Diane Gilliam’s Dreadful Wind & Rain, forthcoming from Red Hen Press, 2017

Diane Gilliam is the author of chapbook Recipe for Blackberry Cake, 1999; and full length books One of Everything, 2003; Kettle Bottom, 2004, winner of the Perugia Press Prize; and Dreadful Wind & Rain, 2017. She is A Room of Her Own Foundation 6th Gift of Freedom Award winner, 2013. AROHO gives this award biennially to a female poet, fiction writer, or creative nonfiction writer to complete a project for publication over a two-year period. She also received, in 2008, the Thomas and Lillie D. Chaffin Award for Appalachian Writing. 

     I first met Diane about ten years ago at the Appalachian Writers' Workshop, Hindman Settlement School, Kentucky. We roomed together there once and have been friends since. I received an advance copy of Diane’s Dreadful Wind & Rain, expected  from Red Hen Press in 2017. Diane is a small unassuming woman, but when she speaks through her poetry, usually in persona, she packs a wallop. You just don’t see it coming.

The poems in Dreadful Wind & Rain are divided into 4 sections: “Girl” is about early lives and losing one’s hands (as in The Tale of the Handless Maiden); “Anyone” is about other lives and this particular one, coming of age/struggle; “Or Else” includes poems of claiming, taking hands back, and moving toward wholeness and connection; and “After”, the shortest section with only four poems, leads us into acceptance of not happily ever after but the threshold between a life that’s behind and the life that’s ahead. It is both a sad and hopeful tale told with simple and stunning language. The collection includes one villanelle (“His & Hers”); six prose poems (two in each of first four sections); one “Where I’m From” borrowed from George Ella Lyon; and the remaining 45 are free verse. 

In the opening poem “Girl” a young child is looking out a window wanting “Whatever is she is wanting” which “is not/too much to ask”. It ends with these lines which pulled this reader in:

…. And if I still can’t say

what it is I am wanting, look closely at the windowpane, 

it’s what I brought you here to see—how it holds us 

in that house apart from what we want, 

how the glass makes it look 

like there is nothing

to stop us 

at all. 

And so Diane starts us on a journey which looks like “there is nothing / to stop us / at all” and travels through female (and male) time, fairy tale time, Biblical time, and story book time. Her poems speak from different personas and cover stories women often tell and don’t tell, which are key to how we are who we are, how we diminish ourselves, and how that can change over time. She brings us to the first window in the first poem, then takes us on a journey that allows for all our versions to step into consciousness. The second poem, in its entirety, reads:

  Tale 

Someone put my mother in a box.

This is an old story.

The box could have been gold 

or glass or ice. It was a cedar chest

weighted with blankets and quilts

for a family of ten. He took them out

and put her in, she was three maybe four.

He told her not to move, pressed the quilts

and blankets down on her face 

and the box clicked shut.

This was after. This is the story

of the sins of the brother, hand-me-down

version of the sins of the father.

They searched first the yard inside

the fence, then the wood. They went

up the mountain, into the old bear cave

back of the house. They called, they shouted.

They tore their hair.

He’d told her not to move.

Every tale has its local inflections.

Hers could have ended with kindly strangers,

a woodsman and his wife longing

for a child of their own. Instead, it was

a whipping for the hiding and the scare.

This is a long story.

The brother long since dead,

the box, of course, still alive, dark heirloom 

crouched in the corners of all our rooms. 

We walk by, something clicks

and whispers,

  Don’t move.

Very telling. “Someone put my mother in a box.//This is an old story”.  The box could have been anything—it’s something most of us can relate to for this is how we are trapped in the stories passed down. Themes of separation, isolation, deceit, and “heirlooms” passed down reoccur throughout the book. I could spend more time here but I won’t. There are things you should discover for yourself.  

Diane uses turns of phrases in unusual ways, especially in the first two sections.  The poem “For Goodness Sake” uses versions of common phrases: paid the price, swept under the rug, a straw to break the camel’s back, mad money, turn the other cheek, and cry like a baby. In Diane’s hands, the phrases do not come across as trite but rather as familiar and intimate. In the last stanza these phrases tumble into:  “we understood—it was ordinary / hunger, we were hungry, like everyone else. / And that, at last, was good.” 

I want to highlight the phrase “turn it into nothing” which is echoed from the first poem: “And you were nothing, the mother / will say. And I was nothing, / the girl will say.” “[T]urn it into nothing” threads into this, the third poem, “The Father’s Story”:

Back then, people knew how to make

something out of nothing.  If there wasn’t grass,

women’d go out with a broom and sweep

a pattern, like fan quilting, in their dirt.

….

