T.L. Morrisey

Showing posts with label poetry. Show all posts
Showing posts with label poetry. Show all posts

Wednesday, June 9, 2021

Bishop's University honours Noni Howard


Irving Layton, Carolyn Zonailo, and Noni Howard, at Layton`s home on Monkland Avenue, Montreal, 1997. Photo by Stephen Morrissey

    Bishop's University's blog has honoured one of their famous alumnus, Noni Howard. Many thanks to Jeremy Audet who initiated and completed this projected. Noni would be both honoured and flattered by this attention to her and her work as a poet.

https://blog.ubishops.ca/remembering-noni-howard/?fbclid=IwAR08fnosxpOnBDm8XtkhKow564VpIUuysKiM4g_-yhX_C8tLADgKJRvLXJM

Thursday, September 17, 2020

Poetry is the Soul's DNA



Poetry is the soul's DNA, the memory of the human race. Poetry, not prose, not history, not fiction or drama or short stories or religious texts, but poetry is the expression of the collective unconscious. This DNA is the container and memory of everything humanity has done or will do, the Akashic record of everything that has happened in the past and will happen in the future; it does not recognize divisions of time into past, present, and future. Poetry is the single collective entity, the body of work, the distinct expression of the soul's DNA. Each poem is a separate expression of some aspect of the soul, the archetypes, emotions, intellectual musings, shared by all people living, to be born, and those that have died. It is both an expression of the Anima Mundi, the spirit of the world, and a celebration of humanity. 

Wednesday, October 2, 2019

Poetry Is A Calling

 Calliope, the muse of epic poetry; detail from a Pompeii fresco


No one makes a conscious decision to be a poet—poetry is a calling, a metaphysical event— poetry calls you. To deny a calling is to step out of the current of life, it is to deny life and the direction in which life is sending you. To deny a calling is to betray your life, it's that fundamental. There are only a few times when you will have a calling in life, perhaps only once, and there aren't many people who have a calling, so to turn down what life has given you is to deny the basic integrity of one's life. Being a poet has always been the biggest event in my life; if you follow a calling you are affirming life at a very basic level; to be a poet is not a conscious decision, poetry calls you to be a poet.

Tuesday, September 17, 2019

A poets' body of work: how much is too much, how much is too little?




One of complaints made by critics about A.J.M. Smith is that his body of published work is too small for him to be considered an important poet; if a poet hasn't done the writing, they reasoned, then how can that poet be considered significant? At first this view seemed valid to me; however, I also felt that Smith had written some individual poems that are the work of genius, he was too good a poet to be dismissed on this one point. Indeed, except for A.M. Klein none of the members of the Montreal Group of poets have large bodies of published work; Smith was not a prolific poet but he published more poems than Leo Kennedy and about as many as John Glassco, both members of the Group. Consider the following citation:

      After a life of persistent devotion to literature, he has left enough poems to make a single small volume (less, certainly, than a hundred poems in all), a single volume of prose, a few pamphlets, and a prose translation of the poems of Poe.

This could be a description of A.J.M. Smith's literary writing (omitting the reference to Poe) and yet the citation is taken from Arthur Symons' ground breaking book on the French symbolists, The Symbolist Movement in Literature (1919), and it is Stéphane Mallarmé who is being referred to. Symons affirms Mallarmé's work; E.K. Brown is critical of Smith's work.

Some poets have small bodies of work, these include Elizabeth Bishop who published 101 poems, Stéphane Mallarmé who published less than 100 poems, Jay MacPherson, John Thompson (who published two books), Patrick Kavanaugh, and of course A.J.M. Smith who published 100 poems. Is the poet who publishes a small highly crafted body of work, each poem the result of many drafts, the product of considered editing, better or worse than the poet who publishes a lot including a few brilliant poems? I suspect that some poets need to write a lot in order to arrive at a few good poems; others need to write very little but do endless edits and revisions to arrive at a few good poems of their own. Ezra Pound said, regarding Walt Whitman, that when he was young he found a small number of Whitman's poems worth reading but now that he is older he can't find those few poems. Many would say the same thing about Pound's poetry but few would say it about Elizabeth Bishop's work.

