And the Book Tour

By Andrea Scarpino

 

“My head monk asked how it was walking. I said it hurt without shoes. And he said, ‘It hurts on the foot that’s down, but the one that’s up feels really good—so focus on that one.’ And I realized that all pain and pleasure is where you put your attention.” ~Deepak Chopra

The book tour: pain and pleasure, highs and lows.

 

After I read my poetry at Arlington High School, where my friend Gracie was a student before she was killed, a young woman asked, “Do you think Gracie would like what you wrote about her? How do you think she would feel having you talk about her all the time?” And the honest answer is “I don’t know.” And the honest answer is, “Maybe embarrassed. Maybe angry.” Another student asked if he could read his own poetry, and he did, and I complimented the shirt he was wearing, and he said it used to be his uncle’s shirt, that his uncle had died last year.

 

Which is to say I felt a deep sadness being in Gracie’s school. And a deep gratitude. And a hopefulness: all these other 17-year-olds with their poetry and grief. Pleasure and pain.

 

Joseph-Beth Bookstore in Cincinnati. Cincinnati, where I went to college, where the low-residency program in which I have taught for nearly seven years is based. I wrote individual emails to former professors, sent a press release and reading poster to my Cincinnati colleagues, invited my Cincinnati-area relatives.

 

In the audience: one of my students and his son, Gracie’s aunt and cousin, a wonderful mix of friends from the Women’s Center where I used to work, my partner Zac’s parents, bookstore customers wandering by. An audience full of loving faces: pleasure. An audience absent of poets, of the people with whom I daily work: pain.

 

So it goes.

 

I read from my book. My book. To big and small audiences. To people who have studied my words carefully and people who hate poetry. To old friends. To strangers.

 

And it is hard, sometimes, to read these poems filled with my grief: death of my father, death of a murdered friend, death of Gracie. To stand again in that grief.

 

The pleasure of sharing my words with others. The pain of sharing my words with others.

 

And I try to focus on the positive: the student who asked me to sign his book, the first poetry he had ever purchased. The man who said the only poetry he likes more than mine is Louise Glück’s. (“You should definitely like her work more,” I replied.) My father’s former student, who told me about visiting him in the rehab center after his strokes. The friends with whom I talk writing, publishing, books, with whom I share meals, drinks.

 

As Gracie wrote me when she was a little girl, “Andrea, these are all the good things.”

Disability and Bio-Ethics

A week ago today I had the welcome fortune to attend a symposium at Syracuse University on bio-ethics, disability, and medicine. The event featured a keynote talk by Bill Peace with presenters Brenda Brueggemann, Barbara Farlow, and Sheri Fink. The theme of the day was, essentially, “in what manner can people with disabilities live in the age of pre-natal genetic testing, expensive medical technologies, diminishing public support for social programs, and the unvanquished shadow of eugenics?

Everyone has the right to life, liberty and security of person according the the UN. Yet the moral principle is not certain with disability. One reason for this is that medicine (broadly) cannot distinguish between the science of “curing” and the art of “healing”–a difference which appeared in the late 18th and early 19th centuries. As medical technology became more sophisticated so did the pressure to relieve patients of disablement. The inability of physicians to cure a disability meant failure rather than an opportunity. Healing means living and doing it well. People with disabilities do live beautifully and successfully, but often they do so in spite of their physicians.

I spoke two days ago at the University of Texas School of Medicine in San Antonio. My audience was composed of physicians and medical students. “The worst thing you can say to a person with a disability is, I’m sorry, there’s nothing more I can do for you.

When doctors say this, they are not healers. It’s incumbent on physicians to imagine successful lives for patients whose “condition” can’t be cured, which means they must know more about the world of rehabilitation, art, and accommodations.

I’m sorry, there’s nothing more I can do for you, is essentially mal-practice.

 

Self Interview, April 2

I say no one lives the way I live

But the iris interferes—dark and thin—

My way was first, I’m here…

 

Early morning. I’m set straight by a flower. 

 

**

 

Wings. The poets always write about wings. I prefer hooves. I’m more interested in Pegasus’ feet. 

 

**

 

Still I love a world 

where nothing is 

as it seems. 

