"The Structure of a Flower: Stem" by Andrea Rexilius

Today’s fascination is a poem by Andrea Rexilius. I found it in her poetry chapbook, Afterworld, published by Above/ground Press in Spring 2020. You can purchase a copy online. I’m sharing the text as it appears in the chapbook itself.

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A title creates an expectation—it tells us what to expect from the poem. The title tells us that the poem will be about that structural part of a flower known as a stem. Notice that the poem is not analyzing the structure of a plant or a tree but of a flower—the flower is centered, the stem’s relationship to the flower is structural. This is what we are given from the outset.

And what we do know? We know the stem is the part which holds the flower-head aloft or connects the bloom to the ground, its source of nourishment. In some cases, the flower is also the vessel of fertilization which enables new flowers to be born.

But the poem does not begin with a flower or a stem or a stalk. The poem begins in a very specific moment—”the day the deer died”—and the poet’s first-person voice emerges in the space around this external death event which occurred in the world. The past tense of the poem begins with this pressure it puts on the present. We realize that the title is not going to play a descriptive role in this poem. And so we are left to wonder how this will work, and what the poet wants to subvert or re-imagine.

“I was alive in my house.” Period.

That period holds us back for a split second before the repetition creates a new sense of motion that pushes us forward, that qualifies what being alive in her house meant.

“I was alive in a watery field / of glaciers.” I love the use of repetition here, as if to thicken the onion layers, to both wrap and unwrap a globe around the speaker. The house changes to become a melting world, another grief, a silence which is someone liquid—and both coalesce in the speaker’s throat in this “realm of birchwood”, a surreal metaphor. The world inside the throat maps onto the outside world in a way that creates suspense.

The poet is describing a moment in the past and yet grappling with her presence in that moment. She will do this again. Several lines begin with “I was”. And there is a subtle and marvelous thing happening in my mind as I read the “I was alive” statements placed near the wildfires, the deer dying, the time before trees, the changing interior and exterior conditions; I am wondering what it means to be alive, or what it signifies to continue living in a circumstance where the words used to describe my condition, namely alive-ness, are not modified by surrounding circumstances.

The death of a deer becomes plural. The fires are no longer the work of imagination but the reality of a landscape. There is no border between being and having been.

And yet I am here, silent. I am reading a poem about stems which has become a poem about connections and borders which has become a condition involving water and silence in my throat. I am wondering what Andrea Rexilius wants from me as she continues this pattern of retracting and qualifying statements in a way that both undermines and develops them. It’s not a dialectic motion so much as seasonal one. It’s less systemic than loosely-plotted in a form of anticipated variance. I love the climate inside this poem, or the way that it’s motion creates a sense of climate rather than climax. But it is heavy.

It is heavier than the silence after a eulogy. It is hard to carry because, like many silences, it remains expectant. It wants words to fix, explain, and pour over. And all of this world-building or world-destroying happens in the first stanza.

How does Andrea give this poem such a strong sense of motion? Notice that there are three stanzas, that we are led to believe this will be a poem about stems, and that certain words & images are carried over from the previous stanza.

In the first stanza, we find “the realm of birchwood” in the her throat, and the stanza ends by qualifying this, by making it clear that the birchwood is on fire, and the fire is “lodged” in her “throat”, and it is making a hissing sound that fire makes which cannot be described as human. The outside world is drawn inside the poet’s throat into the space of speaking. We use our words to make sense. We use our voice to express the sense we make of an experience. We use our words to shout “Fire!” but the poet is not shouting Fire!—the poet is making the sound of wet wood burning, hissing.

Why do fires hiss? The sound comes from water being turned to vapor (or steam), and then being pushed out of the material under pressure. This pressure is “lodged", or living, in the speaker. It is a sound in lieu of words. It is also a form of silence, if we understand silence to be a space of unspoken things, or things we don’t discuss. But the hissing is important. Dead wood doesn’t hiss—it crackles. The hissing sound in the poet’s throat is the sound of living wood, or wood that holds water, burning. It is the sound of water leaving a living body.

