More on a Poetics of Gradients

by John

I find this blog space useful (at the moment) for ‘thinking aloud’. I have been filling my journal — my hand-written journal! — with notes about writing poetry and living on a steep hillside block. The physical effort to move around the block is rewarding but exacting, even if one is reasonably fit and healthy. The string of poems arising out of this experience, this interaction (how could there not be poems? — angles are what we deal with every day...) is becoming central to the manuscript I am working on. Not all would enjoy walking ‘our’ place — some would come and look and leave before they had to negotiate the steepness, even with the many trees and rocks to assist in their movements. The landscape I am writing is in counterpoint to the landscape of Thoreau’s Walden.

So, I have already written and published a number of poems about this, but I have also been keeping an ear and eye open for poems about climbing hills. For hill, valley, and high places, early (in particular) R. S. Thomas is superb. I am deeply attracted to his negative affirmations, his ‘grim’ negotiations with loss, and his beyond-irony observations of the imposition and liberations of patterning, mapping, demarcations (of nation, myth, labour, failures of belief and refusals to conform to imposed ‘belief’):

There’s a man still farming at Ty’n-y-Fawnog,
Contributing grimly to the accepted pattern.
The embryo music dead in his throat.

(R. S. Thomas, ‘The Welsh Hill Country’)

The Reverend Thomas’s centralising of the human within ‘creation’ is always displaced (certainly in the earlier verse) by a discomfort with the relationship between human, nature, and creator, and often a questioning of what divisions exist between these. The hills themselves are an interesting case in point, almost existing outside the triangle, operating at a tangent (and gradients) to the will of things.

This morning I came across another poem that seemed apt in many ways. It’s from a book I just received for review from the Sydney Morning Herald — The Other Way Out: New Poems by Bronwyn Lea (Giramondo, 2008). The poem entitled ‘Red Hill’ combines a clarity of affirmation offset by a haunting sense of threat that comes no matter the familiarity of climbing the same hill over a long period of time. It’s a poem that has the language of gradient (though it doesn’t specifically use that more mathematical descriptor/definition), poised to a point of absolute concision:

— the acute
angle of the world
to my cheek
rising as if to slap or kiss me
even to lie
down I am near
vertical & filled with steep
inclination —

(Bronwyn Lea)

The physicality of both body and spirit and the intellectual processing of the co-ordinates are deftly handled.

The hill we live on would not ‘slap or kiss me’ — it is too stony and too ‘defiant’ to register me/us in that way. Strangely, I know no matter how long I walk its slopes, it will resist me, but do so with indifference.

Gradient poems will always deploy words like ‘steep’, ‘incline’, and terms related to angles (‘acute’, ‘obtuse’, ‘right’...), but the point is how these terms relate to the emotional, social, political, and ethical space of the poem. The specificity matters and brings different impressions. An acute angle makes for a very different tension to an obtuse angle: not only in the different description of place, but also, obviously, in the effect the angle has on how the reader ‘feels’ the description. You can climb a steep angle but you have to scale a right angle, so to speak. I am interested in the inside of an angle as much as in the outside. The radian of an angle is part of the world I am examining: part of the sphere, part of the 360 degrees of a conceptual (and a literal) ‘planet’ I am trying to create around the specific place, around Jam Tree Gully, around this de-mapped ‘Walden’ (or not Walden).

What I am getting at, under the weirdness and irrelevancies, is that when we paint poetic portraits of place, we in fact create a very real mathematics of that space. In so many fantasy novels, writers include maps — and indeed it was the maps that originally attracted me so strongly to Tolkien’s Lord of the Rings when I was at high school (I went on to read the book twenty-six times and to write my final Year Eleven school paper in literature for my teacher Bill Green about it) — as a validation of the ‘fantasy’ (and/or speculative fiction) writer’s imagined world, of its ‘real spatiality’, as if the map makes concrete the projected imagined.

