{"title":"“I am Guarding it from Mess and Measure”: Poetics of Order/Disorder in Frank O’Hara’s “Urban Pastoral”","authors":"Ikram Hili","doi":"10.22492/IJAH.6.1.03","DOIUrl":null,"url":null,"abstract":"Postwar America gave rise to multiple literary traditions, often referred to as the era’s counterpoetics in the sense that they veered from the Eliotic dictum of impersonality, in particular, and from the rigid academic verse of New Criticism, in general. Prominent among these groups are the Confessionals, the Beats and poets of the New York School. Their visions of poetry might seem irreconcilable at times; yet, these poets do share their discontent with the era’s containment culture. An eminent figure of the New York School, Frank O’Hara devoted his creative energy to a vibrant and vivid rendering of a disordered yet compelling city such as NYC. Its frantic atmosphere speaks to his imagination, fuels his aesthetic verve and, in a synergetic manner, feeds on it, gleaning order/meaning from the poet’s words. In this respect, O’Hara’s poetry can be construed as a containment of an established literary order, embodied in the rigorous dictates of New Criticism, but most important, as an outburst of meaningful disorder that finds strong resonance in life within NYC. Meaningful it is, for such disorder liberates the poet from feelings of vacuity and loss amplified especially by postwar anxiety, substantiating the poet’s thought that, after all, “people do not totally regret their life,” as O’Hara puts it (O’Hara, 1995, p. 97). In probing into the synergy between O’Hara’s poetry and his city, this paper aims at examining the way in which the city, in O’Hara’s words again, “flatters meanings of my life I cannot find,” and in so doing, it not only invests the poet’s life with meaning but also galvanizes his quest for meaning itself (O’Hara, 1995, p. 230).","PeriodicalId":426535,"journal":{"name":"IAFOR Journal of Arts & Humanities","volume":"38 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2019-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"IAFOR Journal of Arts & Humanities","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.22492/IJAH.6.1.03","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
Postwar America gave rise to multiple literary traditions, often referred to as the era’s counterpoetics in the sense that they veered from the Eliotic dictum of impersonality, in particular, and from the rigid academic verse of New Criticism, in general. Prominent among these groups are the Confessionals, the Beats and poets of the New York School. Their visions of poetry might seem irreconcilable at times; yet, these poets do share their discontent with the era’s containment culture. An eminent figure of the New York School, Frank O’Hara devoted his creative energy to a vibrant and vivid rendering of a disordered yet compelling city such as NYC. Its frantic atmosphere speaks to his imagination, fuels his aesthetic verve and, in a synergetic manner, feeds on it, gleaning order/meaning from the poet’s words. In this respect, O’Hara’s poetry can be construed as a containment of an established literary order, embodied in the rigorous dictates of New Criticism, but most important, as an outburst of meaningful disorder that finds strong resonance in life within NYC. Meaningful it is, for such disorder liberates the poet from feelings of vacuity and loss amplified especially by postwar anxiety, substantiating the poet’s thought that, after all, “people do not totally regret their life,” as O’Hara puts it (O’Hara, 1995, p. 97). In probing into the synergy between O’Hara’s poetry and his city, this paper aims at examining the way in which the city, in O’Hara’s words again, “flatters meanings of my life I cannot find,” and in so doing, it not only invests the poet’s life with meaning but also galvanizes his quest for meaning itself (O’Hara, 1995, p. 230).
战后的美国产生了多种文学传统,通常被称为这个时代的反诗学,因为它们偏离了艾略特式的非人格格言,特别是偏离了新批评主义僵化的学术诗歌。这些团体中最突出的是忏悔派、垮掉派和纽约学派的诗人。他们对诗歌的看法有时似乎不可调和;然而,这些诗人确实对那个时代的遏制文化感到不满。作为纽约学派的杰出人物,弗兰克·奥哈拉(Frank O 'Hara)将他的创作精力投入到一个充满活力和生动的呈现一个混乱而又引人注目的城市,如纽约。它疯狂的气氛激发了他的想象力,激发了他的审美神韵,并以一种协同的方式,以它为食,从诗人的话语中收集秩序/意义。在这方面,奥哈拉的诗歌可以被理解为对既定文学秩序的遏制,体现在新批评主义的严格要求中,但最重要的是,它是对有意义的混乱的爆发,在纽约的生活中找到了强烈的共鸣。它是有意义的,因为这种混乱将诗人从空虚和失落的感觉中解放出来,尤其是被战后的焦虑放大了,证实了诗人的想法,毕竟,“人们并不完全后悔他们的生活,”正如奥哈拉所说的那样(奥哈拉,1995,第97页)。在探讨奥哈拉的诗歌和他的城市之间的协同作用时,本文旨在研究城市的方式,用奥哈拉的话来说,“奉承我的生活中我找不到的意义”,这样做,它不仅赋予诗人的生活意义,而且激发了他对意义本身的追求(奥哈拉,1995,第230页)。