Feb 052011
 

Riffing on Whirlpools

Text by Anna Maria Johnson, whirlpool images by Steven David Johnson

 

Whirlpool I (Above and Below)

A whirlpool dyad: one we see from above, the other we view from the side.

In the same way, I present to you two views of the artist’s mind: one as seen “from above” in an artist’s statement, and second, from the side—a visual mind-map of influences on this photo-series (Steven created this map using node software).

Whirlpools

“Like our own bodies, whirlpools take the molecules of the material world and organize them into temporary dynamic systems. For me, these abstract images of whirlpools on the Shenandoah River, North Fork serve as metaphors for the energy, beauty and brevity of life.”—Steven David Johnson

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Feb 052011
 

 


Here’s a story from Jess Row‘s imminent story collection Nobody Ever Gets Lost, a book so imminent, so brand new, that it’s due to be released next week. The book launch will be at McNally Jackson bookstore, 52 Prince St, NYC, on Wednesday, February 16th at 7pm. If you get a cab, you can still make it. Jess is a colleague and friend, a member of the faculty at Vermont College of Fine Arts, a comrade-in-arms in the twice-yearly residency carnival, a prodigious intellect, and a generous teacher.

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Lives of the Saints

By Jess Row


It’s because you’re a woman that you don’t want me to die, Tayari says.

On their way home, the 6 train sidling its slow way through the South Bronx, she has her head in his lap, her long gangly legs splayed out over three seats, fingers hooked into his dreadlocks. She likes to feel them brushing her face: to take the cowrie shells between her teeth and threaten to crack them like sunflower seeds. By habit or dramatic instinct he speaks without looking at her, staring down his smoky reflection in the opposite window as it flickers in and out of view, as if hypnotized by the repetition: so many intermittent identical versions of himself.

Fuck you, she says.

No, I’m serious. There’s a whole theory that explains it. Women and men perfectly complement each other. Numerologically. It’s the ideal balance of energies. The difference between prime numbers and all the other numbers.

She nestles her cheek against his sweatshirt and feels the packages crackling underneath. I’m dating the Scarecrow, she thinks: all rustle, no heart. Or was it the Tin Man with the heart, and the Scarecrow with the brain? She could never keep them separate, those two inanimates.

Listen, she says, you got the kind for heavy flow, right?

Baby. It’s not shopping, it’s stealing.

Last time you were pissed when I got regular M&M’s instead of peanut butter.

He gives her a look, as if to say, don’t tell me what matters.

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Feb 042011
 

It’s a great pleasure to present here four poems from William Olsen’s new collection, his fifth book of poems, Sand Theory, forthcoming in April with Northwestern University Press/Triquarterly.  Bill is a colleague and and a friend from the Vermont College of Fine Arts MFA in Writing Program where we both teach, yes, and where we meet up roughly twice a year in an atmosphere of intense literary camaraderie that somehow combines the ethos of a Left Bank cafe and a New York subway station at rush hour. For years we have listened to each other read in the College Hall Chapel or Noble Lounge, watched the new books come out, observed each other working with students — Vermont College constructs relationships that are like lightning bolts, distant flashes of brilliance, brief, poignant, and indelible, which is also how I think of Bill Olsen’s poems.

dg

I can tell you, simply, that the Leelenau Peninsula is a place I go to not only to write but to write about. I used the old fashioned “en plein air” method at first with many of these: you go outside, you write down what you see in a notebook, and you go home and try to put down the right words for what blew you away out of your own confined life.   I think in these poems I was trying just for a few looks at the natural world, how the mind always has and still can find inclusive models for itself in its surroundings.  Which in this case are striking “original”– nothing like the Michigan Dunes, their relative youth (3000 yrs), the youth of the glacial lakes (some 800 years old).  Or how their stability is destabilized and re-stabilized  every season.   I think that nature poems, or eco-poetics, are often politically driven, and that is great. I just wanted in these to preserve what it is like to look at places and things while they’re still around. — William Olsen

 

Four Poems from Sand Theory

By William Olsen




.

You


The hills the lakes the shorelines only
three thousand years old. Some faces
have this same settled freshness every time.
Few voices do. I have been trying to walk
out of my body all my life. The flesh
doesn’t belong to itself. Not a breath
we can understand so why this trust?
Understanding itself is a shape-shifter.
Even if I must accept your mortality,
I stay in love like nowhere else I stay.
.

.

