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Month: November 2015

In Conversation with Patricia Young

Patricia YoungHere are some of the adjudicators’ comments on Patricia Young’s “Anniversary Poem.” You’ll find the poem itself in Issue 136, fall 2015:

This poem had me at “the bus driver’s cursing in a language/so luminous with rage we understand every blue letter word.” The poet is able to give us this moment without having to cite the particular blue letter words. I also like the metaphor of looking out the back of the bus as the poet looking back on his or her life and the moments that define a relationship.

The opening (“It doesn’t matter where I go”) and the tone in which the Eastern European incident is described with its resignation and dull wash both segue powerfully with the rest of the theme (“we’re forty-five, we’re sixty-eight, but no matter, day will lurch into night… the bus will continue down the road”) making the poem effective (if discouraging) for me.

Why return to this place and time so often? I am encouraged to read the poem repeatedly and ponder. The phrasing and lining are perfect; every word counts. The experience grows from one moment to a lifetime: “We’re twenty-two,/we’re forty-five, we’re sixty eight, but no matter,/…” The poem’s final line marks the occasion for infinity.

I like this unconventional take on an anniversary poem, in which the mundane collides with the existential—and the way the language, those long, paired lines, recapitulates the sense of time elapsing, and the idea of unlikely juxtapositions (yoked pairs) across time and space.

* * *

I happened into a conversation with a parish priest at an event I attended recently, and when he asked about my work and I told him that I had for many years edited a literary magazine publishing fiction, poetry, and talk about writing, he used the opening to confess that he had no time for poetry: it was too annoyingly difficult. He recalled his school days and the many dreary and discouraging discussions about the meaning of poems, meanings the poet, in his view, had been at pains to obfuscate. He did admit, however, to a love of the long familiar songs of his Church, and I tried to say that maybe his difficulty with poetry was that he hadn’t spent enough time with it, had, perhaps, felt too much anxiety about the sense of a poem instead of opening himself to its music and imagery, to the emotional response it evoked. What I was trying to suggest, however ineptly (or presumptuously!) is that mystery, or ambiguity, is often a poem’s great gift.

I had this earlier conversation still in mind as I got ready to put some questions to Patricia Young about her 2015 Occasional Verse prize-winner, “Anniversary Poem.” The poem announces its occasion in the title, and yet what follows is not about an anniversary in any of the usual senses (of a marriage, say, or an event of state). But the poem seems to move on two planes. There’s the immediate occasion (a donkey cart upturned in the road and blocking traffic, including the bus in which the speaker of the poem sits with the someone implied by the use of “we”) and the more profound occasions it somehow evokes. Why has this incident lodged in the speaker’s memory? Why is she recounting it now and to whom? And why does the bus, as its diesel engine sputters and combusts and sends it lurching off down the road, seem all at once to be travelling through time as well as space. This mystery is what drew us into the poem’s embrace. Though we had intimations, none of us felt like we fully understood the poem’s inner workings. Still, we were all powerfully unsettled and moved.

Kim Jernigan: Patricia, I’m wondering if you can begin by saying something about the sort of effects you were after in this poem in particular?

Patricia Young: I’m never sure of the effects I’m after in a poem as I’m writing it. I just sort of follow the images, and, in the case of “Anniversary Poem,” a memory as well. The tone of lassitude probably evolved out of the imagery, and, again, the memory.

So the incident described is one taken from life?

It was very much from life. My husband, Terence, and I were traveling in the former (communist) Yugoslavia around 1990, just before war broke loose. It was late afternoon, overcast and everything seemed unbearably strange and bleak. We were on a bus, jet-lagged, on our way back to our hotel but unable to stay awake. We were literally falling asleep in our seats when all of a sudden the bus jerked to a stop and there before us was a donkey, a farmer, and an upturned cart of hay in the middle of the road. It might have been a scene out of the 17th century. No one knew what to do and so the bus, and all traffic, remained at a standstill for a ridiculously long time. The scene, which I describe in the poem, seemed to encapsulate everything Terence and I were feeling about the country at that moment—its grayness, its glumness, our overwhelming tiredness. We’ve forgotten many things over the years but for some reason we’ve never forgotten this incident with the farmer and his upturned cart. It’s stuck in our minds, and we’ve often referred to it as a kind of shorthand for despair. I should say too that it wasn’t all grim in Yugoslavia—there was dancing and poetry and we met many wonderful people . . . (in retrospect, I think our exhaustion was the primary factor that coloured our perception of the mishap on the road).

