Sue Sinclair has
this incredible ability to refer always to the soul, recalling Spanish
Renaissance painter El Greco, whose peculiar elongated acolytes seem
constantly at prayer, raising their hands to the moiling skies, which
suggest the wrathful power of God. In Breaker, Sinclair instructs
us on how to hold our gaze as our bizarre world unfolds. "[T]hese
are savage times" (20), she warns; "the little animal of the
heart keeps digging / further into the earth" (14). She employs
the empathetic "we" voice to great effect, evoking our collective
hopeless longing: "We sleep side-by-side with eternity," she
says, "and never touch" (94). In speaking of the spirit, she,
like Don Domanski, avoids vapid moralizing and binary-thought. These
poems do not think that they are neat. They speak simply, clearly,
with wisdom.
Yet sometimes,
in her earnest desire to convey our macro-concerns, Sinclair neglects
micro-details. Her poem "Wonder" expresses how "you,"
the bewildered amnesiac, open to the world from a dream.
Your mind has emerged
from the night's cold furnace
bright and shining, the dross
washed away. A blue sky has risen
in place of the welter of stars.
As sleep's paralysis
slowly fades,
the soul looks around, hoping
for a glimpse of its origin. Tick tock.
The new day hangs
from the teeth of yesterday,
which still roams like a lion, prowling through
furniture enshrined in shadow. You have woken up
inside the world's subconscious glittering mind,
have caught it dreaming as it will go on dreaming all day
under the surface of what you know--a banked fire,
invisible, odourless. (13)
Here she employs
a dialect of archetypes, free of "dross," evoking nicely that
feeling of emerging from a liminal haze, rejoining the corporeal "Tick
tock." But what, we readers might ask, was the nature of
this dream, and what manner of day are we stepping into? Surely a nightmare
on a rainy day is different from a wet dream on a sunny one. A word
or two would help. Now and then, Sinclair's lack of specific detail
inhibits the reader from engaging, and so feeling, more. Her frequent
choice of the second person "you" rather than the more personal
"I" exacerbates this distance.
That said, Breaker
also contains some poems that find the balance between philosophical
contemplation and grounded observation ("Lil Laughing" (27),
"Pawel Laughing on the Beach" (16), and "Delay"
(48), to name a few), and throughout the book we can't help but trust
her disarming candour. Of death she says,
Sometimes the world
seems better for its shortcomings,
what it can't become. The clover expands
like an ocean over the field, sends itself out and out,
never coming back. (15)
"This is not
the god you dreamed of" (93), she reports. These gods are remorseless,
we are alone, history has ended, but there are so many stars tonight
that we find ourselves laughing out loud. In "Wabakimi Lake,"
a couple in a canoe stare into the water:
. . . The dense
lake bottom
draws you and the sun's entrails down, down
into its tawny lair, far out of sight (63).
She reveals the
heart this quickly. There is mystery and depth in everything. The quotidian
is ineffable and strange. "Nothing that does not leave its mark"
(51). "Exposed" (61) describes a pair of ominous scissors
found years ago in the grass. The poem seems to say that we are constantly
waking, reaching for the violence of the past. But, deliciously, Sinclair
doesn't oversimplify the scissors, but just lets them sit there in the
grass. She writes, as Seamus Heaney suggests that a poet should do,
"after something just at the edge of your knowledge."
In her last book,
The Drunken Lovely Bird, the exuberant observations of simple
things (the fridge, the bath, the swimmer) seem more engaged with the
physical realm. Perhaps Breaker is Sinclair's move into more
archetypal, nightmare provinces. In any case, I trust that her honesty
and fierce poetic vision will lead her where it led El Greco, whose
paintings of Toledo not only depict God in the sky-tumult, but details
so precise that the locals claimed they could pick out their own houses.