This neighborhood was mine first. I walked each block twice:
drunk, then sober. I lived every day with legs and headphones.
It had snowed the night I ran down Lorimer and swore I’d stop
at nothing. My love, he had died. What was I supposed to do?
I regret nothing. Sometimes I feel washed up as paper. You’re
three years away. But then I dance down Graham and
the trees are the color of champagne and I remember—
There are things I like about heartbreak, too, how it needs
a good soundtrack. The way I catch a man’s gaze on the L
and don’t look away first. Losing something is just revising it.
After this love there will be more love. My body rising from a nest
of sheets to pick up a stranger’s MetroCard. I regret nothing.
Not the bar across the street from my apartment; I was still late.
Not the shared bathroom in Barcelona, not the red-eyes, not
the songs about black coats and Omaha. I lie about everything
but not this. You were every streetlamp that winter. You held
the crown of my head and for once I won’t show you what
I’ve made. I regret nothing. Your mother and your Maine.
Your wet hair in my lap after that first shower. The clinic
and how I cried for a week afterwards. How we never chose
the language we spoke. You wrote me a single poem and in it
you were the dog and I the fire. Remember the courthouse?
The anniversary song. Those goddamn Kmart towels. I loved them,
when did we throw them away? Tomorrow I’ll write down
everything we’ve done to each other and fill the bathtub
with water. I’ll burn each piece of paper down to silt.
And if it doesn’t work, I’ll do it again. And again and again and—
"Object Permanence" by Hala Alyan
Diamond Media: A look at images.
YASMINE GHATTAS: Before World War II, only 10% of engagement rings had diamonds in them. After the Depression, no one was lining up to buy expensive goods. Americans had just been traumatized by one of the worst economic downturns ever and were stockpiling their money.
De Beers was quickly sinking in this economy, but they refused to sit idle. They had a stockpile of diamonds they needed to start selling, so they created a narrative around their diamonds. They wanted to equate diamonds with marriage — a pretty big ask. They started with simple celebrity marketing tactics. They would run stories of celebrities who wore diamonds, and more importantly, stories of those celebrities who had proposed with diamond rings. Fashion designers quickly started fawning over them and claiming diamonds as the new big trend.
BUSINESS INSIDER: In 1947, Ayer creative Frances Gerety suggested the slogan "A diamond is forever." Both she and her colleagues weren't too excited by it, but they eventually used it in a campaign the next year. It immediately clicked with the American people, who soon began associating the gemstone with a fitting symbol of a promise of eternal love, rather than just an extravagant luxury. "A diamond is forever" has appeared in every De Beers ad since 1948, and Ad Age named it the best slogan of the 20th century.
DEBORAH MARQUARDT, CHIEF MARKETING OFFICER OF DPA: The audience is given a glimpse into private ‘couple moments’ where the role of the diamond is intrinsic to the storyline, and is an expression of their love, their life together, and their commitment to each other.
YASMINE GHATTAS: De Beers’ marketing managed to convince American men that to marry their dream woman they had to buy her a big old shiny diamond ring. They were marketing geniuses using simple psychology to conflate a product with an end goal. But for some reason, they weren’t able to do the same for women. In the 1980s, in an attempt to expand their audience, they started targeting women. Specifically, calling on women to buy their men diamonds.
5. Assuming you plan to get married some day, do you expect to either 1) receive a diamond engagement ring or 2) buy a diamond engagement ring? Why or why not?
ANDERSON & WEBB: So much has been written on diamonds, how to judge and buy, with issues of colour, cut and clarity, that it's hard to add anything new. So here’s a word for an unsung diamond hero, which rarely gets a look in the West, the polki diamond. Polkis are a prominent feature of Indian jewellery and especially wedding jewellery, where enormous stones are set in the most fabulously opulent of jewellery. Polkis are lower grade diamonds, almost of industrial quality for drills etc, but are sliced lengthways to form great swathes of gem, often with blacked oxidised finishes and foil underlay. So a very different look, at a fraction of the price of a polished stone, worth checking out to see if this is something you’d like to add to your jewellery box – I have!
TESS PETAK for Brides: So after searching for months to find the perfect ring without success, Vaughan decided to take matters into his own hands. He commissioned Kay Jewelry to help design a same-sex engagement and wedding band all in one. Vaughan had a major part in designing this ring (the initial sketch was done on his Poke bowl to-go container!). Still, it's important to note that this historic piece of jewelry marks one of the first same-sex engagement/wedding bands offerings by a major retailer.
BALLARD & BALLARD: “Men want to be on the foreground of a growing trend” -Unknown
Most people picture big, elaborate, sparkling, diamond rings when they picture an engagement. Most people also picture said ring on the bride to be’s ring finger forever changing her life for the better. Now what if we told you there was a ring just as elaborate or stunning sitting on the groom to be’s ring finger as well. In today’s changing world the topic of men wearing engagement rings has been brought to the forefront, and the numbers don’t lie. In recent years when surveyed, as many as 17% of men said they wouldn’t mind wearing an engagement ring. For some it might be just as flashy as their soon to be bride’s, but for others it’s something toned down from what their bride is flashing. This trend is going nowhere but up as men all across the world are wanting to be more involved in the wedding aspect of their lives.
THE PLUMB CLUB: Women are not only buying jewelry for themselves, they are involved in a majority of the engagement ring purchases and greatly influence gifting, says Neil Shah, a principal of Shah Luxury in New York City. He says the dramatic rise in customization services that his company has experienced in recent years is a testament to the significant increase in women participating in the jewelry buying process, because they know what they want. “And, we should be listening.”
SUSANNE RAMIREZ DE ARELLANO: Beyoncé is the fourth woman and first Black woman to wear the famous gem — unearthed by De Beers in South Africa in 1877. The so-called Tiffany diamond was previously worn by Audrey Hepburn, Lady Gaga and the American socialite Mary Whitehouse, the first time it was paraded in public, at a Tiffany Ball in 1957. Tiffany & Co., which was recently acquired by the fashion conglomerate LVMH, hopes the campaign (together with a separate effort dubbed “Not Your Mother’s Tiffany”) will freshen and update Tiffany’s image for a new generation of luxury consumers. …The problem is the backstory of the yellow Tiffany diamond. Found in the Kimberley diamond mines in South Africa (under British rule) in 1877 as a 287.42 carat rough stone, it was later purchased by Charles Lewis Tiffany in 1878 for $18,000. Its estimated worth today is $30 million.
The poets with Appollinarian lineage.
I love discovering poems that invoke Guillaume Apollinaire as part of poetic lineage.
Maybe I also just love poems dedicated to dead poets, or what Jim Brodey calls the “greatest of predecessors” in his poem titled “To Guillaume Apollinaire” (which I found in a large yellow anthology edited by Andrei Codrescu in an earlier decade).
Revisiting William Stafford.
It’s been a while. I’d like to say it’s been too long, but the truth is that William Stafford reappears on a day when I needed him, in the outskirts of an autumn afternoon, at the edge of a song.
And song, itself, is central to Stafford’s verse—it recurs, returns, resurges, and sometimes revolts (as when the songs are national anthems or related to a war he refused to fight). “Why I Am a Poet” could be considered an ars poetica, or even an anti-anthem—three quatrains appended by a single line.
And the land is always palpable in Stafford’s poems—where the dirt exists in a mixture of wonder and humility. “Something That Happens Right Now” begins in a confessional tone that reaches towards a maple tree in the distant past, only to swerve into an expectant silence, a silence that precedes the adult’s knowledge of the world.
Death isn’t a terror so much as a wonder in this poem, in this unlineated creation bursting at the seams with marvel. I want to remember being young and feeling that cosmic silence, or feeling small and secure in it.
I will read this one to my kids tonight once the darkness arrives…to re-member the power of longing in a world that cautions us against it.
And one more. One more Stafford to tuck into a pocket, to carry through days when the words argue with one another and the images fizzle. One more for any writer today seeking “the great dance, walking alone”….
Annie Ernaux's use of italics in "A Man's Place."
In A Man's Place, Annie Ernaux says she uses italics:
"not because I wish to point out a double meaning to the reader and so draw him into my confidence -- irony, pathos and nostalgia are something I've always rejected. But simply because these particular words and sentences to find the nature and the limits of the world where my father lives and which I too shared. It was a world in which language was the very expression of reality."
A small collage of all the non-proper nouns Ernaux italicized in this text. I have added capital letters and periods where none existed, often to indicate words which stood alone in italics. I have preserved all the intact phrases and fragments and sentences. Where Ernaux italicized quotations and words by others, I have dropped the quotation marks and used italics.
We were happy in spite of everything. We had
to be. Had to live. Out of place. Nothing fancy, just
the standard thing. Eau-de-vivre. Galette des rois.
Town clothes. Patois. Lycee. In the fresh air. Elsewhere.
Bourgeois. There were others worse off.
For rolling in the dew makes the milkmaids so fair.
Brought home. Unprejudiced. Social outcast. What do you expect.
What are people going to say? Respected. Necessary.
Maintain his status. Position. All that. Good, clean
fun. Humble. Extended. I've only got one
pair of hands. Just as many things. The child has
everything she needs. Silly films. Luxury.
Wasn't as good. Too busy even to take a leak. Eat
into their capital. Think! You clumsy oaf.
There's no reason why you shouldn't go.
Despite everything one had to go on living.
Mademoiselle really had it tough
Better to be the head of a dog than the tail of a lion.
Widow of the late A------- D------.
Canton. Got on her nerves. Battled. Bad
manners. Walking, that's how I get rid of
my flu. Give a good talking to. Ditto. We all know
what's waiting for us. High-ranking.
Good manners. Concierge. Beat himself.
Or maybe hoped. To live. Enjoy life.
Impregnate. All that big business
ending up with a worker.
Do them any harm.
Oh, the hell with it, let's enjoy life while we can!
Honest, hardworking people half
set in their ways. Hired.
How's it all going to end
looked one up and down.
It’s a marvelous book. And I wanted to keep a record of the italicized words somehow. This is that.
Emmanuel Moses' "Prelude 4" and Fugue 4"
The following two poems, written by Emmauel Moses and translated by poet Marilyn Hacker, were first published in Modern Poetry in Review, No. 2, 2013.
A prelude (literally ‘before the play’) is a brief musical composition that is played before the main piece.
Preludes aim to capture small things or themes, and they tend to be short. Sometimes people think of them as thresholds, or entryways into the action of the longer piece.
As a form, preludes may even be written as practice pieces or exercises for performers—they tend to be shorter, and to explore a particular sound or element of composition. You can learn a lot about a composer by listening to their early preludes—and comparing them to later preludes.
When reading a poem that borrows this prelude as form, one might consider what ground or terrain is being staked out—who is the speaker, and what is the subject?
In addition to writing poetry and novels, Emmauel Moses translated writing from Hebrew, German, and English, and his father, Stephane Moses, was a noted philosopher and historian of Judaism.
Here is Moses’ “Prelude 4” as translated by Marilyn Hacker.
We did not ask to be born
to cross the first threshold
There is no punctuation here to mark the stopping points, or to delineate one image and thought from another.
In her translation notes, Marilyn Hacker emphasizes the relationship between history and music in Emmauel Moses' poems.
