T.L. Morrisey

Showing posts with label On Poetry. Show all posts
Showing posts with label On Poetry. Show all posts

Sunday, November 26, 2023

Preface, The Green Archetypal Field of Poetry: on poetry, poets, and psyche

 




Preface

 

 

T

he Green Archetypal Field of Poetry: on poetry, poets, and psyche is a collection of essays and short statements on poetry and poetics. This book complements my previous book, A Poet’s Journey: on poetry and what it means to be a poet (2019) also published by Ekstasis Editions. I’ve spent many years in the solitary work of writing poems and thinking about poetry; this book summarizes, explains, and enlarges on that subject. The book is divided into three sections; they are: ideas about poetry and writing poetry; a discussion of several Canadian poets, including F.R. Scott, A.J.M. Smith, Louis Dudek, and the poets I knew from the early days at VĂ©hicule Art Gallery; and shamanism, psyche, or soul in poetry.

 

1          H.W. Garrod in his book, Poetry and the Criticism of Life (1931), writes that it was Seneca “who first said, what Ben Jonson and many others have said after him, that the critic of poetry must be himself a poet.” There is a tradition of poets writing about poetry; Louis Dudek’s writing is full of a contagious enthusiasm for poetry; Irving Layton wrote with bravado about the importance of poetry in Waiting for the Messiah (1985), and there are important statements on poetry in the prefaces of some of his books. Three other books of essays and commentaries on poetry need to be mentioned: co-edited by Louis Dudek and Michael Gnarowski, The Making of Modern Poetry in Canada (1967); An English Canadian Poetics (2009) edited by Robert Hogg; and On Poetry and Poets, Selected Essays of A.J.M. Smith (1977). I also recommend George Whalley’s extraordinary Poetic Process, an essay on poetics (1967).

 

2          In Canada we rarely celebrate our poets, I refer to poets of previous generations; even poets who died only five or ten years ago seem to have never existed judging by their absence from our cultural or daily life, or their being mentioned for their poetry, or their poetry being quoted. We don’t name bridges or airports after our poets, that’s reserved for dead politicians no matter how dubious their contribution to our national life. This collective amnesia does not augur well for our future; if we can't even remember a few dead poets who helped define what Canada means, then what kind of a country will we end up having?    

 

3          What are the perennial qualities of poetry? There is the dichotomy between two approaches to poetry, two types of poets, Apollonian and Dionysian, classical and romantic, formal and informal, cosmopolitan and nativist. No matter which group of poets one falls into one of the things that makes for great poetry is if the poet has found his or her authentic voice: has the poet written something that is true to their inner being and is insightful of the human condition; and the corollary of this: does the poem move us emotionally, spiritually, or intellectually? This is the type of poetry that interests me; these perennial qualities make for great poetry.

 

4          My approach to poetry has always been intuitive. Intuitive people know that intuition gives us knowing but without proof, while intellectual knowledge is substantive but often lacks the insight and originality of intuition. When intuition precedes intellectual understanding, as it does, then it is necessary to find evidence for ones intuitions. Most of my insights into poetry—for instance, and Im obviously not the first to say it, that poetry is the voice of the human soul—originated intuitively. In this book I am trying to substantiate my intuitive insights into poetry, this has helped me to better understand my thinking on poetry and, I hope, it is of interest to readers.

 

5          No real poet ever decided to be a poet, it doesn’t work that way; if it was a decision they probably didn’t last long writing poetry. I answered a call to do this work and now I ask, is there closure on this activity that has dominated my life? This book is closure for my writing about the meaning of poetry but, as for writing new poems, I don’t want to end up as some old poets do, and that is publishing perfectly written but meaningless poetry. I hope I will be long gone before that happens. Of course, there may still be a few poems to write, and a few odds and ends to write about poetry; there is no age for retirement for poets, there is just the slow act of disappearing.   

 

 

                                                                                                Stephen Morrissey

                                                                                                Montreal, Canada

                                                                                                16 November 2021


Morrissey, Stephen. The Green Archetypal Field of Poetry: on poetry, poets, and psyche. Ekstasis Editions, Victoria, 2022.

Monday, October 16, 2023

On a life of fearless writing

 


I've spent a lifetime writing: a diary I've kept everyday since January 1965, books, poetry, book reviews, criticism, and correspondence.  Why did I do so much writing? On one hand, I enjoy solitude and being creative. On the other hand, there were things that happened in my life that I understood better in the act of writing; writing helped me to understand something about life and expressing this in a poem was both to discover something new and to have a numinous experience.

    This writing I am talking about has to be fearless, the writer is going to a place that is marked with signs saying "No Trespassing", "Do Not Enter", and "Enter at Your Own Risk". The important things in life are not easy and they aren’t free, they are a lot of work. You may be afraid to write something down, or afraid to follow where your thinking is going, you may be inclined to censor your writing; just remember that no one else need ever read what you are writing, you can tear it up after you've written whatever you want to say, but you need to have courage and be fearless to do the writing. How could it be otherwise? Writing has to be a precise expression of what the soul has to say, what the soul perceives; this is more difficult than you might think.

    What I am saying will mean very little to most people, but this is not meant for most people, it is meant for poets. A poet wants to write an authentic poem, a poem that is authentic to what the poet wants to say, to be true to the poet's inner being, and this requires years of writing and rewriting poems. All of a poet's work can be seen as one long poem, it is the poem of one's life, continuous and unbroken. You don't just sit down one day and write something you call a poem and think that makes you a poet, there is a lot more to it than this. 

    Writing poetry is not an obsession or even a compulsion, it is that there is no alternative but to do the writing that presents itself to you; it is what one does and to do anything else is to deny the Call to do this work; if you deny the Call you have betrayed your life, betrayed your mission in life. Not even God is as important as your soul, you can live very nicely without God but if you betray your soul you will have no life at all, just confusion and denial. Don't worry, God will forgive you for not believing in Him, He doesn't need your belief, He doesn't even need you. To see life, the particulars of life, and to express them, is to communicate things of the soul and poetry is the voice of the soul. Writing is always a movement in the direction of wholeness and understanding, of creativity, of making something new. It is a triumph of formulating and expressing in an exact way the thing you want to write, it is the achievement of wholeness over division. So, at the basis of writing is finding wholeness, truth, and Oneness with life. That's how important writing is to a poet and why poets need to be fearless when writing poems.

Monday, May 16, 2022

Zoom book launch for Ekstasis Editions books




Here is the text I read at the Zoom online book launch for several of this years new Ekstasis Editions books, including my own The Green Archetypal Field of Poetry, on poetry, poets, and psyche. This event was online on Sunday, 15 May 2022 at 2 p.m.

