Juliana Spahr and The Act of Being Complicit

Upon cracking open “this connection of everyone with lungs” I had never experienced Juliana Spahr before. Spahr’s poetry began on page 3 and immediately I was intrigued. By page 5 I was wondering where Spahr was going with all of this. The poetry was repetitive and although I appreciated it I found myself getting somewhat bored between the space between the hands and the breathing in and out. I stuck it out and by page 8 I had to stop. I had to stop not because I was bored but because I was so in awe of what I had just read. Long moments of profound thought provoked by incredibly powerful sentences delayed the rest of my reading.

I read the rest of “this connection of everyone with lungs” in one sitting. Multiple times I found myself reduced to tears because of how moving the book is. By the end of the book I had formally decided that this was a book that I was not including in the “book buy back” at the end of the semester, even if they were to offer me $50.00 for its 75 short pages.

Juliana Spahr really speaks to me. The parrots, the lungs, the teetering of hope, DOW rising but mostly falling, the darkness, the light, the space shuttle, the details of closeness and the calmness of distance, the yous and the mes, the skin – it all speaks to me. I’m not even sure how to write about Spahr yet because I am still so lost in incredible thought.

Spahr’s details are what really makes the book both profound and horrifying.

The details, the numbering, is horrifying. The numbers of people killed, arrested, protesting – horrifying.

“Four have died in clashes in the West Bank town of Jenin./ yesterday, three died in an explosion at a Gaza City house./ Since last Monday US troops have surrounded eighty Afghans/ and killed eighteen.”

The numbering goes on. And Spahr mourns the “huge sadness” that “overtakes us daily because of our inability to/ control what goes on in the world in our name” (Spahr 71). “In our name” – that really gets me, every time I read it. You and me, our name.

The naming – the naming of things is much like Whitman’s catalogues, although for Spahr they serve a different purpose and that purpose is relentless.

“And because the planes flew overhead when we spoke of the cries/ of birds our every word was an awkward squawk that meant also/ AH-64 Apache attack helicopter, UH-60 Black Hawk troop/ helicopter, M2A3 Bradley fighting vehicle, M1A1 Abrams main/ battle tank, F/A-16 Hornet fighter/bomber, AV-8B Harrier fighter/ jet, AH-1W Super Cobra attack helicopter and that soon would/ mean other things also…”

It is this naming of things, of machinery, of artillery that make the poem horrifying. It is Spahr’s blatant act of cataloguing machines we invented for the purpose of killing that makes the poem horrifying. It is the act of naming these things that makes them real, that makes them so real and so deadly. It is this, which makes us think of what we are.

And what are we? Spahr tells us that “Embedded deep in our cells is ourselves and everyone else” (Spahr 31). We are connected with everyone, although Spahr admits she had to think of what she was connected with – a moment of crisis after September 11, 2001. Spahr also had to think of what she was complicit with. “Complicit”, what an interesting word to choose. In her note Spahr writes that –

“I felt I had to think about what I was connected with, and what I was complicit with, as I lived off the fat of the military-industrial complex on a small island.”

A few pages later I find a ripped sheet of lined paper scribbled on by a person who I imagine is the previous owner of this book. The paper reads

“Complicit –

Choosing to be involved in an illegal or questionable act, especially with others.”

This piece of scratch paper combined with Spahr’s ever powerful words made me stop yet again and think. My name is on this world as is yours, and what are we complicit with? What are we in on? And what has it done to others?

Spahr’s poems remind us that we are all in on it. We are all connected. Even in sleep, we are all connected.

“We live in our own time zone and there are only a small million of/ us in this time zone and the world as a result has a tendency to/ begin and end without us.”

Spahr explains what others have failed to explain. In a chilling moment of revelation we learn that

“While we turned sleeping uneasily a warehouse of food aid was/ destroyed, stocks on upbeat sales soared, Australia threatened first/ strikes, there was heavy gunfire in the city of Man, the Belarus/ ambassador to Japan went missing, a cruise ship caught fire, on yet/ another cruise ship many got sick, and the pope made a statement/ against xenophobia.”

