Manimal Woe

Night Philosophy is collected around the figure of the child, the figure of the child not just as a little person under the tutelage of adults, but also the submerged one, who knows, who is without power, who doesn’t matter. The book proposes a minor politics that disperses all concentrations of power. Fanny Howe chronicles the weak and persistent, those who never assimilate at the cost of having another group to dominate. She explores the dynamics of the child as victim in a desensitized era, when transgression is the zeitgeist and the victim–perpetrator model controls citizens. 

With an afterword by Chris Kraus.

For decades, Fanny Howe has been the great poet of spirit and conscience, dislocation and bewilderment. In This Poor Book, completed just before her death, she assembled a selection of her writing from the last thirty years into a single, astonishing work.

Fanny Howe is a titan. Absolutely nobody writes like her. Nobody sounds like her. This Poor Book is a miracle she left for us. —Kaveh Akbar

This Poor Book is revelatory and casts Howe’s poetry in a new light, and for those who don’t know her work already, this is a perfect introduction. Fanny Howe is an essential poet. —Rae Armantrout

Fanny Howe spoke about “the difficulty of reconciling multiple registers of consciousness and language. Soul and sticky atoms.” In This Poor Book she delineates and shifts between these layers to conjure a bewildering yet ultimately galvanizing evocation of the human psyche. We are being warned every day that robots and software will soon replace us. Howe’s poetry makes clear that such a notion is based upon a very limited conception of what it is to be a human. We are complex. We are mysterious. We don’t make sense. We do make sense. You will lose and you will find yourself in her words. — Claire-Louise Bennett

This Poor Book is a testament to Fanny Howe’s life and writing. In it, she wields her powers of perception for a long poem that turns inward on the self and out at the world and in every other direction the poet can imagine with lines that speak directly and always suggest more than they say: “There is a little trouble in my eye.” The irony and beauty of its final line—“There was no more reason to die”—will be with me for as long as my memory of Fanny Howe herself. — Jericho Brown

In her final act of literary alchemy, Fanny Howe gathers the scattered constellations of her astonishing life work and forges them into a single unwavering spiritual reckoning. At the dynamic center of the poem, a live beating heart moves through a fractured world—haunted by power, estranged from institutions, yet fiercely open to mystery. There’s a radical humility here, paired with a radiant understanding—that doubt can be a form of faith, and that hope, when unflinching, is the most defiant music of all. This Poor Book is for the ages. — Peter Gizzi

This Poor Book is an astonishing document by an irreplaceable poet. A palimpsest of decades’ worth of writing, assembled here into a long poem as fractured and multitudinous as life itself, Fanny Howe’s last work captures the brutality and beauty of the modern world better than almost anything else I’ve read: “The structure failed to cohere at the end of the struggle. / It had some music in it.” — Maggie Millner

Through Fanny Howe's eyes we look at life differently. She makes us understand that we are part of a mysterious and complex world; one which we urgently need to be receptive to. Beauty appears in unexpectedness, as in “flowers attract scissors” and “why does an eye evolve in the dark?” Who else could turn things upside down with such a sleight of hand? This Poor Book reads like the testament of a newly discovered life-form, offering vital messages from the past and into the future. — Celia Paul

At once evocative and subtly incisive Howe’s writing seems almost like a new language, a language that has been in hiding. She can make the familiar haunting and the ordinary a provocation. — Adam Phillips

This gorgeous final statement by one of our most perceptual writers is a work of accrued understanding. ... Fanny Howe leaves us with profound investigations into the capacity of words, of juxtaposition, what a line, a page, and a book can give. — Sarah Schulman

In times of great uncertainty, the urgency of the artist's task is only surpassed by its difficulty. Ours is such a time, and rising to the challenge, novelist and poet Fanny Howe suggests new and fruitful ways of thinking about both the artist's role and the condition of doubt. In these original meditations on bewilderment, motherhood, imagination, and art-making, Howe takes on conventional systems of belief and argues for another, brave way of proceeding. In the essays "Immanence" and "Work and Love" and those on writers such as Carmelite nun Edith Stein, French mystic Simone Weil, Thomas Hardy, and Ilona Karmel—who were particularly affected by political, philosophical, and existential events in the twentieth century—she directly engages questions of race, gender, religion, faith, language, and political thought and, in doing so, expands the field of the literary essay. A richly evocative memoir, "Seeing Is Believing," situates Howe's own domestic and political life in Boston in the late '60s and early '70s within the broader movement for survival and social justice in the face of that city's racism.

