Identity

Absence

Absence …

… makes the heart grow
callouses scabs you can
pick at with your finger
nails bleeding fresh blood

they remind you that you have
a heart feelings something
buried so deep you need
a pick and a shovel to dig
a shaft with wooden slats
placed carefully at the sides
so your mine won’t collapse

you dig deeper and deeper
until in the gloom you see
the feathered fluttering —

a broken-winged canary
sacrificed in its cage
so part of you can escape
flee the mine
and come out alive

Commentary:

A golden oldie. Moo thought Poppy Day (11/11/2024) would be a suitable painting. Those who survive rarely forget those they were forced to leave behind. Kindred spirits, they travel though life together, the live one carrying the other on his shoulders as he would have done earlier, had he been able to.

Moo still has a teddy bear. He tells me he has always slept with one. His first teddy was an Australian Koala, a real stuffed koala given him by his Australian family, back when he was born. Moo was reading a book on the Battle of Britain (15 September 1940). It had a picture of the gunner from a Bolton Paul Defiant, sitting in the gun turret. Behind him, he had his little teddy bear. Moo couldn’t stop crying. He thinks he might have been an air gunner in another life, and when he saw that teddy, it brought back so many memories – flak, night fighters, search lights, tracer bullets, pain, flames, and then the unending darkness. So many did not come back, especially the tail-gunners. Their absence is still a presence to someone in their families. And so it should be.

Clepsydra 16-17

Clepsydra 16 & 17
Click on the following link for the previous stanzas
Clepsydra 14 & 15

16

… would this be the beginning
     or the end

men and women
     on the street
          hands out
               fingers splayed
                    panhandling

their eyes
     black holes in empty faces
          not brain dead
               just drained of hope
                    brains deadened
                         by blow after blow

loaf after loaf crisping
     blackening in life’s oven
          fit only for preacher crows
               flitting from tree to tree

descending on garbage day
     to feast on desperate souls
          marooned kerbside
               for garbagemen to find …

17

… no soul allowed
     to weigh more than forty pounds
          each one swaddled
               in a plastic garbage bag
                    that serves
                         as a winding sheet

dust to dust
     to grey-faced ashes
          wound up by brawny arms
               swung flung skywards
                    into the truck

then ferried away
     to that place where crows
          and hunch-backed vultures
               gulls and humped eagles
                    wait for merciless ferries,

they cross into the shadow lands
     who was the one who found me
          who untied the ties that bind
               freed me from my cell
                    the shell of myself
                         and set me free …

Commentary:

Poetry explains itself.
If it doesn’t, it’s inexplicable.

What aspects of your cultural heritage are you most proud of or interested in?

What aspects of your cultural heritage are you most proud of or interested in?

Right now, I am quite interested in (re-) learning the Welsh Language. Although I was born in Wales, I was never allowed to speak Welsh at home and my parents sent me to schools in which Welsh was never seen nor heard, let alone taught. That didn’t stop me from hearing out on the streets, reading it on the street signs, or visiting places whose names were only available in Welsh, or an Anglicized form of Welsh.

I am no longer an assiduous student of languages, but I get a Welsh Word a day by e-mail, and each word comes with an explanation of meaning and extended meanings. I also receive the words’ pronunciation and its phonetic changes (something peculiar to Welsh – they come in written form and can be quite complicated). Useful sentences are added – not long, but 3-4 seconds, repeatable ad infinitum, by reliable Welsh speakers, who often offer the variant pronunciations not only of North and South Wales but of other regions as well.

A great deal of linguistic and cultural history is wrapped up in language and the origins of the word are analyzed – sometimes going back to Indo-European, proto-Welsh, Medieval forms, and modern changes to the language. Emphasis is also placed on the survival of Welsh and its preservation, in written form, in Y Beibl Cymraeg, The Bible in Welsh. This fixed the language and helped enormously in its preservation.

