“A cool, dark place? And dry not too dry?”: “Childhood” by Alexander Best

Alexander Best

CHILDHOOD

I

The  rootcellar  lay  below  my  room;   I’m  behind  that  door

Where  steps  reached  down.   Dark  darkened  there;  cool  was  cooler.

Second  door,  kitchen’s;   always  open,  and  I

Made  hillocks  on  a  saucer,  of  milk  powder  poured  from  a

Very  large  box;   I  licked  my  hand  and  dipped  it.

Third  door  faced  foot  of  the  bed.    It  led  out  to

Great  skies  and  fields  with  feeling-of-cliffs  for  corners.

The  ‘dump’  that  burned  once  also  was  there;   the

Hawk;  and  the  weasel,  who  stole  under  the  mattress.

*

Were  walls  of  loose  stones:  a  ruined  enclosure.

Gasoline  drums;  weird  liquid  spilling  over  many  surfaces.

A  giant  bush / hands-and-knees  tunnel;

Amidst  everything,  hidden  — the  centre.

*

Edible  pebbles,  pepperdirt  pies,  green  blades.   Poison.

Black-silk  dog,  growing  glow-bulb  mushrooms;

Stiffening;   “Lady”,  caught  in  her

Leap  through  shed  window  slamming.

And  wild  onions  blooming…at

Brink  of  the  forest,  the  tumbling  path,  and

Quiet  and  busy,  the  river.

 

 

II

Time’s  grit-polished  the  bone  of  it;  and

Time’s  encrusted  its  core,  like  a  little  ‘geode’  cave.

Skeletalphabet.   Hidden  stratagem.   Both

Are  the  poem.   And  it?   What’s  it?

Memory.

*

I  am  grateful  now,  not  anxious  about  you,  Time.

Not  only  sad,  your  passing.

 

 

III

The  house  (long,  narrow,  one-storey’d)  was  like  segments  of  a  warped

Hickory  train,  boxcars  off  the  rails,  though

Solid  in  some  permanent  aftermath.

Caboose  was  “the  wreck  room”.    We  kids  inscribed  that  name

On  its  door:  the

End  of  the  dim  corridor,  where  light  startled.

Room’s  air  was  bright;  on  warm

Days,  an  excellent  afternoon  place;   magnetic / ignored.

An  atmosphere  also  of

Cold  storage  there;   of  business  interrupted,  left  at  that.

Mechanical  typewriter

( black-and-red  ribbon  spooled  off,  on,  in  raggéd  use);

Onionskin-carbonsheets,  dwindled  paper;  brittle  pencil  leads.   And

Me   up  on  the  shelves:    files,  farm / trade  journals,  and  a

heedless-someone’s  bulletins.

Upright  piano,  painted  bandage colour,  stood  somewhere…

Did  we  carve  the  entire  alphabet  on  its

Ivory-like-an-old-man’s-toe  keys?

We  did.  

And  we  lifted  “the  lid”,  strummed  harp  wires  with

Knives,  and  a  rusty  letter  opener  got

Brandished.  

*

“The  wreck  room”  had  an  outside  door;  its  stone  stoop

Jumping-off  point  for  hundred-acre  adventures  in  world-wide

Solitude.   Society  was:   voices  in  our  heads.

My  sisters,  mute;   my  brother,  whereabouts  uncertain;   my  father?

A  Christmas  tree  that  refused  to  stand  / the  telephone  high

Upon  the  wall  I  couldn’t  grasp  in  time;   my  mother?

*

“The  wreck  room”  contained  a   ‘picture  window’…

Picture  was  jumble  of   trees  obscurrying  on  a  drop-off

Edge  of  the  land.   Once,  an  owl  (size  of  a  man’s  fist  but  fluffier)

Flew  into  the  frame,  stunning  itself  on  the  glass.

And  then…sunned  itself  on  the  grass.   Even  that  night.

 

 

IV

Despairenthood…fairly-young,  fresh-gone

Flowers  in  a  whollywaterless  vase.

Highborn,  persistent,  the  sun  performs  its  task.

Two  flies  frustrate  themselves  (sun’s  a  trap,  between  the  storms);

Resolve  to  keep  still.

Vase / its  clutches  of  straw,  scuncheoned  there.

Dry-dry  vase:   slipped  the  mind’s  ledge.

Boy:  crept  from  his  bed.

 

 

V   ( April 1968 )

A  television  set  has  four  feet,  like  “cattles”  do;  also,

Horns  on  it — sticks  standing  straight  and  bendy.

A  television  set  is  a  radio  you  can  see;

Sounds-box  with  a  ‘picture  window’.

Picture  is  jumble:   something  obscurrying  —  and  no  colours.   A

’merican   minister  got  murdered  by  a  gun  because  he  was

King  of  Memphis.

( Egypt  is  where  we  began,  even  God,  and  all  the  children

Lived  under  triangles.   Facts  are  in  giant  books  Dad  left

That  time  he  came  to  visit. )

Something  happened  with  no  colours:   the  lady  crying,  the

Man  very  tired  and  wet;   black  water  came  out  of  his  body,  like  the

Buried  spring  that growed  in  the  woods.   Other

People  were  running,  in  every  direction.

