Outplace is now available at Berl’s Brooklyn Poetry Shop, NYC.
“With the Manhattan Bridge rumbling overhead, we make our home amid a vibrant Brooklyn literary culture in DUMBO, near the former stomping grounds of Walt Whitman. Our shop is named after co-founder Jared White’s late grandfather, Harmon “Berl” White, an inspiring entrepreneur and book lover.
We envision Berl’s as a new kind of bookstore, not a dense hive of shelves but a friendly, curated selection of small press books, a personal celebration of great writing with a special platform for handmade and limited edition works handmade by writers and publishers that often slip under the radar.” (more on Berl’s website. Also, this article in The New Yorker: The Curious Persistence of Poetry Shops, by Jill Priluck.
Berl’s Poetry Shop
141 Front Street in D.U.M.B.O, Brooklyn
Outplace is now available at Spartacus Books, Vancouver.
“Spartacus Books is a nonprofit, volunteer-run bookstore and resource centre offering tools for social change, located from 1973 to 2014, on the edge of Vancouver’s Downtown Eastside. In 2014, forced from Hastings St. by gentrification we moved to our current location at Commercial Drive and 18th Avenue.
Spartacus Books is a bookstore that is run by a loosely organized collective which operates on a very horizontal consensus decision making structure. It is usually described as a “radical bookstore”, and among its sections are anarchism, “womyn”, “queer lit”, poetry, First Nations, “organizing”, socialism, history and ecology, plus a section of non-specialized “sale” used books.” (more on Wikipedia.)
3378 Findlay Street
Vancouver, Coast Salish Territory, BC V5N 4E7
“In Gèsèr Khan’s Land”, Albina Tsybikova, 1982.
full article on Berfrois: http://www.berfrois.com/2017/08/lital-khaikin-to-justify-land-3/
In Southern Siberia, where the Sayan Mountains rise over the heavy chest of confluence of Central Asia, the Buryat peoples have told legends about the ancient lake Baikal and his beautiful daughter Angara. There are 300 rivers that stream into the Baikal, and Angara is alone among them as the only river to flow away. Old man Baikal made sure to keep Angara locked up, so that she would never leave his care. Out of the ancient Sayan, the great river Yenisei heard of the beautiful Angara. The Yenisei was known as a great and proud warrior spirited with wildness, his mighty waters rippling over the land’s most ragged stones, the water like sinew, stretching and coiling to gather strength. The two rivers were seduced by each other from afar. Longing for freedom, Angara escaped her father’s confines, the only river to stream out of the great lake, and flew towards Yenisei. When Angara escaped from Baikal, making a dive north through Irkutsk, the old man pursued his runaway daughter. In a fury, Baikal threw a stone to stop his daughter in her path, which became known as the Shaman-Rock. It is said that if the Shaman-Rock were to fall, it would open the way for the Baikal, who would spill over his banks and recapture the runaway Angara. The waters of the Angara still course with tears of wrath and loss, concealing a prayer for liberation. In those times, the gods heard her cries. The beautiful river spills over her banks into a larger basin at Bratsk, and continues north to Ust-Ilimsk, to curl west on her passage towards the Yenisei. Angara finally reaches the Yenisei at the town of Strelka, “arrow”. The great rivers run together through the unyielding tundra, towards the churning grey and black waters of the Arctic Ocean.
Seeing the economic opportunity in Siberian earth, Texas-based oil company Amoco quickly established an office in Nadym, Yamal following the dissolution of the Soviet Union. Portraying the Yamal Region as devastated by decades of pollution by Soviet industries, a 1994 New York Times article titled “In the Defiled Russian Arctic, Hope Is a U.S. Oil Company”, the publication portrayed the Amoco vice-president Garry F. Howe as a kind of saviour descended upon an old world, bringing faith in new industry and economic prosperity to come through ecologically sensitive American drilling of the Yamal. “But Amoco has seen what happened to other companies when the needs of the local people are ignored. Texaco, for example, was stymied with its oil exploration in Ecuador when Indians were outraged about the lack of consultation. And company officials know the public relations value of producing oil in an environmentally safe way.” (The New York Times, Nov. 27, 1994). Attracting American investment in Siberian ‘natural resources’ became a priority for Russian business following the dissolution of the USSR and the conversion towards capitalist market economy, seeing the profitable manipulations of proprietary and land usage regulations, continent-hopping by bloated oil industries, and the ruthlessness of western investors and the World Bank that made it all possible. Even reports that spoke sympathetically about colonial exploitation of lands in Siberian regions – such as Osherenko’s study on the impact of changing property rights on the Nenets of Yamal Peninsula – would orient documentation in a way that would appear to support the preservation of Indigenous cultural and land rights, and self-governance, while somehow still promoting American investment and development of oil and gas fields: “according substantial property and even political rights to indigenous peoples need not constitute a barrier to larger national agendas for development of oil and gas resources” […] “The World Bank aims to enable the Russian oil and gas industry to improve oil recovery, reduce spills, repair broken pipelines, and reduce waste through improved environmental technology.” (Osherenko 1995: 2, 44).
