Lullaby

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Lullaby
Wednesday Workshop
11 July 2018

One of my close friends asked me if I would write her a lullaby. Without a moment’s hesitation, I said “Yes, of course”. Like a fool, I rushed in where no angel would ever care or dare to tread. I sat down and straightaway started to write.

The first thing I discovered was that a lullaby has to rhyme. I couldn’t write one unless it went bumpety-bumpety-bump + rhyme. I wrote several of those and they were all awful. Well, I thought so anyway, and I couldn’t imagine any young child willingly go to sleep while having an adult leaning over them and chanting at them.

The next thing I found out: it’s not easy to write poems, even a lullaby, for other people. Why not? It took me some time to understand that while I write poetry from within myself, heart, stomach, and gut, the lullaby I was writing was not written for me, but for a second person who was not me. What would this friend like to read? How would they like it to sound? By extension, there were not two people involved: I was also writing for an unknown child whom I had never seen. I didn’t know their likes and fancies, nor what would fill them with fear, nor what would successfully send them off to sleep. This three-way traffic was unnerving.

Third problem: a lullaby is a cliché and is filled with clichés. Close your eyes. Sleep, baby, sleep. I will rock you. More important, perhaps, the clichés are not just verbal, they live in the rhymes as well: sleep, deep, keep.

My telephone talks with other writers led me to the theory that rhythm was what mattered. Rhythm, comfort, rhyme, gifts, and the allaying of fears. So easy to write, so hard to fulfill, especially in an age of instant communication. As I wrote, so different formulae marched through my head. I recalled the lullabies my parents and grand-parents sang for me, apparently not very successfully, I was a terrible infant at bed-time. I have more memories of being set to bed, often without supper rather than being sang to in bed. Then there was boarding school (age 6) and the faceless matrons in comfortless dormitories where, more often than not we cried ourselves to sleep. Hush little baby don’t you cry.

So, rhythm, rhyme, nonsense words, dream worlds where everything is good. Along with traditional lullabies like All through the night / Ar hyd a nos, my head filled up with reminiscences of Dylan Thomas, and in the evening, when the sun goes down, / I ask a blessing on this town, and Federico García Lorca, La luna vino a la Fragua / The moon came to the forge.

So much happening. So much laundry passing through the washing-machine of my mind where the waters churned away and rhymes were soaped, rhythms were bleached, ideas were blended and rinsed. I wrote five. I am not sure of any of them. They certainly kept me awake most of last night, syllable counting on my white woolly sheep-fingers, that brought no sleep. I tried counting my blessings too, but that didn’t work either.

Question: does anyone actually want to read my lullabies to keep a child awake? If so let me know. You might persuade me to post one or two.

 

Revisions: Wednesday Workshop

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Revisions
Wednesday Workshop
27 June 2018

Below are the texts of a poem that I am attempting to revise. Any comments on the text(s) or the revision process will be welcome.

In Absentia 1
Princess Squiffy

I hear her voice, delicate, distant. I
run to the sound, jump on the table in
my usual spot by her plastic plaything.
She isn’t there. He is and he’s talking.

I can see him, smell him. I hate him, his
other sex perfumes, but there he is and
when he stops talking, I can hear her voice.

I move to his talk box. A shadow, I
can’t quite make it out, then her voice again.
My whiskers stiffen, I lean forward, sniff,
but no smell. She has no smell, and scentless,

I cannot sense her, I bristle, she calls
me by my favorite names, mews, and I mew
back in reply. But I can’t smell her. There’s

no sense of touch … is this the hell all cats
will suffer … shadows on a screen, a voice,
haunting, memories shifting and dancing,
nothing solid … just shadows and absence?

Problems:
Repetition of scents / smells, there, voice (4), plus avoid all cats

Solutions:
Seems easy to tidy up … but … how do I end the poem with I hate him? Would it make the poem stronger? It would man a total rethink and restructure. 

In Absentia 2
Princess Squiffy

I hear her voice, delicate, distant. I
run to the sound, jump on the table in
my usual spot by her plastic plaything.
She isn’t here. He is and he’s talking.

I can see him, smell him. I hate him, his
other sex perfumes. He stops talking. I
can hear her warm, sweet words: where can she be?

