Charles River

Charles River
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Derrida

"Messianicity is not messianism ... even though this distinction remains fragile and enigmatic." (Jacques Derrida)

Showing posts with label Robert Archambeau. Show all posts
Showing posts with label Robert Archambeau. Show all posts

Monday, June 16, 2014

Will the Real Poet Laureate Please Sit Down?


The Library of Congress has recently announced that Charles Wright, 78, professor emeritus at the University of Virginia, has just been appointed our newest poet laureate. Quoted in the NY Times, Wright seemed a bit dazed and confused – and yet disarmingly spot on. “I don’t even know what I’m supposed to do!” But like a good American, once he’s told, he’ll do it, he says. He raises a good question, though. What “is” a poet laureate?

Fortunately, I think I have an answer. And it’s not good. The office of the American poet laureate is an evil plot to pervert poetry. It's like when the GI Joes are betrayed by their own President, who secretly works for Cobra, and must turn to Bruce Willis for salvation. In this case, Bruce Willis is played by Charles Bernstein. Bernstein once and for all hilariously skewered the sanctification of poetry in his brief essay, “Against National Poetry Month as Such.”

http://www.press.uchicago.edu/Misc/Chicago/044106.html

Not to get all self-righteous, but poetry is not like vitamins, it should go without saying. Poetry is, um, like thinking: it’s dangerous. Or as Camus once put it, “beginning to think is beginning to be undermined.” Robert Kaufman put it best when he described poetry's job as one of making "thinking sing and singing think."

But more than that, the idea of an office for an American laureate epitomizes a certain hubris: it's symptomatic of the desire of empire to suborn all cultural production to its cause.

Now it’s not that Charles Wright is a bad poet. Far from it. Though when it comes to the laureateship, good or bad has nothing to do with it. Twenty years ago or so, when I was first learning my craft as a poet, I found Wright inspirational. He’d absorbed both Pound’s tessellated lines and Montale’s wry irony and combined them into something powerful by drawing on his Appalachian heritage. But what started out as distinctive and new soon decayed into mannerism. In a word, he became soporific. For some years now, a Wright poem has pretty much had the same effect as a shot of Nyquil. I'm sure Wright himself is a charming affable fellow and his work in "Black Zodiac" remains powerful for me. My point here is not to run down Wright or any previous laureate - even though I can't help but fantasize would it might be like if say, Anne Waldman was named to the post. The thing is, Anne Waldman already is our poet laureate and has been for some time now. Which is kind of my point here.

My problem is with the whole idea of the office itself. In the 90s, Robert Archambeau wittily satirized the post of the Poet Laureate by calling for the installation of an “anti-laureate.” He nominated instead my old friend and mentor Anselm Hollo and the choice could not have been better made. Anselm went in abhorrence of prestige, of officialdom, of baboonery. He was the most learned man I ever met. But he was also the most gracious and down to earth. His hearty laugh punctured every pretension.

Way back in 1989, when I was just a wee sprite tilting at windmills, and before I'd ever met Anselm, I wrote a half-cocked, spirited polemic against the Poet Laureate post in a little journal I was editing. About six people read it. I offer it here as an appendix, for what it’s worth.

******

Poetry’s place in the public eye has never been an easy one to define. Since the time of Socrates’ interrogation of the supercilious Ion, poets have been viewed by most of the general public somewhat askance, as if metaphysically suspect, or worse, ungainfully employed. Plato was never shrewder, or closer to Stalinism, when he declared that the ideal state, in order to function smoothly, i.e. without dissent, should run all the poets out of town. Kierkegaard summed up the situation with his customary sting: “And men crowd about the poet and say to him, ‘Sing for us soon again’— which is as much to say, ‘May new sufferings torment your soul, but may your lips be fashioned as before; for the cries would only distress us, but the music, the music, is delightful.’”

Recently, Congress has experienced a yen for such “music” and to that end has created, through its Library, the post of poet laureate. This position grew out of an older one: Consultant to the LOC. The laureate stands in relation to poetry as the Doric columns of Washington stand in relation to some marmoreal ideal of Western cultural glory. While the intention to honor poetry’s role in American life is laudable enough, this act seems little more than window dressing. It is inconsistent, to say the least, with America’s strong individualist and populist traditions. What would Whitman say?

Curiously, we never seemed to need a laureate until the Reagan Administration, steeped in a faux populism concealing a latent royalism, took office. As with so many other brainchildren of that Presidency, this one, too, reeks with the nostalgia for Empire that has been legitimized into an agenda. With the right hand, the State makes provisions for an official wreath in the Muse’s name; with the left it reduces drastically the already feeble budget it has grudgingly allotted to the arts.

The idea of a laureate invokes a less complicated time, when poetry could be yoked to political ends without thought for what was said by the poet, or what the government did. Tennyson wrote a coded critique of the British involvement in Crimea. But Richard Wilbur, who served an abbreviated term as our second laureate, produced nothing more than the dismal cantata “On Freedom’s Ground,” a work quite inferior for a poet of his stature and a far cry from his earlier “Speech For The Repeal Of The McCarran Act.”

It is frankly embarrassing for poetry when one considers that the commissioning of this poem coincides roughly with the drafting of white papers by the State Department for the invasion of Nicaragua. Yet Wilbur is hardly to blame since the poet is no more privy to the machinations of State than any other citizen. The laureate’s post should be abandoned for no other reason than this, as it forces poets to assume the awkward onus of complicity with government policy. Moreover, the requirements of producing occasional verse are seldom conducive to a poet’s writing at his or her best level.