But I want to do the opposite — in my maths I want to de-map, to undo the recording of topographical features and the routes between them by allowing those features and routes to appear as they ‘naturally’ do on any given occasion: to alter and morph with erosion, changing movements of animals, new growth and death of old trees, and so on.

I have mentioned my problem with people disturbing the bush by using GPSs to go off-track, to make new routes between points. I am not advocating the arbitrary making of paths through spaces, but rather the following of paths as they grow and change. A lot of what I walk along are kangaroo paths. No map can be ‘real’ outside the moment of its making. It needs constant adjustment. Google Earth is an imperialism of mapping, not a liberation from its strictures, in the same way as GPS denies what’s there to follow points given without subjectivity via a satellite. How the satellite looks is relevant: whether it’s speaking electronically to a GPS or we’re examining pictures taken. The use of angles, the use of circles, the use of poems written out of the line (out of Eudumus), out of rays, is an alternative to merely creating a ‘map’. It is active and changing. Adjustments can be made.

Maybe pertinently, a couple of days ago we took young Tim to the Maritime Museum at Fremantle. Actually, we took him to see the Bon Scott statue, but after that had some spare time so thought we’d take him to see the harbour. One of the exhibitions was based on French exploration of Australia, and the display of early maps was fascinating. Curatorial paraphernalia confirming the drives of ‘exploration’ rang loud, and the stuffed animals spoke their own refutations, but the early maps of the southern land with their mix of hypothesis, guesswork, and solid charting, affirmed for me that the Idea (Platonic Forms, in some ways) of place is more accurate than the material. The maps, the more confirmed they are, become imitations of the land itself, and through imitation become separated from cause and effect. In other words, the map, though made through the senses, actually desensitises response to place.

Over the last week the locality around Jam Tree Gully has been assaulted by scramble and quad bikes hacking up the reserve firebreaks and along the boundaries of where we live. In swathes of ecological destructiveness, these violent pleasurists (along with the shooters around the place), use intimidation and aggression to impose their sense of control and mapping on animals, plants and humans of the place. I am told that many of them are city blokes come up during holidays to stay with other motorbike enthusiasts, getting overexcited at the ‘space’ and consequently ‘cutting sick’. I understand their compulsions, and would be a hypocrite if I didn’t acknowledge that as a kid around the farm I did similarly, but by the time I was in my mid teens I’d come to the conclusion that the destruction and violence of the activity cancelled the thrill and the pleasure.

Okay, that’s my learning curve and why should it be anyone else’s? Because there’s a growing awareness that such destructions have consequences far outside their locality and that it affects the riders as much as anything and anyone else...?

Is there an activist position to be had here? What do I do? Confronting them and declaring the wrongs of it likely means being targeted — I am told this has been happening lately. You’re selected (I use the word specifically) for special treatment. Okay, so I will try and dialogue with them. Will the riders listen? Who knows. But that’s the first activist step: dialogue.

Second and concurrent step: I will write poems, and maybe even read one to them. Seriously... sometimes it works. Poetry can really matter. Many bike riders of whatever modus operandi are operating as ‘outsiders’. I’ve known a few patch-wearing bikies in my time with whom I’ve had some excellent conversations about music and lyrics. In a territorial organisation, aesthetics and decodings are vital. I will certainly read poems to others around the place who are concerned about this damage (soil diseases/pathogens are also easily and readily spread via motorbike wheels). The terror and trauma being inflicted on the kangaroos and birds in the reserve, along with every other living thing, must be extreme, and needs to be countered. From the ‘official’ point of view, the riding of two-strokes through long grass is a fire risk, and this is another concern to all who live there.