----------------------

Book Launch, Zoom, 15 May 2022, 2 p.m.

Place in Poetry

Thank you to Richard Olafson for publishing these books that are being launched today, and thank you to Endre Farkas and Carolyn-Marie Souaid for organizing this book launch.

This book, The Green Archetypal Fields of Poetry, on poetry, poets, and psyche isn't poetry so maybe I should just say a few words to introduce the book.

This is my second book with Ekstasis Editions on poetics and memoir, on becoming a poet. The first book was  A Poet's Journey: On Poetry and what it Means to be a Poet. Thank you Richard, I really appreciate your work for poetry.

The background to the book, what created it, its reason for having been written, is that we live in a place, a city or a community, and this is a commitment to a specific geographical location, it is also a spiritual location. For me, this location, this place, is Montreal. In fact, the whole book refers to Montreal. Montreal is my psychic centre.

But think of place in the work of Charles Olson, it's Gloucester; or William Carlos Williams, it's Paterson; or Raymond Souster, it's Toronto; and for Louis Dudek and John Glassco, it's Montreal.

Montreal is where modern English Canadian poetry was born. If you were a poet in Canada you wanted to live, even for a short time, in Montreal. PK Page, Phyllis Webb, and many others lived here for a while, and this is the birth place in the 1920s of the Montreal Group of Poets at McGill University; they included FR Scott, AJM Smith, and John Glassco; also in Montreal were others, Louis Dudek, Irving Layton, and AM Klein.

This is where we came from and we haven't left.

I also wrote about the Vehicule Poets, "Starting Out from Vehicule Art Gallery", a history of our early days as poets, the Sunday afternoon readings, and that essay is in the book. Of course, the Vehicule Poets are in the line, the lineage, of the Montreal Group and other groups of poets that started here. That is our canonical lineage because all poetry is a part of a canon and a lineage of poets and poetry, however poetry changes it is always in the context of a lineage.

There is also our ancestral heritage in Montreal. For me, personally, my family have lived and worked here since 1840; not as long as my Quebecois and Quebecoise friends, and certainly not as long as the Indigenous people, but still a long time, and I have written about this as well, for instance the Morrissey Family History website.

Poets aren't nomads and we're not from nowhere. We're from a specific place, but this specificity of place is being lost in the economic and political globalism of the world, in every city you visit the condos are all the same, the stores and music we hear is the same, the politics is divided, and what is specific and local is being lost.

More specifically, my psychic centre, what made me the person I am today, is my family history but this is located and symbolized in my grandmother`s home on Girouard Avenue in Montreal`s West End. No one had money but family kept us together.

So place works on a number of different levels, it works as a geographical place, but it's also an ancestral and spiritual place, it's what formed us as people, it's the the birth of psyche.

That's how I became a poet, it began here in the City of Montreal.

Montreal is our home as poets, it's our centre as poets. 

Here is a short excerpt from The Green Archetypal Field of Poetry:

We are increasingly living in a deracinated world, in a global community, but a global community is an abstraction, an invention of committees and legislation and driven for profit and by people’s personal ambition; it is an intellectual construct, it is not born organically, a process that may take hundreds of years of human migration, political and military strategies, layers of cultural change, and spiritual vision. There is also a spirit of place; spirit of place manifests in the natural world, but it also includes our ancestral memory and family history and stories. If we are not careful we will soon be living in Huxley's Brave New World or Orwell’s 1984 world of geographical regions and the repression of creative individuality, not places of vibrant specificity that are containers of soul. A geographical place is specific and local, it is not abstract but concrete; globalism is an abstract concept that has little or no connection to community or place. Abstraction denies the specificity of place; place emphasizes the diverse world of things. Poetry requires community; it requires the diversity of a specific place.

Thank you all for being so patient and listening to this.

 

Thursday, January 14, 2016

I'll take a "bad poem" over a "fake poem" any day...

Some thoughts on bad poems and fake poems:

Fake poems are contrived, pretending to be the real thing.

But a bad poem is just what it is, naive, a failed attempt by someone who is trying to write a poem, someone who is sincere.

A fake poem is a pretense that even deceives the author of the fake poem. They think they've created something, they've pulled the wool over our eyes and their own eyes. But it isn't a real poem they've written, it is a fake poem.

A bad poem lacks depth; a fake poem has depth but it's a lie, it's trying to fool the reader into believing it has depth. A fake poem will always be fake, contrived, pretentious. A bad poem is an effort that didn't work; a fake poem is a lie.

We all know a bad poem when we read it, but people don't want to admit that the Emperor has no clothes, they'll sit and admire the fake poem.

Monday, January 2, 2012

Wendell Berry on William Carlos Williams




Wendell Berrry's The Poetry of William Carlos Williams of Rutherford (Counterpoint Press, Berkeley, 2011) is both Berry's homage to WCW and a discussion of poetry using Williams' work as the place of reference. This is an honest, serious, and articulate discussion of the work and meaning of one of the three or four major American poets of the last century.

Here is a quotation from Wendell Berry's book:
Without such rootedness in locality, considerately adapted to local conditions, we get what we now have got: a country half destroyed, toxic, eroded, and in every way abused; a deluded people tricked out in gauds without traditions of any kind to give them character; a politics of expediency dictated by the wealthy; a disintegrating economy founded upon fantasy, fraud, and ecological ruin. Williams saw all of this, grieved over it, and accused rightly... (p. 176)

Monday, July 26, 2010

Note on Poetry: Soul



                                                                It strikes me that so many

                                                                people writing poetry,

                                                                who claim to be poets,

                                                                lack the one essential

                                                                for all poets: it is

                                                                to have a poet’s soul.















Tuesday, July 6, 2010

Ten Notes on Thomas D’Arcy McGee


Thomas D’Arcy McGee


1. Thomas D’Arcy McGee wasn’t a poet, like W.B Yeats, who was also involved in politics. Yeats was a distinguished poet and later, after Irish independence, he became a Senator in Ireland. McGee is a political thinker and activist who also wrote and published poems. Yeats: poet first; McGee: politician first. 

 2. Most of McGee’s poems have little interest for us today; if they do interest us, it is because they were written by Thomas D’Arcy McGee. 


Here I am visiting McGee's mausoleum at Cote des Neiges
Cemetery in Montreal. 


3. McGee makes several very contradictory changes in his life: he was a liberal in Ireland, then a very conservative and reactionary Roman Catholic in the United States, and then a liberal again in Canada. These are all opposing and difficult to reconcile positions. 