Whether discussing Simone Weil, Gertrude Stein, Meister Eckhart, Saint Teresa, Samuel Beckett, or Lady Wilde, Howe writes with consummate authority and grace, turning bewilderment into a lens and a light for finding our way.

Contributions by: Nicole-Antonia Spagnola, Georgia Sagri, John Kelsey, Matthew Pang, Cathy Wilkes, Sarah Rapson, Nick Irvin, Gene Beery, Anne Dressen, Anne Pontégnie, Jacqueline Mesmaeker, Sara Deraedt, Anne Rorimer, Kari Rittenbach, Olga Balema, Maria Nordman, Louise Lawler, Julie Ault, Martin Beck, Adrian Morris, Matt Browning, John Miller, Envers Hadzijaj, Enzo Shalom, Bedros Yeretzian, Morag Keil, Helmut Draxler, Gianna Surangkanjanajai, Steve Cannon, Rae Armentrout, Zoe Hitzig, Pierre Guyotat, Lola Sinreich, Fanny Howe, Hélène Fauquet, Marie Angeletti, Richard Hawkins, Andy Robert, Alexander García Düttmann, Daniel Horn, El Hadji Sy, Henrik Olesen, Aurélien Potier, Richard John Jones, Stéphane Barbier Bouvet, Nora Schultz, Peter Fend, Megan Francis Sullivan, Jill Johnston, Sturtevant, Tonio Kröner, Bernard Bazile, Pierre Bal-Blanc, Jérome Pantalacci, Gérard Traquandi, Gladys Clover, Maria Wutz, Jimmie Durham, Richard Sides, Camilla Wills, Michael Callies, Steven Warwick, Matthew Langan-Peck, Dan Graham, Nina Könnemann, Hans Christian Dany, Valérie Knoll, Win McCarthy, Eleanor Ivory Weber, Anna Rubin, Heji Shin, Michèle Graf & Selina Grüter, Inka Meißner, Simone Forti, Morgan O’Hara, Angharad Williams, Ye Xe, Lily van der Stokker, Yuki Kimura, Peter Wächtler, Eva Steinmetz, Michael Van den Abeele, Marc Kokopeli, Bradley Kronz, Robert Grosvenor, Samuel Jeffery, Charlotte Houette, Adam Martin, Wade Guyton, Chloe Truong-Jones.

Edited by Marie Angeletti with Gianmaria Andreetta and Camilla Wills.

Printed in December 2022.
416 pages, Edition of 840.
© 2022 Claude Balls Int. / the author(s).

With figures X, Y, and Z, Fanny Howe constructs "a repressed but emotional history" of encounters and unions between races, classes, genders, and epochs. Considering race as "the most random quality assigned to a soul," Howe has undertaken an (American) history of a racially mixed population. The work bears evidence to many creative unions as well: with Ben Watkins, who provided the photographs; with graphic artist Maceo Senna, who illustrated the text; with Nya Patrinos, set designer, video artist, and director of the original production; as well as with composers Miles Anderson and Erica Sharp, whose score adds another voice to the spoken three. The book includes a link to an audio recording of the work, originally performed at the Porter Troupe gallery in San Diego, 1997, with Paul Miles (X), Stephanie French (Y), and Andre Canty (Z). "So whiteness is what is dependent on a witness. / The moon's opaque and egg-like sheen is the kind of zero / that wants to be more than air and negativity."

In the powerful follow up to her critically acclaimed debut collection, poet and activist Fariha Róisín is writing, praying, clawing, and scratching her way out of the grips of generational trauma on the search for the freedom her mother never received and the kindness she couldn’t give.

This collection of poetry asks a kaleidoscope of Who is my family? My father? How do I love a mother no longer here? Can I see myself? What does it mean to be Bangladeshi? What is a border? Innately hopeful and resolutely strong, Fariha's voice turns to the optimism and beauty inherent in rebuilding the self, and in turn, the world that the self moves through. Ubiquitous to the human experience, Survival Takes a Wild Imagination is an illuminating breath of fresh air from a powerful poetic voice.

+|`me'S-pace, doc. 001.b is book 1, volume 2 of a wider, ongoing project known as "For Love Alone" Christina'S-tead, a poetic enquiry into the current state of the English tongue.