But I mention this for another reason. One of the things that attracts riders to this place is the topography: the firebreaks cut through rocky ground, through treed slopes that become incredibly steep in places. It’s a rough and no doubt exhilarating ride. The riders charge down one valley wall and loop up another. The roar of their bikes shatters the valley air with a ringing that is beyond any ‘for whom the bell tolls’. The riders communicate with revs from one point to another. Triangles bend in 3D space. The rush down to the base of the valley (which is not broad) and the massive impetus downwards, then pulling up and slowing before impelling the machines with more revs to charge up the other side, is like a random and cut-loose amusement park ride. The down-up-down thrill. The bike does the work, but the rider’s excitement and consequent bodily activity work in parallel, or in unison.

In the act of thrill, the riders’ is a poetics of gradients as well. Not about conservation (as I hope mine is), but about concentration, focus, and separation from real-time, from the apparent limitations of ordinary movement (without the aid of a motorbike or other machinery). A kind of simulacrum of natural movement (the riding of a motorbike more in contact with the elements than the driving of a car) that multiples the adrenaline outcomes with less of the physical exhaustion.

The experience is repeated over and over until it sends those experiencing its side-effects around the twist (sorry, but it does). A machine poetics of gradients. If a bike travels up a hill at x speed and the hill has a gradient of...? It’s their outlaw poetry, but what I want to tell them is that it’s actually conservative and predictable: the outlaw act is, rather, to try to protect the ecology and to resist the urge of adrenaline, endorphins, and ‘pleasurism’ and ‘leisurism’, no matter how dark its origins, no matter how angry its rationalisations, or, conversely, how much ‘fun’ it might be.

A Poetics of Gradients

By John

We were up in Geraldton last weekend for me to launch a Fremantle Press poetry book (more of this shortly, including the launch speech for those interested), where we saw my brother, visited Flat Rocks, and also the Greenough River mouth, where signs indicate that they are going to clear the entire dunes and surrounding dune ecology between the river mouth and Geraldton itself. The sign even refers to replacing dune ecology with ‘development’. It is brazen and ecologically horrendous. People feel powerless to stop it, as they do so much in this place of bulldozing and laying waste. I have taken notes for poems, and notes for an activist poetics piece, but these mean nothing without direct action. I will write to the Geraldton newspapers and ask if they’d publish an ‘activist poetry article’ about the issue. They might — the year before last, one of the papers ran a series of eight activist articles I wrote about returning to the town of my secondary schooling, a town I am still connected to because my brother lives there.

Poetry for me must work. All the good ideas in the world, all the most finely wrought lines and images, mean nothing if they don’t achieve action. In fact, they become another link in the capitalist chain of production. Value-adding the whole way. Recently I have been reading through essays for an issue of Angelaki I am co-editing, and felt compelled to point out: ‘from an anarchist point of view, collective and individual responsibility are in so many ways one and the same thing, and the obsession with individual action as defining itself against collective responsibility is a contradiction that seems contrived to maintain the status quo.’ I mention this because the personal subjectivity of poetry-making (even within the collaborative) should be read against the communal consciousness of poetics and poetry per se. Whatever form it might take. Poetry is not read in a vacuum.

Lately I have been developing a ‘poetics of gradients’. Now, variations on poetics become absurd after a time, but really the urge to create systems explaining the reasons for writing poetry, and the processes and practices behind this, is a matter of both validating what can seem an impassive activity (outside aesthetics), giving it an activist context, and ultimately purpose. It’s probably unnecessary, but poetry methodologies (or a ‘lack’ of them, according to some — especially when they get risky) are constantly under surveillance (criticism?), and the poetics pro forma becomes an illustration of due process — to show that thought and effort have been applied to a choice.

To cut a long story short, this poetics of gradients concerns writing poetry on a hillside. The physical effort it takes to walk up and down the Jam Tree Gully ‘block’ engenders a different breath, a different instress in the poem. When you sit down to draft a poem on, say, a wild beehive in a split York gum you’ve just seen, you carry the work effort, the work of the gradient into your poem.