4. McGee pointed out that most Irish immigrants in the mid-19th Century did better in Canada than had they gone to the United States. My own family, like many others from Ireland, flourished in Canada. Canada has been a country of opportunities for us. 




5. Psychology, per se, had not yet been invented during McGee’s life. McGee’s psychology seems to have been dominated by the early death of his mother and the subsequent rejection of him by his stepmother. McGee had an unfortunate personal trait of attempting to ingratiate himself with those he felt were his superiors. Perhaps this was caused by his early home life. 

6. McGee was obviously a highly intelligent man—perhaps he was gifted—a man whose career before coming to Canada was distinguished by his writing, his work as an editor, and his political activism for Irish independence. He rose quickly in his career as a writer and orator for his political causes, he was more famous before coming to Canada than most of us realize. 




7. McGee’s assassination, by Patrick Whelan of the Fenian Brotherhood, helped to mythologize McGee’s life. 

 8. I doubt that most of McGee’s poetry has anything other than historical interest. Just compare him to other poets of approximately that time, compare him to Emile Nelligan, the Montreal-born poet. Nelligan’s poetry has depth and sophistication; for the most part, McGee’s poetry doesn’t. 




 

9. What is McGee's achievement? As a politician, he achieved what he worked towards, which is Canadian Confederation, but having achieved that he was also personally less and less popular with his constituency. 

10. Few things help to mythologize a life better than an untimely death; in this case McGee's assassination differentiates him from just about all of the other politicians at that time. The details of his death are that in April 1868, after speaking late into the night in the House of Commons, he returned to the humble rooming house where he lived in Ottawa, here he was murdered by Patrick Whelan. A few days later, over forty thousand people crowded Montreal streets as his funeral cortege passed. This was the beginning of his transformation from historical personage to mythological character. In this, he does what few poets, or politicians, achieve: he is remembered.

Saturday, July 3, 2010

Apple Tree on Belmore





My interest in trees as an archetype goes back at least to my first book, The Trees of Unknowing (Vehicule Press, 1978), and probably before. The obvious allusion in the title of my book is to The Cloud of Unknowing that I first read in the early-1970s. While in Mexico in 1984 I found a copy of The Cloud of Unknowing and read it again with great interest. Just a few months ago I returned to this book, and read it with even greater interest than the other two times. It is a part of the via negativa , with (curiously) some suggestions of Krishnamurti's philosophy.

Trees. Roots; earth. Branches; sky. Union. The mundane unites with the divine, and mundane, coming from mundo, world, earth, is the appropriate word. And then the discussion of the divine. What seems lacking in contemporary poetry is a discussion of the divine, of God, and our relationship with the Divine. It seems to be totally absent from the discussion of poetry by poets. No wonder the soul of the poet is never discussed, but without a poet's soul how can we have poetry?

These photographs (and many others that I have taken) of this apple tree in our backyard remind me of the many hours of pleasure I have had sitting looking out at this tree. In the evenings I can see neighbours' lights through the trees. Seeing these things is a pleasurable activity, it is a feeling of being in the country in the city, a feeling of calm and, oddly enough, of transcending time.

Sunday, May 30, 2010

Chronology and notes


August 1999: Aquarian Symbols described on shamanic journeys in Vancouver; I had read the Sabian Symbols several months before. September – October 2000: Astral journeys to visit CZ in Vancouver. Fall 2001: A Jungian event, a shamanic walk in the Plateau in Montreal; what a nightmare! I was exposed to a dark and negative atmosphere; everything went wrong; later, we ate in a restaurant and the food was cold, served on a cold plate; we returned to the car and it had a flat tire... dark, cold, hungry, flat tire... the others had a great time! Notes for a shamanic walk: begin with a question for which you want an answer. It might be something regarding a life decision or something spiritual, for instance. A shamanic walk is a kind of I Ching, a random response relying on a synchronistic or chance suggestion of insight. The walk gives meaning to what might otherwise seem random and meaningless--a walk in a city neighbourhood not regularly visited--or taken for granted. Let things that you see and experience on the walk speak to you. Be open, be conscious, to interactions with other people, or whatever else presents itself to you. Take, perhaps, forty-five minutes for the walk. Think about what happened during the walk, does it reflect back to you something about yourself and your present situation? The shamanic walk is a mirror of yourself, but it can also be a way to find answers to questions that are important to you. 16 November 2001: Don Evans lecture on Shamanism at the C.G. Jung Society of Montreal. I also read Josephine’s shamanic journeys: these did not precede the Aquarian Symbols, they followed them; it opened the door to shamanic journeying, they showed what could be seen on a journey and what can be seen indicates how it is done. The key to a journey is to have a question that gives the journey a focus, otherwise it can be quite pointless. Spring 2002: Tim Greene speaks to the Spiritual Science Fellowship conference in Montreal; a reading with Harley Monte who encourages forming a shaman centre, as he does in our yearly meetings, but without success. Spring 2003: Read Michael Harner on Shamanism; heard Wessleman lecture on his experiences and read his books; attended Harley Monte’s shaman workshop at the SSF conference. Note: Shamanism, is mankind's first expression of spirituality; there are common things in all shamanism: all link spirit and the world; they describe the seven directions of space: east, west, north and south, up, down, and within. 23.04.2003: Poem written while dreaming: Where does it end? In circles. When does it end? In your last breath. When does it end? In circles. Where does it end? In your last breath. 24.04.2003: Family history is a quest, requiring detective work, but it isn't my life journey: the quest was to find the ancestors, the spirits, and to list them in genealogical order, in a Tree of Family Life, to acquire information on them, their dates of birth, marriage, and death, to find anecdotes about their lives that bring them to life. When the veil between this world and the other world is at its thinnest, the ancestors will find some way in which to contact you, but it won't necessarily be the way you expect it to happen. The wounded become healers. Mundane experiences become a conduit to the spiritual dimension. At the bottom of all of this is the experience of the Divine.

Sunday, April 18, 2010

On Glen Sorestad's Poetry




Glen Sorestad, League of Canadian Poets AGM in Edmonton, 2007

Ten years ago, I invited Glen Sorestad to give a reading of his poems at the college where I teach. It was a large audience, well over a hundred students, and I remember that the students loved the poems that Glen read that afternoon. Later that day, Glen and I drove into Montreal and had lunch at an Irish bar-resto on McKay or Crescent below Ste. Catherine Street. I remember introducing Glen to our waiter and saying that Glen was a well-known poet, that he was also the Poet Laureate of the Province of Saskatchewan. A few minutes later the waiter returned with a guest book for Glen to sign, I had no idea restaurants had guest books.

