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Books

“Wicked Enchantment”: Wanda Coleman’s Selected Poems

WICKED ENCHANTMENT: selected poems, by Wanda Coleman; edited by Terrance Hayes.
(Black Sparrow: Godine; 2020)

Wanda Coleman’s first posthumous volume of “selected poems” has just been published under the imprint with which she associated for most of her life: Black Sparrow. Now operated by Godine, on the East Coast, this collection reflects the difference in editorial poetics between John Martin, the founding publisher of Black Sparrow, and the sensibility that marks East Coast canonical preferences. For those who know and admire Coleman’s poetry, the obvious thought experiment is to imagine this book as having been edited by John Martin, and then to set that volume side by side with this one. What makes Coleman a poet worth re-reading is, of course, the extreme likelihood that neither of those volumes would be the one assembled by any of Coleman’s most insouciant admirers. Martin, Hayes, and myself, for example, all agree that Coleman is an exceptionally impressive poet; our disagreement, ironically, is precisely why she merits her a secure spot in the American canon. Temporary occupants of the canon tend to be poets on whom the critics can easily agree about a set of core poems. It’s the quirky, unpredictable poets — the ones who give the canon makers fits because of their contumacious non-alignment with any one school — that end up being the long distance runners in canon formation. The divergence in choices, therefore, of work that deserves to be considered most representative is precisely the aspect that distinguishes Coleman’s poetry. To continue the thought experiment, for a brief moment, consider how this volume might have turned out if Quincey Troupe had been chosen to edit it.

In pondering all these possibilities, I would like to start by citing Darnton’s “communications circuit” and noticing how the publisher is given a coeval position in the book’s coming-into-existence, its displacement from the private to the public. The erasure of publication history in almost all literary commentary is standard procedure, and this approach undermines any comprehensive understanding of the social meaning of a literary life. The erasure of Martin, for instance, as Coleman’s most important editorial mentor is a typical example of the casual way this aporia is generated. If the standard page at the beginning of a “new and selected” collection of poems provides an overview of other publications (“Also by….”), one notes that the publisher is not listed next to each of Coleman’s 17 titles. The majority of Coleman’s titles would be from Black Sparrow, and imagine how the repetition of that name down the column of titles would point to the value of a reliable ally in a life of a writer who looked social disorder right in the eye, and was more than occasionally forced to blink in disbelief at the racist obstreperousness she confronted.

In point of fact, there should be other titles listed in Coleman’s literary chronology. Her first collection from Black Sparrow, Art in the Court of the Blue Fag, is inexplicably not listed; however, Wicked Enchantment is not meant to be a scholarly edition, but rather a “take” on her work by one of the most important poets working in the United States today. His passion for Coleman’s work was quite evident at the time of her death; he made a trip to Los Angeles to pay tribute to her at a memorial service at the Los Angeles Public Library. I remember his moments on the stage as among the most effusively haunting of that occasion.

In expressing my hope that this book finds its way into hundreds of libraries, however, I need to pause for full disclosure, for I am hardly an impartial observer. I was the first editor in this country to publish Wanda Coleman’s poetry in three different issues of a literary magazine; I was also the first editor to include her poetry in a significant anthology. My poet-friend Lee Hickman was also one of the first to publish Wanda in more than one issue of a magazine. Coleman had the support of her fellow Los Angeles poets, but the city as one of her prime subjects is hardly visible in this collection. Is it possible to understand the urgency with which Coleman speaks in “American Sonnet 16” unless one has also read “Los Angeles Death-Trip”?

I have a couple of problems with the book, the first of which is the staging of the poems. While the table of contents does break up the list of poems with a bold header that foregrounds the title of the book in which the poem first appeared, the poems run consecutively in the book without any break for book divisions. My guess is that Godine wanted to save money on the printing and make every page pay its freight. The problem is that this arrangement ends up diminishing the presence of one of her best known poems, “I Live for My Car.” It’s not that I don’t appreciate the challenge of running an independent publisher, but would it really have been prohibitive to have the arrangement of the poems be:
Page 29 — “Beaches: Why I Don’t Care for Them”
Page 30 — Blank
Page 31 — IMAGOES
Page 32 — Blank
Page 33 — “I Live for My Car”

Quite frankly, this is the kind of design arrangement that is provided for any “selected poems” by a significant writer when one wants to make a case for their accomplishments. Such a design accentuates the accomplishment of having many volumes of poetry published in the course of a career and delineates the maturation of the writer. It’s a form of literary cartography. If Wanda were alive, I don’t think she would not notice this unnecessary compression, and since she isn’t here, I’m speaking up for her. This truncation verges on being disrespectful. If you can’t afford to do a first-class edition of poems, then start a GoFundMe campaign and raise the extra money you need to give these poem the formal presentation that they deserve.

Quite frankly, this is the kind of design arrangement that is provided for any “selected poems” by any significant writer. If Wanda were alive, I don’t think she would not notice this unnecessary compression in Godine’s edition, and since she isn’t here, I’m speaking up for her. This truncation is disrespectful. If you can’t afford to do the book with class, then start a GoFundMe campaign and raise the extra money you need to give these poem the formal presentation that they deserve.

