Happy Birthday Moon

by Raymond Antrobus

copyright ©Raymond Antrobus 2018

Dad reads aloud. I follow his finger across the page.
sometimes his finger moves past words, tracing white space.
He makes the Moon say something new every night
to his deaf son who slurs his speech.

Sometimes his finger moves past words, tracing white space.
Tonight he gives the Moon my name, but I can’t say it,
his deaf son who slurs his speech.
Dad taps the page, says, try again.

Tonight he gives the Moon my name, but I can’t say it.
I say Rain-an Akabok. He laughs.
Dad taps the page, says, try again,
but I like making him laugh. I say my mistake again.

I say Rain-an Akabok. He laughs,
says, Raymond you’re something else.
I like making him laugh. I say my mistake again.
Rain-an Akabok. What else will help us?

He says, Raymond you’re something else.
I’d like to be the Moon, the bear, even the rain.
Rain-an Akabok, what else will help us
hear each other, really hear each other?

I’d like to be the Moon, the bear, even the rain.
Dad makes the Moon say something new every night
and we hear each other, really hear each other.
As Dad reads aloud, I follow his finger across the page.

from 38

by Layli Long Soldier

copyright ©2017 by Layli Long Soldier

Keep in mind, I am not a historian.

So I will recount facts as best as I can, given limited resources and understanding.

Before Minnesota was a state, the Minnesota region, generally speaking, was the traditional homeland for Dakota, Anishnaabeg and Ho-Chunk people.

During the 1800s, when the US expanded territory, they “purchased” land from the Dakota people as well as the other tribes.

But another way to understand that sort of “purchase” is: Dakota leaders ceded land to the US government in exchange for money and goods, but most importantly, the safety of their people.

Some say that Dakota leaders did not understand the terms they were entering, or they never would have agreed.

Even others call the entire negotiation, “trickery.”

But to make whatever-it-was official and binding, the US government drew up an initial treaty.

This treaty was later replaced by another (more convenient) treaty, and then another.

I’ve had difficulty unraveling the terms of these treaties, given the legal speak and congressional language.

As treaties were abrogated (broken) and new treaties were drafted, one after another, the new treaties often referenced old defunct treaties and it is a muddy, switchback trail to follow.

Although I often feel lost on this trail, I know I am not alone.

However, as best as I can put the facts together, in 1851, Dakota territory was contained to a twelve-mile by one-hundred-fifty-mile long strip along the Minnesota River.

But just seven years later, in 1858, the northern portion was ceded (taken) and the southern portion was (conveniently) allotted, which reduced Dakota land to a stark ten-mile tract.

These amended and broken treaties are often referred to as the Minnesota Treaties.

The word Minnesota comes from mni which means water; sota which means turbid.

Synonyms for turbid include muddy, unclear, cloudy, confused and smoky.

Everything is in the language we use.

For example, a treaty is, essentially, a contract between two sovereign nations.

The US treaties with the Dakota Nation were legal contracts that promised money.

It could be said, this money was payment for the land the Dakota ceded; for living within assigned boundaries (a reservation); and for relinquishing rights to their vast hunting territory which, in turn, made Dakota people dependent on other means to survive: money.

The previous sentence is circular, which is akin to so many aspects of history.

As you may have guessed by now, the money promised in the turbid treaties did not make it into the hands of Dakota people.

In addition, local government traders would not offer credit to “Indians” to purchase food or goods.

Without money, store credit or rights to hunt beyond their ten-mile tract of land, Dakota people began to starve.

The Dakota people were starving.

The Dakota people starved.

In the preceding sentence, the word “starved” does not need italics for emphasis.

One should read, “The Dakota people starved,” as a straightforward and plainly stated fact.

As a result—and without other options but to continue to starve—Dakota people retaliated.

Dakota warriors organized, struck out and killed settlers and traders.

This revolt is called the Sioux Uprising.

Eventually, the US Cavalry came to Mnisota to confront the Uprising.

More than one thousand Dakota people were sent to prison.

As already mentioned, thirty-eight Dakota men were subsequently hanged.

After the hanging, those one thousand Dakota prisoners were released.

However, as further consequence, what remained of Dakota territory in Mnisota was dissolved (stolen).

The Dakota people had no land to return to.

This means they were exiled.

Homeless, the Dakota people of Mnisota were relocated (forced) onto reservations in South Dakota and Nebraska.

Now, every year, a group called the The Dakota 38 + 2 Riders conduct a memorial horse ride from Lower Brule, South Dakota to Mankato, Mnisota.

The Memorial Riders travel 325 miles on horseback for eighteen days, sometimes through sub-zero blizzards.

They conclude their journey on December 26th, the day of the hanging.

Memorials help focus our memory on particular people or events.

Often, memorials come in the forms of plaques, statues or gravestones.

The memorial for the Dakota 38 is not an object inscribed with words, but an act.

Yet, I started this piece because I was interested in writing about grasses.

So, there is one other event to include, although it’s not in chronological order and we must backtrack a little.

When the Dakota people were starving, as you may remember, government traders would not extend store credit to “Indians.”

One trader named Andrew Myrick is famous for his refusal to provide credit to Dakotas by saying, “If they are hungry, let them eat grass.”

There are variations of Myrick’s words, but they are all something to that effect.

When settlers and traders were killed during the Sioux Uprising, one of the first to be executed by the Dakota was Andrew Myrick.

