An epic poem of genocide, designed to create power for the dead
Left dead after our cultures were broken by triumphant enemies, our stories changed to suit others. We now change them again to suit ourselves. Songs and Stories of the Ghouls purports to give power to the dead―voices to the victims of genocide both ancient and contemporary―and presence to women. Medea did not kill her sons; Dido founds a city, over and over again, the city of the present author's poetry. In these poems the poet asserts that though her art comes from a tradition as broken as Afghanistan's statuary, there is always a culture to pass on to one's children, and one is always involved in doing so. We are the ghouls, the drinkers of the blood-sacs, and we insist that we are alive.
Alice Notley was an American poet. Notley came to prominence as a member of the second generation of the New York School of poetry—although she always denied being involved with the New York School or any specific movement in general. Notley's early work laid both formal and theoretical groundwork for several generations of poets; she was considered a pioneering voice on topics like motherhood and domestic life. Notley's experimentation with poetic form, seen in her books 165 Meeting House Lane, When I Was Alive, The Descent of Alette, and Culture of One, ranges from a blurred line between genres, to a quotation-mark-driven interpretation of the variable foot, to a full reinvention of the purpose and potential of strict rhythm and meter. She also experimented with channeling spirits of deceased loved ones, primarily men gone from her life like her father and her husband, poet Ted Berrigan, and used these conversations as topics and form in her poetry. Her poems have also been compared to those of Gertrude Stein as well as her contemporary Bernadette Mayer. Mayer and Notley both used their experience as mothers and wives in their work. In addition to poetry, Notley wrote a book of criticism (Coming After, University of Michigan, 2005), a play ("Anne's White Glove"—performed at the Eye & Ear Theater in 1985), a biography (Tell Me Again, Am Here, 1982), and she edited three publications, Chicago, Scarlet, and Gare du Nord, the latter two co-edited with Douglas Oliver. Notley's collage art appeared in Rudy Burckhardt's film "Wayward Glimpses" and her illustrations have appeared on the cover of numerous books, including a few of her own. As is often written in her biographical notes, "She has never tried to be anything other than a poet," and with over forty books and chapbooks and several major awards, she was one of the most prolific and lauded American poets. She was a recipient of the Ruth Lilly Poetry Prize.
the random bits about indigenous people are particularly what was she even thinking?
"The Indians. But I could be saying the Medes, the Etruscans, the Carthaginians, etc, except that in Day the Indians are alive. The Indians’ task in Day is to rejuvenate their cultures via gambling since Fortuna has been so unkind to them. In Dead Dido may lecture to them on Fortune or Fate, but probably not in her own language. Would it be Latin or English? What would she lecture on in Phoenician? What would they say back in their languages, so many of which have disappeared? But maybe not in Dead. In Day one is only a Theory of Man; the Indians’ languages are buried in boxes beneath the people’s casinos. In Dead everything may be alive after all."
Felt pretty uneven about this one. I loved the beginning and much of the Dido stuff, but the prose poetry was far and away my favourite element and the second half left me pretty cold.