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Entangled Worlds: Subjectivity and Ethics in Jorie Graham's Ecological Entangled Worlds: Subjectivity and Ethics in Jorie Graham’s Ecological Poetics Alexander J. Lenkei Charlottesville, Virginia Bachelor oF Arts, American University, 2015 A Thesis presented to the Graduate Faculty of the University oF Virginia in Candidacy For the Degree oF Master oF Arts Department oF English University oF Virginia Mary Kuhn, Advisor May 2019 “Shall I not have intelligence with the earth? Am I not partly leaves and vegetable mould myselF?” —Henry David Thoreau, Walden Lenkei 1 Introduction: Poetry, Self, and Ethics at Nature’s End In October 2018, the poet and essayist Anne Boyer observed in a tweet, “Every nature poem ever written is already an elegy --.”1 Elegies, of course, are poems of “loss or mourning,” laments for the dead or a past that is irretrievable.2 Though Boyer does not elaborate on how every nature poem could be an elegy, it is significant that she makes this remark today, in our contemporary moment of ecological catastrophe and during the fourth-hottest year on record.3 The two dashes that conclude her tweet suggest a disruption, a radical epistemological break in our understanding of nature; indeed, her remark is reminiscent of Bill McKibben’s famous declaration of the “end of nature” in 1989. In his book of the same name, McKibben argues that our idea of nature as a “separate and wild province” has gone “extinct” in the age of climate change.4 “By changing the weather, we make every spot on earth man-made and artificial. We have deprived nature of its independence, and that is fatal to its meaning.”5 There is undoubtedly an elegiac quality to nature poetry today, a sense that its traditional subject and spirit now belong to an irretrievable past and are no longer compatible with our warming world. The dissolution of the border between human culture and the natural world, for McKibben, stems primarily from our pollution of the planet’s atmosphere through carbon emissions. In the three decades since the publication of The End of Nature, however, critics and theorists across the environmental humanities have advocated for a more extensive reworking of 1 Anne Boyer (@anne_boyer), “every nature poem ever written is already an elegy --,” Twitter, October 31, 2018, 8:11 a.m., https://twitter.com/anne_boyer/status/1057651345002500096. 2 Roland Greene, et al., The Princeton Encyclopedia of Poetry and Poetics (Princeton: Princeton University Press, 2012), 397. 3 Steve Cole, “2018 Fourth Warmest Year in Continued Warming Trend, According to NASA, NOAA” (Washington, DC, NASA, 2019), last modified February 6, 2019, https://www.nasa.gov/press-release/2018-fourth- warmest-year-in-continued-warming-trend-according-to-nasa-noaa. 4 Bill McKibben, The End of Nature (London: Bloomsbury, 2003), 48. 5 Ibid., 60-61. Lenkei 2 the relationship between the human and nonhuman worlds. They suggest that the “wounds of the natural world are also social wounds and that the planetary ecological crisis is the material and historical consequence of an anthropocentric and dualistic worldview.”6 According to this view, longstanding binaries like subject/object, human/nonhuman, and natural/artificial are predicated on practices of “hyperseparation” and dissociative thinking, encouraging the human subjugation and exploitation of nature while disregarding the potential consequences.7 “At the root of all ecological crises,” in other words, lie not just extractive practices, but the “divisive epistemologies that create an illusory sense of an ontological dissociation between the human and the nonhuman realms.”8 To foster a more sustainable and more ethical attitude towards the world around us, these critics reject these epistemologies, instead privileging the complex and often messy entanglements that characterize human-nonhuman relationships. As ecocriticism’s understanding of ecology matured and the field shed its “latent Romanticism,” critics turned to theoretical developments in new materialism to help articulate this radically different view of nature.9 New materialism situated ecocritics’ interest in traditional images and experiences of nature within a model of material flows and networks, illustrating that neither the individual nor landscape that composed these images were as separate as they seemed. At the same time, the subject matter of poetic and critical work in the environmental humanities rapidly expanded to accommodate the growing complexity of climate science and its attendant political, social, and cultural dimensions. Hurricanes, pollution, Styrofoam, oil, radioactive waste, carbon emissions, plastic bags, marine debris, and rising sea levels—as well 6 Serpil Oppermann and Serenella Iovino, Environmental Humanities: Voices from the Anthropocene (London: Rowman and LittleField International, 2017), 4. 