The second problem concerns the emphasis on the “painterly” side of Wanda Coleman’s work. She published over 1000 poems, and some of the best known are meant to be provocative. There will be readers of this volume for whom this selection is their first encounter with her writing, and it will come as a shock to them some day, when her “Collected Poems” is published, to discover poems such as “Where I Live” were left out of the “Selected Poems.” The absence of the sequence of poems entitled “Art in the Court of the Blue Fag” and “South Central Death Trip” will additionally leave that future reader even more confounded about their initial exposure to Coleman’s work. Am I saying that Hayes has “cleaned up” Coleman for an academic audition? If we are to speculate about what the mid-21st century canon of American poetry might look like, it would be naive to think that formal considerations will not come into play. The inclusion of so many “American Sonnets” might well prove to be a smart move by Hayes in his advocacy of Coleman’s canonical standing. In fact, it might well assist the “sooner rather than later” appearance of a “Collected Poems.” On the other hand, Coleman was in the vanguard of “Black Lives Matter” when the leaders of hat movement was still in grade school. That aspect of her work deserves inclusion.

The final problem I have with Wicked Enchantment is the erasure of Wanda’s poet-husband, Austin Straus, from any mention in the book. If Austin were still alive, I wonder if this collection would appear without mentioning him. To the best of my knowledge, he would have been in charge of Wanda’s literary estate, and I have a hard time believing that he would have given permission to end the book short of including a citation of The Love Project: A Marriage Made in Poetry (Red Hen Press, 2014). Wicked Enchantment includes poems dedicated to Eloise Klein Healy, Yusef Komunyakaa, Anna Halpern, Tim & Kathy Joyce, Robert Mezey, Dennis Brutus, Tessa Christensen, and Gloria Macklin. Where, therefore, is Wanda Coleman’s “Sonnet to Austin”? Or why wasn’t one of her early classic “Stand Up” poems, “Pigging Out,” which is dedicated to Austin, included? For that matter, why isn’t Wanda’s membership as an OSU (original Stand Up) poet cited in the introduction? “Chair Affair,” for example, is obviously a card-carrying member of the Stand Up poetry movement, which had its origins in the city Wanda Coleman was born and raised in, and which she fused into a home base of a trope. As a major figure in the Stand Up movement, therefore, when someone undertakes to write the introduction to her “Collected Poems,” I hope that that contextual aspect of her work’s reception by her fellow Los Angeles poets will be noted, along with her contributions to spoken word projects produced by the legendary master-of-ceremonies/producer Harvey Robert Kubernik? The recent release of a new album by X, with lyrics largely written by Exene Cervenka, should serve as a reminder — with this book’s appearance at almost the same time — that Exene and Wanda shared a full-length vinyl album, Twin Sisters.

With these reservations in mind, Wicked Enchantment is still an absolutely necessary part of any library’s selection of contemporary poetry. If some of my favorite poems by Wanda Coleman are missing from this volume, I must also say that several poems chosen by Hayes, which I had neglected in the past to categorize as being among her best, prove what a discerning touch Terrance Hayes has brought to this project; and I back his decision to follow Coleman’s lead in the way she distributed the sequences of her poems among larger groupings. In most editions of a selected poems, a three-poem such as Coleman’s “Earthmother” would no doubt be printed consecutively. Instead, Hayes keeps the stutter-step distribution of the poem intact: Part 1 appears on page 178; Part 2 on page 182, and part 3 on page 209. This undulation of emergence and submerging of a sequence of poems allows the reader to absorb the layering effect that Coleman’s poems as a body of work fuse with a critique that never relents. Resistance is palimpsestual, and Coleman calls on us to look closely at the writing underneath the shrieks of protest.

Another outstanding poem chosen by Hayes which I did not fully appreciate before reading it in “Wicked Enchantment” is “Things No One Knows.” It has a Villonesque last-will-and-testament feel to it that makes me wish we had easy access to a recording of Wanda reading the poem. One of the things that Terrance Hayes does not emphasize enough was the extraordinary charisma that Wanda’s voice brought to each of her words. Here is the final stanza of “Things No One Knows”:

I am trapped in the hold of my greedy grief
and expect to keep circling. I expect my son to escape
and my husband to die during exquisite crisis. the federal
bureau of pajamas is after my hot cross buns. I expect to
awaken from sleep soon. I expect my banana nut bread to
go stale and uneaten I expect to die poem less and to be
cremated in state ovens. I expect my ashes
to be scattered like pollen, to take wing on the wind

like buddhaflies.

“Rhythm is the total sound of a line’s movement,” Karl Shapiro emphasized. The dominant anapestic movement in the stanza enfolds the images into an aching threnody, but the total sound of these words would be amplified to maximum subtlety in the “ear of the mind” of most readers if they could first hear Wanda Coleman reading the poem out loud.

So what are some of the aspects of the poems by Coleman which Hayes has selected that I would like other critics to be alert to? I would urge others to pay attention to the way her poems are in dialogue with other projects that might not readily come to mind. For example, Anna Deveare Smith’s TWILIGHT has a monologue by Elaine Brown in which her main point is that growing old as a revolutionary is perhaps the most revolutionary act of all. This point is part of the impetus behind Coleman’s “American Sonnet 16,” which is on page 116.

Above all, I would like to see critics take on the challenge of a close reading of “Salvation Wax,” a poem that is over 20 pages long, but almost gets lost within the vast number of “American Sonnets” that are featured in the book. Long poems such as “Salvation Wax” were one of key features of Los Angeles-based poetry in the 1970s and 1980s, and a poem on the scale of “Salvation Wax” reflects the influence of poets such as Lee Hickman, Kate Braverman, Harry Northup, Paul Vangelisti, and Dennis Phillips.

