By Hazel Smith
Frank O’Hara’s poetry inspires a particular period and site: manhattan within the fifties and early sixties. this can be a pre-computer age of typewritten manuscripts, small outlets and lunch hours: it's also an age of homosexual repression, accelerating consumerism and race riots. Hazel Smith means that the site and dislocation of the cityscape creates "hyperscapes" within the poetry of Frank O’Hara. The hyperscape is a postmodern website characterised via distinction, breaking down unified recommendations of textual content, urban, topic and artwork, and remolding them into new textual, subjective and political areas. This publication theorizes the method of disruption and re-figuration which constitutes the hyperscape, and celebrates its radicality.
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Additional resources for Hyperscapes in the Poetry of Frank O'Hara: Difference, Homosexuality, Topography
Example text
The cool graced light is pushed off the enormous glass piers by hard wind and everything is tossing, hurrying on up this country has everything but politesse, a Puerto Rican cab driver says and five different girls I see look like Piedie Gimbel with her blonde hair tossing too, as she looked when I pushed her little daughter on the swing on the lawn it was also windy last night we went to a movie and came out, Ionesco is greater than Beckett, Vincent said, that’s what I think, blueberry blintzes and Khrushchev was probably being carped at in Washington, no politesse Vincent tells me about his mother’s trip to Sweden Hans tells us about his father’s life in Sweden, it sounds like Grace Hartigan’s the conscience of other poets” but praising Frank O’Hara for giving a unique voice to his conscience, far more effective than most of the protest poetry being written today … poetry is poetry.
Drawing a distinction between ethos and polis, Bernstein argues that the two are intertwined: Ethics is concerned with ethos, with those habits, customs and modes of response that shape and define our praxis. Politics is concerned with our public lives in the polis – with the communal bonds that at once unite and separate us as citizens. The essential link between ethos and polis is nomos. Although we can distinguish ethics and politics, they are inseparable. For we cannot understand ethics without thinking through our political commitments and responsibilities.
Instead it subscribes to the micropolitics of personal detail, faithfully noting down dates, times, events, feelings, moods, fears, and so on, devoting a bricoleur’s disciplined attention to details in the world and in the people around him. O’Hara’s is a code of personal politics, which says that at some level you have to take responsibility for your own conduct in the everyday world and towards others; you can’t rely on organized politics or unorganized religions to change that. It is a code that starts from what we find lying, unplanned, around us, rather than from achieved utopias of the body and mind.