I move to his talk box. A shadow, I
can’t quite make it out, then her tones again.
My whiskers stiffen, I lean forward, sniff,
but cannot sense her. I bristle. She calls

me by my favorite names, squeaks, and I mew
back. There’s no sense of touch, of her presence.
Is this the way we all will suffer? Wood

burns. Firelight flickering, shadows on
cave walls, long gone memories revived to
haunt us. Are these the torments held in hell?
Will dark shapes shift on half-lit screens? Will the

memories of loved ones come back to taunt
us, haunt us?  Will there be nothing solid
in the afterlife, just outlines and absence?

First Revision:
I quite like it, but it has become much longer and the cat’s voice has either been conflated with the human voice at the end or it’s an exceptionally intelligent cat, knowing all about Plato,  unless those can pass as feline memories because she was in the cave with him.

In Absentia 3
Princess Squiffy

I hear your voice, delicate, distant. I
run to the sound, jump on the table in
my usual spot by your plastic plaything.

You are not here. He is. I can hear you
talk. I stalk to his noise box. I see a
shadow, moving, but I can’t make it out.

My muscles first tense, then stiffen. I sniff,
lean forward, but find no trace of female
smell. I cannot sense you. You call me by

my favorite names, mew at me, and I
respond. Shifting shadows, your haunting tones,
memories dancing to the music of

your absence. I can’t eat. I bristle when
he laughs. Where are you, my love? He doesn’t
care for me the way you do. I loathe him.

Second Revision:
This is much shorter, builds up to the proposed new ending, eliminates the repetitions, and replaces hate with loathe, a very catty sound. However, I have lost the ending that I liked so much: the suggestion of Plato’s Cave has now been lost. So, let’s head to Plato’s Cave.

In Absentia 4
Plato’s Cat Cave

Princess Squiffy

I hear her voice, delicate, distant. I
run to the sound, jump on the table in
my usual spot by her plastic plaything.
She isn’t there. He is and he’s talking.

I can see him, smell him. I hate him, his
other sex perfumes, but there he is and
when he stops laughing, I can hear her voice.

I move to his talk box. A shadow, I
can’t quite make it out, then her voice again.
My whiskers stiffen, I lean forward, sniff:
she has no smell. I bottle-brush my tail.

Envoi
by Plato

Firelight flickering, shadows on walls,
distant voices echoing, memories
perched on our shoulders, night owls hooting.

Is this the hell we all will suffer, shapes
shifting on a screen, voices taunting us,
memories dancing to half remembered
melodies, nothing solid, shadows, absence?

Third Revision:
This poem has now changed shape and direction. I quite like it but it is dependent on a knowledge of Plato’s Cave. Does the cat belong in Plato’s Cave … I think of Kipling’s Just So story The Cat that Walked … perhaps it does. Perhaps it doesn’t.

Decision Time:

Playing around with the text was fun. The text moved in several directions and now I must choose my final direction.

Comments on any of the versions or on the revision process I used will be very welcome. And yes, nothing perishes. My poems, like my cats, have nine lives (well, four in this case, with possibly a fifth to come).

Wednesday Workshop: Codification

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Codification
Wednesday Workshop
30 May 2018

For me, it is vital to see how others read and interpret my work … what comes across, what doesn’t, how things are understood and read, sometimes in the same way, sometimes in different ways. It is always easy to pick out some favorite phrases. However, deciphering, interpreting, and then reacting to, a poem’s inner code, is a very different matter.

I love the cut and thrust of dialog … I was at our Tuesday night writing group meeting last night from 7-9:30 pm and we had a great time, back and forth across the table pecking, like wild birds perched on a literary feeder, at each others’ texts. My own texts are thickly layered and highly codified and I have become very interested in the theory of literary codification.

My own ideas are a development of those of Northrop Frye as he expressed them in The Great Code. When we lose our common code, to what extent do we need to explain a private one? This is of great import to Frye’s studies on William Blake, perhaps (in spite of his seeming simplicity in certain poems) one of the most difficult of English poets.

Perhaps the answer lies in Karl Jung’s theories on the racial subconscious: that we all share deep, (human) racial symbols that transcend words and often appear as symbols and images. If this is true, then we communicate, at a non-speech level, through metaphor and symbol, and that is more powerful and outreaching than linear language, however well and clearly codified it may be.

