Category Archives: Aesthetics

Volunteers

This evening, a steady rain at last, one I hope continues for hours. It is too late to save my vegetable garden but will help trees, shrubs, flowers as they set seeds, birds as they migrate.

Earlier today, I harvested a few remaining veggies. I cut some zinnias for bouquets and watched as a newly-emerged monarch butterfly unfurled its antennae and proboscis and dried its new wings. As often happens in the late-summer weeks, I pondered what to do for the next year’s garden. A surprising thought took shape: letting the garden go fallow for a year. After all, the patch has been working hard for over two decades now–shouldn’t it get a break?

My thought process then admonished me about weeds. The majority of the weeds that would crop up in a fallow patch well-composted over the years will be non-native plants. Those are what mostly come up in our meadow, though we do have many natives as well. But the meadow isn’t rich soil like the garden is. True, I have nurtured some natives even in the vegetable garden. I grow three varieties of milkweed as well as native asters, rudbeckia, and goldenrod (not to mention the native vine poison ivy, despite my best efforts to eradicate it). The milkweed was, this year, much appreciated and eagerly consumed by monarch caterpillars. Still, if I do nothing in spring but let the patch go fallow, I’m likely to find it has been claimed by white clover, dandelion, purslane, Canadian thistle, mugwort, garlic mustard, Japanese knotweed, Amur honeysuckle, and other common weeds that originated in Europe, the Caucasus, or Asia.

Okay, but I’m a champion at weeding in the springtime. I could pull out many of the invaders just as they are getting started. What if, however, I allowed some sprouts to grow? The volunteers, as gardeners call them, that come up on their own after wintering as seeds in the ground or in the compost–I could let them stay wherever they popped up. In this way, the garden would design itself, instead of me being the designer. It would be a year of surprises! I like that idea. I love a good experiment…why not find out what my garden wants to do, after 25 years of me trying to tell it what to do?

Hasn’t yet taken its first flight!

I can make some good guesses as to what I might find: morning glories, zinnias, some variety of squash, tomatoes of mixed parentage, nicotiana, sunflowers. Basil, possibly; chives and cilantro and dill, almost certainly.

Anything else really would be surprising, but this year I had a cantaloupe volunteer, and its fruit was quite tasty. It gets below freezing here for months in winter, and I have never had lettuce volunteer; however, I haven’t let it go to seed, either. It might survive, as the radishes seem to do.

The more I mull it over, the more I like the idea. I like the experimental aspect of it, and the speculation and the surprise. It means that instead of preparing the soil in spring, all I’ll do is spread the compost out as usual–but not dig it in. I’ll water if the spring is dry, but mostly pay attention to the things that sprout and determine as early as possible whether those are edible or ornamental, or just weedy. The downside is that I’ll get all those marvelous seed catalogs and…will I be able to resist? Also, my spouse will complain. He likes a well-laid-out, well-delineated garden so he knows where he can step and where he shouldn’t, what to water, and what to pull out. He may also object initially to the aesthetics of an unplanned truck patch. But around mid-June, I will be admiring my volunteers. It will be beautiful.

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Always I find metaphors and analogies between the gardening process and the writing process. The way I put my recent chapbook (Strange Ladies) together was similar to the theory of an all-volunteer garden. I drafted those poems at different times over many years and let them sprout even though they did not seem to fit in with my other writing projects or plans. After awhile, I realized they made their own kind of peculiar and surprising design.

I recognize that experimentation is a big part of my writing process. I love just playing around with words and ideas; when I first started writing more purposefully, my poems were often a bit surreal and strange. Over the decades, I’ve experimented with craft, prompts, natural world imagery, poetic form, philosophical and speculative concepts, and memory. It’s hard for me to say where my style or genre of poetry fits. I experiment, but most of my poems are not “experimental.” Much of my work uses observations of the natural world as major image and motivation, but I am not quite a “nature poet.” It doesn’t really matter how or whether my poetry fits an identifiable description. I weed as I go along, and I let anything that looks interesting (or familiar) show me its stuff.