7 Ibid., 5. 8 Ibid., 4. 9 Sam Solnick, Poetry and the Anthropocene: Ecology, Biology and Technology in Contemporary British and Irish Poetry (New York: Routledge, 2017), 23. Lenkei 3 as the networks of politicians, super PACs, climate scientists, satellites, international treaties, IPCC reports, and lobbyists entangled in these phenomena—have become central to our understanding of the far-flung effects of anthropogenic climate change. In response, the poetry of the Anthropocene has embraced more experimental forms as it attempts to aesthetically represent the complex entanglements of the natural and artificial, human and nonhuman, local and global, present and deep future.10 Drawing on new materialist perspectives, such poetry abandons “the idea of [a] center for a position in an infinitely extensive net of relations.”11 New materialism rejects the conceptual divisions that have long organized Western metaphysical thought and cemented humanism as the dominating philosophy by which we live our lives. In doing so, new materialism foregrounds notions of enmeshment, entanglement, interconnectivity, and relationality over autonomous human individuals and discrete objects. In this view, agency is no longer “the property of concrete, isolable entities, but manifests itself only as distributed throughout the networks in which these entities are embedded.”12 A new materialist perspective helps explain how phenomena as diverse as Hurricane Katrina, environmental toxins, and electricity can interfere with and influence not only our bodies but our 10 I use the term “poetry of the Anthropocene” to refer broadly to contemporary ecological and climate change poetry that addresses shifting conceptions of the human and nature in the twenty-first century. This poetry may also feature strong materialist elements that track the circulation of various objects and “remainders,” to use Margaret Ronda’s term, such as atmospheric pollution, oil spills, waste products, plastic bags, and other obsolescent goods. Examples oF this “genre” include Allison Cobb’s Plastic: an autoBiography, Alice Oswald’s Dart, Evelyn Reilly’s Styrofoam, John Kinsella’s Jam Tree Gully, John Burnside’s Gift Songs, Alice Major’s Welcome to the Anthropocene, and Juliana Spahr’s Well Then There Now, among others. I am also including Jorie Graham’s Sea Change in this category. Critical evaluations oF these and similar works include Lynn Keller’s Recomposing Ecopoetics: North American Poetry of the Self-Conscious Anthropocene, Meliz Ergin’s The Ecopoetics of Entanglement in Contemporary Turkish and American Literatures, Margaret Ronda’s Remainders: American Poetry at Nature’s End, and Matthew GrifFiths’ The New Poetics of Climate Change: Modernist Aesthetics for a Warming World. 11 Evelyn Reilly, “Eco-Noise and the Flux of Lux,” in The Eco Language Reader, edited by Brenda Iijima (Brooklyn, NY: Nightboat Books, 2010), 257. 12 Hannes Bergthaller, “Limits oF Agency: Notes on the Material Turn From a Systems-Theoretical Perspective,” in Material Ecocriticism, edited by Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 38. Lenkei 4 social and political systems as well. As a result, “reality emerges as an intertwined flux of material and discursive forces, rather than as [a] complex of hierarchically organized individual players.”13 Because it emphasizes the intricate entanglements of the human and more-than- human, new materialism has been especially useful for illustrating how the ecological consequences of our actions, as Timothy Clark puts it, “may mutate to come back unexpectedly from the other side of the planet.”14 Crucially, reconfiguring our understandings of subjectivity, agency, and relationality also entails a re-examination of ethics. As Karen Barad and Jane Bennett observe, our anthropocentric worldview is bound up in a violent history of mastery and domination, a worldview that remains closed off from the myriad ways in which we live and act alongside other species and natural phenomena. For these critics, ethics is woven into subjectivity. “A delicate tissue of ethicality runs through the marrow of being,” as Barad puts it.15 As a result of our entanglement, our sense of responsibility towards others cannot be arbitrarily limited to a particular species or geographical region but rather must extend to include a broad spatial and temporal network of human and nonhuman others. As I show, the entangled subjectivity that these theorists posit promotes an ethics of non-mastery that resists the Enlightenment discourses of mastery, knowledge, and ownership. New materialism is a particularly helpful lens for analyzing the poetry of the Anthropocene because both emerge from the same moment of intense ecological awareness and
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