WHY WAS I SMOTHERING small raccoons. Comical
now, but not so under the spidery gauze of sky. We were the bodies moving below
misunderstanding like lumps of saddened [damaged, weakened, wounded, lacerated,
suffering, insufferable] coal. My ribs turn in their sockets, axle sideways and
burst to tell it: the huge raccoon on hind legs thumping on the top of the car.
What is this animal encounter, what, this animal misunderstanding. All raccoons
are enemies. (They survive as well as we do.) (“The use of weapons for
protection…from aggressive animals is a…morally neutral action”
[Survivalcache.com].” It looked so evil when I killed it, but once it was dead
I saw it was no bigger than my hand. What is this animal anger. That is the
question. What, love? What if it were The Last Animal on Earth?
From California writer Eleni Sikelianos comes Make Yourself Happy (Minneapolis MN: Coffee House Press, 2017), a collection
composed as a study around human cause-and-effect of environmental destruction,
connecting the human pursuit of happiness (including travel, drug addiction, restaurants,
therapy, self-harm and home décor) to the ongoing extinction of multiple
species. As she writes to open the poem “NOT-ENTHEOGEN (ANTISTROPHE)”: “We all
began to think about the end / Of the world. We thought / We would / Kill / All
the Animals.” Make Yourself Happy is
an incredible book-length study on our relentless and often irresponsible pursuit
for human happiness, and the destructive force our species have become on the
planet, eradicating species after species to such an extent as to become the
architects of our own extinction. Through the title section that opens the
collection, Sikelianos explores the very idea of happiness, asking what exactly
happiness means, what lengths some have gone to attain it, and how destructive that
endless chase, for some, has become. In a recent interview, conducted by Srikanth Reddy and posted at BOMB Magazine, Sikelianos
responds:
What do we mean by self-help? I don’t know, but
I do know that poetry helps me all the time, to remember and question what
being human is, to feel the articulations of where it might be in space, in
relation to other living and nonliving things, to the political, the whole
proprioceptive range. The poetry that most draws me tends to allow me to feel
what’s at stake, which is both pleasure and pain.
We resist the self-help genre because it often
ignores complexities of the world-problem. If you're helping yourself, what
happens to the Other? I spent many years vehemently rejecting the notion of
poetry as therapy. And I still do, because above all, it’s an art. But, at its
most potent, it also does make things happen—it changes the writer and the
reader.
I am definitely for claiming poetry as a space
that does things. I am for claiming poetry as a space for most things we think
it shouldn’t or doesn't do. Poetry is contested space, and the battles about
what is allowed to go in and stay out are important. For example, there’s been
an anti-didactic sentiment in the so-called experimental American poetry
community for a while, and I understand where it’s coming from. Maybe at our
most generous we could say it’s coming from an anti-hegemonic stance. It seems
cousin to the ban on epiphany, which might be linked to the late 20th-century
obsession with the materiality of the poem, of which we still feel the
remnants. I am for that, but I am also for allowing things to appear out of the
nonmaterial world.
One of the forces behind the poems in the first
section was a desire to reclaim the pleasure of the poem, the hedonistic
experience of sound and light and movement as they rush through language, in
that sensorial buoyancy that, for me, is singular to poetry. To celebrate and
to sing. (Whitman and I share a birthday, by the way!) We are living in an era
when we have to reflect a lot of darkness, when the poem needs to work through
a lot of calamity. Anne Waldman has recently referred to Agamben’s notion of
looking into the darkness of our times, using darkness as a generative rather
than a privative space. That’s important. But I wanted to rekindle that space
of joy in the poem, for myself. But then of course Hedon gatecrashes and
smashes up Eden.
Poetry is an original anti-growth movement,
plowing back into itself, surviving “in the valley of its making,” to quote
Auden. It is an original autopoeitic art form.
If poetry isn’t allowed to be self-help, how
will it survive?
The
second section, “HOW TO ASSEMBLE THE ANIMAL GLOBE” (which also includes the
materials to assemble an actual physical paper globe, if one is willing to take
scissors to the book), is sectioned into geographies, composing poems on
now-extinct species that one populated Africa, “Islands,” Asia, Americas,
Europe, “Australia/Oceania” and Antarctica. As she writes to end the poem “BUBAL
HARTEBEEST,” subtitled “(ALCELAPHUS BUSELAPHUS BUSELAPHUS) / (nominate
subspecies, North Africa, EX 1925?)”:
when viewed head-on, the horns
formed a U: the last captive female
died November 9, Jardin des Plantes, 1923
Get up, you can see
that the people have not respected you, get up and walk away
sings the hartebeest, according
to oral tradition
Given
the thematic nature of this collection, composed as a book-length accumulation
of short lyric fragments based on extensive research, there is something
reminiscent of the ongoing work of American poet Cole Swensen in Sikelianos’ Make Yourself Happy. While Swensen’s works
might seem exploratory in comparison, Sikelianos’ Make Yourself Happy comes with a clear and omnipresent purpose from
the beginning, one that asks “how did we get here?” as well as wondering, not
only where it might lead, but how long we all might have left.