Ana Maria Spagna

In Praise of Un-knowing

Ana Maria Spagna

I have always read poetry. I’d read it in the mornings as a kind of spiritual practice, the heart of which was always a kind of unknowable-ness. I often did not understand what the poems meant, but I felt them. The best poems shifted something in me, almost like a chiropractic move, an adjustment of the spirit.  After reading them, I’d step into the day right.

So, I read poetry, yes, but I did not write it. I wrote nonfiction and occasionally fiction, never poetry. I feared that once I starting making poems, I would understand how they worked, and the act of knowing how or why poems worked seemed not just wrong but dangerous. I was afraid of undoing the magic. 

The fact that I stumbled into Carol Ann Davis’s Fairfield MFA workshop “Poetry for Prose Writers” was less a stroke of luck than a revelation. The experience moved me—changed me—the same way reading a good poem could, and the way she shifted my perspective came as a surprise. I thought my problem would be too much thinking. I like thinking, on the page and off,  and I assumed thinking would get in the way of making poems. Carol Ann disabused me of that notion straight off the bat.

Yes, think, her approach suggested. Just not about meaning. Think about the parts. Think about sound, image, music, rhythm, syntax … and see what comes. Make a nest of language, she’d say, and see what hatches.

The truth is I’d been doing something similar with creative nonfiction for a long time. I abhor an outline. I’ve seen how having a theme—or, god forbid, a thesis—in mind ahead of time can tank a decent essay. If there is a central idea or concept or plotline, the best thing you can do is swerve from it, take a leap. I thought of such moves as “bridges” like in music, a shift in key mid-song, or like on hiking trails, a way across a chasm.  I learned poets call such moves “turns,” and I worked to build nests for them.

When the class ended and the pandemic hit, Carol Ann generously offered to continue a correspondence. She’d send a poem when she had one, and I’d send one when I had one. Like all good mentorships, this relationship had the semblance of camaraderie, of friends, or equals, when in fact I was following her gentle lead. What I learned was that for Carol Ann a snip of unusual syntax provided an opening. When I read her poems using opening lines, I’d imitate them. The anaphora of “Insofar as I know…”, for example, freed me from my prosaic tendencies, but also invited unexpected imagery. The geese, the everyday geese, let me dive into space. Imitation gave me license and encouragement and stripped me of what I might’ve thought I knew. I was grateful, and the gratitude, too, seeped into the poems. 

Later in the summer, I dropped pure imitation and took to bravely following the language where it took me. In the fraught week before I left my wife of 30 years for a (temporary) job across the continent, mid-pandemic, I began to write about cutting green firewood, and all the forces on uncertainty, of unknowing, I didn’t want to confront from teaching remotely to the impending election sneaked their way onto the page. Not one bridge, not one swerve, but several, woven together within language-nest, held by a singular sensibility. 

I realize these lessons aren’t terribly original or earth-shattering, but what’s exciting is that they are so simple to follow. Listen to the words. Imitate those you admire. Lean into gratitude. And don’t leave the thinking out. Just the knowing.

Heidi Seaborn

Heidi Seaborn on “Dendrochronology”

Dendrochronology, the marking of time, especially major events and history through the rings of a tree trunk feels both scientific and spiritual to me. We are learning so much about the life of trees. How they communicate with one another, signaling needs and danger. How one will sacrifice for the other. A quiet symbiosis taking place in forests and jungles. It makes me think of how children have a life separate from their parents and twins often have a language all their own. But now I’ve stepped into my own trap—the desire to personify everything. 

So, when my friend wondered aloud, as we were walking in a park of old growth trees near the Snoqualmie River outside of Seattle, how a tree perceives time, I couldn’t help but humanize that idea. To think of what those old trees have lived through in terms of human milestones—the wars fought, the miracles of invention, the quotidian lives of my friend and me. 

Linking these old trees to me with the connective tissue of metaphor even as I fight against that idea in my very next thought. Fight against the practice of naming the massive Sequoias. Trees that lived through a millennium of wars named after Generals. Worse, named after the very statues of Civil War generals that are finally being scrubbed off this land. 

And so, I’m wrestling with the form of claiming that we do as humans. And how even the small claims that we stake out—to name a tree or, as I did in my childhood, to build a tree fort—tame the natural world. So, while it’s easy to be incensed or rather really pissed off when someone sparks an accidental wildfire during a gender reveal party or by tossing a cigarette out the car window, aren’t those acts just a more deliberate, uglier form of human dominance over nature?

Where I live in the Pacific Northwest, the summers are getting hotter and our forests are burning for longer. Three years ago, the entire month of August was clouded in smoke. I drove up into the mountains and stood where I can always see Mt. Rainier commanding the entire horizon and saw nothing. 

Last September, just after Labor Day, the smoke arrived from the wildfires in California and Oregon. We couldn’t breathe, so my husband and I packed the dog in the car and drove East. On the I-90, a man smoked past us in a GT, top down, past the hills of blackened trees and wheatgrass. “Everything is in the rearview mirror these days,” I thought as his car disappeared into the brown air. 