I am also interested in Welsh Songs and Hymns. I already know most of the tunes having sung them in English during my childhood. Now I am learning them in Welsh and am currently working on the words to Calon Lan, one of my favorite hymn tunes. So, there you are. A new start at a very advanced age. A return to the past and an investment in the unknown future!

Clepsydra 14-15 – Clowns clowning around

Clepsydra 14-15
Clowns clowning around

14

… walking life’s walk
     grey jays in the ash tree
          fresh snow on the ground

at night
     deer track out of the woods
          moon’s dead skull
               chalking its slow path
                    westwards

snow falls
     white upon white
          whirling our world
               back to its cratered life

nothing needed
     other than moonlight on snow
          to ignite us

a white wall of water cascades
     earthwards from the moon
          waters of renewal
               waters of life
                    waters that restore us
and save us
     from the moonbeam’s slicing knife
          that amputates all life …


15

… it is scary tonight
     inside the topsy-turvy
          big-top of my circus world

carnival time
     clowns clowning around
          turning my life
               upside down

is my mind
     a spider-web
          spun by worry and doubt

I remember how
     they pushed me around
          kicked me out
               always the anonymous they

they abandoned me
     told me I was unwanted
          surplus to purpose
               forced me to exit

they told me to forget
     those amniotic waters
          that water world of comfort
               that illusion of reality
                     they had created
                          then threw me onto the street

    I left behind
          their stultified personalities
               with all their stupid rules
                    and blinkered minds
                         that stopped them
                              from seeing straight …

The Book of Everything

Discourse Analysis
and
The Meaning of Meaning

Words have dictionary definitions that allow us to agree on what they mean. In this fashion, when I say ‘my grandmother’, you automatically know that I am referring either to the mother of my mother (maternal grandmother) or the mother of my father (paternal grandmother). This is the dictionary meaning of the word ‘grandmother’.

But words have lives of their own, and their meaning changes when used by individuals. You, the reader, never knew my grandmothers. You never will. They both passed away a long time ago. I loved them both, but for very different reasons, and to me they were as different as different can be.

This means that when you, the reader of these words, reach the word ‘grandmother’, the faces you see, the emotions you feel, the memories conjured up by that word are totally different from mine. Same word, same dictionary definition, different personal memories, experiences, relationships. In addition, the role that our grandmother(s) played in our lives will be very different too. That role may vary from culture to culture, from language to language, and from the social structure of the changing society in which we live.

For example, when I first went to Santander, Spain, I visited a family who lived in a large, detached house that contained three generations of the family – grandmother and siblings, father and mother, grandchildren, and an assortment of aunts and uncles. No need for babysitters in that household. Everybody had a vested interest in the development of the young ones and the older ones received tender, loving care, twenty-four hours a day, every day of the week.

I lived from time to time in the same town as my own grandparents. I saw them regularly, but rarely on a daily basis. When my parents sent me to my first boarding school, age six (if I remember correctly), I lost contact with my family. My paternal grandfather died when I was away at school. My maternal grandmother died while I was away at school. My paternal grandmother died when I was living in Spain. My maternal grandfather died when I was living in Canada. Alas, after those early years, I scarcely knew them. My experience, then, was so different from that of other people.

When I moved to Canada, the Atlantic Ocean separated me from my parents. My daughter, born in Canada, grew up with no close knowledge of her grandparents. The word ‘grandmother’ did not mean the same to her as it did to the grandchildren in Santander, or to me. How could it? All those miles between the families, and visits limited to a couple of weeks every other year at best. Although the dictionary meaning is always the same, what a difference in the emotional meanings for each person using that word.

Discourse Analysis, the way I use it, builds not on the dictionary meanings of words, but on their emotional and personal resonance. I take the standard, dictionary meaning of words, twist it, look for meanings at different levels, and then build an alternative narrative on that changed meaning. I have great fun doing so.