The truth is we need a poet laureate the way we need a Miss America.

Or as Derek Walcott put it in his interview with Bill Moyers on “A World Of Ideas”: “One of the things that America has to face is the reality that it is an empire.” This being the case, we must carry, in Walcott’s phrase, “the responsibility of empire.” American poets have been slow to respond to this challenge, despite the outstanding example of a small group of them during the Vietnam War.

What Walcott was getting at is what most poets [even Charles Wright] have always known all along. Political language mutilates meaning. It suffers drastically from rhetorical and ideological dislocation. Reagan has called the MX missile, capable of killing millions, “the Peacekeeper.” George Bush, we know, is seemingly unable to utter a complete sentence in ordinary conversation. His fractured syntax only too well represents the disjointedness of our leadership.

Poetry, despite the cynicism of Auden, who realized what Oppen had already figured out, that poetry can make nothing happen because it is not and can never be the language of policy, nevertheless can play a decisive role in the rejuvenation of language. It can rescue it from untruth because it can name things otherwise.

The only laureate is the one with no name.

Monday, February 25, 2013

The New Gnostics


N.B. – This was intended to be my introduction to the two panels on New Gnostic poetry at the recent Louisville Conference on Literature and Culture after 1900, but for reasons of time and a failure of frayed nerves – the fear that the whole thing was overdetermined and that I would end up standing in the docket, accused of neo-Catholic recidivism by my elders – I decided against reading it. Robert Archambeau has posted a wonderful and as usual very perceptive account of the panel and some of the offsite discussion it provoked and Ben Friedlander on Facebook has made some smart comments which need addressing, some time when I have the time. But for now there’s this:

Why gnosticism? Why now?

One of the most difficult things in writing about the re-emergence of a gnostic poetics is having to continually backspace to override MS Word’s (MS Logos?) auto-correct function, which insists on capitalizing – or is that historicizing? – “Gnostic.” I call it the small “g” problem. Because the new gnostic poetics I’m trying to describe has to do with dethroning the tyranny of the majuscule. Gnostic has become such an elastic term, used to describe such a wide swath of writers, often as different from one another as say, Poe and his evil double, Emerson, that it threatens to lose its usefulness as a meaningful category.

Though Gnosticism’s heretical beliefs about an alien god and the struggle to attain spiritual knowledge was quashed by the 3rd Century C.E., its perturbing legacy continues to speak to a profound yearning for alternate modes of poetic epistemology which neither the pieties of Iowa nor the heterodoxies of the Grand Piano can answer to. It has influenced modern thinkers and writers from Carl Jung to H.P. Lovecraft. For Harold Bloom, modernist gnosis includes writers as diverse as Kafka and Hart Crane, while Hans Jonas finds strong affinities between the Gnostic conception of the world as exile and Heidegger’s existential phenomenology and the thrownness or Geworfenheit, of Dasein. “Gnosis,” as religious scholar Elaine Pagels observes, “is not primarily rational knowledge … we could translate it as ‘insight,’ for gnosis involves an intuitive process of knowing oneself.”

This trend toward a contemporary gnostic poetics owes its origins to several distinct vectors: the Heideggerian/Derridean Destruktion or deconstruction of onto-theology and its weird quasi -reconstitution through dispersal, differánce, and the trace; the linguistic turn and its emphasis on the materiality of language; and the continuing commitment of poets aligned with the tradition of high modernism and the New American Poetry to an avant-garde aesthetic.

The idea of gnosis persists because it offers a powerful tool for counteracting the disenchantment and alienation of the world. It is a response to a specific historical moment that is less about reviving the tenets of an ancient and problematic heresy then about using the tropological resources of that heresy to produce a modernist gnostic horizon.

What stability the term retains, however wobbly, is still enough, I think, to address a postmodern poetry that contains both avant-garde and spiritual commitments. The idea of a new gnostic poetics derives in part from the recognition that one branch of modernism was all along deeply invested in and reliant on heterodox spiritual systems (Yeats, Pound, H.D.) which have been consciously carried forward by postmodern poets like Duncan and Mackey, and in part on the idea of a post-secular religious turn, or the return of the theological repressed. It subscribes not only to the idea that, in Marjorie Perloff’s words, language has become “the new spiritus mundi,” but to the continuity of a strong visionary mode in American poetry, as outlined by Peter O’Leary in his recent essay, “Apocalypticism: A Way Forward for Poetry.” “Apocalypse and other forms of sacred expression unbind love from material desire, freeing it to embrace the unknown and the unspeakable … apocalyptic poetry, then, is language charged with the kerygmatic power to reveal sacred reality, in history and beyond it.”

Such enthusiasm threatens violence to the Gnostic by trying to recontextualize it within the horizon of gender and the body. It's a kind of anti-Gnostic gnosticism. Or maybe I just like to have my cake and it eat it too.

What’s important here is that small “g” gnosticism strives to reverse the perverse polarities of the Gnostics by reclaiming the body’s centrality for both history and ideas about spirit. In this view, the material is not the site of exile and the soul’s imprisonment, but of messianic intervention.

The new gnostic poetics is not a system then, but revives the idea of spiritual knowledge as a way to contest system. It designates a group of fellow travelers committed to a poetic agon in which the articulation of spiritual values is rooted in the material world and therefore integral to articulating the terms of a redemption worked out solely within the ruins of history and the disjointedness of everyday life through a visionary experimental poetry.

Of course, We Serious Academic Types also enjoy fine dining. Here's two gnostic Men in Black at the Mayan Cafe (Norman Finkelstein and Yours Truly).