This emphasis on symbol, image, and metaphor leads us, of course, into surrealism, free writing, concrete poetry, sound poetry, and all those efforts to abandon the linear and reach into the subconscious roots of ‘that which binds us together as human beings’ … in my humanistic theories, to find the links that behind is more productive than the reinforce the fears and misbeliefs that separate. Alas, not everyone thinks that way in the literary world, and private codes can easily be used as wedges to force people apart.

We need codes, preferably codes that we can share. The question is, how explicit would we be, as writers, in explaining those codes? How closely should we imitate the writing codes of other people?

The eternal mystery of Aladdin’s Lamp: “New codes for old.” And don’t forget the magic words “Open Sesame.”

Ah, the joys of codification.

Commentary
This is my first post for some time, ten days in fact, 20 May. No excuses other than other commitments: to the WFNB, to my online poetry course, to my physical writing workshops, to my own creative condition … I am creating furiously at present. Codification is something that has interested me for some time: the Biblical Code, The Western Tradition, Courtly Love, the Icy Fires of Petrarchism, Romanticism,  Impressionism, Expressionsim, Surrealism. Modernism, Post-Modernism … the -isms, once started, are apparently endless. All of these -isms spiral round the ideas of verbal codes. In codification, I would like to start a discussion on what these codes are, how they affect us, what do they mean, especially when they can be so totally personal. By all means, join the discussion: what do you mean by codes? How do you use them? How do you interpret the codes of other people?

Looking Back

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Looking Back

Looking back on a wonderful weekend, the WFNB WordSpring in Quispamsis, I remember the highlights.

  1. Picking up Kerry-Lee Powell and driving with her to Quispamsis. Never has the road seemed so short, and rarely has time passed so quickly. Whether it’s our shared Welsh roots or the course I took with her online at Toronto, we had so much to talk about.
  2. Arriving to find so many friends and all of them so willing to help with books and luggage and getting me to my room. Special mentions: Jeremy Gilmer‘s hug on arriving, Zev Bagel‘s offer to help with luggage, Chuck Bowie‘s warm presence and guiding hand, Cathy Fynn‘s hug and firm control of registration and checking in, and many others, some of whose names will appear bit by bit.
  3. Settling into the room was easy.  Then it was a case of preparing for the first workshop (The Sense of an Ending) that started at four and was due to run until five. I went early to the room and met the participants as they arrived. My first surprise: Barb Fullerton, another member of our online Toronto course, announced her presence with a warm smile and greeting. We had chatted online for eight weeks and now she was here at my workshop. Wonderful. Starting the spring conference with a workshop on endings seemed very inappropriate, until I remembered my T. S. Eliot: “In my beginning is my end …” The circularity of time and the intricate relationship of the end to the middle to the beginning … it made a great central theme for the workshop.
  4. The group was composed of many excellent writers and I was able to mention many of them by name. In addition to  some of those already highlighted above [Chuck, Jeremy, Kerry-LeeZev, Chuck] , Ana Watts, Jane Tims, Neil Sampson, and Terry Armstrong stood out and I urged people to circulate during the mobile, inter-active session, meet these writers, and talk to them about their undoubted finishing skills.
  5. Time passed too quickly and we found that an hour was not enough. No problem, I checked with Cathy and we kept going for another fifty minutes in a seamless transition of lengthened workouts.
  6. Friday night passed in a flurry of conversation in the hotel restaurant, coffee house, and bar. Chuck (the TWUC Atlantic Representative) introduced me to Marjorie Doyle, the Chair of TWUC and our guest speaker for the banquet, and we held a delightful, wide-ranging conversation on literary values and travels in Catalonia.
  7. Saturday morning saw the advent of my second workshop, this one entitled The Black Ink of Fear. This workshop was by request and I was more than a little afraid of how I would handle it. I circulated my own Fear Document  and invited people to read it. Victor, my Australian friend, found his sheet was upside down and amazed the room by standing on his head, to much applause, as he read it the right way up. This clearly broke the ice and we employed Chaos Theory to good effect by doing absolutely nothing in Chaotic Fashion and getting everywhere.
  8. Lunch was a delightful selection from Chef’s Table (Sussex) and Chuck Bowie played a major role in keeping me a seat (I arrived late) and getting me settled (thank you again, Chuck).
  9. Worn out after lunch, I missed the afternoon’s sessions and took to my bed in traditional Spanish fashion enjoying a well-earned, rather extended siesta from 2-5 pm.
  10. Supper was at 6:00 pm and I was truly honored when Jeremy Gilmer read my poem Inundation that I wrote on May 6, just when the St. John River flooding was at its worst downstream below Fredericton. We dedicated our thoughts and prayers to the people in Saint John and Quispamsis still affected by the now diminishing waters. It was a double honor when I was invited to say a traditional Welsh Grace, in Welsh, followed by an English translation: “Thanks be to the lord for good food and even better friends.”
  11. My weekend’s activities were not yet over and I received an award (3rd place in the David Adams Richards’ Prose Competition for my short story collection Devil’s Kitchen). I read in a thick Welsh accent a short piece of Flash Fiction from this collection, called Teeth. For some strange reason that I could not fathom, the room was highly amused by this true story of domestic bliss.
  12. Saturday night and we retired to the bar where a small group of us Marie, Louise, Angèle, John, Andrea, and I stayed up and sang to John’s marvelous harmonica and guitar music until one thirty am. Contrary to malicious rumors spread by unknown sources, not mentioned by name, we did not sing rugby songs, but a marvelous mix of Irish ballads, Newfoundland songs, Acadian and French chansons, and contemporary songs by internationally acclaimed singers, many of whom might not, midnight being long past, have recognized their own music.

