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© Diane Mayr, all rights reserved
The Hare
In the black furrow of a field
I saw an old witch-hare this night;
And she cocked a lissome ear,
And she eyes the moon so bright,
And she nibbled o' the green;
And I whispered 'Whsst! witch-hare,'
Away like a ghostie o'er the field
She fled, and left the moonlight there.
HARE
Hares were strongly associated with witches. The hare is quiet and goes about its business in secret. They are usually solitary, but occasionally they gather in large groups and act very strangely, much like a group of people having a conference. A hare can stand on its hind legs like a person; in distress, it utters a strange, almost human cry which is very disconcerting to the listener.
Watching such behavior, people claimed that a witch could change her form at night and become a hare. In this shape she stole milk or food, or destroyed crops. Others insisted that hares were only witches' familiars.
These associations caused many people to believe hares were bad luck, and best avoided. A hare crossing one's path, particularly when the person was riding a horse, caused much distress. Still, the exact opposite superstition claimed that carrying a rabbit's or hare's foot brought good luck. There is no logic to be found in superstitions.
For that I never knew you, I only learned to dread you,The following, also from the Dodge Festival, but the day before I arrived, is Kinnell reading one of his own poems:
for that I never touched you, they told me you are filth,
they showed me by every action to despise your kind;
for that I saw my people making war on you,
I could not tell you apart, one from another,
for that in childhood I lived in places clear of you,
for that all the people I knew met you by
crushing you, stamping you to death, they poured boiling
water on you, they flushed you down,
for that I could not tell one from another
only that you were dark, fast on your feet, and slender.
Not like me.
For that I did not know your poems
And that I do not know any of your sayings
And that I cannot speak or read your language
And that I do not sing your songs
And that I do not teach our children
to eat your food
or know your poems
or sing your songs
But that we say you are filthing our food
But that we know you not at all.
Yesterday I looked at one of you for the first time.
You were lighter that the others in color, that was
neither good nor bad.
I was really looking for the first time.
You seemed troubled and witty.
Today I touched one of you for the first time.
You were startled, you ran, you fled away
Fast as a dancer, light, strange, and lovely to the touch.
I reach, I touch, I begin to know you.
POETRY AND HISTORYOr this?
In which ways has poetry traditionally been used as a primary repository for memory? It has been said that history is written by the victors, poetry by the survivors. How do we negotiate the distance between the "official story" and the news we get from poems? How do we find in poetry ways to help ourselves confront fact, actual occurrence and ignored truth? How does poetry preserve and illuminate personal history, the history of a people, the history of a species, the history of life itself?
PUTTING A PUBLIC FACE ON POETRY: THE U.S. POETS LAUREATEFor those of you who can't go, you can still get a feel for the Dodge Poetry Festival by viewing some of the videos from past festivals. Here's one to get you started, Tony Hoagland reading "Romantic Moment":
Since 1937, the Library of Congress has appointed a "Poet Laureate Consultant in Poetry" (also titled "Consultant in Poetry," prior to 1986) to a one-year or longer term. The Laureate’s task: to raise the national consciousness to a greater appreciation of the reading and writing of poetry. Former Poets Laureate Billy Collins (2001-2003), Rita Dove (1993-95), Kay Ryan (2008-2009) and Mark Strand (1990-91) discuss their own experiences and initiatives while in this post, as well as what it means to be the public face of what many consider an art best created and read in private.