At Rolling Stone, Helena Fitzgerald profiles punk poet and 1992 write-in Presidential candidate Eileen Myles. Myles’s new memoir, Afterglow, was released this week, and their first autobiographical novel, Cool for You, was recently re-released and included an introduction by I Love Dick author Chris Kraus.
Myles (who prefers gender-neutral pronouns) has been publishing since the 70s, but has lately experienced a new wave of popularity, gathering new young fans in part because of their Twitter presence and also the character inspired by them on Transparent.
Among other things, Myles talks with Fitzgerald about the importance right now of poetry and art as forms of resistance under the current U.S. presidential administration. Interestingly, though, Myles points out that what’s been happening really isn’t all that new.
In this current moment, the feeling that we’re facing an avalanche, that we might be destroyed, is hard to ignore. When prompted to speak about art in the current political moment, Myles says: “You know, there is nothing new about what’s happening now.” Myles goes on to call Trump’s assembled henchmen “a cabinet of cockblockers: an educational secretary who’s against education, an attorney general who’s a Klansman.” But they also stress that there’s precedent throughout our history for all of these, that none of these people came out of nowhere. As much of Myles’ work — such as the seminal “An American Poem” — has grappled with in the past, this is the America in which we have always lived. The James Comey testimony took place a few days before our meeting, and Myles was passionately skeptical of the liberal praise that has been showered on the former director of the FBI. “They’re like, ‘Oh, Comey’s the good guy!’ Are you kidding me? He’s talking about a Shining City on the Hill; he’s talking about the horror, and the outrage, of people interfering with our election — like that isn’t what we do in the Middle East and in South America. I’ve never been so driven to make the argument about the nature of our history.”
At one time, women’s education included critical training in needle arts like sewing and knitting, which were “not only necessary skills but also political tools for the women involved in resisting authority.” At PBS, Corinne Segal reports on pussy hats and brain hats as just two examples in a long line of handmade symbols of women pitting themselves against the status quo. Then and now, knitting circles are perfect environments in which to sew the seeds of political and social discontent.
In October 2014, Sewell and Payne helped form the Yarn Mission, a knitting collective aimed at fighting racial injustice through community organizing and by supporting black creators’ work. The quiet setting of a knitting circle has helped them discuss difficult topics, Payne said. “A lot of times what we’re talking about is really traumatic,” she said. “It’s the only way I’m able to talk about a lot of the things that have happened in Ferguson and continue to happen in St. Louis.”
Recent marches such as the Women’s March on Jan. 21 and the March for Science on Saturday have brought knitting into the international spotlight and lured newcomers to a symbol of activism that dates back hundreds of years.
Academics and historians say that these new knitters are tapping into a long history of needle arts in the U.S. that is inextricably bound up in race, gender and class issues. Its recent popularity is only the latest chapter.
And during the movement for abolition, sewing circles continued to serve as a place for women to exchange ideas and talk about political work. The Liberator, an abolitionist newspaper published by William Lloyd Garrison between 1831 and 1965, wrote on Dec. 3, 1847:
“Sewing Circles are among the best means for agitating and keeping alive the question of anti-slavery. … A friend in a neighboring town recently said to us, Our Sewing Circle is doing finely, and contributes very much to keep up the agitation of the subject. Some one of the members generally reads an anti-slavery book or paper to the others during the meeting, and thus some who don’t get a great deal of anti-slavery at home have an opportunity of hearing it at the circle.”