Naomi Ayala
Calling Home: Praise Songs and
Incantations
(Bilingual Press, 2013)
***
A few years ago, Naomi Ayala conducted one of the best CantoMundo workshops I'd experienced as a CantoMundo fellow. Letras Latinas asked CantoMundo co-founder Pablo Miguel Martínez if he'd be willing to interview Naomi about her latest book, the latest installment in Bilingual Press' CANTO COSAS series. Here is the result. Before we get to the interview, here are three plucked gems. Naomi Ayala, in her own words:
"I think our job, as poets who identify as Other,
is whatever we choose it to be."
"I try not to look at the poem as an outsider
except, sometimes, with regard to sound."
"Draw closer to those who seem to have harmonized
or are harmonizing the various facets of who they are—in their writing, sure,
but most importantly, in their lives."
The Interview:
PM: Pablo Miguel Martínez
NA: Naomi Ayala
PM: Naomi, this is a
beautiful, filled-with-music gathering of poems and the voices that sing them.
And though these poems are contemporary, they issue from an old soul. That’s
only one of the many things I love about this collection.
One of the first things developing writers of
fiction are taught is the crucial, central role conflict and tension play in a
short story or novel. And though we don’t deploy such conflict in poetry (well,
it does come into play where some narrative poems are concerned), I am drawn to
the significance of conflict in these poems. For example, there’s the conflict
of jíbaros, campesinos, and guajiros who come to cities such as Washington in
search of new lives; there’s also the tension that ensues when developers (oh,
that word—develop—and our love-hate relationship with it!) gentrify
working-class neighborhoods; finally, there’s the compelling tension that
arises when love between two individuals sours and no longer sings its formerly
alluring song.
Can you comment on how conflict, which usually
has a negative connotation, shapes some of your poems?
NA: For me, tension does play
a key role in poetry—though, certainly, not in all poems. Each poem comes to do
a different job in this world. As I say this, I see a taut wire in my mind’s eye—two
forces moving in opposite directions. For me, tension is conflict in poetry, and it can be present at any point along the
length of the wire that the poem focuses the light of its attention upon—which
need not necessarily be at each of the two (or more) end points.
In some poems, we don’t see evidence of the
tension in the writing, but it is certainly palpable to us. To me, this is
mastery at work—writing in the quiet, expansive spaces between the lines, where
the reader comes into contact with the subconscious at work. Reading, then,
becomes more of a multidimensional or expansive experience, rather than a flat,
one-dimensional experience.
The poems I like writing most are like the poems
I most like to read. They invite me to return to visit and tinker, release them
into the world, or discover something new, something that, in their creation,
not even I may have been privy to. And when these poems happen, it is
incredibly humbling: they are larger than me. They are a testament to the power
of poetry, the power of the written word. And I was there; I showed up and they
passed through.
I usually never want to visit more than once or
twice with the one-dimensional pieces. To me, they are akin to instant
gratification—with which there is nothing wrong; sometimes, that is exactly
what one needs. But I can experience that in my memory of them, so I move on. There is always so much more to be
done.
Finally, for me, tension (or conflict) is
contrast. Without it, we can’t see other things so well. That’s the nature of
our collective understanding of the world. Our lens: polarities. Contrast
shapes. Contrast defines. This is my great point of intersection with painters,
contrast.
PM: I’m in awe of your
beautifully deft weaving of personal narrative and larger histories. In fact,
your book is a lovingly rendered history of brown people. It reminds us that
the place(s) we call home are myriad, diverse, unstable, and filled with hope
and longing. But even farther back—and more specifically—your book is a
reminder of poetry’s long, rich history: it reminds us that poetry is song (in
that regard, we poets are literary/spiritual descendants of priests, healers,
diviners). The book’s title announces its bi-directional perspective: it
foretells, as all vatic texts do, while it praises the past. And I believe
there’s tension in that shifting focus. (Is it shifting? Or is it simply part
of our orientation as descendants of indigenous people?) Is this part of the
work of poets who identify as ‘other’?