The second stanza begins with an assertion: “There is no difference between the damsel and the savior.” I re-read that a few times for its blunt dismounting of saviors. The poet brings back the drought, this time as a “silence / resourced.” The line break after silence startled me a little; we already know that drought and silence are related, so when this word resourced appears, it thickens things. There is a tension inside the word resourced—in the idea of a source or origin being used again, in a motion that involves returning, and in the noun form of resource which is associated with mining and extraction industries.

The poet never mentions mining. She never says the phrase natural resource, and yet it insinuates itself somehow. There is the stem’s relationship to water—and the water centered in the poet’s body, in the speechless throat, in the life of the plant as well as the planet. There are no clear lines or boundaries to separate these sources of life from their resourcefulness or their absence.

And the third stanza returns with the same words, rubbing them harder, making small fires of the friction between their given meanings, the meanings acquired in previous stanzas, and how the poet expands them. The “damsel’s nightgown” is the night sky, the water is an ocean, the savior is what is “rooted.” The connection to the title is an opening, an extended metaphor that is modified in each stanza, and the closest we come to resolution is in the last line, which begins with an assertive “Only”, which feels insistent, and leaves us with a word, sanctum. This is an old Latin word whose meaning has thickened over time; it comes from the Latin, neuter of sanctus ‘holy’, from sancire ‘consecrate’.. It is a meaning-full world. It designates a sacred place, especially a shrine within a temple or church. It is also used to refer to a private place from which most people are excluded. It is a bounded word, a word that creates boundaries in its association with sacredness. But sanctum also refers to a refuge, a retreat, a safe place where one cannot be harmed.

What is the place of rest? We return to the flower parts—the root, the stem, the structure. The poet is not finished; an uncertainty is implicit in this Afterworld she is trying to imagine or to survive. I think we see a deep structural criticism in this poem as well as the book. I think Andrea Rexilius is trying to find boundaries, to look at parts, to discern responsibility and function when the borders of harm do not exist.

Eleven poetry writing prompts for pandemiacs

1.

From Venezuelan poet Natasha Tiniacos: "What is the body in the digital world...there is touching the screen of the computer to grasp the other one, the loved one, the missing one.... Is our online presence making us feel less or differently? Write about that.... Is a selfie autobiographical? Why don't you try to write a poem instead of taking a selfie, or take your selfie and make a translation in poetry? Ask yourself this: Is a selfie a projection of a person we want to be?"

2.

From Bob Hicoks note for Best American Poetry 2010: "....there's a bacteria that eats plutonium. This amazes me, but I've never recovered from either the pinwheel or the whirligig. How they spin. How I spin. How every atom spins." A self-portrait with a particular bacteria. Or a portrait of the self as a particular bacteria with details about that bacteria’s existential dilemmas.

3.

A secret word, a favorite. And then a poem which dances around this word without ever disclosing it so that formally, for example, any end rhymes would rhyme with the word you can’t write. The withheld word poem.

4.

I remember that weightless summer after 1989 spent wandering around Europe with feta-cheese sandwiches and Romanian-speaking parents. I remember the first time I realized I could choose whether to present myself as an American or a Romanian to strangers in Paris. Identity could be renounced or re-programmed at will, hence the kindness of strangers who agree to play along with the presentation.

A poem about a part of your identity that feels slippery, that lacks roots in belonging, and maybe set this in childhood or a moment when you realized this. For example, being a Braves fan when visiting family in Georgia. Poem from the innocence rather than the fury that came later, the fury of never being anyone, of always being insufficient or half.

5.

From D.H. Lawrence’s Women In Love: “And woman is the same as horses: two wills act in opposition inside her. With one will she wants to subject herself utterly. With the other she wants to bolt, and pitch her rider to perdition.”

An epistolary poem to Lawrence that flips the metaphor and makes him the horse. Ride that metaphor into the ground.

6.