* Osherenko, G. Indigenous political and property rights and economic/environmental reform in Northwestern Siberia. Post-Soviet Geography. 1995.
Абрам Архипов, «Прачки», 1898.
Man uses his old disasters as a mirror.
Barely an hour after dark
that man picks up the bitter scraps of his day
painfully places them next to his heart
and sweating like a consumptive who still hasn’t given up
sinks into his deep, lonely room.
Here, such a man chainsmokes
he concocts disastrous cobwebs on the ceiling
he loathes fresh flowers
his own asphyxiating skin exiles him
he stares at his cold feet
he believes his bed is his daily grave
his pockets are empty
But those men, those other men,
gladly bare their chests to the sun
or to the murderers on the prowl
they lift the face of bread out of ovens
like a benevolent flag against hunger
they laugh so hard with the children even the air hurts
they fill with tiny footsteps the bellies of blessed women
they split rocks like stubborn fruit in their solemnity
naked they sing into the refreshing glass of water
they joke around with the sea playfully taking it by the horns
they build melodious houses of light in windswept wildernesses
like God they get drunk everywhere
they settle with their fists against despair
their avenging fires against crime
their love of unending roots
against the atrocious scythe of hatred.
Anguish exists, yes.
As does despair
For whom shall the voice of the poet speak?”
– from a volume discarded by Mount Prospect Public Library.
(detail from “Four Visions of the Hereafter” (1505-1515) by Hieronymus Bosch)
from Paterson by William Carlos Williams (1946):
“We go on living, we permit ourselves
to continue—but certainly
not for the university, what they publish
severally or as a group: clerks
got out of hand forgetting for the most part
to whom they are beholden.
. . .
Who restricts knowledge? Some say
it is the decay of the middle class
making an impossible moat between the high
and the low where
the life once flourished . . knowledge
of the avenues of information—
So that we do not know (in time)
where the stasis lodges. And if it is not
the knowledgeable idiots, the university,
they at least are the non-purveyors
should be devising means
to leap the gap. Inlets? The outward
masks of the special interests
that perpetuate the stasis and make it
They block the release
that should cleanse and assume
prerogatives as a private recompense.
Others are at fault because
they do nothing.”
Yuli Rybakov, Peter and Paul Fortress, (1976). Via Monika Bernotas.
full article on Berfrois: http://www.berfrois.com/2017/07/lital-khaikin-justify-land-2/
The working class of industrialist Québec was integrated into the state project of Canada – the inclusion of a French workforce of “civil servants” in the federalist project – as an act of securing the legitimacy of a unified Canadian state. The federalist vision is dependent on a pacification that is bought by the inclusion of the working class and the poor in the further development of the state, via employment that provides them with marginal benefits that are otherwise not afforded or systemically denied. When there was resistance from Algonquin communities to the development of yet another inaccessible and consumerist project constructed on a sacred site, Windmill seized the opportunity to integrate a “progressive” employment policy that would allow underemployed Algonquin workers a chance to participate in the construction of a “world-class sustainable waterfront community”. In order to employ a quota of Indigenous workers, Windmill and the Gatineau municipal governments have created a special administrative zone to bypass regulations on the certifications, practices and working conditions set in place by the Commission de la construction du Québec (CCQ). “For tradespeople and construction workers from Kitigan Zibi, it has been almost impossible to work off reserve because of complex Québec construction regulations. Windmill is negotiating to have parts of its site declared a special administrative zone. That would allow Algonquin tradespeople to work there.” [Zibi Press Release, Jun. 30, 2015]. There would be no need for this benevolent creation of a special administrative zone by Windmill and the Gatineau municipal government for the employment of Algonquin workers, if these barriers weren’t already entrenched within systemic practices of discrimination, and absence of required training, certification and employment resources.
Speaking of their collaborators, the Zibi developers write,
“For tradespeople and construction workers from Kitigan Zibi, it has been almost impossible to work off reserve because of complex Québec construction regulations. Windmill is negotiating to have parts of its site declared a special administrative zone. That would allow Algonquin tradespeople to work there. Historically, many people from Kitigan Zibi have gone to the United States to work in construction because they were unable to find work near home.” [Zibi Press Release].