Comfort Music (Marvin Gaye’s “Mercy, Mercy”): Essay by Su Zi

GAS: Poetry, Art and Music welcomes Su Zi as a monthly columnist!

Zoeglossia Fellow 2023

Poet-writer, artist, equestrian

Creates Red Mare, an eco-feminist, poetry chapbook series that is handmade (each cover is a numbered block print, each copy is bound by hand sewing, editions limited to under 50, publishes at summer and winter solstice).

Publications in zines as well as full titles in poetry, essay, art – Multiple contributions to Unlikely Stories, automachination, GAS.

Titles from various publishers include: Danke, Flux , Chirp, Sister Woman, Solstice Epistles, Three Days, Chicago Poems, Pillar of Salt, Lit, The Tissue of Language , Building Community, Transgression in Motion,Tropical Depression, #100TPC

 Comfort Music (Marvin Gaye’s “Mercy, Mercy”)

In the social unsettlements of spring, we might find ourselves spiritually beleaguered. For those for whom the old ways of community interaction are no longer viable, there’s respite in archival music. While current times see archives themselves as being under a bit of a barbaric threat, it’s our history—the embers we pass forward as our legacy. 

If we consider the span of time for a generation to be around the half-century mark, we may find the influences of our forebearers upon our current culture. In the case of music, many automated playlists will routinely include music composed at a different time. Of all the arts, music has become the most accessible form, for while it might be some privilege or risk to attend live music performances, recorded music allows for a timeless and global experience.

In the case of plundered libraries, archival activism exists to ensure preservation and often these are curated from private collections; in music, these collections might include the holdings of a broadcast company, or someone’s private collection, and a variety of swap meets. Of course, there’s the accessibility of cyber download, from songs to the entirety of an artist’s work, and for the reason of accessibility, let us consider a widely disseminated work as viable for general social solace.

A half century ago, a single musical work that was widely disseminated was a hit, a cultural moment; as our culture has staggered into our current era, how hot is that once hit tune? While the complete works of this artist are indubitably influential, for our needs for solace, allow a listen to Marvin Gaye’s “Mercy, Mercy”, which has an Apple AI falsely cheerful introduction that includes “the revelation is that political music [...] can be inviting” and an odd reference to hippies.

A cautionary note for this-century listeners: this is analog music. There’s an orchestra playing every line of sounds on this recording—the credits list some twenty-five musicians, including two groups for additional vocals, and two people playing violin. The production team—those who published this work a half a century ago, number just under a dozen. This vintage work, an auditory composition of just over three minutes—a work of art with minimal physical existence—was the collaborative effort of dozens of people.

The piece itself begins with multiple instruments, including a piano, playing a chord twice, followed by two chords a half step higher on the scale, and then the initial vocals, which begin with the song’s chorus, it’s thesis “things ain’t what they used to be”, the repeated refrain occurring four times in the song’s three minutes. Gaye sings the single, seven syllables within the four beat bars as ditrochaic, emphasizing the “Things/What/Used /Be” and sometimes using a more trochee rhythm to stretch his tenor on the vocals for the following line. The song’s lyrics are two-line stanzas that may or may not employ end rhyme or consistent meter; instead, they read like koans, although they are structured as three citations of evidence with a fourth being conclusionary. This conclusionary stanza poses the still unanswered rhetorical question:

“What about this overcrowded land? /How much more abuse from man can she stand?”

Gaye sings the multiple syllable word as a ditrochee, speeding up his enunciation in a manner that was (and still is) a demonstration of technical ability, but which both matches the timing of the song’s general tempo. 

In counterpoint to Gaye’s smooth vocals is a saxophone solo that comes at about a minute, and after the lyrics conclude with a five-line supplication that is a change from the four, two-line lyric stanzas that support the song’s thesis.  The saxophone plays for six bars that climax with the blues squeal famous from that instrument.  It is here that the tempo’s emphasis on the third stress is most audible, and listeners often find this opportune for dancing—for interaction with the work. The final minute of the piece engages additional vocals for six bars, and a kind of denouement of instruments, a soprano voice.