Some poets are proud of not writing much and I suspect that this is sometimes a pretention on their part, a kind of snobbery found among both individuals and little in-groups of poets. I have known people like this. Perhaps these poets have higher standards than the poet who cranks it out, they would have us believe this. What are some of the reasons these poets don't write more than they do? Perhaps they are not very good poets; perhaps writing poetry was just a lot of talk and socializing; talent without hard work isn't worth much. Poetry is an art of inspiration and work, not what could or might have been.  

Poets who write "too much" are also open to criticism; it is difficult to say how much is "too much" but the number of books published by established Canadian poets may be more than most of us think. Here is a list of several important Canadian poets and the number of poetry books they published, but with a proviso, I am not saying that they all published too much, only that  the number of books poets publish varies widely. Irving Layton published 51 books; Al Purdy published 33 books; Dorothy Livesay published 25 books; Louis Dudek published 23 books; Phyllis Webb published 23 books; Earle Birney published 21 books; Margaret Avison published 11 books; P.K. Page published 14 books; and George Johnston published eight books. All of these poets have made a substantial contribution to Canadian literature.

When I was a university student in the early 1970s, I would visit the poetry section at Classic's Little Book Store on Ste. Catherine Street West here in Montreal. The store had expanded from one floor to two, and then to a third floor where the poetry books were displayed at the top of the stairs. I remember seeing Clayton Eshleman's books, one title in particular stood out, Indiana (Los Angeles: Black Sparrow Press, 1969), a hefty book of almost 200 pages. And I remember my first reaction to this book: wasn't it a bit presumptuous to publish such a lengthy tome? Who had that much to say? My ideal for poets at that time, but not my personal reality, was a small body of meticulously crafted work. Over time I changed my opinion about Eshleman, in fact I became a fan of Eshleman's work and, in May 1978, I invited him to Montreal to read at the college where I worked as well as at Vehicule Art Gallery where I organized readings with John McAuley. Unfortunately, this gesture on my part, of friendship and respect for Eshleman, backfired on me. I found him to be a difficult person, not very friendly, and I don't remember hearing from him again after he left Montreal. I think there was a misunderstanding as to whether he would be paid in Canadian or American money, a difference of a few dollars that I regret not having made up at my own expense. Let me just say that Eshleman is a highly talented and gifted poet and translator, his work is original and visionary.

Many poets are critical of self-publishing but it has a long history and is a valid option for many poets; Louis Dudek recommended a number of approaches to publishing that included self-publishing (Whitman's first book was self-published), setting up a literary press, and being published by a small literary press. I have been published by established presses, I have been published by presses just getting off the ground, and I have self-published one of my books. My work has always been guided by the central myth of my life, discovered when I was young, and that is the Garden Myth, the fall from innocence into experience. My nine published books follow the progression of my life as it fits the template of the Garden Myth. I am working on two manuscripts, by the end of my literary career I will have written a medium sized body of work of eleven or so books of poetry, maybe these two final books will be self-published online but at least I will have done the work and completed my life mission.

In itself publishing too much or too little is not a valid basis on which to critique someone's life work; at best, it may be a way to qualify one's statements about the work, perhaps as an addendum to other more serious criticism; at worst it is lazy criticism and does little to evaluate a poet's work. I agree with Louis Dudek and T.S. Eliot (whose body of published poems is fairly small), both said that the final critic or judge of a poet's work is time. It isn't how much or how little you publish, it's how good the work is that you publish; it's not possible to know what poetry will last and what poetry will be forgotten, that's determined by unknown variables in a future that is also unknown.

                                                            Stephen Morrissey
                                                            September 2019


Saturday, May 25, 2019

(Mostly) Anonymous in Inner Space




All of the ancestors have returned and are living quiet lives in Inner Space.  



Choirs will fall silent, money will be thrown into the streets, and everywhere people will wonder what this dream was all about.



I was not cut out for childhood, I was already living part-time in Inner Space.