Hayes is at his best in selecting the poems in Imagoes. Heavy Daughter Blues, and African Sleeping Sickness. How rare it is to have almost 50 straight pages of rambunctious audacity refusing to let up! Among the poems that caught me off-guard was “Nosomania,” which somehow I didn’t remember reading before, but which is now one of my favorite poems of Coleman, on an equal backbeat footing with “I Love the Dark,” “Nocturne,” and “How does it hurt?” As strong as the editing is in this portion of Wicked Enchantment, I wish the book had added another 25 to 30 pages of work from her writing in the 1970s. There are 88 poems in Wanda Coleman’s first book, Mad Dog Black Lady, the title phrase of which was first published in my magazine, Momentum. Hayes chooses only eight of those 88 poems as being worthy of appearing in Wicked Enchantment. In addition to “Where I Live,” which is given a close reading by Laurence Goldstein in Poetry Los Angeles (University of Michigan Press), other poems that should have been selected from MDBL include “Son of a,” “Luz,” “Beyond Sisters,” “His Old Flame, Lady Venice,” “”The Emotional Con Meets a Virginal Ideal,” “Sweet Mama Wanda Tells Fortunes for a Price,” “Drone,” “Poet Surgery,” “Word Game,” “Dear Little Boy,” and “Coffee.” If all dozen of these poems were included, one would have a better understanding of Coleman’s debut as a poet.

Another critic who appreciates Coleman’s early work is David James. In “Poetry/Punk/Production: Some Postmodern Writing in L.A.” David James argues that Charles Bukowski, “more than any other single writer, made a place for Los Angeles on the map of contemporary poetry. In being L.A.’s “exemplary (poetic) practitioner,” Bukowski put his stamp on the city’s poetic vernacular as “decisively working-class. …. Though the notion of a school overseas the commonality of those poets who wrote in Bukowski’s tow, as well as contradicting his axiomatic social isolation, still his mode can be found everywhere. Wanda Coleman’s change of key,…. easily segues from the white working-class male to the black working-class female experience. Poems like “Where I live” feature the same working-class streets and businesses, the same casual violence and sexuality, the same problems with landlords and police, an dthe sideswiping of the same cars that comprised Bukowski’s world and, apart from the changes in ethnicity and gender, celebrated them with the same wry machismo.

the county is her pimp and she can turn a trick
swifter than any bitch ever graced this earth
she’s the baddest piece of ass on the west coast
named black Los Angeles
(from POWER MISSES: Essays Across (Un)popular Culture (London: Verso, 1996); 192-193)

In his introduction, Terrance Hayes claims that “There is no poet, black or otherwise, writing with as much wicked candor and passion.” I only wish that that candor had been given a chance to run at top speed in this volume. There is an abundance of candor and passion awaiting readers in Wicked Enchantment, but this volume is only a down payment on the unflinching vision that will be revealed in Coleman’s yet-to-be-collected poems.

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SOME ANTHOLOGIES IN WHICH WANDA COLEMAN’S POETRY APPEARED

“POETRY LOVES POETRY“ (Momentum Press, 1985), edited by Bill Mohr
“Eyes Bleed Pictures: Tales of a Black Adventurer”
“San Diego”
“Clown Show”
“6AM & Dicksboro”

THE MAVERICK POETS, edited by Steve Kowit
“Somewhere”
“luz”
“untitled” (“she was the perfect woman….”)

STAND UP POETRY (first edition, 1992) — Charles Harper Webb
“I Live for My Car”
“Pigging Out” — for Austin

INVOCATION L.A.: Urban Multicultural Poetry, edited by Michelle T. Clinton, Sesshu Foster, and Naomi Quinonez.
“Dream 28”
“Where I Live”

THE OUTLAW BIBLE OF AMERICAN POETRY, 1999), edited by Alan Kaufman
“South Central Death Trip, 1982” parts one through nine, pages 160=164.
NOTE: The omission of this poem from WICKED ENCHANTMENT is particularly striking, given that it did appear in this significant anthology of “underground” poetry.

WIDE AWAKE: The Poets of Los Angeles and Beyond, edited by Suzanne Lummis
“I Live for My Car”
“Wanda Why Aren’t You Dead?”
“Sonnet for Austin”
“Neruda”

“ACADEMIC” TEACHING ANTHOLOGIES

NORTON ANTHOLOGY OF POSTMODERN POETRY, edited by Paul Hoover
“Brute Strength”
“Essay On Language”
“African Sleeping Sickness”

NEW ANTHOLOGY OF AMERICAN POETS: Postmodernists (1950-present), edited by Steven Axelrod, Camille Roman, and Thomas Travisano.
“Dear Mama (4)
African Sleeping Sickness
African Sleeping Sickness (3) (after Theodore Roethke)
“Disconnections
“Supermarket Suite”

POST-SCRIPT
Wanda Coleman’s poetry does not appear in Andrei Codrescu’s Up Late nor Rita Dove’s The Penguin Anthology of 20th century American Poetry. But then again, neither does Bukowski appear in Dove’s anthology. The absence of Coleman’s poems from Dove’s anthology is particularly troubling, in that it makes me wonder if there is still afoot a desire to ostracize her for her honest review of a volume of poems by Maya Angelou. According to Hayes, Wanda had a reputation in some circles (who do not have the courage to speak for attribution) for being “mean,” but it was more the case in the years after that review that people who should have championed Coleman’s work were mean to her. And they know who they are.