The narrator explains how he came to live with his aunt and uncle who “didn’t have any kids to work their farm / and they were, hands down, [another turn of phrase] / the meanest people that ever lived.” 

Once I found some old rusty wheels in the barn.

I thought to build a wheelbarrow

to carry the stove wood up to the porch

from the field. Uncle Jim pitched a fit,

called me a thieving son-of-a-bitch

on account of those wheels. Man, oh, man.

They knew how to take something, too,

and turn it into nothing.

In “The Bargain,” another child, or perhaps the same girl at an earlier age, is asked to be nothing, as had the girl was in the first poem.  The phrase “with next to nothing” is later used in “The Knot” where “The prize, / of course, is marriage.” In the third section of this poem, “Decades later, on her way out the door, / she still is looking for the why of it all”. 

She insists on an answer. 

All he can say is this—

he doesn’t know why, 

but he thinks he loves her

when he sees her working for hours 

on something all laid out on the floor, 

down on her hands and knees, 

with next to nothing

of something impossible,

trying to make it work

and willing for anything.

 I have selected of Diane Gilliam’s Dreadful Wind & Rain those poems which I found satisfying. To merely touch on poems which awed me, I tempt you with this one, previously published in Massachusetts Review:

PSALM OF LEAH

Leah….Rachel.  The names mean “cow” and “ewe” respectively.

--Zondervan NIV Study Bible

You Who Hear Me,

though my name is only the sound

of the low groan in the field, the rip

of grass from the ground, the obscene

wail of the one

cut off from the herd; You

Who See the wince

of the small humiliation of milking,

the twisted grimace of husbandry,

the face beaten like a plowshare

into the shape of what happens to it;

I know

You are not the stone eyes of my father’s

small gods, You are nothing

Rachel can steal. You are not the stones Jacob 

heaps as altars over top his sins 

to mark his trail. You are not the stone

from the mountain broken, You are the mountain

broken, its face undone, the space left open

when the men with the hammers have gone.

Diane shows us how we inherit stories, how we become trapped in stories, but she eventually shows us we can learn to see in different ways and change our own narratives. And she takes us to a door in the last poem, where we find

the breadcrumbs

meant to lead you out

of this enchantment, your own,

whatever it is.

The door opens

           when you touch it. It is not wrong

to pause on the threshold, here at the very

end of the story. Behind you, everything ever.

Before you, on the dark road,

everything after.

“Before you” is not happily ever after. Let’s be real—life is never going to be easy. But this book shows us we can claim our own story. 

I am one of those people who love to read the books I love over and over. It is a comfort thing. And with each subsequent reading, I find more depth in Diane Gilliam’s Dreadful Wind & Rain. Watch for it. 

                                                                                                  --Melva Sue Priddy

Interview with Anya Krugovoy Silver

In the Fall semester of 2016, I asked Jessica Wilson, the administrator for the Georgia Writers Association, if she could recommend a handful of new poetry books. Her kind and generous response included I watched you disappear, by Anya Krugovoy Silver, which won the Georgia Author of the Year Award (GAYA) in 2015. I soon began reading Silver’s 2016 publication, From Nothing and found myself suspended between the worlds of late 19^th and early 20^th century art and, at times, unfamiliar fairy tales. I suspect that what will keep me picking this book up again and again is that I’ve found a bit of my own true north in the poet’s reluctance to romanticize childhood in favor of celebrating the weft and twill of adulthood.

Speaking briefly of her journey, Dr.  Krugovoy Silver relates, “I was born in Swarthmore, Pennsylvania to a Russian/Ukrainian father and Swiss/German mother.  My father was a Russian professor and I learned my love of language from the multilingual and multicultural environment in which I was raised.  I grew up in a home that valued learning, creativity, and questions over material success. Literature and church were the two sacred poles of my childhood.  I started scribbling stories early, but as an adult, I’ve published three books of poetry, The Ninety-Third Name of God, I Watched You Disappear, and From Nothing. I have always wanted to be a teacher, and currently teach English literature at Mercer University.  I live in downtown Macon with my husband, who also teaches at Mercer, and my son.  I have been living with inflammatory breast cancer since 2004.”

JoAnn LoVerde-Dropp: At its core, this collection of poems is a quiet rebellion against the myth that innocence alone is able to shoulder and shrug off malevolence. These poems take the stance that naiveté (projected or clung to) has no place in womanhood with a capital “W.” Was this a deliberate message? 