These poem are translated from Emmanuel Moses' book, Preludes and Fugues, which Hacker describes as "seven sequences of eight paired poems in which the second of each pair can be read as a fugal variation on the themes set out in the first."
Here is the fugal variation on the earlier prelude.
The references aren't always identified in Moses' poems—there are cathedrals, landscape paintings, city streets—and the reader senses them indirectly through the fleshing out of context, almost like learning to read, where you glean the meaning of a new word from what surrounds it. This indirect description is an interesting poetic strategy in Moses' work.
The speaker keeps moving—motion is a mode of questioning, of revisiting and reviewing—life in the shadow of the legible past. And the past is read into buildings, objects, and scenes—these function almost like texts here.
Hacker mentions how the speaker seems to be "an actor in one or a multiplicity of pasts." I think the fugue form aligns this polytonality, this sense of multiplicity, with the poet's intention.
The strange temporality of the speaker, and the "out of epoch"quality of these poems reminded Hacker of Jean-Paul de Dadelson's monologues in the persona of Bach and Marguerite Yourcenar's L'oevre au noir, with its jaded humanist scientist.
Who is "I" given the past, given the socialization, given the ways of being that shape us in the world? What does it mean to be out of one's time, and how does this correlate with being of all times, somehow?
A centro from Stella V. Radulescu's new poetry collection.
Traveling With the Ghosts, poems by Stella Vinitchi Radulescu. Orison Press, Dec. 31, 2021. 108 pp.
Although Stella Vinitchi Radulescu’s new poetry collection, Traveling with the Ghosts, has been called “impressionistic”, the first word that came to mind as I was reading was ethereal.
Orison Books has published Radulescu’s collected poems, and this book felt different—looser, more wistful, less grounded in sharp tonalities and colors. Yellow and blue recur. As do corpses, bones, and wings. The sky is both the vantage point and the sideline.
Samuel Beckett’s stark spirit hovers in the epigraph; the theme of a poet’s relation to the past is carried by ghosts of dead family and friends. Radulescu does not name these presences. Instead, she traces them in widening circles and repetitions. The speaker isn’t traveling with ghosts—she is traveling with the ghosts.
As a poet of open fields and particular punctuations, Radulescu doesn’t bring the closure of periods or the suture-marks of commas to these poems. The em-dash recurs, and functions as a colon to make space for expansion or qualification of what precedes it. The invocative direct address gives us a you that feels related to Romanian grammar—and which characterizesthe poet’s prior work—although this you draws nearer to something sublime, something divine, something that borders on the incredulous.
Alliteration creates a dialogue between titles and sounds inside poems. For example, the poem “invocation” repeats words that begin with a v, and “crossroad” repeats words that begin with a c, so that the chosen letter intersects with the key of the poem, itself. Radulescu has always been musical, and I read her for this, as well as for the estranged speaker, and the crackling syntax.
I loved this book, and the best way for me to explain this may be a cento, with one line taken from most poems, using only Radulescu’s capitalization and punctuation, maintaining her line breaks (though skipping the stanzaic divisions), stacking lines in the same order as the poems, and allowing the lines that held my attention to speak for themselves.
A CENTO WHO LONGS TO BE “TRAVELING WITH THE GHOSTS”
after Stella Radulescu
simple as death
to children of dust to children
I need a sentence to bring them
the violet eyes
the view is nothing but the flight
a word from which you could have died
a body alive or
the gloomy sky a noise like
the metaphor
of a new joy—
a flake of
a human shape of two entangled
squirrels & stars
on quiet pages:
hot inenscapable clock
the ancient house
in me
the lilac in blossom
the rhyme
of sweat & sweet
pouring from my chest
who knows the gender of time
the fire:
I fit in your eye
what else besides
a story
speaks loud and stretches
: the last drop of light
in the air
the shape of my tongue
the coffin on the grass
I feel like opening hundreds
wearing a yellow dress and
worms
from the ceiling hanging
like hope
the poem stands in front
of me
one foot behind the time
one more word for
chime—
would be a snake
the dead army seen from
ecstasy on the road to hell
ask me why
light keeps changing direction
& the flower
the rapture
a word can burn
a grave—
not mine
to be said twice
the tremolo
underground
an insomniac god
the sun &
tigers in cages are praying for me
who has blue eyes
like in a mirror
I am walking on snow as if
music from the bones
the agony of clouds
an apple
touching the earth is all the rain needs
a sky around
days
whose life exploded in the
want to repeat that?
we were in brackets we were
our secret language
the gate &
a pint of blood
a carcass left right here
rowing the silence
in my mouth
"Night Song" by Lisel Mueller.
Brief thoughts on poetics of non-arrival in Kafka's last epistle.
To describe Franz Kafka as a self-hating Jew (an epithet later mobilized against Hannah Arendt, Mihai Sebastian, Walter Benjamin, and various members of the Frankfurt School) is an attempt to discredit his thoughts on the basis of attacking his selfhood. It is—of course—a charge of disloyalty that carves the person outside of the group.
I was thinking about this when reading Kafka’s diaries—in entry written in 1922, less than two years before he died of tuberculosis—because it shows him reflecting on forms of non-arrival. To quote:
I have not shown the faintest firmness of resolve in the conduct of my life. It was as if I, like everyone else, had been given a point from which to prolong the radius of a circle, and had then, like everyone else, to describe my perfect circle round this point. Instead, I was forever starting my radius only constantly to be forced at once to break it off. (Examples: piano, violin, languages, Germanics, anti-Zionism, Zionism, Hebrew, gardening, carpentering, writing, marriage attempts, an apartment of my own.)
How does the poetics of non-arrival intersect with Kafka's final requests about his own posthumous body?
When dying, Kafka passes an insoluble riddle—a story—to his best friend, in the form of a letter, a will, an epistle.
Dearest Max, My last request: Everything I leave behind me … to be burned unread.
Kafka’s will is a message but it depends on how Max Brod translates it—or, in a sense, how interpretation inflects what Brod, himself, wills for the Kafka’s posthumous past. As we know, Brod’s will literally refuses Kafka’s will—though one could argue it obeys it figuratively.
Why didn’t Kafka ask for all the writings back so that he could burn them himself? Was it loyalty to his own words, or a fear of burning them, that kept him from doing the deed? Or did he know that Brod would not?
When we ask someone else to be responsible for our destruction, is that an act of trust or punishment?
Others have mentioned this paradox—the letter becomes part of Kafka’s corpus which is also preserved, but the letter also makes the demand to destroy the corpus, which would involve destroying the letter itself.
I’m interested in the questions Judith Butler has posed in “Who Owns Kafka?”:
So is this command a clear directive, or is it a gesture in the sense that Benjamin and Adorno described? Does he expect his message to reach its destination, or does he write the request knowing that messages and commands fail to reach those to whom they areaddressed, knowing that they will be subject to the same non-arrival about which he wrote?
I’m interested in Kafka's own words on the epistolary, and perhaps the epistle, itself:
How on earth did anyone get the idea that people can communicate with one another by letter! Of a distant person one can think, and of a person who is near one can catch hold – all else goes beyond human strength. Writing letters, however, means to denude oneself before the ghosts, something for which they greedily wait.
Written kisses don’t reach their destination, rather they are drunk on the way by the ghosts. It is on this ample nourishment that they multiply so enormously. Humanity senses this and fights against it and in order to eliminate as far as possible the ghostly element between people and to create a natural communication, the peace of souls, it has invented the railway, the motor car, the aeroplane. But it’s no longer any good, these are evidently inventions being made at the moment of crashing.
The opposing side is so much calmer and stronger; after the postal service it has invented the telegraph, the telephone, the radiograph. The ghosts won’t starve, but we will perish.
The letter is tied to living, or to the sense in which the writer is alive. The writer wonders if they should continue to exist after dying. At what point do we cease? And if one has a bone to pick with eternity or religious resurrection, why not erase one’s words and insist that they be buried with you?
"If one is not to romanticize, and permanently divide nations into the good ones and the bad ones, and thus perpetrate chauvinism, all these stories have to be told,” Yugoslavian-American writer Josip Novakovich has written.
But how can we tell an unromantic story about longing? Who is the speaker? Who is the nation? To whom do we owe the privilege of belonging?
A few notes on Suzanne Valadon.
To start with the rearview mirror, the hindsight, the way she is framed—the wikipedia entry—
Suzanne Valadon was a French painter who was born Marie-Clémentine Valadon at Bessines-sur-Gartempe, Haute-Vienne, France. In 1894, Valadon became the first woman painter admitted to the Société Nationale des Beaux-Arts. She was also the mother of painter Maurice Utrillo.
It is difficult to imagine Valadon outside the time and space of her existence.
At 15, Suzanne Valadon began working as an artist’s model, a demi-mondaine in Montmartre. She modeled for ten years, and posed for artists including Puvis de Chavannes, Pierre-Auguste Renoir, and Henri de Toulouse-Lautrec. Throughout her career, she returned to the naked female body as a subject—one of few women artists painting female nudes during the first half of the 20th century. In her unromantic, frank depictions of flesh, Valadon include nude models and self-portraits.
In Nude Arranging Her Hair, the subject isn’t “sitting for” the artist—she is being depicted in the midst of daily activities. Valadon used unblended lines that refused to soften or airbrush the edges of silhouettes. Given her financial instability, she also used whatever colors she could find or borrow from the male artists who used her as a model. This frugality, she later said, accounts for her attraction to green, which she started using as a leftover. The green flesh-tones, here, are unusual, and exist in a sort of palette dialogue with the background carpet and curtain fabric. According to a museum note, “Valadon often used white, contoured with blue, in her works as a neutral element to set off the values of the surrounding hues.”
To add the story of origins, the sociological element, the first breath of what could develop a trauma plot—
Born Marie-Clémentine, Valadon was the daughter of an unmarried domestic worker. She grew up in Montmartre, the bohemian quarter of Paris, supporting herself from the age of ten with odd jobs: waitress, nanny, and circus performer.
To include the picture of a neglected child who became the heroine of her own childhood—
Valadon grew up roaming the streets and creating mischief, while her mother worked as a housecleaner. According to Catherine Hewitt, author of Renoir’s Dancer: The Secret Life of Suzanne Valadon, Valadon reported later, “The streets of Montmartre were home to me … It was only in the streets that there was excitement and love and ideas - what other children found around their dining-room tables.” She also called herself a “devil” typically behaving more “like a boy,” and was lucky in many ways, in that she said, “solitude suited me.”
As a child, Valadon was a daredevil who chatted up strangers and admired confrontational, spectacular persons. Authority didn’t impress Valadon. She told people she was the daughter of poet maudit, Francois Villon—and she dressed and acted like Villon, insisting that others call her Mademoiselle Villon.
“I was haunted,” Valadon said later, “As a child, I thought far too much.” Montmarte was heaven for the young Valadon, and when the circus arrived, she saw a space filled with the unconventional, daring sorts of humans that fascinated her. So she worked for the circus. For six months, she rode horses and became an expert on the trapeze. One day, during rehearsal, she fell from the trapeze. The back injury changed her life. Aware of her vulnerability, grieving the fact that she would never be on a trapeze again, Valadon began drawing. She drew and drew and drew. The circus would remain a site in the greens of her palette as well as the ideal she measured conventional life against.
