When poets go to war

It's time for the Poetry Society to reconnect with the grassroots.

Being a poet, or being interested in poetry, looks bad enough. It's the dowdy aunt or eccentric brother of the literary world: once the dominant form in terms of sales, exposure and cultural capital, until displaced by the novel starting in the 1840s, in the 21st century it's considered a strictly minority art form. Those who write it are either inappropriately emotive teenagers or spinsters whose efforts could better be turned towards ceramics or local history. But when poetry gets into the papers, it gets worse still. The debacle over the election for Oxford Professor of Poetry in 2009, with accusations of both sexism and foul play and its subsequent postponement, made the poetry world look like a small and fractious place.

And then things got even worse. There were increasingly obvious problems at the top of the Poetry Society, the main charitable organisation for poetry in the UK, visible in a series of high-profile resignations. But no explanation for these convulsions was forthcoming until a group of members, formed in an online campaign by the poet Kate Clanchy, pressed for an Emergency General Meeting at which they demanded answers. When said EGM occurred, what came out was a litany of mismanagement by the board and personal spats spiralling out of control - George Szirtes has a good summary here. The board agreed to step down, but only after a few seething months of controversy.

The coverage of the affair has, as poet Polly Clark has pointed out, been very one-sided, "a lazy kind of PR for the Board... with added parmesan shavings of insinuation about the ex-Director Judith Palmer". There are, as others have made clear, a great many dedicated, capable and enthusiastic members still participating in the Society at a local level, and in the Society's many activities (such as its education section). Nonetheless, the Society looks discredited.

The fact is that, as throughout the history of poetry in the 20th century, much - and much of the most interesting - activity in recent years has taken place outside the institutional parts of the poetry world. Small presses, live events and new magazines being set up by young poets have become the main loci of poetic innovation in this country (discounting, of course, the usual old bastions of neo-modernism). Increased access to print publishing and the web has fostered an expansion of outlets for young poets run on a DIY basis. Brash, irreverent, incorporating vast swathes of pop-culture forms and material - video-games, spam, chunks of sampled text - and frequently surreal, the work of poets like Simon Barraclough, James Wilkes, Kristen Irving and Rachael Allen has injected life into a scene that can sometimes seem to just be ticking over on the margins. It's come out through magazines and e-zines like Pomegranate, New Trespass and Fuselit, through presses like Sidekick Books, Penned in the Margins and Donut Press, run out of flats and, just occasionally, offices. And all this has happened without support, or even much attention, from the main institutions and organs of British poetry. Many of the poets in this new generation of writers have little in common with those who currently dominate the poetic mainstream, who are patronised by the big poetry publishers and control the main journals and funding bodies - they are, in fact, closer to the groups of experimental poets who, starting in the 1960s and '70s, produced a thriving poetic counter-culture and small-press scene in Britain. Regarding the goings-on at the Poetry Society, cynics might well say: "Who cares?" But what implications does they have for the poetry scene?

David Keenan's claim, in an essay published in The Wire in July, that the slashing of state support for the arts would foster small-scale and radical culture that refuses the "narcotic compromises" of an art world sponsored on the basis of economic impact, "social worth" and accessibility, isn't really borne out in the case of poetry. Arts Council money that kept alive mediocre work also gave a start to Stop Sharpening Your Knives and its associated Egg Box Press, and a host of small presses - those putting out more traditional and newer or more experimental work alike - depend on their annual infusion of cash to put out work for which there is a small market. Moreover, the role that the Poetry Society, in particular, plays in all of this is at a tangent to the problem.

For Tom Chivers, director of Penned in the Margins and a board member of the Poetry Book Society, there is little connection. On the one hand, there is "a lot of work to be done" in terms of the full representation of spectrum of poetry by these institutions, and the Society's role is "not really relevant" to Penned in the Margins. But the Poetry Society still plays a vital role in the "poetry ecosystem". They play "a very different role" from the indie organisations and the poets that support and constitute them - in terms of education programs, the National Poetry Competition, local work with Stanzas, the network of local poetry groups, and so on; the Society's performance shouldn't be understood in terms of how much newer poets are interacting with it. The press coverage of recent events at the Poetry Society, not to mention the mishandling of how it was dealt with publicly, he says, has made what was "a purely organisational problem" seem like a real crisis.

The poet, editor and novelist Jane Holland agrees to some extent, but feels there is definite room for improvement. "I would be glad to see a return to a more inclusive programme at the Poetry Society, and by that I don't necessarily mean 'anyone who writes poetry' but a better understanding and sympathy for the aims and achievements of the small presses, including smaller magazines." The vast extent and diversity of the poetry world - "we have many different schools of poetry, we have multiple cliques and ghettos, we have new and established alternative presses, we even have the looming possibilities of digital poetry" - do not "seem to make it into the consciousness of the Poetry Society". A re-engagement between the small presses and grassroots groups and the Society is necessary: "it's about time we returned to a position of cheerful amateurism".

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In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred