alphabet
by Inger Christensen
New Directions, 2001
64 pages / $12.95 buy from Amazon

0. Inger Christensen—that petite, Danish demigod with her propensity for potted plants and the wild unknown—must have been hounded by the idea of growth. By what is massive. I guess if you look at/dwell on the vastness of things for long enough, you’ll predictably find yourself engaged with death options, the tempered dark where there are no underthings to stabilize you—and you are a little dust, alone with the chilling and the growing of yourself. It’s just you you you and the big outside.

1. Christensen’s alphabet is a sprawling network, shaped by the Fibonacci sequence that signifies nature’s inclination toward animal, exponential levels of growth and similar vanishings of decline. There’s an incantation stitching the poem, especially its beginning, that simply verifies the existence of things:

Death exists, details exist, the small monotony of days exist, all alongside one another.

1. I once read the entirety of alphabet in one of those concrete courtyards, the sad kind that’s trying to cute-up a hospital. I read it another time out loud for someone (although finishing was weird and uncomfortable because I was just beginning to tell, although I liked this person at the time, that they were not really interested in me and definitely not interested in 80-page metaphysical poems structured like the Fibonacci sequence), and another time on my bedroom floor with a whole .75 of OT that was looking nothing like a group sport because I was sad about something or something. And many times before and after that I can’t remember anymore. One magical person said, when I asked her about alphabet, that it made her think about cornfields a lot.

2. I sometimes try to relate my deep affection and appreciation for the state of Iowa, and I always think about cornfields that continue past the curvature of the earth, this massive output of production that literally exceeds our capacity to see it, much less understand it. “wheat in wheatfields exists, the head-spinning / horizontal knowledge of wheatfields, half-lives, / famine, and honey . . .”

3. Sometimes all it takes to be humbled is just the existence of certain things.

5. I’m shocked and quieted every time I read a newspaper, but not like I am by cornfields or incomprehensibly vast networks of connection. Although, the more I think about alphabet and re-live those declarations of both physical and metaphysical existences, the less I see the distinction.

8. There are some lines in there that simply state the death count for some great tragedies— “140,000 dead and / wounded in Hiroshima / some 60,000 dead and / wounded in Nagasaki”— and these numbers stand still on the page. The lines are always wavering between the porous and the immovable, the intimate and the intergalactic.

13. I wonder what it would look like, speaking of networks of connection, if Christensen had written a long poem/book of poems about the internet. Like, would that be beautiful? Would that be sheer terror?

21. It’s impossible not to talk about Susanna Nied’s translation. In an interview at Circumference last year, Neid said that she started working on alphabet’s translation in secret: “I didn’t tell Inger I was doing it. For the time being, I didn’t want anyone else’s input, not even hers. I had a very strong sense of what the poems could become in English. I kept shaping and reworking. Interlinked sprials. Double helix. Beauty and destruction. I was possessed.”

34. You can easily be possessed by Christensen. If you hear alphabet being read aloud, the words bend towards rapture, like hypnotism. Partly due to the steadily revolving repetitions—existence, vanishing, existence, vanishing. READ MORE >

Sun Ra + Ayé Aton: Space, Interiors and Exteriors, 1972
By John Corbett
PictureBox Inc, April 2013
112 Pages, $27.50 | Buy from PictureBox

Opening with several candid shots of Sun Ra donning full afro-futurist regalia in Oakland, filming the quintessential Space is the Place, Space, Interiors and Exteriors, 1972 finds Sun Ra himself in the foreground. An interesting choice, really, due to the fact that a large majority of the book focuses on Ayé Aton’s murals, painted primarily on the walls of Chicago’s south-side in the early 70s. But this choice makes sense, as the brief essay included in the book lets us know, as it was the overpowering figure of Sun Ra that brought a focus to Aton’s work.

Aton, who became a correspondent of Sun Ra in the early 60s (shortly after Ra moved to New York City), eventually joined the Arkestra, touring and recording with Ra during the Ra’s most significant span of recording, the years 1972-1974, when his most well-known album records was recorded, Space is the Place. Aton & Ra’s correspondence, in the beginning, was a mentorship. Aton’s curiosity towards many afrocentric esotericisms finding, if not answers, at least a response in Sun Ra (to see the breadth of the information that Ra poured into his philosophy, take note of this syllabus from a class Ra taught at UC Berkeley in the early 70s [as an aside: the environment of Berkeley where Sun Ra could teach a class like this is so far distanced from the current reality of UC Berkeley that it’s astounding], as recounted “by Arkestra drummer, Samurai Celestial, and others.”

Two brief essays in the book present this biographical (this mythical) information before treating the reader to a gallery of Aton’s murals, photographed, often obliquely, on Polaroid film in Instant film has never been the most archival film available; in these Polaroids it’s clear that colors have faded, that the precision of the film’s chemical reactions, etc, is far from precise. The material degradation adds a level of entropy to the aura the images create. While the introduction asks us to imagine rooms where entire walls are painted with fluorescent paint, the Polaroids reveal rough gestures in muted colors. With time everything fades.

But the suggestion, the consideration, is a fascinating one. As another essay points out, none of the photographs of Aton’s murals depict people in front of them, they are isolated in space, often even destabilized away from their position on walls, embedded in the flatness of the picture plane. In the late 1950s Sun Ra started calling his music “space music” because ” the music allowed him to translate his experience of the void of space into a language people could enjoy and understand” (Wikipedia). With these photos, the viewer is floating in a void of colors long faded. The dream is dead, and I wouldn’t be surprised to find most of these murals either painted over or felled with buildings during destruction.

My favorite mural, documented by a square Polaroid stamped with the month of “January” but bearing no year, finds a ram’s head above four staggering lines of grey, set within a large silver/white star-burst, across a field of pinks and oranges with black accents carrying through the field. The nothingness of the image plane is violated by a minor intrusion: that of a golden chandelier, hanging from a white ceiling. The reality of the murals becomes uncanny. This is a step towards a necessary mysticism, used by Ra and others to strive towards freedom, borrowing Egyptian symbols and steeping them in Biblical revisionism, a reality that allows the oppressed a sense of revolution. Space is the place, space is the place. The field turns into colors and every man and woman is wearing a costume that disorients. It’s after the end of the world–don’t you know that yet?

In 1968, Kenneth Anger visited the great pyramids of Egypt with a cavalcade of junkies, musicians, artists, and magicians. Costumes were brought. Anger’s greatest film, Lucifer Rising was filmed. Problems followed. The film eventually was released and has been recognized for its brilliance. Sun Ra, on the other hand, refuses to just make his film. The costumes were part of life. Life was revolutionary and within this revolt there was a refined aesthetic insistence. Aton’s murals carry this aesthetic insistence further, into the banalized reality of those who don’t have the freedom to live in Sun Ra’s world permanently. The murals serve as a reminded.