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The Last Twist of the Knife

João Almino
Translated from the Portuguese by Elizabeth Lowe
Dalkey Archive Press ($14.95)

by Douglas Messerli

In this 2017 novel, translated by Elizabeth Lowe into English as The Last Twist of the Knife, Brazilian writer João Almino establishes a series of difficult hurdles for himself, almost as if purposely creating nearly impossible, Oulipo-like challenges. The form of the work is a journal kept by a 70-some-year-old narrator whose memory is slowly slipping away and who suddenly decides to leave his wife Clarice and—despite the warnings of writers such as Thomas Wolfe—attempt to “go home” again, to the Brazilian backlands of the northwestern plateau where he grew up.

Our hero, who perceives himself as a kind of agèd Don Juan, imagines that he still might fit back into a community where he and his family were always perceived as outsiders. He purchases his old family homestead near the isolated town of Fortaleza through his childhood girlfriend Patrícia, the daughter of the formerly wealthy landowner of the region and the man who is also, somewhat inexplicably, our narrator’s “godfather.” How he might imagine the two could reignite his one-sided childhood passion after all these years of absence is never explained. Even on the airplane on his way back to this world, our “hero” flirts with the passenger seated next to him and religiously takes her number as if she might be an attainable conquest. We realize almost immediately that our narrator has lost all sense of himself in time and space.

In many respects it is appropriate that the narrator is returning home, for, as Almino reveals, the character himself is regressing to the mental capabilities of a child. Although he recalls some incidents in full, most of his narrative is abstractly presented, the story consisting of names and vague events. Moreover, in his fragmented journal entries he often forgets what he has previously written and gives highly contradictory accounts, leaving the reader with a strong sense of skepticism and even distrust. He is the very definition of an unreliable narrator.

As these scattered entries over a brief period build up, the reader begins to perceive truths which the narrator has not yet unraveled, taking even some of the energy away from what would otherwise be a kind of slow detective tale. The narrative, accordingly, is filled with repetitions, gaps of information, clues that are rather obvious to us but seemingly incomprehensible to the narrator, and very little of the rich detail that so enlivened the great South American fictions of the 1960s and ’70s. A typical passage reads like this one from May 22:

Arnaldo lives on a little ranch very close to the one I bought; I can’t remember if I already mentioned this. It’s been years since I last saw him, but now we frequently communicate on WhatsApp. I still think of him as my childhood friend, a better companion than Miguel, Clarice’s brother, because he used to go everywhere with me, and I was always ready to tag along when he did his farm chores or when he went hunting for tiús and preás.

In short, on the surface the narrative actually says little since the narrator cannot make sense of his own experiences; yet given the clues he strews throughout his confused memories, we learn a very great deal. We ourselves are accordingly required to fill in the details with a far richer narrative that the fictional author himself might be able to provide. By the time our not-so-very-bright storyteller finally understands that the past “does not substitute for the present, the inherent difficulties of the unknown or the uncertain promises of the future,” the poor hero has no present and very little future left.


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Rain Taxi Online Edition Winter 2021 | © Rain Taxi, Inc. 2021

small gestures of control:
an interview with bart plantenga

by Sparrow

Born on the edge of Amsterdam, bart plantenga has lived in many places, including New York City and Paris. Though he has been writing lists since the age of nine he began writing other creative work in high school, and he has since published novels, poetry, short stories, essays (hotheaded and otherwise), and the definitive nonfiction works on yodeling (Yodel-ay-ee-oooo: The Secret History of Yodeling Around the World (Routledge, 2003) and Yodel in Hi-Fi: From Kitsch Folk to Contemporary Electronica (University of Wisconsin Press, 2013)). Also an innovative radio disc jockey, plantenga has produced the weekly program Wreck This Mess since forever on stations in New York (WFMU), Paris, Amsterdam, Rotterdam, and currently on Mixcloud. He eventually moved back to Amsterdam in 1996, where he lives with his partner and daughter to this very day. His newest book is List Full: List Poems of Necessary Orderliness (Spuyten Duyvil Publishing, $18).


 

Sparrow: Are the rules of list poems different than the rules of ordinary poetry?

bart plantenga: Yes, as different as the rules for admittance to an S&M club and those for Harvard Law School. The list does something a poem rarely does, unless you’re a practicing Surrealist: it allows chance and unconsciousness to rule rhythm while allowing the chore, grocery item, or reminder to determine the line break. There is NO preconceived narrative framework. If you discover a story in any of the lists, consider yourself a creative apophenic collaborator.

A poem hopes to mean, to move, to reach the heart, while a list can only mean in the same way a hammer or saw means something. The list can only arise from its “mere” utility by the employment of apophenia or placing it in a new context. The irony or hypocrisy or confusion is this: Lists are designed as small gestures of control in a world resistant to comprehension. So, the seemingly feckless list usually regiments—until it’s placed in contentious contrast with the lofty poem, where it can with its audacious leaps of logic and faith make a shambles of the prescriptions contained in the standard Poetry User’s Manual.

Sparrow: Did you worry that a book of personal lists was too narcissistic?

bart plantenga: We’re all busy with ourselves. If we can step out of our constrictive, perhaps attractive, costumes we might realize that, although unique, we’re a lot like other people, too. The lists in List Full display the mechanics and strategies we all apply to messy lives in need of structure and reason. In some ways, List Full may build a warmer campfire to gather around than, say, a non-list-based book of poems. Lists are universal, but they were never intended to display any locutionary prowess. They’re inhibitionist, not exhibitionist, not spawned from ego—although their curation may reveal an ounce of conceit.

S: While writing were you thinking of Frank O’Hara, who’s always dropping the names of his friends in his poems?

bp: No, but I do like Frank and read him more often than other poets. It’s interesting that you noticed familiar names in some of my lists. I didn’t notice this aspect until I’d actually selected the lists and placed them in the layout. But the lists do, now that I look at them, create a certain O’Hara-like titillation—like gossip as high lit. Celebs in lists are like stars in the sky, and lists telescope that haughty distance between names, shrinking the universe. O’Hara, by the way, managed to write both modestly and majestically, being both humble and swaggering—a state of literary grace in my mind.

I’ve had discussions about O’Hara with Jose Padua. But I’d forgotten some of the reasons why I liked his poems so much:

  1. his lists delight in a clanking clash of disparate objects strung out joyously;
  2. he delights in creating disarray through a miscellany;
  3. while trying to make sense of something ordinary;
  4. plus he displayed an almost Dadaist/childlike giddiness in vocalizing a list of things in, for instance, the poem “Today”: “kangaroos, sequins, chocolate sodas . . . pearls, harmonicas, jujubes, aspirins”;
  5. this kind of list perks the ears to fresh amalgams of objects never before presented side by side.

This is what lists can do: surrealistically and unconsciously juxtapose disparate words and objects that insist on new links, new syntactical molecules, creating fresh sound/poetic possibilities for the poem that is beyond meaning, beyond itself—a kind of Dada without the outrageous costumes. William Logan listed the poetic crimes of O’Hara’s poems as: “their giddiness in the face of despair, their animal pleasure in gossip, their false bravado, their frantic posturing and guilelessness and petty snobberies.” That’s about right.

S: Do you think the pieces in List Full are actual poems, or anti-poems?

bp: Neither and both. They were not created with any high purpose of changing the world or a contrarian purpose of bending poets out of shape. Lists hold words that can re-establish some sanity in an insane world. And yet, in their function of bringing order, making sure our thoughts and deeds get parked between the white lines, they also misbehave enough to upset an applecart and so, they are now framed as “what if we were to see them as poems,” something that may annoy some poets, but amuse others. Eventually their purpose evolved as texts to toss up against the inflated claims made by some poets about the paradigm-rocking power of the—or their—words.

