Rooms outlast us? So does cup o soup. Oh here's my real, stupid, hastily typed review: Quintinye was a compost poet “but what may serve to amend that Earth or Soil returning to it by way of Corruption, under whatever Figure it returns to it; because that whatever reenters into that Earth, gives it back in some manner what it had lost, either in the same Specie, or in Value, and in effect it becomes Earth again, as it was before; thus all manner of Stuffs, Linnen, the Flesh, Skin, Bones and Nails of Animals, Dirt, Urines, Excrements, the Wood of Trees, their Fruit, their Leaves, Ashes, Straw, all manner of Corn or Grains, &c.” In the 17th C the belief was all waste will cycle back into soil, the fungible stuff that composes what Marx called “the land, which functions as [humans’] natural laboratory”. In the 21st C we are
here in [un]eternal [de]frosted desolateness
where the solvent properties
of our insolvent imprints
admit not (even) the cheerful greenness of complete decay (64)
Significant that Reilly ends with the ocean and the American and poetic genealogy of oceanic literature in “The Whiteness of the Foam.” The ocean is traditionally the space in which a radical alterity or immanent power resides whether it is the subconscious, the eschatological or political leviathan or Melville’s terrible god. Evelyn’s styrofoam represents the plasticity and the protean changes of one substance replacing digestion and decay of substances in the ocean. Just as Evelyn turns these lines from the classics against themselves with parentheticals, the evanescent sea foam is now injected with the eternal plastic which are now becoming significant, enduring actors in ocean systems. THIS IS ONE OF THE SHAPES SHE SAID PROTEUS WOULD TAKE. Reading this was to be startled by ontological insights via their emphasis on representing the longchain molecular form of plastic molecules. Just as binary code undergirds the virtual, more and more matter is being eternalized into a form “without change in its intrinsic properties” (61). “Thus the common.experience”: Reilly’s uses of the period suggests words as polymer chains and as part of the syntax of web-address, all saturating daily experience. These are different relations: “All this.formation / anddeformation” (11). The period as a link in the polymer chain brings the elements it links together into a relationship of difference. Each word becomes its own hermetic utterance, a tough, inert thingyness within a larger string of languge. The period as part of url nests each term within the previous one, determining place or route, while also serving as directions to (or envelope for) content. It’s a signifier that doesn’t deliver the signified in all its fullness. // // // Here is Gabrys on the plastic that undergirds modern consumer goods: “Ephemerality can only hold at one level; it instead reveals new spaces of permanence. Throw away plastic to discover it lasts for an ice age. The balance of time shifts. The instant plastic package creates new geologies” (88). Reilly revels in suggesting that these banal plastics are what put us in touch with sublime durations. We do not kiss the stone sculpted into an expression of religious ecstasy or pieta, we kiss the plastic lip of a styrofoam cup. The affective registers of these plastic geologies is that of melancholy—zombie and purgatorial masses outlasting life—or constituting our afterlives. Here we’re far away from the geological sublime of Neidecker and other authors as these plastic objects don’t register signs of their passage through time (of waves on rock become waves in rock); indeed “A Key to the Families of Thermoplastics” becomes not a jaunt through history but a piling list soon to be detritus devoid of human actors or users. Indeed in lines such as “powder coatings used in offshore drillings” plastic indeed seems to become tech for its own extraction, automated technological process acting out the string, the long chain, the foreseeable duration.