Anya Krugovoy Silver: It wasn’t a conscious theme as I wrote individual poems, but I noticed the focus on sensuality, and a refusal to conflate innocence with goodness, appearing and reappearing as I put the manuscript together. That’s especially true in a poem like “St. Paul’s Letter to the Ephesians, Lent.”  I have long resisted the Platonic binary between body and soul, and in that particular poem, I reject the neo-Platonist Paul’s assumption that sensual desire is sinful or opposed to holiness: “Not to live in the passions of the flesh--/how grim and arid the light we’re promised.” I like to call this collection of poems my “red book” because there are so many red images throughout it.  The color, for me, signifies vitality and energy, blood and life.  Although there are many poems about mortality in the book, I also wanted to make room for the fullness and lusciousness of lived, bodily experience.

JoAnn LoVerde-Dropp: Your newest collection, From Nothing, also includes several ekphrastic pieces based on art by early 20^th century painters such as Modersohn-Becker, Nolde, Chagall, Klimt, and Toulouse-Lautrec which reflect this “bodily experience.” The paintings and corresponding poems explore our sensual natures.  How did these works of art come to serve as a springboard into the conversation about sensuality and what is your personal connection to this time period?

Anya Krugovoy Silver:  Expressionist painting and art from the turn of the last century in general happen to be among my favorite art.  I particularly like German painters like Modersohn-Becker, Nolde, Köllwitz, Werefkin.  Each of these painters, and the others you mentioned, sought to paint the human body in a non-romanticized way.  With the possible exception of Klimt, they painted ordinary people with ordinary bodies, and sometimes erotically (Chagall and Toulouse-Lautrec, especially).  Modersohn-Becker painted German farmers without turning them into symbols of “the land” or “good, honest people.”  She simply painted them as she saw them, including what she perceived to be their individual spirits.  I love Kollwitz’s famous quote that “The motifs I was able to select from this milieu (the workers' lives) offered me, in a simple and forthright way, what I discovered to be beautiful.” One of my goals in this book was to write about the body—the ill body, the sexual body—honestly, without making the body either grotesque or precious.  I wanted to always respect the body’s, even the dead body’s, integrity and dignity.  The Expressionists whom I admire the most do that, so they were models to me, in a way. They painted human beings neither heroically or fastidiously.

JoAnn LoVerde-Dropp: These same long strokes and subtle countenances that favor insight rather than minutiae are inherent in your own work. For example, several impressions of your father appear in “The Christmas Hat,” “Wake,” “In the Sanatorium,” and “Partings.”  He is, at once, a beloved parent seeking refuge from his demons, a man who cannot articulate his own suffering, and one who only found peace in death.  Do you feel that this is more kinship or craft in regard to the Expressionist painters?  

Anya Krugovoy Silver: Wow—that’s very insightful. I had never thought of a biographical reason for my love of expressionist art, but I think you’re right.  My father and I loved each other very much, and he was very proud of my poetry.  At the same time, in hindsight I would say that he experienced PTSD from the murder of his father during the Stalinist purges and from other experiences in the Soviet Union and in exile during and after the Second World War  He would begin to tell me stories and then explode in rage at the memories of what he’d seen.  When I look at expressionist art, and its focus on the turbulence of the inner life, and about how much can’t be articulated or understood by others, I definitely see my father’s face.  There is a loneliness in the figures of that art that I think resides in many people.

JoAnn LoVerde-Dropp: Fairy tales are woven through From Nothing. One might think that they are close relatives, but in this case the speakers of these poems seem to admonish the mythological ‘happily ever after’ while conveying childhood memories that do not mollify young skepticism. In fact, the speaker in Snow White cautions against romanticizing death and recognizes her own early folly. What inspired you to use fairy tales to promote the conversation addressing innocence in this collection?

Anya Krugovoy Silver: Fairy tales were the first form of literature that I encountered in my life.  My parents had a big blue book of the Grimms’ fairy tales that they read to me as a child.  I’ve continued to be obsessed with fairy tales, as so many writers are, because beneath a seemingly obvious and predictable narrative, they can be analyzed in countless ways.  I believe that reading and thinking about fairy tales can help humans find their values and vocations, to reach into their own minds, and I read many of them allegorically.  For example, I read the story of Cinderella as a tale about how one can survive grief; the romance is incidental to the real purpose of the story. It’s true that fairy tales posit a generally benign universe; things almost always end up happily for the protagonists.  I want readers to question those happy endings.  Specifically, serious trauma can’t simply be overcome by meeting a prince with a castle.  Pain stays in one’s memory, in some form or another, forever. 