How can poets write anything without going down the spiral staircase to the darkness below?



I needed so many years to accomplish so little.



I'm back living at the Yew Tree Inn; nothing has changed, there is a Yew tree outside my window and children playing by the old wishing well.



There were some people dressed in colourful outfits, meditating and praying in Inner Space; we threw them out.



I no longer care what poets have to say, not if it's just more of the same old avoidance of Inner Space.



None of this was invented by me. It is what I found in Inner Space.



I was absorbed into the universe by cosmic energy; there's no playing around in Inner Space.



And now I'm a broken wheel going nowhere.



It's not bleak here in Inner Space, it's just a habit of mind to say that life is meaningless.



I liked poets but when I arrived in Inner Space I found few had joined me there, they were too busy trying to make names for themselves.



Most poets have nothing I want or need, they are not crowbars prying open the unconscious mind. Poets need to be crowbars.

  

If a poet can't be a crowbar he can at least be a hammer. 



                                                                       

Thursday, July 19, 2018

Believe Nothing

When did I become a nihilist? I was born this way.


Inner Space is a hinterland of cosmic waste; here, everyone is either a nihilist, a poet, or both.


My defense is suited to one whose motto is "Believe nothing".


Poets used to be referred to as "ground breaking" or "visionary"; now they want to be referred to as "award winning poets", the visionaries are gone. 


I am well known in the territory of Inner Space.


About what am I incredulous? On most days, just about everything.


A whole new cohort of poets has arrived,  they are ambitious, self-conscious, and dedicated to self-promotion; in other words, younger versions of older poets.


The opposition of nihilists to all forms of censorship is famous in the history of Inner Space.


I am not the Pope's nose but I can still smell shit when it's all around me.


As we cross the green archetypal fields of poetry we reach the borders of Inner Space.


I have lived the nihilist's life: anonymous, introverted, and appalled.


Mister, in Inner Space we don't have room for anybody but poets and nihilists, so you'd better high tail it outta here before you're discovered.


Most religious and political beliefs offend my sense of nothingness.


A poet's apprenticeship can never be replaced with sitting in a classroom workshopping someone's poems.


Believing anything makes people stupid.




Photo taken at the Montreal Botanical Gardens, 2009



Tuesday, May 22, 2018

Poems are Reports from Inner Space

   Yew Tree Inn, 1 Beardwood, Blackburn, Lancs,
owned by my great great grandfather Thomas Parker, 1881
 


There is no consensus of intelligence anymore, but there is Inner Space.



The first experience we have of Inner Space: our dreams.


Of course, if we censor our reports from Inner Space we end up with poetry that lacks authenticity.


I come from a dark place—I know that it will always be dark—I have spent too long in Inner Space.


Poetry has its own archaeology: it's what we excavate in Inner Space.


Did you follow your vision? Did you hear the voice calling you from Inner Space?


We fear the unconscious; it is a portal to Inner Space.


It was not a part of my repertoire of emotions; I was trapped in Inner Space.


Poems are reports from Inner Space.


November is "Inner Space Month".


Artifacts and the detritus of Inner Space wash up on the shores of consciousness.


One day everything you said from Inner Space will be used against you.


All artists are nihilists; they destroy the old in the act of reporting from Inner Space.  


The poet's journey in Inner Space is the shaman's journey. 


I live at the inn of Inner Space, the inn on the road through a forest; few come this way, few visit the inn, the Yew Tree Inn.


Where we live, those outposts of Inner Space.


I am sending out probes into Inner Space.


Someone emerges, one born from the genetic debris of Inner Space.

                                                                                                            2015




First Published: Urban Graffitti, http://urbgraffiti.com/writing/poems-are-reports-from-inner-space-by-stephen-morrissey/#more-6185, Edmonton, November 2015.

