Robert Duncan. Collected Essays and Other Prose. Ed. James Maynard. Berkeley: U of California P, 2014. 542 pp. $60.00.

This is the third gathering of Robert Duncan’s essays, following Duncan’s own selection of thirteen in Fictive Certainties, 1984, and Robert Bertolf’s selection of twenty in A Selected Prose in 1994. Maynard’s new selection of 41 essays certainly eclipses the other two, although it doesn't live up to its title of “Collected Essays” – something which Maynard hints in his introduction may have troubled him. He describes Collected Essays there, somewhat paradoxically, as including only “most of Duncan’s longer and more well-known essays along with a representative selection of other prose “ (xxxiv-xxxv) and calls for the publishing of  “a necessary companion volume for all of Duncan’s remaining uncollected prose” (xxxvi); he also provides a five-page “Appendix of Uncollected Essays and Other Prose.” His book’s title was possibly his publisher’s decision, perhaps dictated by its being part of the press’s series “The Collected Works of Robert Duncan.” Although Maynard also describes his new selected as a “reader’s edition” and only “lightly” edited, it is by far the most scholarly of the three, with a 51-page section of notes and a lengthy bibliography of the works and editions which Duncan appears to have cited.

Duncan’s 1984 selection, on which he worked intermittently for at least fifteen years, contained most of the essays that were influential in the reception of his poetry during the 1960s, its most productive decade – “Ideas on the Meaning of Form,” “Towards an Open Universe,” “The Sweetness and Greatness of Dante’s Divine Comedy,” “The Truth and Life of Myth,” and “Man’s Fulfillment in Order and Strife.” Bertolf in 1994 omits all but the first two of these, I suspect because the other three are among the most theosophical, performative and rhetorically extravagant of Duncan’s prose. One gets a sense that Duncan presented the essays he wanted to disseminate and be known by, and Bertolf those that he thought it politic for him to be known by. Maynard merely wants Duncan’s essays known and includes both these essays of wondrous excess and the somewhat more circumspect – “Ideas on the Meaning of Form” and “A Critical Difference of View.” Even in the latter, however, while writing less ecstatically, Duncan found it

The idea that poetry is communal practice, in which poets work with and re-work forms and concepts that have accumulated through the writing of their colleagues and predecessors, concepts which are available to the use – or non-use – of all, has been circulating in Canada at least since Robert Duncan lectured in Vancouver in 1961, and paraphrased from an essay he was writing,“As Testimony,” that he welcomed “the end of masterpieces, the beginning of testimony.” It is with Duncan’s assertion in his H.D. Book that “the goods of the intellect are communal” and his claim that to be creatively “derivative” should be each poet’s goal, that Stephen Voyce concludes his study of what he argues have been four “poetic communities”: the Black Mountain College community in North Carolina in the 1950s, the Caribbean Artists Movement in London, UK, in the 1960s, the Women’s liberation movement (largely understood by Voyce to have occurred in the U.S., and to be different from the theory field known as ‘feminism’) in the 1970s, and the Toronto Research Group in the 1970s and 80s. He titles his book – newly published by the University of Toronto Press, Poetic Community: Avant Garde Activism and Cold War Culture.

Invocations of the Cold War as a partly determinative context for literature have been increasingly frequent in U.S. literary studies, as in Edward Brunner’s Cold War Poetry: The Social Text in the Fifties Poem (2001) and Michael Davidson’s Guys Like Us: Citing Masculinity in Cold War Poetics (2004). Voyce finds the Cold War directly relevant to all but the Toronto Research Group section, where it seems to be present only implicitly in his discussions of Steve McCaffery’s Marxism and his translation of the Communist Manifesto into Yorkshirese, and in his views of intellectual property. “The TRG’s experiments in multi-authorship, I argue, constitute a poetic activism challenging proprietary definitions of authorship” (206); “TRG’s ‘Kommunism’ sought to advance the principles of an egalitarian economic model with open, model with open, local, and playful experiments in artistic collective life” (207). The Yorkshireise “Kommunism” (Wot we wukkers want), though, was not published as a TRG work but on audiocassette as a solo performance by McCaffery. Overall, however, this is a very good book for those who would like to consider further the issues of collaboration and literary ‘property.’ Voyce handles the various poets’ declarations about community,