Despite the remove of time, Gaye’s lyrics are unfortunately relevant still, and, in certain lights, the use of the pronoun “she” to reference the planet might still be controversial. Indeed, the song itself might be seen as controversial, since the thesis is one that asks for compassion for our obviously distraught planet. Nonetheless, the song’s elegant orchestration, still-relevant thesis, and Gaye’s sensitive tenor are still a rich offering of musical food for our soul.

Su Zi's Review of "This is My Body" by Jonathan Fletcher

The chapbook has a two-hundred-year history, and a search overview describes the chapbook as originally a type of street literature. Certainly today, there’s a potential for multiplicity, for revealing voices that might be too Other for the increasingly oppressive monotone of the more corporate presses. For anyone dedicated to the literary arts, a support of the chapbook is more than crucial.

Some chapbooks become into existence through the auspices of an institution, and the book is intended to be laudatory, the author presented as a debutante to literary society. In the case of Northwestern University Press, an established institution—that of an expensive school—presenting a chapbook seems to be more of an aristocrat endeavor than a funded effort at street literature. Since chapbooks tend to be the annoyance of booksellers --and thus often require special order-- a well-heeled sponsorship of a chapbook does present a middle ground between world bank publishing and that of the threadbare independent press. Thus, we might approach these works with our determination at inclusion still held dear.

If finding new voices is the reader’s goal, the chapbook often contains poems that were individually published, often by periodicals with their own position on the publishing spectrum. A discerning reader will not let the voice of status overshadow that of the work itself, although authors are pressured into the Sisyphusian task of complying with a market that rarely considers the work for its own merit. What can be equally annoying to a serious reader is a superficial introduction to the work itself, as if the work were a magic trick instead of an artistic endeavor with the potential for layers of nuance. In the introduction for Jonathan Fletcher’s This Is My Body (Northwestern University Press, 2025), the work’s introduction, with two authors, seems to consider the first poem only, a childhood recollection. Nonetheless, this first poem, “Jonathan”, contained the striking stanza

As we bathed together,

 compared bodies—mine brown 

and foreskinned, yours light

 and circumcised—we wondered 

whose was better, cleaner. 

And while the introduction’s authors find the work “nakedly intense and overwhelming at times”, they appear to leave it to the reader to discern the vowel shifts from “brown/foreskinned” to “light/circumcised” and the triple alliteration of “we wondered whose” that speaks to a consideration of technique, in addition to the intimate action portraited.

Each poem in this collection is a portrait of an intimate moment, many of which might create binaries of experience among readers—those for whom the poems resonant, and those for whom the poems frighten. Fletcher’s language seems conversational and smooth, balancing topics often barely whispered. In “Medusa”,

       The way you attach 

electrodes to my scalp,

 let them drape behind

 my head, I must 

look like a Gorgon. 

Though punished

by no goddess, I feel

cursed. Though not quite

a Hippocrates, you diagnose,

 treat. Though no oracle,

you foresee recovery: (15)

The resonance is the now, often-fraught medical experience—a cultural hotspot, too ubiquitous now to be a taboo topic. Even the specificity of electrodes is balanced by the classical allusion. Once again, Fletcher uses a subtle vowel shift to shift the point of view. A look at the assonance shift from the a vowel of “Way/attach/scalp/drape” gives us that physical moment of touching, which shifts to the more distant view posited by the allusion to a monster and the use of “cursed/punished”.  That intimate perception, those personal reckonings that too often happen because of medical settings, are still also too often the taboo topics that surround the stigmas of disability.