Anyway, that’s how I came to describe them as unselfconscious, working-class poems of humility and utility. If I’d defined them beforehand as something high-minded like poems written to change the world and then began writing these lists with the shadow of that flapping hifalutin banner overhead, the result would have been a book full of hypocritical imposters and annoying wannabes, like rock ‘n’ roll poseurs trying to do jazz.

I see it this way: band A struggles for years to write a perfect pop hit and never manages to do so, while, in another garage, band B simply lets the juices flow and just like that, a miracle, they’ve produced an international hit. “The Piña Colada Song,” for instance, was recorded in one take and the Beastie Boys’s “You Gotta Fight For Your Right To Party!” was written in five minutes. This kind of miracle will seem unfair to all those artists who spend ages tweaking their sound, remixing, rehearsing, using a rhyming dictionary to get the lyrics right and then failing to ever crack the top 100. Maybe the list is to the poem what the Beastie Boys are to Yes or ELP.

This makes great poetry all the greater, because it avoids the minefield of presumed pomposity, of poems being somehow inherently better equipped to confront a corrupt and hypocritical society than ordinary texts. Take Amanda Gorman’s poem—don’t get me wrong, it’s a fine piece of patriotic, inspirational verse, but the rip tide of expectation that ensued removes “The Hill We Climb” from all effective heart-to-heart communication as it assumes its rightful position as fetish item, as consumable good, as rousing stump speech.

So, the list is not so much an anti-poem as a Buddhist go-round to the “self is an illusion” notion where self-consciousness destroys the very feedbed of poetry—spontaneity which magically allows the out-there to communicate with the in-here. I don’t know where I got this Thomas Merton quote from, but I had it written down and can here illustrate how erudite I am: “We cannot achieve greatness unless we lose all interest in being great. For our own idea of greatness is illusory, and if we pay too much attention to it we will . . . seek to live in a myth we have created for ourselves.”

S: Do you have a favorite poem in the collection?

bp: Yes, a couple: while clearing out my mother-in-law’s attic upstate and prepping the house for sale I came across Nina’s “Summer Things To Do,” which lists all the things a young, carefree girl might like to do in the summer of her 12th year (“bike ride with lunch,” for example). And the long list “Paolo di Prima Packrat Treasure” details just some of the thousands of other bizarre items I found while clearing out that attic. A friend of my mother-in-law, a charlatan dandy, was moving from NYC to Switzerland and transported ALL of his earthly belongings up! Two hundred and fifty boxes of treasure and junk, which I, in my own way, unpacked and laid end to end in order to create a biography of this shifty man of many aliases. So those are two.

S: What would you tell a young person who wants to write a list poem?

bp: Don’t. Lists are not conducive to conscious application of poetic demands. Lists are humble and utilitarian. Innocent. Written to structure your week. The list is the backhoe of literature. Any presumption of a list to being greater than itself—let’s say it begins to believe itself to be a Lamborghini—will spell instant disaster for the list.

S: Were you thinking of Walt Whitman?

bp: After the fact, yes. So after the fact that I forgot to mention him in the intro. I know that all great bardic blowhards recited in long, unbroken sentences of list-like cadences, and that list-like quality certainly gives some of Whitman’s poems an incantatory power, more vivacity.

S: Do you like Whitman?

bp: Of course. Whitman used lists as a rhetorical/rhythmic device where something not especially important gains a new life in his incantational context. Maybe these lists of his were a shorthand way to capture many of humanity’s details in one poem—like rapid-fire images in a movie trailer, feeding into our optic insatiability and our capacity to absorb a story much more rapidly than previous generations. Whitman was essentially writing scripts for today’s videos with his quick flip through hundreds of images.

I remember working for the US Census Bureau in 1976, biking from door to door in Ann Arbor and the country surroundings. Being on a bike, I was faster than the others, and so I gained down time to pull out my Leaves of Grass. I remember how magical it was at a young age to be reading it in that environment (“Give me a field where the unmow’d grass grows . . . give me serene moving animals”). Those were heavenly days of work, exploration, and poetic down time allowing me to witness Whitman’s words mingling with the scent of dry reeds, of fertile, wormy soil and the breezy sway of long-necked grasses.

S: Who’s your favorite poet?

bp: Well, I can never keep it to one: Brecht, O’Hara, Padua, Italo Calvino’s Invisible Cities, which is not poetry, per se, but reads like geographical poetry.The lyrics of the Fall’s Mark E. Smith and also Captain Beefheart. Ed Sanders’s Whitmanesque books. There’s Rimbaud’s Illuminations, Baudelaire’s Paris Spleen, and Breton’s Nadja, all three of which intravenously informed my Paris Scratch (Sensitive Skin Books, 2016). Diane di Prima’s Revolutionary Letters, Serge Gainsbourg’s lyrics, Karen Garthe’s The Haunt Road. Her work is excruciatingly, elegantly difficult, starkly and playfully obtuse and, in some ways, reminds me of Thelonious Monk’s piano playing.

S: Have you always made lists?

bp: Well, not “ALWAYS,” as in since I was born. But, yes, I began at an early age as a nerdy immigrant who wanted, ironically, to be SO American that I began making long lists of everything in which the US excelled such as—I don’t know—tire manufacturing, corn production, sitcoms, Olympic medal counts, nuclear warheads, tallest buildings—proving that my parents had indeed chosen the world’s best country. That’s what I thought until Vietnam, the race riots, and the generation gap shook things up for me and I became radicalized, anyway.

S: Speaking of being radicalized, do you worry that your books aren't political enough? I constantly do (about myself, I mean).

bp: Yeah, that’s a tough call. There’s already plenty of political books that are navel-gazing, wellness prescriptive, so correctly and uprightly constructed so that there is no dirt or doubt clinging to them. Or they’re written by committee and formally approved, so come out like filtered water rather than spring water. There are also the outright declamatory, hamfist in the air poems, declaring revolution in rhyme with a bit of googled reading as context. I hope there is a middle ground—words with a bit of class consciousness revealed without shoving the obvious prescription in your face—showing not shouting—poems that can still frolic in the sheer joy of sound or can be radical or antithetical to current trendy trendiness in their mere construction—so somewhere between Brecht, Dada, Di Prima, Run the Jewels, Gil Scott-Heron, and the Fugs. I hope List Full, in its working-class-ness, can out the poems we see in so many journals as bourgeois decorative devices, as distractions and diversions. That’s not to say I don’t read a lot of beautiful conventional poems! I want the revolution the Situationists dreamed of, one guided by the imagination, not a political party or a movement run top-down by heroes or spokesfolks. Being, not buying. Something like that.

S: What sort of order are the items in? They don’t seem to be in chronological or alphabetical order. Is it all a matter of euphony?

bp: The items in any one list are not orchestrated to create meaning. They serve an internal need to order my part of that world. In the book, the lists themselves are not ordered or curated. The originals had no awareness that they would ever be part of an ulterior purpose. The lists within the book are only mildly arranged so that some of the more personal ones referring to my youth or identity appear near the beginning. But I did not set out to create a biographical, timeline-ish meta-narrative. It is similar to my books Paris Scratch and NY Sin Phoney in Face Flat Minor (Sensitive Skin Books, 2017): they’re supposed to gain spark through jarring juxtapositions and surprising encounters, ignoring any composed linear time passage.

S: What is it about last meals of murderers on death row that fascinates you?

bp: The ridiculousness of the gesture. To quote from my own intro: “it is about the self-aggrandizing humanizing of the executioners & prison officials.” I have often imagined this final symbolic interaction between those going on with their lives and those about to die, a small ceremonial kindness at the juncture of where it meets extreme cruelty—a cruelty that most nations have eliminated from their repertoires of punishments. But it also offers the prisoner one last chance to present a final artwork, an installation comprised of a constellation of food choices.

