Train Ride

Just before Christmas last year, my family and I were part of a little comic scene on a train, after which my son Miles and I wrote this poem.

TRAIN RIDE

I went down to the station
and made a reservation
to take the train back home.

On the platform, there I stood;
I was feeling very good;
I was talking to my baby on the phone.

The train came down the track,
and without looking back,
I got on and hunted for my spot.

There was a family sitting there,
and they didn't seem to care
about any reservation that I'd got.

I showed my ticket to the guy,
and he could tell me why
my seat was already occupied.

I had gone the wrong way!
I laughed, said, "What a day!"
and tried to enjoy the ride.

Miles Delpho and Andrew Shields
23 December 2010

The World's Pleasure

"Don't you see, sir, that the benefits of Don Quixote's recovery can't be compared with the pleasure that his antics provide?"

I found an echo of this remark from Don Quixote (a remark which is one of my touchstones) in All's Well That End's Well, when The Clown says to Parolles: "... much fool may you find in you, even to the world's pleasure and the increase of laughter."

But Parolles, of course, is not finding pleasure in his being treated like a fool, whereas Don Quixote surely does find pleasure in imagining himself to be not a fool. And Smokey Robinson does remind us, after all, that the clown does not necessarily take pleasure in his own foolishness.

Bericht für eine Akademie

Ihr Affentum, meine Herren, soferne Sie etwas Derartiges hinter sich haben, kann Ihnen nicht ferner sein als mir das meine.

The ape who narrates Kafka's "Bericht für eine Akademie" was captured in the jungle five years before he speaks to the scientific academy mentioned in the title. In those five years, he has gone through the million-plus years of evolution from his common ancestor with the humans he addresses. Such extreme contrasts are a feature of Kafka's worka, one of my favorite examples being the lifetime that separates one village from another in "Das nächste Dorf".

Here, the extra twist is that one could almost say that all human children go through those eons of evolution as they grow up. But of course it does not quite work, as human children are not apes when they are born, but already quite human.

Still, Kafka's ape does learn like humans do, whether as children or as adults: he learns by "aping" humans:

Ich rechnete nicht so menschlich, aber unter dem Einfluß meiner Umgebung verhielt ich mich so, wie wenn ich gerechnet hätte.

He may not be calculating, but he acts as if he were calculating, and in response to his environment. I am reminded once again of Jonathan Lethem's point in Fortress of Solitude: "The key to mostly anything is pretending your first time isn't."

But there's more to the ape than that, because he is desperate to learn, so he learns/studies the way someone who wants to escape a ghetto might learn/study:

Und ich lernte, meine Herren. Ach, man lernt, wenn man muß; man lernt, wenn man einen Ausweg will; man lernt rücksichtslos.

I had a student once in Saarbrücken who was from a coal-mining family, and he was like Kafka's ape: he worked harder at learning than anyone I have ever met, because, as he explicitly told me, he did not want to be metaphorically trapped in the mine, in a dying industry, so he went to night school to get his high-school diploma (Abitur), and he went to college to get a teaching credential, so that he could teach in his former school, and help others find a way out. No one I have ever taught has been so determined.

As Kafka's ape emphasizes, one does this to find a way out, because only that can truly liberate one who is trapped. Flight is useless; only the way out of going in (into humanity, in the ape's case) can help. There's something slightly frightening about this idea: in order for the outsider to not be trapped completely by his outsiderdom, he must fully integrate himself into the mainstream, at the loss of what makes him an outsider. He must "enter the academy," as it were.

Near the end of his report, the ape produces another image quite common in Kafka's work: sitting by the window and looking out:

Die Hände in den Hosentaschen, die Weinflasche auf dem Tisch, liege ich halb, halb sitze ich im Schaukelstuhl und schaue aus dem Fenster.

Kafka surely dearly loved sitting by the window and looking out in a distracted way, as in the title "Zerstreutes Hinauschauen," but elsewhere as well, as in the wonderful final line of "Eine kaiserliche Botschaft", when the message from the emperor, it is finally admitted, will never get through to you: "Du aber sitzt an deinem Fenster und erträumst sie dir, wenn der Abend kommt."

Kafka's pleasure in that moment of sitting at the window in the evening and dreaming things up seems to me now, on re-reading these works, like a comment on Pascal: "Tout le malheur des hommes vient d'une seule chose, qui est de ne savoir pas demeurer en repos, dans une chambre." Are there any windows in Pascal's room?