Tracy did a wonderful translation of Jacques Brel’s ‘Le plat pays’ — ‘The Flat Country’ — the other day, that really puts the power of surfaces and their angles (or flatness) into a dynamic perspective. There’s this wonderful line (which I give in Tracy’s translation): ‘With a sky so low that a canal lost its way.’ This is describing Belgium. Brilliant. The refrain in the song (poem!) goes ‘The flat country that is mine.’ I have lived a long time on lightly hilly ground at the bottom of a small mountain (or very large hill), with paddocks of stubble stretching out. And now at Jam Tree Gully I am starting to replant a rocky hillside, and to write poems in that space. The differentials, the segment of the line, discovering the nature of the slope, are part of the prosody of the poem’s ‘rise over the run’: m = Δy / Δx (see Wiki on slopes). I have always been interested in maths, and it’s always part of my poetry — sometimes hidden away, sometimes overtly. It’s certainly part of the poetics of gradients, of slope, that I am formulating now. By way of illustration I might copy in a handwritten journal page and include a poem...

from journal: 30/1/2009, Jam Tree Gully, 9.45pm:

Our first night staying over... Kids are asleep and Tracy is in the lounge-room reading (Stendhal). Looking forward to it all being ready for full-time habitation. Lot of work!

Went for an evening walk with Tim and a pair of eagles flew up through the valley and over as perched on large granite boulders — maybe twenty feet over our heads! Incredible. Walking up the steep slope the work on my heart and lungs created the waste, the chemicals, the energy of the poem. A usage of the excess my body produced in providing the work needed to get to the top, to the house. A poetics of gradients, of the hill. You see differently as you walk a slope, you sense differently. The angles of seeing change and you compensate, as does the poem. Even descent brings a work and a caution, the brain creates shorter lines to prevent slipping.

And here’s some poetic work done a few weeks prior:

First Lines Typed at Jam Tree Gully

To hold the walls of valley
downthrust limbs of York gum
liminality, flakes of granite
and lichen scored as sun inland,
glitterati, this Toodyay stone
broken where the building
has opened precipice,
erodability, that movement
where we walk, dislocating
weight of conversation, even
meditation, to contravene
our visibility, perched
up on high, sidereal.

A drawing out, the day
lessens, rampage
of dead and living trees,
entire collapsed structures,
signs of fire as jam-tree bark
blackened crumbles with touch,
all working shadows thin up
the hill, the hill. Kangaroos
stir from their shady places —
the heat so intense at midday
they don’t do more than lift
their head as you approach.

In the dirt, laterite smudgings,
hard-baked patches of sand, coarse-
grained breakdown of quartzite
in its granoblastic glory, a sheen
of mica and feldspar configuring
a sandstone past, a declaration
of origins; what grows in what
was here before? It demands
reconnection or the hill
will despoil to its granite
core and nothing more,
nothing more. Dazzling
anomaly of pyrites, breeze
sharpened with ‘fool’, ‘fool’...
welcome here... don’t cling
together, give us roots
to nest among, cling to.

Common bronzewings heavy across the blank
of an arena we will fill with trees: sandy
spectacle, where horses rounded
on their tails: I see them twitch.

Internal fences down and out. Fewer
divisions. To predict a fate, changes
sweeping over an old old place; ring-
neck parrot feathers no divination.
What has chiacked in place
of undergrowth?

Weebills are here! And mistletoe birds
have been where mistletoe fruits have prospered,
have seeded the jam trees, where nectar-hungry
birds of many varieties test the hardy flowers
drooping in swatches from thin, straining necks;
the parasitic engenders its own chains of being.
I am not asking to be part of it. With time,
something will click, I have no idea what. No
second-guessing, despite the weight
of hexagrams, I-Ching. What else
I might read. Weebills are here!

Horseshoes and sheep skulls strewn across the block.
rare new growth, so late and odd. Fire wardens
watching afraid of vegetation? They have their own
version of prehistory, their own version of growth.

The making of place as a dynamic of couplings,
as if love and trust are omens, odds in your favour.
The sun burns but also fringes the leaves.

John Kinsella