Thus our world went on without us and even without our active involvement we have become involved in both the glories and atrocities. Perhaps we have even become complicit with them.

Even in “distance” we are all connected. Spahr tries to comfort herself “with images of exile on this small piece of/ land in the middle of the large Pacific” (Spahr 63) but recalls “That view from space, this view not that seems so without promise, so empty of hope” (Spahr 63). She knows “there is no alone anymore” (Spahr 63).

Even the parrots are here, connected to us in “this habitat far away from/ their origin because someone set them free, someone set them free” (Spahr 18).

Walt Whitman wanted his “Leaves of Grass” to stop the war, to change the world. I can say that following in his footsteps Juliana Spahr has changed my world and has the potential to change our world, the world we are all connected to.

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The Poem as Fruit

I am invigorated by the shift to a woman’s perspective of Walt Whitman, which (obviously) often places him in the maternal role and/or that of a nurse.  Because Sharon Olds has been one of my favorite poets since I saw her read in high school, I thought I’d take a shot at explicating her poem entitled “Nurse Whitman,” which I find both powerful and curious.  It opens with the image of Whitman going from cot to cot of wounded soldiers, and compares this to “the way I move among my dead, / their white bodies laid out in lines.”  While I doubt that Olds means this literally, I do think she is adopting the deaths of Civil War soldiers as part of her own history, as well as perhaps acknowledging the absence of masculine or paternal influence in her present life.

The next two stanzas similarly compare Walt’s behavior towards the soldiers with Old’s emotional state, i.e., “You bathe the forehead, you bathe the lip, the cock, / as I touch my father, as if the language / were a form of life….” and “You write their letters home, I take the dictation / of his firm dream lips, this boy / I love as you love your boys.”  In each case, Whitman’s actions are homoeroticized and juxtaposed with the poet’s process of absorbing, and rendering, language.  Complicating the suggestion of dialogue between the sexual/physical and creative self is the fact that these events happen simultaneously, implying a crucial interaction between generations as well.  “They die and you still feel them.  Time / becomes unpertinent to love, / to the male bodies in beds.”

In the penultimate stanza, Olds joins Whitman: “We bend over them, Walt, taking their breath / soft on our faces, wiping their domed brows / stroking back the coal-black Union hair.”  The author and the subject are clearly united in observation and adoration of the dead and dying soldier’s form, while the active verbs connote a shared maternal impulse.  This image is provocatively reinforced by the equation of the nursing breast and the ‘depressed’ phallus in the final stanza: “We lean down, our pointed breasts / heavy as plummets with fresh spermy milk — / we conceive, Walt, with the men we love, thus, now, / we bring to fruit.”  The final notion of  unlikely fruition and conception made possible is extended to the a-/homosexual poet just as it is to the mother, the daughter, and the creative self in all of us.

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A strange thing

This is just a strange thing that happened to me the other day that I thought might have to do with Whitman. It was John Berryman’s birthday and I was looking for this one particular Dream Song that I did not find but instead I found a few old friends. One that I read was Dream Song 145 which is this:

Also I love him: me he’s done no wrong
for going on forty years–forgiveness time–
I touch now his despair,
he felt as bad as Whitman on his tower
but he did not swim out with me or my brother
as he threatened–

a powerful swimmer, to take one of us along
as company in the defeat sublime,
freezing my helpless mother:
he only, very early in the morning,
rose with his gun and went outdoors by my window
and did what was needed.

I cannot read that wretched mind, so strong
& so undone. I’ve always tried. I-I’m
trying to forgive
whose frantic passage when he could not live
an instant longer, in the summer dawn
left Henry to live on.