That’s a natural process that reflects the way I think, the way I experience the world, and the various ways I find to express myself to readers. [Crafting and revising–that’s less spontaneous, though it can have outcomes just as surprising.]

As with my garden idea…wait and see.

Run dry

I think I prefer the lunisolar calendar to the solstice/equinox method of dividing the year into seasons. The Babylonians used it, and if you have that human need to count stuff and divide it into categories for planting and harvesting, the lunisolar calendar makes as much sense and is aesthetically pleasing, too. According to the Chinese calendar, August 23rd marked the “limit of heat.” The heat, and our current drought, may continue well into September; but as the days shorten, at least the nights cool down. The heat gets slightly less oppressive and humid. This coming week (around September 8) marks the 白露 báilù period, when “white dew appears.” I did see dew on the grass this morning.

Well, dew on the weeds. Dew on the clover and crabgrass, because the drought has killed off most of our lawn, and the tall grasses in the meadow do not get dewy. Instead, they are bedecked with spiderwebs. The red-winged blackbirds that perched on the tall grasses in June and July? They took off a little after the swallows did.

The bats, robins, hummingbirds, finches are still in evidence. There’s a distinct late-summer mood in the air, though. It is Labor Day weekend. Summer’s drought has not ended, but the slower pace of the university summer schedule has. Crickets are creaking, the swallows have departed, afternoon shadows grow longer, and the students are back on campus. I am busy.

Meanwhile, three sets of friends have had their elderly, beloved canine companions die. Dry leaves fall from the tulip poplars. Each week, my mother seems to lose a few more words from her lexicon. The jays scream every day at 4 pm.

I have been feeling a bit run dry myself. Like a small stream that needs a thunderstorm or, better still, a few good wet days to replenish it. As in: not writing. Yet I have found Charles Simic’s 1994 The Unemployed Fortune-Teller: Essays and Memoirs quite inspiring, if “inspiring” in this case means nourishment for the mind and heart without actively producing anything in terms of output. The book is part of the University of Michigan’s wonderful, decades-long series Poets on Poetry.

Simic writes, “A poem is an invitation to a voyage.”

Oh, let me never get so busy I cannot go on such voyages!

Why so strange?

This collection did not begin as a collection. If anything, it originated in the poems that stuck out as not belonging anywhere, poems not quite abandoned (in fact, most of them had been published in journals over the decades) but not fitting in with my other work. Which is in itself an odd statement to make, since my “style” has ever been inconsistent; I try many styles and forms when composing poems: short, long, free verse, rhyming, metrical, prose poems, telegraphic, chatty, narrative, lyric, abstract, broken, experimental, et cetera. So what do I mean when I say these poems did not fit?

From the time I began writing poetry “seriously” (with authorial and craft intent), I developed themes, tropes, and images that I have never stopped employing; but sometimes one topic or lyric current would bob to the surface and occupy my thought-flow for days, weeks, or months on end. When that occurs, I may get a collection out of it. Sometimes several collections create a sort of arc or, in some cases, a thread of resonance that results in a longer collection. Or maybe there are stylistic choices that recur, and those poems seem connected.

Then there are those impulses that just show up for one poem and vanish for a long while. Persona poems. Feminist poems. Political poems. Rants. Love poems. Dreamy poems. Surreal pieces. And so on.

For Strange Ladies, I realized that during the past 45 years I’ve written enough oddly interesting straggler poems about/in the voices of/relating to female “characters” of a mythopoetic variety that they might form a coven. Or at very least, a neighborhood. The strangeness of these women comes from their position as outsiders, exiles, shamans, rebels, goddesses, myths, heroines. A chapbook manuscript materialized, and what surprises me most about this collection is that the poems I ended up choosing date all the way back to some of the first poems I ever got into print. At that time (circa 1981), indie-lit mags were photocopied, stapled affairs often using collages of copyright-free art for graphics. My nostalgia about that era led me to go for a retro look on the cover. And yes, I wrote one of these poems in 1979 while living in New York City…but others are as recent as 2019. A span of 40 years, and yet they seem to belong together in their differences.