Department-store  mannequin  had  no  arms,  no  legs.   It  was

Tied  with  ropes,  to  the  lamp-post;   at  the  top  was

No  lamp.

 

 

VI

I  carried  a  small  metal  box:   my  “lunchpail”.

Sugar-butter  sandwich,  and  in  my  sister’s,

Spiders.

By  the  wide  gravel  road

Yellow  schoolbus  noised  over  to  us.

Cedar  swamps:  a

Fairyland  we  passed  through,  where  the

Strangled  girl  was  stored,  with  the  chipmunks;

On  our  way  to  Grade  One.

Winter,  the  snowplough  made  big  banks;

I  stood  upon  them,  waiting;   I  was

Tall.

 

 

VII

‘Acajou’  and  ‘Architek’  were  “cattles”;  had

Their  own  square  of  earth  by  the  shed  where

Heavy  bags  of  nugget-dogfood  were  kept.

Bulls  were  big-boned,  had  more

Grit  than  polish.   And  they  were  important;

Their  liquid-gem  stash  was  to

Purchase  a  future  —  Dad’s  idea  —  and

The  fence  around  them  fell  apart  when  I  played  on  it

—  ‘Acajou’  and  ‘Architek’  were  not  pets.

Mum  and  Us  were  Dad’s  chattels,  but  he  threw  himself  out,

Left  us  lying  around  all  over  his  property.

 

 

VIII

In  meatier  days  there’d  been  livestock  on  the  farm,

hogs and piglets everywhichway.

And  field-armies  of  lilies,  staked-alive,  for  export.

Bulb  Lilies,  ancientest  of  flowers,  are

Really  something  when  their  blooms  open.  And  for

Awhile  after,  too.   The  best  part  is:   when  they  die,

They  still  come  back,  if  you  care  for  their  odd-

Potato-radish  ‘bodies’;   let  them  have  their  quiet  in

A  cool,  dry,  dark  place.

*

Soup  bones  get  jelly,  when  you  put  them  in  the  fridge.

Bones  strike awe,  after  several  seasons  out  on  the  ground.

My  mother  had  a  ring,  in  the  drawer.  A  precious  cold-gem.

She  drove  a  great  distance  in  a  car — to  the  City.   And

Sold  the  ring  to  the  shopkeeper  with  his  telescope  eye.

I  knew  as  well  as  he  what  things  look  like  up  close.

 

 

IX

The  rootcellar  lies  below  my  room;

It’s  been  there  since  God  came,  ideas / shovel  in  tow.

Our  definitions  of  human

Hold  together,  strengthen,  the  more  He  plays  on  us.   Someday,  I  will

Reach  down  the  steps.   Is  it

A  cool,  dark  place?  And  dry  not  too  dry?   I

Believe  so.   Definitely,  there  is

No  lamp.    One  can  live  in  many  places;

Here,  too.

Editor’s note:

I wrote these poems when I was in my 40s, after several days of casting my mind back over my childhood, that is – my childhood up till the age of 8 – the year 1968, which was when the farm property was sold and we moved from the country (Esquesing Township, Halton County) to the city (Toronto).  As children, our isolated world was both perfect and lonely;  we were surrounded by “the great outdoors” yet as an un-socialized child I required much mental strength.  In Toronto there began a new life for us – which included a formal end to my parents’ invisible marriage – and I had to overcome my introverted nature so as to make my first friends ever, those being kids from the  rough-and-tumble world of the city.

Poem V (April 1968)

refers to the arrival of our first television set – black and white, of course – and to my first television memory – that of seeing newsreel footage of rioting in U.S. cities after the assassination of the Rev. Martin Luther King, Jr., in Memphis, Tennessee.  That mannequin “lynched” to a utility pole is my first T.V. image.  Others, more light-hearted, would follow – “Felix, the Wonderful Cat”, “Rocky and Bullwinkle”, etc…

Poem VII

“Their liquid-gem stash” is semen from two Charolais bulls, Acajou and Architek.  Dad wished to begin an artificial insemination business since so many cows on farms were injured even crippled when bulls mounted them ‘au naturel’.

.     .     .

The farm was a standard 100-acre Southern Ontario farm and was located on Number 15 SideRoad, between 8th and 9th Lines, in Esquesing Township.  A branch of the Credit River flowed at the north boundary of the property.  Nearby Georgetown has expanded in the past 50 years, its population growing from about 10,000 people in the early 1960s to just over 40,000 people today.  Consequently, the farm has vanished – the whole of it was developed as a residential subdivision during the 1990s.

.     .     .     .     .


Peter Blue Cloud: Tales and Poems of Coyote

 

Peter Blue Cloud

Coyote makes the First People

 

 

Coyote stopped to drink at a big lake and saw his reflection.  “Now there’s a really good-looking coyote,”  he said, leaning farther over.

And of course he fell in.  And of course you will think this is a take-off on an old theme.

But what happened was, he drank up the whole lake to keep from drowning.  And because he didn’t really like the taste of certain fish, he spat them out.  And because he felt sorry when he saw them flopping around, he sang a song to give them legs.

“Maybe they’ll become the first people,” Coyote mused aloud.

“Oh no you don’t,” said the headman of that tribe of fish, “if it’s all the same with you, could you just put us back where we were?  And could you please take away these stupid legs?”

