Yesterday I read through the first two sections of Will Harris's RENDANG (the name of an Indonesian spicy beef stew), without really getting it. Perhaps I was tired or distracted, because this morning something clicked with the multi-referential post-modernist poem, "Break," which begins the volume's third section. I went back and reread the first two sections and this time every poem connected with me in a big way.
First of all, I like Harris's sensibility in the way his imagination finds connections between present life and memory, as is "Another Life," which threads the happenings at a poetry reading gig with the courtship of his mother and father, where a reconstruction of the past is filtered through the imagery associated with more current events. This is often the way we recall the past, recasting it in terms of our present circumstances. Harris does this in a number of other poems, whether recalling the past through family tales or through the cultural heritage, and in so doing renders parables from them. Thus, "State-Building," for example, begins:
Break a vase, says Derek Walcott, and the love
that reassembles the fragments will be stronger than
that love which took its symmetry for granted.
When I read this I can only think who broke it?
But after the poet's initial seriocomic reaction, he cerebrally travels to an exhibit at the British Museum that features black slaves ('they don't say slaves') harvesting olives, most likely a scene from Britain's colonial past, which leads to a discussion of the political necessity of having worker bees (and their 'bee glue') as the national bulwark "against attack":
The freeborn men elsewhere, safe behind
their porticos, argue about the world's
true form, or talk of bee glue, used
to seal the hive against attack, later called
propolis, meaning that is has to come
before - is crucial for - the building of a state.
Here it's summer and bees groan inside
the carcass of a split bin bag. A figure passes,
is close to passed, when I see her face, half
shadow, marked with sweat or tear, the folds
beneath each downcast eye the same light
brown as - oceans off - my grandma. Mak.
Give me a love that's unassimilated, sharp
as broken pots. That can't be taken. granted.
My dad would work among the blue and white
pieces of a Ming vase - his job to get it
passable. He'd gather every bit and after days
assembling, filling in (putty, spit, glue),
draw forth - not sweetness - something new.
The Yeats-like brilliance of these connections should not be undervalued, for here Harris has united British colonialism with its legacy of racism and its contemporary transference to Brexit ('Here it's summer and bees groan inside / the carcass of a split bin gag.'). Only "unassimilated" love ("sharp as broken pots"), which is otherwise diminished and softened by efforts to be acceptable to conventional biases, can become "something new." Harris produces these wonderments in poem after poem.
As almost every poem must have a stage director (Prospero) and lyrical genius (Ariel), Harris interposes lyrical flights between narrations, such as in "The White Jumper," which is a wide-ranging poem of many postcards from the past and present (or near-present). The white jumper eludes racism, much like Wallace Stevens's "A Rabbit as the King of Ghosts" eludes death, by feats of the imagination, and by hook or crook avoids the "white" that has been culturally enshrined above all other colors as a symbol for purity, holiness, and perfection, as observed in this section:
Théophile Gautier dreamt of white swan-women
singing and swimming down the Rhine, each one
whiter than white down but one among them
clair de lune, pure, trailing boreal fumes, breasts
like bunched camellias - a blanched battle
of satin and Paros marble, communion host
and candle. Of what white was her whiteness
made? Pallor of alabaster. Duvet of dove. Lactic
drop and lily. Crystal ondine. Mother of God.
As opposed to these venerated images of white are the classic black images of Western literature, symbolizing death, disease, corruption, sin, hidden or obscure, and evil, even the evil that avenges evil, such as that typified by the "black hood worn by hangmen // to hide the world and keep its wearer hidden, to denote sin and keep it out." The ambiguity of color is subtly explored by Harris here, whose family adheres to the traditional associations of Islam. Therefore, the holiness of death is symbolized by his grandmother's "white-frilled coffin in a marble room" and grieved by mourners for forty days wearing "only white." Racism is similarly figured by the "white placard" carried by "a mother pushing a pram" outside a mosque, doubtlessly protesting the erection of the mosque near ground zero in New York "[a]t the end of 2001." In this way, Harris contests those associations and shows us how they can become refreshed in other points of view.
I should also note the geographical breadth of these poems, which take place in Jakarta, New York, Chicago, London, and other cities and towns, to which Harris bring his considerable cultural and literary reach to enrich the poetry and deepen our understanding of the time and place in which each of us live. RENDANG will reward deeper readings and deserves the utmost respect for its many achievements.