NA: It’s all of it, my story
and our story. There is no separation. The weaving (the small of it and the
great) is that lens taken form. I can’t quite take credit for it. The crafting
part, yes, probably. I work obsessively at it, though not as much or as often
as I would like. There is a level at which that way of seeing has been
integrated and is synthesized.
I am made, first, of three distinct nations.
Then, four or more. I am daughter and sister to a lot. All of these emotions
you bring up, all of these facets of what we call home, we are all of
that—memory and foretelling, the impoverished, the landscapes, and all the
varicolored struggles for freedom; the dreams of the young and our elders.
I think our job, as poets who identify as Other,
is whatever we choose it to be. It needs to be uniquely ours, even if the
outside world does not see it as such. What tasks do we want to carve out for
ourselves, if any? What unique contributions do we bring to the table by being
more and more who we truly are and hoisting that to growing craftsmanship among
like minds? I think of CantoMundo here in particular when I say this. May its
tribe increase.
PM: The final poem in the
collection, “Manifesto,” ends with this straightforward declaration: “My heart
is good./I work my words./I pray my songs./I sing my work and work/works for
me./I sleep awake./Awake, I dream./I apologize for this no more.” (By the way,
it’s just one of so many wondrous examples of the gorgeous musicality in your
poems. The yoking assonance of “work” and “words” is a stunning summation of
what poetry is.)
Do you believe contemporary poets apologize for
our ‘word-work’? Is it that type of apologetic affect that sometimes renders
poetry irrelevant in our culture?
NA: No, I don’t believe that
contemporary poets apologize for their work. I certainly hope that none do. If
you know of any, have them write me.
“Manifesto” is a self-affirmation aloud on the
page.
In my not-so-long life, I’ve had many
incarnations. Along some of the roads I’ve walked, especially 30 or more years
ago, poets were looked down upon and I was often belittled for being a poet.
The stereotype went something like this: you were poor, lazy, wayward, dreamy,
too touchy-feely, probably didn’t have any skills and, most likely, had no idea
where you were headed in life.
One’s mere presence seemed to be an unspoken
attack on the middle class or the American dream—getting a college education
and/or a reliable job, falling in love, marrying, owning a home, having
children, etc. This was especially true in the workplace. It was as if you
might be less trustworthy than other people. And when it came to certain jobs,
it was as if the very fact that you were a poet could discredit your “other
work,” your paid work—especially if that work involved writing. At some jobs, I
learned to tell no one.
It wasn’t that being a young woman who was “too
smart for her own good” or that being a Puerto Rican or Latina was a piece of
cake either. It was the combination of affronts that, at times, became almost
unbearable. But the thing with poetry is that no one had made it not okay to be
condescending to working-class poets, not okay to threaten their livelihoods.
If you wanted to be a poet, the respectable thing to do, maybe, was to teach at
the university level. That was a real job with a real future. And I think that,
to this day, at least in part, poets are looked upon that way by others.
PM: And speaking of declarations and manifestos,
I also am completely taken with your poems’ straddling what are usually deemed
“feminine” and “masculine” registers. Your poems are sometimes ‘feminine’ (if
by that we mean private utterance in domestic spaces) and other times masculine
(public discourse). In that sense you strip gender from the speakers’ voices,
making the poems universal. More to the point, if we take the speakers to be
from historically marginalized segments of the population (women, Latinas,
Native Americans), the poems are a form of empowerment.
At what point in the drafting/revising process
are you aware that the poems may have that effect on your readers/listeners?
NA: I am not aware. I try not
to look at the poem as an outsider except, sometimes, with regard to sound. If,
as you say, that is the case, then I am deeply grateful. I would want that for
my poetry in English, where it was possible, where it would not compromise the
workings of a poem. (I say for my poetry in English because such a thing seems
to be an impossible feat in Spanish or other Romance languages).
So this is not premeditated. It is not a
conscious choice. In the act of writing, a lot of things hold my focused
attention. There is all that my mind’s eye can see and wants to see, and all
that tugs at my ear. Sometimes, they are very fine things that can quickly
disappear if I try to balance too much. All of these fine things become fragile
scaffolds holding up the élan vital of the poem. If something loosens, I risk
losing the vital breath, the vital energy of the poem, one I may not be able to
bring back or rescue later.