P.P.S. The May 18th issue of the New Yorker magazine has an article entitled “The Fearless Invention of One of L.A. Greatest Poets,” in which Dan Chiasson states that Wanda Coleman is “one of the greatest poets ever to come out of L.A.,” and “that she shaped the city’s literary scene like few before her.” Unfortunately, the article provides no details that would illuminate readers about how she specifically “shaped” L.A.’s communities of poets. Quite frankly, I did not get a sense from the article that Mr. Chiasson was truly familiar with her work before he decided to write this article. I am pleased, of course, that Wanda Coleman is having her poetry receive a lengthy review in the New Yorker. If I could go back a half-century and show Wanda and John Martin a copy of this magazine side-by-side with a print-out of my blog article on her book, I know which one would have meant the most to her.

https://www.newyorker.com/magazine/2020/05/18/the-fearless-invention-of-one-of-las-greatest-poets

Books

Kevin Opstedal on Lewis MacAdams

April 23, 2020

Bill,

I saw your write-up about Lewis passing today, & like you I was dismayed that all the press/obits are centered on his work w/the river. I wouldn’t take anything away from that, it was/is amazing what he did, but for me Lewis was/is always about “The Poems”. I met him in the 70s, that is I met him thru his poems. It wasn’t until ’86 or so that I had a chance to sit down & talk w/him. An interview at his home in Silver Lake about the Bolinas poets. Subsequently, I had the opportunity to publish his poems in many of the rogue magazines I edited, & when Mike Price & I started Blue Press Books in 1998, the motivation behind it all was to print The River: Books One & Two, which was the first chapbook to appear under the Blue Press imprint. I went on to publish 5 books by Lewis, including the expanded River: Books One, Two, & Three. He was a most gracious man, tough minded, challenging at times (which I loved), a great friend, & one of the finest poets I have ever known.

Thanks for acknowledging the importance of the Poet Lewis MacAdams.

Kevin (Opstedal)

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And for a review of Lewis MacAdams’s Dear Oxygen: New & Selected Poems 1966-2011, which was edited by Kevin Opstedal, here is a link to Joe Safdie’s astute commentary:

http://www.bigbridge.org/BB16/prose/prosejsafdie.htm

Here is a brief excerpt from it:
“I’d been intending to start this review with a story about Lewis performing at one of the readings in memory of Ed Dorn that had been organized by Michael Rothenberg a few years ago; when it was his turn at the podium, he said “Ed Dorn was the coolest white man I ever met”—notable praise, not only because one of Lewis’ non-fiction works, Birth of the Cool, charted a number of notable artists and musicians of the American mid-century (“Yeah, well, I guess you could call that journal ism”—Section XVI of “News from Niman Farm,” 97), but because I always thought he was the coolest white guy I’d ever met, similar to his description of Otis Redding in “Dreams to Remember”: “a dynamo of act, laughing, crooning, sweating, dancing and shouting ‘Bamalama into the earth’s microphone from every one of the silent rooms” (78)

— Joe Safdie

Books

Giorgio Agamben on the Plague behind the Scrim(mage) of the Pandemic

GIORGIO AGAMBEN ON THE PLAGUE BEHIND THE SCRIM(MAGE) OF THE VIRUS
April 23, 2020

The band X recently decided to release Alphabetland, its first album in over three decades, on the 40th anniversary of the release of their first album, Los Angeles. In an interview with Randall Roberts, in the L.A. Times, John Doe commented that “(W)hen you see celebrities saying that we’re all in this together. No, we’re not. You’re on your boat. We’re here.” Doe is leaning on the word “this” in particular. Celebrities want to embrace multitudes by pretending that they are pointing at something specific, but Doe’s immediate objection underlines how such cheap rhetoric is just another shoddy magic trick of ideology, and that such comments only end up registering as antibodies in the suppurating complacency that is at the heart of the plague behind the scrim(mage) of this pandemic.

The Italian philosopher Giorgio Agamben has recently posted several short essays on the social ramifications of the pandemic, which caught the attention of poet and translator Paul Vangelisti. He has obtained the permission of Agamben to publish his translations of Agamben’s pieces on my blog. With gratitude to both the author and translator, I post the following for your consideration:

April 13, 2020: “A Question” by Giorgio Agamben (translated by Paul Vangelisti)
April 6, 2020: “Social Distancing” by Giorgio Agamben (translated by Paul Vangelisti)
March 27, 2020: “Reflections on the Plague” by Giorgio Agamben (translated by Paul Vangelisti)

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A Question

Nor was this the only form of lawless extravagance which owed its origin to the plague…
Perseverance in what men called honour was popular with none, it was so uncertain whether
they would be spared to attain the object.
Thucydides, History of the Peloponnesian War,II,53

I would like to share with whomever wishes a question upon which for more than a month I haven’t stopped reflecting. How could it happen that without being aware of it an entire country has ethically and politically collapsed in the face of a sickness? The words I’ve used to formulate the question have been one by one carefully weighed. The measure of abandoning these very ethical and political principles is, in fact, rather simple: it involves asking oneself what is the limit beyond which one is ready to renounce them. I believe that the reader who will go to the trouble of considering the following points won’t fail to agree – without being aware or pretending not to be aware – that the threshold separating humanity from barbarism has already been crossed.

1) The first point, and perhaps most serious, concerns the corpses of dead persons. How could we have accepted, simply in the name of a risk unable to be clearly defined, that persons dear to us, and human beings in general, not only might die alone, but also – what has never taken place historically from Antigone to the present – that their corpses were burned without a funeral?