Though the Dream Songs follow the narrative of a man named Henry this is one of the ones that seems particularly biographical because Berryman did have a father that shot himself (my favorite explanation Berryman ever gave of how he can differentiate himself from Henry and say that the poems aren’t biographical is “Henry does not brush his teeth, unless I wrote that in there. I do.”)

So I was reading this poem and there was “Whitman on his tower” which I had never noticed before, and there was Henry touching his despair, which seemed to reflect the “whoever touches this book touches a man”. And while the poem is about a father’s suicide, I could begin to see it as a poem talking about Whitman as a poetic father and the complications that has caused for American poets.

So then I was going to try to find something about Whitman’s Tower on the internet but all I could find is this: Charles Whitman,the Texas tower sniper. So then I tried to find something about Walt Whitman’s tower, but all I could find were thoughts on the Walt Whitman bridge and WW Highschool. When I went back and read the article about Charles Whitman I found that his shooting occurred in 1966, three years before The Dream Songs were published. Also, his story seems to be a part of the poem I was reading and I had a shocking thought: can the name “Whitman” in a poem refer to someone who is not Walt Whitman. Even asking that question, I find myself saying yes, of course, but I guess the real question is-no matter the actual reference–is Walt Whitman so mythologized that the name Whitman has lost its ability to be specific to another person in a poem?

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Where’s the Wisdom? The Head or the Beard?

After reading Kit’s post on Whitman’s beard, I found myself intrigued. Being a large fan of facial hair myself, I couldn’t help Googling it. Next thing I know, I find myself in an article from The Brooklyn Paper discussing how “Allen Ginsberg and Walt Whitman have more in common than impressive beards.” The article details events that went on in Whitman’s Brooklyn this past March. Though it was no surprise that there was a Whitmanian celebration going on in Brooklyn nor was I surprised that he was linked to the Beats (we did study them after all), but I was surprised at the article’s tag line.

Further searching produced a random blog post that featured some of literature’s most impressive beards. Including everyone from Hemingway to Tennyson, the blog featured a snapshot (or sketch in some cases) of some literary greats along with their furry faces. Whitman’s portrait boasted the compliment of being “by far the greatest American Literary Beard.” While it’s obviously a matter of opinion, I can’t help but wonder why it’s such an object of interest and affection. It’s not as if facial hair is entirely uncommon in literary circles, let alone 19th c. America in which Whitman lived.

So, the question returns to Kit’s original question: what is it that Whitman’s beard represents? I can understand how some critics would link Whitman’s beard to his celebration of the body, and, therefore, to his sexual orientation. However, I think it can be representative of much more than that. Certainly, Whitman’s reckless abandon with his facial hair seems to be reflective of his embrace of the body’s “natural” expression, but it feels more like the natural expression of his art to me. Between his free verse, reckless honesty, and deep yearning for hope and wisdom, Whitman’s beard seems more representative of his poetry than anything else.

The world traditionally relates wisdom, respect, and experience with older patriarchal (bearded) figures, and I see no reason why this does not also apply to Whitman and his own face fuzz. This is where the blog post’s title comes from – an old Swedish proverb my grandfather would say.

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Whitman’s beard.

While reading Sherman Alexie’s Defending Walt Whitman could not help but to stop and reread the section that depicted his facial hair, “He is a small man and his beard/is ludicrous on the reservation, absolutely insane./ His beard makes the Indian boys laugh righteously. He beard frightens/the smallest Indian boys. His beard tickles the skin/of the Indian boys who dibble past him. His beard, his beard!”

What is it about Whitman’s chin fluff that everyone finds so fascinating? We see the big white beard appear again and again in so many poems as a shout out to Walt, so what is with the obsession?

Perhaps the most well know and quoted reference to the beard is in Frederico Garcia Lorca’s poem Ode to Walt Whitman, “Not a single moment, old beautiful Walt Whitman,/ have I stopped seeing your beard full of butterflies.” Butterflies for Lorca are often a direct symbol for homosexuality. He admires and respects Whitman as a homosexual poet. Jack Spicer, who was largely influenced by Lorca, later reuses these same two lines in his poem also called Ode For Walt Whitman, again furthering the connection of Whitman’s facial hair as symbol for the not only the American queer poet, but as an international model.

