|There is a narrative gap in Irish poetry that appears to the woman poet, her reviewer, and the poet essayist as ‘absence’, indeed as a type of intellectual privation. That a new generation of women writers are confronting Irish women poets absence from the canon, along with it’s previous attendant tokenism, is truly delightful to me. We are busily exploring emergent genealogies in Irish Poetry, or it could be stated that we are unhappy with what Eavan Boland refers to as a suppressed narrative. To bring forward a skewed national cultural narrative that disavows the woman poet’s place in the canon is to my mind culturally damaging. Not alone is it culturally damaging to present part of a narrative that claims the intellectual impetus in the imaginative creation of a nation, it is personally and professionally damaging to women poets and to nascent writers who are now devoid of their narrative heritage.
Alex Pryce confronts the absence of Northern Irish women poets in her thesis “Ambiguous Silences ? Women in Anthologies of Contemporary Northern Irish Poetry” I read about Pryce’s worthy thesis in Moyra Donaldson’s blog under The Influence of Absences sometime ago. I was so interested in what Pryce had to say that I downloaded the PDF from her Academia.edu account. At the same time, I was in conversation with Emma Penney who had sent me a copy of her thesis Now I am a Tower of Darkness: A Critical History of Poetry by Women in Ireland. Penney and Pryce are investigating and confronting the constructed heroic post-colonial narrative that has really has done it’s time by now. The post-colonial narrative beloved of some critics who would view the whole world as an extension of their ideation has been flogged to death. It’s over darlings. I grew up not knowing or studying any Irish women poets. The women writers that I read in college were Elizabeth Barrett-Browning (in epic poetry and quasi-feminism) and Virginia Woolf. It was as if women poets did not exist in Ireland.
Irish women poets have never quite left us however, despite their historical absence from anthologies and from third level academic study. There has been a slight recent improvement in the publication of women poets and in their critical review, but it is not enough. Our women poets emerge whole and singing in essays, in current blogs like in Billy Mills Elliptical Movements, and in lines of melody put through mine and others’ search engines. It is time to celebrate our absent poetry foremothers and to confront the indignity conferred upon Irish women poets who were thrown to the side in the search for a heroic poetry to express our chosen political-cultural narrative.
In her thesis, Now I am a Tower of Darkness: A Critical History of Poetry by Women in Ireland, Emma Penney challenges the critical reception of Eavan Boland and the restrictive criteria, developed in the 1970’s, under which poetry by women in Ireland has been assessed. She considers the subversive nature of women’s poetry written between 1921 and 1950, and calls into question the critical assumption that Eavan Boland represents “the first serious attempt in Ireland to make a body of poems that arise out of the contemporary female consciousness”. In Object Lessons, Boland concluded that there were no women poets before her who communicated “an expressed poetic life” in their work. Emma’s thesis reveals how this view has permeated the critical landscape of women’s poetry, facilitating an absurd privation of the history of poetry by women in Ireland and simplifying it in the process. Emma Penney’s work centres around the poet Freda Laughton, her thesis was picked up by Jacket2 Magazine and The Bogman’s Cannon blog.
Kathy D’Arcy looks at the absence of Irish Women Poets in anthologies, and at literary feminism, in her “A Meditation on Ireland, Women, Poetry and Subversion” at the Honest Ulsterman,
Once there was a woman – no, two women. Then they became beasts, then trees, then stones then even stars. How they fought! And that woman was Cú Chulainn. And that woman was Fionn Mac Cumhaill, daughter of Cumhall. And that woman was Queen Maeve. And that woman was Brian Boru. And that woman was Eibhlín Dubh Ní Chonaill, and that woman was her husband Airt Uí Laoighire. And that women was Pope John Paul the Second. And that woman was Declan Kiberd.
In Catriona Crowe’s Testimony to a flowering, a marvellous essay on the erasures, faults, absences and blindness exposed for all to see in the first Field Day Anthology,
“When confronted about the near absence of women from the book, Seamus Deane stated that ‘To my astonishment and dismay, I have found that I myself have been subject to the same kind of critique to which I have subjected colonialism. I find that I exemplify some of the faults and erasures which I analyze and characterize in the earlier period.’ It is perhaps possible to compress these sentiments into ‘I forgot’, but he did not say the words. He said that documents relating to feminism would be his first priority for inclusion in the revised paperback edition of the anthology, expected to appear in one or two years.
And yet, privations occur and recur in poetry lists, in national celebrations, and in other media or tourist-led strategies that consistently and poorly neglect the woman literary artists’ voice. I do not know if it is intellectual laziness, or if it is that the cultural narrative is so engrained that no-one questions the historical absence of women in Irish poetry? Indeed also in the theatre arts, as can be seen in the recent Waking the Feminists debacle. Maybe it is time to look closely at the Irish view of women that is set in stone in the Constitution and confront the idea that women literary artists fought for our cultural heritage just as hard as men did, but for some lazy and elusive reason, we refuse to celebrate their work.