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An Interview with Traci Brimhall

Interview conducted by Justin Bigos

Justin Bigos: Your second collection of poems,Our Lady of the Ruins, is mesmerizing – for all its violence and horror, I cannot look away, and I feel if not a desire, maybe even a need, to keep listening to the voices on the page.  In her introduction to the book, Carolyn Forché writes that the world of your poems is “our post-apocalyptic present.”  It’s true that the horrors in your poems seem both present and past, with the latter dimly remembered if remembered at all.  What is this apocalypse in Our Lady of the Ruins?

Traci Brimhall:  I suppose I think the apocalypse is the present, or what the present would feel like if we could feel all of history at once.  In one of my graduate classes several years ago we read Merwin’s The Liceand the teacher referred to it as mid-apocalyptic.  That idea awed and horrified me—the notion that the apocalypse is not a single cataclysmic event but a way of living in the world.  The fear.  The desperation.  The knowledge you were unwanted, damned.  As a child, I thought the rapture was imminent, and then I wondered if it was already here.

JB:  The language of your poems is pitched very high.  The poems swell, line after line, with intoxicating images.  And I sometimes feel an uneasiness with the beauty of the language because the images are often so violent.  Just from one poem: “Assassins kiss our fingers.”  And: “how the coroner found minnows/ swimming in a drowned girls lungs.”  From another poem (in prose sections): “We wipe snow from the sundial and tell a cardinal in the frozen fountain about women dancing in basements during the raids.”  This is an assonance of dread, a master’s portrait of death!  It is incredibly seductive.  Can you talk a bit about the relationship between beauty and violence in your poems?

TB:   Some dead poets will tell you beauty is truth, some will say it is a lie, some will say it’s the offspring of death.  I guess I’m in the last camp with Stevens.  It’s the temporality of the world that affords the love we feel for it and the beauty we see in it. Mortality is not a threat; it’s a fact.

And then there’s violence—not the natural decay of that temporary beauty, but the theft of it, and the aggressiveness of choice implicit in violence.

When I wrote most of Our Lady, I maintained a practice of gratitude.  I was living in my car at the time, either staying with friends or sleeping in parks/parking lots, and I tried to say thank you three times a day.  There were always at least three things to be thankful for.  I bring that up here because it was the time my life felt the most beautiful and the most precarious.

JB: Your account reminds me a bit of a similar time in my life.  I’m not sure what would’ve happened to me without the help of a few very good friends.  I know what you mean about gratitude.  And the precariousness of life.  And how sometimes, if we’re lucky, we can not only survive but make some of our best art during these times.  I want to ask an honest, and maybe ridiculous, question: Do you ever miss it, this time in your life?

TB: Absolutely.  Even though I would not welcome back the poverty or fear or loneliness, it also brought with it joy and wonder and a new understanding of my strengths.

JB: Your poems are often titled as prayers, novenas, dirges, requiems, nocturnes, and other musical forms.  And considering your title, I sense maybe you had a Catholic education.  Am I right?  If so, how has Catholicism influenced your work?

TB:  I had a very chaotic religious education.  My family changed churches often, trying everything from Baptist, Methodist, Episcopalian, Lutheran and Pentecostal.  Perhaps the constant spiritual upheaval of changing churches made me desire ritual, but the only mass I ever attended was with my first stepfamily.

The way I see my religious upbringing most directly affecting my work is in the earnest doubt of my speakers.  I was always ashamed of my doubts growing up.  Knowledge, after all, is the most sinister desire.  To know is to no longer be innocent, but it’s a power humankind shares with its God, and that’s extraordinary.  That’s worth losing a garden over.

JB: Most of the poems in Our Lady are written in couplets, and a good amount are in tercets.  Can you talk a bit about the possibilities of each stanza pattern, and when you know a poem needs a particular kind of stanza?

TB: I adore the line.  I’m fascinated by how it functions in terms of tension and temporality.  I want the language to sing, but I see lines as measures of music.  When I revise, I often read my poems backwards from the bottom up in order to test their music and make sure they sing as fragments separated from their syntax and narrative/lyric flow.

You mentioned the high pitch of language I’m fond of, and I think that’s why I stick to smaller stanzas. I love the muchness and strangeness of this world, and my choice of image and tone often reflects that. I don’t want to overwhelm the reader by asking them to confront too much of it at once. In that way, I see poems as a museum of wonders. Each stanza is a room full of wild and terrible beauty that wants to dazzle gradually.

JB: Oh, don’t think you can just drop the phrase “terrible beauty” without me bringing up Yeats!  I’m really interested in what you said earlier, about