In Search of a Transient Eternity: Chinese Poet Yu Xiang

Yu Xiang
PHOTO COURTESY OF THE AUTHOR

A key figure of the post-70s Chinese poets, YU XIANG ( 宇向 ) began writing poetry in 2000. She has been actively involved in contemporary art, avant-garde literature and other activities. Her honors include the Rougang Poetry Prize (2002), the Yulong Poetry Prize (2006), and the Cultural China Annual Poetry Award (2007). Enigmatic and sensual, Yu Xiang’s writings are immensely popular. She is the author of a volume of poetry, Exhale (2006) and a chapbook, Sorceress (2009). A pocket and bilingual edition of her poems, Low Key, was also recently published by The Chinese University Press of Hong Kong in November 2011.

Yu Xiang’s first major collection in English translation, I Can Almost See the Clouds of Dust (translated by Fiona Sze-Lorrain) is forthcoming from Zephyr Press as part of the Jintian series in 2012. She has also, as a visual artist, exhibited oil paintings at various venues. She currently lives in Ji’nan, the capital city of Shandong Province.

You once said, “Poet and hero do not share the same concept.” Why? Poet Bei Dao — the key figure of the “Misty”/”Obscure” poetry movement — wrote in his poem, “Declaration”: “I am no hero, / In an age without heroes / I just want to be a man,” whereas ancient Chinese poets seem to laud for the romantic image of a poet as the “hero,” a spiritual herald, a savior…

This depends on the context. Even if it is out of any context, in today’s Chinese society it is awkward to claim that “a poet is a hero.” This is because the concept of “hero” is a murky polysemy, even self-contradictory. In terms of implications, it is far from the essence and purity of a “poet.”

As a poet who speaks through poetry, have you ever felt constrained or restrained by poetry as a form of expression?

There is a context too when it comes to “a poet who speaks through poetry.” It does not mean in an absolute sense that I’d ever “felt constrained or restrained by poetry as a form of expression.” Rather it signifies my pure passion for poetry, and my preference not to participate in activities or exploring terrains that do not really interest me.

What is your environment for creation like?

I don’t have a fixed environment for creation. Every environment contains the possibility for writing. Sometimes I jot down lines in my cellphone; sometimes I write them on a notebook, a piece of scrap paper or in the margins of a newspaper; sometimes, I type them in a computer. Most of these lines do not make it into a poem, but this is a habit of mine. In most cases, I ponder over a poem for a long time, revising it continuously.

When a piece of writing is about to be completed, or when it is completed and needs to be tidied up on the computer, I occasionally choose some music, or most of the time, just stay quiet. Perhaps there might be voices or sounds from the surrounding environment, for instance, the sweet snores of a child, furniture being moved, someone washing his foot or sweeping the floor upstairs, a neighbor coughing, people yelling downstairs as they sharpen their knives, the wind suddenly pushing open a window… these mysterious sounds help sustain my writing.


I Can Almost See the Clouds of Dust BY Yu Xiang
TRANSLATED FROM THE CHINESE
BY Fiona Sze-Lorrain
(Zephyr Press, 2012)

Low Key

Low Key
BY Yu Xiang
TRANSLATED FROM THE CHINESE
BY Fiona Sze-Lorrain
(The Chinese University Press, 2011)

What is your writing process or ritual?

Wait. Be automatic. And then throw myself totally into the work.

When not writing, I maintain a state of awareness, practice “non-slackness”: daydreaming, contemplation, distraction, tolerance, as well as reading texts, images, music, and intricate details from daily life… they all constitute the long process of a poem.

Seeking a unique linguistic feel is a core aesthetic of your poetry. How do you define a balance between an austere language and the complexity of an inner world in order to find a breakthrough and liberty in language?

The complexity of an inner world signifies capacity, speed and vivacity. It also comprises of disorderliness. For me, what’s most important when expressing something is to arrange and order, an order of freedom, a poetic logic. And writing needs to keep up with the ever-changing inner world, the ever-changing reality as best as it can. It needs to express an individual’s plight.

…writing needs to keep up with the ever-changing inner world, the ever-changing reality as best as it can. It needs to express an individual’s plight.

Originality and uniqueness, to me, are key qualities of a writer. They are especially precious. I consider the force of creativity as most vital in making art, and uniqueness is the shortcut that guides one’s creativity. Originality of course takes many forms and there are many different kinds of writers in the world expanding on the possibilities of art. Besides, originality and uniqueness require an independent judgment as to how to confront the world and our époque. It also requires writers not to be affected by any collective voice or power, asking instead for writers to respond in his/her style, and with his/her own authentic voice.

I write poetry in order to to set in language a human situation, so as to help people care about the world, life and destiny through language. This is why a coherent and unbreakable relationship between an individual and his/her immediate reality exists in my writing.


How do you consider the “I” and the “we” as objective nouns and pronouns during your writing process?

Yu Xiang
BY Lai Er

When I use “I”, I speak with “I”, who is sometimes myself (including the fictional “me,” the exaggerated and transformed “me,” the “me” who exists in different periods of time, and so forth). Sometimes it is the “I” whom I can identify with, and the one who is not “me,” but whom I can understand and feel… in the latter, the “I” signifies on some level “we”; it is the “we” I can understand, the “we” related to an individual’s basic rights and integrity.

“We” also exists when narrating and describing a common or collective behavior.

Do you have any non-institutional spiritual inclination?

I do. I often read scriptures, and books related to religion. I take an interest in videos and thoughts related to religion. These materials influence my understanding of this world, and help me find the courage to face the absurdity of our human world.

Indeed, as you’ve suggested, I do not partake in institutions and organizations.

Do you agree that literature is quintessentially a mode of memory? Do you think it is possible for poetry to create or present an alternate future through individual histories and collective memories?

Since the writing of poetry, like any truly creative endeavor, can consist of many different angles, motives or points of view, it may contain many different futures. In my opinion, its future veers toward “eternity.” The real problems that writing faces are of an ultimate nature, the rest are a question of the fundamentals. For a writer and writing in itself, writing as an endeavor is a witness to time. This is why I feel that writing is a hope to reveal or capture our human spirit. Writing is a transient form of eternity, or perhaps a search for this transient eternity.

Yu Xiang
PHOTO COURTESY OF THE AUTHOR

How do you feel about romanticism in poetry?

This question isn’t very romantic!

From a wordless world of painting to an articulate place of poetry, how do you relate to these two seemingly disparate forms of expression? How different are these two worlds of imagery?

I don’t have the time or energy to create a large number of paintings. There isn’t a conflict between painting and my poetry. In fact, until now there hasn’t been a real intersection between both of them. I paint on a sporadic basis, mainly to calm my mind, to meditate, to adjust my spiritual well-being. This is why most of the paintings I’ve done are natural landscapes.

ORIGINALLY CONDUCTED IN CHINESE, THIS INTERVIEW IS TRANSLATED BY FIONA SZE-LORRAIN,
WHO ADAPTED AND EDITED THE TRANSCRIPT WITH SALLY MOLINI.
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