When she modeled, she went by the name Marie—because it sounded exotic, Italian, foreing. Jean-Jacques Henner used Marie’s wist for Melancholy. She played Truth for Vojtech Hynais’ Truth Emerging From the Well. She was a siren in Gustav Wertheimer’s The Kiss of the Siren. The half-lit world of modeling, the double-life, felt easier to inhabit that the pristine one.
*
She gave birth to a bastard son as a teenage, unwed mother, and this son would later become a painter that made more money than Valadon. The story has it that Valadon met Miguel Utrillo at Le Chat Noir at 15—and there was an immediate attraction between them. “At a time when barely anyone paid me any attention, he encouraged me, strengthened me and supported me…. with Michel (Miguel) I spent the best years of my youth…. we lived an artistic and bohemian life,” Valadon said of Utrillo.
Two years later, Utrillo moved away from Paris, but the couple kept in touch and maintained a non-monogamous relationship. When Valadon, at age 18, gave birth to her son, Maurice, she couldn’t get a residence permit for him. Utrillo stepped in and gave the baby his name—he went back and signed the birth certificate as his father, although he probably wasn’t.
Maurice was taken care of principally by Valadon’s mother so that Valadon could continue working as a model and earn money.
In 1892 Valadon had an intense six-month love affair with the composer Erik Satie while she was also simultaneously seeing a wealthy banker, Paul Mousis. Eventually the relationship with Satie ended as Valadon refused to commit to him or to end the relationship with Mousis.
Take Stephen Sondheim’s Sunday in the Park with George—subsitute the baker for the banker—and one has the sense of choices females had to make in order to survive. Love has never been the whole story for women. Romantic love is the bourgeois luxury.
To return to the trauma plot she refused, which is to say, the reality of her lived experience—and the story she preferred to tell about her own life. Valadon fell from a trapeze and ruined her back at 15. Her physical daring, or the sense in which she inhabited her body, ended with that fall. Pain would be her quiet partner, reappearing by surprise. But she grew good at reading the faces of others, as one who relies on others must be good at reading them—and she could become anything a man wanted when he asked her to sit, to pose, to play Truth or siren.
*
At the time of Erik Satie's death in 1925, nobody except himself had ever entered his room in Arcueil since he had moved there twenty-seven years earlier. Among the things his friends discovered there, after Satie's burial at the Cimetière d'Arcueil, apart from the dust and the cobwebs (which suggested that Satie never composed using his piano):
enormous quantities of umbrellas, some that had apparently never been used by Satie
the portrait of Satie by Valadon
love-letters and drawings from the Valadon period
other letters from all periods of his life
his collection of drawings of medieval buildings (only now did his friends start to see the link between Satie and certain previously anonymous journal adverts regarding 'castles in lead' and the like)
other drawings and texts of autobiographical value
memorabilia from all periods of his life, amongst which were the seven velvet suits from the Velvet gentleman period, etc.
compositions nobody had ever heard of (or which were thought to have been lost) everywhere: behind the piano, in the pockets of the velvet suits, etc. These included the Vexations, Geneviève de Brabant and other unpublished or unfinished stage works, The Dreamy Fish, many Schola Cantorum exercises, an unseen set of 'canine' piano pieces, several other piano works, often without a title (which would be published later as more Gnossiennes, Pièces Froides, Enfantines, Furniture music, etc.).
*
Most of Satie's letters to Valadon were never sent. Conrad Satie showed these letters to Valadon in 1926, a year after Satie's death, and she chose to burn them.
The one letter Satie mailed to her–on 11 March 1893–reveals that he was deeply in love with Valadon, but even though they both lived at 6 rue Cortot, Satie was upset that he couldn't find 'dates' to meet her, given her commitments to other men, artists, and her son.
*
On April 7, 1938, while painting flowers at her easel, Valadon had a stroke and died. She was buried beside her mother in the cemetery at Saint-Ouen, in the northern suburbs of Paris. André Derain, Pablo Picasso, and Georges Braque were some of the notable male artists who attended her funeral.
Valadon left this world with around 300 drawings, more than 450 oil paintings, and over 30 etchings. Her nudes influenced the art of American painter, Alice Neel, who also depicted aging self-portraits inflected by intense dark lines, over-saturated hues, and casual poses.
"Woodtangle" by Mary Ruefle.
WOODTANGLE
I remember the king passed massive amounts
of inarticulate feeling into law.
I envied all the beautiful things.
Sometimes I called my own name.
I have cursed myself why do I have
so many strange questions. I tried to cram myself
with the gentler things so as to release
some suppressed inclination. My name is
Woodtangle. I remember my mother
when she wore yellow was beautiful
like a finch and then she died. I remember
thinking my father was mean but knowing he
was kind. I remember thinking my father was
kind but knowing he was mean. I remember thinking
all things are made of themselves examples of the
same thing. And Everyman the next day would follow.
I remember thinking the world ended a long time ago
but no one noticed. I remember every dinner
at Vespaio with Tomaz and the Saturday night
the antique cars paraded by for an hour
and I couldn’t breathe for the fumes and I was happy.
I remember thinking the sexual signficance of
everything seemed absurd because we are made of
time and air (who cares) and then I remembered
the day the king passed massive amounts of inarticulate
feeling into law he threw a cherry bomb into the crowd
and I thought it was fruit and I ate it.
This mind-boggling stud of a poem was first published in 2013 (in American Poetry Review, I think). I love how it breaks so many workshop rules—it defies so many parameters of how we are taught to write poetry.
I want to read it closely, prick by prick.
- The poem’s title names the speaker, “Woodtangle,” and sets the scene for a confessional neo-fairy tale. I can’t find a Woodtangle fairy tale, so I’m assuming Ruefle created this portmanteau word from wood and tangle, and then realized a speaker existed.. The proper noun sometimes grows from playing with words.
- The poem feels like it borrowed fragments or an impulse from Ruefle’s “I Remember, I Remember,” which, in turn, borrowed a scaffold from Joel Brianerd. It begins with this “I remember” that will return as anaphora mid-poem.
- Ruefle violates the injunction against using vague, abstract words like happy and beautiful—and she does this in a way that actually loads those words, making them shimmer, making them feel dangerous somehow. I think the word happy is actually very dangerous, and I can’t help thinking Ruefle is playing with this as a theme—especially since she repeats beautiful.
- Repetition is the sacrum and the scandal of this poem’s structure. One stanza that moves by repeating, returing, and the speaker thinking aloud.
- Inserting a line break after an “of” is a big no-no. One reads this poem and wonders why. Or why we ever listened to no-no’s in the first place.
- The rhyme inside the parentheses—(who cares)—that could be speaking of the air, or addressing the reader directly—is extraordinary to me. The air cares. The reader doesn’t care. No one cares. Caring is part of the story Woodtangle tells herself about herself. And then, somehow, back to forth line: Sometimes I called my own name.
- Sixth line, where the ear wants to hear calm but the eye reads cram. And so I tried to cram myself evokes the box, the name, the space the speaker tries to fit inside—and isn’t it funny how “calm down” often suggests a girl should step back from the hysterical precipice of the social construction of socially-constructed overwrought femme?
- I remember my mother / when she wore yellow was beautiful—and then the line break. To stop here for a second with the mother who is remembered by what she wore, by what color made her look beautiful, and the past tense of beauty glowing like a caution light before the next line completes the sentence—like a finch and then she died. A wicked and haunting image.
- The soft nudges in the reference to Everyman the next day would follow. The allusion to a seminal American Christian text, Pilgrim’s Progress, in which the hero seeks god as part of a quest. Those who have read this book know it has no place for girls.
- And then she died. In this poem too: life goes on after the mother dies mid-poem. The mother is always dead. The father passes his emotions and needs into "law" and then feeds the daughter with them. His emotions turn out to be bombs. Ruefle is playing with fire by holding the live wire in her hands, passing it back and forth, seeding the soft patriarchal purr.
- If one isn’t sure what Ruefle is doing, I think it becomes hard to ignore given the way the poem ends by allowing the speaker to eat her own tail—I remember thinking the sexual significance of / everything seemed absurd—this juxtaposition of absurdity among the heartfelt thoughts, among the thinking-ness, is characteristic and uniquely Mary Ruefle. The reverent irreverence she brings to the line, the poem, the page.
Ways of looking at a writing notebook.
The notebook is a chronicle of fascinations.
I like how Jim Galvin focuses on teaching poetry as the techne of drawing a person closer to fascination, indicting them in our marvel. He calls delight "an emotional connection to the task that is before us”—and good poetry is a "presentation of passions."
Poetry approaches dread of death by preserving life in tribute—it intensifies the act of living for as long as you engage in it. The tribute does not live in the generalizations but in the specifics and details, which is to say—it is not an abstract man who died but rather, it is a human who collected fedoras and loved cats and taught his children three languages on road trips across America.
The notebook is a space to continue conversations with the self.
Alexandria Peary encourages the writer to continue the conversation with themself, the constant evolution and interrogation. She urges us to "prolong invention," to extend the discursive part of practice by writing down the "interrupting thoughts" in a notebook as they come. Then returning to the present moment, noting the distance of the audience in the space prior to its existence. Against the habit of writing familiar topics, she urges us to cultivate "allegiance to the present moment" and venture off paths, respecting the fluctuations.
The notebook is an encounter with the "I".
Ada Limon addressed the change in her poems, the move to first person, as a sort of commitment to self-knowledge. The challenge of increasing personal stakes by shifting to first person, building the I. "I need to protect myself for my own writing." We're afraid to be direct because it's associated with feminine confessional mode, which has undercurrents of shame.
"Fear is only excitement without breath,” Ada Limon has written—which leads directly to the next part.
The notebook is a compendium of fears, tiny terrors, daily break-beat heart steps.
My obsession with cruelty. Susan Sontag, Simone Weil, and others. A religious impulse that flowered after having children. To know that love could be Kali, eating her children. Or Medea, killing them to protect them from the father's lack of love.
The notebook is an inventory of techniques and craft moves.
A place to keep a list of choices or pivots in a poet. Cracks in concrete where something unplanned might bloom. Ada Limon likes endings "that stick to your bones." A good poem has to "make a choice at the end". One snake has to win.
The notebook is a place of personal repudiations and intellectual conflicts.
"The earth appears as itself only when it is perceived and preserved as that which is by its nature undisclosable, that which shrinks from every disclosure and constantly keeps itself closed up."
- Martin Heidegger
My notebooks contain snippets of conversations, letters, articles, essays, and text related to the relationship between Hannah Arendt and Martin Heidegger. The part of me that loves Arendt as a thinker wants to challenge Heidegger, to demand more from a man who hurt so many—and so casually. Where he wants to sacralize the unsayable, I want to write against the silence, against the grain of mercy. I can be my worst and most relentless self in the notebooks; no one will see.
The notebook is a garden for beloved words, an arsenal for poems to come.
Surely CD Wright cribbed a bit from her notebooks to provide this fantastic essay on words and language in poetry:
"I like nouns that go up: loft. And ones that sink: mud. I like the ones that peck: chicken. And canter: canter; those that comfort: flannel and pelt. Cell is an excellent word, in that it sweetly fulfills its assigned sound in a small, thin container. Unlike hell, which is disappointing. Overall. Wanting in force and fury. I like that a lone syllable names a necessary thing: bridge, house, door, food, bed. And the ones that sustain us: dirt, milk, and so on. What a thing, that a syllable—birth, time, space, death—points to the major mysteries with such simplicity, as with a silent finger. And to our very vital parts: head, snout, heart, butt. And our fundamental feeling, fear."