From Dan Beach-Quick: “Two types of poems (among many others): those whose lines build one on top of another as if to build into a tower (Kafka: the Tower of Babel would have been allowed if one did not need to ascend it in order to build it), and those that in every line dig down (Thoreau: My head is an organ for burrowing). No poem simply flat in the page; there are dimensions, expansions, progressions.”

Pick a subject, anything, a local gas station, a bench at the park, a favorite yogurt, and write a poem about it, a sketch. Make two versions: one a tower and the other a tunnel. Then read other draft poems and see if they are moving in the wrong direction or dimension. Run a little dimensionality check on drafts.

7.

From C.D. Wright’s personal instructional on compound words: “Although I take a special pleasure in compounds, whether or not they have been duly authorized: silverback, deepstep, lovegreen, pothead, eyestring, closeburn, shirttail, boneman, wristwatch, no words please me so much as the one or two-syllable noun. It appears at its best left unaccompanied by an article. At its best, shed of adjective.

A poem titled after an unduly authorized compound word that you want to explore. You can pull a Celanian twist and hyphenate the word (see “breath-turn”) to thicken it’s resonance in a way that refuses to be unpacked, or you can unpack the created compound in the poem itself.

8.

The subject of a scientific case study is unique and therefore not replicable. The study must include enough detail to document observations that enable other researchers to draw conclusions. A poem in the form of a case study.

9.

Joan Didion’s essay on notebooks alternates a passage from her notebook with explanation of her original motives for noting it. In this sense, she annotates herself. Annotations consist of explanatory notes. To annotate one's self is a dialogue, or an intimacy, when part of a poem. A poem or lyric essay in two columns where the right margin annotates the left.

10.

A poem addressed to an exterminator.

11.

An ode to a goat that is not inhabited by anthropomorphism, or by the need to humanize the goat in order to value its existence. An ode to a goat that celebrates what is goat-ness.

"Apologia"

Originally published in a journal that I asked to remove it. A poem that I love. A poem that meant the world to me.

Apologia

At 22, I disappeared for a minute. 

I did not respond when you called me. 

I wanted the death Alabama didn't offer. 
I did not want the local D & C option. I refused
the twilight sedation, the succor of a specialist 
doing the deed for me. 

I have no excuse for what 
I needed: to be 
guilty.

After visiting a former lover in Manhattan, 
I entered the Liberty Clinic, swallowed the first pill,
its origins French as the famous
green statue.

I swilled Mountain Dew to swallow
the final pill on the train for Coney Island.

I say Coney when I mean 
destination, the termination of pregnancy, the train ending 
in a carnival, apart. 

The gulls witnessed
everything. 

I stood on the boardwalk, marveling, 
dumbstruck by dizziness as something left 
this body, its warmth flooding my jeans. 

My hands shook like toy airplanes.

No doula or doctor or nurse or friend intervened.

No expert stood between 
my breath and the sky,
my breath and the clouds, clotting,
my breath and the unwanted baby,

my life

and the blood
on my hands, the certain solace,

a choice
I made with myself.
I did it all. I did everything.

I wore the silver mermaid necklace for years,
a souvenir.

Melissa Febos on writing trauma

Earlier this week, Lidia Yuknavitch tweeted Melissa Febos’ essay, “The Heart-Work: Writing About Trauma As a Subversive Act”, and gave me a reason to focus on the gendered discourse around trauma and memoir. Febos sets a familiar scene:

At a recent writers conference, during a panel of literary magazine editors, a female audience member posed a question about the potential audience for her story of trauma survival. One of the male editors rolled his eyes and shrugged. “I mean, I’m not sure we need any more of those stories.” The other panelists nodded in consensus: Stories like hers belonged on Oprah’s talk show, not in the hallowed realm of literary prose. Everyone knows we don’t need another one of those. The genre of victimhood is already so crowded. So gauche.

As if anything could be more gauche than the male writers who compliment female-identifying writers by describing their prose as “muscular” or dropping comparisons to Hemingway. As if we haven’t spent decades parsing the traumatic boredom of the American male novelist, studying its specific cocktails and alcoholisms.