So Coyote regurgitated the lake and put everything back the way it was.

Again he saw his reflection and said, “Okay, you’re pretty good-looking, but are you smart?  I’ve been trying to make the first people for a long time now, but nothing wants to be people. So, what do I do – huh – can you tell me?”

His reflection studied him for a long time, then it squatted and dropped a big turd.

“Okay,” said Coyote, “I guess that’s as good an answer as any.”

Then he himself squatted and began to fashion the first people…

 

 

_____

 

An Arrangement

 

 

Three dried stems of grass.  A horizontally branching twig of bittersweet.  A single, tiny, hand-like bit of cedar bough found upon the ground.

How to place their stems within the narrow neck of a delicate, ceramic vessel?

Ah, good…But no, perhaps I should break one of the grass stems, to give a sharp downward angle, to balance the bittersweet.

But that’s manipulation, isn’t it?  Well – so’s picking them in the first place.

“We’re out of kindling,”  Coyote Woman said.

Hm, cedar kindling sure makes a nice, smooth, splintering, creaking, tearing-like-jerky noise as the axe penetrates.  If I close my eyes I can daydream the sound into scenes and sensations and imagine all kinds of… …

Yes, Coyote is even like this, sometimes.

 

 

_____

 


Coyote, Coyote, Please Tell Me

 

 

–  What is a shaman?

A shaman I don’t know

anything about.

I’m a doctor, myself.

When I use medicine,

it’s between me,

my patient,

and the Creation.

*

Coyote, Coyote, please tell me – what is power?

It is said that power

is the ability to start

your chainsaw

with one pull.

*

Coyote, Coyote, please tell me – what is magic?

Magic is the first taste

of ripe strawberries, and

magic is a child dancing

in a summer’s rain.

*

Coyote, Coyote, please tell me – why is Creation?

Creation is because I

went to sleep last night

with a full stomach,

and when I woke up

this morning,

everything was here.

*

Coyote, Coyote, please tell me who you belong to?

According to the latest

survey, there are certain

persons who, in poetic

or scholarly guise,

have claimed me like

a conqueror’s prize.

Let me just say

once and for all,

just to be done:

Coyote, he belongs to none.

 

 

_____

 

Elderberry Flute Song

 

 

He was sitting there on a stone

at world’s end,

all was calm and Creation was

very beautiful.

There was a harmony and a wholeness

in dreaming,

and peace was a warming breeze

given by the sun.

*

The sea rose and fell

in the rhythm of his mind,

and stars were points of thought

which led to reason.

The universe turned in the vastness

of space like a dream,

a dream given once and carried

forever as memory.

*

He raised the flute to lips

sweetened by springtime

and slowly played a note

which hung for many seasons

above Creation.

And Creation was content

in the knowledge of music.

*

The singular note drifted

far and away

in the mind of Creation,

to become a tiny roundness.

And this roundness stirred

to open new born eyes

and gazed with wonder

at its own birth.

Then note followed note

in a melody which wove

the fabric of first life.

The sun gave warmth

to waiting seedlings,

and thus were born

the vast multitudes

from the song

of a flute.

 

Editor’s note:

The Coyote (“Canis latrans”) is related to the domestic dog, the wolf, and the fox – and based upon its proven adaptability to human settlement is one of the most reviled – and admired – North American animals of the last century-and-a-half.

*

And then there is Coyote

Coyote can be Trickster, Fool, Clown – and even The Creator – in Native mythologies of North America.

Often anthropomorphic, he is energetic, slyly resourceful, full of himself, goofy, embarrassing, a total liar and completely honest.

Coyote has been compared to Prometheus in Greek mythology and Anansi in the Ashanti mythology of Ghana.

But how about the Irish Leprechaun — or Bugs Bunny ?  They share a lot in common with Coyote, too.

Encounters with Coyote are often spiritually transformative for Human Beings – and he himself is neither dog nor wolf nor fox but a synthesis-in-progress, with Us thrown in just to keep it weird.   Life Lessons plus earthy humour – these are Coyote’s “story”.

*

Peter Blue Cloud (Aroniawenrate) (1935 – 2011)

was a Mohawk poet and short-story-teller – of the Turtle Clan – born in Kahnawake, Mohawk Territory, (Québec, Canada).

He travelled to the west coast of the USA where he spent years as an iron-worker, logger and ranch-hand.

He participated in the craziness of Beat and Hippy cultures in the California of the early 1960s through the mid- ‘70s – learning from those amorphous “movements” yet distancing himself from their excessive self-absorption.  Spending time with Maidu Elders in California, he was strengthened by their wisdom and their stories.

In 1972 his history of the 1969 Native “Occupation” of the former Alcatraz Prison/Island – “Alcatraz is not an Island” – was published.  In 1975-76 – and again from 1983-85 – he wrote for and edited Akwesasne Notes, a Native journal published out of Akwesasne, New York.

He was a recipient of the American Book Award in 1981 – chosen by other writers.


Poems for International Workers’ Day / May Day 2012: “We hurl the bright bomb of the sun, the moon like a hand grenade.”

 

Alfred Hayes

Into the streets May First! (1934)

 

 

Into the streets May First!

