Those who have studied Weiner’s career know that its continuities are sometimes overlooked and that she dearly sought to be understood, as much as her work was in some sense a process of understanding. I think Carolee understood it. After all, she was there. — Patrick Durgin, 3/11/19
Before she matriculated to clairvoyant grande dame of the Language poets, Hannah Weiner was a Conceptual writer, performance artist, and lingerie designer on the Lower East Side. In light of Divya Victor’s call for this forum, I want to briefly address her Conceptualism. The tricky part is that little record of her early activity has survived. Her collaborator John Perreault reports that she set fire to the documentation of her Street Works and performance projects of the 1960s.
Clairvoyant Journal 1974 is the first edition of the Clairvoyant Journal that follows the page design and format of Weiner's manuscript. For the first time, Weiner's spatial organization is kept intact. (In this work of "concrete prose," line breaks are retained).
Clairvoyant Journal 1974 is based on the typescripts Early and Clairvoyant Journalsand includes the entries dated February 23 to June 10.
Patrick Durgin provides an overview of the edition here.
Susan Howe’s recuperation of Emily Dickinson’s visual prosody marks a pivot point in American poetics, insofar as it calls attention to the long effaced but paradigmatically American enterprise of self-invention that Dickinson’s practice depicts. And in depicting her work, the picture is the work, hence the holograph images that for the most part replace block quotes in texts like Howe’s My Emily Dickinson and the essay from which I’ll cull this epigraph, “These Flames and Generosities of the Heart.”
This space is the poem’s space. Letters are sounds we see. Sounds leap to the eye. Word lists, crosses, blanks, and ruptured stanzas are points of contact and displacement. Line breaks and visual contrapuntal stresses represent an athematic compositional intention.
Howe, and by extension Dickinson, are reference points for discussing the work of Mark Booth, printmaker by training, a painter, who also works in sound and performance, but whose practice is in some sense reducible to writing.
In 1970, Hannah Weiner exhibited a telegram in Oberlin College’s conceptual art survey Art in the Mind. After the “mail strike,” her letter to Virginian Dwan was delivered to the gallerist (page one and page two). In it Weiner complains that Vito Acconci’s telegram-piece should be exhibited in Language IV along with Walter DeMaria’s telegram, arguing that the medium was immaterial, and that the artwork, in either case, consists in its sphere of reference. So that there could be no redundancy involved. She cites her piece at Oberlin.
But she might have also claimed more significance for the telegram. A primitive speech-to-text technology, it is a phonic ticker, defamiliarizing the otherwise imperceptible but crucial transfiguration that takes place between sound-image and thought.
In this commentary, I want to contrast two artists’ visual prosody. In previous commentaries I have paired an artist and a poet. In this case, both of the writers are artists and have practically never been called poets. Here I am interested in setting Adrian Piper and Hock-E-Aye-Vi Edgar Heap of Birds side by side, and as an heuristic, specifically, two pieces: Piper’s Concrete Infinity 6” Square (1968) and Heap of Birds’ Vacant (1995). My excuse for pairing these examples is not art- or literary-historical so much as it is guided by the motif of a “derelict void.”