NOTE: A year after this was published I posted it on this blog, today I see that it is no longer online where it was originally published at Urban Graffitti. This is what is seriously wrong with online publishing and digital archives, they are subject to change without the author's notice: they can be deleted, altered, rewritten, removed, gone... Mark McCawley published this essay in good faith that it would stay online; after his passing his web zine, Urban Graffitti, was eventually taken offline. Losing UG we lost all the graphics, short stories, essays, etc., that were online. If Mark had these archived at LAC then I stand corrected.  

SM

11/05/2018


Monday, April 2, 2018

On Dreams, Poetry, and the Soul





I always assumed that everyone had “big dreams” at some time in their life. Everyone dreams but most people don’t listen to their dreams, they forget them as soon as they wake, or if the dream is remembered it is either ignored or sloughed off. They don’t want to be disturbed by dreams, or by re-visioning their life, or by becoming more conscious, or by the discomfort of psychological insight. This is how poets think: they allow for the presence of dreams as a form of communication from the unconscious, and the dream is then listened to.
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God communicates to people in two ways: through angels and through our dreams. If you want to communicate with God, or receive a message from God, then be open to your dreams. Dreams coming from God are the “big dreams”, and we may have only a few of these during our whole life. Dreams have some interest for poets and artists, dreams are psychic collages juxtaposing images that one would probably never put together. They are of interest in an aesthetic sense, as a curiosity, and importantly for therapists as a door into the psyche of their client. Discussing a dream is a way—an entrance, a door—into the psyche, it is a catalyst for discussion. Surrealism as a movement grew out of Freud’s positioning of dream interpretation as an important part of therapeutic work. The Surrealists were more fascinated by the dream as an aesthetic event than by its therapeutic value. Dreams, then, as life changing events, can be an important aspect of how poets think; as well, dream imagery can be transformed into a poem.
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Two other minor examples of poetic thinking: when I returned to live in the neighbourhood where I grew up, I would regularly see people who I used to see in the streets when I was young. They were not older versions of themselves, they were the same people that I used to see, as though, over the intervening years, they had never changed. I no longer see these people, they seem to have departed, where they have gone to I don’t know, but I would often see them, just as they were so many years ago. A second example: I have always believed that when we think of someone we used to know, but have lost contact with them, and they suddenly come to mind, for no reason at all, at that same moment they are thinking of us. For example, sometimes we think of an old friend with whom we have lost contact and then, only a few seconds later, the phone rings and it is the person we have been thinking of. Synchronicity reminds us that there is some kind of cohesion and meaning in life if we can see it.
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It is the essence of the shamanic journey that what is perceived is not a product of the imagination but is “real”. The important thing is the experience in which our awareness and consciousness is not always subject to cause and effect. Dreams juxtapose images that are usually not associated with each other. In essence, the dream is a collage or a "cut-up" (see Brion Gysin). Dreams fascinate us when they open the door of archetypal association. A door, for instance, allows us to enter a room, but a "door" for William Blake is an image opening our awareness and our perception of the symbolical world of the psyche. Almost two hundred years later Jim Morrison resonated to Blake's perception and the music of The Doors followed, music that is shamanic and archetypal.
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Dreams, Tarot cards, Sabian Symbols, the Aquarian Symbols, archetypal images, paintings by Odilon Redon, Magritte, and others, photographs by Man Ray, all help open an entrance into the deeper levels of the psyche. At this deeper level we become conscious of people, we can explore events that were formerly left unconscious, and a narrative becomes available to the conscious mind. I would include fairy tales and mythology as ways to access the unconscious mind.
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Poetry deals with the soul and soul making. Just about any subject can be transformed into poetry, but a poet’s soul is needed for this transformation of the everyday into poetry. The poet is the soul's alchemist. Poetry is transformation. Dreams are another form of alchemy; they transform everyday reality into an expression of the psyche or the soul, and these dreams can sometimes give us access into our own souls.
                                                                                                     