I was consciously writing against the dominant cultural mood that one should “get over” grief and “move on” from pain.  I can’t stand that superficial notion of healing, and it’s often used to bully people who have gone through cancer or some other kind of violence.  As someone who has lived with cancer, I reject pink ribbon “survivor” culture.  My fairy tale poems, like “Nettle Shirts,” “Maid Maleen” and “Snow White” each argues that the concept of “getting past” cancer is absurd and puts a huge burden on a sick person.  I think that idea could be applied to anyone who has suffered abuse, assault, or violence.

And finally, I see in some popular culture, especially music and social media, a glorification of dying “young and beautiful.”  That’s always prettier in songs than in real life.

JoAnn LoVerde-Dropp: Is your answer to a more genuine healing process found in the poem, “Four Prayers for Forgiveness”? Because it is here that the origins of wounds are pursued while shifting perspectives still allow pain its rightful place.

Anya Krugovoy Silver: “Four Prayers for Forgiveness” grew out of my Sufi meditation classes. I’m trying to forgive a lot in the poem:  cancer, my body, myself, God.  For me, life with chronic illness is best lived when one is able to find peace and joy in the present.  I realize that’s a cliché, and easier said than done, but for me, happiness is an active practice and choice.  It’s definitely not the emotion that comes most easily in the face of suffering; happiness is difficult.  So the forgiveness that I describe in the poem is a forgiveness of my cancer cells, which are only doing what they’re biologically programmed to do, and a forgiveness of my body for endangering me.  I attempt to look beyond illness, and I refuse to let cancer define my life.  I choose to be fully alive. The last lines “I am absorbed like a drop of water/into a bottle of perfume without a bottom./I open my eyes and all is golden” express how I want to live completely immersed in life.  That’s also one reason that I included several love poems in the book.

JoAnn LoVerde-Dropp: Before we close, I’d like to discuss the book’s title poem, “from nothing” which is preceded by the lines, “I am re-begot / Of absence, darkness, death: things which are not.” from Donne’s “A Nocturnal upon St. Lucy’s Day.” 

FROM NOTHING

                                    Again and again, from nothingness I’m born.

                                    Each death I witness makes me more my own.

                                                I imagine each excess line of mine erased,

                                                each muscle shredded, each bone sheared.

                                                   One day, my spine’s long spar will snap,

                                    ribs tumbling loose; my face will droop and drop.

                                    Then I’ll be re-begot – the air will shimmer

                                    and my molecules will vault, emerging free.

                                    From darkening days, the light will surge and flee.

The poem itself is absolutely void of sentiment or affect, thus setting the tone for the rest of the collection, while the slant rhyme and final true rhyme imply a belief in a sense of order. How has your own belief in “the order of things” transformed since your cancer diagnosis, and is this poem most reflective of that sense?

Anya Krugovoy Silver: When one’s life feels out of control because of illness or trauma, it’s helpful, in a therapeutic sense, to wrest order from circumstance.  Some people do that through religion; others conceptualize their lives as journeys, with illness as part of the meaning and self-actualization of their time on earth.  In my case, poetry enables me to take a chaotic experience and fix it on the page, to give it line lengths, images, and sounds and to do what I want with it.  I reestablish a sense of control by giving experiences the meaning that I want them to have, no matter how inchoate that meaning is. 

In “From Nothing,” and in my poetry in general, I am more and more drawn to internal rhyme, slant rhyme, and sound effects such as assonance and consonance, to emphasize a sense of order.  For example, I used the slant rhyme of “snap and drop” and the alliteration of “droop and drop” consciously.  I like Edna St. Vincent Millay’s assertion that “I will put Chaos into fourteen lines/And keep him there.” Ultimately, if there is any underlying order in the world, I don’t think that human beings are privy to it.  I discern no order whatsoever in the deaths of my friends, or in the daily tragedies and disasters of the world.  All humans can do is create our own individual structures with which to deal with the unknown.  That’s why poetry and art will always be essential to the experience of being human.

Anya Silver has published three books of poetry with the Louisiana State University Press.  She has been published in numerous journals and anthologies, most recently in Best American Poetry 2016 (Scribner) and The Turning Aside:  The Kingdom Book of Contemporary Christian Poetry (Poiema Poetry).  Her work has been featured in Ted Kooser’s column American Life in Poetry, on Garrison Keillor’s The Writer’s Almanac, and as an Academy of American Poets Poem-a-Day.  She is currently completing her fourth poetry manuscript.  She has taught for eighteen years at Mercer University.  She is also a metastatic breast cancer thriver.

 

JoAnn LoVerde-Dropp is a Lecturer at Kennesaw State University in Kennesaw, Georgia.  She received her MFA in Creative writing from Spalding University in Louisville, Kentucky, and her poetry has appeared in Gargoyle Magazine, Public.Republic.net, and Bigger than They Appear: Anthology of Short Poems.