We had heard that there was a stretch of clear sky yawning across Montana. I wondered aloud about fish and expansive rivers. I imagined I could sleep under a yellow braided willow, hear the last kingfisher sing. And so, we drove to Whitefish and then Missoula. To stay, to catch our breath. Until the wildfires arrived there. The world burning. 

In a time of dry bones and masked lips, of windows and lives shuttered, of shattered norms and dreams, we burnt our children’s house to the ground. At least that’s how it feels to me. This earth that we’ve propositioned for ourselves, that we’ve claimed, lit like a campfire. And now, as I write this, it is winter and the pandemic lockdown continues. We are forced to gather around the fire pit of family. To burn firewood, timbered, cut, hauled and stacked. We huddle around the fire against the cold, against the COVID. Our wool coats will hold the smell of smoke well into the spring. As another ring forms on the trees.

Cathy Barber

Cathy Barber on “Cicadas

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I spent the first ten years of my life in southeastern Ohio near Steubenville. At that time, it was named “the dirtiest city in the country,” a title earned by virtue of coal dust and factory output. Houses blackened with soot and homeowners hosed them down periodically to clean them like most people wash their cars. My father was an insurance salesman and my mother a housewife, so my family wasn’t dependent on a smog-creating industry for our livelihood, but we had a coal-burning furnace and a coal bin full of fuel to stoke the fire. We put out our share of soot. 

Mine was a typical childhood of the 1950s—lots of unsupervised outdoor play with the neighborhood kids—travelling via bikes; exploring yards, woods, a small swamp behind us, and the junkyard across the street; playing all the games of the era like “Kick the Can,” and “Relievio.” But our young lives were entwined with nature. For better, or often worse, we lived at ground level, picked up worms, caught lightning bugs, pulled legs off Daddy Long Legs and petals off flowers; scooped Crawdads and threw them back. We crawled under the bushes and up the trees. We knew the terrain and the roster of common creatures—when the unfamiliar cicadas arrived, they truly were an event. 

My dad, and possibly the whole neighborhood, called them Seven Year Locusts. The nomenclature was off, but the insects were fascinating—their sudden appearance in our lives; those two phases of shelled and unshelled; the slightly tinted, intricately-laced wings attached to military aircraft-shaped bodies. Their flight looked unlikely at best. And the sounds! They made crickets look like amateurs.

I’m a fan of pop culture, did my MFA thesis on the poetry of pop culture, so the superhero metaphor came very naturally to me. I liked Superman comics particularly, how Superman would dash off to stop an out-of-control train, then dash back, resume his identity as Clark Kent and accept the berating he got for missing something important. Those cicada shells somehow evoked a sudden departure.

Much of my work is autobiographical and I guess it goes without saying that this poem is as well. My dad followed the trail north for work, just like many others from southern Ohio, West Virginia, Kentucky. Dad was happy to be nearer his sister, already in the area; the three of us kids adjusted quite quickly as kids do; but Mom never got over the move. She missed her sister, two brothers, a passel of nieces and nephews, all churchgoing strong believers. My sister and I grew progressively more problematic for her as the hippie era dawned and we were swept up in it, or rather leapt into it. We heard the music, we embraced the change, we felt we’d found our kin. Mom struggled with what we became. She longed for her old days and her extended family connections, but my sister and I joyfully headed for the new.

Brian Doyle

My name is Brian Doyle, a conservation and wildlife photographer and instructor based in Minneapolis. Photography is my creative outlet, my greatest passion; but it's also how I connect with the world around me. I draw my inspiration from the moments of awe I have felt so many times in my career, guiding in some of the most remote places in the world, and try to put a little piece of that feeling in every photo I take.

Every capture has an image narrative and a written or oral narrative. Images tell us a story – as we know from the famous phrase – but the addition of visual language creates a humanized and emotional connection with its audience. Together, these narratives strengthen the power behind the photo, creating a multisensory reaction.

To create this experience, research is essential. I begin with researching the landscape or the animal and the time of day I am interested in photographing. Like most landscape photographers, I scope out the locations prior to my designated shoot to notate high-traffic areas and times. Depending on the photograph I envision, I utilize certain apps to assist me – including Photopills. With these apps, I am able to pinpoint best moments for details such as golden hour, blue hour, nautical twilight, elevation, and angular diameter. Photographing wildlife takes more patience, learning the natural habitat of the animals and ensuring the animals feel comfortable enough with me in their surroundings. The most important aspect of photographing wildlife is the understanding of my equipment. Wildlife can react in a given moment, so being ready to change my aperture or shutter speed is crucial. Together, with these tools, I aim to capture and blend moments together to instill a sense of time in my artwork.

These connections provide us the platform for protecting the voiceless wildlife and preservation of our environment. Now more than ever, at the environmental crossroads we as humans all face – and with access to near-infinite information in our pockets – the moral imperative to help shape how people understand, interact with, and interpret the world we live in for the better is undeniable, and the effectiveness of photography and digital media unmatched in helping us to realize this massive endeavor.