Thursday, March 29, 2018

I'll be glad when I've written my last poem and I can put this behind me




I'll be glad when I've written my last poem and I can put this behind me

Stephen Morrissey



I've been writing poems since I was fifteen years old, over a half century of writing. Writing poems was never a choice or a decision, it was a calling. Where does the "call" come from? It comes from the soul.
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The "call" to poetry came to me in a dream that told me to write down what had happened in my life or my life would be forgotten; waking after the dream I knew that to forget meant to lose my inner being. It is not just writing poetry that was a part of the call, it was also writing a journal and I began page one of my journal on January 14th, 1965; a few months later I began writing poems. Writing my journal and writing poems was a gift to me from the unconscious mind, it began with the dream.
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First you write the single poem and then a lot of poems, and then you gather these poems into a book, and then you have several books and that is one's body of work. If this is your calling then what you are doing is fulfilling your destiny.
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My poetry is concerned with soul making and it is also soul making itself; soul making is concerned with realizing one's potential as a person, with expressing the deeper meaning of one's life.
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The unconscious mind has a proclivity to wholeness. Whether in dreams or day dreams or writing poems or other forms of artistic creativity, we are driven to wholeness. That is the basis of my writing, when I speak of soul making I am also referring to wholeness, life affirmation, and healthy-mindedness.
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I write poems because writing has been a calling for me and one ignores a calling at risk to one's integrity as a human being. You can ignore many things and not damage your inner being but you can't ignore a calling; ignoring a calling is like having a limb amputated; no, it's worse than that, it's like amputating one of one's own limbs.
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I've been fairly passive in life but that may be because I am also introverted. It may also be because I knew all along what I wanted to do in life, and that was to write poems. Whatever poems I've written have been the result of having to write them; indeed, I had no choice but to write. I have been driven to write, but what drove me? What drove me was the urgency of finding meaning and wholeness in my life, of affirming life.
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Writing poems is what I've done with my life. It wasn't my choice since writing poems was a calling. It came to me, not me to it, and if the writing ended this afternoon I wouldn't care. Now I welcome my final years. I've been along for the journey, not in the driver's seat. I've been an observer and not much of an organizer or initiator of events. But I'm getting old and need a rest. In truth, I'll be glad when I've written my last poem and I can put this behind me.


Monday, March 26, 2018

Some Notes on Poetry and Soul (edited and revised)

Many of C.G. Jung’s psychological concepts and related interests—for instance, shadow, archetype, symbolism, alchemy, animus and anima, mythology, the collective unconscious, and so on—are also interests of many poets. The major difference between poetry and psychology is that poetry is the voice of the human soul, while Jungian psychology tries to explain how the soul works; most other schools of psychology don't acknowledge the existence of the soul.

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Poetry and psychology are two very different disciplines. The Irish poet, Patrick Kavanaugh, writes in one of his poems, “He knew that posterity has no use/ For anything but the soul…” Kavanaugh’s poems resonate for us because we recognize in them, as we do in all great poetry and poets, someone who speaks to our inner being. We can tell if a poet is genuine or not, inflated or not, and if the poet’s work is an authentic expression of the soul. We resonate to the authentic expression of the inner being of a fellow human being. Great poetry is an expression of “where psyche is leading one.” This phrase, from one of James Hollis’s books, that we need to find “where psyche leads us,” is the quest for an authentic life, an expression of where soul will lead us if only we follow.

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C.G. Jung’s comments on the relationship of the collective unconscious and poetry in Modern Man in Search of a Soul are worth referring to in relation to poetry, they also help explain something of the importance of Patrick Kavanaugh’s poetry.

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Great poetry draws its strength from the life of mankind, and we completely miss its meaning if we try to derive it from personal factors. Whenever the collective unconscious becomes a living experience and is brought upon the conscious outlook of an age, this event is a creative act which is of importance to everyone living at that age. A work of art is produced that contains what may truthfully be called a message to generations of men. 

                                                                                           --C.G. Jung
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James Hillman’s “idea of psychopoesis” is also important; Hillman suggests that a poem is always at the heart of things. Depth psychology is referred to as soul making; however, poetry doesn't "make" the soul, it reveals the soul. One of the concerns of both poetry and depth psychology is the human soul: the intention of depth psychology is to unfold the complexity of a person’s life so that it can be better understood, and perhaps placed in a mythopoetic context; the poet’s intention, also to do with the soul, is to write poetry that is authentic to his or her soulful vision.


