Tag creative writing

writer feature: Yahia Lababidi & Laura Kaminski

José Angel Araguz 1 Comment

Happy to be sharing a collaborative poem this week by two poet friends: Yahia Lababidi and Laura Kaminski. Collaborative poems create such singular reading experiences, the meeting of two sensibilities creating another sensibility performed through the poem. Because of the idiosyncratic nature of this creative undertaking, I asked Yahia and Laura to share some thoughts on their process, the results of which are featured below after the poem.

PITCHERI was excited when I first read the poem, intrigued by its pacing and lyric turns right away. What I most enjoy about this poem is how its meditation on sin and the body is approached in references and images that redefine both as they accumulate. The first stanza, for example, sets up a logic around guilt that is quickly subverted in the second. Then at the end of the second stanza there is a reference to Franz Kafka’s The Trial, “Guilt is never to be doubted.” This line on its own is one of those faux truisms that denies itself the moment after it’s read or uttered. The silence after the line break makes you immediately doubt this statement on doubt. These moves early in the poem have the effect of a bottle rocking unsteadily on its base and then settling into stillness via the Kafka line. This stillness is the perfect lead into the following stanza’s “Walk softly then” direction.

Similarly, the body is described in house terms and images, all of which create a different conversation about interiority and the self than usually encountered in poems. An image like the water pitcher one in stanza six, for example, is effective for what it evokes through the directive tone and leaves unsaid. By the poem’s end, gratitude for the “holy mess” of who we are works as a physical and active thing through the refrain of breathing.

Holy Mess
by Yahia Lababidi & Laura Kaminski

Overnight, your once blessed existence
might reverse course
become an alien thing
and you stand accused
of unspeakable crimes

Never mind, you are innocent
of these base horrors—
as Kafka says, in his Trial,
‘Guilt is never to be doubted’

Walk softly then, in sock-feet
across the floor that’s in your mind
until you reach the alcove
between the two open windows
that serve as sockets for your eyes

inhale through the nose
exhale through the nose

Be grateful, then
there are still dreadful sins
in our fallen world
of which you are blameless

Then move to the left window
lift the pitcher full of water
just beneath it to the sill
and pour it out

inhale through the nose
exhale through the mouth

Cross over to the other window
and look out, cross your arms over
your chest and clasp your shoulders

Now, tell me, how will this crucible
change you? Then show how this
unasked-for crisis is
blessing, allow it to assist
the birth of your longed-for self

inhale through the mouth
exhale through the nose

Slowly, return to descend
the spiral staircase of your spine
until you reach the landing
level with the Heart —

Thank God, for this Holy Mess —
Open the window, air it out

inhale through the mouth
exhale through the mouth

*

Yahia: Poetry is an expression of the intolerable. Through it, one can confess in code and attempt to articulate what is unutterable.  Recently, undergoing a particularly difficult spiritual trial, I turned to poetry for solace, as a form of prayer, to overhear my higher self.

But, in this trying instance, I found that my voice and vision were not enough; I needed another poetic soul to unburden myself to, who could talk back to the intimacies that I shared and walk me through them.

So, I submitted the partial poem that I had composed to a poet and friend I admire, Laura Kaminski, and the result is this fuller work of (he)art — a steadying call and response and a kind of breathing meditation.

Laura: I carried the partial poem with me through the remainder of that day and into the night, and what came was this: when a part of our body is in pain, it screams out along the nerves, and it becomes difficult not to slip into that pain as an identity: *I am the torn ligaments in my foot* and such, where the injury and pain of it supersede any other perceptions of the body, become defining. When I hurt, pain hijacks my identity. I cannot see my self beyond the injury.

How much the same is true when what is injured is one of our inner selves, part of our psyche rather than physical body, but superseding identity in the same way: our “I am” is lost beneath the “I am the falsely accused.” How to return to the wider, more comprehensive perspective, to gently invite the injured voice inside to subside, to return to being part of a larger, uninjured whole? Then came the words of walking across the floor within the mind, and it struck me how once those words are thought, the imaginative-identity, like Alice, resizes its self to fit, and opens us to wonderland again.