Part of that verbal fun comes from my childhood. I listened to Radio Shows like The Goon Show and Beyond Our Ken. Giles’ Cartoons gave my names like Chalky White, the skeletal school teacher, or Mr. Dimwitty, a rather dense teacher in another school. These shows also twisted the meaning of words and drew their humor from such multiple meanings. The Goon Show – “Min, did you put the cat out?” “No, Henry, was it on fire?” Or on an escaped convict – “He fell into a wheelbarrow of cement and showed every sign of becoming a hardened criminal.” Or from Beyond Our Ken – “My ear was ringing. I picked it up and answered it. ‘Ken here, who am I speaking to?’ ‘Larry Choo.’ ‘Ah, Choo.’ ‘Bless you, Ken.’ Verbal scenes like these – it’s hard to get visual pictures from listening to the radio – remain engraved in my memory banks. More than engrained, they become part of the verbal system from within which I write.

This system includes Direct Discourse, Indirect Discourse, and the Twisted Discourse of an Inventive Mind that still wishes to create. It also comes from Francico de Quevedo’s Conceptismo, from Ramón del Valle-Inclán’s esperpento, and from certain aspects of Albert Camus’s Theory of the Absurd, all blended with the poetry of Jacques Prévert and the songs of Georges Brassens. This from the latter – “Tout le monde viendra me voir pendu, sauf les aveugles, bien entendu.” Everyone will come to see me hanged, except the blind of course.

This is not always easy humor, nor is it a comfortable way to see the world. But it is a traditional one with a long literary history. The title of my book goes back to Francisco de Quevedo, of course, who, in 1631, in Madrid, published El libro de todas las cosas y otras muchas más / The book of everything and a lot more things as well. Don Roger turns to his good friend Don Francisco whenever he needs a helping hand.

The pieces themselves were first published on my blog rogermoorepoet.com. They have been revised, and I have added some more pieces in a similar vein. Tolle, lege – Take and read.  Above all, enjoy this world of mine, with its subtle and not so subtle humor, its sly digs at many of our follies, and its many forms of creativity.

The Book of Everything
and
a little bit extra
Click on the title to purchase this book.

Time Flies

Time Flies

… bends like a boomerang,
flies too rapidly away,
limps back to the hand.

Endless this shuffle of unmarked
days dropping off the calendar.

Hands stop on the clock.
The pendulum swings:
time and tide stand still,
do not move.

‘As idle as a painted ship
upon a painted ocean.’

The painting in my grandma’s room:
seemingly moving seas,
sails swelling out,
but the ship doesn’t move,
it stays firm in its frame.

Our garden fills with birds
and squirrels, light and dark.
Morning ablutions: each day
a twin of the day before.

The TV screen churns ceaselessly,
tired, shadow faces boring us
with shallow wit
and worn-out wisdom.

Time:
an albatross around the neck,
an emu, an ostrich, a dodo,
an overweight bumble bee,
too clumsy, too heavy to fly.

Self-Portrait

Self-Portrait

I smell. I whiff. I gloriously stink.
My arms, my feet, my crotch, reek with beauty.
This is me. I am still alive. I’m rank.
The time has come, the Walrus said, to take
a shower. I strip. I weigh. I obey.

Hot water streams. Bathroom steams up. I draw
faces on grey glass, smiling, glum. Soft soap
works its miracle turning Japanese
nylon into a rough body cloth that
rubs and cajoles all putrid dirt away.

Butterfly from its chrysalis, I step
from the shower, sniff with caution, and stench
no more. I am clean. I no longer pong. 
My body has been taken over by
perfumes no longer mine. Who am I now?

I am no more myself. I am no more
my own gorgeous underarm muscular
ripeness. I have left my odor circling
in the soap suds and drifting down the drain. 
What a pain. It will take me a week or 
more to start smelling like myself again.

