the origin of species and other poems

paradise is not a gift, it is an offering
for Ernesto Cardenal, on reading The Origin of Species and Other Poems

1
he came, not
from nowhere, saying
revolution now
revolution —
now

turn turn turn
and, turning, walk
the walk as though you
mean it

2
writing to a circle
of his friends, Paul
said of another

we’re fucked
if he did not rise

his editors cleaned this up
so there would be no danger
of someone taking offense

if we read it when
there were children
in church. suffer

the little children who
know if there is no
danger, there is no

possibility. Saul,
Saul, can’t you see
we’re fucked whether he

did or did not?
every one of us is
falling. but if one falling

rises, all
rise. all rise.
turn turn turn
and, turning, walk
the walk because you mean it.

3
every single one of us is
still rising from a single
cell learning to walk
on water — but all
fall, and we crawl
before (learning
to walk) we rise

again again again
and again.

4
not one
word.

if Anna’s cruel age
taught us nothing
else, it taught us

what is bad is being
sure we know
what we

have
is final

i can’t say
if cats name
names, but i know
they know a name when
they hear it — and i can say
most of what i know was
named before i came
to know it. still,

i know a named when
a fitting name is spoken

5
in this silver blue
lake, serene,
i think blue mountains
the silver of the mirror lake

6
Ernesto, a cosmos
filled with white
holes making Lebensraum

chills me. nothing
matters more
than emptiness

when it comes to light.

7
i think the bison
on the wall
stood

for bison on the wall
and children playing know
that is good. that is very good.

8
why not a bus
with a sign that says
Delphos and means what it says,

or an insect nothing
but a salamander
snack

that leaves
nothing but a wall
right where it belongs?

9
a bus is as good a way as
any to see years ago
pink girl, in blue

in Alabama or Virginia
on a ladder plucking apples
the sister, blue too, painting white
on the facade gazing at time passing

the white painting still fresh
the brush dripping
the hand on the apple

the gaze. on the bus
or off, the state forgotten
Malcolm knew, not
the facade

10
entre el cristianismo y revolución no hay contradicción
turn turn turn, and turning walk the walk
because you mean it

reviewed by Steven Schroeder, Chicago

Ernesto Cardenal. The Origin of Species and Other Poems. Translated by John Lyons. Lubbock, TX: Texas Tech University Press, 2011. ISBN 978-0-89672-689-5.

horse and rider

Every poem is a performance, every performance an experiment. (Note to those who put a wall in poetry between page and stage: the world’s a stage, the page included.) The play on these pages explodes sometimes with music, bursts always with Tennessee — and with a Bible pondered in hearts there for a long time. There is a sense, especially in the beginning, that this whole book could go up in song: it dances from eye to tongue and demands to move, like walking into a Holiness church and getting happy.

The title poem (13-14) is a taste of what is possible here: “make of your voice a shaft of flame / shifting into cloud and back again // a rift in a wave, a crack in a wheel, / a road in the midst of the sea; / make of your voice a staff turned snake / turned brass turned tambourine.”

And with “High Lonesome” (16-17), the reader is transported to “Tennessee November: nothing slumbers: / in the barn, bluebottles’ ice-whittled shells / hue the tops of feed and water buckets, // inlay corn shucks and tobacco flakes / instead of the lashes of Appaloosa or Paint, / Everything which could be salvaged // has gone to rot…”

The series of poems that sing weapons in part two (29-46) begins with two virtuoso performances of sonnets (“The Arrow” and “The Bow”) and contains some of the most chilling imagery, as in “The Trebuchet” (34-35): “I teach land-bound things to fly, / turn mountains into missiles. / I loft more than hunks of rock. / With thought and craft, all may be / transformed to weaponry…” The last two lines of the poem — “like you, I’m an ingenious engine, / the union of force and intellect.” — rivet attention not only on weaponry but also on what it means to be human, also brought to mind with jarring clarity in “The Rope” (45-46), which ends with “Twine wasn’t made for this. I should be baling hay. // I’d rather pull a bucket from a well, / haul a rowboat to a dock, give an acrobat a path // across the air. That’s a kinder life for a piece of string. / I’d like to rig a mast up, and hear the sailors sing. // Take me from this limb, or if you keep me here, / tie me to an old tire, and let the children swing.”