Into the roaring Square!

Shake the midtown towers!

Shatter the downtown air!

Come with a storm of banners,

Come with an earthquake tread,

Bells, hurl out of your belfries,

Red flag, leap out your red!

Out of the shops and factories,

Up with the sickle and hammer,

Comrades, these are our tools,

A song and a banner!

Roll song, from the sea of our hearts,

Banner, leap and be free;

Song and banner together,

Down with the bourgeoisie!

Sweep the big city, march forward,

The day is a barricade;

We hurl the bright bomb of the sun,

The moon like a hand grenade.

Pour forth like a second flood!

Thunder the alps of the air!

Subways are roaring our millions –

Comrades, into the square!

 

*

 

International Workers’ Day (May Day) is back in earnest – though in some nations the voices have always been there, only elbowed out by the slickness of advertising and the ruthless editing of media in an all-round cacophony of contemporary life.  Here in Toronto the Occupy Movement has joined forces with No One is Illegal to draw attention to the economic vulnerability of refugees and “hidden” immigrants.  Though few of Toronto’s 2012 marchers will cry: “Up with the hammer and sickle!”  as does the inspirational voice in the above poem (set in Depression-dreary New York City) by British-American writer Alfred Hayes (1911-1985), surely the same energy and enthusiasm will be felt.

 

_____

 

Milton Acorn

Demonstration on a Sunny Afternoon (1970)

 

 

These days not even death seems so certain;

But, considering the system, I’ve lived too long anyway.

For the young it should be more serious, but oddly

enough it’s not

 

(an odd whimsy, considering this isn’t

the Viet Nam jungle, or the streets of the USA;

death is remote – but I’m convinced

it won’t be always)

 

Nevertheless, to think of Crazy Horse

putting Crooke to flight on the Rosebud;

two weeks later eating up Custer,

waving his war-club, shouting:

“Come on, Dakotas…It’s a good day to die!”

 

It steadies my nerves…makes

a confrontation even pleasant…

 

*

 

In this poem from 1970 Milton Acorn (1923-1986) muses on the

zeitgeist of 1960s USA – the spirit of rebellion and protest

(rebellion and protest are not the same thing).

He speaks from a Canadian perspective in that era;

social unrest and political agitation were more muted here,

save for the FLQ Crisis and, later, in 1976, the victory of the Parti Québécois.

A sensitive tough guy and a boozer, Acorn fills the poem with a combination

of idealism, pessimism and humour – uniquely his.

He described himself thus:

“I am a Revolutionary Poet.  Not revolutionary in my poetry but revolutionary in my politics.”

 

_____

 

Rose Pastor Stokes

Paterson (1913)

 

 

Our folded hands again are at the loom.

The air

Is ominous with peace.

But what we weave you see not through the gloom.

‘Tis terrible with doom.

Beware!

You dream that we are weaving what you will?

Take care!

Our fingers do not cease:

We’ve starved–and lost; but we are weavers

still;

And Hunger’s in the mill!…

And Hunger moves the Shuttle forth and back.

Take care!

The product grows and grows …

A shroud it is; a shroud of ghastly black.

We’ve never let you lack!

Beware!

The Warp and Woof of Misery and Defeat…

Take care!–

See how the Shuttle goes!

Our bruised hearts with bitter hopes now beat:

The Shuttle’s sure–and fleet!….

 

*

 

Several thousand Paterson, New Jersey, textile mill workers went on strike for six months in 1913.  They were demanding a shorter work day – 8 hours instead of 12 – and an end to the use of child labour.  Many women were involved and more than 1800 silk-weavers were arrested during the strike, which, though failing to produce any immediate results, put workers’ rights front and centre as a matter for public and political action in the USA.

In her poem, Rose Pastor Stokes (1879-1933) imagines the weavers back at their looms after the failed strike…


“Picasso’s sure a weird one!”: a poem and some pictures / “¡Este Picasso es un caso!”: un poema y unas pinturas

 

May 1st 2012 sees an awesome Picasso exhibition from Le Musée National Picasso in Paris opening here in Toronto, Canada…

Pablo Picasso (1881-1973) was born in Málaga, Spain, and by the end of his teens was already an energetic and talented imitator of all the “fin-de-siècle” painting styles then current in Europe.

He made his first trip to Paris in 1900, and moved to the city – the centre of the art world – in 1902.  It was the right place at the right time.  Two crucial events occurred when he was in his mid-twenties.  First – he met Gertrude Stein – a wealthy young American art collector who bought his paintings and championed him to everyone in her circle.  And second – Picasso visited the Musée d’Ethnographie du Trocadéro where he saw masks and sculpture from Oceania and Africa.  Highly stylized, these “primitive” artworks, unlike anything else Picasso had ever seen, were to make a forceful impression on his restless artistic sensibilities.   The innovative effect of his “quick study” of Oceanic and African art was soon seen in his 1907 painting, “Les Demoiselles d’Avignon”.  In this one canvas Picasso broke with 19th-century European art traditions and, along with a handful of his contemporaries, brought Western painting into the 20th century.