Once, someone wrote in a review of a reading I gave that I came across as “everyone’s favourite uncle,” not necessarily what I would like to have heard but perhaps accurate. The only other poet I’ve met who could also be described in a similar way is Glen Sorestad. I remember Margaret Laurence being described by the critic Robert Fulford as nondescript, perhaps looking like a housewife. Appearances are deceiving!

Over the years I’ve read many of Glen’s books as they’ve been published; two of his newer books are Road Apples, an autumn journey into America (Rubicon Press, 2009) and What We Miss (Thistledown Press, 2010). Unless I am mistaken, What We Miss is Glen’s first major publication since Blood & bone, ice & stone (Thistledown Press, 2005). In fact, as online-chapbook editor at Coracle Press, I published Glen’s Language of Horse in 2007 and some of the poems in this chapbook are republished in What We Miss.

Road Apples, an autumn journey into America is an impressive chapbook. It is part of a body of literature—the iconic and archetypal journey or road trip across a part of America—that moves from particular observations to general comments about American society. The archetype of the journey is present in many American writers, from Walt Whitman to John Steinbeck to Jack Kerouac. Sorestad’s American journey is across a landscape of ranches, highways, RV parks, and tourist attractions. Sorestad is the outsider, the observer, the bystander. This is America seen through Canadian eyes, that is, it is the perception of someone who is easily assumed to be a fellow American but whose perceptions are always informed by a consciousness that is uniquely Canadian. You could call us “Americanadians”! Americans, unlike Canadians, seem to know very little about the outside world. When telling a waitress in Sioux City, Iowa that he and his wife have just driven from southern Nebraska, she comments that this is lovely and where are they from? They reply they are from Saskatchewan… “And what part of southern Nebrasaka/ would that be in?” she asks. There’s no guest book to sign in this American restaurant, and I doubt the waitress would know what a Poet Laureate is…

………

        Glen Sorestad’s What We Miss is a truly inspired book of poems. These poems are deceptively simple, they return us to the basic experience of being a poet and writing poetry. This experience lies in the ability to see in the quotidian, the everyday, that which is marvelous and meaningful. In the first section, “Moving Towards the Light,” we read poems of everyday experiences, of going for daily walks and recording what is significant on these walks: it is seeing the first robin in spring; the presence of a red-winged blackbird; the warmth of the sun on one’s face; rain; geese; an old man and his dog; the sun coming through some clouds; a woman walking two dogs; a decapitated field mouse… All poets have had this experience: we place importance on observations that other people either ignore or aren’t aware of or think are too trivial to comment on. The poet gives these experiences significance and importance, he gives people a different way to perceive reality. As well, informing Sorestad’s poems is the recognition of our mortality. We know that when he writes of “walking towards the light” it is not only a kind of awakening, but it is also the light that lies beyond death. “Towards the Long Night,” the last poem in this section of What We Miss, finds us in November, the decline to winter has begun, and we note “The sharp sting of wind in our faces, /we bear reluctant light through the park.”

Sorestad’s love of language began when he was a child; he writes of this experience in “The Language of Horse”:

It was words like halter and hames,
bits and bridle, collar and reins,
words his uncle threw at him
as if they were self-evident—
this language so foreign to him.
It was a childhood epiphany:
each new landscape he encountered
from that point on would come with
its own language, its own lexicon
to be snapped or buckled into place,
for him to become a part of and in turn
for it to become a part of him.

Glen Sorestad is a poet who celebrates his early life, his family, moving between the city and the country, but it is in the country where he seems happiest, a happiness of being in a loving family and in close contact with nature. For instance, “Snow Tunnels” and “Christmas Oranges” are both poems of a happy childhood and of innocence. His poem, “Map of Canada,” returns us to an earlier time in Canadian history, he writes of a large map of the country on the classroom wall, but this map had a different quality to it, it also advertised the products of a chocolate company, and now, many years later, the names of different chocolate bars are forever associated to places in Canada, at least in Glen Sorestad’s consciousness! The final poem in the book, “Winter Walk,” has at least two layers of meaning; it is winter, but this is also a walk in the cemetery, and Sorestad is one of several pall bearers of a child’s coffin. This is a very moving poem, it reminds us of life’s transience and the fragility of human life. He writes movingly,

At last they set their box down at the site,
consigned the child to cold and dimming light.

The beauty of Glen Sorestad’s poetry lies, in part, in finely crafted epiphanous perceptions of nature, a love for family, and memories of the past; in these two books we see things through his eyes and know something of the way poets perceive reality.

I consider Glen Sorestad one of our finest Canadian poets. 

(The Language of Horse by Glen Sorestad can be found at http://www.coraclepress.com/the-chapbooks/language-of-horse-glen-sorestad/.)

Tuesday, March 16, 2010

A Visitor From the Future

Poster for poetry readings at Vehicule Art Gallery, and
showing interior of the gallery



One fall evening, back in the mid-1970s, at the old VĂ©hicule Art Gallery on Ste. Catherine Street West, I was scheduled to give a reading of my poems. It was dark and rainy outside as I waited for an audience so I could begin. I remember the arrival of a bearded man as he came up the stairs from the street outside. He asked if “Stephen Morrissey” was giving a poetry reading and I remember speaking with him. He had just arrived in Montreal, he said, on a train from New York City and he had seen my name advertising the reading in the newspaper, and he had a few hours between the arrival of the train and his departure from Dorval Airport that same evening on a flight to Ireland. He wanted to know if I had any poems about being Irish and when I answered that I didn’t, he turned and left. I remember being annoyed by him, and thinking, as well, that whatever was implied by writing “Irish poems” didn’t interest me. I remember that his brief appearance at the reading, before it even began, caused a stir, as others also gathered around him when he entered.

The memory of this stranger has stayed with me all of these years; indeed, I see his visit in a different light now that I have spent the last ten or more years researching my Irish family history and writing what might be called “Irish Poems,” such as “The Colours of the Irish Flag” and “The Rock, A Short History of the Irish in Montreal.” I now think of this stranger as a visitor from my future, someone who came to remind me of what I would one day be writing. In retrospect I see that what I was writing back in the mid-1960s, and on through the years to what I am writing now, is a single continuum, although I was not conscious of this back then. I think of this visitor from the future not as someone who came to change what I was writing, but as someone reminding me of my themes in poetry: poems of family, memory, the ancestors, grief, and the knowledge that underlying everything we do is this journey we are on—this journey between being born and dying—that it is in every instance holy and divine.

