The Flame in Mother’s Mouth is a collaboration between poet Dustin Pearson and film-maker Neely Goniodsky. It is another film shared here at Moving Poems as among the best from the Visible Poetry Project.
As a participating film-maker in this year’s project, I had the good fortune to read this emotionally affecting poem before it became a film. At the start of the production process, we considered about 200 poems by 60 writers before indicating the poet we’d most like to be our collaborator. This process may have happened in the reverse too, with the writers considering the work of many film-makers. It would be interesting to know. Either way, The Flame in Mother’s Mouth was in the top three poems from all I read, and Neely Goniodsky has done a fabulous job with her animated screen adaptation. My only hesitation is the very abrupt ending. I even wondered if this might be a technical error in the rendering of the film.
Since 2017, VPP has been releasing a video a day during the month of April—National Poetry Month in the USA. Various celebrations of poetry also take place around the world at this time, many of them involving daily writing prompts. One poet I know does most of their writing at this time of year. Another began writing in April 2018, with one of his poems now published in an anthology. All in all it’s a good time of year for poetry, and via the VPP, for videopoetry as well.
The call for entries to poets and film-makers around the world for their 2020 season is online now, officially opening on 1 September and closing on 31 October. I highly recommend filling out the simple application form if you are a poet or film-maker interested in expanding skills, both as an individual artist and in collaboration.
As an introduction to this piece, Haunted Memory by Cristina Álvarez López and Adrian Martin, it may be wise to first talk a little about what we understand to be a poetry video, or a film poem, or whatever term we might choose to describe a work that brings together elements of poetry with audio-visual media.
Over the past five years I have encountered, and sometimes participated in, regular discussions about this terminology: about what are the most helpful terms to use; and what exactly fits within their incompletely defined boundaries. My tendency of thought on such matters is free-spirited, and a bit anarchic, yet I also try to be respectful of the impulse in others to conceptually chart forms and genres. However I think this pinning down of creative work is useful only sometimes, and perhaps more in relation to practical issues of raising finance for festivals and events, than in enhancing the body of work itself. On the one hand I recognise it is desirable to be able to identify poetic audio-visual works we might include and embrace as part of an ever-growing body of artistic achievement in our field of interest and passion. On the other, I fear that tight definitions can become too exclusive, and even strangle or oppress possibilities for that we are meaning to nurture and grow.
Within this context, Haunted Memory challenges notions of boundaries. Cristina and Adrian refer to the film as an “audiovisual essay”, and that is the term used too by its publisher, Sight&Sound, on the opening title. The skilfully edited visual stream is made up of moving images drawn from scenes in the films of Spanish director, Víctor Erice. The crystalline selection of filmic moments, together with the precise montage that arises from their combination, obscures their cinematic origins. What we see in this re-creation is largely comprised of faces in subtle motion, especially those of children. Even without its soundtrack, I find Haunted Memory to be cinematic poetry.
This reminds me of an idea that has been proposed by many others aside from me, that film poetry does not always need to contain words. An example of this is a video I shared a few weeks ago, Snow Memory, by Australian poet and film-maker, Brendan Bonsack.
There is, however, a narration in Haunted Memory, spoken with a quality of interior softness. This was contributed by Adrian, a world-renowned film critic and theorist whose work has appeared in a wide array of major film publications, as well as in several books from highly esteemed publishers such as the British Film Institute. Adrian is one of the most imaginative and creative of film writers. He has been in love with the cinema for going on 50 years, and his texts often challenge boundaries between criticism, theory and creative writing. This is apparent in the text of Haunted Memory, written in collaboration with Cristina, a Spanish critic, writer and film-maker, who since 2009 has been a prominent artist in this form of film on film. Other parts of the soundtrack include snippets of breathy voice-over narration from the original films, again hauntingly poetic in text and affect.
Erice’s films themselves are easily seen as poetic cinema. In a way reminiscent of some types of experimental or avant-garde film, Haunted Memory creates a new, fragmented, and somewhat abstract audio-visual form from his work, at once beautiful and profound.
Editor’s note: the film and thoughts raised here have inspired an extended essay in two voices about poetry in film, the boundaries of genres, and the words we use to describe the meeting of audiovisual media and text, with a substantial reply from Adrian Martin.