The beard makes another important sighting in Allen Ginsberg’s poem, A Supermarket in California, “Where are we going, Walt Whitman? The doors close in an hour./Which way does your beard point tonight?”. In a blog post that Catherine O’hare made a month or two ago she also examines the meaning behind Whitman’s appearance in the Ginsberg’s poem, stating that “Whitman’s Beard: Ginsberg’s Compass”. She reads the poem as Ginsberg discussing the almost mentor relationship he has with Whitman, namely in regards to the accepting and embracing of his homosexuality. He is seeking guidance, trying to follow whatever direction the beard, which has already been established as this sort of subtle queer symbol, is leading. This reading can be further implied by the brief appearance of Lorca, “by the watermelons”.

It is interesting how this one part on his body can be singled out and called to represent a specific Whitman out of the multitudes.

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Tackling Alexie

This is my second time studying Sherman Alexie this semester, and in terms of Whitmanian influence and/or response, he is a bit harder to crack.  Most of what I know about Alexie’s writing stems from our dissection of his book, The Lone Ranger and Tonto Fistfight in Heaven, in my Ethnic American Literature class.  I know that much of his writing is, as he calls it, a “thinly veiled memior,” and he seeks to study the strange, metamorphosing line between one’s ancient heritage (as a Native American, in this case), and one’s roots as a citizen of the United States.  It is a peculiar and complex line to straddle, and many times can leave one with a bewildering sense of self and place, which can have negative effects on one’s psyche.

At first glance, Alexie’s poem “Defending Walt Whitman” reads much like a straightforward poem focusing on Whitman observing a game of basketball on the reservation.  Upon delving deeper, we see it is also a type of linking poem in which Alexie is attempting to point out that much of the themes in Whitman’s poetry and view of an optimistic America pertain to the Native American population as well, even though many people in the past have left them out of the American dream.   We see them as soldiers, warriors, those closer to the earth than just about anybody else, but there is a sadness in the poem with the realization that Whitman may be one of the few people who could see them in this light, as part of the America he dreamed about.  Whitman sees the beauty in this culture that has both preserved itself and melded to the country he loves.  However, Whitman is also portrayed as a bizzare addition to the reservation, adding an underlying note of uncertainty.

Like most of Alexie’s other works, this poem operates in levels upon levels.  One could spend hours writing about the ideas inherent in each stanza, and the complex situation that Alexie weaves to mirror the complexities of being a “Native American – American.”  That in itself is Whitmanian enough for me.

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Whitman’s Cameos

B-Ball player with mad skills?

I love it when Walt Whitman makes a cameo in a poem. Reading about Whitman’s skills on the b-ball court in Sherman Alexie’s “Defending Walt Whitman” reminded me of Allen Ginsberg’s trip to the grocery store in “A Supermarket in California.” When I started thinking about what Whitman is doing in the frozen foods section of a 50s supermarket or playing pick-up basketball on a Native American reservation in the 90s, I found a really cool article by Cyrus R. K. Patell called “Representing Emergent Literatures.” Patell discusses the “predicament faced by all US writers who belong to emergent literary traditions,” that is “how to transform themselves from marginalized cultures, often regarded as “foreign” or “un-American,” into emergent cultures capable of challenging and reshaping the U.S. mainstream” (62). I would certainly say that “challenging and reshaping the U.S. mainstream” was something that Ginsberg was all about. And as far as emergent literary traditions are concerned, I definitely count Ginsberg and the Beats in that category. But more on Ginsberg’s Supermarket in a bit…