What excellent words get overlooked? What do you love about them? The notebook offers an opportunity to celebrate the words themselves, and how they move—or how they move you—what they want from the line. It is not enough to love a word for its connotations. The poet must palpate the roots. Include etymological notes. Study how a word changes over time.
The notebook is a small hole at the base of a tree where a child hides the miracles adults won’t believe.
The structure of the miracle has a similar form: out of another time, from a time that is alien, arises a ‘god’ who has the characteristics of memory, that silent encyclopedia of singular acts, and who, in religious stories, represents with such fidelity the ‘popular’ memory of those who have no place but who have time—‘Patience!’… But all these variants could very well be no more than the shadows—enlarged into symbolic and narrative projections—thrown by the journalistic practice that consists in seizing the opportunity and making memory the means of transforming places. … In short, what constitutes the implantation of memory in a place that already forms an ensemble? That implantation is the moment which calls for a tightrope-walker’s talent and a sense of tactics; it is the instant of art. Now it is clear that this implantation is neither localized nor determined by memory-knowledge. The occasion is taken advantage of, not created. … Like those birds they lay in other species’ nests, memory produces in a place that does not belong to it. … Memory derives its interventionary force from its very capacity to be altered—unmoored, mobile, lacing any fixed position…'
- Michel de Certeau, The Practice of Everyday Life
The notebook is a staging ground for the poetry collection.
A quote followed by a reaction and reconfiguration of that quote. I think of Sandra Doller's Memory of the Prose Machine (Dusie Press), and how she uses the Certeau quote at the beginning. How she does this thing with budding phrases that she drops and brings back as refrains. How she builds a sort mini-memoir about family life during the Reagan years (and the demonization of Amy Carter) by jumping around but not saying it explicitly. So it feels muffled, silenced, embued with a casual suburban dread. Unspoken yet said—an undercurrent.
The notebook is a vehicle that enables the mind to re-member.
To remember. Or, as William Maxwell wrote in a letter to a friend a few years before he died:
“Don’t—or at least I don’t think it is reasonable to—feel sad about the transitoriness of things. What you have had you will always have if you are a rememberer.”
Don't forget: the hummingbird's feathers iridesce because each one contains tiny air bubbles that bounce light differently, at different angles. This may matter.
The notebook is a fragmented essay waiting to be shaped.
Brandon Shimoda wrote an essay on poetics as a journal composed from letters to and from friends during a period of time. Called it "fragments from a relationship" rooted in Maine, but also a relationship to the poet self, the voice, the writing:
"Everything is not a poem. How could there be any solidification? My recent feeling is that poetry is nothing more (or less) than the attempt to make a thing called a "poem," which means that nothing is actually a poem, and everything is not. Nothing short of our last day on earth, the one we will not remember, for having quit life on its heels. And so it is, simply, life, another way to spend it. Consolation is often confused for salvation. But poetry?"
Notebooks allow us to date, or to situate thoughts in time, to watch how a footprint melts in the snow and becomes something else.
The notebook is a monastery for the preservation of arcana.
Francis Ponge said: "Another way to approach a thing is to consider it unnamed, as well as unnameable."
Ponge's essay, "The Pebble," takes a mystical approach to a physical object by probing its myths, origins, and powers. The notebook is filled with pebbles and opportunities.
The notebook is a series of musings on craft, the surprising scaffold for a craft essay.
I’m thinking of Dan Beachy-Quick's "January Notebook", which mixes observations on the season with thoughts on poetry. I’m thinking of this:
Why do I keep reminding myself that Homer wasted away to his death, refusing to eat or drink, because he could not understand what the young boys fishing meant when they said, What we caught we left behind, and what we missed we bring home. Homer being that poet who is some figure of us all, that poet who went blind because he refused to alter what he wrote about Helen when Helen’s spirit demanded he retract. He could not see through the riddle, and so he died. The boys were speaking about lice.
The notebook is a space for self-reflection—for seeing our expectations starkly.
To write is to make it real. Or to value something enough to create it. To stare at it later. To transcribe the way the world washes over us. To unobserve the self.
In her essay, “The Discipline of the Notebook,” novelist Bonnie Friedman says the days she doesn't write return her to "the incomprehensible-feeling person" she was when demanding excessive things from her mother, trapped in the image of those "excessive, inalienable needs.” Friedman says we have to: “attract our materials before we can see what they promise...The vessel precedes significance. In a way, it is the signficande: the commitment to register life. And beyond that—the conviction that perception itself salvages, saves.”
The notebook is a home for abandoned, overlooked images.
"A writer's notebook becomes a record, or the objectification of a mind," said Lydia Davis in her essay, “Revising One Sentence." Davis keeps her notebook near her writing to catch images that appear in the wrong story. She doesn't adopt out those orphans by wedging them in but offers them to the notebook. Then her mind is free from worrying about the orphan image. It is safe to go back into writing.
The notebook protects others from the least humane parts of me.
Sometimes notebooks protect others from me. Bonnie Friedman remembers being seven and the "sadness, shame, and need—a stuck-together heap, something untranslatable, craving expression but defying it." She claims to revert to this "untranslatable girl again" when she doesn't notebook.
I am a neighbor to myself, tapping behind the wall, shifting, trying not to panic. Without the notebook, who knows what anything means?
A handful of musical fascinations.
Scriabin’s “Prefatory Action” from the Mysterium
I read Faubion Bowers’ biography of Alexander Scriabin this October—and the fascination with eschatology and apocalypse in late 19th century Russia doesn’t feel foreign to the present moment.
In 1903, Scriabin started working on Mysterium, an eschatological, world-ending symphony that would engage all the senses. He wanted it to be performed in the Himayalan foothills of India, and take place over the course of a week culminating in the end of the world and the replacement of the human race with "nobler beings". In Scriabin’s words, the whole world would be invited, including animanls, insects, and birds:
There will not be a single spectator. All will be participants. The work requires special people, special artists and a completely new culture. The cast of performers includes an orchestra, a large mixed choir, an instrument with visual effects, dancers, a procession, incense, and rhythmic textural articulation. The cathedral in which it will take place will not be of one single type of stone but will continually change with the atmosphere and motion of the Mysterium. This will be done with the aid of mists and lights, which will modify the architectural contours.
Artists of all kinds would contribute to the seven-day ritual; the audience’s senses would be dazzled by lights, incenses, textures, music and poetry. Alongside Theosophist Emile Sigogne, Scriabin “worked on an absolutely new language for the Mysterium. It had Sanskritic roots, but included cries, interjections, exclamations, and the sounds of breath inhaled and exhaled.”
Bowers describes Scriabin’s “The Mysterium” and its prelude, the “Prefactory Action,” as “cataclysmic opuses to end the world and its present race of men.” In Bowers’ words:
The Prefatory Action would [...] be a stage work of immense proportion and conception. Bells suspended from the clouds in the sky would summon the spectators from all over the world. The performance was to take place in a half-temple to be built in India. A reflecting pool of water would complete the divinity of the half-circle stage. Spectators would sit in tiers across the water. Those in the balconies would be the least spiritually advanced. The seating was strictly graded, ranking radially from the center of the stage, where Scriabin would sit at the piano, surrounded by hosts of instruments, singers, dancers. The entire group was to be permeated continually with movement, and costumed speakers reciting the text in processions and parades would form parts of the action. The choreography would include glances, looks, eye motions, touches of the hands, odors of both pleasant perfumes and acrid smokes, frankincense and myrrh. Pillars of incense would form part of the scenery. Lights, fires, and constantly changing lighting effects would pervade the cast and audience, each to number in the thousands. This prefaces the final Mysterium and prepares people for their ultimate dissolution in ecstasy.
Supposedly, if everything proceeded according to plan, the first and only performance would immanentize the eschaton, thereby annihilating space and melting reality. No one would even have to pay the performers.
At the time of his death in 1915 from sepsis (which came as a result of an infected sore on his lip), Scriabin had sketched 72 pages of a prelude to the Mysterium, entitled Prefatory Action. Because Scriabin died young, he left the piece intended to bring about the end of the world—or to bring together all the cosmos in a sort of cataclysmic unity—unfinished.
2. Alexander Nemtin’s “Prefatory Action”
Russian composer Alexander Nemtin decided to finish Scriabin’s “Prefatory Action.” He started in 1970 and delivered the final piece in 1996, three years before dying. Here is how Colin Clarke describes the recording of Nemtin’s realized “Preparatory Action”:
Alexander Nemtin's brave realization of the "Preparation for the final mystery" (from Scriabin's magnum opus, Mysterium) enables us to hear its awe-inspiring conception in all its glory. Working from sketches, Nemtin presents a convincing manifestation of Scriabin's thought. The intensity of this piece is unremitting. To listen straight through is an exhausting but ultimately uplifting experience, one aided by this thoroughly committed performance from Ashkenazy and his Berlin forces. Even though the harmonic language is extremely concentrated, the progress of the work remains involving, natural, and, above all, gripping. The music is frequently hypnotic, often breathing an all-encompassing, pantheistic mysticism. The soloists, particularly the soprano Anna-Kristina Kaappola and the pianist Alexei Lubimov, are superb. The recording aptly conveys the requisite sense of space, while simultaneously allowing every detail to come through. The coupling, Nuances, comprises a selection of Scriabin's pieces orchestrated to form a ballet. Ashkenazy's performance highlights the elusive nature of this music, as in the flighty fourth movement or in the twilight world of the 12th.
You can listen to it here. And here is performance that includes the full score.
3. Johanne Sebastian Bach’s so-called “Neverending Canon”
Composed later in his life, this Bach masterpiece has a single subject surrounded by dozens of contrapuntals—and it includes this endlessly ascending canon. It's an unstructured, unorchestrated collection of manuscripts with enough puzzles and enigmas to make Elgar proud. The Neverending Canon (or Perpetual Canon) was part of Bach’s The Musical Offering, a 1747 collection of keyboard canons and fugues based on a single musical theme given to Bach by King Frederick II of Prussia—and they are dedicated to this patron. Among the pieces:
The Ricercar a 6, a six-voice fugue which is regarded as the high point of the entire work, was put forward by the musicologist Charles Rosen as the most significant piano composition in history (partly because it is one of the first).This ricercar is also occasionally called the Prussian Fugue, a name used by Bach himself. The composition is featured in the opening section of Douglas Hofstadter's Gödel, Escher, Bach.
Other notes from wikipedia on Bach’s The Musical Offering:
Some of the canons…are represented in the original score by no more than a short monodic melody of a few measures, with a more or less enigmatic inscription in Latin above the melody. These compositions are called the riddle fugues (or sometimes, more appropriately, the riddle canons). The performer(s) is/are supposed to interpret the music as a multi-part piece (a piece with several intertwining melodies), while solving the "riddle". Some of these riddles have been explained to have more than one possible "solution", although nowadays most printed editions of the score give a single, more or less "standard" solution of the riddle, so that interpreters can just play, without having to worry about the Latin, or the riddle.