S: What do you want for your last meal? (Personally, I think I would ask for Reese’s Peanut Butter Cups.)

bp: It would depend on the level of the prison guards’ bastardliness. If they were cruel, I’d eat something that would give me diarrhea, so that after they pull the switch and after my last twitch, I would leave behind a smelly mess. If I am innocent and some of the guards were sympathetic during my stay, I’d order some snack foods like nuts or M&Ms or croutons and spell out a message on my tray claiming my innocence and offering the name and number of an investigative journalist. Or I’d draw a smiley face in Skittles for them.

S: Do you know if these condemned men actually ate all this food they ordered?

bp: In fact, a number did not—they ordered absurdly elaborate meals and then ignored the meal as a “screw you,” to piss off the guards and prison officials one last time. White supremacist Lawrence Brewer placed an incredible order: “2 chicken fried steaks with gravy & onion, a bacon + triple cheeseburger, cheese omelet with beef, tomatoes, onions, bell peppers & jalapeños, pint of ice cream & peanut butter fudge + crushed peanuts + 3 root beers,” which he then proceeded to reject. He had been sentenced to die for his part in the gruesome Texas murder of James Byrd. Brewer and his mates picked up Byrd and drove him to a wooded area where they beat him up, spray-painted his face black, chained him to the bumper of their pickup truck and then dragged him for some 3 miles, effectively lynching and mutilating him beyond recognition. Brewer’s untouched meal was discarded, prompting Texas officials to terminate the last meal tradition.

S: Do you ever have the urge to make a more abstract list, like a list of all the times you doubted the existence of God, or a list of every time in your life you’ve gotten lost?

bp: I DO. And sometimes when I am hopelessly lost I go through a few of my tower of journals from years gone by and discover lists of some speculation or trepidation that seem so alien to me I cannot imagine having written them. But there they are in my journal, in my own handwriting.

S: Are the “Journals to Subscribe To” real?

bp: No, they—The Proceedings of the Retired Circus Dwarfs Federation, Papercut Survivors of Wilmington, Delaware Bimonthly—were composed with my friend Brad Lay in a riffing moment of temporary unhingedness with no intent to include it in List Full, which, at the time, did not yet exist. But this kind of exercise of trying to out-absurd our absurd reality usually comes back to haunt. Originally, we think we’re pretty clever—humorous even—only to discover there ARE titles like this in the new world of hyper-minuscule niche marketing. The conundrum: the more absurd our concoctions, the more likely we are to discover they already exist and that there are acolyte-members living by their credos.

S: Most lists we make are entirely rational: things we want to do, foods we want to buy. Taken out of context, they become quite strange—especially since we tend to read texts before looking at the titles. Some of the ones in List Full don’t even have contexts. We never know exactly what they are.

bp: Yes, nice that you noticed this. This may be one of the key raison d’etres of List Full. The lists gain sustenance—I hope—by the broad leaps of faith, the wide gaps in meaning from line to line, which forces our brains to create meaning and that is exactly what we do. And so the poems are composed with the help of the suspension-of-disbelief reader. There was no meaning until ascribed by necessity. This is known as apophenia. Apophenia is fascinating: it’s the tendency to (mis)perceive connections and meanings between unrelated things. A kind of Rorschach test, maybe.

S: Are there any you wish you’d put in, that you left out?

bp: A scoop: I will be adding a new list to an update of List Full that’ll consist of a selection of all the odd Dutch names I’ve collected over the years. It all began with a Frenchman, Leopold Fucker, discovered in the Columbarium in Pere Lachaise when I lived there. The list doubled with my first Amsterdam job, painting the offices of a filmmaker named Ruud Monster. I’ve added some 200 since and will use about 50. A few others: Fake Krist (an NSB—Dutch fascist—officer during WWII), Henk Leegte (Emptiness), Harry Cock, Tiny Cox, Tiete van de Laars (Tits of the Boot), Jan Rotmensen (John Shitty People), Joke Butter, Constant Dullaart (a young artist)… See, here I go, the mere listing and reciting of these names brings me great oratory delight.

S: One big question with lists is whether to number the items. What’s your opinion on this? Most of yours are unnumbered.

bp: I like numbered lists because they express an extra level of ranking control—#1 should be performed first. In a situation where that control may have been difficult to secure, the number acts like an anchor. Numbering can also add an extra dramatic countdown element. Ultimately, the number, like the bullet point, is just another tool in the list’s toolbox.

S: Let us confess that we are both members of The Unbearables, a ragtag group of poets and shameless novelists who formerly met in dive bars of the East Village (of Manhattan) and are now spread throughout the world, you in Amsterdam, me in Phoenicia, New York, etc. Do The Unbearables influence your work?

bp: If inhabiting is influencing, then YES. I am a cannibal of the misremembered past, and so many of The Unbearables have appeared in thinly disguised or barely recognizable forms in my stories over the years. Many of the lists are also inhabited by their Pac-Man-like presence. Hint: The Unbearables tend to a kind of enlightened buffoonery and often renounce their own identities, taking on the forms of avatars in their own image. An index matching fictional to actual Unbearable characters is available for a steep price, although a discount is offered for those offering genuine-sounding praise.

S: Has anyone written a poetry book of lists before?

bp: There are a lot of list poems out there. In most cases, they seem quite unconscious and are deemed poetry after the fact. Those are probably the best. The documenters or “authors” tend to be fine with filing them in the category of “amusing things you can do with words.” There are several books out there too, but they seem to be mostly instructional and geared towards the notion that lists are a relaxed-fun way to get kids over their fear of words or poetry. So that’s revealing right there: lists as propaganda for the joy of words.


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Rain Taxi Online Edition Winter 2021 | © Rain Taxi, Inc. 2021

The List As A Map To Someplace New

by bart plantenga

“How, as a human being, does one face infinity? How does one attempt to grasp the incomprehensible? Through lists.” -Umberto Eco

“I perceive value, I confer value, I create value . . . hence, my compulsion to make lists.” -Susan Sontag

Lists are not poems, especially when you begin calling them “poems.” Rather, the more unlike poems they seem to be, the more like poems they begin to act—even more than most poems themselves. In fact, the “poem” in its present guise is often comparable to Hollywood acting: the more self-aware and over-weened the performance is, the less likely you’ll believe the character. Lists are wonderful because they’re not hamstrung by poetic dogma and so possess a potentially more dynamic arrangement of words than many poems. If a poem is a lazy dish of meatloaf floating in thick gravy, then the list is a pan of popping popcorn about to lose its lid.

Most lists and their related articles are prescriptive, self-help, and, in recent years, often clickbait; as Maria Popova observes, it’s “today’s favorite attention-exploitation device in an information economy of countless listicles.” List evangelicals often advocate the list’s life-changing qualities. That’s fine; after all, the list has assumed the respectable chore of reestablishing order, indispensable for our cluttered world of hyper-exposed data—a helpful, therapeutic lifestyle management tool. Without lists we’d be as lost as a sea captain without a sextant.

So, what if ordinary personal-intimate-useful lists are allowed to wiggle, misbehave, and – like the singing short-order cook in the kitchen – emerge as unselfconscious, working-class poems of utility and humility? Think work song heard in a cotton field as opposed to chamber music performed in a drawing room. I decided to look at this utilitarian form anew for my latest book because:

  1. No one had ever done a book of lists as potential literature
  2. It was waiting to be compiled
  3. I’m a glutton for punishment [the work-reward ratio]
  4. I’m dyslexic and dyslexics must rely on lists to order what the mind cannot unaided
  5. I’m tired of most of the weather that hangs over poetry
  6. It’s a reaction to owners of a poetic license—I may have a driver’s license but that doesn’t make me a Formula 1 driver.

