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Page 605
Poetry in Ireland, Scotland, and Wales, 19301990
Edna Longley
This survey does not pretend to be comprehensive. The first three sections, which are thematic and historical, discuss poems and ideas about poetry, mainly in relation to Edwin Muir, Hugh MacDiarmid (Christopher Murray Grieve), Patrick Kavanagh, Louis MacNeice, John Hewitt, R. S. Thomas, and Dylan Thomas. Several younger poets are also featured. The last section explores a specific case history: Northern Irish poetry, 19621992. Let the following epigraphs set the scene:
I owe my soul to Shakespeare, to Spenser and to Blake, perhaps to William Morris, and to the English language in which I think, speak and write . . . my hatred tortures me with love, my love with hate.
W. B. Yeats
Ulster was British, but with no rights on
The English lyric.
Seamus Heaney
My function in Scotland during the last twenty to thirty years has been that of the catfish that vitalizes the other torpid denizens of the aquarium.
Hugh MacDiarmid
Regarded in England as a Welshman (and a waterer of England's milk) and in Wales as an Englishman, I am too unnational to be here at all. I should be living in a small private leper-house in Hereford or Shropshire, one foot in Wales and my vowels in England.
Dylan Thomas (talking to Scottish writers in Edinburgh)
 
Page 606
''Problems and Cleavages"
The English lyric no longer belongs to England, and its migrationsespecially to places near at handhave taken on new significance in the late twentieth century. In
Devolving English Literature
(1992), a study written from a Scottish viewpoint, Robert Crawford notices "a widespread wish in recent poetry to be seen as in some manner barbarian, as operating outside the boundaries of standard English and outside the identity that is seen as going with it. Such a wish unites . . . the post-colonial and the provincial." However, as the epigraphs suggest, Crawford simplifies the dynamics of poetic devolution if he presumes that nonmetropolitan literary identities are given, unproblematic, and united against the notional center. Solidarity in the United States among those whom Seamus Heaney calls "poets from the outskirts," like Derek Walcott and Heaney himself, may obscure the complexity of receding local ties.
Nor does Crawford resolve the perennial ambiguity as to whether distinctive identities afford a support system for poetry (and vice versa), or whether they are constituted and reconstituted by poems themselves. Such a process might be most subtly at work in poetry with its mind on other matters and with other claims on our attention. Even in political terms Crawford's Australian and Caribbean instances hardly derive from identical "post-colonial" situations. Similarly, the Celtic bits of the British Isles differ among and within themselvespolitically, religiously, culturally, aestheticallybesides pursuing their several quarrels with London. And, as Crawford indeed points out, regional, class, and ethnic factors in England itself (including immigration from the Celtic countries) affect the literary issue. Poetry by first or second generation "Irish in Britain," as well as by the Caribbeans in Britain, can show distinctive qualities. Ian Duhig, whose first collection of poems
The Bradford Count
was published in 1991, is a talented example.
Nonetheless, contemporary poetry from Ireland, Scotland, and Wales often bears the marks of cultural, if not always political, revolt against the nineteenth-century construction of "Britain." We still await the "Break-up of Britain," anticipated by the Scottish socialist thinker Tom Nairn as coda to the breakup of empire. But if Scotland still wobbles on the brink, the slow civil war in Northern Ireland has caused enormous tremors since 1969. Signs of literary revolt in the British Isles include efforts to rescue discrete literary histories from
 
Page 607
what Crawford terms "a crude unitary view of English literature." Yet, while English and American undergraduates are depressingly liable to lack contexts for W. B. Yeats, Hugh MacDiarmid, and Dylan Thomas, neither cultural nor literary hegemony is a straightforward matter where the British Isles are concerned. The historian Keith Robbins, in
Nineteenth-Century Britain: England, Scotland, and Wales: The Making of a Nation
(1989), denies that "anglicisation in nineteenth-century Britain [was] a simple and uniform process: a matter of assimilation, under some degree of duress, into what is believed to be
the
dominant English mode. . . . Scotland and Wales were not 'absorbed' by England in any simple fashion." Contrariwise, Ireland was not to be so easily disgorged by the United Kingdom. Perhaps British Isles literary history might do worse than adopt the model proposed by Hugh Kearney, in
The British Isles: A History of Four Nations
(1989), for British Isles history in general:
My own efforts to deal with the problems raised by "national" histories have led me to see what I have called the "Britannic melting pot" in terms of a complex of interacting cultures. . . . Cultures change over time, are influenced by other cultures, cross national boundaries and often contain sub-cultures within themselves.
Northern Ireland, orto use a politically neutral termthe North of Ireland, epitomizes Kearney's point. It can be seen as a Britannic melting pot within a Britannic melting pota set of cultural interactions to which Irish, Scottish, and English traditions contribute. These interactions have produced mutations and hybridsand ultimately, poems. Ulster had already undergone extensive immigration from Scotland before parts of it were "planted" with Scottish and English Protestant settlers in the early seventeenth century. Nevertheless, cultural interaction cannot be divorced from political antagonism. Melting pots usually contain unassimilated lumps. According to Cairns Craig, Scotland, let alone Northern Ireland, is "riven by internal divisions," including "the great unspeakable divide, the religious divide."
In Northern Ireland the divide between Protestant and Catholic speaks loud and clear. Long before the current polarization John Hewitt's seminal essay, "The Bitter Gourd: Some Problems of the Ulster Writer" (1945), recognized that "Ulster's position in this island involves [the writer] in problems and cleavages for which we can find no counterpart elsewhere in the British archipelago." Contemporary
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