Alas, all good things must come to an end. Later that Sunday morning, we made our sad farewells and Kerry-Lee and I headed back down the road to Fredericton where we arrived after what what seemed to be about five minutes driving (at well below the speed limit). I dropped Kerry-Lee off then stopped at the Happy Baker for cakes and croissants. These I presented to my beloved for Mother’s Day. We shared them over hot coffee … and that was that.

 

Wednesday Workshop: The Poem Itself

Books

Wednesday Workshop
02 May 2018
The Poem Itself

One of the joys of downsizing one’s library is rediscovering old books, genuine treasures, that one wishes to read again. On my basement bookshelf I found an old copy of Stanley Burnshaw’s The Poem Itself (New York: Crowell, 1976). I thumbed quickly through it and found my old marginal notes on poems by Miguel de Unamuno and Antonio Machado. Reading the annotations to the poems I came across such literary and philosophical gems as these.

  • “Poetry gave (Unamuno) permanence to the temporary forms of the self” (p. 167).
  • “Unamuno’s God needs men to be sure of his own existence” (p. 171).
  • “The poetic element (for Machado) was not the word for its phonic value, nor color, nor line, nor a complex of sensations, but a deep palpitation of the spirit” (p. 172).
  • “In the life of every sensitive person there is much spiritual experience which cannot be given a name or a title” (p. 173).

These brief insights into the nature of poetry sent me back to the book’s first pages and I read with much joy and pleasure the opening essay entitled The Three Revolutions of Modern Poetry (pp. xvii-xliv).

The first revolution is that of Syntax (p. xxiii). Word order is changed substantially and words and thoughts are inverted. Sixteen lines of Mallarmé (p. xxiv) are composed of one sentence with five commas and a colon. There is no logical sequence of beginning, middle, and end as one thing runs into another and thoughts shape-shift and move. The structure becomes that of presences and dreams as Mallarmé writes to his new theory: “to paint, not the thing, but the emotion it produces” (p. xxv). Other analyses of syntactical distortion and fragmentation follow and Emily Dickinson’s Further in summer than the birds— leads into Cummings’ my father moved through dooms of love / through names of am through haves of give. When I link this most modern movement to Francisco de Quevedo’s ‘soy un fue, y un será, y un es cansado’ / I am a “was” and a “will be” and a  tired “is” … I realize yet again that all is not new in this modern world of ours. After all, Quevedo lived from 1580-1645, a modern poet indeed.

The second revolution is that of Prosody (p. xxvii). Rimbaud’s first poem in vers libre / free verse was written (probably in 1873) and published in 1886. Today, we are no longer shocked by the breaking down of the tyranny of verse. In fact, we are probably more shocked by people who use rhyming, metric poetry than by the many innovations in line length and word arrangement with which we are so steadily bombarded. That said, I still find some of Cumming’s innovations, Grasshopper / PPEGORHRASS for example (p.xxi) to be quite stunning and not always readily intelligible.