Stuart Pound and Rosemary Norman have been collaborating on videopoems for 24 years now, but their work has lost none of its freshness or surprise. When I click on one of Pound’s videos in my Vimeo feed, it’s with the expectation that it won’t resemble too closely anything he’s done before. And so it was with this animation.
“The angry sleeper stalks his dreams/hard from night to night”. Dirk Bouts’s 1470 painting of demons carrying sinners off to Hell is the starting point for this not-quite-serious animated nightmare. Pachelbel’s famous canon played on a musical box is the accompaniment.
A videopoem by the Russian Latvian collective Orbita (“Orbit”), made in 2001—I assume on videotape—and uploaded to Vimeo six months ago. Artur/Artūrs Punte and Diana Palijchuk are credited with making the video, the text is by George Uallick and Zhanna Shibalo, and The Trilobitum Coitus supplied the music. I love the fast-paced, playful energy here, making me re-play it multiple times despite not feeling that I entirely understand it. The main thing is, it’s fun and imaginatively shot and edited, and I remain intrigued.
One of my favorite poetry publishers, Brooklyn-based Ugly Duckling Presse, came out with an excellent bilingual anthology, Hit Parade: The ORBITA Group, in 2015. You can read Kevin M.F. Platt’s introduction, along with several of his translations, online at Deep Baltic. Here’s an excerpt that may or may not shed light on what exactly Uallick and Shibalo mean by “pits overgrown with ancestors” and “the hair of literature”:
Paradoxically, while they eschew nostalgia for the Soviet past, the poets of Orbita are the actual heirs to the legacy of cutting edge and experimental culture characteristic of Latvia in the last Soviet decades. Orbita is an intentionally trans-ethnic and trans-linguistic phenomenon. And this is one of the keys to its success: theirs is an avant-garde of cosmopolitan hybridity. In distinction from the majority of Russian cultural production of the Baltic region, these poets transcend marginality and provincialism by forming a literary bridge between ethnic enclaves, languages, and cultures.
Note: Long-time readers of Moving Poems may recall that I uploaded an earlier, lower-resolution YouTube version of this video back in 2011. Rather than simply edit that post, I decided to delete it and post afresh so others can enjoy re-watching it as much as I did.
Set on a Melbourne tram, Stander Under Anvils is from Australian film-maker Martin Kelly, and features the luminous presence of poet Bronwen Manger, who speaks her text live to camera for most of the film. It is one of several video poetry pieces that Martin has produced in a media partnership with Ian McBryde.
As with many of Bronwen’s poems, there is an enticing sense of mystery here, perhaps even a suggestion of perversity. I find shadowy and unfamiliar meanings arising from the subtle twists of soft-spoken words, ostensibly directed towards a brother. The final, almost-not-there glance at the camera creates for me a perfectly sly ending to a piece that draws me in by being quiet.
Martin is best known in the international video poetry community as co-creator of Spree, a highly-regarded video of a poem by Ian. In Spree too, the writer appears speaking the text direct to camera, inter-cut with vivid flashes of associative imagery.
Martin says of the ongoing collaboration he has with Ian:
…We hope to provide both a window into the world of poetry for those who may otherwise pass it by, but we also aim at contributing to and developing the unique genre of video poems.
Ian makes an uncredited appearance in Stander Under Anvils, as a blind passenger sitting next to Bronwen on the tram, who suddenly turns to give her a key word.
The visual stream is jazzily constructed of “found footage” from various free sources. This is in sync with the sample-based hip-hop and house music referred to but never heard in the film. Narration is by the poet, who appears in the film as well, accompanied only by the warm sound of vinyl static—warm like her strong, expressive voice.
The poem is beat-driven, funky. It conveys myriad elements of cultural identity, past, present and future:
Who we are is undefined. Might be infinite. Variable. A mystery unsolved, but not yet ready to exit.
Gen.er.a.tion X, n. People born between 1960 and 1980. Some were alive with the last survivors of enslavement.
Danielle Eliska describes herself as a “black archivist”, her life’s work to tell stories of powerful women, the Black Diaspora and the state of Black culture. She is the founder of multimedia production house Meraki Society.
Shalewa Mackall belongs to a community of artists embracing Sankofa, a word in the Twi language of Ghana that translates to “Go back and get it”. The term relates to the Asante Adinkra symbol, often represented by a bird with its head turned backwards while its feet face forward, carrying a precious egg in its mouth. This symbolises moving forward in full awareness and embrace of what has preceded, historically and culturally.