Lists were never conceived as poems, and thus can serve as critical interlopers, unbeholden to linguistic peer pressure, untethered from ulterior motive. Maybe they can even serve as poetic justice, as antidotes to self-serious poems that insist they can DO so much: change regimes, shift paradigms, illuminate the dusky, voice the unvoiced, rouse the masses, transform lives, foster teaching careers, etc., etc. Lists are contrarian in the same way punk originally confronted the over-weened emotionality of classic rock guitar solos.

Lists ignore the syntactical and ontological presets informed by The Chicago Manual of Style, thus freeing them from literature’s contrivances. This encourages disruptive leaps of logic, skewed word orders, sparking synoptical leaps between disparate words. Poetry is usually A to B, while lists perform staggering leaps and bounds from point C to point X, with no hint of explanation or apology.

For instance, in “Abridged List Pre-Move Busy 1996, NY-NL,” from List Full words found in close proximity include: “see Olympic torch spectacle - retirement village / hike, dead end dream in sun - rum & OJ / bad fish restaurant methodist church for photo op / retirees” and “walk lake owls swamp shishkebobs rockers church bells.”

These are not glossolalic upchucks; they match our contemporary sensory aptitude to glean meaning from rapid-fire music samples, movie trailers, and news montages. We process data faster than people did years ago. And we know that the rapid flip of static images at 24 per second fools the mind into experiencing a moving image (the phi phenomenon). Just as still images become film, so do seemingly unredeemably unrelated words, discomfitingly placed side by side, find poetic purpose. This can be seen in the line: “carpet samples, candy, x-rays, deli take-out.” Lists thus assume a freedom beyond free verse to gain vigor and sustenance, to create bold, almost Dadaistic poems of liberating absurdity.

When our minds couple the phi phenom with an upbeat version of the affliction known as apophenia, which psychologist Klaus Conrad described as “the unmotivated seeing of connections,” we enter an alchemical process, a collaboration between listener and reader, where words are elevated beyond their mere utility as reminders.

Shorn of all presumptuous ballast, the list can now perform poetry’s essential task: shooting to the clear heart of matters. Lists become maps to previously undetected diary entries. They can be as illuminating as the blue glow of luminol at a crime scene. The end result, the harvest of all this grammatical tumult, can be surprisingly anomalous: lists, secure in their concision, stoically uncover a mantra-like calm, a stilling of the mind, while unearthing snapshot mini-memoirs. Just as a documentary can portray the dignity of a working-class person without claiming the worker is some kind of royalty, List Full attempts to spotlight the neglected list as something of essence without claiming it as precious poetry.

Lists are usually read in silence, are seldom recited, are not marveled at or nominated for awards, and are most often of temporary utility. They almost always find themselves balled up and tossed into a wastebin. But I implore you to give them a second look before you discard them.


Click here to purchase this book
directly from the independent publisher
indiebound
Rain Taxi Online Edition Winter 2021 | © Rain Taxi, Inc. 2021

Winter 2021

INTERVIEWS

Praying by Looking: An Interview with Jordan Kisner
In Jordan Kisner’s new essay collection, Thin Places, analysis of big issues is set alongside generous personal reflection and insightful commentary on the symbols, habits, and gestures that make everyday life meaningful. Interviewed by Benjamin P. Davis

Hanging Loose and Staying Young: An Interview with Dick Lourie, Mark Pawlak, and Caroline Hagood
Editors Dick Lourie, Mark Pawlak, and Caroline Hagood discuss why young writers are as important to Hanging Loose's roster as professionals, even after six decades of publishing. Interviewed by Marina Chen

small gestures of control: an interview with bart plantenga
On the occasion of bart plantenga’s new book List Full, longtime friend and fellow poet Sparrow talks with him about narcissism, Frank O’Hara, and lists as unselfconscious, working-class poems of humility and utility. Interviewed by Sparrow

FEATURES

The List As A Map To Someplace New
bart plantenga
Poet bart plantenga makes the case for giving your lists a second look before you discard them.

MIXED GENRE REVIEWS

Life in a Field: Poems
Katie Peterson
Katie Peterson’s Life in a Field is an unsettling collection that eludes narrative and logic, insisting on hybridity. Reviewed by Rachel Slotnick

GRAPHIC NOVEL REVIEWS

Catalogue Baby: A Memoir of Infertility
Myriam Steinberg
Catalogue Baby: A Memoir of Infertility uses the graphic format to tenderly and effectively tell the story of Myriam Steinberg’s quest to become a mother. Review by Lisa Rizzo

FICTION REVIEWS

Whereabouts
Jhumpa Lahiri
Originally written in Italian and now translated by the author, Jhumpa Lahiri's third novel contemplates a contemplative year. Reviewed by Erin Lewenauer

Motley Stones
Adalbert Stifter
Isabel Fargo Coles’s new translation of Motley Stones, a landmark of nineteenth-century Austrian literature, deftly captures the rhythm and flow of Adalbert Stifter’s unique point of view. Reviewed by Barbara Roether

The Predatory Animal Ball
Jennifer Fliss
Jennifer Fliss’s debut story collection, The Predatory Animal Ball, deals with complex emotions and is as eerie as an abandoned location at midnight. Reviewed by Nick Hilbourn

Carnival Lights
Chris Stark
Chris Stark’s new novel Carnival Lights is an impressive work about family, survival, and the “spiral” of all stories. Reviewed by Shannon Gibney

The Last Twist of the Knife
João Almino
In João Almino’s The Last Twist of the Knife, the narrator may not be able to make sense of his own experiences, but given the clues he strews throughout his confused memories, we learn a very great deal. Reviewed by Douglas Messerli

NONFICTION REVIEWS

We Are Bridges: A Memoir
Cassandra Lane
Cassandra Lane’s debut memoir, We Are Bridges, is a powerful and intimate exploration of personal identity and family history. Reviewed by Dustin Michael

The Invisible Painting: My Memoir of Leonora Carrington
Gabriel Weisz Carrington
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All We Can Save: Truth, Courage, and Solutions for the Climate Crisis
Ayana Elizabeth Johnson and Katharine K. Wilkinson, eds.
All We Can Save: Truth, Courage, and Solutions for the Climate Crisis helps readers understand who is working to disrupt our fossil-fueled world through a wide range of essays, poetry, and artwork. Reviewed by S. Leite

On Freedom: Four Songs of Care and Constraint
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Maggie Nelson’s latest book, On Freedom: Four Songs of Care and Constraint, takes readers into the messy middle between liberation and obligation. Reviewed by Christina Schmid

Harlots, Whores & Hackabouts: A History of Sex for Sale
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In Kate Lister’s new book Harlots, Whores & Hackabouts: A History of Sex for Sale, the author relays a disturbing history, but also a fascinating one—a history beyond what many might assume. Reviewed by Greg Baldino

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Understanding the differences and similarities between instruments is the foundation of You Nakai’s impressive overview and store of tantalizing discoveries in Reminded by the Instruments: David Tudor's Music. Review by Patrick James Dunagan

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Glenn Mott embodies a global mental space in his new book Eclogues in a Mustard Seed Garden, a wise and funny model for seeing and speaking and writing. Reviewed by Simon Schuchat

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In Jenny Qi’s new poetry collection, the helplessness of grief is the crux where meaning comes into clear view. Review by Jessica Johnson

The Essential Muriel Rukeyser: Poems
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Smiling in an Old Photograph

by Kim Ki-taek

Translated from the Korean by Ed Bok Lee and Yang Eun Mi
40 pages, perfect bound
Published 2022

Rain Taxi’s OHM Editions is proud to publish a stunning chapbook of verse by a South Korean master poet.