There are moments in the last section when pure delight in sound threatens to overwhelm — but that is in keeping with the pentecostal imagery. Carried away, it will taste just right to some, even if it is too much for others. No one will call it bland, and most, I think, will find themselves singing along.

Steven Schroeder, Chicago

Melissa Range. Horse and Rider. Lubbock, TX: Texas Tech University Press, 2010. ISBN 978-0-89672-702-1.

myth, memory, and massacre

Paul Carlson and Tom Crum conclude Myth, Memory, and Massacre with the observation that “…in the larger story of Anglo-Indian conflict in Texas the so-called Battle of Pease River was not particularly significant. Indeed, its importance, such as it is, centers mainly on its use as a lesson in historiography, folklore, and mythmaking. The brief fight along Mule Creek demonstrates again how folklore and collective memory remain difficult to alter. If, in fact, memory is constructed, then collective memory is the handiwork of numerous and varied laborers, and numbers and variety do not make it any more reliable” (153).

But what I find most interesting about this careful reassessment of historical evidence and collective memory is that, while it makes a strong case against thinking of what happened on 19 December 1860 along Mule Creek on the Pease River in north Texas as a decisive battle in a long war, it demonstrates even more convincingly just how significant the event is for “the larger story of Anglo-Indian conflict in Texas” — and for the mythic representation of Texas that has played (and continues to play) a role in the mythic representation of the United States. What happened became part of a story on which Sul Ross built a political career that included being elected governor of Texas and of which one of the circles of “we” a sizable number of Texans have drawn around themselves for over a century has been largely constructed.

The authors are aware of this, as the title makes clear. This book is about myth, memory, and massacre — and that is important because those three terms and the human actions they name are aspects of the way we understand ourselves. They are ways in which we answer the question of what we mean by “we,” and, implicitly, who we identify as “they.” In the long run, this is at least as important as (and I would say generally more important than) the specifics of a particular battle, the firepower of the armies involved, or the particular flags under which those involved in the battle fought (or were caught in the crossfire). It is more important than those factors at least in part because it determines whether what happened is remembered as a “battle” or as a “massacre,” something to celebrate or something to regret — or is forgotten. Recent history confirms just how important that distinction can be.

The event that occasions this book is familiar, particularly to those who grew up (as I did) in north and northwest Texas. Most of us have heard the story more than once, in more than one variation: in December 1860, a force composed of U.S. cavalry and Texas Rangers stumbled upon a Comanche hunting camp on the Pease River. They raided the camp, killed a number of people, and took three prisoners, one of whom was a woman later identified as Cynthia Ann Parker, a member of a prominent Texas family who had been taken captive as a child in a raid on Parker’s Fort in 1836. The woman, whose name was Naudah, was married to Peta Nocona and had a daughter (also captured in the 1860 raid) and two sons (neither of whom was present at the time of the 1860 raid). One of the sons, Quanah, went on to become famous as a chief and as a founder of the Native American Church.

Carlson and Crum are historians, and they are Texans. Both identifications give them reason to be interested in what happened. And that interest means another telling of the story, one that is of particular value because it is aware of a wide range of previous tellings (including tellings in Comanche oral tradition) and because — in the process of remembering — it is attentive to the dynamic and political character of memory in relation to identity. How the woman (Naudah/Cynthia Ann Parker) is named — and by whom — shapes and is shaped by the story. That she was a member of a prominent family meant that her capture in 1836 and again in 1860 would be told and told again. It meant that the question of who captured her would be a significant part of the story. This has been a familiar element of war stories in the West since Homer sang the wrath of Achilles, which was provoked by what happened to two women in another war. That her son became famous as a Comanche political leader added another layer of significance and transformed the story over time. That one of the men who claimed to have been responsible for the capture in 1860 became famous as a Texas political leader occasioned further transformation. That the Comanches were forcibly removed from Texas and that the removal had considerable impact on the current shape of the state means that this is a yarn still being spun.