*

Yahia Lababidi, Egyptian-American, is the author of seven books of poetry and prose, most recently the collection of aphorisms, Signposts to Elsewhere.

Laura M Kaminski (Halima Ayuba) is the author of several poetry collections and chapbooks. She serves on the editorial teams at Praxis Magazine Online and Right Hand Pointing. For more information on her work, check out her site.

one more from Lynn Otto

José Angel Araguz Leave a comment

PhotoEditor_20190608_141411093In my recent microreview & interview of Lynn Otto’s Real Daughter (Unicorn Press, 2019), I noted some of the ways in which Otto’s poetic sensibility is able to take readers into the liminal space in which words make their meanings as well as gesture toward other imaginative possibilities. Within the traditions of lyric poetry — traditions whose materials are memory, personal insight, and emotional as well as conceptual depth — being able to simultaneously point to what is and what could be/have been is necessary as it is this poetic simultaneity that most aptly reflects human experience.

While a number of poems in Real Daughter deal directly with family narratives to delve into emotional insights, “After the Flood” (below) approaches similar insights in an indirect manner. Taking the flood of the title as narrative context, the poem begins by juxtaposing the images of “mud-bloated cattle” and “fattened crows discussing the landscape” with the following questions:

what will fill our mouths
besides our bitter tongues. Bowls
of foul air? Should we not have
prayed for rain?

Here, the physical reckoning implied in the animal images is led into the speaker’s conceptual reckoning through the word “discussing” which is attached to crows. This projection of human qualities onto animals is a standard move in literature, but the stakes are raised by the emotional charge of the speaker’s questions. Rather than “discuss,” a word that here seems casual and natural in contrast to the tone of the questions, the speaker’s words are strained; “bitter,” “foul,” and “prayed” are words that speak to an inability to adapt as quickly as the crows.

The spiritual meditation born out of this perceived split between human and animal drives the poem. One stand-out moment occurs across the break between stanzas two and three:

Surely we believed our prayers

are sifted, that right requests
would settle on God’s ear like specks of gold
in a miner’s pan, all worthless bits
washed out.

Having the phrase “Surely we believed our prayers” be the end of stanza two lets the speaker’s bewilderment and overwhelm ring through clearly. Note, too, that this line is the second reference to prayer (the first  being in the previous stanza), and both come at the end of their respective stanzas. This parallel invites one to look into the endings of the other two stanzas of the poem. A quick scan shows the word “balance” at the end of stanza three and the image of “all the beetles still clinging to the bark” at the end of the poem. In a way, this four stanza poem can be read as a narrative of spiritual imbalance on the front-end and one of attempting to right that imbalance in the second half.

Now, what I’m terming as “righting” occurs across the break between stanzas two and three, specifically through the continuation of the sentence. The “sifting” of prayers described by the speaker evokes a sifting of sense and doubt. The poem, then, becomes a space where an act like a flood is seen clearly for the physical and spiritual mess it leaves. Yet, this speaker refuses to tie up things too neatly. By ending on the image of “all the beetles still clinging to the bark,” the poem closes not on human argument but on human perception, which is imperfect. The phrasing of “still clinging,” then, is apt and suggestive of the hope and perseverance this speaker wants to believe in.

After the Flood – Lynn Otto

Among the mud-bloated cattle,
among the fattened crows discussing the landscape,
what will fill our mouths
besides our bitter tongues. Bowls
of foul air? Should we not have
prayed for rain?

Warped doors give way to rubbled rooms.
Where windows were,
stained curtains luff lakeward.
Let us kneel to consider the limits of algorithms
and whether God is good.
Surely we believed our prayers

are sifted, that right requests
would settle on God’s ear like specks of gold
in a miner’s pan, all worthless bits
washed out. No doubt
the sun was wanted elsewhere. Maybe
there’s a balance to maintain,

a see-saw system of losses and gains.
Of course a crow
is laughing in the sycamores —
it doesn’t care the foliage droops all sodden and forgetful.
And look at the ants, the competing spiders,
all the beetles still clinging to the bark.

*

To learn more about Lynn Otto’s work, visit her site.