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Some poets are wounded healers; however, these wounds may also be the source of the poet’s creativity and, as such, something that he or she may not want to give up. Poetry isn’t therapy— poetry is a form of art—but as anyone who reads literature knows, poetry can have a healing and transformative quality.


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The intention of poet and psychologist is substantially different; the difference is that while poetry is an expression of the soul, psychology speaks about the soul if it mentions the soul at all. The two disciplines should not be conflated or confused; we need to remember that poetry is the oldest art form while psychology is about a hundred years old and, in some ways, it is still in its infancy. With this perspective in mind, we need to re-evaluate the importance of poetry and remember its relationship to soul.

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                                                          Edited and revised on 23 March 2018
                                                          Stephen Morrissey










Sunday, November 19, 2017

William Carlos Williams: Experiment in Autobiography

From last summer's reading: in I Wanted to Write a Poem, The Autobiography of the Works of a Poet (1958) William Carlos Williams discusses each of his many books with some additional commentary on his life. When he was sixteen or seventeen Williams had a cardiac event and during his convalescence he began to read and then write poetry. Towards the end of the book he writes: "Among the younger poets, I should like to pay tribute to Irving Layton, who seems to me the most accomplished writer of verse in Canada who has come to my attention in the past year." He also discusses his greatest work, Paterson, and complains about some negative reviews by Randall Jarrell and Marianne Moore... Poets have long memories. Do people still read Williams' fiction? Personally, it never interested me, but most fiction doesn't interest me.



Tuesday, October 24, 2017

Indigenous Poems and Stories from Quebec



Here is my review, published in The Malahat Review, issue 197, winter 2016:

Indigenous Poems and Stories from Quebec

Languages of Our Land, Indigenous Poems and Stories from Quebec,
Langues de Notre Terre, Poèmes et Récits Autochtones du Québec 
Susan Ouriou, ed., and Christelle Morelli, trans., 
Banff Centre
Banff, 2014


I
f you read Languages of Our Land / Langues de Notre Terre with any preconceptions about Indigenous writing, then you will be surprised by these twelve writers from Quebec; they are all unique and talented voices. All of these authors write in French and for the most part they live either north of or in the Quebec City region.
            I suspect that many readers of this book will be English-speaking. What might be interesting for them is to read the English translation and the French text together. Don’t just ignore the original text; even with thirty-year-old high-school French you can benefit from this reading. With no offense to Christelle Morelli, who translated this book into English, you will see the limitation of translation. There is an almost ineffable quality to a text in its original language that can elude even the best translator. For instance, here is the beginning of Mélina Vassiliou’s wonderful poem “Birthing/Writing.” In English the text is flat: “birthing / writing // writing / my future.” But in the original French you have the wonderful sound of the words, as Mélina Vassiliou wrote them; they have a vigour not found in the English translation. Here is the same passage in French: “progéniture / écriture // écriture / mon futur.” These are powerful words in French, and you can get the full force of the words by reading them out loud several times, “écriture / mon futur”—“écriture / mon futur.” It becomes mantra-like, an inspiring motto reminding poets that the profundity of our existence lies in communicating our vision, it is our present and our future.
            In “Roadblock 138–Innu Resistance,” the Innu poet Réal Junior Leblanc asks, “How can we / defend our heritage / and our children’s future / against the moneyed giants?” I used to live near the New York state border on Route 138, the highway that Leblanc refers to. It is mostly a secondary highway that runs its 1400-kilometre length slightly diagonally east and west through country and city across the province of Quebec. In some ways, this road is an asphalt soul of the province connecting, linking, joining people from north to south. I am reminded of the Mohawk blockade of the Mercier Bridge, on Route 138 as it enters Montreal, back in 1990, and the reaction of the majority of the population against this manifestation. Any answer for Leblanc’s question, “how can we defend our heritage?” is both difficult and complicated; however, Leblanc writes, “I weep / for all the rivers / they will divert / for all the forests / they will plunder / for all the lands / they will flood / for all the mountains / they will raze // To them, I will say always / from the depths of my soul / No.”
            It might be difficult to maintain a “No” when the force of modernity and so-called progress surround one. So much is political in Quebec: French, English, First Nations. We who live here know that our identity is in the language, or languages, one speaks; it is our endless conversation, our endless dance. Even though writing in French, Manon Nolin, in her poem “The Land of My Language,” is referring to her Innu-aimun—her Innu language:
           