And in the spinning, one hopes, we learn something about what we make of ourselves, of our struggles, and of the worlds we inhabit as we continue to make history. The publisher tells us that Carlson and Crum seek to “set the record straight” (as did Quanah Parker, who spoke at the Texas State Fair in 1910 of “making some Texas history straight up”). Getting stories straight, of course, is a passion of historians; but it is the making of history more than the “straightness ” of it, the recognition that memory is always being made, that what is in it and what is not are both important, that is most significant here.

Every memory is a construction, an act with personal and political significance. That includes war stories. And knowing that, in making them, we make the “we” of which we think ourselves a part may make us more critical both in our making and in our hearing. Particularly when it comes to war stories (which are often told straight up by those who were not there as well as those who were), knowing that is a critical skill. We struggle to get stories right, to set the record straight. And the straighter we set it, the harder it is to challenge within the circle of that “we.”

Carlson and Crum are to be commended for stepping outside one such circle to unstraighten the “true” record with which it has been made. I think it would be a good thing if, in our memories of wars as well as our anticipations of them, we followed their example.

Steven Schroeder, Chicago

Paul H. Carlson and Tom Crum. Myth, Memory, and Massacre: The Pease River Capture of Cynthia Ann Parker. Lubbock, TX: Texas Tech University Press, 2010. ISBN 978-0-89672-707-6.

wild flight

“Upon Being Asked What I Believe In,” near the end of Christine Rhein’s Walt McDonald Prize winning Wild Flight, is a key to the whole collection. She begins with language: “I say, for starters, the word in, / the way it dumps quicksand before / love and trouble, or after belief / and jump right!” (90) This delight in the smallest of words and what they do in relation to others serves Rhein well – and it is the relation, the dumping of quicksand, more than the sound or the shape, that first captures her attention. The list that follows in this poem is full of ordinary words naming ordinary objects full of life. The poet describes, but she also invites readers into a world of wooden spoons “meandering through thick lentil soup / with basil” (90) – a world rich with “music from unexpected sources” (90). This is a working world best known by working, not watching, just what one would expect from a poet-engineer – but also a wonderfully distilled instance of poetry’s experimental possibilities. In Rhein’s hands (and she is always anxious to get them on the working of the world), the experimental possibilities of poetry have less to do with the poem’s form than with its action. She speaks of “the temple / of science and poetry” (91); but the temple is also a laboratory and a workshop. Poetry – itself a making – is about knowing and doing as well as feeling, one of the things that made it a serious rival, not simply a frivolous alternative, to philosophy, if we are to believe Plato’s dialogues.

The book begins with a series of recollections of the poet’s father that inform the whole. There is an interesting parallel between the insistence on “German suffering” articulated by a Jewish woman speaking to the poet’s reflection “In the Women’s Room” and a pervasive suburban angst that resonates through poems like “How to Tell It,” in which a childhood friend who stayed in the city when the poet’s family fled looks the poet up in the suburbs. As the friend drives away, the poet, waving from the porch, knows she won’t phone “as promised, our friendship frozen / like a cartwheel mid-turn, my lawn too vast, / too green, no sidewalks heaved up by roots” (37). While it may be difficult to muster sympathy for this poetic persona with a vast green lawn and no sidewalks. it seems the collection is in part a struggle to thaw such frozen relationships in close encounter with objects that are full of life. And that is where music enters, making poetry of a collection that begins dangerously close to chopped prose. The beginning is poignant, no doubt; but breaking it into lines does not make it sing.