Here’s what one of Moonstone Press’ anonymous poetry editorial committee members had to say:

“This chapbook is like a chorus of distinct personae over time and myth and family–Hagar, Icarus’s sister, the mother, the grandmother, the daughter, each poem a character sketch, engaging, memorable. I loved lines like: ‘Women shoulder everything’ and ‘gliding brought more joy/ than soaring.’ The poem ‘Witch’ is so tight and mysterious, like a dream. In ‘Heron Heroine,’ I loved this: ‘and she who balances stands often on one leg, /as what’s precarious for others grounds her, toes clawed deep/in mud.’ Themes such as sailing, water, bones are carried through in a nice variety of forms that never got boring or repetitive. The diction is so interesting, nice use of natural terms and details, words like ‘bittern,’ ’tilth’ and ‘binnacle.’ I think my favorite might be ‘I am a Cloud,’ with its powerful ending, ‘Attached to nothing, I dance the wind.’ I vote yes, enthusiastically.”

~

I hope other readers will find this little collection of poems as rewarding, and I’m thrilled to have it out in the world. Link to purchase: https://moonstone-arts-center.square.site/product/michael-ann-e-strange-ladies/370

Living with history

It’s complicated, history. It engages with things I love, such as art, in complex and often contradictory ways. How did a person with such fascist tendencies write such enduring, challenging work? How could such a misogynist womanizer create paintings of surpassing depth and beauty? Why was a person who was so concerned with the welfare of others so neglectful of his or her family?

Alex Ross, writing about classical music in The New Yorker‘s September 21 issue:

“The poietic* and the esthetic should have equal weight when we pick up the pieces of the past. On the one hand, we can be aware that Handel invested in the business of slavery; on the other, we can see a measure of justice when Morris Robinson sings his music in concert…there is no need to reach a final verdict–to judge each artist innocent or guilty. Living with history means living with history’s complexities, contradictions, and failings…Attempts to cleanse the canon of disreputable figures end up replicating the great-man theory in a negative register….Because all art is the product of our grandiose, predatory species, it reveals the worst in our natures as well as the best.”

People are complicated and contradictory. None is perfect. The worst in our natures can be compelling, even inspirational.

Even in history, where it’s famously said the victors write the verdicts, such verdicts can be overturned, the stories made new, retold from different perspectives, satirized. I love that Ross calls humans “grandiose and predatory” but notes our capacity for creating beauty nonetheless. Rings true in my experience, and sounds a lot like what poets do.

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*The terms were coined by semiotician Jean-Jacques Nattiez, with poietic referring to the productive process of art (its creation) and esthetic with the receptive process (its impact upon the listener-viewer-reader).

If you are curious, you can see and hear Morris Robinson singing the bass in Shostakovich’s 14th Symphony on YouTube. (I couldn’t find him singing Handel online).

No better place

In a time of grief and gravity and gratitude for some wonderfully-lived lives, I happen to find myself reading Mark Doty’s book What Is the Grass? Walt Whitman in My Life.

And I find this paragraph; and for now, I need add nothing more.

The dead are not lost, but in circulation; they are involved in the present, in active participation. Bits of them are streaming through your hand and mine, just as language is circulating through us. Lexicon and materiality forever move onward and outward in the continuous wheeling expansion this world is. This is no mere philosophical proposition on Whitman’s part, not an intellectual understanding but a felt actuality. We are alive forever in the endless circulation of matter. Nothing luckier, stranger, or more beautiful could ever happen. There is no better place.

@, &, etc.

Decades ago, when I worked in the graphics and typography industry, I became fascinated with ligatures * and “special characters” (which sounds like a euphemism of some kind). Some font designers seemed to share my interest and to design particularly elegant or amusing symbol characters and ligatures as options, though the classic ones have long since gone out of style.

