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Suicide Circus is, in fact, a sane gesture as futurism was a sane gesture in the face of a world about to crumble, and Kruchonykh did play a major role at a time when poetry was beginning to experiment with other than the tried and true versions of the way the world had always been 'seen'. One can get a feeling here for the way Kruchonykh moved through his poetry which he brandished gesturally.
The truly wonderful thing about this book, however, is the way that Jack Hirschman has rendered the poems into an English that moves, with the assistance of Alexander Kohav and Venyamin Tseytlin, two Russian poets who spent evenings with him in North Beach. The Russian rhythms live and the sense jangles (or jingles). While inclusion of the originals and more of the
visual works would have been desirable, this edition was able to include post-revolutionary work, published and unpublished, which gives some feel for Kruchonykh as a poet, rather than just a wild zaumik.
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Artaud's writings have much to recommend them, of course. He is at times incomparably expressive of the particular kind of mental estrangement that he suffered. However this is precisely what limits the usefulness of this collection. He never seems to have held onto a belief for long enough to really develop it. In one passage he embraces Catholicism, in another he denounces it viciously, and claims his earlier faith was the product of his being bewitched. In one essay he states that he has been cured from mental derangement by a South American Peyote ritual, in another essay, tinged with anti-Semitism, he attacks the practice of the Quabalah and Yoga. He writes to Rivette that he suffers "from a fearful disease of the mind", then later on states that mental illness does not exist, that it is an invention of a corrupt society to oppress men of genius. Clearly, one confused chap.
If you want to know why this even got published at all, look to the beast of capitalism allied with fashionable bohemianism. Around the time this was published Artaud, thanks to some references in Allen Ginsberg's poetry, had become a touchstone among young angry hipsters. City Lights saw a market available and threw together some of Artaud's writings at random, to appeal to those gullible bohemians. If you want a more structured view of Artaud's texts, check out Selected Writings edited by Susan Sontag. If you're interested in his theories then get the Theater and it's Double. About the only thing this volume has to offer is a reprint of his venomous, brilliant essay, Van Gogh, a Man Suicided by Society.
Even the less initiated student of Artaud will know this writer as someone who deals with uncomfortable and taboo subjects. Among more established critics, too, Artaud continues to attract highly polarised critical opinions. When faced with Artaud's works, the critic's approach seems to be either resolutely textual, bracketing off the human element and referring only to the language on the printed page, or it is predicated on the notion that the biography of the writer must be taken into account in showing how Artaud's texts came to be written. In the first kind of reading, Artaud's texts are dehumanized. In the second, Artaud's works are bracketed off as symptoms of the dramatist's deviant mental or spiritual state, and the labels that have been attached to him (from gnostic to schizophrenic) are taken as reliable pointers to his works. While textual readings offer a definite advantage, in that they approach Artaud's writings without preconceived ideas about the writer's life, aspects of Artaud's life, in particular his scabrous attitude to the traditions of the literary world, seem too important to leave out of account in any discussion of the dramatist's works. Within Artaud's writings here, there is a specific, reflexive relationship between art and life, the one illuminating the other. One can see there is no convenient distinction to be made between Artaud the man and Artaud the writer, he was one and the same, these writings are an ejoyable entrance into that sphere...
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