"In a time when many are questioning if we still need formalism and feminism, Wertheim's +|`me'S-pace, doc. 001.b is a spirited and fun defense of both. Written in part as a didactic instructional manual that cannot keep itself from constantly going astray into beautiful and challenging language play, this is a book that asks crucial questions and reconfigures recent histories. It is essential for its arguments. But even more, it is fun to read for its word play"—Juliana Spahr.

Introduction by Dodie Bellamy and art by Lisa Darms.

Once more, an astonishing issue of OEI – a thrilling, compelling, stimulating feast of ideas regarding publishing and the book: the perfect big companion to read and hug in bed while the virus spreads outside.

Bringing together contributions from circa 130 publishing structures, publishing communities, magazines, small press endeavors, artists, poets, writers, editors, theoreticians, curators, scholars, and art bookstores, OEI # 86–87 reflects upon the challenges, pressures and possibilities of publishing and creating publics in different contexts and places in a time of far-reaching – economical, medial, political, social, technological – transformations.

The potential and the versatility of publishing open it to a diversity of practices and approaches in the arts, but as an eminently social form of art, a collective or micro-collective work with shared responsibilities, it is also a never-ending process of “crafting a variegated approach to how you create, publish, distribute, and build a social ecosystem around your efforts”, of trying to “build up and strengthen the community around these printed forms” (Temporary Services).

It is the conviction of OEI #86–87 that print has the power to play an important part in the construction of social spaces, of a social world. As Benjamin Thorel puts it in one of the essays in the issue, “conceiving of the dynamics of publishing as making publics as well as making things public is not a pun – insofar as the artists/publishers encompass, beyond the book itself, its possible ‘lives’, imagining the different spaces, and the different people, amongst whom a publication will circulate.” This is what Michael Warner has called “a public [as] poetic worldmaking”, implying “that all discourse or performance addressed to a public must characterize the world in which it attempts to circulate, projecting for that world a concrete and livable shape, and attempting to realize that world through address.”

This is also, as stressed by Annette Gilbert and others, what can make publishing such an active force, a force co-constituting texts and publications and publics. Indeed, with Michalis Pichler, it is tempting to say that in publishing as practice – perhaps more than in any other art field – “artists have been able to assert the aesthetic value of their own socio-politically informed concerns and to engage, often under precarious conditions, in cultural activities fully aligned with their political values.”

OEI #86–87 also includes sections on and with contemporary poetry from Canada; Fluxus publishing; Krister Brandt/Astrid Gogglesworth; Kalas på BORD (Öyvind Fahlström); Lars Fredrikson; Claude Royet-Journoud’s poetry magazines; Carl Einstein; Gail Scott; Ållebergshändelser; OEI #79: edit/publish/distribute!; “det offentligas försvinnande” and many many other things. [publisher’s note]

Design by Konst & Teknik

A pulpy, mytho-poetic dispatch from an “anarchist jurisdiction” that explores the liberatory possibilities of community and womanhood. 

Enter: Local Woman, an archetypal figure, fresh from the forest into the streets of Portland, Oregon. She is a Black trans woman, seeking survival and satisfaction, giving seduction, disenfranchisement, and the contradictions of femme womanhood a face, body, and soul. In sensual, evocative lyrics, Jzl Jmz documents Local Woman’s movement through natural disaster, anti-fascist protest, romantic engagements, and an expanding sense of personal autonomy.

Hélio Oiticica (1937-80) is widely considered one of Brazil's most significant artists, and his influence is felt across a range of disciplines including painting, film, installation and participatory art. He is well known as a key founder of the interdisciplinary movement known as Neoconcretismo, launched in Rio de Janeiro in 1959 with the collaboration of artists and writers including Lygia Clark, Lygia Pape and Ferreira Gullar.

Between 1964 and 1966, moving out of his Neoconcretist period, Oiticica wrote a series of lyrical poems entitled Poâetica Secreta (Secret Poetics), and he reflected in a private notebook on their significance for his wider practice as an artist. Despite Oiticica's global fame, his "secret" poems are almost unknown and have never been published as a collection.

This bilingual edition, with accompanying essays by translator Rebecca Kosick and critic Pedro Erber, uncovers the significance of poetry for Oititica's art and shows its importance to his thinking on participation, sensation and memory