The symbol ampersand supposedly evolved out of the Latin word et (as in et cetera), into “and per se and”–but now it simply means “and.”ampersand

fig2c

That character-ligature-symbol gets used frequently in logos, headlines, labels, cartoons. I like the over-the-top swash versions of ampersand just for fun, though I would not specify them in a design; they tend to be hard to read.

Several of the special characters find employment in legal documentation or academic writing, the only places you are likely to find  ‡, §, and ¶ . They’re quaintly antique, but useful. The symbol for “at,” however, was underused when I worked in the field in the 1970s and 80s. It seemed to be going the way of the §.

What a difference a world-wide web makes! Now, of course, @ is ubiquitous, instantly recognizable, and used in logos, brand names… etc.!

~

What we might notice here is that symbols change over time; status varies as social requirements vary, and what’s considered relevant or useful in one era or with one technology can fall into disuse or neglect depending upon the times. Do we regret their fall from grace? Perhaps for a generation or so, and then “they’re history.” If we value history, we geek around in scholarly or enthusiastic amateur ways, recovering past usages and the social norms of past eras. But we seldom insist upon a return to most of them. What endures overcomes the norms. I am curious as to what will endure.

Yes, this is another one of my analogies to the present moment.

~

@ 6 am
wren & sparrow chitt-errrr
etc.

(Just a lot of twitter noise.)

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*The etymology of the word is as follows (thank you Online Etymology Dictionary): c. 1400, “something used in tying or binding,” from Middle French ligature “a binding” (14c.), from Late Latin ligatura “a band,” from Latin ligatus, past participle of ligare “to bind” (from PIE root *leig- “to tie, bind”). In modern musical notation, “group of notes slurred together,” from 1590s; of letters joined in printing or writing from 1690s.

~

cf : The term ligature, when used in medicine, means a thread or cord that ties off a blood vessel. Now you know!

Respite, refuge

Last night, first time I heard the tree crickets’ din blossoming in darkness; cicadas’ daytime clatter began last week, and the lantern fly nymphs are in their last stage before morphing into winged tree-pests. The heat’s oppressive, which seems to suit the general mood. I have not been writing poems, but this morning wakened early to surrounding birdsong and felt a moment of beauty amidst the tension.

As usual, my garden has offered respite. I harvest beans in evening’s humid warmth, pulling pods from the resilient stems. I marvel at the squash blossoms–bright bells amid enormous green leaves–and gather cucumbers and zucchini, and wait for tomatoes to ripen as I tie up the vines heavy with green globes. The scent of lemon basil pervades dusk as the last fireflies start to wink. Yes, there are disappointments and bugs and there will be yet more weeding and work. It is, however, labor of the body for the nurture of the body. A body in the world.

~

Twenty-odd years ago, we planted an American beech and a stellata magnolia 15 feet apart in the yard. For years, the magnolia–an understory tree (more of a shrub)–grew taller than the beech. Beeches are slow growers in their early years, but it caught up. Now the magnolia flourishes happily under the spreading beech, and in the space between them there’s a mossy, shady refuge where I sometimes sit to escape the heat or the stress and worry of life. I’m not the only one who seeks the protective room beneath the spreading trees, as that’s where the snapping turtle buried her eggs, and there’s a sandy spot in the mosses where another creature has made a place to lie.

I sought the place last evening after watering the garden. Wandered there over the brittle grass and spent clover blossoms of our meadowy yard. Felt the things of the earth beneath my feet. Still a barefoot girl. Still in need, now and then, of refuge.

~

Oh yes–my book of poems, Barefoot Girls, is still available. It is a limited run, though. $8.95 from Prolific Press. Reading poetry: another type of refuge.

 

 

Monumental

Historical record is a palimpsest, erased in whole or in parts and reinterpreted, rewritten, revised, rebuilt, restructured, reconsidered, and–often–reviled. In the USA, we are once again evaluating our statuary monuments. Columbus. Juan de Oñate. Mayor Frank Rizzo. General Robert E. Lee. 