The closing lines (“…the dead will chatter into/the vanishing point, the bus will continue down the road.”) seems to suggest that the particular anniversaries of a life are just part of a long continuum in which humans, their individual griefs and joys, are of little consequence. Is the poem in some sense, then, an anti-anniversary poem? A poem that laments rather than celebrates?

I think what I was trying to get at (if indeed I could be said to be trying to get at anything!) was the sense of time in a long marriage, or, as you suggest, a continuum. I wasn’t after celebration or lament, I don’t think. I was just trying to say something about a long relationship. Time gets weird and confusing the longer you live. Of course any relationship, no matter how long, has to end in death (hence the vanishing point), but perhaps something goes beyond death . . . hence, the bus continuing down the road.

I called the poem “Anniversary Poem” simply because I wrote it last spring around the time of our wedding anniversary, always a reminder of how much time has passed.

I think the adjudicator who notes the poem’s “unlikely juxtapositions (yoked pairs) across time and space” was onto something with that phrase “yoked pairs”—the horse and cart of the central incident, but also, perhaps, other kinds of pairs?

I like that—yoked pairs—especially since the poem is about two people moving through time and space.

What cherished poem by another poet has continued to haunt you down the years and why? (I assume there are many, but pick one that you encountered early on in your reading experience.)

A poem I read in an anthology many years ago but have never forgotten is “Of Politics and Art” by Norman Dubie. It is now accessible on the internet:http://www.loc.gov/poetry/180/099.html.

I find so moving the juxtaposition of the scene in the schoolroom, the children gathered around the young teacher dying of tuberculosis, with the “cold frightened whalers” looking into the “ecstatic lapidary pond of a nursing cow’s/One visible eyeball . . .” Heartbreaking, too, to think that humans have been killing these marvelous creatures for centuries. It’s the kind of poem you can fall into again and again.

Read more

  • Kim Jernigan
  • Patricia Young
  • The Nick Blatchford Occasional Verse Contest

In Conversation with Cori Martin

Cori MartinA native of Waterloo, Ontario, Cori Martin has worked variously in music and arts management, journalism, and university English teaching in places as far-flung as Toronto, Connecticut, New York City, Washington D.C., and (currently) Columbus, Ohio. She shared insights into her winning poems in a conversation with Occasional Verse adjudicator Kim Jernigan over e-mail in August of this year. The poems themselves and some of our judges’ comments appear in issue 136 (October 2015) or you can read them online here.


Kim Jernigan: In an interview about “Hired Men” and “Christmas Cattle” (a pair of poems that made it into the OV winners circle in 2013), John Haney asked you about the way the poems skirt the issue of “un-faith.” They are deceptively simple narrative poems delivered in a child’s voice, though something of the adult that child has become is evident in the poems’ retrospective endings. Both entertain questions of faith, balancing an expression of doubt against a respectful, even nostalgic, appreciation of those steadfast in their beliefs. “Quilters,” this year’s winning poem, also entertains people of faith, the quilters of the title, but the voice of the poem seems more mature, the appreciation of other people’s faith less qualified if still not shared. How conscious of this were you in the writing?

Cori Martin: I’m not sure if I was conscious of that particular comparison while writing, though I don’t disagree with it. But for me both poems are nostalgic—involving beliefs or practices that I no longer share but that were on some level a part of my past. That nostalgia carries a sense of loss and longing for those beliefs/practices in addition to the ultimate rejection of them. If other readers respond to the poems differently, though, that’s fine too.

Our judges made much of the linguistic play in these poems, the way the patterning of sound and language maps on to the patterns in the quilts. It’s something the poem itself points to, complimenting the quilters for accomplishing with fabric what you attempt in words: “With piercing / needle nibs for quills, their rhythmic skill inscribed / a wordless text, from fabric fabricating / poetry.” The difference is that theirs is a communal art, the poet’s solo and consequently, perhaps, more prideful and more lonely? Do you find the poet’s vocation lonesome, or are there other ways in which it, too, is a communal undertaking? 

Having grown up in the Mennonite church where congregational part-singing is highly prized and then later working for a time as a professional singer, often with small ensembles, I can testify that there are few things more rewarding (to me) than making music with other people.  It is the essence of communion. By contrast, writing poetry is, I find, excruciatingly lonely except when you get the good fortune to have someone read it and understand it. Writing, like any other communication, isn’t fulfilled without someone to catch it at the other end. This was the great pleasure for me in the Occasional Verse contest—the judges were sharp and sensitive and knowledgeable and insightful readers. That is the real reward. On the other hand, for a control freak like me, poetry provides the chance to exercise my brain and shape a work entirely on my own, which is also kind of satisfying.