The third revolution is that of Referents, “the upheaval in poetic communication as a whole and specifically its referents” (p. xxxi). This is basically the writers of poetry turning to their private, interior worlds for inspiration. While poetry has always contained references to the self, modern poetry may be full of meaning for the writer, but that meaning doesn’t always extend to the reader. This is particularly true of automatic writing, surrealism, and the metaphoric poetry that floats, sometimes without factual substance, in the mind of reader and writer alike. Burnshaw isolates three moments in the development of this obscurity.

  • “a deliberate attempt to enrich the communicative content of language by expunging the unessential words” (p. xxxiii).
  • “to compress years of anguish, dreams, and projects into a sentence, a word” (p. xxxvii).
  • “the use of personal symbols and hence the creation of a private cosmology” (p. xxxviii).

These three elements contribute to the privacy and hermetic obscurity prevalent in certain poets. Le jeu ne vaut pas la chandelle / the game isn’t worth the candle … alas, while some difficult poems and poets are very worthwhile, some poetry is definitely not worth the valuable time wasted in trying to decipher it. That is my conclusion: nobody else’s.

This re-adventure back into modern poetry contributed to a delightful voyage through the verse of Baudelaire, Mallarmé, Nerval, Verlaine, Machado, and Unamuno (among others).  It is a voyage that I have started, but not yet finished. It is also a voyage that is generating new thoughts, fresh understanding, and a renewed desire to write. What more can a reader / writer desire than to be among friends, also sharing loneliness and despair and also held at bay by the living words of dead men, their voices and wisdom heard through ageing eyes that can still scan the printed page … vivo en conversación con los difuntos / y escucho con mis ojos a los Muertos // I live in conversation with the deceased / and listen with my eyes to the dead (in my friend Elias River’s translation) of Quevedo’s poem Retirado en la paz de estos desiertos.

Wednesday Workshop: Balancing the Books

 

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Wednesday Workshop
25 April 2018
Balancing the Books

Two days ago, I wrote the following lines to one of the writing groups of which I am a member.
“Today, 23 April 2018, is World Book Day. We not only celebrate the world of books, but also the death date of three great authors. Miguel de Cervantes, William Shakespeare, and the Inca Garcilasso de la Vega. Three great writers, two continents, two languages, three if you include the Quechua from which the Inca Garcilasso translated his Comentarios Reales. The Inca Garcilasso didn’t actually translate the Comentarios Reales, for the originals were part of an oral tradition in a culture that lacked handwriting. Hence they were never written down. His mother was an Incan Princess and his father a conquistador. His mother kept the Incan culture and memories alive and it was from the oral traditions of his family (one side of it) that the Comentarios Reales were born. It was recognized in its day as one of the greatest books to come from one of the first outstanding writers with indigenous roots. Hence his place on the pedestal alongside the other two greats. All three died on 23 April 1613, the same date, but not the same day. Two different calendars were present in Europe: the old Julian and the more modern Gregorian … same date, but thirteen days apart.”
I knew long ago that I did not have the strength and stamina to make a living as a professional writer. I knew too that I could not put my beloved and my family through the strain of maybe, or maybe not, surviving financially on a creative writer’s income. I wanted to be an artistic writer, a poet above all, art for art’s sake, not just a commercial writer, writing adverts for a living, or pandering to the lusts of the baying evening newspaper crowd.
In order to support and care for my family I had to make money and balance the books. Rather than writing full time, therefore, I chose a career in academia. My career as an academic led to 90 research articles, mainly in my specialized field of Golden Age Spanish Literature, 70 book reviews, the publication, in book form, of part of my doctoral thesis, and an online bibliography, prepared initially thanks to the loving care of my beloved, and now turned, thanks to the Harriet Irving Library at the University of New Brunswick, into a searchable data base.