Fletcher’s portraits of intimate moments do give the work the overall feel of memoir, but the work doesn’t follow that as a sequence. In the closing poem “Boys”, the scene is of a slumber party and action figures, with sound effects and off-stage directions (“time for bed”),  a scene culturally seen as utter normalcy. The poem concludes with

[...]Our heads atop

 your X-Men pillows, our bodies beneath 

your matching comforter, we’d fall asleep,

 warm and peaceful, in one another’s arms. (26)

the rhyme here of “beneath/asleep” does not conclude the poem, but leads up to it, as if musically introducing the concluding assonant that sonically seems a sigh.

Whilst those who bean count status might just become aware of Fletcher’s sublime offerings through the ivory influence of the press, for those to whom the work itself matters would be advised to add Fletcher to their personal collections. His social media profile, and this chapbook’s acknowledgements, show him to be a diligent producer of work. This Is My Body is a strong start for a writer worth watching.

Su Zi is a writer, poet and essayist who produces a handmade chapbook series called Red Mare. She has been a contributor to GAS from back when it was called Gypsy Art Show, more than a decade ago.

                     

Check out her author page on Amazon.

 

Review of Su Zi's DANKE by Jonathan Fletcher

Danke

Su Zi

Ethel Zine and Micro Press

2024

49 pgs.

$10

“Darkest moon cycle: / ritual of dawn and dusk, / wet wind bends dry grass. . .” (Su Zi 3). And so begins Su Zi’s Danke (2024), a chapbook-length poem in quatrains.  Though small in dimensions, relatively short in word count, Danke is anything but lean in subtext, diction, meaning, or description.  Within the compact pages, each rich in detail, crows summon mornings, moons melt, and a horse “allows a long embrace” (ibid. 18).  Though full of such unique and skillful instances of anthropomorphism, Danke does much more than lend nonhuman characters human attributes; it invites the reader into an environment too often (and equally sadly) foreign to a modern reader. 

 

As if aware of the cultural divide between such a reader and the pastoral, the speaker addresses Red Woman, presumably one of a handful of equine characters, at various points in the chapbook.  In such intimate moments, however, the reader gets the sense that the speaker is gesturing toward them as much as the horse, and maybe even the author herself. In such moments, too, the speaker nearly (and implicitly) bemoans the tragic and irrevocable separation of humanity from its primal habitat while also (and equally fervently) celebrating, even ennobling, the nonhuman characters and their georgic environment.  Su Zi’s choice of capitalization of the common names of the various animals (e.g. Mourning Dove, Cardinal, and Warbler) only lends further support for such an interpretation.

In Danke, Su Zi wisely eschews ornate language for plainer (though not plain) diction.  Though not exactly minimalist in nature, Su Zi’s descriptions are simple (though not simplistic) in syntactical construction.  Take, for example, the following quatrain: “never forgetting / hungry years, palomino now learns gentleness. / following difficult steps / those of a beloved ghost” (ibid. 7).  Or, to take another example: “grass is burnt with frost / yet my red sister searches / for sleeping green roots / disinterested in grain / it seems she dreams of sweetness” (ibid. 31). Or, yet another example: “these simple moments: / cranes come to peck corn and dance, / sun sweetens damp air / so Sister Mare cleans all seeds, strolls soft-eyed in golden light” (ibid. 35).  Though arguably quiet and reflective, Su Zi’s minimal language emotionally charges such otherwise interior moments.  Though neither metered nor rhymed, Danke operates with an informal rhythm.  It operates with alliteration and assonance (“awful arctic air” being an example of the former,” “flit of the left oat” an example of the latter) (ibid. 23, 21).  It operates with anaphora: “this moment’s wet wind / this moment’s intimacy / this forever in the now” (ibid. 19).  Though never overwhelmed by such conventional poetic devices, Danke allows for just enough and, in doing, so not only informs and enlightens the reader but transforms them.

Although Su Zi’s chapbook-length poem is indeed a quick read, it is one that stays with the reader long after.  It is one that begs for a reread. Several, in fact. Don’t pass up this literary revelation. Pick up Su Zi’s chapbook today, and let it settle within you. Let it rumble.  Let it rise.  You won’t be disappointed.