Sunday, February 28, 2010

Interview with Poetry Quebec, January 2010

View of Montreal from Pointe-à-Callière, museum, 2017




Here is the complete (unedited) text of my interview with Poetry Quebec from January 2010. 

 -------------------------- 

 Interview with Stephen Morrissey 


1. Are you a native Quebecer? If not, where are you originally from? Why did you come to Quebec? 

 I was born in Montreal in 1950. My family moved from Ireland to New Brunswick around 1837 and my great great grandfather, Lawrence Morrissey, moved to Montreal from New Brunswick a few years later. On my mother’s side, John Parker, my grandfather, moved here with his wife and young son around 1910 from Blackburn, England, and he worked as a fireman with the City of Montreal. I’ve researched and written my family’s history, and this can be found at www.morrisseyfamilyhistory.com. Some poems written out of this research are in Girouard Avenue (forthcoming fall 2009), my new book of poems. My paternal grandmother lived at 2226 Girouard Avenue in N.D.G. for about forty years and, for me, it represents a psychic center that I often visit in dreams. 

 2. When and how did you encounter your 1st Quebec poem? 

 When I was a student at Monklands High School in the mid-1960s, I studied North American Literature with Mr. Dewdney, who was a terrific teacher. This course was mostly, if not all, Canadian literature, and we read poets and some fiction writers (for instance, Stephen Leacock) from the 19th and 20th Centuries. I loved the writing we studied and the poems of Bliss Carman, Archibald Lampman, and Charles G.D. Roberts have stayed with me all this time. We read Earle Birney’s “David,” one of the greatest Canadian poems. There were also English Quebec poems in the course textbook, A Book of Canadian Poems, An Anthology for Secondary Schools (McClelland and Stewart, Toronto, 1963), which was edited by Carlyle King, a professor at the University of Saskatchewan, and of which I still have a copy. I always took for granted the importance of Canadian literature since we studied it in school; and there were always poets and writers living in our community. The first Quebec or Montreal poem that really made an impression on me, that really touched me deeply, was A.M. Klein’s “Heirloom.” Later, I wrote a poem of my own, influenced by Klein’s poem. I used his title, and included it in my first book, The Trees of Unknowing (Vehicule Press, 1978). I was very impressed when I saw Endre Farkas’s play on Klein, Haunted House, at the Segal Centre for the Performing Arts, in the winter of 2009. Farkas’s play portrayed Klein’s life and showed how important Klein was to the development of Canadian poetry. 


3. When and how did you first become interested in poetry? 

Even when I was young I knew of Irving Layton and Louis Dudek. I remember they had a public falling-out that was in the newspapers, in letters to the editor, in the early 1960s. Max Layton, Irving’s son, was a student at West Hill High School with my older brother. I used to walk along Somerled Avenue to Willingdon School where I was a student. I would pass an apartment building I had heard was owned by Irving Layton. Montreal poets were famous nationally. F.R. Scott was a law professor at McGill University, a constitutional lawyer, and one of the founders of the CCF. He was widely known for his successful 1959 Supreme Court defense of Frank Roncarelli against the Quebec government. The premier of Quebec, Maurice Duplessis, intervened to deny Roncarelli, a Jehovah’s Witness, his legal rights. Scott’s intervention saw the eventual reinstitution of Roncarelli’s civil rights. However, I believe poetry was F.R. Scott’s passion and it is primarily for his poetry that he is remembered. Are poets born or are they created from the experiences of their lives? I think, in my case, it’s a combination of both. I always loved to write, especially poetry, but perhaps I was also driven to write by the circumstances of my life. Had I been more extroverted I may not have become a poet; perhaps introverts naturally gravitate to solitary activities, like writing poetry. I began writing poems when I was around fourteen years old and it took over my life. I’d sit in school and daydream, I’d stare out the window, or I’d write a poem. In the evenings, when I was avoiding doing school homework, I wrote poems. I was the editor of my high school’s literary magazine, and I published some of my own poems in it, but anonymously. Two excellent English literature teachers at Monklands were Mr. Boswell and Mrs. Montin, both encouraged my interest in English literature. I remember attending summer school at nearby Montreal West High School for a failed math course—I sat at the back of the class and wrote poems—of course, I failed the course and never took math again, but I’m still writing poems. 


 4. What is your working definition of a poem? 

 Poetry is largely metaphor, but it is also concise language, language imbued with some quality of music, and language that communicates an emotion. Poetry usually builds on the work of earlier poets, so there is a tradition or a lineage to the kind of poetry one is writing. Poetry is much more open-ended today than ever before: we have concrete and visual poems, sound and performance poetry, poetry that is computer generated, and so on. The study of ethnopoetics has embraced poetry by indigenous people from around the world, this literature was formerly of interest mainly to anthropologists. Diversity has increased the definition of poetry and the varied field of poetic expression open to poets today. In general, what I perceive as a “real” poem makes me want to write poetry. It inspires me to write. However, no single definition of poetry will suit everybody. 


 5. Do you have a writing ritual? If so, provide details. 

 By ‘ritual’ I guess you mean some repetitive, perhaps obsessive and compulsive, task that has to be done before one can write. The tennis great, Rafael Nadal, has his obsessive rituals, for instance listening to a certain piece of music and having several showers before entering the court, lining up bottles of water beside where he’s sitting during a tennis match, and so on. I don’t have any ‘rituals’ like this, I just do the writing. 


6. What is your approach to writing of poems: inspiration driven, structural, social, thematic, other? 

 CZ, who is a poet and editor as well as my wife, often gives me titles for poems and I can usually direct my inspiration into whatever the title suggests to me; at other times, I’ll sit and write and later, with a lot of editing, I’ll find the poem hiding in what I’ve written. When I’m writing, I don’t know in advance where the writing will take me. I think of this writing as improvisation, on a title or a theme, on what these suggest to me, or on an emotion. Of course, the process of writing poetry is a lot more complicated than this but it gives a general idea of my approach to writing. 


7. Do you think that being a minority in Quebec (i.e. English-speaking) affects your writing? If so, how? 

 This question raises a lot of contentious issues. I feel that over the last thirty or forty years Quebec politics—the question of Quebec’s separation from Canada and the language issue in Quebec—has soured and made unpleasant the experience of living here for many people, including myself, in the English-speaking community. This situation is complicated and affects one’s daily life although I doubt it is a subject for much poetry written here. 


 8. Do you think that writing in English in Quebec is a political act? Why or why not? 

 English is one of the most used, most spoken, languages in the world, so when English is your mother tongue you don’t really think too much about writing in any other language or that writing in English is a political act. Politics—government and how best to govern the country—have always been of vital interest to me, as a social democrat and as someone who believes in the western liberal tradition. Politics are defined by where one lives and when; poetry is not defined by time and place. My calling in life has been to poetry and not to politics. 