In addition to my normal course load, I also committed to twenty-five years of unpaid, voluntary overload teaching. I did this in order to maintain a small, understaffed program in a tiny Maritime university. I also had a long-term coaching career (Rugby) at club, provincial, regional, and national levels, and a commitment, at various times, to various editorial positions in 14 local, regional, national and international journals. My creative writing career has understandably suffered because of this commitment to research, teaching, editing, and coaching. In spite of that, while researching and teaching full-time, I was still able, with the help of family and friends, to publish 10 poetry books, 11 poetry chapbooks, 12 short stories and 130 plus poems in 20 Canadian (and other) journals. There was very little money in any this, other than my salary as a tenured professor, and I know only too well that to have been a full time, creative writer and to have maintained a house and a family without recourse to a second career would have been impossible.
Now that I have retired from university teaching, I can finally engage full time in creative writing. In my part-time creative writing career, maintained while I worked in academia, I kept a journal and made sure I spent at least one hour a day writing creatively, even if I had to get up early to do so. This resulted in a couple of poetry books with small presses and later a series of self-published poetry books that doubled with various festivals and other writing sequences. My poetry books never sold well, and there is very little money in poetry anyway, so when I started self-publishing, I determined to give my books away to friends and well-wishers who were interested in what I was writing. In retirement, I discovered CreateSpace and I now have thirteen books up on Amazon and Kindle. However, I am a writer and an academic, not a salesman and a marketing manager. As a result, I haven’t marketed myself and no, I haven’t sold many books. Self-promotion does not appear to be my strong point.
Last year, as Canada reached it’s 150th birthday, a birthday that ignores the fact that the country has existed for much longer than 150 years and that our indigenous people have lived here for 10,000 years or more, without any spectacular celebrations, questions were asked to selected writers about our Canadian Culture. What do we love most about Canadian Culture, was one such question. I gave the following brief answer: “Canadian Culture allows a person like myself, born in Wales, and speaking English, French and Spanish, to live and write in Canada about Wales, England, France, Mexico, Spain, and my adopted homeland. However, the literary and cultural industry boasts of our international character while almost totally ignoring me and writers like me. Those who guard the gates of the literary world ignore the self-published (often referring to us as adherents to what they term the ‘vanity press’) and they constantly belittle and put down those who have not progressed in the ways that they, as literary gate-keepers, find acceptable.”
Do I care? Of course I care. That is why I am writing this and why I will continue to write. Will anyone read this and take any notice? I doubt it. Will anyone take any action as a result of this tiny pebble cast into a Great Canadian Lake? I really, really doubt it. I can see the shoulder shrugging now as the eye-brows raise themselves slightly and the reject piles beckon. Will literary Canada keep staring at its own belly button and congratulating itself on its wonderful cultural opportunities for self-expression in writing? I guess it will. Will things change for artists on the periphery, for struggling artists, for artists like myself who with great difficulty have fought throughout their lives to continue with their creative writing while balancing the family books? I doubt it very, very much indeed.
But I am here, as others are here. Together, we have a voice. I would like it to become a  very powerful voice. This voice has long been side-lined by the literary establishment and the institutions. But we are many. And I too have a dream: it is that one day, we independent publishers, we self-publishers, will raise up our voices, and one day we will be heard.

Movie rights to a sonnet

Balloon lady

Movie rights to a sonnet

Meg Sorick wrote on my blog yesterday and suggested that poetry had flown out of our world.  Here are her words: “Poets used to be rock stars. And not that I feel like poetry has fallen from popularity, because Lord knows it’s all over the place in social media and the blogging world. But I cannot think of one famous contemporary poet. And I’m not talking about famous people who also write poetry. How did that happen?”

Meg’s is a very acute observation. My reply follows. I have changed it slightly from my reply on yesterday’s blog, expanding and annotating it.

“You raise a series of major questions, Meg, ones I have been thinking about for a long time. What is poetry? Has it vanished from our contemporary world? Is poetry as important as it was? If not, why not?”

I will begin with one of my favorite jokes. I made it as an author and a poet: ‘I cannot wait to be offered the movie rights for one of my sonnets.’ Movie rights to a sonnet: beautiful. I love it.

Baltasar Gracián, writing in Seventeenth Century Spain, penned the following: “Lo bueno, breve, dos veces bueno.” What is good and brief is twice as good.

I quote Baltasar Gracián for several reasons. Above all, what he wrote in the 1600’s is still true today. Perhaps, in this age of tweets, twitter, and sound bytes, it is more relevant than ever. Poetry: keep it short. Keep it brief. I would add one more piece of advice: make it memorable.