Dune Grass


It is what sand would look like if it could just
escape itself and grasp the diffuse and clump around
pilings like stumps of teeth ground by tide,
risen to whatever inhuman trial it is

to have threadbare wind for a coat and a body
that has no eyes and no face to love,
bent in scarcely rooted supplication.
When have we not seen it praying

in its own loose unison of piety,
in its strength to waver and stay put and outreturn
the hulking one-time-only beachfront condos—
I’ll worship something that would return to all this.

Repeatedly this need to be somewhere real again
comes upon land with features that never settle,
this treasure so openly fragile it’s beginning
to dawn on me that we should all be singing—

no place like this anywhere in the world,
even the ground one stands on taken up,
what it means to escape damnation and holiness
and be forever risen into being used

right here at my glowing naked toes.
We walk right over all this we love the sight of
that in it we can love our transience,
our hills, their lakes no older than our species,

as it turns out earth never belonged to itself,
till even despondency seems hopeful evasion.
So why this trust, this sudden drop from bluff
to lake where sky resides and spars of buried trees

are disinterred from dunes, the beached hulls
of ghost barns are open houses, bare rafters
almost fallen in on their blessed ghost cows?
Why do ears settle on lone islets of seething birches,

tremblings near an even vaster trembling?
For however much I meant to find a human likeness
down on its knees, its hands churched together,
there’s more room than ever for the booming distances

and sand enough for wind to blow beyond
all of us who abandoned, betrayed, trampled repeatedly
haywire paths, shown nothing new, no, this,
right here where there is no dogma or heresy,

shimmering just a little above the earth,
in its strength to waver and yet stay put
lifted by sun and rain into being used,
hanging on and letting us come and go.

.

.

Lake Leelanau Goes Still One Day in Fall


The ear wants what it hears to rain in language,
The rain wants images to puddle, flow,
Canoe, thrust paddles through lacustrine looking glass,

Shudder, touched, smoothed beyond sigh
Once flow wins back clarity, that afterlife
That wears its while with absolute unconcern,

Ripples ironed out by transparent cease,
The oldest memoir of language, fluidity
Liquefying sadness, its concentric rings,

The lovely roundness of those spoken vowels,
The vegetal phonemes alive in meadows,
In rooted reveries that obliterate ideals,

Here where fishes fly and clouds congress
With pebble-cobbled bottom worlds
Stocking sky with crappies, trout, and bass,

Undulations leveling to bluest pupil,
Lappings lulled to inaudible lullaby,
Glide of last spring’s goslings grown to geese,

Windexed cessation of windrow waves,
Glacial sorrows melted, the bewilderments,
Even the slightest, even the most garrulous

Frog’s gargoyle consonants gobbled up,
Gutter-mouthed gutturals, gusts and gales
Gone to glaze, an aimless, amiable gaze,

The furies flatlined to catoptromancy,
Calm and compromise materialized,
Leavetaking leaves loosened from leasehold

Mirrored, and carried by their own reflections.

.

.

Good Night


I left an office lamp alive for ghosts,
let go any hope
so easily

and tried to sleep.
But sleep left me on
like a night-light.

Some passing car
would be seen on its way,
some lasting meteor

anyone can see
forever fall,
some moon like an unsent letter,

some long-distance glance
stare from the bottom of the deepest
fare-thee-well.

Dear self, please say the sun.
The sun sets.
Say the moon,

the moon rises.
All these years
don’t bring it an inch closer,

no telephone back to childhood either.
All America,
good night,

sleep tight,
but not yet.
A few stars have no distance,

their arrangement is lenient,
a moon sawn in half,
that half hanging on,

a cleaver over every waker and sleeper,
what on earth can I do,
waves lapping out lake

good and all alone,
where are they going,
what have I done?

Through the trees
their audible transparence,
each wave

always the first and
ever the last,
a few boat lights rocking,

wide awake is motion,
all’s to come and the ordinary wait
is a vast devotion but first,

Sleep, bless
any dreams
with merciful instruction.



— William Olsen


A Note on the Author: William Olsen is Professor of Creative Writing at Western Michigan University and a member of the poetry faculty at Vermont College of Fine Arts. He is the author of four books of poetry, including Avenue of Vanishing, Trouble Lights, and Vision of a Storm Cloud, all published by Northwestern University Press/TriQuarterly Books.

These poems were all published previously: “You” in Poetry Northwest, “Lake Leelanau Goes Still One Day in Fall” in Gettysburg Review, “Dune Grass” in Dunes Review, and “Goodbye” in Little Review.