"Fortunately, we have Kim Ki-taek’s supreme descriptive powers, his singular compression and piercing, surgical lucid dreaming, as a kind of optical eye chart by which we may eventually come to 'see' both past and future more deeply."
— from the Introduction by Ed Bok Lee

Watch the launch event here!

Order here:

$10, plus $2 for shipping in the U.S.; $8 International shipping

Purchase this chapbook via Paypal here.

 

PRAISE for SMILING IN AN OLD PHOTOGRAPH


"These unflinching poems witness the darkness under the eyelids, the eyes and senses gripped by hungers and South Korean capitalism’s harms. With surgical precision, Kim Ki-taek takes apart that moment of violence writing into a body and insists on the body’s power to write otherwise. These revelations, essential to us all, arrive for the first time in English thanks to Ed Bok Lee and Yang Eun Mi’s lucid translation. Their accomplishment is an invitation to one of South Korea’s most provocative 21st century poets."

—Jennifer Kwon Dobbs, author of Interrogation Room

"What joy to have one of my favorite Korean poets translated into English. Kim Ki-taek's masterful attention brings anxiety, sound, time, and breath into a singular focus. A newborn baby, a poet reflecting on his youth, or an old man walking: these short poems are wise explorations of loss, change, and joy. This is a timeless and universal voice to cherish."
—Lee Herrick, author of Scar and Flower

"The poet’s clairvoyant imagination attempts to observe in detail the subject in a way that is beyond the limits of normal, everyday perception. The poet ‘sees’ the magnetism of inner strength stretched thin and taut in the monotony of everyday life. Therefore, the world becomes a space where unseen, hidden powers contend for supremacy, and the dynamism of halted time is revealed. The power of Kim Ki-taek’s poems to move us lies not in the revelatory nature of enlightenment, but in the renewal of the awareness that digs up the hidden facets of existence."
—Lee Kwang-ho

Publication Date: January 2022

Contemporary Poetry of South
Korea: Kim Ki-taek and Yi Won

Wednesday, January 26, 2022
5:30 pm Central Time
Crowdcast

Our first event of the year is a virtual gathering with two acclaimed South Korean poets and the English language translators of their new releases—not to be missed! Kim Ki-taek joins us to celebrate the publication of Smiling in an Old Photograph, a chapbook newly published by Rain Taxi’s OHM Edition; Yi Won joins us to celebrate the publication of The World’s Lightest Motorcycle, a bilingual book recently published by Zephyr Press.

Participating in this celebration along with Kim Ki-taek and Yi Won are translators Ed Bok Lee, Yang Eun-mi, E. J. Koh, and Marci Calabretta Cancio-Bello; poet Lee Herrick will moderate, and interpreting for our Korean guests will be Bomi Yoon. Please see biographies of participants below.

Free to attend, registration required. We hope to “see” you there!


About the Participants

Born in Anyang, South Korea in 1957, Kim Ki-taek graduated from Chung-Ang University with a degree in English literature and from Kyung Hee University’s graduate school with a degree in Korean literature. His poetry first appeared in 1989 in the Hankook Ilbo’s Annual Spring Literary Contest. His major works include Fetal Sleep (1991), Storm in the Eye of a Needle (1994), Office Worker (1999), Cow (2005), Chewing Gum (2009), Splitting, Splitting (2012), and Where Has the Dog Gone Leaving Its Bark Behind (2018), as well as El Chicle, a Spanish translation of Chewing Gum published in 2012 in Mexico, a Japanese translation of Storm in the Eye of a Needle, and Chiclete, a collection of selected poems published into Portuguese. He is the recipient of the Kim Soo-young Literary Prize, the Hyundae Literary Award, the Yi Soo Literary Prize, the Midang Literary Award, the Jihoon Literary Award, the Sanghwa Poetry Award, and the Pyeongun Literature Prize, among many others. He currently teaches in the Department of Media and Creative Writing at Kyung Hee Cyber University, in Seoul.

Yi Won is a South Korean avant-garde poet and essayist, born in 1968 in Gyeonggi-do. She studied Creative Writing at the Seoul Institute of the Arts and earned her master’s degree at the Graduate School of Culture and Arts at Dongguk University. Her poetry debuted in 1992, and she received the Contemporary Poetics Award (2002), Contemporary Poetry Award (2005), Opening the World with Poetry Award (2014), The Beginning Award (2014), The Equity Literature Award (2018), and the Poet Town Literary Award (2018). Her books include When They Ruled the Earth (1996), A Thousand Moons Rising Over the River of Yahoo! (2001), The World’s Lightest Motorcycle (2007), The History of an Impossible Page (2012), Let Love be Born (2017), and I Am My Affectionate Zebra (2018). She lives in Seoul, South Korea, and works at the Seoul Institute of the Arts as a professor of Creative Writing, School of Creative Writing.


Ed Bok Lee is the author of three books of poetry, most recently Mitochondrial Night (Coffee House Press, 2019). Honors for these books include the American Book Award, PEN/Open Book Award, Minnesota Book Award, and Asian American Literary Award (Members’ Choice). As a translator, his work from Russian and Korean have appeared in ManoaKoryo Ilbo (Kazakhstan), WasafiriAsymptote, the Guardian, and other journals. Awards for his co-translation work (with Yang Eun-Mi) include the Korea Times Modern Literature Translation Grand Prize in Poetry, and grants from the Daesan Foundation and the Literature Translation Institute of Korea. Lee teaches part-time in Fine Arts at Metropolitan State University in Minneapolis/St. Paul, MN.  


Yang Eun-Mi is a poet, translator, and lecturer in South Korea. She has a master’s in creative writing from the University of Edinburgh, where she won the Grierson Verse Prize. Her poems have appeared in many literary magazines and anthologies in Korea, the USA, and the UK, and have been nominated for the 2015 Best of the Net Awards in the US. Her translation work has appeared in Asymptote, the Guardian, and other journals. She is the recipient of awards from the GKL Foundation (fiction translation) and the Korea Times Modern Literature Translation Grand Prize in Poetry (co-translator, Ed Bok Lee), and has received multiple grants from the Daesan Foundation, and the Literature Translation Institute of Korea. She currently teaches Korean Language and Literature at Hanshin University in South Korea.


E. J. Koh is the author of the memoir The Magical Language of Others (Tin House Books, 2020), winner of the Washington State Book Award and Pacific Northwest Book Award, and the poetry collection A Lesser Love (Louisiana State University Press, 2017), winner of the Pleiades Editors Prize for Poetry. She is the co-translator, with Marci Calabretta Cancio-Bello, of Yi Won’s poetry collection The World’s Lightest Motorcycle (Zephyr Press, 2021). Koh has received fellowships from the American Literary Translators Association, MacDowell, and Kundiman. Her poems, translations, and stories have appeared in AGNI, Boston Review, Los Angeles Review of Books, Poetry, Slate, and elsewhere. Koh earned her MFA at Columbia University in Creative Writing and Literary Translation, and is a PhD candidate at the University of Washington studying Korean American literature, history, and film.


Marci Calabretta Cancio-Bello is the author of Hour of the Ox (University of Pittsburgh, 2016), which won the Donald Hall Prize for Poetry. Her work has appeared in Best Small Fictions, Kenyon Review Online, Orion, The New York Times, and been anthologized in You Don’t Have to Be Everything: Poems for Girls Becoming Themselves (Workman Publishing, 2021), Grabbed: Poets & Writers on Sexual Assault, Empowerment & Healing (Beacon, 2020), and Ink Knows No Borders: Poems on the Immigrant and Refugee Experience (Seven Stories Press, 2019). The recipient of fellowships from the American Literary Translators Association and Kundiman, Cancio-Bello earned an MFA in Poetry from Florida International University, where she was a John S. and James L. Knight Foundation Fellow. She is the poetry coordinator for the Miami Book Fair.