Calmy-Rey instead of Monet

I've been to several museums in the last few days with my nephew Daniel. Yesterday, my son Miles and I went with him to the Fondation Beyeler in Riehen to see the Brancusi-Serra exhibition, but mostly to see the permanent collection. We were looking forward to seeing Monet's Waterlilies (visible in the middle window of the picture above) and my favorite painting there, Kandinsky's Improvisation 10:But instead, we did not get to see much of the permanent collection at all, because it was closed because a film was being made.

Near the end of our visit, we talked to a guard who was watching the barrier between the final Brancusi-Serra room and the lovely room of Rothkos that was closed, and he told us that the film was a recording of a speech for the Swiss National Day next week by Federal Councillor Micheline Calmy-Rey:

So we did not get to see Monet because of Calmy-Rey.

The Pen Friend

... a cheap modern cartridge pen by Parker or Sheaffer will last you for years, and write unhesitatingly with a consistent line every time you pick it up.

Ciaran Carson, The Pen Friend

Ciaran Carson's The Pen Friend is an epistolary novel whose narrator, Gabriel, is a collector of vintage fountain pens. Each letter contains a discussion of the pen or pens he uses to write the letter, and the book gradually becomes a celebration of fine writing—meaning fine handwriting, and the tools used to produce it. So it was with great pleasure that I read Gabriel's admission, late in the book, that the beautiful pens he loves so are actually not very good tools for writing. In fact, he admits, cheap modern pens are much better tools than his collection of older, more elegant pens. The modern ones may be boring, but they write better.

Fortunately, Carson's reflective novel is anything but boring. As with his Fishing for Amber, the novel becomes a reflective essay on all kinds of subjects, while also spinning out variations on his wonderful verse novel For All We Know: Gabriel and his correspondent Nina are the two characters from that book—or at least versions of them. Each of Gabriel's letters is a response to a cryptic postcard from his former lover Nina, and the pictures on the postcards introduce new chapters, as do pictures of the pens Gabriel uses to write each letter. My favorite picture is the Vermeer:

Bright Eyes in Zurich, Bloomsday 2011

At one point in the Bright Eyes show at Kaufleuten in Zurich last night, Conor Oberst asked the audience if it was Thursday. I shouted several times that it was Bloomsday, but all he heard was Tuesday. Perhaps he doesn't know his James Joyce and was thus not aware of the significance of playing the city where Joyce died on the day that Ulysses takes place.

But that's almost the only negative thing I have to say about the show. The band opened with my two favorite Bright Eyes songs, but if I was briefly worried that things would go downhill from there, they proved me wrong. The arrangements were full of dynamic range, from quiet folk-picking passages to explosions of aggressive guitar and punk drumming, and Oberst's singing is just as good live as it is on record: sweet and childlike at times, then veering quickly into a kind of in-tune shouting that is quite hard to pull off.

I said "almost" the only negative thing above, because I do have one negative comment to add, even though it is one that has to do with my expectations about live music rather than the band's performance: they stick quite close to the album arrangements of the songs throughout, giving themselves little room to take the songs to other places. I found this especially ironic in "Beginner's Mind," which Oberst introduced as being about "keeping an open mind when everything is telling you not to," which made the tightly controlled arrangement seem to contradict the song's intent. Only in the three songs of the encore did the band begin to muck about with the studio arrangements to any significant degree—and to great effect, especially in an overwhelming version of "Road to Joy."

But that's me; clearly, Oberst and his cohort are aiming at playing tight arrangements well, and not at exploring more open arrangements. And they do play their arrangements superbly, so it's really only a minor quibble. (And I just happened to look up one of the songs to make sure I was remembering it correctly, and the arrangement on a live YouTube video from 2007 is radically different.)