PM: The epigraph that opens the third section of
your book is from César Sánchez Beras’ poem “Areíto por todos.” It reminds us
that though attempts to erase the aboriginal root in us have been strong and
unceasing, we return, renewed and emboldened (by language).
What do you say to young and developing Latina/o
poets who, through the MFA experience or larger societal pressures (mainstream
media, public education), feel pulled away from their indigenous and
multi-racial realities in their writing?
NA: I say to them: Do
as you must. Most roads lead to the same place. But claim as much of yourself
as you can every step of the way that you can. And I mean everything—not just
your roots, past, race, ethnicity, sexual orientation, and religious or
spiritual beliefs, but who you are outside all of those lines and who you want
to grow into.
Some years, some things will get more attention
than others and that’s alright. Just do what you can to come back to the rest
of you, or to shed the light of your focus on what resonates most with your
growth at that time or with your life context.
It can be daunting, yes. But you’ll breathe more
easily. You’ll be happier. You may, at some point, even feel “whole,” no matter
how disparate those identities.
And wherever you are, find others who are at
least somewhat like you. Disregard no one. Draw closer to those who seem to
have harmonized or are harmonizing the various facets of who they are—in their
writing, sure, but most importantly, in their lives.
PM: Another important theme that runs through
this collection is the natural world—the environment—and the need to preserve
it (there’s the forward-looking perspective). And though this is not a theme
widely associated with Latina/o poets, we know that the curanderas in our
cultures certainly knew about plants’ healing properties and growing seasons
long before holistic medicine appeared as an alternative. In this regard, your
collection at times reads like a manual of sorts. It imparts a kind of
traditional knowledge that the colonizers discredited, dismissed, and tried
mightily to erase. Are your poems a sort of reclamation project?
NA: I believe all of us
have a role as stewards of our environment, no matter where we are. Stepping up
to that role is stepping up to a full citizenship of sorts. But there is also
the relationship that we foster with the natural world. I believe that we must
have a relationship—whatever it is and however large or small. One cannot be a
steward of what one doesn’t know.
For me, my relationship with the natural world
helps me mind my size. That is, it keeps the false thinking of the ego in
check. But that’s just one thing. It reminds me as well of my expansiveness and
potential for greater expansiveness—in the self and the actions informed by
that self. This relationship with the natural world serves as my life’s
harmonizing force. Just as importantly, it keeps at bay any illusions of
separateness that creep up.
A worldview with the potential for evolution of
the human race needs to be informed by our symbiotic relationship with the
natural world. In my mind, no solution to the world’s problems can ever be
viable or progressive or expansive enough when respect for that symbiotic
relationship is absent.
Safeguarding the natural world today is not
exactly forward-looking as it was long ago by the first peoples of the United
States who, like first peoples throughout the world, understood and lived out
this symbiotic relationship in endless forms. First peoples of the Americas and
the world have always been the soul of right relationship with and stewardship
of the natural world. And while we are fortunate to still count with their
presence in some parts of the world, they are disappearing more quickly than
ever. (My poetry does not want to have to ask: What is to become of us
then?)
Later, in Latin America, I think of Chico
Mendes, because I do. In the U.S., I think of John Muir and Lady Bird Johnson.
They were poets of a different kind. They did not need verses. They wrote their
forward-looking poetries with their lives and these persist. If verses are love
given form—whether directly, in what they behold, or indirectly, in what is
beheld outside the lines—then theirs was a poetry of sorts.
Numerous poets, though, have held this
forward-looking gaze in their poetries in various ways, or held that symbiotic
relationship up with honor and respect. I think of Francisco X. Alarcón, N.
Scott Momaday, Joy Harjo, and—one of my favorites—poet, essayist, short-story
writer, and novelist Wendell Berry.
The natural world also presents us with sacred
spaces, and these need to be honored as such. More and more, we need to protect
these as we might our society’s most vulnerable. Not like a church or temple.
No. Those can be rebuilt.