One of these riddle canons, "in augmentationem" (i.e. augmentation, the length of the notes gets longer), is inscribed "Notulis crescentibus crescat Fortuna Regis" (may the fortunes of the king increase like the length of the notes), while a modulating canon which ends a tone higher than it starts is inscribed "Ascendenteque Modulatione ascendat Gloria Regis" (as the modulation rises, so may the king's glory).
The canon per tonos (endlessly rising canon) pits a variant of the king's theme against a two-voice canon at the fifth. However, it modulates and finishes one whole tone higher than it started out at. It thus has no final cadence.
4. Karlheinz Stockhausen’s “Helikopter-Streichquartett”
Stockhausen composed a quartet of string players and four helicopters. The piece stands alone, but also exists as a scene from his epic opera, Mittwoch aus Licht. This epic musical cacophony was first performed (and even recorded) in 1995, to the delight of chamber music and aviators alike. Pictured above, Stockhausen’s score for the beginning of the first cycle—which I found at this incredible Stockhausen blog, alongside an extensive analysis of the piece itself.
I have watched this 2012 performance by the Elysian Quartet performing at least seven times today—the helicopters change the way perspective in this piece, or they do something marvelous with the assumed speaker.
5. Jim Fassett’s “Symphony of the Birds”
In the 1950s, Jim Fassett composed a symphony made entirely of recordings of birdsong. The result was “Symphony of the Birds,” an early electronic manipulation/ musique concrete masterpiece. Working with CBS radio technician Mortimer Goldberg, Fassett painstakingly pieced together fragments from recordings of bird calls originally made in the field by Jerry and Norma Stilwell.
What’s fascinating is that birdsongs weren’t always recorded—prior to recording technology, they were notated and symbolized by bird lovers who tried to capture them on paper using ohonetic transcription, or “bird words.” John Bevis’ essay on this history is worth reading.
6. Kaikhosru Shapurji Sorabji’s “Opus Clavicembalisticum”
When completed in 1930, British Parsi composer Sorabji’s Opus was the longest piano piece in existence, lasting between 4 and 4.5 hours, depending on how tempo is intepreted. Pianists consider it to be a crushingly difficult contrapuntal piece. Sorabji may in part have been inspired to compose the work after hearing a performance by Egon Petri of Busoni's Fantasia contrappuntistica[1] and Opus clavicembalisticum is taken as homage to Busoni's work.
"The closing 4 pages are so cataclysmic and catastrophic as anything I've ever done—the harmony bites like nitric acid - the counterpoint grinds like the mills of God," Sorabji said. You can listen to various performances on the Sorabji website.
7. György Ligeti’s “Poème symphonique for 100 Metronomes”
How does rhythm influence a piece? What happens when the conventional tools for techne are allowed to speak or sing? During his dalliance with Fluxus, György Ligeti composed a work for ten performers, each responsible for 10 metronomes. The vision included 100 identical pyramid-shaped metronomes, fully wound up, each set to run at different speeds, to begin ticking simultaneously, gradually running down until only one is left to finally become silent.
“The audience should remain absolutely silent until the last metronome has stopped ticking,” Ligeti said. When it premiered in Holland in 1962, Poème Symphonique was so controversial at the time that in 1963 Dutch Television cancelled a broadcast of its performance, substituting a soccer game in its stead.
8. John Cage’s “Organ²/ASLSP (As SLow aS Possible)”
Organ²/ASLSP (As SLow aS Possible) consists of single notes or chords, which change very, very occasionally. The performance started in 2001, and it's continuing until the year 2640. In 2013 crowds flocked to St Burchardi church in Halberstadt, Germany to hear one of the notes change in performance. The history of the piece—like much of Cage—includes collaboration:
It was originally written in 1987 for organ and is adapted from the earlier work ASLSP 1985; a typical performance of the piano version lasts 20 to 70 minutes. Cage first wrote the piece, for piano, in 1985; the tempo instruction was, “As slow as possible.” He then reworked it for the organ in 1987, and it became known as “Organ²/ASLSP.” But that raised questions. On piano, the sound fades after a key is hit; on the organ, notes can be held indefinitely. Or can they? What about when the organist needs to eat, or go to the bathroom? Or dies?
Those questions occupied a group of composers, organists, musicologists and philosophers, some of whom had worked with Cage, at a conference in the town of Trossingen, in southern Germany, in 1998. They developed the idea of a performance calibrated to the life expectancy of an organ. The first modern keyboard organ is thought to have been built in Halberstadt in 1361, 639 years before the turn of the 21st century — so they decided the performance would last for 639 years.
In September 2020, the chord (pictured above) that was held since 2013 changed.
9. György Ligeti’s “Artikulation”
Ligeti wrote his electronic piece, “Artikulation,” in 1958. Although it existed as a recording, there was no score for musicians to 'see' the music. In the 1970’s, when studying this piece, Rainer Wehinger decided to “score” it—or to create this color-infused geometrical explanation of the music(pictured above), including a voluminous key explaining all the colours and symbols. In a sense, Wehinger made a map of the music, and maps may be another way of looking at a score.
10. John Cage’s “Aria”
Cage was a maestro of the graphic score, which sometimes feels close to a sort of visual or concrete poem in my mind. In “Aria” (pictured above), the graphic colored squiggles designate different styles of singing, notated in wavy lines in ten different colors, and the black squares indicate non specified 'non-musical' sounds.
11. Carl Bergstrøm-Nielsen’s “Towards An Unbearable Lightness”
Bergstrøm-Nielsen’s “Toward An Unbearable Lightness” (1992) was written “for any ensemble.” This beautiful graphic score can be played by any number of players, of any standard, on any instrument. All the performers follow the same instructions, and yet one ends up with so many interpretations—this short one or this longer one or even this arrangement of “grammar figures”.
The composer tells us: “The score is a graphic representation of a journey from heavy dark sounds to light sounds. Players progress at their own rate through the spiral representing this change, loosely coordinating with the other players.”
Like telling a child to draw a stairway to the stars, each visualizes the journey differently. By asking performers to do the work of creation-interpretation, Bergstrøm-Nielsen expands the varieties of available lightness. There is play, whimsy, and collaborative hope in this gesture.
12. George Crumb’s “Twelve Fantasy-Pieces after the Zodiac for Amplified Piano”
I return to George Crumb’s “Makrocosmos” often. With so many notes, this score would be difficult for any pianist to read if it was laid out simply on the page, which is why the score includes three detailed pages of instructions, with movements including Primeval Sounds, Crucifixus and Spiral Galaxy. David Burge’s recording of it has an interesting cover that inflects how one reads this—or maybe how I read it. Once the visual element of a poem or composition is engaged, it opens the door to visual tonal shading as well.
13. Tom Phillips’ “Ornamentik Op. IX”
Tom Phillips’ “Ornamentik” was composed for a trombone—and drawn at the request of an American player, Stuart Dempster, who wanted a piece that would provide various provocative challenges to corner him into inventing new sounds or techniques. According to the score:
ON THE PERFORMANCE: the piece may last any length of time. The piece consists of a held, sustained or otherwise maintained note, chord or sound, which is decorated (ascertainable time intervals) by brief ornamental flourishes derived from the symbols opposite, each ornament to be played once only. Where there is more than one player, the ornaments should be shared out more or less equally between the performers; any instruments or sound-sources may be used. As far as possible the ornaments should be read from left to right, with vertical alignment indicating simultaneity. Melody instruments or simple sources of sound may be augmented to cope with this. The ornaments may if necessary be adapted. The held sound is implied by the horizontal band which appears at either side of each ornament. Octave or timbre may change as well as dynamic, basically mp with a range between pp and mf: such changes can only take place at the end of an ornament. The piece should begin and end with the same timbre, octave etc.
More at Phillips’ website.
14. Stephen Antonsca’s “One Becomes Two”
Antonsca’s “One Becomes Two” was premiered by violinist Lina Bahn at the Phillips Collection in Washington, DC in March 2007—with Bahn’s violin plugged into Antosca's laptop and her violin generating ambient electronically-controlled responses that were repeated or transformed into “liquid reflections of her sound.”
The score is interesting because it lacks barlines and staves—the notation provides guidance to rhythm and pitch despite the absence of these conventional markers. And the piece itself is designated “for violin and real-time computer processing.”
On Antonsca’s website, near the piece, one finds a quotation from Carl Jung: “… when the bud unfolds and from the lesser the greater emerges, then One becomes Two and the greater figure, which one always was but which remained invisible, appears with the force of a revelation.”
15. Cilla McQueen’s “Picnic”
McQueen’s graphic scores are so close to art that one tastes the undertow of Kandinsky in the shapes and colors. In “Picnic,” written in 2006, each line represents a different instrument, with the colours and shapes informing how the music might sound. A small foray into this and others.
16. Cathy Berberian’s “Stripsody”
One of the most famous (and most cartoonish!) graphic scores is Cathy Berberian’s “Stripsody.” Written in 1966, it uses lines just like a traditional musical stave, indicating an approximate pitch for the singer. The difference being, the singer doesn't sing notes— she sings noises and words, with actions, including pretending to be a radio, roaring like Tarzan, and urging a kite to come down from a tree. The graphics are by Roberto Zamarin.
As a mezzo-sopran composer based in Italy, Berberian worked closely with many contemporary avant-garde music composers, including Luciano Berio, Bruno Maderna, John Cage, Henri Pousseur, Sylvano Bussotti, Darius Milhaud, Roman Haubenstock-Ramati, and Igor Stravinsky. Stripsody exploits her vocal technique using comic book sounds and onomatopoeia). In 1969, Berberian also brought us Morsicat(h)y, a composition for the keyboard (with the right hand only) based on Morse code.
17. Makato Nomura’s “Shogi Composition”
Carl Bergstroem-Nielsen has a wonderful short essay on Makato Nomura’s compositional methods. Here is how he describes the Shogi compositional method:
This is a principle of composition employed to several pieces since 1999. Shogi means "chess". Each player should have his own colour. Participants can create the score by their own ideas. When indicated in the score, this player starts to play the element and keeps on until this player and the next number is again indicated. Thus, an element once started goes on "automatically" when playing. This also has the practical consequence that the piece may be played from one copy which is simply handed over to the next player after reading the element to play next.. In the score, a sequence of different elements with their starts and new elements is indicated. The notations need not be understandable to everyone - it is enough that each player can remember its meaning and correctly reproduce it later.
As a collaborative exercise, one can mimic this compoisitonal strategy with friends. Find a piece of paper and some friends, and each grab a coloured pen. Write a musical phrase or draw a picture that might inspire you, and pass it on to create your very own composition. The beauty of this piece is that any paper will do: the one pictured above is written on the back of a Natural History Museum paper bag.
Here is a performance by the 6daEXIT Improvisation Ensemble. There are ways in which the Shogi methods expands the neurotypical range—or makes space for neurodivergence at a formal level. See also Nomura’s “Improvised music by autistic people.”