9. Why do you write? 

 Writing, being creative, is a celebration and an act of affirmation. For me, this is an important aspect of writing poetry. We need to embrace life and not accept an attitude of denial that is so easy to fall into. The very act of writing affirms life, even if the content of the writing is negative or questions ultimate values. Some of my work deals with death, regret, and grief, all negative subjects; but for me, writing the poems I have written has also been to rise above personal experiences. To write poetry is to affirm being alive. 


10 Who is your audience? 

While a poet’s first reader is himself, there are also many others who read poetry. I give numerous readings in Montreal, and there are always people who speak to me after the reading. They thank me for a particular poem, they have questions or express interest in something mentioned in the poetry. I’ve read my work to audiences across Canada and in different parts of the United States. There are many people who are readers of poetry, although maybe not as many as those who read detective novels! When CZ and I were in New York City last year we read at Haven Art Gallery in the South Bronx. We spent a delightful hot summer evening meeting both audience members and other poets who read at that event. It was really quite exhilarating to meet so many people who value both poetry and poets. Later, we visited the New York Public Library where we found copies of all our books, available to readers there. Our books are also in major libraries across Canada. So, you see, the audience is there and it is a large one. I was one of the eighteen poets who gave readings for the Montreal Gazette’s online poetry reading series this summer, 2009; each poet read only one poem. What a varied group of poets! This type of experience was impossible before the Internet; now, anywhere in the world, people can see Montreal poets read their work. With the Internet we have an international audience that is beyond anything possible in the past. My website, www.stephenmorrissey.ca, also includes some of my poems, and it has at least sixty new visitors at the site every day from all parts of the world; again, this kind of exposure for poetry was unheard of just a few years ago. CZ and I co-founded www.coraclepress.com and publish online poetry chapbooks and, more recently, print medium books. The online chapbooks reach an enormous audience in all parts of the world. The opportunities for publishing have increased with the many literary sites and magazines. In terms of audience, I don’t think there’s a better time to be a poet than now. In the future readers will be able to purchase books, printed on demand; we are increasingly moving away from print medium to digital. I welcome these changes. 


11. Do you think there is an audience, outside of friends or other poets, for poetry? 

 Audience is there, at readings, online, or listening to literary programmes on the radio. I’ve read my work before audiences at conferences, universities, high schools and grade schools, coffee houses, church basements, and other places. There is also the more personal experience we have of audience, one day you meet someone reading a book of poetry, and they’re the last person you would expect to read poetry but there they are, carrying a book of poetry and reading it on the bus, or where they work. One of the best public reading experiences I’ve had was at the N.D.G. Food Depot over the course of several years. Here was a group of people who needed to visit the food bank to make ends meet. These audiences applauded after each poem, and were genuinely enthusiastic and appreciative of my reading. Many came up and talked to me after the readings. I was deeply touched by their welcoming and positive response. 


12. Does your day job impact on your writing? How? 

Writing requires time to write. A day job that gives you time to be by yourself is what poets need. If your day job takes up too much time, writing will be impossible. Poets also need time to revise their work, read what other poets or writers have written, and time to daydream. It is very difficult to write poetry if your day job demands too much of your time, your thinking, your being. I have been blessed by having a college teaching position that has allowed me to enjoy the work I have done to make money, but also the time that is needed to do my writing. 


13. How many drafts (beer too) do you usually go through before you are satisfied/finished with a poem? 

 As many drafts as it takes, but seemingly more drafts as I get older. A poem might take fifty drafts, or be publishable with the first or second draft, although, for me, this seldom happens. The editing process is laborious and takes up a lot of time. When CZ edits a poem for me it goes a lot faster, she is not only a brilliant poet but has many years of experience editing poetry, and this is a gift that is not found in many editors. 


14. Do you write with the intention of “growing a manuscript” or do you work on individual poems that are later collected into a book? 