And yet – time and again – he would return to a theme straight out of the Classical Academies – that is:  The Artist and The Model, or, for Picasso, The Artist and His Model.
Picasso’s lust and egomania are well documented in their vigour and even ugliness. Yet in his prolific artwork, spanning 75 years, he shows his undeniable energy for Life – all of Life…the subtle, the tender, the brutal and raw.
Famously, as an old man, he stated: “When I was young I could draw like Raphael, but it has taken me my whole life to learn to draw like a child.”
We feature here a light-hearted poem by Spanish children’s writer, Carlos Reviejo (born 1942), entitled “¡Este Picasso es un caso!” (Picasso’s sure a weird one!) – along with a selection of Pablo Picasso’s paintings and prints.

_____

 

Carlos Reviejo

“¡Este Picasso es un caso!”

 

 

¡Qué divertido es Picasso!

Es pintor rompecabezas

que al cuerpo rompe en mil piezas

y pone el rostro en los pies.

¡Todo lo pinta al revés!

¡Este Picasso es un caso!

Es un puro disparate.

No es que te hiera o te mate,

pero en lugar de dos cejas

él te pone dos orejas.

¡Vaya caso el de Picasso!

Te deja que es una pena:  te trastoca y desordena,

te pone pies en las manos

y en vez de dedos, gusanos.

¡Si es que Picasso es un caso!

En la boca pone un ojo,

y te lo pinta de rojo.

Si se trata de un bigote,

te lo pondrá en el cogote.

¡Menudo caso es Picasso!

¿Eso es hombre o bicicleta?

¡Si es que ya nada respeta….!

Esos ojos que tú dices,

no son ojos…¡son narices!

¿No es un caso este Picasso?

Todo lo tuerce y disloca:

las piernas, brazos y boca.

No es verdad lo que tu ves.

¡Él pinta el mundo al revés!

¡Qué Picasso es este caso!

 

_____

 

Carlos Reviejo

“Picasso’s sure a weird one!”

 

 

A funny one, that Picasso!

A puzzling painter

who breaks a body into a thousand pieces

and puts the face where the feet should be.

He paints everything upside-down!

This Picasso’s a nutty one,

100% crazy!

It’s not that he might wound or kill you,

no, but in place of your eyebrows

he gives you ears.

A pity how he leaves you:

altered, a mess –

feet for hands

and worms for fingers.

Yes, Picasso’s a weird one!

In your mouth he puts an eye

and he paints it red.

When it’s all about the mustache,

well, he’ll place it on your neck.

What a case, that Picasso!

Here – is this a man…or a bicycle?

True, he respects nothing!

These eyes you said were eyes – ?

They’re noses!

Picasso’s a real head-case, isn’t he?

He twists and dislocates everything:

legs, arms, and mouth.

What you see is not for real.

He paints our world upside-down!

Yes, Picasso’s sure a weird one!

 

 

_

Spanish-to-English translation/interpretation:   Alexander Best

_____


Jay Bernard: 2 Bold Poems

Jay Bernard

(born 1988, London, England)

At last we are alone

.

At last we are alone

And I can tell you how it felt

To stand in front of a blank wall

And spray ‘NF’ in white letters

So big they shone against the gloom.

.

I’m amongst the crowd watching

It being scrubbed from the school wall.

It’s eight a.m.  The low clouds are yellow

With rain.  Two men in council overalls

Are blasting the thin, erect letters

That salute the dark morning.

My classmates are nervous.

The head teacher, unaware, calls me a thug.

.

I am a thug.  I lie down in the soft grass

After school and rub my bald head.

I call myself Tom.  I am Tom from 1980:

I am from a story my father told me –

I am Tom who sees my father

And chases him down the street.

 

_____

 

109

 .

A wet afternoon shrunk to a red bus

Slurring past a vast estate.  Scratched windows.

Tinny hits leaking from an earphone.

A chicken bone slides back and forth

In the aisle.

.

We come to the superstore that draws breath

From everything around it;  the one pound shop

With its leaning towers of garish tack.

I honestly don’t know which I prefer:

The bored employee or the pot bellied shop owner;

The girl with orbits dangling from her ears or the girl

With the peculiar god, bangled and painted in a

Procession of relatives –

.

And I don’t know if I can talk:

My eyes are English spectacles and everywhere

I see decay;  I see cheap shoes;  I see fast food;  I see women

With fake hair and plastic gems on their toenails.

I see pierced children.  I see bags in the trees and animal entrails

On the road.  I see damp take-away boxes.  I smell weed.

I hear a girl call her son a dickhead when he cries.

And who am I to judge?

And if I don’t, who will?

.

And who knows the depth of my hypocrisy

When I cross the road,

When I change seat,

When I move to another carriage,

To avoid the sound and the smell?

.

One night a boy comes upstairs

And begins playing music from his phone.

I ask him to stop and he ignores me.

I ask him again and he stares.

When we are alone, I take a sword from my bag

And cut upwards from the navel to the chops.

I draw him and set alight each quarter.