2) We accepted with no real fuss, simply in the name of a risk unable to be clearly defined, to restrict our freedom of movement on a scale never before seen in our country’s history, not even during the two World Wars (blackouts were only in place during certain hours). Consequently we’ve accepted, in the name of a risk unable to be clearly defined, to suspend our contacts with friends and lovers, because the next has become a possible source of contagion.
3) This could only have happened – and here we get at the root of the phenomenon – because we have cleaved apart the unity of our life experience, which is always bodily and spiritually conjoined, into a purely biological entity on the one hand and an emotional and cultural one on the other. Ivan Illich, as David Cayley here recently recalled, demonstrated modern medicine’s responsibility for this schism, which is taken for granted and which instead is one of the greatest of abstractions. I understand well enough that this abstraction was accomplished by modern science through the use of reanimation techniques that are able to maintain a body in a pure state of vegetative life.
But if we extend this condition beyond its proper spatial and temporal limits, as we are today attempting to do, making it a kind of principle of social behavior, then we fall into a contradiction from which there is no escape.

I know someone will immediately answer that we’re dealing with a temporally limited condition, after which all will be as before. It’s truly peculiar that one may repeat this if not in bad faith, as the same authorities that proclaimed the emergency won’t stop reminding us that when the emergency is over, we will need to keep observing the same directives and that “social distancing,” as it’s been called with a telling euphemism, will become the new principle for social organization. And, in any case, that which, in good or bad faith, we’ve accepted to endure may not be cancelled.

At this point, because I’ve singled out the responsibility some of us have, I can’t fail to mention the even more critical responsibilities of those who had the task of keeping watch over human dignity. Above all the Church, that making itself the handmaid of science, by now the true religion of our time, has radically renounced its most essential principles. The Church, under a Pope called Francis, has forgotten that Francis embraced lepers. Has forgotten that one of the works of mercy is to visit the sick. Has forgotten that the martyrs teach us that we have to be ready to sacrifice life rather than our faith. Has forgotten that renouncing our neighbor means renouncing our faith. Another group that hasn’t lived up to its job is the judiciary. For some time we’ve grown used to the thoughtless use of emergency orders through which in fact executive power takes the place of the legislative, abolishing that principle of separation of powers that defines democracy. But in this case, every limit has been overstepped, and one has the impression that the words of the prime minister or the head of public safety have, as we once said of the Fuhrer’s, the immediate force of law. And we don’t see how, once the limits of the decrees’ temporal validity have expired, these restrictions on freedom, as have been announced, may be maintained. With what juridical contrivances? With a state of permanent emergency? It’s the judges’ task to verify that constitutional regulations are respected, but the judges are silent. Quare silete iuristae in munere vestro?

I know that invariably someone will answer that this surely grave sacrifice was made in the name of moral principles. And for them I must recall that Eichmann, apparently in good faith, never tired of repeating that he had done what he had done according to his conscience, obeying those precepts he believed to be Kantian morality. A norm, affirming that one must renounce good in order to uphold the good, is certainly as false and contradictory as that which, in order to protect liberty, demands that we renounce liberty.

Giorgio Agamben
April 13, 2020

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Social Distancing

“Where death waits for us is uncertain; let us look for him everywhere. The
premeditation of death is the premeditation of liberty; he who has learned to die has
unlearned to serve. To know how to die delivers us from all subjection and constraint.”
Michel de Montaigne

Since history teaches us that every social phenomenon has or may have political implications, it’s worth carefully taking note of the new concept that has today entered the Western political lexicon: “social distancing.” Although the term was probably manufactured as a euphemism in respect to the crudeness of the term “confinement” used up to now, one ought to ask oneself what a political order based on this might look like. Thus it’s much more urgent, given that we’re dealing with a not purely theoretical hypothesis, if it’s true, as we’ve begun hearing from many sides, that the actual health emergency may be considered as a laboratory in which we prepare the new political and social structures that await humanity.

Even though there are, as always happens, the foolish who suggest that such a situation may be certainly considered positive and that the new digital technologies have for some time freely permitted communicating from a distance, I don’t believe that a community founded upon “social distancing” may be humanly and politically livable. In any case, whatever the perspective, it seems to me that it is upon this theme that we ought to reflect.

A primary consideration concerns the truly singular nature of the phenomenon that “social distancing” measures have produced. Canetti, in that masterpiece Crowds and Power, defines crowds upon which power is based by the inversion of the fear of being touched. While men usually fear being touched by the extraneous and all the distances that men institute around themselves are born out of this fear, the crowd is the only situation in which such fear turns into its opposite. “It is only in a crowd that man can become free of this fear of being touched . . . As soon as man has surrendered himself to the crowd, he ceases to fear its touch . . . The man pressed against him is the same as himself. He feels him as he feels himself. Suddenly it is as though everything were happening in one and the same body . . . This reversal of the fear of being touched belongs to the nature of crowds. The feeling of relief is most striking where the density of the crowd is the greatest.”

I don’t know what Canetti would think of this new phenomenology of the crowd that we find before us: that which “social distancing” measures and panic have created is certainly a crowd – but a crowd so to speak turned upside down, made up of individuals who keep themselves at all costs at a distance from one another. A crowd, then, that isn’t dense but rarefied and that, in every way, is still a crowd; if this, as Canetti clarifies shortly thereafter, is defined by its density and by its passivity, in the sense that “truly free movement wouldn’t be in any way possible . . . it awaits, awaits a head, who must be revealed.”