Sherman Alexie

In “Defending Walt Whitman,” Alexie challenges Whitman to a game of poetic basketball, in which, according to Patell, Alexie “is the underdog and Whitman the favorite,” because Whitman dominates the game of American poetry (61). In the poem, some of the NativeAmerican basketball players defend against Walt Whitman; perhaps the Whitman whoMaurice Kenny points out is “indifferent” to them. Others are on Whitman’s team, and they defend him against those opposing him. However, Whitman is out of place in this poem: his “beard is ludicrous on the reservation,” and he “cannot tell the difference between / offense and defense.”  Even so, Alexie reminds us at the end of the poem that “this game belongs to him.” What are we to make of that? Perhaps the “game belongs to him” because even though Whitman represents the dominant poet of American literature he is also a culturally emergent writer as well. Because he was what Patell calls “a gay man writing about sexuality,” Whitman too was trying to challenge and reshape the United States mainstream (68). Though Ginsberg feels “absurd” as he touches Whitman’s book and dreams about their “odyssey in the supermarket,” and Whitman seems “ludicrous[ly]” out of place on Alexie’s basketball court, both poets seem to recover from their crises of emergence in the reaffirmation of a culturally marginalized Whitman at the end of their poems. And it is so like Whitman to be able to represent both. After all, he is large and contains multitudes…

Works Cited
Patell, Cyrus R. K. “Representing Emergent Literatures.” American Literary History 15.1 (2003): 61-69. Project Muse. Web. 27 Oct 2010.

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Thomas Doughty and the American Landscape

After reading Joseph Bruchac’s “To Love the Earth: Some Thoughts on Walt Whitman”  I became more interested in the art that may have affected Whitman.  The connection between nature, art, and poetry is direct and dependent.  I feel as though we cannot have art without nature, nor can we have poetry without nature.  Nature sustains and supports itself through works of art and the recognition it gains with poetry.  Poets often write about the way nature is depicted in art.  Walt Whitman was a major supporter of the Brooklyn Museum and wrote about it often, celebrating its efforts towards the arts, in the Brooklyn Daily Eagle, Brooklyn’s main newspaper.  Walt Whitman was the editor of this periodical in 1846.

Whitman used his influence at the paper to encourage and caress the up-and-coming museum that had just opened in 1842.  Whitman’s reviews of art from the museum were a great attribute to the newspapers.  He called the Brooklyn Museum, “decidedly the most interesting feature of Brooklyn life, it has so insinuated itself in the affections of a large class of our citizens that its absence would create a blank much to be deplored.”

Whitman focuses his reviews on nature, as expected.  He especially commends the work of Thomas Doughty, who was the first primary American landscape painter.  Whitman writes, “there are some pieces which are perfect gems of art.  Doughty, the prince of landscapists, has two of his exquisite productions; one of which was exhibited a year or two since in the Louvre at Paris.”  I found it very interesting that the painter that gets Whitman most excited, is the painter so well known for his, specifically, American landscapes.  Here, the bond between art and poetry have found balance again.  Two artists, one of paint and one of word, finding such beauty and salvation in American soil.  They both have a connection with nature and Whitman had the ability to recognize it.

*http://www.brooklynmuseum.org/features/whitman/whitman-and-art.php

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The American Dream

I am nowhere nearer to understanding that which is American than I was a month ago when I started this project of watching. We are scattered, this nation, with various polarities that meet and extend from each other at a constant rate. “Do I contradict myself?/Very well, I contain multitudes”. Thus seems the human and American condition and indeed, most likely, every other nation and peoples save the enlightened ones who watch the diversions streaming back and forth across the mind and into the sky at a maddening pace and know they are not them.