Lee Herrick (moderator) is the author of three books of poems, Scar and Flower, Gardening Secrets of the Dead, and This Many Miles from Desire. His poems have published in textbooks and anthologies such as Indivisible: Poems of Social Justice, with a foreword by Common, Dear America: Letters of Hope, Habitat, Defiance, and Democracy, and Here: Poems for the Planet, with an introduction by the Dalai Lama, among others. He co-edited The World I Leave You: Asian American Poets on Faith and Spirit. Born in Daejeon, Korea and adopted to the United States, he served as Fresno Poet Laureate (2015-2017). He teaches at Fresno City College and the MFA Program at Sierra Nevada University.


Bomi Yoon (interpreter) is a Ph.D. candidate in English at the University of Minnesota. Her scholarship focuses on the everyday experience and relationship between race and transnational identities in literature and performances. Bomi is also a Co-Director of the Korean Institute of Minnesota (KIM), an organization that provides Korean language and cultural education to people with links to Korea and the community at large.


This event is co-sponsored by the Global Poetry initiative at Metro State University: now in its thirteenth year, Global Poetry is an annual celebration that features acclaimed voices from our constantly changing world.

We are especially grateful to the following for helping to make this event possible:

Jason Ryou
Nicolle Zeller
Gao Yee Yang
Metro State's College of Arts and Sciences and Fine Arts


Rain Taxi Benefit Auction 2021

Rain Taxi’s annual Benefit Auction on eBay is taking place from December 24 through January 2. Up for grabs are a wide variety of books, chapbooks, and broadsides — many signed, some very rare! — and some other fun surprises. When you bid on any item from our Benefit Auction, you are supporting our nonprofit organization and its programs, but you also obtain a wonderful literary treasure to delight yourself or someone you love.

The auction concludes the evening of Sunday, January 2, at 9 pm Central. Please check out our Benefit Auction here:

“Instants of Elation”: Recent Philosophy for the Masses

by John Toren

Philosophy has long been held as the sovereign intellectual discipline for a simple reason: it can tell us what science (for example) is, while science can't tell us what philosophy is. Yet philosophy's commanding point of view and long history of asking elemental questions have never produced much widespread relevance to daily living, in comparison to, say, civil engineering, pop psychology, or law. It has become common, at least since Wittgenstein's day, for philosophers themselves to deny the loftiness of their discipline, often questioning not only the value, but also the very existence, of truth.

Of course, the denial of truth is also a form of truth, though its self-contradictory nature makes it a shallow one. The Spanish philosopher Ortega y Gasset has characterized the pursuit of truth (quoting Plato) as a noble sport, and I number myself among those who continue to engage in that pursuit, deriving nourishment from the classical philosophical tradition as well as attempting to digest new literature in the field.  Several recent books are rife with potential stimulation; they range from an idiosyncratic survey to a powerful collection of essays, from semi-poetic personal musings to traditional biography and even something resembling self-help.

The most accessible of the bunch might be How to Be an Epicurean (Basic Books, 2019). Here Catherine Wilson, who has held several academic posts in the course of her career, offers a well-organized and thorough, yet lively, account of the views of Epicurus, a Greek philosopher most often associated with a sybaritic approach to living that he himself rejected. Wilson makes it clear that Epicurus has some good advice to share based on a small number of common-sense principles, among the most important of which is that the single guiding principle of our behavior should be to avoid pain and pursue pleasure.

Baldly expressed, such views sound shallow and egotistical. But Epicurus went on to reason that opulent dining and relentless sex, for example, were less pleasurable in the end than eating simple meals and spending time with friends. His was the only ancient school that admitted women, and he worked hard to tease out the distinction between what's natural and what's conventional on a wide range of social issues without slighting the significance of either.

Although most of Epicurus's writings have been lost, he was fortunate to have a Roman disciple, Lucretius, who wrote "The Nature of Things," a book-length poem that's widely considered the finest philosophical poem ever written. Wilson draws on it heavily in her analysis, though she also notes discrepancies between its views and those contained in the fragments of Epicurus's writings that have survived. Such quibbles don't undermine the orderly progress of her exposition, which moves from chapters on basic principles to a section on "living well and justly" with subheads such as "Why Be Moral" and "Don't Count on an Afterlife." Subsequent sections deal with Epicurean views on war, social justice, scientific explanation, and the problem of affluence, among many others.

Wilson's style is a model of clarity, and her personality shines though in patches of wry humor directed against nonsensical points of view. The one drawback is that her efforts to spell out the probable consequences of a particular type of behavior can occasionally be so thorough as to seem slightly labored, her tone coming to resemble that of a wise but gently hectoring schoolmarm.

In fact, readers may appreciate the coherence and good sense of Epicurus's views, described here in lavish detail, while harboring doubts about whether they offer a satisfactory explanation of life's charm, mystery, and aspirational energy. In the book's final chapters Wilson takes up that question, analyzing the four sources of religion identified by the Epicureans: wonder; personal experience; fear and gratitude; and tradition and authority:

Where wonder is concerned, what Epicurus calls “piety”—which can take the form of a feeling of gratitude for the world’s existence and for my existence in it—is not irrational, even if there is no one to be grateful to. It is worthy of wonder that the universe, with its order, regularity and beauty, could just appear. It feels miraculous, in some moments, that life, with its complex­ities of metabolism, regulation and reproduction, consciousness and intelligence, could emerge from combinations of chemical elements like carbon, hydrogen and oxygen. The beauty of shells, feathers and foliage makes them seem, as the philosopher Kant commented, as if they had been made for our pleasure in looking at them. Yet Epicureanism insists that, as miraculous as it might seem, nature alone has brought all this about without any purpose or intention.

In the end, Wilson leaves us with the impression that the world Epicurus describes is very much like our own. The science has been improved upon, there are broad political and metaphysical dimensions he left unexplored, but within the realm of personal conduct, we could do a lot worse than to follow his lead.

In Philosopher of the Heart: The Restless Life of Søren Kierkegaard (Farrar, Straus and Giroux, 2020), Clare Carlisle, philosophy professor at King's College, London, walks us through the stages of Kierkegaard's life. Her book brings perhaps too much clarity to a mind that was feverishly consumed with irony and paradox, and to a man who was intent less on establishing philosophical principles of general validity than in chronicling his own unsteady path toward salvation.

Kierkegaard is considered easy reading among philosophers, in comparison to predecessors such as Hegel and Kant. One historian of the period, Terry Pinkard, notes that even to call Kierkegaard a philosopher would be misleading, in so far a Kierkegaard didn't think of himself that way. But while we must grant that Kierkegaard made an effort to express himself in ordinary language, rather than working to construct a grand “system,” the fact remains that he was seldom content to flesh out his positions simply or directly. No sooner does he make a point than he brings up qualifications and counter-examples, generally muddying the waters to the point where the reader might give up in despair. Kierkegaard often published his works under pseudonyms and concocted imaginary conversations, and sometimes described his works as “thought experiments,” not to be taken entirely seriously. Such literary strategies may seem evasive, but they have been described by scholars as attempts by Kierkegaard to move the minds of his reader into a new place beyond concepts and theories, in the same way that Socrates engaged his interlocutors in seemingly simple chains of reasoning in order to help them see, and admit to themselves, that the values and attitudes they took for granted were in need of revision.