A few pages later, Canetti describes the crowd that forms by means of a prohibition, “in which many people brought together don’t wish to do more than until that moment they had done as a single person. The prohibition is unexpected: they alone impose it … in each case it happens with the maximum force. It is categorical like an order; its negative character is nevertheless decisive.” It’s important not to overlook that a community based on social distancing would have anything to do, as we might ingenuously believe, with an individualism pushed to the limits: it would be, much to the contrary, like what we see around us today, a rarefied crowd based on prohibition and, exactly in this way, especially dense and passive.

April 6, 2020
Giorgio Agamben

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Reflections on the Plague

The following reflections aren’t in regard to the plague, but what we may understand about people’s reactions to it. It’s a matter, then, of reflecting on the ease with which an entire society felt it had been contaminated, isolating itself in their houses and suspending normal living conditions, work relationships, those of friendship, love and even its religious and political convictions. Why were there, as it would have been easy to imagine and often occurs in these cases, no protests or opposition? The hypothesis I’d like to suggest is that in some way, perhaps even unknowingly, the plague was already here. Evidently the conditions of people’s lives were such that it was enough for an unexpected sign to appear showing how it really was, that is, intolerable, as with a plague. And, in a certain sense, this is the only positive given that we can take from the present situation: it’s possible that, at some later date, people may ask themselves if the way in which we lived was right.

And to a no lesser extent it’s worth reflecting on the need for religion that the situation brings to light. There’s a clue in the media’s hammering use of terminology taken from eschatological vocabularies that, describing the phenomenon, recurs obsessively, above all in the American press, with the word “apocalypse,” often explicitly evoking the end of the world. It’s as if this religious need, which the Church is no longer able to satisfy, seeks gropingly for it elsewhere, and has found it in what by now has become the religion of our time: science. This, like any religion, can produce superstition and fear or, in any case, may be used to spread them. Never before as today have we taken part in a spectacle, typical of religions in moments of crisis, of differing and contradictory opinions and prescriptions, ranging from those of an heretical minority (represented even by prestigious scientists) denying the phenomenon’s gravity to the orthodox, dominant discourse affirming it and, nevertheless, often radically diverging on the means of facing the problem. And, as always in these cases, certain experts or those self-styled as such are able to secure the favor of the monarch who, as in those times of religious disputes that divided Christianity, took sides for this or that current of thought according to his own interests and imposed his own measures.

Another thing that gives one pause is the obvious collapse of any common belief or faith. One might say that humans no longer believe in anything – except for bare biological existence that needs be saved at any cost. But upon the fear of losing one’s life we can only base tyranny, only the monstrous Leviathan with his bloody sword.

Because of this – once the emergency , the plague, is declared over, if it may ever be – I don’t believe that, at least for those who have conserved a minimum of lucidity, it may be possible to return to living as before. And today this is perhaps the most discouraging thing – even if, as was said, “only to those who have no more hope has hope been given.”

March 27, 2020
Giorgio Agamben

Books

Happy 50th Anniversary, Earth Day!! Hurrah for Jim Grabill’s Poetry!!!

April 22, 2020

Poet and ecological activist Lewis MacAdams died yesterday, and there is a part of me that believes he chose to leave this planet yesterday so that attention would be called not just to the L.A. River, but to all the rivers of Mother Earth.

In thinking of all the rivers as “One River,” I recall that one of the first books of poetry I published was Jim Grabill’s One River. I would to proclaim him as my choice for Poet Laureate of Mother Earth. If there is any poet who will be seen in retrospect as a William Blake of this period — someone who worked to a large extent in obscurity, but whose vision was the most pertinent — then I believe it will be Jim Grabill, a poet I have never met in person and perhaps never will.

May he somehow learn the high esteem I retain for his work. Should you wish to find some of his work in a magazine that shares my enthusiasm and that will also put you in touch with similar poetics at work, then I recommend Larry Smith’s Caliban, which will wrap up publication with the upcoming appearance of its 40th issues, many of which have contained Grabill’s writing.

EARTH DAY CELEBRATION OF POETRY THIS COMING WEEKEND:

Books

Lewis MacAdams (1944-2020)

TUESDAY, April 21, 2020

The obituary of poet and ecological activist Lewis MacAdams that appeared in the online version of the L.A. Times today had the word “river” appear three dozen times in the course of remembering his impact on Los Angeles’s cultural environment. As the leading proponent of restoring the Los Angeles River to some semblance of its original joie-de-vivre, MacAdams certainly deserves that portion of his life to be foregrounded in the immediate notices given to his passing. But the word “poet” (or “poetry”) doesn’t appear often enough to reach the thumb in a finger count.

I can understand that an obituary of Lewis MacAdams would not provide a detailed overview of his many collections of poetry, but given that the article focused on the L.A. River, it seems almost obtuse to neglect citing The River, Books One, Two, and Three. In addition to a volume of significant cultural history, Birth of the Cool: Beat, Bebop, and the American Avant-Garde (New York: The Free Press, 2001), Lewis had books of poetry issued by important West Coast publishers such as Tombouctou Books and Little Caesar Press, and his work appeared in many anthologies, too. A poet deserves to be acknowledged for why he is remembered as a poet.