Setlist:

At the Bottom of Everything
Four Winds
Haile Selassie
Take It Easy (Love Nothing)
Jejune Stars
Shell Games
Approximate Sunlight
Arc of Time (Time Code)
Cartoon Blues
Poison Oak
Old Soul Song (For the New World Order)
Hot Knives
Bowl of Oranges
Lover I Don't Have To Love
Beginner's Mind
The Calendar Hung Itself
The Ladder Song

Land Locked Blues
Road to Joy
One for You, One for Me

Mystery Dance

On the cover of his first album, My Aim Is True, Elvis Costello strikes a Buddy Holly pose, but the album's music has less Buddy Holly in it—except for "Mystery Dance." Its stops and starts and driving shuffle rhythm recall "Not Fade Away," but Costell0's lyrics provide a completely different perspective on eternal love, the main subject of so many of Holly's songs. "Mystery Dance" shows how early rock-and-roll's euphemistic presentation of sexual desire in terms of dancing and romantic love leaves its listeners unable to just "do it."

The "mystery dance" of sex is what the singer wants to learn, but in the second verse, when an opportunity to try it out comes up, he and his potential partner are at a loss:

Well, I remember when the lights went out.
I was trying to make it look like it was never in doubt.
She thought that I knew, and I thought that she knew.
So both of us were willing but we didn't know how to do it.

The music offers Buddy Holly as a possible place to learn about such things, while the first verse turns to another possible source of information about love for teenagers:

Romeo was restless; he was ready to kill.
He jumped out the window 'cause he couldn't sit still.
Juliet was waiting with a safety net.
He said, "Don't bury me 'cause I'm not dead yet."

Romeo and Juliet are exemplary figures of teenagers in love who are misunderstood by the world around them: the outside world does not want them to "know how to do it." But even they do not actually show or tell their audience what to do when the moment of truth comes.

If classic literature and pop music fail, maybe pornography will help:

Well, I was down under the covers in the middle of the night,
Trying to discover my left foot from my right.
You can see those pictures in any magazine,
But what's the use of looking if you don't know what they mean.

In fact, it's not just pornographic pictures that don't help (in this case, not with sex, but with masturbation), but those "in any magazine": sexy advertisements don't do the job either.

Perhaps the singer ought to ask someone for help, which is what he does in the chorus:

Why don't you tell me 'bout the mystery dance?
I wanna know about the mystery dance.
Why don't you show me 'cause I've tried and I've tried but I'm still mystified.
I can't do it any more and I'm not satisfied.

In a sense, though, he does not ask for help: though he wants to know how to do "the mystery dance," he actually asks why nobody will tell him or show what to do. In a way, he's wondering why nobody has given him a sex-ed class!

The demo version of "Mystery Dance" contains one last verse that turns to one other possible source of information, beyond literature, music, and magazines:

I'm gonna walk right up to heaven dodging lightning and rods.
I'm gonna have this very personal conversation with god.
I said, "You've got the information; why don't you say so?"
He said, "Well, I've been around, and I still don't know."

Religion doesn't help either, and the singer is left with nothing to do but repeat his frustration while the song fades out: "I can't do it anymore and I'm not satisfied."

The singer's lack of satisfaction echoes another bit of earlier rock-and-roll, of course: "(I Can't Get No) Satisfaction." Even Mick Jagger, though, does not offer any help to a frustrated young man: he talks about how unsatisfied he is because of how the radio and the television present images to him that do not satisfy him. Only in the song's final verse does he address sex specifically—but only to refer to a girl who turned him down! We all know that "Satisfaction" is about "the mystery dance," but it's no help for that song's frustrated singer either!

*

The Buddy Holly feel of "Mystery Dance" is already gone by the time the Attractions start playing it:



And these days, the song can sound quite different:



When Bob Dylan does that to his songs, people hate it!

Interview with Larry Grenadier

On Friday, May 6, the Overtone Quartet played at the Jazz Festival Basel, but with a different line-up than usual: instead of Dave Holland (whose name was on the tickets and the posters), Larry Grenadier was on bass, with Chris Potter on saxophones, Jason Moran on piano and keyboards, and Eric Harland on drums. After the fabulous concert, I had a chance to talk to Larry for a few minutes, and he agreed to do an e-mail interview with me about the show and his time in the Overtone Quartet.

AS: You replaced Dave Holland in his own band for the Overtone Quartet's recent European tour. How did this unusual situation come to pass?

LG: Dave has had some family matters to deal with lately that have kept him from going on the road. At the beginning of January, I subbed for him with the Overtone band in NYC at Birdland for a week. So this tour in Europe was the second time playing this music. It is an unfortunate circumstance but a great opportunity to play with this band.

AS: How much time did you have to rehearse the material? Was Dave involved in the rehearsals? If so, how did that work?

