Song of a Reformed Headhunter

The subtitle delivers what it promises: a secret history of poetry and kitsch. We look at kitsch differently when we see it as originating from controversies and scandals about poetry during the rise of popular culture in the eighteenth century, and not just with reference to the visual arts and material culture in the twentieth century. We also look at poetry differently when we see how entangled with kitsch elite poetry was, and still is, despite Wordsworthian attempts to purify the language of tribe, and Modernist efforts to denounce kitsch and switch attention from diction to form. As a poet, I'm rather more interested in looking at poetry differently, and this volume casts new light on, finds a thread through many apparently different lots of poets: the renovators and falsifiers of the ballad revival in the eighteenth century, the Shenstone and the Walpole sets, Baudelaire, Ezra Pound, the first and second generations of the New York School, and five twentieth-century American...

Heard Stephanie Blythe, mezzo-soprano, with LW at Carnegie Hall. The last time I heard her, she was singing Fricka, Wotan's wife, at the Met Opera. Last night's program was very different, a night of French mélodie and chansons, and English cabaret numbers. The moment she walked on stage, even before singing a note, the audience gave her a round of warm applause. She thanked us and said that everyone should have the same experience as she just had. Then she launched into Francis Poulenc's Poèmes de Ronsard (1924-1925). I enjoyed the art songs, or mélodie, but liked the next set even more. It comprises Léo Ferré's "La vie antérieure" (1957) and "L'invitation au voyage" (1957), both based on poems by Baudelaire. According to the concert program note, Ferré (1916-1993) set out to challenge the distinction between mélodie and his chansons (lyric-driven French songs). I especially loved Blythe's magical rendering of "La vie antérieure....

I vaguely heard of Michel Houellebecq before stumbling on his book of poems in the Labyrinth Bookshop. I did not know that he wrote poems, as well as novels. The Art of Struggle , translated by Delphine Grass and Timothy Mathews, is captivating from the first verse of the first poem: Dawn rises, grows, settles on the city We've come through the night and not been set free I hear the buses and the quiet hum Of social exchange. I'm overcome with presence. This is an aubade, but not an aubade that I've ever heard before. The lyrical second line is sandwiched by two plain-speaking lines. The faddish term "social exchange" shares the same line as the philosophical concept of "presence."How can one be overcome with "presence," usually considered a good thing, as opposed to "absence"? The speaker has been defeated even before the day begins. The poem beginning "What we need now is an attitude of non-resistance to the world...

TLS July 10, 2009 from Alex Burghat's review of Danielle Westerhof's "Death and the Noble Body in Medieval England": The tight-knit relationship of body and soul was thought to continue even after death. The Church preached a connection between putrefaction and sin--whereas run-of-the-mill cadavers decayed, the bodies of the saints remained as incorrupt on Earth as their souls would be in Heaven. . . . Medieval nobles, Westerhof shows, extended this idea by seeking to conserve the form of their bodies, even in death. The crucial factor in this was the developing mindset of a new knightly caste which strongly valued and guarded its own physical prowess. So it was that the bodies which were preserved in life by ornate armour were, after death, preserved through embalming or (by the early thirteenth century) in stone effigy. *** from Guy Dammann's review of the Aldeburgh Festival 2009: Readers of Paul Griffiths's invaluable book Modern Music learn on the first p...

Leo Bersani's Baudelaire and Freud (1977) operates on the fundamental Freudian assumption that "no text is fully present to itself." Attention to its "lack" will propel the reader from the text into "a fascination with other texts having the same potential for both fixing and scattering our attention," in this study, Freud's texts. Bersani is careful not to view Freud's texts as a master-key to unlock the meaning of Baudelaire's poetry; instead, Freud's texts "bring a certain coherence to the given literary text and accelerate its disruptive interpretive mobility," a statement which I take to mean, Freud will give a meaning (not the meaning) of Baudelaire, and will clarify the subversive nature of his poetry. I am wary of psychoanalytical (or Marxist or feminist or queer) readings of literature because all too often they reduce literary works to codes to be cracked by the theorist, and the decoded meanings sound distressingl...