In addition to the people mentioned in the L.A. Times as survivors, Phoebe MacAdams-Ozuna, his first wife, should also have appeared in that list. It was Phoebe, in fact, who first told me five years ago at Beyond Baroque that Lewis had suffered a stroke and was in a rehabilitation facility. The word “valiant” is not used much anymore, perhaps because few people remain who deserve to have that word attached to their sense of integrity. In every instance in which I had the chance to spend time with him, I never left without feeling inspired to stay committed to an idealistic program that settled for nothing less than the pleasure of others in its fulfillment. Wherever people gather at the remnants of Lewis’s vision, they can frolic at their leisure because of the labor he freely offered to bring an alternative to actuality. I hope, though, that when his memoir “Poetry and Politics” is published, the word “valiant” will slip off to the side, like a retired espionage agent. Instead, let his “optimism of the will” be seen as his exemplary call to action.

*. *. *

MacAdams was one of the five dozen or so poets I included in my anthology, POETRY LOVES POETRY (1985). One of the poems I selected also turned up two years later in Andrei Codrescu’s anthology, UP LATE: American Poetry Since 1970. I have chosen “Moguls and Monks” not so much as a representative poem by MacAdams, but one that two very different editorial temperaments shared equal enthusiasm for, and that therefore might have a chance of being savored by you, too, regardless of your usual preferences in poetry.

MOGULS AND MONKS

A dollar-green Cadillac limousine
pulls from the gate at Paramount
and turns down Melrose.
The mogul passenger leans his bald head
back on his head rest and smiles,
his face a mass of pure contentment

as two Buddhist monks bow by,
waiting at the corner for the light to change
so they can bow across Gower.
Though they don’t see each other, I am them both
as I turn up Highland, cruising
in the twelve spiritual
directions, with the
thirteen calls for cash.

But last night I met someone who was fine.

Fates, be kind.

Books

“Best Worst Thing that Ever Could Have Happened” and Stephen Sondheim’s Lyrics

April 20, 2020

Stephen Sondheim’s LYRICS

The publication last month of a volume of Stephen Sondheim’s lyrics is a reminder to mention that one of the most overlooked documentary films of the past several years focuses on a musical that its creators all believed would be a hit, but proved to be resounding failure. Merrily We Roll Along, which opened in mid-November, 1981, and ran for 16 performances, accumulated a considerable amount of documentary footage in the process of auditions and rehearsals; one of its leading actors dug up this material and has interwoven it with interviews with the original cast, as well as conversations with Sondheim and Hal Prince. The compilation is deeply moving, and I say this as someone who pretended to enjoy “Company” when I saw it with friends at a theater in Century City almost a half-century ago. I’m not a fan of musicals. My youthful interest in theater was the dramatic strain.

Best Worst Thing that Ever Could Have Happened is both poignant and thoughtful; it reveals the wistfulness that fate keeps in store for those who choose lives imbued in the imagination, and it revels in the astuteness of acceptance that marks the maturity achieved by the cast and creators. Anyone born between 1945 and 1960 will especially find this movie to be a chance for personal reflection. My guess is that some people will suddenly remember friends from when they were young who also attempted to live with courage and dignity in the face of inexplicable disappointment. This film honors all those who made failure worth the risk, and gave it dignity.

Knopf recently sent out an email blast that contained a long portion of the lyric “Children Will Listen” from Into the Woods. Sondheim says it is not a poem, but it is hardly only a set of lyrics meant to mount the melody like a horse that can’t wait to return to the stable. The argument about how to categorize song lyrics within the realm of poetry remains a prolonged dispute. Professor Steve Axelrod and two of his friends, for instance, have assembled a three-volume anthology of American poetry that includes the work of many songwriters, including Yip Harburg and Bob Dylan. Dylan’s work, at its best, comes closer to being “a poem,” but Sondheim’s lyrics perhaps attain something that poetry cannot: a consciousness of the frailty of language as it grapples with the knowledge that perishes at the hands of experience. “If only we had known then, what we know now,” Sondheim’s lyrics say to us. And they comfort us, and allow us to forgive ourselves for not having known, and yet still willing to endure what is come.

Books

Backstory: The Ten Commandments (Live on Zoom “at” the Victory Theater)

BACKSTORY: The Ten Commandments (Live on Zoom)

Governor Newsom’s orders to “Dim the Lights and Hunker Down” appear to be helping California to stymie the spread of the covid-19 coronavirus. Among the thousands and thousands of public events that have been cancelled or indefinitely postponed was the Victory Theater’s one-night only “Backstory” presentation of “THE TEN COMMANDMENTS” on Sunday, March 15th.

I am pleased to announce, however, that there will be a Zoom presentation of this show on Sunday, April 26, at 7:30 p.m.

Sign up for a free viewing at:
thevictorytheatrecenter.org
LIVE ON ZOOM
an evening of true stories, poetry, and flights of fancy told live around a theatrical theme.
HOSTED BY ADELE SLAUGHTER

ten commandments poster - new

Books

The Social Imaginary of MOCA’s “Bill and Coo” (Larry Bell)

Friday, April 17, 2020

Norman Klein’s THE HISTORY OF FORGETTING was the first book in which I encountered a particular aspect of the “social imaginary”: the role of erasure in the gestation and maturation of the infinite Venn diagrams of social identification. If Dodger Stadium is a symbolic realm in which athletes are extolled for their contributions to a city’s self-mythology, all representations or invocations of that stadium must completely ignore the demolition of a neighborhood to build that stadium, if the stadium is to retain the power of its symbolic substitutions. “Something must be erased,” Klein emphasizes, for the social imaginary to wave its magic wand of ideological hypnosis.

Klein’s social imaginary is not just an embargo on acknowledging the verifiable extractions that took place at the hands of known parties. His examples also include more indeterminate elisions: the erasure of knowledge that the mise-en-scene of yesteryear was not the way it is represented now. What was Main Street of “yesteryear” like? Must it not have been like the one in Disneyland? Klein all but scoffs with derision.

