Jeffers’s Inevitable Place
2019 Robinson Jeffers Association Annual MeetingFebruary 15-17, 2019
Carmel Woman’s Club, Carmel, CA
Jeffers’s Inevitable Place
Subject: Call for Papers: Nineteenth-Century Literature at CEA 2019
Call for Papers, Nineteenth-Century Literature at CEA 2019
March 28-30, 2019 | New Orleans, Louisiana
Astor Crowne Plaza
739 Canal Street, New Orleans, Louisiana 70130 | Phone: (504) 962-0500
The College English Association, a gathering of scholar-teachers in English studies, welcomes proposals for presentations on nineteenth-century literature for our 50th annual conference. Submit your proposal at www.cea-web.org
ACLA (American Comparative Literature Association), March 7-10, 2019, Georgetown University, Washington DC
Radical Elegy: Memorial Praxis for Precarious Life
This seminar addresses elegy as a performative repertoire in political extremity. Elegy, at a radical pitch, occupies public space and public memory to resist forgetting, a second death. How have expressive practices to and for the dead generated ideas of justice, bonds of solidarity, ethical responses to violence, and communities of contested memory?
A multidisciplinary research focusing on the complex interrelationship of music and literature has expanded rapidly in the recent years. There are numerous examples in European and American literatures, both in poetry and prose, where music plays a vital rolе (Leo Tolstoy, Chekhov, Proust, Baudelaire, Mallarmé, Apollinaire, George Eliot, Henry James, and many others), and while there has been many published studies focusing on the formal relationship between the sister arts of music and literature (Steven Paul Scher “Literature and Music,” Werner Woft “The Musicalization of Fiction,” Delia de Souza Correa “George Eliot, Music and Victorian Culture”), there has not been much research focused specifically on music or musical performance within the text.
“A nomadic poetics will cross languages,” states Pierre Joris, “not just translate, but write in all or any of them.” His foreshadowing of contemporary trends brings us to consider the stakes of multilingual fluency in works by Anne Tardos, Uljana Wolf, Jérôme Game, and Erin Mouré, among others. If the Modernists commonly tied multilingualism to erudite allusions, what forms do polyglot poets today use to restore cultural specificity? How do multilingual practices reframe figures of the foreign(er) and translatability? What reading communities do such works engender? Can multilingual poetry published in Anglophone countries resist becoming a trope of global culture?
Race and Versification in Anglophone Poetry
Studies of versification tend to be silent on race, and with some exceptions (such as Anthony Reed’s 2014 Freedom Time), studies of race and poetic form tend to turn away from the mechanics of versification. As Dorothy Wang argues in Thinking its Presence: Race and Subjectivity in Contemporary Asian American Poetry (2014), most accounts of poetic form revolve around the technical accomplishments of white poets, while minority figures are seen as more valuable for their poetry’s social or thematic content. What would happen if nonwhite poets were read for their proficiency with poetic forms, and were made the center of conversations about poetic technique?
Public humanities scholar Doris Sommer argues that “learning to think like an artist and an interpreter is basic training for our volatile times.” She encourages teachers to involve students and community members in artistic practices—writing poems, performing skits, sharing music—in order to build critical literacy skills. Like many poets, poet-critics, and poet-teachers, Sommer describes aesthetic engagement as a way to produce critical insights and cultivate political community. According to this view, poetry invites or occasions experiences that alter readers’ perspectives. What we experience as we interpret a poem changes the way we interpret elements of everyday life. And these altered or enhanced perspectives open up new political possibilities.
This roundtable will evaluate the relevance of the philosophical field of phenomenology—the rigorous study of the structures of consciousness and bodily experience—to twentieth and twenty-first century American poetry through a series of short paper presentations. “[W]ords … are,” Maurice Merleau-Ponty argues in Phenomenology of Perception, “ways of singing the world, and … they are destined to represent objects, not through an objective resemblance … but because they are extracted from them, and literally represent their emotional essence” (193).
“Audacity” is having a moment in the women’s movement. Festivals, conferences and training sessions have used the term as shorthand for women speaking their truth and owning the power to direct the outcomes of their lives. (The Audacious Women Festival in Scotland and the Audacious Women’s Network in South Africa are two examples.)
Yet audacity is not new. Throughout history, outspoken women writers of fiction, poetry, and plays have positioned themselves in the vanguard of audacity, defying public censure and personal isolation to write candidly about their world. Transgression is a disruptor of patriarchal norms. Candor is transformational when it is deployed to pose questions, shatter stereotypes, and incite change.