 

And I love the phrase don’t kid yourself…

 

**

 

I have done a terrible thing, I have postulated a particle that cannot be detected.

 

—Wolfgang Pauli, on asserting the existence of neutrinos. 

 

**

 

I can’t get the old woman out of my head, she knitted sweaters, kept a crow in her shop. Can’t remember which island in the Aegean…

 

**

 

My dog wants to walk. Hello. Marvelous. 

 

Self-Interview, April 1, 2014

 

“The one I worship has more soul than other folks,” said Auden. Then he added, “than any I have met so far.” Even poets need to be accurate. For accuracy’s sake I admit I’ve met some “big soul” people but they were pick-pockets also. 

 

**

 

I will be an old man just like other old men with watery eyes. But I won’t be cheaply sentimental. For accuracy’s sake I’ll be richly sentimental. Like my dog. 

 

**

 

Here’s to the old moonlight of romance, reflected in water, the water in a cup, the cup made of tin. 

 

**

 

Here comes Lord Byron, clunk clunk. Nimble, principled, cripple. Templar “tapper” to be sure. All of Greece was his reasonable accommodation. 

 

**

 

I gotta get right with the banana clock.

 

**

 

Irony and humor, lice to the body of pain. Or not. For accuracy’s sake I admit the lice may be bigger than the body. 

 

**

 

Good morning blues, blues how do you do?

Well I’m doin’ alright, good mornin’ how are you?

 

You see, when you really have the blues they’ll talk back. 

 

**

 

Someone asked me about tenderness. How to find it. The recipe for empathy is written whenever and wherever dogs turn in circles before lying down. Or yesterday, my wife, came upon her horse asleep. She talked to him softly and he opened his eyes and nickered. Small joy. Shared. 

 

   

The Elmer Gantry School of Public Relations

Here’s to the devil of pejorative noises, rustic with goodness and polemical pen, who’d blow a trumpet without remorse though we trusted him. He’s American, Christian, slick as a specimen dish. Today he’s Joel Osteen, but he’s always a roulette pronouncement. Elmer Gantry, Billy Sunday, Jimmy Swaggart. All of them knew how to take your money. People on the left think these fellows are exploiters of crude hate—but I’ve always seen them differently as the thieves of goodness for they steal from their largely illiterate or alliterate followers in the name of a Christ their laity can scarcely know and surely can’t understand. This makes the American Public Preacher-hood the most cynical sect of all. Tawdry, lurid, greedy, smug—and I think it says a lot to note they’re less trustworthy than auto salesmen.    


Corn Flower Buddha

My mother loves me but not in her heart. So her love is like water leaking from a neighbor’s apartment. As I grow older I see there’s no landlord and I take up amateur plumbing, stanching my mother’s accidental love however I may. Now that’s she’s dead I still hold the wrench—the one missing teeth—the accommodation of deflection will be necessary again. My poor mother, who loved so little. But at least I can embellish the wrench with corn flowers.

**

I live in a cold, northern city in North America. Though its spring its still snowing. One sees how sad the houses are—like the houses in Neruda’s poems—the houses are suicidal. The crows sail around in their unambiguous death watch.�

Corn Flower Buddha

My mother loves me but not in her heart. So her love is like water leaking from a neighbor’s apartment. As I grow older I see there’s no landlord and I take up amateur plumbing, stanching my mother’s accidental love however I may. Now that’s she’s dead I still hold the wrench—the one missing teeth—the accommodation of deflection will be necessary again. My poor mother, who loved so little. But at least I can embellish the wrench with corn flowers.

 

**

 

What a thing to be a man-child with corn flowers. I can’t fix anything. But I love wild flowers and celebrate a patch of sun. I love my mother in memory though she was always a darkling disaster. 

 

**

 

I live in a cold, northern city in North America. Though its spring its still snowing. One sees how sad the houses are—like the houses in Neruda’s poems—the houses are suicidal. The crows sail around in their unambiguous death watch. 

 

**

 

New super heroes: Urchin Boy; Cornflower-Cat; Zero-Sum Sister…

 

**

 

How I wish I could be stronger, that wishfulness compares with peace. I wish for peace. A strange joke, born into a violent and inarticulate world, and wishing for something like grace.