Before I was aware that Dorianne Laux’s collection, Facts About the Moon, won the 2006 Stafford/Hall Award for Poetry, I was struck with the Stafford-like quality of many of her poems. Poems like “The Life of Trees,” and “The Crossing,” are Stafford-esque in their study of human roles in the natural world, while others like “The Last Days of Pompeii” and “Starling” elevate otherwise insignificant things to the status of poem-worthy subjects.
The introductory poem, “The Life of Trees,” explores an uncomfortable interrelationship between the speaker and the natural world. While the first several lines suggests this poem will follow the conventions of a typical nature poem, the lines “time / to drag the ladder from the shed, / climb onto the roof with a saw / between my teeth, cut / those suckers down” (5-9) make it clear this poem is neither ode or pastoral but careful consideration of an act that is often performed without second thought – pruning tree branches – and begs the question, Why is the house more important than the tree branches which rub against it? The moment triggers an existential reaction in the speaker who wonders “What’s reality / if not a long exhaustive cringe / from the blade, the teeth?” which suggests empathy with the “survival of the fittest” nature of life. The speaker even wishes to trade her human experience of “Money, Politics, Power” (14) for that of trees “who want only to sink their roots into the wet ground” (17 -18). The most effective line of the poem, the one I find brilliant and which I believe places this poem firmly in the eco-poetry genre, is “If trees could speak / they wouldn’t, only hum some low / green note” (21-23). Here, the poet resists anthropomorphism and honors, as best a human can, the distinct character and nature of the tree. Like Stafford’s “Traveling Through the Dark,” “The Life of Trees” illustrates the dilemma of the conscientious. The inner conflict that arises over the awareness of the adverse effects human existence exacts on the environment while also desiring to live comfortably in that environment. Like other predators, we must kill and destroy for our own survival. Unlike other predators, we can predict the long term effects of our behavior and feel guilt for those consequences. We cannot revive the deer, we can only remove it from the road so no one else gets hurt. We cannot reason with the tree and ask it to discontinue damaging the house, but we can opt to prune its branches instead of cutting the whole thing down. We will, however, add the guilt over these arbitrary choices in our favor to the emotional baggage that we seem to carry with us everywhere.
The nature-lover’s desire to help non-human citizens of the world is beautifully illustrated in “The Crossing,” a narrative about the speaker’s husband who assists a herd of elk cross a highway. Instead of coming across as an interfering, well-meaning but self-involved white guy trying to control things, the husband’s actions come across as genuine, gentle and caring. The poem’s brilliance is in its unassuming, direct language and the turn at the end when the speaker reveals, “This is how I know the marriage will last” (18).
Laux’s poetry is repeatedly characterized by reviewers as detail oriented and sensitive to the emotional significance of the everyday occurrence, and these certainly exist in “The Last Days of Pompeii.” In this speculative poem, which begins “What if the ashes came down on us,” (1) Laux imagines the kind of artifacts a twenty-first century volcano might create. Her exploration includes such items as “taped-up wired glasses” (5) and, more poignantly, the speaker “curled up next to you, one hand / on your chest like a wind-blown / blossom” (8-10). The second stanza of this poem plays with metaphor in a particularly effective manner and considers the how the historic future event of a twenty-first century disaster such as Pompeii might be viewed. “Preserved for time without end / this end-of-day tableau, on view / in a glass room in the future’s / museum, two dragonflies sealed / in amber or ice” which makes me think of the couple in the first stanza, frozen in an intimate, familiar pose for all of eternity. The poem ends, as many of Luax’s poems do, with the wonderfully arresting and sublime image of “hair / splayed against pillows of dirt / like a handful of dark straw” (32-34) brining to mind the speaker’s future death that, if unpredictable, is inevitable.
“Starling,” which is the last poem of the collection, pays homage to a bird that most birdwatchers and birdfeeders consider pests. In essence, this poems combines a natural theme with elevation of the ordinary (or even despised), making it the perfect poem to conclude the collection with. In “Starling,” Laux first describes then identifies with the bird, effectively honoring the ugly and common in the world as well as in herself. “Oh to be a rider on the purple storm” (2-3) she writes “Not peacock or eagle but lowly / starling, Satan’s bird / spreading her spotted wings / over the Valley of Bones” (3-7). I just find these lines a sublime recognition of the Jungian dark side which is beautifully reclaimed by the speaker in the poem’s final lines, “my plush / black nest. My silver claw/ and gravel craw. My only song” (15-17).
Each section of this collection of poetry contains poems which exhibit Laux’s concern with nature, the role of people in nature and society, death, and the sublime in such a way as to create a number of related threads which intertwine to create a very cohesive whole. I look forward to reading more of her work.