All the same, Carlisle's biography is much clearer and easier to read than anything by Kierkegaard himself. One of the pleasures of Philosopher of the Heart is that it moves forward calmly and pleasantly, with none of the dithering, counter-thoughts, or clever but irrelevant asides that make Kierkegaard’s own work so difficult to stick with. Carlisle is confident that she knows what Kierkegaard was thinking at every point in his career, even to the point of asserting things for which there is no evidence whatsoever. For example: “Yet in all his writings, published and unpublished, Kierkegaard has never mentioned his mother. This is not because he had forgotten her; it is the silence owed to something sacred, which held him long before he knew how to speak.”

Philosopher of the Heart is not a critical biography. Carlisle makes little effort to identify concepts that Kierkegaard might have added to the repertoire of modern thought, confident that her subject’s anguished and mercurial personality, his vanity, his piety and delusions of grandeur, his spats with the bishop and the local press, and all the other dimensions of his personal life constitute a story worth telling. And they do. Not least among the book's merits is the fact that Carlisle does an excellent job of extracting short passages from Kierkegaard’s voluminous journals and publications, material that average readers are unlikely to investigate themselves. Of equal interest are the criticisms of Kierkegaard delivered by his friends, relatives, neighbors, professors, and rivals. For example, she notes that the thesis on irony Kierkegaard wrote as part of his advanced degree program “made a generally unpleasant impression” on one of the examiners because of its “verbosity and affectation.” Similarly, in the course of describing the trauma that accompanied Kierkegaard’s decision to break off his long-standing engagement to Regine Olsen, Carlisle mentions the philosopher Frederik Sibbern, who knew both parties well. She writes: “After the break-up, when [Regine] confided her ‘deep indignation’ at how Kierkegaard had ‘mistreated her soul!’ Sibbern told her that it would be worse if they were married, ‘for [Kierkegaard’s] spirit was continually preoccupied with itself.’”

Kierkegaard’s introspection was facilitated by the fact that his father had made a fortune in the wool trade and bequeathed his son a legacy sufficient both to sustain him throughout his life and also to finance the publication of his numerous books and pamphlets. Kierkegaard spent his days walking the streets of Copenhagen like a later-day Socrates, engaging passers-by in conversation and then returning home to write and read, untroubled by the need to earn a living. Though he was tormented throughout his adult life by anguish, anxiety, dread, and other “existential” feelings avant la lettre, it appears that they arose in response not only to a Christian God that seemed remote and evasive, but also to a Danish society that didn’t understand his work and increasing considered him a laughingstock.

It's easy to read Carlisle's biography without suffering much. Though she admits to disliking many of her subject's literary mannerisms and petty concerns, she made a decision early on to resist dwelling on such shortcomings, preferring to focus on Kierkegaard's moments of struggle and illumination rather than entering into a book-length quarrel with him. As she states in her preface, "this biography does not consider Kierkegaard's life from a remote, knowing perspective, but joins him on his journey and confronts its uncertainties with him." It's a good strategy, and the result is a well-researched and sympathetic portrait of a tormented and often unsympathetic man who may, nevertheless, have some important things to teach us about being human in the world.

If you're looking for something a bit lighter than a tome about one of the giants of philosophy, a recently released collection of essays by the Hungarian scholar László F. Földényi as translated by Ottilie Mulzet might be just the ticket. It's compact—only 5 x 8 inches—but it carries the weighty, yet somehow playful, title Dostoyevsky Reads Hegel in Siberia and Bursts into Tears (Yale University Press, 2020), and the thirteen essays it contains offer a wide range of themes to explore and ponder.

Földényi has a knack for sustaining readers’ interest through the musicality of his prose and the variety of his references, even when the point he's driving at remains obscure. He is also shrewd enough to cut away from his erudite ruminations from time to time, introducing instead a personal observation that becomes the focus of analysis for a time. As an extreme example, consider the essay "'For All but Fools Know Fear Sometimes': Fear and Freedom." Here Földényi begins by acknowledging the source of the title, a poem by Heine, but immediately abandons that allusion to begin exploring his personal familiarity with fear. He offers a litany of unhappy events that newspapers expose us to, day after day—environmental catastrophe, terrorism, the radical right, the radical left—but then questions whether it's actually fear we're experiencing:

Does anyone really experience fear of something not affecting him or her directly, with no influence on his or her momentary existence? It is possible to be apprehen­sive but not, I think, afraid. And that explains why I feel resistant to treating fear as a political category. For is not fear an infinitely private, individual phenomenon? And when a person is over­come by fear, does that person have regard for others—have that laudatory quality of the zoon politikon? Isn’t it exactly fear that makes an individual feel excluded from the universal? There are examples of individuals who sacrifice themselves for the sake of others in the midst of terrifying situations. I have never been in such a situation myself.

Földényi finally gets to the heart of the experience when he reflects on seeing his young son experience abject fear for the first time. It's a bodily thing, he realizes at that moment, or, more fully, a reaction of both body and soul that strips us entirely of what he considers the third basic element of our make-up: spirit.

Some of the essays cross almost-too-familiar ground—the blind spots and limitations of the Enlightenment, for example. Some are rooted in etymology, as when, in the essay "Mass and Spirit," he struggles to draw significance from the fact that the word "mass" can refer either to dead matter or to a multitude of living people, though its origins lie in the Greek term for kneading bread. In an essay with the lengthy title "'Only That Which Never Ceases to Hurt Stays in the Memory': Variations on the Human Body, Subjugated by Fantasies of Power," Földényi dwells at considerable length on the letters Lord Chesterfield sent to his adopted son. They were later published and became a model of decorum for two centuries. Földényi construes them as a testament to repression and domination that might have pleased the Marquis de Sade.

Földényi's great virtue is that he seldom labors his point, preferring to bubble on from one speculative thrust or associative leap to the next like an eighteenth-century philosophe. It's possible, and even likely, that readers will reach the end of a given piece without having been convinced of anything in particular, but they will have been given lots of interesting things to think about.

Witcraft: The Invention of Philosophy in English (Yale University Press, 2019) is similarly riddled with engaging bits, and considering that the book weighs in at almost three pounds, it obviously has more of them. In both the whimsical title and the first few pages of text, author Jonathan Rée tries to emphasize how dreadfully dull (and conceptually dubious) he considers most philosophical "surveys" to be, but there is no disguising the fact that with Witcraft he has written yet another one. The great strength of Rée's survey lies not in his judgments, which are sometimes confused or simply absent, but in the incidentals of the narrative. For example, his treatment of the concept of moral sense as it developed in Scotland and England in the mid-eighteenth century paints a fascinating picture of the interactions and rivalries, both social and conceptual, between Adam Smith, Francis Hutcheson, and the Third Earl of Shaftesbury. Their notions of right behavior based on an innate moral sense offered an attractive common-sense alternative to the divinely sanctioned program endorsed by the church:

The evangelicals were appalled. Hutcheson made pious allusions to “the wonderful footsteps of Divine Wisdom in the constitution of our species”, but his Moral Philosophy course focused on the “principles of our nature”, and “affections and feelings of our hearts”, without appealing to God or the Bible. He compounded the offence with open lectures on Sundays in which he defended the “truth and excellency of Christianity” but made no reference to revelation; and during the week he gave three other supplementary classes, expounding “the finest writers of antiquity, both Greek and Latin, on the subject of morals.”

The running battle between dogma and conscience is an old story, but it still makes for good copy. Yet Rée never gets around to considering the philosophical issue involved: Is the concept of "moral sense" a necessary element in ethical deliberations, or can such deliberations be built, if not on scripture, then on "reason" or some other foundation? Kant, for one, felt not only that they could be so devised, but that they absolutely had to be. And speaking of Kant, Witcraft has a wonderful section on the men who introduced Kant's "transcendental philosophy" to England. He notes that the Scottish philosopher Dugald Stewart wrote an essay in 1821 suggesting that there was nothing new in Kant except his vocabulary, which, according to Stewart, gave rise to "extraordinary pretensions"' followed by "total oblivion."