 

__________

 

We asked Jay Bernard to tell us about these poems…

At last we are alone

My dad moved to the UK in 1970 when he was ten.  He hated it, not least because he was regularly the target of racial abuse.  It was so frequent, in fact, that he and his other black friends had come to anticipate it whenever they saw groups of white boys.  One afternoon, he was walking home with a friend when they came across just that – a group of schoolboys who had spotted them coming down the road.  My dad noticed that they were looking and said to his friend, “shall we keep going?”  When there was no response, he turned, and saw that his friend was already running for his life.  This poem is not a re-telling of that story, but it came out of thinking about it.  I ended up writing from the perspective of a black girl who graffities her school with racist slogans and imagines being a white fascist.  Being the perceived victim of a particular ideology does not stop someone from fantasizing about the associated power.  In this case, the power to instil fear, to mess with others and to get away with it.

*

When I was young, around seven or eight, I was conflicted because on the one hand, I recognized my position as a member of a marginalized group (endlessly re-enforced by tales of butchery, injustice and poverty);  on the other, I did things like write “FUCK” and “BITCH” across the toilet walls (I could never bring myself to write racist things).  Then I’d report it to the teacher, who was always white, and with whom I felt some solidarity.  They never once suspected it was me.  In fact, there were a few Soviet-style interrogations and innocent children were sent to the gulag. I feel terrible about that now, but it was an insightful childhood.  I was always aware that I had limited power, so I played with what I had, and this surfaces again in “At last we are alone”;  at last, I can talk about this.

109

This is based on a true story.  I once asked a boy to stop playing music out loud on his phone and he essentially said he’d stab me if I didn’t go away.  As far as I’m concerned, this poem is unfinished.  I think the rhythm is off, the part about ‘my eyes are English spectacles’ and ‘if I don’t judge, who will?’ comes off badly.  I always feel strange reading it in public, because it doesn’t fully express the ambiguity of my feelings about Croydon (which is where the incident happened and where I’m from).  I regularly berate myself for being ‘judgmental’ when I feel something approaching hatred for people whose raison d’être is to make everyone else’s life miserable;  I say, “no, no, it’s society;  it’s class;  it’s race.  You have to forgive.”  Which I do, most of the time, but increasingly I feel this approach means that people get away with all kinds of bullshit in public.  It’s analogous to those old chestnuts:  how do you deal with the freedom of people who are anti-freedom?  How do you deal non-violently with people who are violent?  How can you be both polite and effective in getting someone else to stop their aggressive impoliteness?  Since these questions are not going to be answered any time soon, I wrote a violent, angry poem.  I continue to be mild mannered and soft spoken to people who spit on buses, swear loudly, smash shit up or play their music.  If they read my poems, I’m sure they’d laugh at my repression.

_____

Jay Bernard is from London and is currently the writer in residence at The Arts House and the National University of Singapore.  She has performed all over the UK and internationally, and her first book “Your Sign is Cuckoo, Girl” (Tall Lighthouse) was PBS pamphlet choice for summer 2008.  She is currently working on her second, to be published this year by Math Paper Press, Singapore.  Visit her site:  http://www.brrnrrd.wordpress.com


“Earth Day” poems: Aqqaluk Lynge

 

Aqqaluk Lynge is a Kalaallit (Greenland Inuit) poet who writes

in the Kalaallisut (Greenlandic) language – closely related to the Inuktitut

language of the Canadian Arctic.

The poems below were translated into English

by Ken Norris and Marianne Stenbaek, with the poet.

_____

 

A Life of Respect

 

 

In the old days

when we still lived our own lives

in our own country

We could hear

a faraway thunder –

the caribou approaching

two or three days in advance

*

Then we did not count the animals, but knew

that when the caribou herd arrived

it would be seven days

before all the animals crossed the river

We did not count them

We had no quotas

We knew only

that a child’s weeping

or a seagull’s cry

could frighten the animals away

*

Then we knew

that there is a balance

between the animals and us,

lives of mutual respect

*

Now it is as if we are under arrest

the wardens are everywhere

We are interrogated constantly.

In Your hungering after more riches and land

You make us suspect,

force us to justify our existence

*

On maps of the country

We must draw points and lines

to show we have been here –

and are here today,

here where the foxes run

and birds nest

and the fish spawn

*

You circumscribe everything

demand that we prove

We exist,

that We use the land that was always ours,

that We have a right to our ancestral lands

*

And now it is We who ask:

By what right are You here?

 

_____

 

Ataqqeqatigiittut

 

 

Qanga – ila qanga

nammineq inuugallaratta

uagut nammineq nunatsinni

Taamani tusartarpagut

avani qannguluk

ullut pingasut sioqqullugit

tuttorpaat ingerlaarnerat

*

Qanga – taamani

kisitsineq atunngilaq

nalunngittuarparpulli

ullut unnuallu arfineq-marluk

qaangiuppata

kuuk ikaareersimassagaat.

*

Pisassavut nalunngilavut

ilisimavarpullu malussarissup

tusassagaa meeqqap qiarpalua

naajannguulluunniit qarlorpalua

*

Qanga – taamani

suna tamarmi

naammattusaarineruvoq

ataqqeqatigiilluta

uumasut uagullu

*

Ullumikkulli tigusatut inuuvugut

sissuertut sumut pigaanni

qalliuniartut pasivaatigut

unnerluussatullu killisiorluta

*

Nuna assiliorpaat

uanngaanniit uunga titarlugu

aana killissaa

aana ilissi aana uagut

Tuttut uaniipput

aaku timmissat

aamma aaku aalisakkat

*

Suna tamaat killormut pivaat

uagutsinnullu uppernarsaqqullugu

apeqquserlugulu

ilumut inuusugut

nunalu tummaarigipput

*

Ataqqeqatigiittut aaku kisimik

uagut uumasullu.