The “turn” in the poem has to do with the uses to which the quilts so made are put, the way they see their recipients through all of life’s passages: birth, love, illness, death. We were interested in this context by your choice of the word “gaudily” to describe how the quilt swaddles childhood, embraces lovers, soothes the sick, and shrouds the dying. Thoughts? And about the way the quilt becomes by poem’s end a “banner”? Did you have in mind, perhaps, that old Christian hymn “Fling out the banner”? 

I think I saw the brilliant colors of the quilt as being “gaudy” because they’re in such bold contrast to the sober black clothing the people are otherwise compelled to wear. Just super-colorful rather than garish or anything pejorative. “Gaudy” also has the sense of gaudium, “joy,” so there is also a way in which the women’s joy in making the quilt becomes a part of its fabric.  As for “banner,” I don’t think I know the hymn you mentioned, but I did, as you suggest, have a sort of ritual element in mind there—as when in a (non-Mennonite!) church liturgical banners are carried in procession on high holy days. I think the allusion in the back of my mind was “He brought me to the banqueting house, and his banner over me was love” (Song of Solomon 2:4).

The poem “Christ in the House of Mary and Martha” is a departure from the others of yours I’ve read. A dramatic monologue in the voice of Martha, it’s full of gusto as Martha lays out her complaint about being left to provide the meal while Mary sits at the feet of the prophet. Her rant is fueled by a sense of injustice done, but one of the other judges pointed out how slyly you undercut her righteous indignation, for the monologue is itself a tour of the deadly sins: pride, gluttony, envy… Still, I have the feeling that you are on Martha’s side in the argument. Am I right?

It’s hard not to sympathize with Martha since she and her groceries are front and center in the painting by Vincenzo Campi on which the poem is based. (Christ with Mary and the disciples at his feet are seen only distantly through a window.) It seems that Campi wanted us to feel drawn to her situation. After all, there are piles and piles of food that would surely take poor Martha weeks to prepare for the supper table! Plus there is a feminine resentment in me that someone (usually a woman) has to see to everyone else’s needs, even in this day and age: you just know those disciples will be digging in when the food is ready. And it’s not like Martha isn’t also interested in what Christ has to say and might be wanting to sit at his feet too. Furthermore, isn’t Christ a bit hypocritical telling a woman not to labor away on his behalf, and yet relying on free meals and lodging throughout his travels? On the few occasions when he himself does prepare food or drink, say, at the wedding at Cana, or feeding the five thousand, he creates a meal by magic, not by the hard labor required of others who serve him. Does Martha express a litany of “deadly sins” or a litany of pretty normal human responses, whether or not they’re admirable? If only they had just ordered in pizza.

This poem and another of yours on our short list (“Horse and Train”) was written in response to a painting. Both are highly visual, but “Mary and Martha” is more broadly sensual. Is this a challenge you set yourself, to approach metaphysical questions through the physical. Or perhaps that’s the only way to approach such questions, so you make a virtue of necessity? 

These are such interesting questions! I think the visual/sensual aspect is a natural result of basing the poem on a painting. It’s almost a comical portrait with Martha surrounded by mountainous loads of vegetables, fruits, fish, and game. In fact the artist, Vicenzo Campi, favored large-scale canvasses of produce—fish markets, and vegetable markets, and still-life genre pictures, so I suspect the story of Mary and Martha may have been just a pretext for his painting these luxurious piles of food, which really are the dominant element of the scene. I also love to cook and I love food history, so it was tempting to imagine what Martha might create with all those preposterous ingredients—like an episode of Chopped! But it’s really Campi who places the metaphysical question in the midst of this sensual, physical environment.

That said, the relationship of physical food and metaphorical/metaphysical meaning is prominent in Christian theology anyway—there are quite a few scenes in the gospels of Jesus eating and/or feeding people, most obviously in the last supper, where he chooses a meal as a lasting representation of himself. So the food in the Mary and Martha story (and thus Campi’s painting) seems to have some typological relationship with the sacramental meal, perhaps an inversion of it? On that subject, I was so glad that a TNQ judge caught one of several allusions to George Herbert’s Love III (“Love Bade Me Welcome”), a poem that totally physicalizes the communion meal, with the unworthy poet sitting in a tavern and Christ the inn-keeper waiting on him (“What do ye lack?”). I had Herbert’s poem very much in mind, and my Martha’s attitude is a reversal of those physicalized roles of server and served or host/Host and guest. I’ll leave it to readers to think about how or whether that reversal works (physically and/or metaphysically).