My ambition has always been to write a thematically cohesive book. I remember, in high school, running home at lunch time and listening to the Beatles’ “Sergeant Pepper’s Lonely Hearts Club Band.” I believe this is one of the first concept or thematic albums. Then, there was also Frank Zappas’s parody of the Beatles’ album, and that was also fun. It was from the Beatles that I had the idea of a thematic book of poems, and I’ve followed this ever since. My new book, Girouard Avenue, is the most cohesive and thematic of all of the books I’ve written. It took many years to write Girouard Avenue, I must have started the writing in 1995, and then I’ve waited years to publish the book, my first since 1998. Girouard Avenue begins with a prologue, “Holy Well,” a memory of Ireland from where my family originated, but it is a mythical Ireland, a place of the unconscious mind, and then the poem also reflects on where we are today, in Montreal. The unconscious has always been important to my work, as it must be to any poet, for where do the poems come from but the unconscious, that place of dreams, mythology, and psychological and spiritual depth. There are four long poems in Girouard Avenue, the first two are poems of place, of different homes where we lived in Montreal. The first of these is “Girouard Avenue Flat” which celebrates my grandmother and includes family history. She lived for over forty years at 2226 Girouard Avenue, renting a large flat below Sherbrooke Street West in Montreal. This home was busy with the daily life of a large family, which included seven children. Many played musical instruments. Other family members also lived there, due to illness or old age. Even my parents and my brother and I lived on Girouard Avenue in the early 1950s, with my grandmother, my Aunt Mable, and my great aunt Essie, because of my father’s heart condition. Before that we had lived a few blocks away on Avonmore. This was my parents’ first home after they married in 1940, but a small 3 ½ room apartment wasn’t a good environment for a family of four people when one of them is seriously ill. After the war it was difficult to find a larger apartment to rent, so off we went to Girouard. By 1969, after my grandmother died, there was just my grandmother’s two very elderly sisters left living there and I talk about visiting them with my brother at Christmas. The next poem is “Hoolahan’s Flat, Oxford Avenue,” where we moved in 1954, after living at my grandmother’s for the previous two years. “Hoolahan’s Flat, Oxford Avenue” is a poem of the 1950s, of television, and family. In this poem I purposely avoided being overly confessional or emotional in favour of a kind of reporting on the times in which I lived, what they were like, in a fairly matter-of-fact way. I mention my first friend, Audrey Keyes, the girl next door, and over forty years later Audrey saw the poem online and contacted me, and we’ve become friends again, as though no time has intervened. These first two poems in the book are of places where I lived in Montreal, but they are also significant for other reasons. More happened in these two flats than just daily life. These homes were foundational to the development of who I am as a poet and as a person. Even as a child I felt there was a bravery and heroism to everyday life as it is lived by everyday people. There is a courage in average people that has always interested me. I’ve loved stories of family, of who did what and when. These family stories are framed by history. These accounts have an aura of historical reality; my poems about family are also poems of spirit, of courage, of dedication to family and everyone working hard. This is what I want remembered, so that these people aren’t forgotten, so that the ancestors are suitably remembered. “November” is the third long poem in Girouard Avenue. The month of November is the time when I have always been closest to the unconscious mind, to dreams, to Spirit, to what the spirits say to me. The days are growing shorter, we are moving relentlessly into winter, and the fabric between our material world and the other world is at its thinnest. Now I return to my father departing for Boston in 1956, where he died a few weeks later; but I also reflect on the importance of the railroad in Canada. Many members of my family worked for the Canadian Pacific Railroad. The railway was an important form of transportation in the past. In this poem there is the juxtaposition of the personal with the impersonal, but always memory of the people I am descended from and who I honour. But a poet is more than this: a poet affirms life and writes from a vision that reminds the reader there is more to life than mundane activity, there is epiphany, spirituality, aesthetics, and dignity even in the most humble people. The final poem in the book is “The Rock, Or a Short History of the Irish in Montreal” and uses my own family’s history in Montreal, from when they arrived here around 1844, to recall something of the history of the Irish in Montreal. The Irish were an enormous immigrant population here; people who mostly arrived with nothing, which is also the story of the Irish in other North American cities. Within several generations these Irish immigrants rose to become doctors and lawyers, politicians and leaders in government. The Irish have always believed in education and fighting to survive. There is the Black Rock, a memorial to the Irish who arrived in Montreal in 1847 from famine-ridden Ireland, only to die in fever sheds located near present-day Victoria Bridge. Here you can see the heroism I am referring to. Families came all this way from Ireland, so hopeful, so desirous of a new life, and then five thousand of them perished soon after arriving. It’s a tragic story but at least they opted for survival and a new life, rather than give up and die in Ireland. Having said this, perhaps there’s a balancing of tragedy and bravery that I find compelling. It is also my own Irish sensibility that causes me to perceive tragedy and melancholy in what I see around me, in the stories and lives of people. Even my father’s story is a combination of bravery and tragedy: he was a man of such intelligence that he rose from the working class to quite a prestigious executive position in the C.P.R., but he had rheumatic fever when he was a child and this eventually caused medical problems, scarring of his heart, that caused his early death. He didn’t give up, he lived as long as he could, he had a family, he did his best despite knowing that his life would not last as long as other people’s. Had my father lived for just another six months medical advances were achieved that could have extended his life for many more years. But that was not to be. His death when I was only six years old changed my life, and perhaps it made a poet out of me. The last poem, the epilogue, is “The Colours of the Irish Flag,” which celebrates marriage, family, and love. But it is also a poem about being strong, not being defeated without a fight for one’s survival, or the survival of what one believes in. You don’t just roll over and give up, you fight, you struggle, you go the distance, you don’t be a coward, you be a man or a woman. We’ll have no cowards here. You can see that I feel very strongly about all of this. 


15. What is the toughest part of writing for you? 

Because every poet is different, what is difficult for one poet may be simple, or come easily, to another. I’m sorry I can’t be more specific. Writing is a lot of work and requires dedicating your life to this art. What is tough changes with time. Consider poetry all hard work; it’s all tough. 


16. What is your idea of a muse? 

 A muse is what Sharon Stone portrays in the film The Muse. A muse brings a man to life, and my life since meeting CZ has been transformed by her. The feminine animates the empty or damaged shell that is the condition of some men or women. A muse inspires creativity. There is always a price to be paid for having a muse; it’s not something to be trivialized, the muse needs to receive presents for her work, and not cheap baubles, as Sharon Stone‘s character made clear in this film. There is no free ride in this life. Creativity is a lot of work with a few moments of rest, but worth every minute of the journey. You can always rest when you’re dead, because living is to embrace life and accept the challenges of inspiration more fully, more consciously. The idea of a muse is no simple topic, and you don’t have to be a poet to be moved by a muse. 


17. Do you have a favourite time and place to write? 

I’ll write just about anywhere and at any time. I’ve written poems during classes when I was a student and I’ve written while classes of my students are writing a test when I was the teacher. I’ve written during other people’s readings and while lying in bed with the only light being from a flashlight. I’ve written sitting on a lawn chair balanced on a rock in the middle of a river. I’ve written sitting on a beach in both Vancouver and Mexico. I’ve written during snowstorms and heat waves. I’ve written in hospital cafeterias and waiting rooms. I’ve gotten up in the middle of the night and written down a poem that came to me in my sleep, or that I was writing in my mind while still awake in the dark. I’ve spent innumerable hours sitting at desks writing poems. This isn’t just my experience but probably the experience of many poets. 


18. Do you like to travel? Is travel important to your writing? Explain. 

I can’t say that I like to travel, although I’ve done my fair share of traveling. I enjoy travel on business, for a conference, or to visit relatives or friends, but being a tourist for its own sake doesn’t interest me. I agree with Thoreau’s sentiment when he said, “I am well traveled in Concord.” 


19. Do you have a favourite Quebec poet? If yes who and why? My favourite Quebec poet is Louis Dudek. I don’t think his work is dated at all, it’s contemporary and significant. One day more people will hopefully realize how accomplished and important a poet Dudek really was. Doug Jones is a gifted poet and John Glassco, who is mostly known for his memoir, is also a very good poet. Artie Gold is a terrific poet who was very talented and creative. Of course, I always enjoy reading what friends are writing, such as Carolyn Zonailo, Sharon H. Nelson, Carolyn-Marie Souaid, and others who are my contemporaries. For many years I’ve liked Deborah Eibel’s original voice in poetry. Ian Ferrier is a wonderful spoken-word poet. I meet and hear interesting new Montreal poets, talented younger voices, at readings that I give or attend. It is with great sadness that Montreal’s poetry community lost the poet and painter Sonja Skarstedt who died this summer, 2009. Emile Nelligan, St-Denys Garneau, and Anne HĂ©bert are three poets I teach in translation, and I continue to enjoy their work very much. All of these poets stand out for me as exceptional. 