 

 

 

We listen to the Elders

 

 

I meet him on the land

goose-hunting

Today is Sunday, he says,

No-one is allowed to shoot

That’s what the Elders say

And we listen to the Elders…

sometimes.

*

A flock of geese is coming

fighting against the wind

He takes a rifle

and shoots at them

One falls to the ground

the others fly away

– Well, it is Sunday

*

A flock of ptarmigans

jumps in a circle around us

no cries are heard

They are afraid, the elder says,

the owls are out hunting

and the ptarmigans seek protection among Men

– so We don’t hunt Them,

that’s what the Elders say.

And We listen to the Elders…

sometimes.

 

_____

 

Utoqqartavut naalattarpavut

 

 

Nunap timaani naapippara nerlerniaq

– utoqqartatta oqaappaatigut

“Ullumi sapaat

taamaammat aallaaniassanngilagut”

Utoqqaammi oqartapata

naalattarpavut – ilaanni

*

Nerlerpaaluit assorlutik timmisut qulaappaatigut

aallaaniap timmiarsiunni kiviinnaqaa

ummiullugillu

seqqoqaaq

ataasersuaq nakkaqaaq

sinneri ingerlaannarput

– ullumi sapaat

*

Aqisserpalaaq tusiuppoq

eqqannguatsinnut mipput

kaavillutalu

Utoqqartarput pilerpoq

“Aqissit uppinnit piniarneqartillutik

inunnut qimaasaramik

Nujuillisaaraangata

aallaaiarneq ajorpavut”

Utoqqaammi oqarpata

naalaattarpavut – ilaanni

 

_____


“Earth Day” poems: Japanese poets on Nature – and Human Nature

Planet Earth_and its near-Space debris

NASA photo:  Planet Earth and its ‘near-Space’ debris

Dobashi Jiju

(1909-1993, Yamanashi, Japan)

The Endearing Sea

.

As I lived far away from the sea,

it gradually passed more out of my mind every day,

like its distance.

After days and days,

it became like a dot, no longer looking like a sea.

I felt compelled to go the movies

to see the sea

on the screen.

*

But when I slept at night,

the sea came to me, pushing down my chest

and raising clear blue waves.

I just slept, even in the daytime,

freely.

Then

the sea kept mounting big waves

on my chest,

covering me with spray from a storm.

And sometimes it washed up beautiful white bones,

which had sunk to its bottom,

up around my ribs.

 

_____

 

Aida Tsunao

(1914-1990, Tokyo, Japan)

The Wild Duck

.

Did the wild duck say,

“Don’t ever become a wild duck,”

at that time ?

No.

We plucked the bird,

burned off its hair,

broiled its meat and devoured it,

and, licking our lips,

we began to leave the edge of the marsh

where an evening mist was hanging,

when we heard a voice:

“You could still chew

on my bones.”

*

We looked back

and saw the laughter of the wild duck

and its backbone gleaming.

 

_____

 

Ishihara Yoshiro

(1919-1980, Hiroshima, Japan)

River

.

There is the mouth of the river.

That is where the river ends.

That is where the sea begins.

The river made sure of that place

and overflowed

and ran over it.

Riding over that place,

the river also produced the fertile riverbed.

It has defined its banks

with two streaks of intention

which cannot mix with the sea,

while the river itself keeps flowing

into the sea,

farther than the sea,

and more slowly than the sea.

 

_____

 

So Sakon

(1919-2006, Fukuoka, Japan)

The Earth

.

The rocket was blasting away.

Green apples were swaying.

The void was blowing up reality.

Through the silver sky a snake went flowing by.

The rocket was blasting.

While blasting, it stayed motionless.

Stars were scattering over the ground.

Jewels were dreaming with their eyes closed.

The Earth fell in the garden of a future morning.

The rocket, unable to fly, kept blasting.

 

_____

Translations from Japanese into English:

Naoshi Koriyama and Edward Lueders


Milton Acorn: “Live with me on Earth under the invisible daylight moon” and “On Speaking Ojibway”

Hillsborough River near Charlottetown, Prince Edward Island_photo by Terry Danks

Hillsborough River near Charlottetown, Prince Edward Island_photo by Terry Danks

Milton Acorn

(1923-1986, Prince Edward Island, Canada)

“Live with me on Earth under the invisible daylight moon”

.

Live with me on Earth among red berries and the bluebirds

And leafy young twigs whispering

Within such little spaces, between such floors of green, such

figures in the clouds

That two of us could fill our lives with delicate wanting:

*

Where stars past the spruce copse mingle with fireflies

Or the dayscape flings a thousand tonnes of light back at the

Sun —

Be any one of the colours of an Earth lover;

Walk with me and sometimes cover your shadow with mine.

Dugspr Home for Good_PEI photo (1)

On Speaking Ojibway

.

In speaking Ojibway you’ve got to watch the clouds

turning, twisting, raising their heads

to look at each other and you.