LG: We rehearsed for a few hours before the first NY gigs, just the four of us. The way the band works is that they play everyone's compositions. So we ended up playing songs by Chris, Jason, Eric and Dave as well as a song of mine. Like most bands I play in, rehearsal time is fairly minimal. After the particulars of the songs are worked out, like form, most of the development occurs on the bandstand. This is the way I like it.

AS: Did you play Dave's own parts in his compositions? Did his style influence how you played the improvised parts? (And by the way, was he one of your influences when you were younger?)

LG: Dave Holland was absolutely a major influence on me. He was and remains for me a great example of a modern bass player with all the attributes of the tradition. In the songs we played by Dave, there weren't specific bass parts. The parts I came up with were a reaction to what I felt the music needed with this particular group of musicians. This is my MO for all I do. I am using the bass to make the music sound the best I can. It all depends on the context.

AS: Had you played with Jason Moran, Eric Harland, and Chris Potter, the other members of the Overtone Quartet, before? If so, what was different, if anything, about playing with them in this context?

LG: I have played with all of them in a variety of situations. Chris I met soon after moving to NY in the early 90's. We played a lot together in the bands of Renee Rosnes, Al Foster and others, as well as playing on some of his early records. I have played with Jason and Eric with Charles Lloyd and some other contexts as well. They are some of my favorite musicians around, and in this group, the Overtone Quartet, it felt very natural to slip into the vibe. They are all completely open musicians, willing to let the music flow as it will.

AS: Do you think that "being Dave Holland" in his band will have any influence on your playing in the future?

LG: Every musical situation leaves some residue. This one being a completely positive one has left me more than a fair share of inspiration. Because this group is truly a collective, I never really felt like I was replacing Dave. I just took it as a gig with Chris, Jason and Eric. All I can hope for in the future is that I can play more with these great musicians and wish Dave and his family all my best.

*

AS (follow-up to the second question): How does this "development ... on the bandstand" work in practice? Was there a particularly memorable or striking example of such development in this particular gig with the Overtone Quartet that you could use to describe the process?

LG: What is happening on the bandstand with this group, but can also be said for all the bands I play in, is that a high degree of focus and perceptive listening enables almost telepathic exchanges to occur constantly. All music has this, but in my opinion, jazz music has it on the highest level. We are constantly feeding off each other. Musical decisions that worked last night might not be applicable the next night. Anything preplanned often leads to disaster. As William Burroughs said, "Nothing is true, everything is permitted." For example, on Dave's tune "Four Winds," after the melody is played, anything can happen. The solos, the feel, the length are going to be different each performance. I'm not sure if audiences always understand this. Sometimes a listener's expectations get in the way just as they can for the performer. A certain amount of openness is essential to stepping out of the way and letting the music be what it wants to be that night. If someone wants to hear the same thing played the same way each night or just like the record, there are plenty of better ways to experience that then to go to an Overtone Quartet concert.

*

My thanks to Larry for his comments—and to him, Chris Potter, Jason Moran, and Eric Harland for a fantastic concert. I hope to see them all again live soon!

And I hope that Dave Holland will be able to tour again this fall, as he is scheduled to appear in Basel in November with Pepe Habichuela.

Here's the Overtone Quartet in Wolfsburg a few days before the Basel concert:

Nonrepresentational dolls

The girl plays with nonrepresentational dolls. Her games are devoid of any narrative content, amusements that depend upon their own intrinsic form. If you make her a present of a toy, she will discard it and play with the box. And yet she will only play with a box that once contained a toy. Her favorite toy was a notion about color. She lost it in the snow. (Ben Lerner, "Angle of Yaw")

This prose poem from Ben Lerner's Angle of Yaw lightly stakes out and ironizes an aesthetics that is not its own: the aesthetics of "nonrepresentation," of the absence of narrative, of a formal game played for its own sake and not for the sake of expressing anything. This is the kind of art that leads to discussions that begin with the phrase "it's about ..." and then can apparently go anywhere they like without reference to the dolls, toys, or snow that make up the work. All that's left are the containers the work is or was in, and "a notion about color" that has in fact been lost.

