“Do Things” (For Tess)

Frankie gravitates toward particular books of poetry, pulling from among a bookcase of several hundred the same ones these last few days: Joan Retallack’s How to Do Things With Words and a Penguin Classics reprint of the first edition of Walk Whitman’s Leaves of Grass. What can I say — the kid’s got great taste. She hands them to me, and the look in her eyes suggests I should read them, so I do. When I’ve taught Whitman in the past, I’ve used a different edition. Perhaps I should change it up. Celebrate that opening stanza of “Song of Myself” — but question its atomic physics. Though it’s as if Whitman knows of what becomes of and follows from his Manhattan and its projection in the next century. Yet he rejects it as mere talk:

“I have heard what the talkers were talking…the talk of the beginning and the end,

But I do not talk of the beginning or the end.

There was never any more inception than there is now,

Nor any more youth or age than there is now;

And will never be any more perfection than there is now,

Nor any more heaven or hell than there is now.”

My imprisoned cousin and I have begun an email correspondence. It is to him that I write the following:

Does write make right?

“Damned sure it does! / so one hopes”

seems inappropriate as a response.

So what is?

Sunday May 2, 2021

Mow the lawn

goes the tune

of much of the afternoon.

And when not mowing,

I’m grading,

eyes roving

toward evening

whereupon,

once arrived,

I watch a show of discovery:

witches

outing and moving out

half-woke

via cauda pavonis

prima materia transmuted,

person transformed—

grass a kind of catalyst.

Friday September 11, 2020

What happens when we enter the imaginative space of Walt Whitman’s America? The country widens. Through it strides the Spirit of Hope — “in the Mannahatta and in every city of these States inland and seaboard…Without edifices or rules or trustees or any argument, / The institution of the dear love of comrades” (128). But Whitman’s also a poet of settler-colonial Westward expansion, is he not? Rather than referring to indigenous people as “Indians,” Whitman called them “the red aborigines.” They appear in Leaves of Grass only as people who have “vanished” — as if there was no violence involved in this “melting” and “departing.” In “Starting From Paumanok,” they’re mentioned in a single stanza, remembered only for “charging the water and the land with names” (26). Whitman’s epic whitewashes American history. During the years of Whitman’s production of Leaves of Grass, Indian Wars were fought by the United States government everywhere west of the Mississippi. The first edition appeared in the wake of the Trail of Tears. The Wounded Knee Massacre occurred at the end of 1890, the year before Whitman’s death. Whitman seems to have thought little about his complicity with the evils of a government that wages war on Indians. This despite the fact that he spent the year of 1865 working in the Indian Bureau of the Department of the Interior. So, it wasn’t like he was unaware of indigenous people — he just regarded them as “savages,” doomed to demise by the settler-state’s imagined “manifest destiny.” Beyond just casually dismissing indigenous struggles, however, Whitman was also an appropriationist, his English decorated with words poached from native languages, particularly names of tribes and names of places. How do we make Whitman and the past he represents “useful,” as Frederick Douglass said, “to the present and the future”?