Praise for Sand Theory

“With each book, William Olsen’s work centers more intensely upon ordinary experience.  And with each book Olsen’s work becomes at once more empathetic and more visionary.  The real world in Sand Theory is not a world of mere appearances.  It is real.  Temporality makes it so, as does mortality.  And yet Olsen maintains a permeable boundary beyond which is what?  The eternal?  The spiritual?  Whatever name one chooses, its illuminations shines through these poems.”—Stuart Dybek

“Sand Theory is a book of poems that sound as if they belong to the life after this (and I am reminded of Rilke’s musing that one should be given a day and a room, after death, in which to write) and as such  the book does not belong to a singular voice (astonishing as it is) but to the very idea of voice, what it means, and meant, and  why this trust; so  when this book gives good advice about hanging on, or ‘merciful instructions’ for letting go, know it is a  book that is talking you back to life, as it leaves you breathless.” —Mary Ruefle

“To walk into Bill Olsen’s poems is to enter a mind so weirdly curious, you can’t be released to sadness, not yet: it’s just too surprising.  But this book–half microscope, half telescope–shadows grief, our shared and ordinary life where an old neighbor obsessively gathers twigs to wish back the tree, where the moon is regularly ‘sawn in half,’ where sprinklers give off ‘little wet speeches.’  What else?  It’s brilliantly instead and odd.” —Marianne Boruch



See also  In Praise of Darkness, an Exchange with David Wojahn,




(Post design by Mahtem Shiferraw)


Feb 032011
 

Haijo Westra sailing on the Strait of Juan de Fuca

Adam Westra

 

Here is an amazingly perceptive essay about dg’s novel Elle, written by a University of Calgary classics professor, Haijo Westra, and his son, Adam, who is currently living in Berlin while pursuing a doctorate in philosophy at the Université de Montreal (NC readers will remember Adam’s earlier contribution to the magazine here). Haijo sent dg an earlier version of this essay cold three or four years ago, just to try it out on the author. Subsequently it was published in French (“Elle de Douglas Glover: Une satire ménippéene,” by Haijo Westra and Adam Westra, Littoral, Numéro 5, autumne 2010). What is really impressive, if not to say brilliant, about this essay is the intuition that Elle follows the ancient model of the Menippean satire, which, in fact, it does—hard to credit, yes, in this day and age, but dg was thinking of Menippean satire, mixed form, and so on when he wrote the novel. No one has ever noticed this before (while dg’s apparent post-modernism is often remarked upon). Actually, these formal ideas lurk behind much of his fiction after the first two novels. It took a classics professor and a Kant philosopher to notice this (thus the currents of literary criticism can always do with a bit of refreshment from the ancient past). It’s a great pleasure to give the English version of this essay a home at Numéro Cinq.

Haijo Westra teaches Latin and Greek at the University of Calgary. Adam Westra is now working on his Ph.D. in Philosophy in Montreal and Berlin on the role of analogy in philosophical thinking, with a particular emphasis on Kant. (Coincidentally, or not, dg wrote a chapter on Kant’s use of analogy in his thesis at the University of Edinburgh.)

 

Douglas Glover’s Elle: A Menippean Satire

By Haijo Westra & Adam Westra

.

The tradition

The report of a French woman, identified as Marguerite de la Roque, abandoned on an uninhabited island of the Harrington Harbour Archipelago in 1542, has only the slightest basis in fact.[1] Yet the story of how she was caught in flagrante delicto with her lover and how she was subsequently marooned by her Calvinist uncle, Sieur de Roberval, the leader of the first expedition to bring permanent settlers to Canada, and how she (barely) survived for three summers and two winters, spoke to the European imagination from the sixteenth century on. It is a story of passion, involving transgression of social boundaries, punishment, expulsion, and exile. It is a story of colonization, turning into a trial of survival and a threatening loss of identity through colonization in reverse by a dystopia of screeching birds and polar bears. It is also a story of gender about a young woman both victim and hero, and of gender role inversion, as she outlives her lover and takes over the traditional role of the (male) hunter. In Douglas Glover’s prize-winning novel Elle, translated under the title Le pas de l’ourse, the situation of the protagonist in between Europe and Canada becomes the locus for the exploration of the contemporary crisis of identity.

Arthur Stabler has surveyed the various literary treatments of the legend of Marguerite in literature from the sixteenth to the twentiethcenturies.[2] Since Glover has woven many of the motifs of earlier versions into his novel and uses the tradition to link his nameless main character Elle intertextually with Marguerite as well as to redefine her in opposition to her legend, I will review them briefly with an eye to the role of the female protagonist in other genres, before analysing the novel Elle as a Menippean satire and positing the suitability of this Centaur-like genre of inversion for Glover’s novel and the appropriateness of the North Shore as a site for examining the contemporary crisis of identity.