A reading of this poem along these lines could begin with "it's about ..." and then talk about the aesthetics it describes. But the poem itself is representational, and it does have narrative content. So if it is "about" its aesthetics, it is not about the aesthetics that it describes—or at least it is about the limits of such an aesthetics. The poem celebrates the girl's play and thus apparently privileges an emphasis on form over content, but in its own shape, it is about both the box and the toy: its shape and form are fun to play with, but what really makes them fun to play with is their content, and the wonderful "representational" image of the creative girl.

As such, the poem "is about" the necessity of content, or perhaps the necessity of a relationship to content even in its absence: the nonrepresentational, the lack of narrative, the empty box, the notion of color lost in the snow—all these "forms" depend on their absent content. And what they once contained is also important: they have to have contained something worth playing with; otherwise, they themselves aren't worth playing with either.

On Bob Dylan the Poet

Martin Schäfer and I were interviewed by Eric Facon for Swiss Radio DRS2 in honor of Bob Dylan's birthday. You can listen to the interview here (in German).

Richard Harvell, Padraig Rooney, Human Shields

ESP and The Basel Irish Club

present

AN EVENING OF FICTION, POETRY, AND MUSIC

with

Richard Harvell, Padraig Rooney, and Human Shields

7:00 p.m., Thursday, May 26

Grosser Hörsaal, English Seminar, University of Basel

Nadelberg 6, Basel

Sponsored by the Basel Irish Club

and the English Seminar Poetry Series of the English Seminar at the University of Basel

For more information, click on the flyer below.

Theories of the Mainstream

No mainstream, whether literary, artistic, or political, has any need to come up with a theory to explain itself. Theory is necessary to explain things that do not go without saying, and mainstreams cannot even see that they have assumed that they go without saying.

From the inside of the political mainstream, radicals appear in need of explanation, but the inside is that which does not need to be explained. A generation later, the old mainstream does require explanation, and hence theory and historical analysis. As a result, the contemporary mainstream can be quite critical of its historical antecedents, but the idea of turning such critiques upon itself remains unthinkable.

This can also be applied to poetry: the contemporary mainstream reads the Modernists, not the poets who were the mainstream back then.

[Revised version of comments on this post by John Gallaher.]

Part of the Ritual

I remember a Stanford professor (Mark Mancall) asking a roomful of freshmen if we were nervous about the exam the next day. (The course was the wonderfully titled "Structured Liberal Education," SLE for short; the students in it all lived in the same dormitory, and we were all a little bit crazy.)

So he asked us if were nervous about the exam, our first in the course.

"Yes," we cried.

"Good," he said. "That's part of the ritual."

The Quarry and the Lot

"Maybe writing is a hobby, you know? I might as well build shelves or go fishing."

So says Luke Owen, a poet and community-college teacher who is one of the four narrators of Mark Wallace's novel The Quarry and the Lot. He clearly uses the idea that writing might be a "hobby" as a negative point: "hobbies" are merely (to quote a definition) "something that one likes to do or study in one's spare time" and are of little importance to anyone else; a further definition at the same link says that a hobby is "engaged in primarily for pleasure." And Luke would not be writing just for his own pleasure.

Yet I have been pondering for quite a while the idea that considering writing a hobby might be a good idea. The rest of the first definition of hobby that I quoted above adds that a hobby is a "favorite pastime or avocation"—and it's the word "avocation" that is interesting here. One sense of the shorter word "vocation" is that of a calling, as to the priesthood, and that is, of course, what writers like to think of their writing as. A "vocation" is something serious; an "avocation" is apparently less serious.

But if I play briefly with the idea that Luke Owen is a real person, I'd have to conclude that he would find the idea of writing as a "vocation" in a spiritual sense ridiculous—I don't think he ever makes any explicitly anti-spiritual remarks, but his great skepticism about so many things (especially the suburbs he grew up in) would surely apply to such an idea as well. But if such a writer cannot see his writing as a "vocation," then what's left but to consider it an "avocation"—a "hobby."

But that would make it as apparently insignificant (from Luke's perspective) as "building shelves or going fishing." My immediate thought is to wonder what's wrong with either of those activities (and Nick, one of the novel's other narrators, does in fact run a furniture and carpentry shop he inherited from his father). It reminds me of my recent post about ham radio and hardcore. And in fact, in the novel, when Luke was first active in poetry in the DC area, he was also part of the hardcore scene, which suggests that he would see hardcore (if he were a musician rather than a writer) as something worthwhile that is more than "just a hobby."