Febos wrote this essay in January 2017, prior to the release of her incredible memoir, Abandon Me (in which she does exactly what she urges female writers to do, namely, tell the story that will kill you if you keep it). As Febos points out:

That these topics of the body, the emotional interior, the domestic, the sexual, the relational are all undervalued in intellectual literary terms, and are all associated with the female spheres of being is not a coincidence. What I mean is, this bias against “personal writing” is a sexist mechanism, founded on the false binary between the emotional (female) and the intellectual (male), and intended to subordinate the former.

Shame is at its most effective when urging silence. And shame comes to mind when I think of George Sand, who adopted the male pseudonym at the suggestion of her younger male lover, Jules Sandeau. George Sand, who dressed as a man in order to see without being seen. To protect herself from the predatory gaze leveraged against females by custom. After her death, Ivan Turgenev said: “What a brave man she was, and what a good woman.” 

Febos ends her essay by sharpening the pencil and preparing it to speak. Like Dorothy Allison, she offers encouragement as antivenom to silence.

We are writing the history that we could not find in any other book. We are telling the stories that no one else can tell, and we are giving this proof of our survival to one another.

What I mean is, tell me about your navel. Tell me about your rape. Tell me about your mad love affair, how you forgot and then remembered yourself. Tell me about your hands, the things they have done and held and hit and let go of. Tell me about your drunk father and your sister who lost her mind. Give them whatever names you want.

Don’t tell me that the experiences of a vast majority of our planet’s human population are marginal, are not relevant, are not political. Don’t tell me that you think there’s not enough room for another story about sexual abuse, motherhood, or racism. The only way to make room is to drag all our stories into that room. That’s how it gets bigger.

You write it, and I will read it.

I need to hear this. And I’m heartened by this amazing episode of Brian Gesko’s Antibody Reading Series now available online. So we can all hear Lauren Van Den Berg, Melissa Febos, and Tracy O’Neill talk about writing, living—and writing.

Sun in strange places: A few notes on writing motherhood and consent

1.

We learn the world through body language. Toddlers absorb the physical gestures quickly, the socializations of averted eyes, pointed fingers, stiff smiles. Time is a character on the stage, an unspoken protagonist. Maybe time is also the narrator we write around.

2.

Here’s the thing: motherhood is the mantle of knowing your death will be devastating. Slow or sudden, there is no way to repair their world once you leave it. How many unkissed knees?

3.

From our mothers, we inherit lived minutiae. I learned how to fold shirts, make cobbler, clean the rim of a bathtub. Like Marguerite Duras, I inherited my mother's fear, her particular blend of worry, her relentless stoicism, her fear of germs, the need to disinfect. Also the "hysterical love" I pour on my children.

"We separate ourselves from people by writing," Duras observes. Our mothers represent a madness, a lunacy "that doesn't preclude love" in the child's role of witness. Growing into a mother whose fear is familiar.

4.

"I think motherhood makes you obscene," writes Duras. "A mother indulges all of her games." A mother, like her child, must survive the act of mothering.

5.

In Of Woman Born, Adrienne Rich articulates less gendered family roles for the future. She fleshes out a concept of community in which the child can be integrated into work, including a “new fatherhood” in which a man nurtures more. 

Seeing childcare as “enforced servitude”, Rich maintains that it can only be improved by acknowledging its value rather than debasing it. By elevating its status to something that even the high-status humans can do. 

Rich touches upon the solitary confinement of “full-time motherhood” and the “token nature of fatherhood” which gives a man rights and privileges over children toward whom he assumes only minimal responsibility. Her discussion on the “burden of emotional work” reveals the way rigid gender binaries prevent social change from happening--a nurturing father is seen to do “mother’s work”. And a mother's work is nothing.

Things have changed a little since Rich wrote this book, but only in the margins of heterosexual partnerships where this is made explicit, where this is a conscious effort.

6.