What a society considers beautiful, or of aesthetic value, usually differs little from what it considers to be of cultural value. Such judgment seems natural; but it frequently provides societal blinders because citizens want to avoid what’s ugly, brutal, and complicated. If it’s good, it must be beautiful; if it is beautiful, and has been around a long time, it must be a good symbol for our society.

One thing about a symbol is its simplicity–we think we know exactly what it stands for, and we can admire our own reflections about that shared idea. Except that human perspectives are annoyingly unique, and it turns out we cannot even agree about what a symbol represents, let alone what it means, and whether or not it should be interpreted in the context of the society that created the symbol or in light of the point of view of the person who now perceives it.

Monuments, though we think of them as commemorations or reminders, are intentionally raised up to become symbols or icons in a way at variance with the more common, individual headstones or grave markers. They are not art but society’s major markers. I learned about the difference a decade or so ago on a visit to the University of Pennsylvania Museum of Archaeology and Anthropology (Penn Museum). A tour group was walking through the Ancient Egyptian galleries, and one of the visitors asked the docent about how and when the artistic styles of the large sculptures changed.

“Anthropologists seldom refer to these objects as art, actually,” replied the docent. She went on to add that while they are beautiful and most people think of them as art, the monuments really were indicators of society–status, leadership, importance in the world of the time. While they seem lasting to us, because they’re large or carved of stone, they were created by craftsmen, not artists. No one cared who made them; they were there to tell the people living in the cities, towns, and countryside who was in power, whom to worship, and what the governing powers valued. Many statues were destroyed or vandalized once a nobleman was out of power. It didn’t matter that they were made of stone, or whether they were aesthetically beautiful or made by a renowned craftsman–the figurehead kings or gods were no longer important. They could safely be demolished.

250791, AL1152931

Granite sphinx of Ramses II, Penn Museum

Or re-used. Speaking of palimpsests, read about this sphinx at the Penn Museum’s gallery. The cartouches show definite signs of having been repurposed from a previous pharaoh. “The previous king’s name is entirely eradicated.”

~

If you suspect I am making an analogy to current events, you suspect correctly. It is human nature to want things to stay as one remembers them, and we tend to feel confused when change occurs rapidly. But renaming, erasure, and destruction of socially-sanctioned monuments has been going on for a long, long time. We should not be as surprised as news media seems to want us to be when monuments become controversial.

~

The Online Etymology Dictionary says this about the word monument:

late 13c., “a sepulchre,” from Old French monument “grave, tomb, monument,” and directly from Latin monumentum “a monument, memorial structure, statue; votive offering; tomb; memorial record,” literally “something that reminds,” a derivative of monere “to remind, bring to (one’s) recollection, tell (of),” from PIE *moneie- “to make think of, remind,” suffixed (causative) form of root *men- (1) “to think.” Meaning “any enduring evidence or example” is from 1520s; sense of “structure or edifice to commemorate a notable person, action, period, or event” is attested from c. 1600.

Monuments relate to thinking, to memory. We want our thoughts to endure–our society, our “own way of life”–to last forever, because we know we will not last forever.

Monuments have the disturbing quality of often belonging to only one group in a culture, however. The victors, or those who wish they had been victors. The victims, mourned. The powerful, because they have the means to build monuments. Monuments can fade from significance; the culture can change its point of view, making the old statues controversial or useless; new leaders can appear.

I am rethinking what I consider to be cultural and social monuments.