Was there anything new in Kant's work? If so, Rée’s book will not be much help in discovering it, since two hundred pages later, in discussing Kant's efforts to transform mathematics, an analytic discipline, into some sort of model for truth, he writes: "The fact that [arithmetical judgments] can be informative or even surprising shows, according to Kant, that they are not merely analytic; but the fact that they are universal shows that they are not mere generalizations from empirical experience." Is this reasoning sound? No. It ignores the differentiation between formal logic (e.g. mathematics) and genuine logic (dialectic), thus perpetuating a long-standing error. And in the later chapters of his narrative, Rée devotes vast stretches of prose to the logical and grammatical analysis of Frege and Wittgenstein, while ignoring the far more significant work of Ortega y Gasset, Benedetto Croce, and other historicist thinkers almost entirely.

Still, if the philosophy is sometimes bad, the anecdotes are often very good. Rée has spent a lifetime combing the literature for lively details about philosophers both renowned and obscure, and the ample index makes it easy for readers to benefit from his fresh perspective on any specific problem or thinker they happen to be interested in.

In the introduction to Witcraft, Rée quotes approvingly the remark of Wittgenstein that "philosophy should be written like poetry." Yet Wittgenstein never wrote poetically, and neither does Rée. Why not? Because the two disciplines use different tools, and they're directed toward different ends. It remains far more likely that a poet might contribute to our understanding of philosophy than that a philosopher would add a few immortal stanzas to the poetic canon.

These thoughts crossed my mind as I read Slight Exaggeration (Farrar, Straus and Giroux, 2017), a candid and brilliant book-length essay by the late poet Adam Zagejewski as masterfully translated by Clare Cavanagh. It consists of self-contained passages on a variety of subjects—some long, some short—arranged musically rather than conforming to a strict pattern or progression. Prominent among the themes are his father's life of displacement in Poland; his own career as a student of philosophy turned poet; his views on a wide assortment of poets, painters, and photographers; visits to galleries and art openings; and readings both given and attended. Zagejewski's style is relaxed and meditative, rolling from one thought or impression to the next, almost thinking out loud. And he has a gift for sharing anecdotes about eminent personal friends—Nobel Laureate Joseph Brodsky, for one—without sounding like he's simply name-dropping.

Among my favorite passages is the one in which Zagejewski describes the delight he often feels on a German subway in the moment of complete silence following the loudspeaker announcement that the subway doors are about to close. In another notable passage, Zagejewski describes attending a small art gallery and being mesmerized, not by the paintings, but by the scenes taking place in apartments across the street as seen through a gallery window. In another episode he shares his views on the poets he read avidly during the lonely years he spent as a young man in Paris, wandering the streets, always with a book in his pocket, pausing on a bench from time to time to read. He analyses the poets involved, but brings added interest to this segment by identifying which edition of a given author he was reading, as if we need to be convinced that yes, that volume would have fit into his pocket.

Only occasionally does Zagejewski directly address the reality that underlies quite a few of his musings. He is content to call it "spirit," though he considers spirit to be a state we can arrive at only intermittently and briefly. At one point, examining the ups and downs of his own career, he observes that the darkness, the emptiness, the evident impotence of a poet who can't write a single line and fears that his gift has vanished once and for all is an essential moment in the creative process. At another point, massaging the same theme, he draws our attention to a woman described by Rilke in his letters as "living totally in the spirit," though she produced nothing of artistic interest and would have vanished from history were in not for Rilke's references. For his part, Rilke (whom Zagajewski greatly admires) confesses that he could "live in spirit" only occasionally.

Zagejewski describes a dialectical process between emptiness and creativity that might have pleased Hegel, but without Hegel's metahistorical baggage attached. Though he articulates it formally only in brief passages, similar thoughts occur to him again and again, as in this passage describing the emotional impact of late-Romantic classical music:

Sometimes in Bruckner we feel the bows vibrating, the cellos’ heavy hair swimming alongside the bass cry of the trumpets and trom­bones ... or more recently, in the first move­ment of Henryk Gorecki’s Third Symphony, when slow as the dawn, the orchestras cocoon unfolds—or, a different metaphor, we can imagine the hull of a massive ship emerging, slowly, from the mist. This incredibly sensual, palpable wall of sound stirs our entire body, but remains unseen. And perhaps it’s precisely this contrast—between overwhelming presence and invisibility— that moves us, leads us, momentarily, to another world, another way of being that we can only visit.

A few pages later, Zagajewski takes us even further out on that limb of unverifiable experience when he writes:

Great moments, instants of elation, of short-lived certainty, light, faith: they seem—since such things are fleeting by definition—to dissipate somewhere on the fringes of memory, after a certain point we cease to take them as seriously as they deserve (and as we do when they suddenly appear before us). Moreover, the ubiquitous mist of irony, the modern world's innate skepticism, mean that we scrutinize these moments critically after they’ve gone, as if we didn’t trust ourselves, we want to discard them, cast them aside, we refuse to let them complicate our lives, which are tangled enough as it is. But these moments form the base, the foundation of everything.

Is this philosophy? Mysticism? Poetry? Zagejewski gave up philosophy early in his career, though that was his chosen field at university, but it’s clear it stays with him here. If he can be said to have a philosophy, it's a simple one, and it can be found in the book's title: Slight Exaggeration. Genuine poetry—and perhaps living itself?—invariably contains an element of exaggeration. That's the spiritual oomph, the celebratory cry, the zany and unjustifiable assertion, the promise of meaning for which there is no proof—or the cry into the darkness, something essential that's been lost, displaced, an insatiable yearning to find our way home.


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Eyenga Bokamba

"Pivot (Let's Talk)" Acrylic and calligraphy ink on archival paper by Eyenga Bokamba

Eyenga Bokamba is a visual artist and designer based in Minneapolis. Among her accomplishments are a Bush Leadership Fellowship, four solo shows in the US and one in Italy and induction into the National Association of Women Artists. Bokamba currently serves as a board member of the National Performance Network. Recent shows include What will I do with all this freedom?, a solo show at the NAWA Gallery in New York City, Personal Structures, a juried international group show at the European Cultural Center in the Venice Biennale, and the Minnesota Black Fine Arts Show, currently on view at the Minneapolis/St. Paul Airport. The artist earned her undergraduate degree at the University of Minnesota and her masters degree from the Arts in Education Program at Harvard University. “My greatest desire,” says the artist, “is to create work that pivots on an axis of understanding and advances our collective consciousness about what it means to be alive, thriving, and empathetic in today’s world.

Learn more about Eyenga Bokamba here and follow her on instagram @eyengabokamba!

Paula Cisewski

"Queen of the Dream Cave" 7" x 12" mixed media collage by Paula Cisewski

Paula Cisewski is a poet and artist living in Northeast Minneapolis. Her fourth poetry collection, ​Quitter, won the Diode Editions Book Prize. She is also the author of The Threatened Everything (Burnside Review Books), Ghost Fargo (Nightboat Poetry Prize winner, selected by Franz Wright), Upon Arrival (Black Ocean), and several chapbooks, including the lyric prose Misplaced Sinister.

A recipient of Minnesota State Arts Board and Jerome Foundation grants and a former Writer-in-Residence of the Banfill-Locke Center for the Arts, she lives in Minneapolis, where she teaches, collaborates with fellow artists and activists, and serves on the editorial staff of Conduit.

Learn more about her here!