20. Do you write about Quebec? If so, how and why? If not, why not? 

Some poets write from a specific place that they are identified with, but they always transform the specific into the universal. So, Charles Olson’s Glouester and William Carlos William’s Paterson are places that are identified with these poets but are also places that have been transformed into an archetypal geography that represents the human condition in general. That’s why I named my selected poems Mapping the Soul: Selected Poems 1978-1998 (Muses Company, Winnipeg, 1998). In my writing I am not only interested in a geographical location—for instance, Montreal—but in the manifestation of the soul in this place, in the expression of the landscape of the unconscious mind, this is what interests me. I won’t always write about Montreal, but in the writing I have done that refers to this city, and the work I am doing now, I am attempting to transform the city into something more than a specific place, but always retaining the specificity of the place.

Tuesday, February 23, 2010

Whatever Else Poetry May Be




Here is the text of an article first published in January 2010 by Poetry Quebec.
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Whatever Else Poetry May Be

By Stephen Morrissey

1.

When I was young, I remember seeing a play on television that has stayed with me to the present; in particular, there was one scene in the play that I have never forgotten. This scene was of an elderly man sitting in a rocking chair on a porch while inside the house, behind the man, a woman was being beaten or raped. The man knew what was going on and feigned deafness, feigned not knowing what was happening only feet away. In fact, and equally disturbing to me, he seemed to find some twisted satisfaction in what was happening. As a child I found this scene to be both frightening and upsetting. To allow another person to suffer when it is in one’s ability to help that person seemed to me a terrible deed. I was disturbed by this man’s behaviour, but what also shocked me, even as a child, is that when I thought about the play later, I realized that I could do as this man did: I knew that there was in me the capacity to allow something terrible to be committed against someone else and to do nothing about it.


2.

Once, years ago, I wrote a poem in which the first line was “An honest word was never said,” about living in a home in which silence was the norm. I know what it is like living in a house where silence rules, where “an honest word is never said.” I know a dark side to life and that “evil,” or whatever word one chooses to use, can exist even in the comfortable homes of apparently good people. We all have a shadow archetype in our psychology and we ignore the consequences of this at the expense of our soul. As poets, we speak our own vision, our own narrative, in our own voice. Writing about the shadow is not something to be afraid of, but one must act with courage and strength. I have not written many political poems, but I have spent a lifetime as a witness to what I have observed in life.


3.

What I believe is this: whatever else poetry may be, it is a breaking of the silence that surrounds evil. This silence perpetuates evil. I believe that all artists are moralists, that we live in a moral universe, and that art requires a moral response if it is to have meaning. I believe there is one constant that gives us our ability to make moral judgments: it is to be conscious human beings. As such, it is not beyond the ability of average people to understand psychological complexity; it is not beyond poets to articulate a vision of life that can help heal the divisions between people. Our silence in the presence of evil isolates us and denies us the fulfillment of the promise of life. The very nature of being a poet is to write our poems and to be creative and life affirming, to be a witness for our existence.

Sunday, June 28, 2009

Re. Dk/ : Read the work

At the estate sale of the late Stephanie Dudek,
Vendome Avenue, 20 July 2020


The first issue of the new online periodical http://poetry-quebec.com/ is dedicated to the work of Louis Dudek. My article, "The First Person in Literature", on Louis, is available on the site. I add the following as a suggestion, a postscript, that we read a poet's writing, his body of work, and avoid those whose aim seems purely negative.

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Louis Dudek made an enormous contribution to literature in Canada as a poet, publisher, and critic. He helped many poets realize something of their creative potential by mentoring, publishing their work, and reviewing their books.

Robin Blaser describes Louis as being a “walking loneliness.” Even Louis’ friendship with Ezra Pound, for which he has been criticized for being overly naĂ¯ve in his support of Pound’s work, is the friendship of a someone who would find approaching Pound difficult. It is this criticism of Dudek’s relationship with Pound, who Pound referred to as Dk/, that I would like to discuss here.

People will dig up whatever they can to criticize someone else, or invent something, or reveal their personal grudges in their comments. When he met Pound, Dudek was young and in awe of the older poet, as many of us would be if we were in his situation. Another visitor of Pound’s at St. Elizabeth’s Hospital, where Pound was incarcerated after the war, was Charles Olson. It took Olson several years of dealing with Pound before he finally made his break with him. Olson and Pound had personalities that were larger than life; alternately, Louis was introverted and introspective.


Assuming that Pound needed to be “disowned”, then perhaps Dudek, like Olson, should have disowned Pound much earlier in his career than he did. Dudek rightly identified Pound’s Cantos as one of the greatest works of 20th Century literature; however, he never supported Pound’s political views.

Dudek went to Pound to offer his support as a younger poet to the older poet that he admired for his poetry, just as Olson approached Pound for the same reason. To find one’s own voice, as a poet, it is necessary to assimilate something of the work and vision of the poets who come before us and that we admire in our youth. Both Louis and Olson assimilated in their work what they learned from Pound, and both poets eventually found their own distinctive poetic voices. Pound’s poetry helps inform something of Dudek’s work, just as Pound’s poetry helps inform something of Olson’s work, but the majority of both Dudek’s and Olson’s body of work is original and beautiful, for instance Dudek’s
Atlantis and Olson’s masterpiece The Maximus Poems.

Dudek’s respect for Pound is that of an introverted person for the elder poet who had accomplished more in his writing career than just about any other poet in the 20th Century. However, Dudek was not without serious critical reflection on Pound: Louis confided to me that despite having taught Pound’s work for over thirty years he never convinced anyone to share his enthusiasm for Pound; as well, he accepted that Pound was "mentally ill", as others have diagnosed, but which in no way disqualifies Pound’s creative work. Louis would always direct his students to read Pound’s work, The Cantos, for themselves, to go to the source, and not get hung up on what others are saying.
Although I saw Louis only infrequently in the 1990s--at poetry readings at McGill and a group of us went to dinner at Ben's Restaurant after the readings with Louis--I was kept informed of how he was doing by Sonja Skarstedt, who did so much for Louis during that time. Sonja, who is a tireless worker for poetry, both writing her own work and publishing poets with Empyreal Press, also published Louis’ work in his final years.

I remember when Louis died in 2001, leaving the reception after the funeral, walking into the cold dark March evening, and feeling an incredible emptiness, knowing that an important person in Montreal, a city of poets, was Louis Dudek and that he was now no longer among us. I felt that a great man of letters had died.


What is the meaning of the poet’s life? Poetry demands everything from a person. It demands one’s time and one’s soul and being. The meaning of the poet’s life is his writing, and this means his body of work. The message, then, is this: pay your respect to an elder poet, like Louis Dudek, by reading their body of work. Avoid the writings of those who would destroy a poet's reputation and memory. These people don’t know what motivated the man, who he really was, or his future place in literature.