18. Gyorgy Ligeti’s “Nouvelle Aventures”
A page from the score to his Nouvelles Aventures (1962/65)
Ligeti fled Budapest in 1956, after the failed Hungarian uprising against Soviet control, and found himself in West Germany, in the center of a musical avant-garde overseen by Stockhausen. It was this experimental scene that put Ligeti in dialogue with his peers, as Thomas May describes:
Berio’s and Cage’s experiments both with the voice and with making the ritualized performative context part of their composition process captivated Ligeti. As in Sequenza V, the musical scores – the sounds specified – for Aventures and Nouvelles Aventures are only one layer of a larger scenario that also involves an absurdist theatricality of gestures and interactions. Ligeti even invents a nonsense language based on vowel sounds for his “text” as the singers enact an incoherent drama among themselves, a mini-opera (or anti-opera) of the absurd. Instead of playing a triangle of distinct characters, they are possessed by arbitrary mixtures of five general emotional positions (which Ligeti describes as ranging from aggressive desire to terror). Their abrupt, jittery, indecisive leaps from one to another are articulated in a kaleidoscopic vocabulary of sustained pitches, whispers, erotic grunts, shrieks, giggles, and so on, shattered by eerie silences. The effect at times is of listening to animal vocalizations at the zoo and trying to decipher what is being communicated.
Ligeti breaks off the Aventures (composed in 1962 and premiered in 1964) unexpectedly. The Nouvelles Aventures (written over the next few years and premiered in 1966) presents itself as “the sequel” but involves a subtle evolution of the scenario. Whereas the earlier “mimodrama” (Ligeti’s term), for or all its outrageous humor, evokes an existential, alienated sensibility, the two-part Nouvelles Aventures ironically introduces stylized historical references and more episodically defined subsections: a haunting fragment of a chorale, for example, and even a “grand hysterical scene” for the soprano to pose as a mad bel canto heroine. The framework provided by the instrumental accompaniment – which includes furniture and popped paper bags in Aventures – provides an even more wildly intrusive and absurd aura in the sequel, marked by violent climaxes such as the smashing of plates.
I love Stefan Beyst’s thinking on composers, poets, and artists—”Ode to the discrepancy between word and deed” is Beyst’s take on this piece.
19. Luciano Berio’s “Sequenzas”
To push every instrument to its breaking point—that was Berio’s working concept with the his fourteen “Sequenzas” for solo instruments. Considered some of the most difficult pieces to perform, the sequenzas are titled after the Italian word for “sequence.”
I excerpted Berio’s note for “Sequenza III” above—written for Cathy Berberian. And there is more on Berio’s website.
20. Heinrich Ernst’s “Variations on The Last Rose of Summer”
Henrich Ernst’s transcription of Thomas Moore’s poem, “The Last Rose of Summer,” is a fascinating example of polyphony in 1864. The techniques required are not only at the very extremes of the violinist’s capabilities, but also required at the same time as one another. I love seeing how a poem finds its way into a score—and how it is changed by this.
Erik Satie: an assemblage of portraits.
That is why I acquired a taste for misanthropy; why I nurtured hypochondria; why I became the most (leaden-like) miserable of men. It distressed people to look at me — even through hall-marked gold eye-glasses. Oh yes.
And all this happened to me because of Music. That art has done me more harm than good, really: it has made me quarrel with people of quality, most honorable, more-than- distinguished, terribly genteel people.
Let us pass on. I shall come back to this subject later.
[Wherein all words from Erik Satie, himself, are unattributed except by the sans serif font. All illustrations from the beautiful book, Strange Mr. Satie, written by M. T. Anderson and illustrated by Petra Mathers. The rest is mostly unsourced because if you care enough, you can source them yourself—or contribute to the childcare funds for unsalaried mothers and sad aardvarks.]
1.
A strange voluble little man in his fifties came over to me and led me to one of my paintings. Strange, because he seemed out of place in this gathering of younger men. With a little white beard, an old-fashioned pince-nez, black bowler hat, black overcoat and umbrella, he looked like an undertaker or an employee of some conservative bank. I was tired with the preparations of the opening, the gallery had no heat, I shivered and said in English that I was cold. He replied in English, took my arm, and led me out of the gallery to a corner café, where he ordered hot grogs. Introducing himself as Erik Satie, he relapsed into French, which I informed him I did not understand. With a twinkle in his eye he said it did not matter. We had a couple of additional grogs; I began to feel warm and lightheaded. Leaving the café, we passed a shop where various household utensils were spread out in front. I picked up a flatiron, the kind used on coal stoves, asked Satie to come inside with me, where, with his help, I acquired a box of tacks and a tube of glue. Back at the gallery I glued a row of tacks to the smooth surface of the iron, titled it, The Gift, and added it to the exhibition. This was my first Dada object in France.
- MAN RAY
I took to my room and let small things evolve slowly.
2.
In the Sarabandes of 1887 he foreshadowed the lines on which modem harmony was going to be developed by Debussy and other great twentieth-century composers; the nostalgic Gymnopédies, written at the same period, but entirely without reference to either Wagner or Franck, point the way to that return to the old French traditions and generally modal style which were exemplified later in the works of Debussy and Ravel; ... in the heyday of Impressionism, about 1912, came the Préludes Flasques, which in their linear austerity heralded the 'neo-classic' vogue which was to dominate Western music during the nineteen-twenties.... Parade (1917) was certainly the precursor of a good deal of the 'mechanistic' music which was a feature of the post-First World War years right up to 1939; while the Piège de Méduse, composed in 1913, anticipated Dada by some three years just as surely as the Heures séculaires et instantanées of 1914, especially taken in conjunction with their accompanying text, can now be seen to be of purely Surrealist inspiration. Socrate, on the other hand, has a quality of timelessness which is no less remarkable. And, of course — perhaps the most significant pointer of all — we must never forget that while the young Debussy was still working on Wagnerian lines on a libretto of Catulle Mendès (Rodrigue et Chimène), Erik Satie was already planning his Princesse Maleine, only, as he confided to Debussy, 'did not know how to obtain Maeterlinck's permission'. Soon afterwards it was Debussy who had obtained Maeterlinck's permission, and had started to write Pelléas and Mélisande. . . .
- ROLLO H. MYERS
Am I French? ... Of course I am .... How do you think a man of my age could not be French? . . . You amaze me ..
uspud, clad in homespun garments, prostrates himself before the crucifix; for a long time he prays and weeps. when he raises his head, christ unfastens his right arm from the cross, blesses uspud and disappears. the holy spirit penetrates uspud. procession of male and female saints: saint cleopheme spits his teeth into his hand; saint micanar bears his eyes on a platter; the blessed marcomir has his legs burnt to a cinder; saint induciomare's body is pierced with arrows; saint chassebaigre, confessor, in violet robes; saint lumore with a sword; saint gebu with red-hot irons; saint glunde with a wheel; saint krenou with a sheep; saint japuis, with doves escaping from a cleft in his forehead; saint umbeuse spinning wool; the blessed melou the lame; saint vequin the flayed; saint purine the unshod; saint plan, preaching friar; saint lenu with a hatchet. their voices summon uspud to martyrdom. he is penetrated by an unquenchable thirst for suffering.
he tears off his homespun robes and appears clad in the white tunic of neophytes. he prays again. a swarm of demons rise up on all sides. they assume monstrous forms; black dogs with a golden hom on the forehead; fish bodies with the head and wings of birds; giants with bulls' heads, snorting fire through their nostrils. uspud commends his soul to the lord, then gives himself up to the demons, who tear him to pieces in a fury. the christian church appears, radiant with light and escorted by two angels bearing palm leaves and crowns. she takes uspud's soul in her arms and raises him up towards christ, who is resplendent in heaven. end of the third act
3.
Once, after we had played Morceaux en forme de poire (Three Pieces in the Shape of a Pear for piano four-hands) , I asked our hero....why he gave such a title Pieces in the Shape of a Pear to this ravishing music. He answered with a twinkle in his eyes:
“You do know that I visited Debussy quite often; I admire him immensely and he seems to think much of whatever talent I may have. Nevertheless, one day when I showed him a piece I had just composed he remarked, ‘Satie, you never had two greater admirers than Ravel and myself; many of your early works had an influence on our writing....You have some kind of genius, or you have genius. From time to time there is in your art a certain lack of form...All I did,” added Satie, “was to write Morceaux en forme de poire. I brought them to Debussy who asked, ‘Why such a title?’ Why? Simply, mon cher ami, because you cannot criticize my Pieces in the shape of a pear. If they are in the form of a pear they cannot be shapeless.
- Conductor VLADIMIR GOLSCH MANN, recalling a conversation with Satie
4.
I love all of Satie's music and the music of Socrate especially.
It seems to me that even though the words he chose are profoundly meaningful and touching that like the delightful and poetic remarks included in his other shorter pieces, all of which in performances Satie himself suppressed, the texts of Socrate may be omitted, bringing about, as I hope to show with this arrangement, an enjoyment of the music itself alone, the beauty of which is so constantly clear and extraordinary.
- JOHN CAGE
5.
Satie was our mascot. The purity of his art, his horror of all concessions, his contempt for money, and his ruthless attitude toward the critics were a marvelous example for us all.
- DARIUS MILHAUD
To whom it may concern: I forbid anyone to read the text aloud during the performance. Ignorance of my instructions will bring my righteous indignation against the audacious culprit. No exceptions will be allowed.
6.
Satie bases everything on structure (the divisibility of a composition into parts, large and small).... It is important with Satie not to be put off by his surface (by turns mystical, cabaretish, Kleeish, Mondrianish; full of mirth, the erotic, the wondrous, all the white emotions, even the heroic, and always tranquility, expressed more often than not by means of cliché-juxtaposition). The basis of his music that no one bothered to imitate was its structure by means of related lengths of time. Think of Satie as interchangeable with Webern (you'll be somewhere near the truth).
- JOHN CAGE
I never attack Debussy. It's only Debussyites that annoy me. THERE IS NO SCHOOL OF SATIE. Satieism could never exist. I would oppose it.
7.
As regards Satie's orchestrations, Satie was not an orchestrator such as, for example, Ravel; yet when he orchestrated in his dance-hall style, as in the late ballets, the orchestrations work with admirable clarity, and with a gift for the proper presentation of the music. The accusation of lack of ability as an orchestrator appears to be based on Satie's attempts to create (in Fils des Étoiles, and especially Uspud) an orchestration based on contrasting blocks of unblended sounds; e.g. Uspud is scored for flutes, harps, and strings, and the three groups hardly ever play together. (Note the crucial presence of the number 3 yet again, indubitably connected with the Trinity.) In addition to this unconventional use of timbre, Satie wrote pitches normally outside the range of some of the instruments. This is not a severe problem as, in the case of Uspud, the flutes were played on a harmonium with a flute stop, and one can imagine or wish for a flute timbre or color without regard to range. Indeed, much of the history of the 20th-century, new-instrument invention concerns just this aspect of extending the instrument ranges so that their unique timbres are not restricted (hence the development of computer generated sound, or Carleen Hutchins' Violin Octet, or on a more populist note, Yamaha's DX7, among many).
Remember that people live in a world where the new is almost always considered wrong. Satie's orchestrations were wrong according to convention, and therefore had to be made fit for proper society, somewhat like Eliza being taught to speak. In their attempt to fix him up, people other than Satie attempted to orchestrate some of Satie's early music, using either their own style, or Satie's dance-hall style, with results that are remarkably unsuccessful due to two causes. One of these is that the dance-hall style orchestration only works for certain kinds of music, and is incongruous for others, just as a three-piece suit is somewhat incongruous on a beach. The second reason why most of Satie's music is not amenable to orchestration (Debussy's orchestration of Gymnopédies is lovely, but the work is no longer Satie) is a more interesting question, and I believe the answer is given in a lecture of Satie's (see notes for July 12 and 13), where he states: Today ... impressionistic musicians write — 'their orchestral music' — for piano. In short, Satie comes from a tradition of keyboard composer, as opposed to that of composer for orchestra. There is a long, wonderful, and venerable history of keyboard (virginal, clavichord, and harpsichord) music, that simply does not work orchestrally, and almost does not work when transferred to piano, and this history is far older than that of impressionistic orchestration. The point to be made is that if Satie could create an orchestration absolutely correct for one kind of music, and even more incorrect for another, he may not have known how to orchestrate in the accepted tradition, but he certainly had a sense for what was apposite, which is more than can be said for some of his orchestrators.