Borrowing from Barry Lopez's discussion of interior landscapes, I think Stories to Read Aloud to Your Fetus can be seen as an attempt to interiorize the landscape of expectancy in a world where female bodies have been rendered a form of public space.

7.

Then there’s the anger towards our mothers for looking to their husbands to fulfill their needs and making their own needs seem irresponsible or “emotional” . Examples of self-hatred include women who want sons, women who prefer male friends, women who can’t enjoy their bodies. We are steeped and socialized into this self-loathing because it is profitable. The way women hate themselves is a thriving market.

My obsession with cruelty. Susan Sontag, Simone Weil, and others. A religious impulse that flowered after having children. To know that love could be Kali, eating her children. Or Medea, killing them to protect them from the father's lack of love.

8.

Jacqueline Rose: “Motherhood is not knowledge or control. It may have to make non-stop decisions, but not according to some fetuses' logic of mastery.”

The mother’s right to life and experience is challenged by the cultural assumptions of what childhood should or should not include. The crime of exposure--of abandonment of a baby--is no longer limited to the infant but now extends into the entire developing life. There is no maternal instinct--there is the choice one makes to mother. There is the ongoing seesaw of it.

9.

In Beloved, Sethe kills her daughter out of love. Toni Morrison insisted on this. She insisted that it was love to kill a child in a world that conspired to kill her slowly, torturously, for entertainment.

10.

Elena Ferrante: “Men insert their thingy inside you and you become a box of flesh with a living doll inside.”

Was this the task of Freud’s hysterical patients--to exhibit all the fear and anxiety for a family who can then go on acting as if they are superior? And fine. Someone has to carry the terror and anxiety. Every family has its designated vessel.

11.

I need to write against the naturalistic fallacy that often undergirds patriarchal thinking. None of this is ordained by a god or by gravity—it is, like war, a choice humans make to normalize and accept certain patterns of behavior. It is also a choice that we must make to undo the damage.

A woman hides her body, hides her pain, hides her fear, because she is guilty. Because she asked for it. She is a mother. She is learning to live in the division we’ve established.

12.

There is no virtuousness in being a mother--there is merely a road one travels which changes the idea of destination, or destiny. As Jacqueline Rose observes: "it is the demand to be one thing only--love and goodness incarnate--that is intolerable for any mother and tears her mentally and physically to shreds."

13.

Obligatory childbearing and sacrifice is what Rose calls “the slave-owning version of motherhood,” an institution that has changed little over time. The decision not to mother is a basic question of consent--to have one’s body be used as a vessel. It is many other things as well, but it is never not this one: a question of consent.

14.

I love D.A. Powell for saying: “If the poet doesn’t risk absurdity, he’s not even in the game.”

Writing motherhood is this dance with an absurdity so astonishing one is tempted to call it God.

A reading of "Lust Is Grief"

First published in the beautiful Virga, with so much gratitude to editor Laura Page. I’m including the text so that everyone can hear it.


Lust Is Grief


"Lust is grief that has turned over in bed to look the other way."

Donald Hall

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Poems for broken things

I can’t get over Carl Phillips’ “Dirt Being Dirt”. Here it is in its entirety:

Dirt Being Dirt

The orchard was on fire, but that didn’t stop him from slowly walking
straight into it, shirtless, you can see where the flames have
foliaged—here, especially—his chest. Splashed by the moon,
it almost looks like the latest proof that, while decoration is hardly
ever necessary, it’s rarely meaningless: the tuxedo’s corsage,
fog when lit scatteredly, swift, from behind—swing of a torch, the lone
match, struck, then wind-shut…How far is instinct from a thing
like belief? Not far, apparently. At what point is believing so close
to knowing, that any difference between the two isn’t worth the fuss,
finally? A tamer of wolves tames no foxes, he used to say, as if avoiding
the question. But never meaning to. You broke it. Now wear it broken.