Jonathan Fletcher holds a Master of Fine Arts in Creative Writing from Columbia University School of the Arts.  His work has been featured in numerous literary journals and magazines, and he has won or placed in various literary contests.  A Pushcart Prize nominee, he won Northwestern University Press’s Drinking Gourd Chapbook Poetry Prize contest in 2023, for which he will have his debut chapbook, This is My Body, published in 2025.  Currently, he serves as a Zoeglossia Fellow and lives in San Antonio, Texas.

Su Zi's Essay/Interview with Chester Weber

Chester Weber

There are endeavors which transcend culture, which transcend time, which have centuries of esoteric skills, and which ever lie under threat of extinction.  Sometimes, those practices have been memorialized in museums, visited in a hush; sometimes, those practices have modern play -- a common enough notion when considering theater. That which is lost we rue. Unfortunately, modern culture encourages an agoraphobia that has progressed to a bomb shelter mindset; children meet cartoon creatures and rarely pet a real rabbit. Eventually, some of us sense this loss of felt fur and become seekers: we begin to look to our most ancient lore, our most revered traditions and lost arts. Eventually, there will be a habit we can add to our lives that brings us that ancient comfort, be it birdwatching or the herbal garden; however, we cannot be true to history without eventually remembering the horses.

When one practices a skilled endeavor, there is craft involved, there is history. We walk where our ancestors once did. So too did horses. Our history is built with their strength: our roads and vehicles based upon the width of a hitched pair of horses and is thus the measure of what we build to house those vehicles since. Horses are our heritage; yet, they have been forgotten too often, and what they have to teach us is being lost.

Horses require land, and it is the land itself being taxed and stressed these days—a veritable tumult in atmosphere. With the human sprawl thoughtlessly ejaculating concrete into agricultural lands, those of us in areas of human density might feel only the need for food without care of where it comes from: the core of disposability. Yet it is the land which tells the air here is glowing green life, or here is a smelter of poison. Yet, we still revere that ancient lost green. Our language includes a horse pasture as an homage to natural beauty; our iconography includes horses in a variety of ways—yet some cities resent even a two-mile loop for a leisurely carriage ride welcoming visitors. This amputation of horses from human life parallels the untethering of human concern from the very planet upon which we live.

Perhaps it’s a matter of if we see ourselves as transient, or rooted, mused Chester Weber, in a recent (20 February 2024) interview. Weber was born in the community in which he resides, is raising his children there as well, and says that “My family has been here in the horse business since the roads were dirt. We were raised with the values of stewardship of the land.” He thinks that people feel when “it really is your home” that they are “rooted there, are people who care about the community and land.” Weber himself is a competing equestrian, having had “some luck in the sport of carriage driving”. While the history of carriage driving extends to before that of written language, Weber says that “there’s a lot of tradition in horse sport by its own nature. It became a joy, a hobby, a sport. Horse sport grows in popularity because of these magical creatures, the horses and this energy that is very open and pure”.  

It might seem impossible to remember when the arts and the sciences, the loftiest doings of humanity were all seen as that of craft. It does us well to remember the musical arts, a revered history that involves collaboration. So too does it happen that a dance with a horse becomes its own ballet. “Driving horses is a lot about harmony. The art of it is the ability to connect. I am proud when I train, and I make the most beautiful music. Horses have taught me about life and people. Horses communicate in nonverbal ways; they communicate in energy. Horses are these magical creatures. That ability to create harmony has to do with creating synergy.” It is this energy, this joy of feeling, that draws us to the arts, all and any of them. We seek to remember what we don’t know we have forgotten.

As we stride forward, seeking solace, it is our most ancient wisdoms which resonant with us. We search beyond the sterile for that which frees us. We are required to halt and squarely consider our position. Let us remember and honor more ancient practices, as we can; but we must always honor in the now as the then, our debt to the horse.

Su Zi is a writer, poet and essayist who produces a handmade chapbook series called Red Mare. She has been a contributor to GAS from back when it was called Gypsy Art Show, more than a decade ago.