- P. Z. , REACTIONARY PROGRAMMER
8.
The topic of space travel was very much in the public consciousness in his day; although the Wright brothers would not make their first powered (and decidedly suborbital) flight until 1903, when Satie was already 37, Jules Verne had published De la terre à la lune (“From the Earth to the Moon”) in 1865, the year before the composer’s birth. We don’t know what — if anything — Erik Satie thought of outer space, whether or not the anxiousness many experienced at the threshold of the 20th century instilled a yearning to be free of earth’s gravity.
At the beginning of my career, I at once classed myself among the photometrographers. My works are purely photometric. Take Revolving Doors or Seguidilla, Le Beau Temps or the Shakespearean Equations, you will notice that no plastic idea entered into the creation of these works. It is scientific thought which dominates. Besides, I take greater pleasure in measuring a color than looking at it. Holding a photometer I work joyfully and surely. What have I not weighed or measured? All Uccello, all Leonardo, etc. It is very strange.
The first time I used a photoscope I examined a pear of medium size. I assure you I have never seen anything more repulsive.
9.
Satie was largely influenced by music not traditionally part of the “canon” of art music – at least not in Satie’s lifetime. His emphasis on popular music and cabaret songs often led to a disconnect with the world of “high art,” as he simultaneously rejected this world through his satire and parodies. In a sense, Satie was the “original” P.D.Q. Bach (the brainchild of Peter Schickele, of J.S. Bach’s 20 children, hilariously, the 21st). Indeed, much of Satie’s legacy comes from his parody works, such as Véritables préludes flasques and Embryons desséchés. His sense of humor reflects the Dadaist spirit and the disillusionment felt by many (particularly artists, musicians, and writers) after the Great War. In these two senses – eclectic influences from outside the traditional canon of Baroque, Classical, and Romantic art music and keen irony – Satie very much connected with the Paris of 1924 and the artistic community there.
I dedicate this chorale to those who already dislike me. And withdraw.
10.
See Metzer’s chapter on “Sampling and Thievery” in Quotation and Cultural Meaning in Twentieth- Century Music, 160-87. The incorporation of recordings into the act of composition is a type of quotation that Satie did not utilize, though it does involve some of the same issues of originality and intellectual property. Sampling differs from Satie’s use of quotation in that it quotes actual sounds from a performance. Here, no internal alteration takes place. Even at their most literal, Satie’s quotations typically change the instrumentation and harmonization—or at the very least, are realized in a performance unrelated to the source.
- BELVA JEAN HARE, dissertation
11.
Can we take seriously Satie’s praise of a forgery? The peculiar analogy between the painting and a perhaps underripe yet visually attractive fruit might suggest a negative answer ... but perhaps, at least before we pause to think too much about that analogy, we might have hoped that we could. After all, could it not be possible that a forger or an anonymous painter might have produced a masterpiece? in which case, might Satie not be mocking those who think that the signature and price-tag are what determine the value of a painting? But our faith in this argument fades as, going through the list of his apocryphal possessions, Satie turns to his favourite:
un faux manuscrit de Beethoven – sublime symphonie apocryphe du maître – acheté pieusement par moi, il y a dix ans, je crois.
- PETER DAYAN
12.
1924 – Satie’s penultimate year – was nonetheless a rather significant year for performances. In January of that year, the Ballets Russes premiered Gounod’s opéra comique Le Médecin malgré lui in Monte Carlo with Satie’s recitatives, requested of him by Diaghilev. Working again with Picasso and Massine, he premiered the ballet Mercure in June of that year; the work was commissioned by the Comte Etienne de Beaumont, an aspiring impresario.
Just like 1917’s Parade, Mercure provoked scandal at its premiere. And, continuing with the tradition, Relâche, a ballet made with the participation of Francis Picabia and Jean Börlin, also instigated outrage at its premiere in December of 1924. Relâche was also accompanied by a film, Entr’acte, for which Satie composed the first ever synchronized film score.
One factor that made these ballets so difficult to digest – particular at the time – was the modernity and, in a sense, the vulgarity of their music. Satie’s writing often focuses heavily on repetition, and whereas more traditional classical or romantic music seems to have a trajectory – a sense of motion from beginning to end – Satie’s music relies rather on a sort of stasis, where there is no clear movement, neither progression nor regression. Put simply, his music does not doanything; instead, it is. Throw into the mix rather avant-garde designs and costumes courtesy of the “Pica’s” (Picasso and Picabia), the often rather bourgeois sentiment of those attending the ballet, salt to taste – and voilà! We have a fiasco.
- PHILIP CLAUSSEN
13.
At the time of Satie's death in 1925, absolutely nobody except himself had ever entered his room in Arcueil since he had moved there twenty-seven years earlier. What his friends would discover there, after Satie's burial at the Cimetière d'Arcueil, had the allure of the opening of the grave of Tutankhamun; apart from the dust and the cobwebs (which among other things made clear that Satie never composed using his piano), they discovered numerous items:
enormous quantities of umbrellas, some that had apparently never been used by Satie;
the portrait of Satie by Valadon
love-letters and drawings from the Valadon period;
other letters from all periods of his life;
his collection of drawings of medieval buildings (only now did his friends start to see the link between Satie and certain previously anonymous journal adverts regarding 'castles in lead' and the like);
other drawings and texts of autobiographical value;
other memorabilia from all periods of his life, amongst which were the seven velvet suits from the Velvet gentleman period, etc.
But most importantly there were compositions nobody had ever heard of (or which were thought to have been lost) everywhere: behind the piano, in the pockets of the velvet suits, etc. These included the Vexations, Geneviève de Brabant and other unpublished or unfinished stage works, The Dreamy Fish, many Schola Cantorum exercises, an unseen set of 'canine' piano pieces, several other piano works, often without a title (which would be published later as more Gnossiennes, Pièces Froides, Enfantines, Furniture music, etc.).
14.
One could do worse than shoot oneself in the hoof and keep galloping like Satie and his oracular monocle—be a centaur whose ruins are more realistic than one’s life.
- ME to the wall, between edits
As a person, I am neither good nor bad. I waver between the two, so to speak. So I have never really done harm to anyone — nor good, come to that. All the same, I have plenty of enemies — loyal enemies, of course. Why? For the most part, it is because they don't know me — or only know me secondhand, in short, through hearsay (lies worse than death).
Man can never be perfect. I bear no grudge against them: they are the main victims of their ignorance and short-sightedness.... Poor folk! ... So I am sorry for them. Let us pass on. I shall come back to this subject later.
Catherine Malabou and the ontology of the accident.
I read Catherine Malabou’s Ontology of the Accident: An Essay on Destructive Plasticity (translated by Carolyn Shread) because the word accident is overdetermined. A few notes and througts:
What is the "form born of the accident"—the unplanned deviation? Someone who can never be "reconciled with themselves again". "The Wholly Other."
"Destruction has its own sculpting tools." Malabou notes that metamorphosis is still part of "the order of things"—the exterior changes that the person remains the same. "Transformation" occurs as a substitute for flight, as Daphne who cannot outpace Phoebus, turns into a tree. But this is to preserve herself. To survive.
The accident leads to "the formation of an identity that flees itself, that flees the impossibility of fleeing itself—Identity that "does not subjectivize its own change." After the accident people become strangers to themselves because flight is not an option - they are the same form of lost prior.
Freud never wrote about formation of the "survivors identity," or the self formed in alienation from prior self. There is no continuous line between the Alina of the before/after.
"..selective reduction in emotion is at least as prejudicial for rationality as excessive emotion."
Antonio Damasio on how cold-blooded thinking is not more rational. All traumatic injury provokes dissociation, absence of subjectivity, a voiding. A brain injury or brutal said an event "cannot be reintegrated retrospectively into experience".
"How do you internalize a cerebral lesion?" How to speak about the pain you have been robbed of knowing? In the language of experts who know it clinically. It is the clinicians who determine the techne of the post-accident mind.
If you’re looking for a thorough review or synopsis of this book, Stacey Smith does a great job. Larger questions: is plasticity a market value? How do we valorize anomie and alienation that results from amnesia or head trauma? What is the anodyne event?
Family Secrets: Beatrice Bracher's ANTONIO.
Beatrice Bracher, Antonio (New Directions Press, 2020). Translated by Adam Morris.
*
Beatrice Bracher's Antonio is a novel that revolves around secrets.
Here’s how New Directions describes it:
Benjamin, on the verge of becoming a father, discovers a tragic family secret involving patrimony and determines to get to the root of. Those most immediately involved are all dead, but their three closest confidantes are still alive—Isabel, his grandmother; Haroldo, his grandfather’s friend; and Raul, his father’s friend—and each will tell him a different version of the facts.
By collecting these shards of memories, which offer personal glimpses into issues of class and politics in Brazil, Benjamin will piece together the painful puzzle of his family history. Like a Faulkner novel, Beatriz Bracher’s brilliant Antonio shows the expansiveness of past events and the complexity of untangling long-buried secrets.
The protagonist wants to learn more about his father's past and early death; the novel is structured by the protagonist's presentation of recorded testimony of family members and friends describing their memories.
First to speak is the protagonist's paternal grandmother, who tries to convey the mystery of her son's love for the protagonist's mother, who was not of their social or economic class. "It was like my father was telling me a secret I already knew," the grandmother says, "He was lifting the veil from something I didn't recognize, but always knew existed."
Something I didn't recognize but always knew existed evokes the weight of a family secret and its surrounding silences. The recognized thing, once articulated, brings new silences; the dimensions of silence expand to include remembered clues, hints, allusions.
Your uncle tells you a secret you suspected . . . Maybe you are at a cabin, and all the adults are drunk. You are the oldest child; the one who knows they are drunk, the one deprived of the security experienced by younger children who still imagine adults as god-like. The secret changes how you understand time, place, the parents in it. When you remember the secret, you remember the scent of whiskey, the aunt crying in a red armchair, the men outside on the porch, laughing, another relative screaming at her mother, who is carrying dirty dishes from one room to another, seventies rock playing in the background. You know what you know about family, and it silence keeps family alive.
As a writer, I’m interested in how we use various forms of punctuation to evoke silence. Bracher, for example, uses parentheses to set silence apart from connection, to reveal how silence can withhold acknowledgement or intimacy. When the grandmother goes to visit Xavier, the protagonist's father, in a sanatorium, where she helped have him committed for madness, Bracher lets the grandmother address Xavier as he sits on the bed:
But lately you've been a bit forgetful. (Silence.) It's probably nothing. (Silence.) Water under the bridge. (Silence.) I recommend the Psalms. In our moments of affliction, direct conversation with God is always soothing. (Silence.) Sometimes, even without our understanding it, just repeating the words, the sound of them is calling, Illuminating, bringing consolation. (Silence.) I also recommend Saint Paul's letters to the apostles.