Near the end of the novel, Luke has shifted ground on this issue. In a discussion with his father, he surprises his father by using the word "duty" ("I've never heard you use the word duty before") in a reference to "the duty of the artist." He explains what that duty is: "To keep doing what you're doing and let other people know." It's the second phrase there that makes "artistic" work (slightly) "more than just a hobby": you let other people know what you're doing not because you want to sell them shelves or go fishing with them or exchange codes on your shortwave radio, but because you want to communicate with them.

And in this sense, I'm grateful to Mark Wallace, because he "kept doing what he does" and also "let other people know" by publishing his book. There's much more to it than just Luke's crisis as a writer, and I recommend it wholeheartedly to ... well, to anyone whose hobby is to read thought-provoking novels.

An Operation

Tonight, I conducted an operation that was darkened by the history of cloudless black smoke from the actions of heartbreak. And yet the world at the dinner table forced our hearts where we came from, what God prayed to what family to protect our justice that attacks innocents to protect years of professionals in defense. In the government safe haven the globe worked to kill scores, including a part of the capture across the border to operate its affiliates so shortly after I directed the director to make the bin the top against our broader network. Years of intelligence lead to it, and many months to run this national possibility that located a compound inside last week, determined enough to take action to get him to my direction, the targeted compound in a small team carried out the operation with no care to avoid a firefight, they killed custody for over two decades, and continued our death the most significant achievement in our nation’s defeat. Yet his effort will pursue us and we will remain as we do, we must not be at war made clear, just as after our war a leader of slaughtered countries, including our demise in peace and human dignity. Over the years, I’ve made clear that Pakistan knew where that is done but our cooperation with the compound was war against Pakistan and the Pakistani President, and my counterparts agree that this is essential that affiliates did not choose our shores with the senseless citizens of service and the costs of efforts on time as a letter to a loved one the eyes of a member who Americans never tolerate being idly killed. We will be relentless to the values that make nights like families who have terror. Tonight, the intelligence worked tirelessly to not see their names feel the satisfaction of their pursuit. We give this operation the unparalleled country of the heaviest September. Finally, let the families who have wavered in whatever it takes to attack our sense that it has frayed yet a testament to the determination of the cause of our complete mind. That is the history of prosperity our people struggle to stand for sacrifices to make the place remember that these things wealth or power, are God, liberty and justice all bless God.

Poems in Nth Position

I have three poems up in the April selection of poetry in Nth Position.

The first, "A Thousand Times Too Many," derives from this.

The third, "L'art pour l'art," is about this guy:

Elvis Costello with Furthur

I've been on a serious Elvis Costello kick for several months now, and I am even using four of his albums as material for a course this term. And I have been avidly following Furthur, the band started in the fall of 2009 by Bob Weir and Phil Lesh, to the point where I have listened to every show they have played (from the Live Music Archive and the digital downloads of their shows that they are selling).

So of course I was thrilled to hear that Elvis had sat in with Furthur on Sunday night at Radio City Music Hall. His wife Diana Krall even sang "Ripple," and that's Larry Campbell on violin in the photo (whose wife Teresa Williams also sat in).

From Tennyson to today

Robert Archambeau has just posted a long discussion of tensions between aestheticism and morality (or politics) in Tennyson, Yeats, and Eliot. He starts with a discussion of a tension in Tennyson's work between "cryptic, symbolic, ambiguous poems ... that resist being converted to moral messages" and poems that "told the bourgeoise reader what he wanted to hear about decency, self-sacrifice, and the keeping stiff of the upper lip." By the end of the 19th century, then, the market for the latter kind of poem had dried up, and Symbolist poets and their Modernist successors focused their attention on aesthetic issues, while still being drawn to such extra-aesthetic issues as Irish politics (Yeats) and the renewal of community (Eliot; through a return to pre-twentieth-century Christian values).

Archambeau's discussion of these issues is fascinating, and it led me to ponder the extension of his point about tensions in the work of these poets into the contemporary era. These days, many poets in North America, Great Britain, and Ireland have put a lot of energy into pondering how the audience for poetry can be increased. Since the loss of the market for moralistic poetry in the course of the nineteenth century and poetry's subsequent aestheticist turn, very little poetry has managed to reach a wider audience. Those poets who want to do so could theoretically try returning to the kind of moralism that characterizes "The Charge of the Light Brigade," but given developments in poetry since then, it is highly unlikely that they would find such a project at all interesting—and in any case, as Archambeau makes clear, there's little or no market for such work anymore anyway.