Great White Egret

Great White Egret

            The Great White Egret is Yolande Essiembre’s first chapbook of poetry. The title poem offers an image, a white egret, that is central to the whole collection. Summarized in this one poem are the concepts of pantheism, mindfulness, self-questioning, and receiving lessons and inspiration from the natural world that surrounds the narrator and her poetic voice.

            Pantheists often consider the universe, or nature, to be identical to the divinity. In simpler terms, it’s the old Greek idea of Gaia, the world spirit – spiritus mundi, in the Latin of Moncton’s Northrop Frye – that links nature and the divinity. Pantheism can be found in both religious and philosophical contexts, with some branches of pantheism rooted in traditional religious beliefs and others stemming from poetic perspectives. In the case of The Great White Egret, the narrative voice sees nature as an all-embracing poetic concept that makes possible a life, both physical and spiritual, in the immediate present.

            The lessons the narrator receives in the course of observing The Great White Egret are (1) to take one step at a time, (2) to be still, and (3) to be one’s own reflection. This third lesson reaches out to include the cover photograph. Verbal and visual blend when the egret, reflected in the water, parallels the reflection of the poet in the stillness of nature. This is further complicated by the double meaning of reflection as mirror image and of the thought process involved during the observation of the bird. The visual and mental images become reminiscent of the hymn “on the wings of a snow-white dove.”

Part of the beauty of Yolande Essiembre’s poetic meditations lies in the extension of image and metaphor beyond the page and into the mind of the reader where they create a mirror universe of reciprocal reminiscence and creativity. Other poems that reach out in similar fashion to explore the deity manifest within the natural world include A Force of Love in Our Universe, Breath of Life, Glimpses, and In the Sanctuary. This last poem works on the basis of repeated images that stand strong and clear, for example, “Life pressing through a blade of grass. / Leaves shimmering, dancing, waving. / Light flickering, casting shadows.” Life and movement, especially movement – pressing, shimmering, dancing, flickering, casting – create a sense of wonder in the natural setting where the poet finds sanctuary.

            Mindfulness is a mental state achieved by focusing one’s awareness on the present moment, while calmly acknowledging and accepting one’s feelings, thoughts, and bodily sensations. It is often used as a therapeutic technique and can be compared with the yoga techniques which our poet practices. This yoga technique is compounded in the poems where breathing is emphasized, as in Breath of Life, for example, where we read “Who are you breath of life / Who fills my lungs with air”. It can also be found in the poem In Your Presence “In the stillness of the morning / I breathe / I listen / I breathe”.         

This chapbook is more than a mere collection of poems. It is a compendium of personal feelings, inner thoughtfulness, and natural observations. It is the work of a thinker and feeler, in tune with the universe and continually seeking answers to some of life’s most important questions. Reading The Great White Egret, you too may start asking similar questions. More important, you may even find some meaningful answers.

The Great White Egret
Sitting, rocking, gazing upon a lake,
Pondering, reflecting, wondering.
How one can choose purpose over comfort?
How does one remain true to oneself?

On a wing span comes an answer.
A bird, a Great White Egret
Lands at the edge of the water.
Tall, magnificent, breathtaking.

Steps in slow motion, into the lake,
Advances one long leg at a time.
Proud, confident, in no hurry.
My first lesson: “Take one step at a time.”

The bird stops, remains still,
Listens, stretches its long neck,
So still that I hold my breath.
We wait.
Second lesson: “Be still.”

The majestic bird gracefully glides
In the calm clear water.
Its reflection a thing of beauty.
Like a mirror, reflects divinity.
Third lesson: “Be my own reflection.”             

The End of Time

The End of Time

A thin violin crying
its cat-gut heart out
in tears of sound, falling,
rhythmic raindrops,
down a grey-streaked face
tight with stress and taut with pain.

Such concentration,
such soulfulness packed
into each mindful note.

An audience of one,
I sit, head bowed, meditating
on the meaning of meaning
and the nothingness
of a being condemned
to oblivion, yet oblivious
of the how and when.

