Summary:

Coulehan speaks to the cadaver (Ernest), beginning with factual observations about his damp face and beard. He then becomes confessional--in fact, by directly paraphrasing the traditional Catholic formula of confession ("Bless me, father, for I have sinned . . . "). He implores the cadaver to reveal himself, to yield the truth of his condition.

In the last stanza, the tears of conjunctival irritation (formaldehyde) become tears of sorrow "for all offenses / to the heart . . . " and "for the violence / of abomination . . . . " Cutting up a corpse is an "abomination," but one that must be accepted and transcended in order to gain the power to heal. In the end, the tears become life-giving rain on the canyon wall.

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The wealthy 49-year-old Paul Dorrance, concerned about his health, summons his doctor and a cancer specialist for an examination. They pronounce him healthy, though in need of a rest from work, and Paul begins to ponder a life of renewed vigor, perhaps in marriage with a younger woman who would bear him children. Then he discovers on the floor a piece of paper containing the diagnosis of cancer.

He believes the doctors have deceived him, and his elation turns to self-pity and gloom. In that mood he decides to propose to Eleanor, his mistress of fifteen years whom he had previously decided not to marry, for companionship in the difficult time ahead. He proposes to her the same day as the consultation, without telling her of the diagnosis (even though she knows he saw the doctors).

She accepts his proposal, and she is not deterred when he reveals the harsh prognosis. Several years later Eleanor dies of a heart attack, and Paul soon discovers that on the fatal day of the consultation she . . . had done a certain thing [which readers will want to discover for themselves] that trumps Paul's egotism and manipulativeness in the relationship.

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This award-winning essay is the germ for Grealy's later book, Autobiography of a Face (see this database). In this piece, Grealy describes the influence of her experiences of cancer, its treatments, and the resulting deformity of her face on her development as a person.

She explores how physical appearance influences one's sexual identity and over all self worth. She also explores how one's own interpretation of one's appearance can be self fulfilling. Only after a year of not looking at herself in the mirror, ironically at a time when she appears more "normal" than ever before, does Grealy learn to embrace her inner self and to see herself as more than ugly.

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The narrator is addressing her image in the mirror. "you . . . got a geography / of your own." The speaker takes pride in that body because it is not easily fathomed: "somebody need directions / to move around you." That body makes itself known. The concluding lines tell the "mister" who has presumed to handle that body that he "got his hands on / some / damn / body!"

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In 1994, Lucille Clifton was diagnosed with and treated for breast cancer. This short (12 line) poem, part of the sequence, "From the Cadaver" in this collection, describes an aspect of that experience. The mastectomy scar is an integral part of the narrator’s body, a physical presence that the poet addresses as if it were a person: "we will learn / to live together." At the same time, the scar marks a cataclysmic event in the poet’s life; it is the "edge of before and after." Finally, the scar speaks. " . . . i will not fall off."

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It is the year 2021. The last birth recorded on earth occurred in 1995 (Year Omega). In England, Xan Lyppiatt is Warden; he promises security, comfort, and pleasure to his people. Xan's cousin, Theo Faron, Ph.D., retired professor of history at Merton College, Oxford, becomes involved with 5 people who oppose Xan's worst policies: the Quietus ("voluntary" mass suicides of the elderly), the sending of all criminals to the Man Penal Colony where there is no one to control cruelty, the rules forbidding Brits from traveling abroad and allowing only Sojourners (slave/workers) to emigrate, the compulsory testing of sperm and routine examinations of healthy women, and state-run porn shops. Theo and the 5, one of whom is pregnant, flee to avoid capture by Xan's men.

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To take care of Aunt Martha, a Mississippi family agrees to a cousin's moving in with her; cousin Howie then maneuvers the family into running a home for the elderly. Martha agrees because Lucas, a physician with whom she's had a long relationship, will come to live there. As more elders come and as they get sick, the methods (restraints, use of drugs, unclean conditions) of Howie and his hired staff become a threat to all.

Martha and Lucas are rendered powerless by their inability to make the family believe their side of the story; even Harper, the family's longtime African-American butler, cannot help. Because he fears that Howie will sedate both of them into oblivion, Lucas decides to burn the house down--after killing several of the "prisoners" first.

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The speaker's high school classmate was "scraped out from under an eighteen-wheeler" after an accident while driving his Harley 650. Along with the other seniors, the speaker "paraded to say goodbye / On the trauma floor." One of the surgeons called the place "the motorcycle ward." They saw everything in the ward--the pain, the casts, the equipment--but the speaker also saw within himself "the closeness / To the dead that comes with fear, / A sleeping empathy."

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Summary:

This is the third volume of poetry by Bamforth, a physician and scientific translator who practices in Strasbourg, France. Open Workings is precisely that--the poet opens various ideas, places, and events and shows us their inner workings. But we find that the workings are not what we expect.

Some of these poems (e.g. "Between the Rhins and the Machars," pp. 20-23) evoke Scottish folk tales and traditions. "The Fever Hospital" (p. 33) alludes to William Carlos Williams's famous poem "Spring and All," which begins, "By the road to the contagious hospital . . . " Several are set in a mining town in the Australian outback. In "A Clear Thought" (p. 39) Bamforth recalls the "scorched mesas / and camel-track droppings / of overland Australia" where he and his wife, "two transients, / (we) were crossing a language / bigger than its markers." The long sequence (30 poems) called "Doing Calls on the Old Portpatrick Road" provides a richly textured view of the life and interactions of a country doctor, one of whose patients asks, "Why do you call it failure now my heart breaks?" (p. 64)

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The Earth has been destroyed in a nuclear holocaust and a group of unconscious survivors have been taken by the alien Oankalis to the mother ship and placed in "sleeping" pods for some 250 years. One of the humans, Lilith Iyapo, is awakened and slowly trained by the Oankali not to be afraid of their horrifying (to humans) appearance. She comes to an uneasy truce and trust in the Oankali's explanation of where she is and her role: she has been chosen to awaken a select group (based on her reading of detailed personal resumes).

As she awakens them, one by one, she confronts their anger and confusion and, eventually, their resistance to the notion of gene trading proposed by the Oankali. Lilith becomes a mediator between the humans and the Oankalis, giving birth to a son interbred by her and an Oankali.

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