Okay, and on a more trivial note, how do you plan to spend your prize money?

Haven’t thought that far . . . but I’m sure something unworthy will come up, like fixing the plumbing!

Read more

  • Cori Martin
  • Kim Jernigan
  • The Nick Blatchford Occasional Verse Contest

In Conversation with Jennifer Knowlan

Here are some of the adjudicators’ comments on Jennifer Knowlan’s “Barred Owl.”  You’ll find the poem itself in Issue 136: Do You Know Who I Am?, available fall 2015:

  •  I like what this poem says about memory: the occasion of visiting one, the stubbornness and familiarity of it. I like the line: “as if returning will solve the puzzle of following the same path to the ocean every time.”
  • Okay, I was hooked just at the title of the poem, but the imagery was also great, particularly “the trees knitting wind into/shawls of mist” and the pond “waiting for a story” (or was it the birches that were waiting for a story? It could be either or both).
  • A poem about the pull to a loved place of childhood, managed through the appearance of an owl “returned…to where it first found freedom.” But while the poet relates to the owl (a very real owl, not a plucked metaphor), the poem also intimates something of the dark side of nostalgic connection to place, that it can be a homecoming but also “a feathered weight,” memory itself a “retched pellet” (wonderful simile that!). I had confidence in the poet throughout.

Kim Jernigan: Okay, I have just one question for you. The occasion for the poem is the arrival of the owl, not just any owl, but a Barred Owl. These haunt the night forests of our family’s summer place in Northern Wisconsin, their familiar cry “Who Cooks for You?,” though they also make a more spine-tingling growl that can startle if it comes all unexpected on a dark night. The “barred” in their name refers to the bands of brown and white on their chest, but the term itself signifies in other ways: to bar is to fasten but also to prohibit or fetter. So the suggestion is perhaps that the return to a loved place can have a dark side, can be both connection and obligation. Can you speak to some of the emotional complexities the image of an owl’s returning to a place of “first found freedom” ignited in you?

Jennifer Knowlan: The poem “Barred Owl” grew out of a story I heard on Denman Island about an owl that was nursed back to health after an injury and released into the wild, then kept returning to the spot at which it was released. I loved that story (thanks, Julie of the Blue Owl B&B!): it rang true for me about how we keep, as humans, not only revisiting scenes of death and destruction, but also those of freedom and rebirth. I love exploring the concept that no matter how we grow and change through our lives and no matter where on this earth we go, we are always dealing with the same essential issues, just in different ways. The owl, for me, serves as a reminder that life is a series of cycles: we can think we’ve found “the answer” (freedom), but, like everything else—including life itself!—it comes… and then it goes.

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  • Jennifer Knowlan
  • Kim Jernigan
  • In Conversation

A Warm Fall Return to TNQ

2015 Circ Assistant Lauren DembickyI’m going to start off by saying that I have a mad, deep love for fall. Every single thing about it. From the time I was small enough to hide in leaf piles and scare my parents raking the lawn, I have loved this season. I love the transitions of foliage from green to orange to brown to crunching under my steps. I love scarves (the bigger and fluffier the better); sweaters (not that I need any more; my collection could clothe a small country); drinking hot apple cider from big mugs and reading books about dragons and new worlds and space and magic while cocooned in fuzzy slippers and a snuggie with Gandalf (my cat, not the wizard, though that would be pretty awesome); and I especially love the smell of change in the air as the city sheds its humid blanket and takes up a crisp one.

My name is Lauren Dembicky and I am this fall’s Circulation Assistant (I was also here last fall, but was too busy reading everyone else’s stories to write one about myself). I am so lucky that I should get to return to my favourite co-op placement doing the thing I want to ultimately do forever during my favourite season. I am currently studying English Literature and Rhetoric at the University of Waterloo, and have but one academic semester left before graduation. Being in the co-op program, I’ve had the amazing opportunity to explore various career options including working with alumni advancement, in the university archives, as a Communications Officer with Aboriginal Affairs, and of course, as a Circulation Assistant with TNQ. I am so grateful to Pamela Mulloy and Sophie Blom for bringing me back for my final co-op term.  After being a part of TNQ for only a week when I began last September, I knew that this world, this bright, shining world of different perspectives and new ideas and hundreds of writers who have thousands of stories to share with readers like me was the world in which I wanted to park my life’s DeLorean.