When Myrick’s body was found,

                              his mouth was stuffed with grass.

I am inclined to call this act by the Dakota warriors a poem.

There’s irony in their poem.

There was no text.

“Real” poems do not “really” require words.

I have italicized the previous sentence to indicate inner dialogue; a revealing moment.

But, on second thought, the particular words “Let them eat grass,” click the gears of the poem into place.

So, we could also say, language and word choice are crucial to the poem’s work.

Things are circling back again.

Sometimes, when in a circle, if I wish to exit, I must leap.

And let the body


From the platform.


to the grasses.


by Don McKay

copyright ©2004 by Don McKay

That rising curve, the fine line
between craft and magic where we
travel uphill without effort, where anticipation,
slipping into eros,
                   summons the skin. When you
say “you” with that inflection something stirs
inside the word, echo
infected with laugh. One night O., gazing at the moon
as usual, encountered K. as he was trying to outwalk
bureaucracy. Yes, they said, let’s. If it is
possible to translate poetry, then,
what isn’t?

Gay Incantations

by Billy-Ray Belcourt

copyright ©2017 by Billy-Ray Belcourt

i fall into the opening between subject and object
and call it a condition of possibility.
when i speak only the ceiling listens.
sometimes it moans.
if i have a name
let it be the sound his lips make.
there is no word in my language for this.
sometimes my kookum begins to cry
and a world falls out.
grieve is the name i give to myself.
i carve it into the bed frame.
i am make-believe.
this is an archive.
it hurts to be a story.
i am the boundary between reality and fiction.
it is a ghost town.
you dreamt me out of existence.
you are at once a map to nowhere and everywhere.
yesterday was an optical illusion.
i kiss a stranger and give him a middle name.
i call this love.
it lasts for exactly twenty minutes.
i chase after that feeling.
which is to say:
i want to almost not exist.
almost is the closest i can get to the sky.
heaven is a wormhole.
i first found it in another man’s armpit.
last night i gave birth to a woman and named her becoming.
she is four cree girls between the ages of 10 and 14 from northern saskatchewan.
we are a home movie
i threw out by accident.
all that is left is the signified.
people die that way.


by Karen Solie

copyright ©Karen Solie 2001

It was the summer some rank fever weed
sunk her bitch hooks in, sowed my skin
to itch and ooze, that we shared a bed
for the first time. It’s not so bad,
you said, looking for a clean place
to put your hands while I stuck to the sheets
and stunk up the room with creams
and salves. You didn’t cringe,
(though in those days my back was often turned)
took your showers at the usual time, rose,
a bank of muscled cloud above
my poisoned field, and blew cool
across the mess. I said, eyes shining
with antihistamines, that you were potent
as a rare bird sighting, twenty on the sidewalk,
straight flush. It was only falling
into sleep that your body twitched away
from mine, a little more each time
I’d scratch, and I knew then we were made
for each other, that you lie as well as me,
my faithful drug, my perfect match.

Food For Risen Bodies – I

by Michael Symmons Roberts

copyright ©Michael Symmons Roberts, 2004

A rare dish is right for those who
have lain bandaged in a tomb for weeks:

quince and quail to demonstrate
that fruit and birds still grow on trees,

eels to show that fish still needle streams.
Rarer still, some blind white crabs,

not bleached but blank, from such
a depth of ocean that the sun would drown

if it approached them. Two-thirds
of the earth is sea; and two-thirds of that sea

-away from currents, coasts and reefs –
is lifeless, colourless, pure weight.

from I Imagine a Poet

by Khaled Mattawa, translated from the Arabic written by Adonis

copyright ©2010 by Yale University

A salute to Jacques Berque

I imagine his voice as the sound of a tambourine,
that the tambourine is broken in his throat,
that his throat is a fire named God.

I imagine a poet
into whose innards history pours
drenching his words and pooling at his feet,
a poet who rains blood that some hoist as a banner made of sky.

Ten What

by Natalie Shapero

copyright ©2017 by Natalie Shapero

The camera adds ten what, I can’t remember.
But the threat’s enough to make me stay

away. I don’t want any more of what I have.
I don’t want another spider plant. I don’t

want another lover. Especially I don’t want
another clock, except insofar as each of us

is a clock, all hammers and counting
down. And yes, I know by heart the list

of lifetimes. A worker bee will die before
a camel. A fox will die before a pilot whale.

A pocket watch will die before the clock inside
the crocodile—I think of this often, but never

tell my lover, as I do not tell him that,
upstairs, a moth is pinned by the window

sash. I make no plans to free it. Everyone says
the baby looks like me, but I can’t see it.

An awkward lyric

by Denise Riley

copyright ©Denise Riley, 2016

It sits with itself in its arms. Out of
the depth of its shame it starts singing
a hymn of pure shame, surging in the throat.
To hold a true note could be everything.
Getting the hang of itself would undo it.


by Don Paterson

copyright ©2015 by Don Paterson

For months I’d moved across the open water
like a wheel under its skin, a frictionless
and by then almost wholly abstract matter
with nothing in my head beyond the bliss
of my own breaking, how the long foreshore
would hear my full confession, and I’d drain
into the shale till I was filtered pure.
There was no way to tell on that bare plain
but I felt my power run down with the miles
and by the time I saw the scattered sails,
the painted front and children on the pier
I was nothing but a fold in her blue gown
and knew I was already in the clear.
I hit the beach and swept away the town.