The rhetorical tools of poetry have never really changed. Reduced to their minima, they are metaphor, witticisms, snappy word plays, repetition, rhyme, rhythm, brevity, and cutting, memorable discourse.

Today, this is the language of advertisement, sound byte, twitter, tweets, labeling. Poetry hasn’t vanished: it has descended to its lowest common rhetorical denominators and today it serves a different purpose.

Trump, for example, is a magnificent poet. He relabels and reclassifies the world in oh-so-memorable epithets according to his own world-view and self-interpretation. As a destroyer and re-creator of language, he is magnificent. We may not like him. We may not always understand him, but we doubt and mock, to our peril, his poetic abilities and his abilities to create narrative and myth in sharp, memorable language.

Rap and hip-hop have also revitalized and politicized language. Poetry is not dead: it has taken to the street where it blends with twitter and tweet. Poetry is not dead: it is regenerating.

Poetry, in our contemporary world, has lost many things. Above all it has lost what the academic critics call The Grand Myth or the Grand Narrative. In The Great Code, Northrop Frye’s book on literature and the bible, the Canadian critic shows how English literature is dependent on the bible. The bible: a code, a poetic language spoken by all great poets. I would suggest that we have now lost that great code and we are no longer bound, in poetry at least, by biblical conventions.

We can say the same of other great codes, The Elizabethan World Picture, The Great Chain of Being, Ovid’s Metamorphoses, Courtly Love … codes come and go. They wander the hillsides like lost sheep. They migrate like people.

Migrate like people: a lucky phrase, plucked from the air, yet oh so true. Migrants, emigrants, immigrants: displaced people, we wander the physical world, each with our own set of cultural baggage. Dissatisfied people: we have left one place to travel to another and are unhappy in both. And remember, there are regional migrants, workplace migrants, weather migrants … wanderers all, they have no time to put down roots, to settle into a code of culture.

Ut populi, poesis / as people, so poetry: fragmented poetry, poetry linked to the intensely personal, poetry that reaches out to friend and family but does not extend to a universal code of language, culture, or being … in our current world, how could it?

We few, we happy few, we band of siblings, we cultured poets … we are the forgotten voices of the ivory tower, of an ivy-league academia. We have become immersed in the past, in our own navel-gazing, in the never-never land of things that probably never were and definitely will never again be.

Sitting at our computers, at our desks, at our kitchen tables, we will never connect with the rhythms of the street, of the soup kitchen, of poverty, of bag-ladies, of old men sitting outside the supermarket, their Tim Hortons cups in their hands, hoping for, begging for money. Migrants we may be, but migrating from where, to where, and why? Is my migration similar to your migration? I very much doubt it. Yet, in one way or another, each of us is a migrant. And all migrants pack their own bags carrying with them their memories, their myths, and all too often their native language.

You want poetry? Get out among the gente perduta, the lost people, the garbage cans, the back alleys, the panhandlers. Mix with the migrants. Stand for an hour at the traffic lights with your hand held out to stopped cars whose drivers roll up the windows, lock all the doors, hold their noses, and look the other way.

The nymphs and shepherds of our inner cities wear garbage bags to keep out the rain. They panhandle. They sleep at night in cardboard castles. They lodge in shop doorways. They sleep, poor shepherds and shepherdesses, on park benches. They shoot themselves full of dope with shared, blunt needles. They smoke dope. Drink alcohol from shared bottles. They fight so as not to share that one remaining bottle that they call their own.

Poetry is the voice of the deprived, of the indigenous, of the migrant, of the once-rich toppled from their jobs and left to drown in the gutter. Poetry is the voice of the left out, the abandoned, the depressed, the oppressed. It is the rust of the rust belt, the grind of locked gears, the language of muddled, mixed-up fears.

Poetry uses the same devices as it always did. As it always will. Like water, it flows. It seeks its own levels. It wears away stone. It rises to drown us. It carries our verbal arks, our cultural arks, our Noah’s arks, and it bears us, each and every one of us, into our dreams, out of our dreams, into our realities, into the worlds it creates for us, into the dreams it allows us to dream, into the realities of our everyday nightmares.

Poetry is the rediscovery of ourselves, our voices, our language. Poetry is what gives meaning to our lives, all of our lives. It is what makes us, even now, sit up, and listen, and learn, and live.