Each note a hammer-blow,
then, the piano pounding nail
after nail into this living coffin,
this body I drag through the motions
of extracting meaning
from this meaningless life.

Comment:

The End of Time is the second poem in the first sequence (Crystal Liturgy) of Septets for the End of Time. The painting, by my friend Moo, expresses his impressions of the nature of the end – but he doesn’t tell me the end of what. Certainly not of our friendship, I hope.

I am always worried by those last two lines: extracting meaning from this meaningless life as I don’t think that life is meaningless. However, there are times when it certainly feels that way. Those are the times when we need our beliefs in truth and the purity of art to survive. But how do you define them, you ask me. In all honesty, I don’t. I can’t. Art changes. What we consider to be true changes. Relativism? Yes, to a certain extent. I know what I believe. I don’t know what you believe. But I would never try to inflict or enforce my beliefs on to you. That is not how I work.

As for Moo, I don’t know how his mind works. I think he just sees things in color and shape and in the creation of movement within the stillness of a two dimensional illusion. I also think he thinks like a child. Maybe, like me, he has entered his second childhood, though I don’t really remember ever having had a first one. Oh dear – the meaning of meaning – one of the great enigmas of this wonderful world in which we live.

Do you play in your daily life? What does ‘playtime say to you?

Daily writing prompt
Do you play in your daily life? What says “playtime” to you?
View all responses

Do you play in your daily life? What does ‘playtime say to you?

Poesía de juego y poesía que expresa la autenticidad del ser / poetry as play and poetry that expresses the authenticity of being. For me, poetry is play. However, it is far more than just ‘play‘ – because it is a play that expresses the authenticity of my being.

I write in my journal on a daily basis. As I write, I sometimes spot little gems, thoughts or word clusters that can be turned into poems. For me, playtime is when I start to elaborate the words (signifiers) and turn them into thoughts (signified). The meaning may be the message, but the words that carry the message are the building bricks of the poetry of play which sometimes, with a happy Midas touch, turns into the poetry of gold that expresses the authenticity of who and what I am.

But play is also what I do when I paint. And sometimes I sit beside my mirror image friend, Moo, and paint with him. While Moo is great with colours, he is sometimes at a loss for words. Then I help him by playing with words, shuffling them around, until he finds the title that he wishes for his poems. Sometimes I consult, on Moo’s behalf, with other friends, and they are the ones who join in the game, and settle the dispute by agreeing upon the name that Moo will finally choose for his painting.

But, speaking of painting, there is no play better than the game of making meaning out of color [does it really matter how you spell it? ] and shape while taking a line for a walk and turning it into something playful yet meaningful. Mix and match, and stitch and patch, and then add the lines and title that ease the metamorphosis of color into shape and meaning.

There are other games I play to help fill in the daily gaps that have entered my post-retirement life. Online games of patience, crosswords, chess games with their intricate patterns of red and white or light and dark. Then their [now it does matter how you spell there!!!] are mining games when I dig deep into other people’s poetry and search among the gems of Octavio Paz, Antonio Machado, Dylan Thomas, John O’Donohue, Milton Acorn, Valverde, Quevedo, St. Teresa of Avila, Gongora, Sor Juana, Cervantes, or many other friends, their voices now silences, with whom I speak with my eyes, in order to find something that inspires me to play yet another game – hunt the symbol.

Re-reading Rudyard Kipling is a game too. “Do you like Kipling?” “No, I never Kipple.”And in books like Kim, the great game of life goes on and on, and Kipling’s signifiers (words) turn into a signified (meaning) that is warped by my creative mind and changed into my ideas of a new game in which hunt the symbol turns into the game of Brillig where the slithey troves of new words, fresh words, are reborn into my game-world and emerge from their game-whirled into my own word-play conversation with my own thyme and plaice [or should that be time and place?] And long may Moo and I play that game!