Erasure poetry – KIN S FUR – & a new translation of a tale from the Brothers Grimm.


cover grab KIN S

Because readers may enjoy this for several reasons, the earlier page is here made a post. There are several things to investigate in this longer than usual post: the book preview; the erasure poem; the scholarly work in translation and process by the author.

ALL KINDS OF FURErasure poems and a new translation of a tale from the Brothers Grimm.

Available from the publisher

Cover art: Painting Bear Girl by Anne Siems.

Erasure is a contemporary poetry-writing practice. Poets begin with a source text of any kind and then “erase” selected words and letters, using one or several methods—such as whiting or blacking out their selections, or “ghosting” them with a gray font. What remains are erasure poems. 

In ALL KINDOF FUR, the source text is shaded gray to reveal the poems in black.

In these poems, Margaret Yocom offers a new vision of Jakob and Wilhelm Grimm’s controversial “Allerleirauh” (“All Kinds of Fur”), a lesser-known version of “Cinderella” that opens with incest. Erasing the Grimms’ words to reveal a young woman’s story of her journey to a new, full life, Yocom asks, What would All Kinds Of Fur say if she could tell her own tale? In ALL KINDS OF FUR , the heroine’s words rise.

In her “Afterword: tale / translation / erasure,” the author explores the history of the tale “All Kinds Of Fur” (and its many, international versions) as well as her translation of the Grimms’ text. She also discusses erasure poetry more fully and mentions other erasure poets and their work.  Here is an excerpt about the author’s own erasure practice:

. . . For me, the process of erasure has not been “What words should I erase?” but rather “What words rise?” Erasure offers me a chance to make visible and concrete a conversation—perhaps, even, an argument— between two texts. Through such a poem, rather than an essay, I can disagree with other interpretations of the tale as well as the assumptions of its translators. I can also create an alternative vision that presents the way a young woman, a survivor of abuse, would tell this tale . . .

Praise for ALL KINDS OF FUR

Open this book and enter a world of danger, transformation, and tactical survival—a multi-layered, multi-voiced telling of “Allerleirauh” / “All Kinds Of Fur,” a Brothers Grimm tale you most likely have not met, a “Cinderella” version with incest. In a new translation, Margaret Yocom first brings us this forgotten tale, stocked, as we’d expect, with kings, rings, beasts, and betrayals. She then, through erasure, lures out of its darkness another voice—the voice of All Kinds Of Fur herself, lying hidden within its words. In keeping with traditions of wonder tales, erasure practice poses riddles and embodies paradoxes—adding by subtracting, listening by looking, redrawing the boundaries of author and reader, teller and told. Enter this forest. Voice what you see. Is it sunlight in shadow, or a sudden shadow cutting through light? 

                                           —Susan Tichy

Some tales—the old ones, the magical ones—wander the borderlands between our inchoate unconscious and the day-lit logic of our lives, not to keep those realms separate, but to ensure something of our dark interiors leaks up into the measured day and, by the trespass, keeps the fathomless open. Margaret Yocom’s book gives us a new translation of one such tale, demonstrating beautifully how it is desire and fear, care and threat, humility and humiliation, love and grief, are entangled in such ways they might be the source of that knot we call the mind. But Yocom does more than give us a tale we’ve always known even if now we’re reading it for the first time. In her erasure of the tale, she shows us that a text, just like our own minds, has its own hidden inner life, and its own unconscious depths, a mind within the mind, a heart within the heart, a hearth within a hearth. It is a magical and necessary vision, one our culture now, in its incessant surfacing, deeply needs—this reminder, that beneath every depth, there is a deeper deep; and beneath every dark, a darker dark. It is in this dark that ALL KINDS OF FUR teaches us to see.     

                                          —Dan Beachy-Quick

These poems are haunted by what Yocom makes invisible by her erasures; what she makes visible has different bones. The incest in the fairy tale variously translated as “All Fur” or “Donkeyskin” shows through the skin without the “s”: kin. I have used these poems in my fairy tale course to introduce students to a tradition whose dark side has been erased, in other ways, by numerous editors and publishers—and which ALL KINDS OF FUR  restores. Are we not all, like these fairy tale beings, humanimals?   

                                          —Katharine Young

About ALL KINDS OF FUR, from the “Afterword: tale / translation / erasure”:

ALL KINDS OF FUR explores the history of the tale “All Kinds Of Fur” and its many, international versions (see summary of the tale, below*):

. . . As a poet, folklorist, and storyteller long interested in “All Kinds Of Fur,” I wondered what happened to the tale in the hands of other editors and collectors, especially those who did not revise their texts as extensively as the Grimms did. So, I searched for the story in folktale collections throughout the world. In these tales, All Kinds Of Fur / Cat-Skin / Sack-cloth / Hanchi (Clay Pot) always dons an unattractive body covering, and she appears to others as male or female, human or spirit-world being, or a living entity whose characteristics cannot be discerned. In Palestine, she wraps herself in sackcloth and appears to be an old man or a jinn. In Sudan, she removes the skin from an old man and covers herself. In Japan, she wears frog’s skin; in Norway, crow’s skin; in Slavic countries, mouse skin. For Romanians living in the Balkans, she turns herself into sea foam. . . . What I learned, above all, through my research was that the young woman uses many creative strategies to save herself and craft a new life. . . .

ALL KINDS OF FUR underscores the importance of making one’s own translation of a source text:

. . . What might I learn if I looked, myself—poet, folklorist, feminist—at the Grimms’ words? Plenty, as it turned out. The several discoveries I made more than surprised me; they unsettled me. They changed forever my vision of the tale. For example, All Kinds Of Fur calls herself “Kind” (“child”) as she hides from men in the woods; yet almost all translators use the female-identified term “girl.” I use “child,” though, to point out how All Kinds Of Fur purposefully un-sexes—and protects—herself through her choice of words. For similar reasons, I use the pronoun “it” to refer to All Kinds Of Fur when the text calls for the neuter pronoun. (Read my 2012 book chapter, here, for more details on the tale and its translation). . . .

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