So the poems in this collection are not a
reclamation project, per se. That, at least, was not my intention. But I am
always trying to claim and reclaim my relationship with the natural world
however best I can, and making room for it in my life. The most important place
this happens is outside of my poetry. That must remain true. Any threat to that
relationship becomes a personal threat. It becomes a threat to the physical and
the spiritual and to my identity—even when it is me who might be posing the
threat.
Poetry comes later. With me, it is a language of
interaction for the intimate. But there are other languages and other
interactions outside of poetry—like ritual, for the private self.
Growing up in Puerto Rico, my relationship with
the natural world came before poetry, at the age of eight or nine. It was an
important time for me and I remember it well. Some years later, about the time
I began writing, my relationship with my maternal grandfather made my
relationship with the natural world more expansive, and I began developing a
relationship with plants. For him, that relationship was natural, vital, and it
was one of the things that most informed his world. At some point, after I
began to write poetry, I became aware of the need to write down his remedies,
but caught in the belief that there would always be time in the future, he
died before I could. This was a huge personal loss, one that doubled after
being plucked and replanted in a new landscape with a different flora and
fauna.
In my early 20s, I took on a peace-making
project with my heart and new environment. I began growing all sorts of herbs
and plants in my studio apartment on Dwight Street in New Haven. At one point,
these outnumbered books and writing notebooks. And I played with their
medicinal uses in teas, tinctures, and balms so that I could learn to understand
them. That was a challenging time in my life; this new relationship brought
happiness and calm.
Up until sometime in my early 30s I felt bitter,
cynical, and angry about how I had ended up in the U.S. and about many of the
things that had been giving rise to my growing social consciousness. In the
end, it was my relationship with the natural world that saved me from being
swallowed up whole by those emotions. I understood this, experientially and
very literally: I was just now located in a different part of the big blue
planet I so loved. It sounds almost insignificant, entirely geographic. It is
not.
Until that point, I had felt incredibly divided
and dim inside. From that point on, however, I began to feel more at home
everywhere. I began to better understand acceptance, appreciation, and
gratitude, and I began growing in the direction I wanted to choose for myself.
Naomi Ayala is the author of
three books of poetry, Wild Animals on the Moon (Curbstone Press),
This Side of Early (Curbstone Imprint: Northwestern University Press), and Calling
Home: Praise Songs and Incantations (Bilingual Press). She is the
translator of Argentinean poet Luis Alberto Ambroggio’s book of poetry, The
Wind’s Archeology/La arqueología del viento (Vaso Roto Ediciones, Mexico),
which won the 2013 International Latino Book Award for Best Nonfiction Book
Translation. Some of Naomi’s work in Spanish appears in Al pie de la Casa
Blanca: Poetas hispanos de Washington, DC (North American Academy of the
Spanish Language). Naomi has won several awards; among these are Artists
Fellowships from the DC Commission on the Arts and Humanities, Special
Recognition for Community Service from the U.S. Congress, and the Martin Luther
King, Jr. Legacy of Environmental Justice Award. She lives in Washington, DC.
Pablo Miguel Martínez’s
collection of poems, Brazos, Carry Me (Kórima Press, 2013), received the
2013 PEN Southwest Book Award for Poetry. Writing in the San Francisco
Chronicle, Sandra Cisneros praised Brazos, Carry Me as her favorite
book of 2013.
Pablo’s work has appeared in numerous
publications, including Americas Review, Borderlands: Texas Poetry
Review, Harpur Palate, Gay and Lesbian Review, Inkwell,
North American Review, Pilgrimage and the San Antonio
Express-News, among other publications. His poetry has been anthologized in
This Assignment Is So Gay, Best Gay Poetry 2008, Poetic Voices
without Borders 2, and Queer Codex: Chile Love. Pablo has received
the Robert L.B. Tobin Award for Artistic Excellence, the Oscar Wilde Award, and
the Chicano/Latino Literary Prize. His literary work has received support from
the Alfredo Cisneros Del Moral Foundation and the Artist Foundation of San
Antonio.
Pablo is a Co-Founder of CantoMundo, a national
retreat-workshop for Latina/o poets. He teaches English at the University of
Louisville.
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