by Adina
Dabija
translated
by Claudia Serea
Port
Alworth, AK: North Shore Press, 2012
ISBN:
978-0-9794365-5-0
Reviewed
by David P. Miller
Romanian
poet Adina Dabija, living in New York and a practitioner of oriental
medicine, has published two award-winning books in Romania.
Beautybeast
is her first collection in English. Although I’m not able to
respond to the poems as originally written, I find Dabjia’s poetry
lively, dreamlike, and sometimes ecstatic. Her writing describes a
world of continuous, unpredictable metamorphosis, grounded in the
body and its many extensions.
Transformation
pervades her work. The frequent density of her imagery makes any
illustrative selection reductive, but examples are necessary. As one
instance, in “The world seen through a toilet paper tube,” the
lowly cardboard object begins as a tool for “cross section views”
-
In
a New York subway car, two rows of midgets.
Nature
had fun carving us in various ways.
Yes,
we are the latest adventure of the matter:
chunks
of clay with eyes
making
history on the edge of the pipes
that
spit and swallow us again.
The
viewing tube has already become both the “tube” of the subway and
a kind of cloaca, morphing later on into her hat, and in the next
poem, “At the end of the tube,” resuming its cloacal status:
[…]
I descend carefully on a straw
into
the garden. […]
through
pipes clogged with clotted blood
and
dinosaur bones,
through
the hungry mouths of the earth,
into
the digestive tubes of the worms
In the
book’s title poem, an accidental encounter with an undescribed
creature leads to a radical change in her sense of her own being:
Running,
I stepped on
a
sleeping beast.
She
opened her mouth and swallowed me.
Now
I sit in her black belly and bang on it with my fists.
[…]
Suddenly,
I turn my head, and in a corner of the belly,
I
see myself.
I’m
afraid.
Is
it possible that this creature
with
bloody soles and phosphorescent breasts
is
really me?
The
human body, and in particular the woman’s body, is both the agent
and object of changes among living states. “The woman who ate the
day and the night” is a kind of anti-creation goddess, who “sucked
all daylight / into my colossal breasts.” But even that was
insufficient, as the night remaining “soon disappeared / into the
crevice / between my legs.” This seemingly destructive energy is
linked in other poems with unexpected acts of re-creation. In “The
woman of wind,” deaths of relatives and acquaintances lead her to a
new survival strategy, fashioning a surrogate body:
I’m
thinking, if my body would die,
I’d
hire a wind
to
wear my dresses
and
imitate my walk, my shape, the way I move.
I’d
put lipstick on my lips of wind
and
call men into my room.
And in
“Jazz,” though violated and seemingly murdered by “the devil,”
she finds a resurrection: “From my buried body, the good plants
grow on my tomb / and embrace my lover’s feet.” Carnal being is
inherently fluid and, of course, erotic. She describes “How I turn
into an old wine”:
Your
lips are the fruits that make me turn into wine.
Come,
step down into the cellar
to
drink me directly from the barrel.
To make
oneself unavailable to this state, to keep this bodily knowledge at
arm’s length and submit to hypothetical dualisms, enables another
sort of metamorphosis, into desiccated being. “Impossible to make
sense” describes this using images that, with humorous irony,
invoke food in a metaphor that negates its function as nourishment:
Everything
could ultimately be reduced to an idea,
you
figure, walking down the street,
parting
the world in halves with your chest.
The
juicy, impenetrable world
seems
rather a hard piece of cheese
you
cut into pieces into order to chew on it easier.
[…]
The
binary machine of making sense
ticks
deep into your veins,
its
cold metal slowly replacing your blood.
Strikingly,
the act of lovemaking can only be imagined or described beforehand or
afterwards, as - assuming it is not also reduced to an idea - sex’s
immersion precludes the possibility of naming or distinction. In “On
love and blowing bubbles,”
The
best time I made love to you
was
before making love to you.
Then
we held hands, told everybody
everything.
We
allowed ourselves to be watched from a window above.
We
laughed, our hands filled with air,
throwing
into the others’ faces the whipped cream
extracted
from our ears.
This
joy, which comes up again “after making love to you,” becomes
“impossible”
while
making love to you.
At
that time, you don’t even exist
and
I don’t even exist.
We
can’t even imagine our existence.
[…]
with
your mouth, with my fingers,
with
my scar caressing your scar,
with
my pain sipping your pain,
until
nothing is left of us
Beautybeast
concludes with the prose poem, “An undifferentiated state,” which
may not have been intended as a summation for this collection, but
serves as one for me. Adina Dabija describes the simple exercise of
covering eyes, mouth, and nostrils - the latter “with your middle
fingers, or, even better, with your little toes.”
Imagine
you are an amoeba -- you don’t have lungs, eyes, ears or a mouth.
You are the world itself, before the world existed.
Re-emerging
from that imagined primal condition, you re-enter the world of
distinct perceptions, separate things and beings:
Let
the light come to you, the air, sounds, like an old friend coming for
a visit. You sit together in the kitchen, share a watermelon slice,
then you say goodbye and each of you goes back to your business.
The
value is not in pretending you aren’t this person, with this body
and this sense of self, but in remembering the flow beneath, where
everything perceptible exchanges its matter with all other things and
all boundaries are permeable. Where, as in “I chose the pumpkin
pie,”
There
is no difference between my poem
and
the pumpkin pie.
It’s
an undefined state, best described
by
a bug climbing my leg
on
a lazy afternoon.