                                    Roots of our ancestral lands
                                    a word, a language
                                    that of my ancestors
                                    bear my promised land
                                    The language of my cradle
                                    becomes my land
                                    and so the territory of my tongue
                                    remains my life’s Innu-aimun.


            If poetry is the voice of the human soul, as I believe it is, then these Indigenous writers are the voice of the soul of their community. As editor Susan Ouriou writes in her Introduction, they bring to us a “reinterpretation of history and a rediscovery of spirit.” There is so much of interest in Languages of Our Land / Langues de Notre Terre that I regret not being able to discuss each author in some detail. However, perhaps the poet Johanne Laframboise speaks for all of the writers in this book when she writes, “One cannot kill / poetry // it withstands all / for us // we owe it to ourselves / to be poets / in this century” (“Emergence”). “One cannot kill / poetry” is a statement of survival and transformation and a wonderful affirmation of the creative spirit. These writers bear witness to their vision and their community in this excellent anthology.

Thursday, October 19, 2017

Poetry as place, history, soul

I wrote these notes before a reading at the Visual Arts Center in Westmount, QC, on 17 October 2017:

Poets aren't nomads, we all come from somewhere; and this "somewhere" is our psychic center, our home, the place we identify with, the place where we have a history. Personally, place is very important to me—I think it is essential in poetry—and I identify with Montreal, the home of my family since we moved here 180 years ago. Everywhere I go in this city I find something that expresses my soul, my inner being, the place of my ancestors and my family. That is why I say I am a Montreal poet, for nowhere else I have been is home as much as Montreal is home. So, not only is poetry an expression of location but it is also a place of history, of what happened in the past, of names, places, dates, events; that is to say it is a place of psyche, of the soul.



Lane behind Girouard Avenue.



Lane behind Girouard Avenue.



Lane behind Girouard Avenue.




Looking towards Girouard Park, one street west of Girouard.



A few years ago when they renovated 2226 Girouard, my grandmother's home from 1925 to 1965, they didn't put in a new door (as seen above) that leads to the basement. 



Looking up at the back porch of my grandmother's flat on Girouard. 


Monday, September 4, 2017

The Shrouding by Leo Kennedy

I just finished reading Leo Kennedy's The Shrouding, originally published in 1933, this edition was re-published by Michael Gnarowski's Golden Dog Press in 1975. I am so impressed by Kennedy's work, I think he's brilliant and he's the real thing, a real poet. He always presented himself as a poet and I thought this rather specious when reading Patricia Morley's biography of Kennedy, but I can see the validity of it now. This one book is Kennedy's (almost entire) body of work, as Leon Edel writes in his Introduction, "...all writers in reality have only one book within them." This may be true, or not true, but we would still have liked a few more books by the same person. Kennedy is a formalist in his writing, there is rhythm and music in his poems, many of the poems are unfashionable as they rhyme, and the first poem in the book is a sonnet. Kennedy writes in his Introduction, "These poems were written when the world was more formal and poets thought a lot about scansion and almost as much about rhyme." I bought my copy of The Shrouding from Dundurn Press, delivered it cost $13.80, cheap! https://www.dundurn.com/books/Shrouding