I thought of Klein’s rule of thumb for the social imaginary the other day, as I was clearing out a stack of mail that I had tossed in a pile of year-end appeals, I found a letter from MOCA (in DTLA) informing me that admission was now free, thanks to a donation from the President of the Board of Trustees, Carolyn Clark Powers. Free admission began on January 11th, but has obviously interrupted by the shelter-at-home policies brought about by the covid-19 outbreak.

In the letter, Carolyn Powers says she’s “thrilled to see the iconic Larry Bell on the Sculpture Plaza.” It’s been a while since I’ve been to the museum, and I don’t recollect this piece being on view. I hope the museum is open within the next four months, so that I can visit before the fall semester commences. Foreknowledge, however, is the aftertaste of context made visible. It will be a bit hard for me to see Bell’s sculpture without thinking of the plot behind the movie that is the armature extending from its imagined cultural armchair.

“Bill and Coo” sounds innocuous enough, but when one looks the film up, the story line is only partially represented on the plaza. It’s not just two parrots sidling up alongside heteronormativity; there is also the matter of the “antagonist”: a crow called “The Black Menace.” Oh…. Of course, “The Black Menace.” The racist ideology at work here needs no commentary, and I’m wondering if perhaps what might be appropriate is a reading of Wanda Coleman’s poetry at the Plaza. I can’t think of a better way to problematize the social imaginary of “Bill and Coo” than to read out loud “South Central Death-Trip.”

Coleman’s first major posthumous retrospective, WICKED ENCHANTMENT, has just been published by Godine. Edited by Terrance Hayes, this volume should be for sale in a special bookstall right next to Larry Bell’s sculpture. Or perhaps a more audible rebuke would be appropriate. Why not install a recording of Coleman reading her caustic perturbations on race, class, and gender so that the “cooing” of her voice counterpoints this idyllic lovenest of soothing surfaces.

One other possibility should be considered: in the fall, 2018, the University Art Museum at CSU Long Beach had a show by Lauren Woods, “American MONUMENT,” installed for public viewing, but upon hearing of the discharge of the person at UAM who had been instrumental in the development of this show, Woods silenced the tape machines that conveyed the testimony (or lack of testimony) about police violence in African-American communities. Woods’s show deserves an L.A. reprise, without reprisals.

In offering this commentary, I don’t want to make it seem as if I will regard Bell’s work as any less important to my own development as a cultural worker. His space-and-light pieces remain enormous influences on a couple of projects I have undertaken as a poet. Nevertheless, it would only make me complicit with the egregious effacements of the social imaginary if I were not to speak out about this aporia at MOCA’s plaza.

As if to confirm the pinpoint accuracy of “American MONUMENT,” here is today’s latest post reminding us of the disparities of racial profiling:

Books

Bruce Baillie (1931-2020): “All My Life”; and Walt Whitman’s Hammock on Pine Island

April 11, 2020

If one were teaching James Wright’s poem, “Lying in a Hammock….,” it might help if one first asked the student to watch Bruce Baillie’s film “All My Life” several times, or often enough that finally they begin to ponder the fence as a variation of the following lesson’s theme.

As the evening meditation session grew near, two monks looked at each other and smiled. The smell of a storm that would arrive tonight was in the air. They breathed deeply, and gazed at the light grey ravines in the clouds. The wind picked up. They looked towards the front gate of their summer residence. They had recently reinforced the tall pole to which the entrance was hinged. Near the top of the pole, a loop of rope quivered as if it had hold of the kite of the monastery’s flag.

“Surely,” one said, “we can see illusion hard at work.” He paused. “The wind is subject to the flag’s undulations. The flag, and the flag alone, moves: all else spools by, as if it were cause, when it is only deceptively alluring effect.”

“No, no,” the other monk responded. “The wind spins like a spider the web of illusion, ceaseless in twisting and retwisting. The flag only appears to move.”

The sixth patriarch, walking by, said, “Surely this, too, is an unexpected knot on a prayer rope. Not the wind; nor the flag. Mind is moving.”

The camera does not move. The fence does not move. Mind is moving. Otherwise, one has wasted one’s life.

“All My Life” — Bruce Baillie

(Today’s post is dedicated to the poet, William Slattery.)

Post-Script:
Bill,

Re your zen koan: flag, wind, or mind? The Slattery answer: Spacetime moves, mind surfs spacetime.

Zen puts observer at center, which accords with perception but is better understood as an illusion of perspective in expanding spacetime: no matter where you are, you seem to be at the center.

Zen, of course, contemplates not individual mind, but a posited all-mind from which individual minds emerge as temporary contingencies. That all-mind is centered everywhere, eludes locality.

So I explain it to myself, at least, when I am busy being here.

— William Slattery

Books

Rainy Day Joke

Thursday, April 9th, 2020; 8:12 a.m.

It rained in Long Beach last night, and after an interlude at dawn, it’s started up again. Sipping coffee, I had a chance to go through e-mail and found that Alexis Rhone Fancher had sent a picture of a rabbit at a bar with its paws on a glass of beer. The caption reads: A priest, a rabbit, and a minister walk into a bar, and the rabbit says “I might be a typo.”

I wrote her back: “A priest, a rabbit, and a minister walk into a bar, and the rabbit says “In the great joke of life, everyone deserves a cameo, even if it is a typo.”

I feel fortunate, dear random reader, to have had a cameo in the quarantine of your life.