Fall, I’ve found, is also an amazing time of year in the publishing world: it is festival season. I was lucky enough to begin the term by manning the TNQ tables (along with our editors) at both the Eden Mills Writers’ Festival in Guelph and Word on the Street in Toronto. TNQ’s 4th Annual Wild Writer’s Literary Festival took place this past weekend, and it was an incredible success if I do say so myself! If you bought tickets at the door, or stopped by the merch table to browse our issues and fantastic tees and tote bags, you probably met me! I love being behind the scenes (a passion that started in high school when I fully enjoyed the behind-the-counter lifestyle I had working in customer service for a certain grocery store) and getting to be a cog in the greater machine that is the festival planning process. Also, I got to surreptitiously fangirl over authors while hiding behind stacks of our issues.

I can’t say enough how thankful I am to The New Quarterly for not only giving me the opportunity to experience the literary magazine publishing process from start to finish, but the chance to be involved with such an incredible festival and have years of great Canadian literature at my fingertips. This time next year, I am hoping to be at Simon Fraser University pursuing my Master of Publishing, but I know I will always look back at this fall and last and know that being a part of the TNQ family will have been the best thing that ever happened to me.

Read more

  • Lauren Dembicky
  • Behind the Scenes

A Conversation with Cori Martin

A native of Waterloo, Ontario, Cori Martin has worked variously in music and arts management, journalism, and university English teaching in places as far-flung as Toronto, Connecticut, New York City, Washington D.C., and (currently) Columbus, Ohio. She shared insights into her winning poems in a conversation with Occasional Verse adjudicator Kim Jernigan over e-mail in August of this year. The poems themselves and some of our judges’ comments appear in TNQ #136: Do You Know Who I Am?

—Kim Jernigan

In an interview about “Hired Men” and “Christmas Cattle” (a pair of poems that made it into the OV winners circle in 2013), John Haney asked you about the way the poems skirt the issue of “un-faith.” They are deceptively simple narrative poems delivered in a child’s voice, though something of the adult that child has become is evident in the poems’ retrospective endings. Both entertain questions of faith, balancing an expression of doubt against a respectful, even nostalgic, appreciation of those steadfast in their beliefs. “Quilters,” this year’s winning poem, also entertains people of faith, the quilters of the title, but the voice of the poem seems more mature, the appreciation of other people’s faith less qualified if still not shared. How conscious of this were you in the writing?

Cori Martin

I’m not sure if I was conscious of that particular comparison while writing, though I don’t disagree with it. But for me both poems are nostalgic—involving beliefs or practices that I no longer share but that were on some level a part of my past. That nostalgia carries a sense of loss and longing for those beliefs/practices in addition to the ultimate rejection of them. If other readers respond to the poems differently, though, that’s fine too.

Our judges made much of the linguistic play in these poems, the way the patterning of sound and language maps on to the patterns in the quilts. It’s something the poem itself points to, complimenting the quilters for accomplishing with fabric what you attempt in words: “With piercing / needle nibs for quills, their rhythmic skill inscribed / a wordless text, from fabric fabricating / poetry.” The difference is that theirs is a communal art, the poet’s solo and consequently, perhaps, more prideful and more lonely? Do you find the poet’s vocation lonesome, or are there other ways in which it, too, is a communal undertaking? 

Having grown up in the Mennonite Church where congregational part-singing is highly prized and then later working for a time as a professional singer, often with small ensembles, I can testify that there are few things more rewarding (to me) than making music with other people. It is the essence of communion. By contrast, writing poetry is, I find, excruciatingly lonely except when you get the good fortune to have someone read it and understand it. Writing, like any other communication, isn’t fulfilled without someone to catch it at the other end. This was the great pleasure for me in the Occasional Verse contest—the judges were sharp and sensitive and knowledgeable and insightful readers. That is the real reward. On the other hand, for a control freak like me, poetry provides the chance to exercise my brain and shape a work entirely on my own, which is also kind of satisfying.

The “turn” in the poem has to do with the uses to which the quilts so made are put, the way they see their recipients through all of life’s passages: birth, love, illness, death. We were interested in this context by your choice of the word “gaudily” to describe how the quilt swaddles childhood, embraces lovers, soothes the sick, and shrouds the dying. Thoughts? And about the way the quilt becomes by poem’s end a “banner”? Did you have in mind, perhaps, that old Christian hymn “Fling out the banner”? 