The first version of the story is by Queen Marguerite de Navarre in her Heptameron (1558), a woman’s answer to Boccaccio’s Decameron.[3] In Stabler’s summary, the Queen of Navarre, a Protestant sympathizer and an early feminist, has the abandoned woman survive through God’s mercy as well as her greater ability to survive the rigors of an uncouth diet. She even takes over and uses her dead husband’s gun (arquebus) to defend his grave against the wild animals, so his body will not become carrion meat. At the same time, in spirit, she lives an angelic life of prayer and meditation while reading the New Testament, all of which makes a great impression on her rescuers and on the ladies of La Rochelle, who send their daughters to her upon her return to France to teach them to read and write, in which honourable profession Marguerite spends the rest of her life. The Queen of Navarre turns the story into an exemplary tale of fidelity, Protestant devotion, and hardiness, as well as a triumph of a literate identity over the dispiriting nature of the wilds, turning the main character into a self-employed professional woman who was clearly strengthened by her experiences and acquired an identity and fame along with a profession. (In Elle she conducts a letter-writing business for illiterate merchants: 196). This first elaboration is an exemplary tale in which Marguerite is not a wanton delivering herself to sexual passion, but instead a faithful married wife, who saves her craftsman-husband’s life by a plea to have his death sentence commuted to being marooned, voluntarily joining him in his exile. This treatment of the story inscribes itself in the narrative tradition of examples of virtuous women, the ancient, medieval, and early modern answer to the denigration of womanhood.[4] As such, it is quite different qua genre and social milieu and outcome from subsequent elaborations of the story.  Glover actually has Elle comment on this version in a self-conscious protest against her own legend: “I became the parable of the pious wife … who shoots bears with an arquebus”.[5]

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Footnotes    (↵ returns to text)
  1. In his Author’s Note (Douglas Glover, Elle: A Novel [Fredericton, NB: Goose Lane, 2003] 8 ) Glover states that he first came across the story in the history of New France by Francis Parkman, who gives the version by Nicolas Thevet (see below, n. 7). It is reproduced by Samuel Eliot Morison in The Parkman Reader (Boston and Toronto: Little, Brown, 1955) 82-84. Although the earliest versions by Marguerite de Navarre (see below, n. 3) and Thevet differ significantly, the report is held to be historical: see the entry “La Roque, Marguerite de”, in Dictionnaire Biographique du Canada, vol. 1 (Montréal:  Université Laval, 1966) 437.  The island is variously called Ile de la Demoiselle or Ile des Démons.
Feb 022011
 

photo by Eliza Grace Johnson

Here’s a gorgeous “What it’s like living here” essay from NC contributor Anna Maria Johnson and her husband, the photographer Steven David Johnson. Anna Maria Johnson is a writer, Vermont College of Fine Arts MFA student, and a lovely artist in her own right. She was a co-winner of  the NC Rondeau Writing Contest last year, and who can ever forget her amazing Novel-in-a-Box Contest entry? This essay is Anna Maria’s first post on Numéro Cinq as an official Contributor—we hope for many more like it. And it’s also the first time we’ve had a husband and wife team work together. It’s a wonderful addition to the growing Numéro Cinq “What it’s like living here” series.

dg

What It’s Like Living Here–Cootes Store, Virginia

Text by Anna Maria Johnson, photos by Steven David Johnson

(Author’s Note: The locals pronounce this place “Cootes’s Store,” though the green road sign omits the possessive.)


At home on the Shenandoah River, North Fork

Home.  What’s it mean?   By age twenty-one, I’d lived in twenty-one places and thought home was a place I’d never find.

John Denver’s song “Country Roads” refers to western Virginia’s Blue Ridge Mountains and Shenandoah River.  This northwest corner of Virginia is where I now live, along the river’s North Fork, which runs parallel to Route 259, my road.  When I travel alone, I sing the old folksong, “O Shenandoah,” and ache to be home.

Home, for me, is family: a husband and two daughters.  But increasingly, “home” is becoming a specific 2.3-acre plot of land with dilapidated sheds, gardens, woods, meadow, and a white farmhouse with a front porch.

Our farmhouse. Its wood plank bedroom ceilings, steep stairs, foot-thick walls, and hand-made plank doors with old-fashioned latches hint at the log cabin our house used to be—and still is, beneath its vinyl-sided exterior and dry-walled interior.  The bathroom, an aging plumber told us, was installed only in the late 1960s or 70s; he remembers doing it.  The back kitchen was probably added then.

My husband, Steven, wanders down to the river nearly every day to photograph his friends—mink, herons, deer, cattle, water snakes, starlings, swallows, kingfisher, and once, three otters.

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