Thursday, August 24, 2017

McGill Fortnightly Review

Mark McCawley, the editor of Urban Grafitti, was in favour of online/digital magazines, I was in favour (and still am) of both, but I prefer a hard copy, on paper. This was one of the few things about which Mark and I disagreed. Online periodicals can disappear when the editor discontinues the site/periodical, and what is digital can be revised or altered in the Orwellian future. Hard copies of periodicals, kept in archives, can be researched years from now and I have done this type of research. So, for instance, two of the Montreal Group of poets (Scott and Smith) founded The McGill Fortnightly Review and it was published from 1925 to 1927; a few years later they published The McGilliad. Even today these periodicals are fascinating reading. The full run of both periodicals is available at Special Collections at McGill University or online at https://blogs.library.mcgill.ca/…/mcgill-fortnightly-review/




Monday, August 21, 2017

Leo Kennedy, Montreal Poet

I've just read Patricia Morley's As Though Life Mattered, Leo Kennedy's Story (1994); Kennedy was one of the four poets that comprised the Montreal Group in the 1920s. The others were F.R. Scott, A.J.M. Smith, and A.M. Klein. Kennedy had one book in him, The Shrouding (1933); I've read some of the poems in this book and they are truly exceptional, had he written more and produced a larger body of work he might have been the best of the four poets. Instead, he wrote advertising copy (like Ron Everson), many book reviews, and some poems for children; however, the second or third book was never written. We can only judge a poet on what he or she produces, the marriages, poverty, fishing trips, drinking, this is all of interest but it isn't poetry.



Thursday, August 17, 2017

F.R. Scott, "The Dance is One"

I've just reread F.R. Scott's, The Dance is One (1973). Scott is not a great poet but he's also not a minor poet; as I wrote about Scott's colleague and friend, A.J.M. Smith, he is one of our better poets. Scott's importance lies not only in his body of creative work but also in what he did (he helped bring modernism in poetry to Canada in the 1920s), who he knew (Leon Edel, A.J.M. Smith, John Glassco, Leo Kennedy, Irving Layton, Leonard Cohen, Louis Dudek, and many others, for instance Pierre Eliot Trudeau), what he believed (for instance, an inclusive vision of Canada) and his career as a distinguished law professor at McGill University. 

Louis Dudek told me that Scott controlled every aspect of Sandra Djwa's biography, The Politics of the Imagination: A Life of F.R. Scott, that always intrigued me but I also feel ambivalent about it because Scott basically censored the book. If you read Professor Djwa's biography of P.K. Page you'll get the other half of the story about Scott's extramarital affairs that he didn't want in his official biography. I was also very impressed with Scott's book of translations St-Denys Garneau & Anne Hebert: Translations/Traductions (1962); additional translations by Scott are in The Dance is One.  

The title of The Dance is One is from his poem "Dancing" and is also the inscription on his and his wife's headstone in Mount Royal Cemetery. By the way, Allan Hustak's biography of Scott's father Canon Frederick G Scott, Faith Under Fire, shows the kind of extraordinary family F.R. came from; Canon Scott was an exceptional person as was his son Frank Scott.

Here is my main reservation regarding Frank Scott as a poet: writing poetry is not a sideline, maybe people can do two things well in life but not in poetry, poetry demands full-time commitment and Scott never gave it full-time commitment, he was also a human rights activist, a lawyer, a law professor, one of the founders of the CCF, and while some of the poetry he wrote is exceptional he also wrote satirical poetry, and other poems, that have a limited interest for readers. I know that Scott was charismatic and people liked him, some loved him, they all thought highly of him. But poets don't have to be nice people, was Robert Frost a nice person? No, but he was a great poet. Here is my main complaint about Frank Scott, he was attached to his social class while promoting social causes, he was making a name for himself as a lawyer and law professor, and while he was doing this he wasn't writing poetry, he was dividing his time and while poetry was important to him it didn't come absolutely first despite what he claimed. None of the Montreal Group of poets wrote large bodies of work except for A.M. Klein.  


Cover of Frank Scott's The Dance is One

Headstone for F.R. Scott and his wife Marian Dale Scott at Mount Royal Cemetery

Cover of Scott's translation of poems by Anne Hebert and St-Denys Garneau

Carolyn Zonailo at the Scotts' family grave site,
Mount Royal Cemetery, Montreal, mid-1990s


NOTE: This was up-dated and expanded on 28 July 2019; 02 August 2022.