Rhein’s words do sing, though, beginning with “During Plans for War, Crows”: “This flock, explicit ink / in a landscape of snow, // as if there were no buried layers, / grass and root, rock and bone” (19) and “Story Problems”: “Edvard Munch painted different versions of The Scream. / Plot the size of the howls against / the intensity of the blood-red sky” (21). Plotting sound’s size against the intensity of sky’s space stops us long enough to catch the rhythm as well as the problem posed in those three lines. And each verse of this poem takes an equally illuminating turn, as in this little homily on a pericope of Stalin: “Stalin said, A single death is a tragedy, a million deaths / a statistic. Prove his theory using AIDS victims. / Solve for grief in Africa” (21). Is this nothing more than a trite criticism of Stalin’s atrocities? Does it raise the possibility that AIDS policies are equivalent to Stalin’s – thereby raising the question of who plays Stalin’s role? Does it simply cast Africa as victim and contain AIDS related suffering there? Does it call into question the act of “proving” a theory by using “victims” rather than encountering persons as persons? Perhaps all of the above. And, particularly, in the last possibility, we see some of the subtlety with which Rhein sets about thawing cartwheels in mid-turn.

Rhein uses words to experiment with ideas about objects in the world, but she also uses words as objects on which to experiment with vision – as in “Self-Portraits, Three-Way Mirror” (27). It is tempting to read this as two poems – one left-justified, one right – reflecting each other as they reflect two sides of the poet’s personality. The left is an engineer, the right a poet – dangerously close to a simple repetition of the stereotypical division of left and right brains in popular psychology. But the title directs us to self-portraits (plural) and a three-way mirror: the poetic persona is not simply reflected in a mirror, and the two sides do not simply reflect one another. If we encounter the persona at all, we do so in front of the mirror, reflected on three sides, turning the way a person standing before a mirror in a fitting room turns. Suddenly, the blank space spiraling down the center of the page appears. the closest thing we have to looking the poet in the eye.

And “In Code” (40, 41) is both visually arresting and conceptually explosive. It begins with an excerpt from The Detroit Free Press noting that “It was the complex software created at Michigan’s Gene Codes Corporation that made most of the 1,571 successful World Trade Center victim identifications possible” and that “the Gene Codes staff is working on Version 137 of the software called Mass-Fatality Identification System, M-FISys, pronounced emphasis.” One might just stop at M-FISys, staggered by the fact of 137 iterations of software designed for mass fatality identification – and counting. But Rhein writes a computer program down the left margin while she juxtaposes “tiny vials cradling / flecks of charred bone” with “parents, siblings, children / silently opening their mouths to offer / a swab of their cells, the tangible scrape / of something carried within” and “your four-year old son / building towers of LEGO, / knocking them over / with his Fisher-Price plane” (40). The program, running down the left margin, ends “Read Only / Object Stream / Description Hold // End If” – while the text running down the center (the way we might expect a poem to run) ends “hope packaged in manila envelopes, / in a lipstick or razor, toothbrush or / pillowcase a spouse folded / and smelled for the last time / or maybe the first” (41). The program on the left margin and the stanzas running down the center are staggered, so “Read Only” appears in the gap between the last two stanzas, while “End If” appears on the line after the last stanza ends. Reading left to right, line by line, there are no stanza breaks, though the gaps between the “program” and the “poem” make the two appear to be in separate columns. As if there were no buried layers.

“And the Beat Goes On” (67, 68) is a “found” pantoum that uses advertising slogans and phrases from popular songs (while evoking, at least for one generation of readers, visual and aural images of Sonny and Cher) to shed new light on “Another day in paradise.” It comes at the beginning of the fourth and final section of the collection, set in motion by a comment from Fran Lebowitz: “Science has done absolutely nothing about noise. The worst design flaw in the human body is that you can’t close your ears…” (65) The poems in this section circulate around the world’s noise – but also its processes – our processes – of tuning, nightingales in London and Berlin that “now sing fourteen decibels louder / to be heard by mates, quintupling the pressure // in their lungs” and a poet in the suburbs musing on silence while trying not to hear the “boom! boom! boom! / from the shooting range” two miles away.

So many ways, contra Lebowitz, to close our ears…

And this is a wonderful first collection by a poet intent on using some of them to open our eyes to unexpected music from unexpected sources, prodding us (the way engineers often do) to get our hands on the working of the world if we expect to know it.

reviewed by Steven Schroeder, Chicago

Christine Rhein. Wild Flight. Texas Tech University Press, 2008. ISBN 978-0-89672-621-5.