Here’s something I love to hear when my head and heart get too full of complicated histories and emotions: Sam Cooke’s “A Change Is Gonna Come,” sung by Otis Redding. *

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* [FYI from Wikipedia: “In 2007, the song was selected for preservation in the Library of Congress, with the National Recording Registry deeming the song “culturally, historically, or aesthetically important.”[2]]

Wish, will, motivation

Lately, I have been turning my mind to thoughts about what we human beings mean by “will” and how closely will coincides with, or basically means, consciousness. I think Kant defined the difference between wish and will by saying that the latter involves action–people wish for peace, but will leads them into war. Maybe I am perpetuating a too-simplified (or simply wrong) concept regarding Kant. I should look it up before posting. Anyway, consider:

Suppose I wish I could win $50 million in the lottery. I may wish to win as much as I like; but while buying three $1 tickets doesn’t increase likelihood of my winning by much, it is nonetheless an action that moves me from wishing to possibility. (Very small statistical possibility, but better than buying no ticket.)

Voting, for example, is an act. An act of will. Though I may wish to have had other choices on the ballot…

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“What can I know? What should I do? What may I hope?” (Critique of Pure Reason, 1781)

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I am much more familiar, though not intelligently conversant with, Kant’s writings on art and aesthetics. It does cheer me that he posits poetry as the “greatest” art because it expands the human mind through reflection, stimulates the imagination [not that I am at all biased about poetry, myself].

Much of Kant’s thinking about what is provocative, expressive, and beautiful in art seems logical on the page but does not quite feel true to my experiences of art, however; except that it does feel true that creating art is an act of willing, not wishing, and that art emerges from the will to express.

Is what philosophers call “will” the same as what psychologists call “motivation”?

~

How about this statement, which I hear frequently from students and which I readily admit to having uttered: “I wish I were more motivated.” Is that wishing to have the will, but lacking the will to have the will?

(No wonder learning English is so difficult.)

Perhaps needless to say, these past few days I have been feeling a lack of motivation.

astronomy clouds dark evening

Photo by Tomas Anunziata on Pexels.com

 

“Star light, star bright
first star I see tonight
wish I may, wish I might…”

 

 

 

Death & beauty

I may be misquoting Edvard Munch; but I think I once read a translation of his letters in which he said, “From my rotting body, flowers shall grow and I am in them and that is eternity.”azurea

There’s a famous line in Wallace Stevens’ poem “Sunday Morning” that reads, “Death is the mother of beauty.”

Simone Weil wrote, “The destruction of Troy. The fall of the petals from fruit trees in blossom. To know that what is most precious is not rooted in existence – that is beautiful.”

Many human cultures have, from all appearances, created beautiful rituals, art, cultural objects, music, literature in commemoration of the dead, or have believed that death is a necessary part of a cycle that would lead, again, to living beauty. What is it about human beings that inclines to such an impulse? Is it just fear? Or a desire to be remembered, or to remember the beloved?

Poe claimed that there was no subject more suitable for poetry than the death of a beautiful woman; but he was full of crap about that or, at any rate, too swayed by the culture in which he resided in his awkward and outsider way. Nonetheless, he puts forth the assertion that from death can come something that is itself beautiful: a work of art, a lyric, a poem. I do not disagree with him on that point.

virginia poe

Edgar Allan Poe’s sketch of his young wife Virginia

Certainly many poets end up writing about, with, or against death; raging or praising; querying, challenging, wondering, fearing, fighting, sometimes embracing or accepting. Do I hear Emily Dickinson in that chorus? Dylan Thomas? Walt Whitman? Marie Howe? Mark Doty? Ilyse Kusnetz?

In a previous post, I alluded to the death of a beautiful woman (a friend), and asked about the value(s) we humans place on beauty–and the way(s) we define, describe, and name it.

Because death’s one of The Big Mysteries–and writers tend to gnaw around the edges of things that are not easily put into words, and mortal is what we are–poets poke at death, encounter it, question it, and question the religious, biological, and social accretions that surround it. Can we find beauty in death, from it, surrounding it? Recently, I attended a philosophy lecture concerning death and the soul from a Catholic (Thomist) perspective,* and the talk briefly moved into inquiry concerning the intersection of death and beauty. I did not ask, what sort of beauty–aesthetics, or awe?

But I am asking now.

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*Dr. Marco Stango, DeSales University