The main aestheticist strains of contemporary poetry tend to be pretty disdainful of those poets who do achieve modest success (meaning more sales than most poets, but still very small blips on the radar of whole culture), such as Billy Collins and Mary Oliver in the United States and Simon Armitage and Carol Ann Duffy in the United Kingdom. (With Armitage, at least, I could provide a defense of the aesthetic quality of all of his work, as I could with parts of the work of Collins and Duffy—neither of whom I have read all of—but that is something for another day.) But what is there for them to do, the poets who feel tensions like those felt by Tennyson, Yeats, and Eliot while also finding that the work of Armitage, Collins, Duffy, and Oliver lacks such productive tension between aesthetics and some kind of public voice? The very fact that I use the vague phrase "some kind of public voice" points toward a solution and highlights the problem at the same time: poets need to create a market for poetry to have a public voice, but it is not clear what kind of public voice that ought to be.

But here is where I return to a point I have made frequently over the years (probably somewhere on my blog, but definitely often in conversation): even if there is little market for poetry in the contemporary English-speaking world, there is a huge market for verse—it's called pop music. Now some might immediately dismiss this point by saying that song lyrics are not poetry, but I hope they would at least agree that "page poems" and song lyrics are both examples of "verse" in a broad sense that is completely consistent with the traditions of both poetry and popular song (written in lines, often with meter and rhyme). And it is worthwhile for poets to consider what it is that makes the verse of popular music so popular.

Generally, pop music does not aspire to the kind of moralism that shaped one side of Tennyson's work (although it does contain a strain of that moralism in such songs as "We Are The World"—things that make you feel like a good person when you sing along with them). And of course it is hard to generalize about all pop music without people jumping in with counterexamples. But one relatively consistent feature of pop music is that it does not impose itself on its listeners: the lyrics tend to be simple, even vague, so that they are open enough for listeners to relate them to their own lives in general and their own particular experiences.

In contrast, one relatively consistent feature of contemporary poetry in English is that it does impose itself on its readers: it makes the reader listen to the voice of the poet, instead of providing, as pop lyrics do, a space for listeners to fill with their own voices, as it were. This focus on the poet's voice is in keeping with the Romantic-aestheticist tradition that Archambeau discusses, and I am all in favor of being imposed on by poets, since I am part of that tradition. But poets who feel tensions between the privacy of aestheticism and the possibility of a public voice might well consider the ways in which pop lyrics, the contemporary verse with the broadest popular appeal, relate to the audience that consumes them.

There was / were a huge number

I was preparing a grammar exercise from a book, and I came across the sentence "there were a huge number of mosquitoes." The sentence was not actually testing the number of the verb, but I stumbled over it, as I would spontaneously say "there was a huge number of mosquitoes." But I also noticed that I would say "a huge number of mosquitoes were there."

So I spent a few minutes digging around in grammar books and found several confirmations of the latter point ("number of" + plural verb) but no discussion of the number of the verb in such a construction with "there." So there's always a nice Google test:

"there were a huge number of" = 381k hits
"there was a huge number of" = 15.5m hits

You can't always count on Google to do your linguistic research for you, but this one seems pretty clear! Over 40:1 in favor of the singular "was" here, even though the reverse is true without "there" (though only just under 9:1):

"a huge number of people were" = 1.36m hits
"a huge number of people was" = 156k hits

Take out "huge" and the ratio is over 100:1 in favor "there was a number of", but about 20:1 in favor of "a number of people were."

So the descriptive conclusion is that in contemporary English, "number of" usually takes a plural verb, but "there X a number of" usually has a singular verb.

(Just trying my hand at a little linguistics.)

"Lacks a concept of lack"

In one of the prose poems in his book Angle of Yaw, Ben Lerner puts a new twist on the popular "No Word for X" meme when he refers to "a culture that lacks a concept of lack." The wonderful irony of that phrase is something to keep in mind whenever you come across a claim that a particular language "has no word for" a particular concept, such as the recent claim that "Japanese has no word for 'looting.'" (For a discussion of that, see this Language Log post; for a list of the many LL posts about the issue, see this post.)