You’ve got to have their thoughts for them

and thoughts there’ll be which would never

exist had there been no clouds.

*

Best speak in the woods beside a lake

getting in time with the watersounds.

Let vibrations of waves sing right through you

and always be alert for the next word

which will be yours but also the water’s.

*

No beast or bird gives a call

Which can’t be translated into Ojibway.

Therefore be sure Ojibway lives.

There’s no bending or breaking in the wind,

no egg hatching, no seed spring

that isn’t part of Ojibway.

Therefore be sure Ojibway lives.

*

The stars at night, their winking signals;

the dawn long coming;  the first

thin cut of the sun at the horizon.

Words always steeped in memory

and a hope that makes sure

by action that it’s more than hope,

That’s Ojibway – which you can speak in any language.

.     .     .     .     .


El Día del Indio Americano: un homenaje al Pueblo Maya

Dos poemas por Juan Felipe Herrera / Two poems by Juan Felipe Herrera

de un homenaje al Pueblo Maya  /  from an homage to the Mayan People

 

_____

 

Morning opens like the grasses

of my pueblo, leaves of corn and orange squash.

The dreams of the wounded

rise to caress her, they weave yellow crosses,

woolen suns, rivers of lances.

It rains on the streets,

maids scurry to the market.

Their laughter and jokes, their heavy dresses.

The twittering kiosk lets go of its copper

and city life begins.  Once more

another river happens.  Flows down my braids

all the way to my heart.

My mother Pascuala’s hands

weave onto mine.  At times the wounds

close and what is left is only

the act of being reborn.

 

_____

 

La mañana se abre como las pastos

de mi pueblo, hojas de maíz y anaranjada calabaza.

Los sueños de los heridos

suben a acariciarla, tejen cruces amarillas

soles de lana, ríos de lanzas.

Llueve en las calles,

las criadas se apreseran al mercado.

Sus risas y sus chistes, sus enaguas pesadas.

El quiosco cantarín suelta su cobre

y empieza la vida en la ciudad.  Una vez más,

otro río nace.  Desciende por mis trenzas

hasta mi corazón.

Las manos de mi madre Pascuala

se tejen en las mías.  A veces las heridas

se cierran y queda solamente

el acto de renacer.

 

_____

 

The pueblo’s triumph will rise from a torn branch,

in a landscape of a wounded mare and a ruined cornfield.

It will be in your sisters, their instruments transformed

across the world.  In the international pollen

the mountain’s sudden conversion

into birds and serpents and women and hard thunder.

 

.

* pueblo means village – also people

 

_____

 

El triunfo del pueblo emanará de una rama rota,

en un paisaje de yegua herida y un maizal trastornado.

Estará en tus hermanas, sus instrumentos renovados

a través del mundo, en el polen internacional

las montañas que de repente se convierten

en aves y serpientes y mujeres y relámpagos duros.

 

_____

 

Juan Felipe Herrera was born in 1948 in California

to parents who were migrant farm-workers.

A Chicano poet, he has been writing for 40 years,

freely combining Spanish and English.

He has been described as “a factory of hybridity”

and “an eclectic virtuoso”.

_

In these two poems Herrera speaks in the voices

of a Mayan mother, Pascuala (“The pueblo’s triumph…”) and her

daughter Makal (“Morning opens…”)

Herrera’s poem-story, Thunderweavers/Tejedoras de rayos (2000),

is an homage to the Mayan people of Acteal, Chiapas, México,

where paramilitaries massacred townsfolk in 1997.


Chinua Achebe: “Pine Tree in Spring” and “Their Idiot Song”

Norway Spruce_and Maple  tree on the right_Toronto_Canada.

Chinua Achebe

Pine Tree in Spring

(for Léon Damas *)

.

Pine tree

flag bearer

of green memory

across the breach of a desolate hour

*

Loyal tree

that stood guard

alone in austere emeraldry

over Nature’s recumbent standard

*

Pine tree

lost now in the shade

of traitors decked out flamboyantly

marching back unabashed to the colours they betrayed

*

Fine tree

erect and trustworthy

What school can teach me

your silent, stubborn fidelity?

 

.

*Léon Damas, 1912-1978, French poet, born in French Guiana (“Guyane”);  one of the founders,

along with Léopold Senghor and Aimé Césaire, of the “Négritude” literary and ideological movement

 

.     .     .

 

Their Idiot Song

.

These fellows, the old pagan said, surely are out of their mind – that old proudly impervious derelict skirted long ago by floodwaters of salvation:  Behold the great and gory handiwork of Death displayed for all on dazzling sheets this hour of day its twin nostrils plugged firmly with stoppers of wool and they ask of him:  Where is thy sting?

Sing on, good fellows, sing on!

Someday when it is you he decks out on his great iron bed with cotton wool for your breath, his massing odours mocking your pitiful makeshift defences of face powder and township ladies’ lascivious scent, these others roaming yet his roomy chicken coop will be singing and asking still but

YOU by then no longer will be in doubt!

 

.     .     .

Chinua Achebe was born in Nigeria in 1930,

of the Igbo People.  He is a world-famous poet and writer,

and his first novel, “Things Fall Apart”, is among the most

widely-read books in African literature.

 

.     .     .     .     .