In a note, Phillips says: “I think this poem is circling the idea of refusing to change the self, even when it’s understood as deeply flawed, given that we have to believe in something…”

I love the way the poem circles around the point where belief and knowledge converge into something that feels essential. And I love the short syntax of the final line, the command whose tone is almost reassuring or encouraging rather than distant. I think that tone is the most difficult to capture—the tone of a voice complicit in human intimacy, in the brokenness and resolve of that.

How is staying whole part of coexisting with one’s ongoing brokenness? Why is the temptation for redemption such a strong narrative trope in poetics, and how much more do we risk by refusing it? I don’t have answers. But here are more poems about broken things….

What’s Broken” by Dorianne Laux

Broken Things” by GC Waldrep

Broken Things” by Sara Teasdale

I Will Keep Broken Things” by Alice Walker

“The God of Broken Things” by Yusef Komunyakaa

Ode to Broken Things” by Pablo Neruda

And then, as an adage, as a mantra: Carl Phillips’ “Gold Leaf”. One of my favorite poems to share with my teen son when he is dancing with despair. As one must in this world sometimes.

Mutilations

  1. Over 5,400 immigrant children have been separated from their families and placed in detention camps or foster care for the crime of crossing a border. And the sun continues to freckle my daughter’s nose, and loosen the shoulders of my son.

  2. A plaster Virgin Mary with her arms outstretched sits near a bird bath across the street. Every day I seek the poem in her gaze. Today I find nothing. No poem in any of this. I can’t find words unaccompanied by the knowledge of not doing enough.

  3. I sink into Zagakewski’s “Try to Praise the Mutilated World”.

    “You've seen the refugees going nowhere,
    you've heard the executioners sing joyfully.”

  4. “You must praise the mutilated world,” Zagajewski says. I praise the ordinary dignities, the bits of life I’ve been given to live—”the gentle light that strays and vanishes / and returns.”

  5. There is Matthew Zapruder: “I’m not sure I would say that poets have failed. For better and worse, we have been forced by horrifying and terrifying circumstance into feeling as if the only things that “matter” and are “worth writing about” have to do with generally agreed upon issues of importance. Of course we feel that way: just look at the world.”

  6. I look at the world.

  7. I look at the world in my head and how it differs from the world others experience.

  8. I study the mutilations. The intimately-mutilated include those moments when my son’s rage at the world unmelts entire glaciers, the color of unpoured concrete, the apple core on the nightstand, an aubade for the calm of last week and that long night in bed with Audre Lorde, the look in his eyes across the room and the swell of desire, the fact that the look is still a hinge, a door he knows is open, a crack in the cosmos he recognizes.

  9. A tear in the fabric of everything we know is re-cognizing of each other.

  10. Try to find the beloved in a gun show stocking up on ammo. This is the most difficult space.

  11. But there are other spaces as well. There is Shaindel Beers trying to help local pets find homes and bring comfort to those who are alone. There is Pidgeonholes, providing free online workshops for writers (and I’m so grateful to get to share one), and you won’t believe some of the generosity that is to come in that space. There are free online ebooks from Verso asking questions of the present moment. There are online literary happy hours with incredible readings. There is Reginald Dwayne Betts speaking directly into the silence of US prisons, where countless human beings are trapped in a vector where viruses thrive. There is unbelievable injustice alongside fear and desolation and hope. There is rumor and gossip and cruelty. There is humankind, for better or worse.

Sometimes I kiss my idols

Like this poem by Czeslaw Milosz, written in Warsaw, 1944. One of those poems that walks with me.

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And today I was fumbling through another project, needing a breath, a step back from it, and what better way to stroll than to copy Milosz’s stride? It’s one of my favorite ways to stretch into spaces I don’t know how to write. To try on a voice and see and what happens.

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And now back to the page….

The third day of nightmares with mom

We talk about how to love
the dead without killing them
again, and again in our
minds, with our mouths.

I swear we will love you
as you were, and not as we
made you in our wishes
for the average
accommodation, that
american sitcom mom.

We will love you without
erasing the unpopular
hysteria of your embrace

or the final foaming
followed by silence—
and those sirens
we couldn’t hear
across an ocean.

That nothing
did not spare us.