Departing from Roland Barthes’ association of text and textile, and feminist theory on weaving as text production, this article analyzes the textile qualities of Inger Christensen’s “Letter in April” (1979) and Amalie Smith’s “Thread Ripper” (2020). In “Letter in April”, Christensen establishes a connection between writing and spinning or weaving through their shared temporality of varied repetition. In “Thread Ripper” Smith alludes to Christensen and makes of the continuity between text and textile not only the main theme of the book, but also its structuring principle. Through a materialist conception of the text, regarding it as a woven fabric, the article focuses on the textual patterns of the two works (stylistic figures in Christensen, graphic composition in Smith). The connection from Christensen to Smith leads to a further connection to ecocritical conceptions of weaving as no less than a cosmological principle. On a concluding note, the article argues that weaving is not only connecting, but also disconnecting, cutting.

This article discusses the high regard for Danish poet Inger Christensen in Germany and her connection to the Künstlerhaus [Artists’ Residence] in Edenkoben, located in Rhineland-Palatinate. The Künstlerhaus serves as a cultural institution where international artists from various fields can reside and collaborate. Inger Christensen had strong connections with the Künstlerhaus Edenkoben and participated in its German-Danish poetry project. During her visits to Edenkoben, she wrote several poems. In an essay, the poet described Edenkoben’s landscape as paradise-like. This article, on the one hand, examines these texts in the context of Inger Christensen’s stay in Edenkoben. On the other, it sheds light on “Weg der Gedichte”, a project that stages Inger Christensen’s poem “Erinnerung an Edenkoben” in a public space around the Künstlerhaus, showcasing the role of poetry in rural settings and its ability to enhance the experience of nature and hiking.

This article examines “China” in contemporary American poetry using the example of Timothy Yu’s poems, titled “Chinese Silence,” which rewrite and / or parody texts from the American literary canon as well as public communication. It proposes a hall-of-mirrors reading of these poems in order to show how Yu’s poems refer to, reflect on, and relocate other authors’ writing of “China.” It argues that Yu’s poems, instead of making claims for an authentic “China,” attempt to bring Chinese Americans’ lived experience into the American literary tradition.

In this article, I analyze the character of hyper-naturalism and exaggerated tactility in dramatic poems by contemporary Russian-Georgian philosopher and writer Keti Chukhrov. I argue that, while descriptions of violence, physiological functions, and abject poverty are common for post-Soviet art, in Chukhrov’s work these elements perform radically different task than in the pessimistic and de-ideologized chernukha, or the style of grim realism. Her approach to matter is also distinct from the historic Russian avant-garde tradition, which relished intensified sensations but did not offer constructive ways of inscribing their immediacy into coherent cultural continuity. Instead, her dramatic poems bear pedagogical, even rehabilitative stakes for recuperating the individual sensations of alienated people into meaningful and shared cultural experiences. In this article, I discuss her approach to drama as mobilizing the tradition of Soviet Marxist defectology, a special educational method of socializing disabled, cognitively impaired, or otherwise disadvantaged people. Pioneered in the Soviet Union in the 1920s by Lev Vygotsky and suppressed in the 1930s, defectology found further application in the 1960s and 1970s in the work of the Zagorsk boarding school for the deafblind, led by Vygotsky’s student Alexander Mescheriakov and Evald Ilyenkov, a Marxist-Hegelian philosopher who is a central figure for Chukhrov’s philosophical research. One of the key tasks of Meshcheriakov and Ilyenkov was to help their deafblind students to overcome isolation through learning to translate their purely tactile sensations into deliberate communicative acts. While Zagorsk offered Ilyenkov an opportunity to test and apply his theory of the collectivist formation of personality, for Chukhrov it is theater that has become the sphere for experimental, practical extension of her scholarly research into Soviet Marxist thought and socialist culture of the 1960s and 1970s. Her dramatic texts offer models of alternative subjectivization for post-Soviet people to allow themselves once again to recognize the presence of universal values and greater cultural commons behind individual, alienated sensations and experiences.

Russian feminist poetry has flourished in the post-Soviet period, especially the last decade. It has provided inspiring modes of resistance to all forms of indifference to bodily harms, particularly the harms to women. That poetry is studied here through the lens of feminist theory. The essay argues that a wide range of such theories finds resonance in these poems, and it introduces several key poets: Galina Rymbu, Oksana Vasiakina, Lida Yusupova, Elena Fanailova, and Mariia Stepanova, with a coda on Konstantin Shavlovskii.