I think I saw the brilliant colors of the quilt as being “gaudy” because they’re in such bold contrast to the sober black clothing the people are otherwise compelled to wear. Just super-colorful rather than garish or anything pejorative. “Gaudy” also has the sense of gaudium, “joy,” so there is also a way in which the women’s joy in making the quilt becomes a part of its fabric.  As for “banner,” I don’t think I know the hymn you mentioned, but I did, as you suggest, have a sort of ritual element in mind there—as when in a (non-Mennonite!) church liturgical banners are carried in procession on high holy days. I think the allusion in the back of my mind was “He brought me to the banqueting house, and his banner over me was love” (Song of Solomon 2:4).

The poem “Christ in the House of Mary and Martha” is a departure from the others of yours I’ve read. A dramatic monologue in the voice of Martha, it’s full of gusto as Martha lays out her complaint about being left to provide the meal while Mary sits at the feet of the prophet. Her rant is fueled by a sense of injustice done, but one of the other judges pointed out how slyly you undercut her righteous indignation, for the monologue is itself a tour of the deadly sins: pride, gluttony, envy… Still, I have the feeling that you are on Martha’s side in the argument. Am I right?

It’s hard not to sympathize with Martha since she and her groceries are front and center in the painting by Vincenzo Campi on which the poem is based. (Christ with Mary and the disciples at his feet are seen only distantly through a window.) It seems that Campi wanted us to feel drawn to her situation. After all, there are piles and piles of food that would surely take poor Martha weeks to prepare for the supper table! Plus there is a feminine resentment in me that someone (usually a woman) has to see to everyone else’s needs, even in this day and age: you just know those disciples will be digging in when the food is ready. And it’s not like Martha isn’t also interested in what Christ has to say and might be wanting to sit at his feet too. Furthermore, isn’t Christ a bit hypocritical telling a woman not to labor away on his behalf, and yet relying on free meals and lodging throughout his travels? On the few occasions when he himself does prepare food or drink, say, at the wedding at Cana, or feeding the five thousand, he creates a meal by magic, not by the hard labor required of others who serve him. Does Martha express a litany of “deadly sins” or a litany of pretty normal human responses, whether or not they’re admirable? If only they had just ordered in pizza.

This poem and another of yours on our short list (“Horse and Train”) was written in response to a painting. Both are highly visual, but “Mary and Martha” is more broadly sensual. Is this a challenge you set yourself, to approach metaphysical questions through the physical. Or perhaps that’s the only way to approach such questions, so you make a virtue of necessity? 

These are such interesting questions! I think the visual/sensual aspect is a natural result of basing the poem on a painting. It’s almost a comical portrait with Martha surrounded by mountainous loads of vegetables, fruits, fish, and game. In fact the artist, Vicenzo Campi, favored large-scale canvasses of produce—fish markets, and vegetable markets, and still-life genre pictures, so I suspect the story of Mary and Martha may have been just a pretext for his painting these luxurious piles of food, which really are the dominant element of the scene. I also love to cook and I love food history, so it was tempting to imagine what Martha might create with all those preposterous ingredients—like an episode of Chopped! But it’s really Campi who places the metaphysical question in the midst of this sensual, physical environment.

That said, the relationship of physical food and metaphorical/metaphysical meaning is prominent in Christian theology anyway—there are quite a few scenes in the gospels of Jesus eating and/or feeding people, most obviously in the last supper, where he chooses a meal as a lasting representation of himself. So the food in the Mary and Martha story (and thus Campi’s painting) seems to have some typological relationship with the sacramental meal, perhaps an inversion of it? On that subject, I was so glad that a TNQ judge caught one of several allusions to George Herbert’s Love III (“Love Bade Me Welcome”), a poem that totally physicalizes the communion meal, with the unworthy poet sitting in a tavern and Christ the inn-keeper waiting on him (“What do ye lack?”). I had Herbert’s poem very much in mind, and my Martha’s attitude is a reversal of those physicalized roles of server and served or host/Host and guest. I’ll leave it to readers to think about how or whether that reversal works (physically and/or metaphysically).

Okay, and on a more trivial note, how do you plan to spend your prize money?

Haven’t thought that far… but I’m sure something unworthy will come up, like fixing the plumbing!

Read more

  • Cori Martin
  • Kim Jernigan
  • The Nick Blatchford Occasional Verse Contest

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