                     

Check out her author page on Amazon.

Su Zi's Review of DOMESTIC BODIES by Jennifer Ruth Jackson

    The lineage of modern American poetry is now a century of voices, some of which have been levitated into the canon—the voices we find most anthologized, most taught to students. As scholars find perhaps marginalized voices from history and that work is seen anew, out of its time of creation, certain aspects of the canon gain in wider recognition. Our cultural sense of discovering marginalized voices and amplifying that work is familiar enough when the artist is dead; however, the living artist is a conundrum in the tempestuous weather of social expectation. Taboo topics, although the pillars of the American canon at a historically safe remove, challenge the humanity of us all. 

    What is taboo is a culture can vary, but globalization has homogenized differences into what is sometimes cute exploration—a new type of food, public pajamas; yet certain taboos seem entrenched in westernization and often invert previously revered social positions into ones of stigma; from wise elder to covid disposable. We do not discuss the covid disposable, and what history makes of this will not glow up the humanity of our current culture. We do not discuss the covid disposable even at cultural events, which exclude even as they publish photos of the very throngs that are the core of jeopardy. The covid disposable are the disabled and the not-yet-disabled, the most vulnerable among us, and their American voices ought not to be shunned now, as they too sing our canon.

    Among those whom we now teach as our literary giants was Wallace Stevens, who has not been as readily cited as being as influential as other modernist poets; yet this influence is readily perceivable in the recent publication of Jennifer Ruth Jackson’s Domestic Bodies (Querencia 2023).  Stevens himself did not bother with literary throngs and was recognized after years of work. Jackson’s acknowledgments page too shows years of work, with individual poems finding publication some ten years before collected publication. Such career trajectories are common enough in poetry, as in the arts overall; however, Jackson’s work resonates with aspects of Stevens’ work that are distinct. This resonance can be seen in the poems “Absentee Father” and “Those Who Inherit”, which begin, respectively, with  “Pause, cut the applause off mid-cheer/And screams mod-screech like a bird of prey” (46) and “Come, hungry hippos, another of your ranks has died”(52) that has a metrical echo of Steven’s widely anthologized poem “Emperor of Ice Cream”.  Jackson’s meter throughout this work has a musicality, a tendency towards line emphasis of the quadratic familiar in our culture.

    Jackson employs the Objects of Americana, a path now traditional in modern poetry, and recognizable as American highways, family dinners, bathtubs. In this use of the prosaic, Jackson often allows the metaphor to become symbolic, the poetic delight of a tightly constructed collage, a moment of being privy to the internal experience of living the poem. Jackson is also overtly disabled in this text, and the juxtaposition of that taboo within the framework of an American life will certainly challenge any conditioned thinking. In the arc of the work, Jackson introduces us to disability both in sensual hints—as in “You On The Palate” begins with “Let me taste you again and discover/ (with this chemo mouth) what flavor” (36)—and the medical nightmare of disability “I’d Rather Be Dead Than In Your Shoes” (26). Furthermore, Jackson’s text centers an identity poem “The Word Is ‘Disabled’”, that begins with “Yes, I am that cripple with calloused/knees and suede-soft soles” (56).  The fifth stanza refines this phrase to ‘I am that wheelchair, no name or gender/when you talk about the space I take.”  While the identity becomes one of other to object, Jackson’s point is made through the subtleties of alliteration, rhyme, and other auditory repetitions.

    This is a densely poetic work, well-constructed and well-worthy of inclusion in any scholarly consideration of Steven’s influence—intentional or not. In our era of challenges both to our curriculum and our personal health, Jackson’s work offers a well-crafted consideration from a point of view that has been held taboo for far too long.

Su Zi is a writer, poet and essayist who produces a handmade chapbook series called Red Mare. She has been a contributor to GAS from back when it was called Gypsy Art Show, more than a decade ago.

                     

Check out her author page on Amazon.