The mother has come to bring her son home, to make amends which, she believes, can reestablish normalcy, but Xavier's silence resists this entreaty: the parentheses marks the space where a response should exist, and expectation is turned upside down. Silence, here, is not a form of speaking or communication - it is an enclosure, a fence, a closing off.
Bracher's novel never gives us much interior access to Ben, the son to whom all these explanations are addressed-- the protagonist never narrates or responds to his relatives' statements. He merely transcribes. He is acted upon by the past, a tabula rasa. It's not really about how this information effects or changes him.
We’re never really given a full picture of the family life at the center of Antonio; we have an idea, and we’re given details from which we can extrapolate: the size of their home, the sort of projects they each had when they lived there, how Isabel’s life changed when she had to leave the house, and so on. It’s through these details that Bracher renders the fall of an entire class, or an entire way of life. There is still an upper class in Brazil—it just doesn’t look like that anymore. This is the sort of cultural memory that the author is trying to reconstruct and memorialize, because that class was so instrumental in all the political drama that characterized the national experience of the 1960s and 70s.
Adam Morris, in an interview on his translation of Antonio
[Aside: I felt as if the female characters were there to help men get out of their "badness"--or to help them get into it.]
The question of authenticity in this book appears on multiple levels, and Bracher searches for it among Brazil's intellectual classes. The novel excels by refusing to answer its own questions: the ghosts remain, and some are more legible than others.
Read an excerpt from Antonio, courtesy of Caesura.
*
On the topic of secrets in families, I thought of a scene in Barbara Comyn's novel, Our Spoons Came From Woolworths (NYRB Classics) where the narrator, Sofia, wakes up in a hospital with scarlet fever. She discovers her baby girl is missing. When Sofia asks to see the baby, nurses say the baby also has scarlet fever, but Sofia will see her soon—as soon as she gets a little stronger.
Sofia's estranged husband comes to visit her in the hospital, and she asks him to go to see the baby, or to help her convince the nurses to let her see the baby. The husband tells her, bluntly, that the baby died three days after she was admitted to the hospital.
"Somehow I've known she was dead all the time," the narrator intrudes, " I'd hardly dared to ask after her in case they told me the truth, and now I knew it and there was no escape."
*
The problem with the secret is that it can be protective: there are truths which make it impossible for us to continue living the same life. This sort of secret troubles Jenny Erpenbeck's harrowing novel, The Book of Words (New Directions). For the adopted daughter to know the crimes of her father would require her to become orphaned again, alienated from the home she has known. The end of the secret makes it impossible to continue as the self who did not know.
Secrets have this power to reconfigure us in our minds: in Antonio, for example, what Benjamin learns about the history of mental illness in his family becomes a form of lineage. The sins of the fathers may be genetic pre-conditions; the crimes of the mothers may begin as warm blankets, protective forms of silence.
The secret changes the world in which one can exist, and it changes the self as known by the world.
Better not to know, the babas say of certain things that happen in families. Ignorance is easier.
In our minds, the self who did not know maintains a relationship with innocence. And innocence, like ignorance, has the patina of freedom.
Notes on Tomaž Šalamun's first-person.
1.
I’ve been thinking about the poet’s relationship with truth, and how poets reveal their epistemic concerns in formal strategies, particularly in those which develop the “I” of the speaker. Thinking about Mahmoud Darwish’s “The faces of truth” describing truth as “what falls in drops from its shadow,” leaving us to read the shade of the poem’s visage.
If a shadow is a text, then truth is not singular. Truth is as elusive as the image or metaphor—and the poet’s relationship to this Imago dei is an attachment formed in particular attentiveness.
2.
“Why does daylight fall on the knife?” Tomaž Šalamun asks in “Are Angels Green?”
What can we know about the unknowable? What are we asking when arguing about the colors of angels?
3.
I’ve been thinking about how the Šalamunian approach to truth/verity may be a self-immolating proverb.
“Proverbs” consists of three numbered lines, each one offering a statement about the speaker named as Tomaž Šalamun, himself. Here, the proverbial form is rubbed and illuminated to reveal truths limited to statements about the speaker.
Like God, the speaker isn’t speaking of themselves so much as listing their legendary selves, expanding upon their personas in a way that raises questions about the form of the proverb. You will know me by my powers, etc.
This Šalamunian strategy invokes the grandiose “I” in order to make it absurd. He does this again and again at the level of the line, as in “Red Flowers”:
Now I know, sometimes I was a rooster, sometimes a roe.
One line with the leonine rhyme eating its own tail.
4.
I’ve been thinking about how memory in Šalamun serves as both foil and fortress.
Man with the Golden Eye
I remember the nun who studied in the Jagiellonian
library in Krakow. I was sad. Outside there were
sled tracks in the snow. In my thoughts I was
somewhere far south. I ate peanuts out of their sheels.
Yesterday I saw the feathers of Montezuma
and how he longed for his ruin, for some foreign
god to drink up his soul. The Empire is eternal.
Eternal are the mirrors. The water evaporates,
only the gaze remains. Who hoards it?
A chariot with a golden shaft?
I’m not that yellow fruit.
I’m not that mob staggering from the Coronation.
I ate the ticket to the Anthropological Museum
while I spoke to a tourist,
while I kept looking at you.
The first three lines begin in the memory of a young student studying in Krakow, glimpsing the loneliness of the sanctified (the nun) while the speaker eats peanuts and imagines himself “somewhere far South.” Then the speaker ressurects Montezuma in his longing to be ruined, to be swallowed by “some foreign god.” It is this skipping-stone effect of slipping into different people and places that makes the next segment (“The Empire is eternal. / Eternal are the mirrors.”) so resonant. And then the speaker switches into question that focuses on the divine gaze itself: “Who hoards it?”
Now Salamun is ready to bring back the “I” in a denial: “I’m not that yellow fruit.” And then easily into the why, which is the ending. That final you in relation to the I—and the musum appears only at the end, as a sort of context in which to locate the intimate you.
5.
Technically, Šalamun was Croatian, or born to Croatian parents on a territory known as Croatia. But his parents fled their homeland for Slovenia in the 1940’s, after learning that his left-sympathizing father was on a list of Ustache targets. So baby Šalamun wound up in a small Slovenian town, not far from Trieste, and he grew into one of Slovenia’s most famous poets.
But Šalamun is peak Balkan.
I mean eventually, every tribe demands that loyalty be proven by murder.
Every body in the Balkans knows this.
Charles Simic repeated this in what amounts to a brief lecture on refusenik poetics:
The lyric poet is almost by definition a traitor to his own people. He is the stranger who speaks the harsh truth that only individual lives are unique and therefore sacred. He may be loved by his people, but his example is also the one to be warned against. The tribe must pull together to face the invading enemy while the lyric poet sits talking to skulls in the graveyard.
Mass murder is the monumental achievement of the modern nation-state.
Our poet addresses this in a folk song, which is to say, the drumbeat of dolorous nostaglia, the uniform of folkisch. The nation relies on its court poets to enchant the masses with their own superiority. So what if the neighbors said you are thieves? It is We who are beautiful. It is Our Suffering that nurtures this storm of ecstasy in which killing the neighbor will be labeled moral.
Because nationalism leans into racial or ethnic superiority, it is a scarcity mindset. All nations are not equal. Power is the story of who is willing to do the worst things to climb on top of the corpses. The poets of power wear their laurels like humanitarian missions. Ask Sarajevo for details.
6.
What I trust about Šalamun is the relentlessness with which he implicates nationalism. The difference between the court poet and the poet laureate is the throne or the constituency they serve. For poets, power is measured in podiums, in platforms, in contracts and pay raises, in prizes, in speaking fees and kickbacks from the fine arts presidium.
Salamun indicts himself often, and performatively—as one must when the officials and leaders cannot stoop to interrogate themselves. The poet models a sort of self-trial by imagined jury which is both literal (since Salamun was imprisoned for poetry) and gestural or figurative.
His absolute refusal of innocence speaks to a seam in contemporary Balkan poetics, or the poetics of the balkanized, the bombed bridge, the busted.
Not for Šalamun, the visionary poetics of political solutions. In an interview, he described poetry as “a parallel process to spiritual development. As in religion, you are trained not to be scared. As in the cabala or in dervish dances, you are trained to be with the world as long as you can endure it.”
On palindrome poems.
Palindrome poetry starts with an initial poem and then hinges on a line that usually repeats directly in the middle of the poem before working through the rest of the lines in reverse order.
- Billy Collins
The word palindrome is derived from the Greek word palindromos, which is a combination of palin meaning “again” and dromos meaning “route or direction.”
There are palindrome forms in music, and composers often sneak them in to create interesting forms of motion and temporality. Biologically, our genes are palindromic – their order is the same, forward and backward. Numbers can be palindromic: see, 88, 99, 101, 111, 121, 131, 141, 151, 161, and 171 which can be read backward and forward in the same way.
Conventionally, a palindrome is defined as a string of words that contain a sequence of letters in the first half that are presented in the exact reverse order in the second half. A few examples:
taco cat
kayak
defied
radar
times emit
civic
level
Madam, I’m Adam
a man, a plan, a canal, Panama
A word unit palindrome is a grouping of words that appear in an identical order if viewed forward or backward. A phrase like “face to face” is a simple example of a word-unit palindrome; there are more complex word-unit palindromes that change meaning when read backward.
A line-unit palindrome is a piece of writing, most often a poem, that has an initial set of lines that then reverse order halfway through the piece without alterations to the word order within the line. Line-unit palindromes are also called mirror poems because they mirror they top portion of the poem onto the bottom.
NEIL AITKEN: “This is chiasmus, an ancient Hebrew poetic form of parallelism. Chiastic poems move toward a central couplet - a hinge - that offers the most important insight or point, then unfold backwards from there, either revisiting the previous lines through restatement or inversion.”
Examples of palindrome poems:
“Two Brief Views of Hell” by Susan Stewart
“The Back Seat of My Mother’s Car” by Julia Copus
“My Education” by Derrick Austin
“After Louise Bourgeois’ “What Is the Shape of This Problem?” by Sloane Scott
“America” by Solmaz Sharif (a fantastic poem that opens her new collection)
“Three Poems to Psyche” by A. E. Stallings
“Myth” by Natasha Trethaway
This wacky, tacky long palindromic thing by Demetri Martin
“The Star Gauge” by Su Hui, a 4th-century Chinese poet whose palindrome comprises a 29 x 29 character grid which can be read in multiple directions and portions, allowing for roughly 3,000 readings.
“Doppelgänger” by J. A. Lindon
A barcode palindrome by Theo Chiotis
“Bilingual Palindrome” by Pedro Poitevin
“Language” by Nadia Alexis, a modified palindrome poem
“Refugees” by Brian Bilston
“The Traveling Line” by Jenny George
“[my father explains why my parents left me behind when defecting]” by Alina Stefanescu, who is also, ultimately, me
Antimetabole
Antimetabole is a figure of speech in which a phrase is repeated, but with the order of words reversed. The word comes from a Greek phrase that means, "turning about in the opposite direction," and which sums up the effect of words being repeated in reverse order, sort of like retracing steps on a path. It is funky and fun and worth playing with.