What is America? American? We are reading Zitkala-Sa’s school days in my 19th century American literature class. There were those teachers/believed reformers who looked like they thought they knew something of what it meant to be American. So the “conquered” ones may one day streamline; would the children then know the maniac force of Western expansion as their own, forgetting from whence they came? “We cut hair here” they said. “We bow and give thanks to a book at dinner” they said, and didn’t say, with a long wooden ruler slap of the hands; but I mean not to be sentimental. Only to say that the certainty felt in the pamphleteers to the immigrants with a list of important documents in hand the moment the foot came across Ellis Island must have raged a bright feeling in their American eyes. “You better behave” they pamphleteers seem to say. Or maybe not so harsh, maybe they thought of hope and promise and bright futures for those dragged across the Atlantic–though above the New York city-line the smog said otherwise.
We…“believe in the green light, the orgastic future that year by year recedes before us. It eluded us then, but that’s no matter-tomorrow we will run faster, stretch out our arms farther…. And one fine morning—-

So we beat on, boats against the current, borne back ceaselessly into the past.”

And on a ferry a man takes names in the faces of those he sees, “how curious [they] are to [him]”, how curious that herded mass on the ferry.

What faces does Walt Whitman tell of then? In exaltation he holds the slave, while others frighten at his costumed description of Native Americans, what then? While each vote on the ferry pauses and collects him or herself and when read the voice of Whitman no longer sounds but transcends and we are on the boat, he is with us as we read and he has, in every earnest break, “consider’d long and seriously of [us] before [we] were born”, of every life transcended within and then without their place, that wandering, weeping, vacant presence of those who have lived and will always live, he knows them. What America is this? Our own transcendental romantic transcendence where our proclaimed poet Walt knows all of us through his own body, that in this life he tells us, “I was I knew was of my body, and what I should be I knew I should be of my body”. So we pay homage to the great solipsistic one?

I can argue until the night comes but nothing seems more clear than his voice within me. Then Ortiz speaks and I really have no answer other than to say, “I hear your voice, and I take to it the same.”

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What is so Amazing

We looked at the following poem in my process class a few weeks ago, and re-reading it I couldn’t help but see a lot of Whitman in it.

What Is So Amazing

is not so much what is beneath
the house—       matter and dirt—
nor what is outside it—      surges of
light—      space that has no end—
but how it all seems        ever to
be renewed by something
unerasable—                   an energy
that drapes itself over everything
like       translucent film        so that
what was shabby            what was
perishable yesterday           today takes in
oxygen             makes an exchange
with the world          in that deep place
where             for lack of more clarity
I’ll say matter becomes consciousness.
Those other questions             creation
death         free will           etc—
let’s continue to defer           let them
simply be         unresolvable.          What’s
so amazing is         this           apparently
unstoppable commerce—          that the
surfaces of all objects—             animate
inanimate—          and of all minds quaver
continuously like water—         reshaping
themselves into the same body—       the
world—         a candescent           breathing
whose skin is like a living             because.

This poem is by Gail Wronsky.
I think what we talked about last class relating to Bruchac’s take on Whitman’s bond with native Americans, is also present in this poem. Bruchac identifies Whitman’s “celebration of the Earth and natural things,” a link with eastern thought, and qualities of wonder and appreciation towards nature. All of these elements seem to be the driving forces of this poem. The imagery throughout and especially the “continuous like water” line are very eastern. The poet seems to have accessed this same vein that Bruchac claims to be the primary connection between Whitman and Native American poets. I would also definitely argue for Neruda and Lorca also being of this poetic vein, along with many of my favorite contemporary poets.

Throughout this course I have been drawn towards reading contemporary poetic reactions to Whitman as lamenting the loss of hope and optimism, as this is largely my personal relation to Whitman. This seems especially difficult after modernism, and industrialization, as we see Ginsberg use Whitman in this way also. Still this poem seems to channel Whitman in a still beautiful way, making his message seem just as alive today. She also finds this optimism in a very Whitmanian fashion.

I’m not sure I would map out this poem as having a definite crisis and recovery. It is about being comfortable with and even embracing uncertainty, and still not being able to resist being in complete wonder over the world, nature, and yourself.

It is very Romantic (reminds me of Keats’ Ode on a Grecian Urn), and also very Whitmanian.

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