The much-awaited second book by a truly revolutionary poet, in the lineage of Gil Scott Heron, Allen Ginsberg, Audre Lorde.

    Here the characters' lives are linked to each other by acts of generosity or cruelty. A critic once called Rakoff "magnificent," a word which perfectly describes this wonderful novel in verse.

    Through the letters, the book traces a year in the life and thoughts of an unnamed narrator obsessed not only by Biggies and Frosties, but also by consumerism, pornography, and mortality.

    What follows are raw and expertly crafted meditations on death, rituals of passage, translation, desire, diaspora, and personhood. What’s at stake is survival itself and the archiving of a lived and lyric history. Laughlin Award judge Tyehimba Jess says “bury it is lit with imagery and purpose that surprises and jolts at every turn. Exuberant, wild, tightly knotted mesmerisms of discovery inhabit each poem in this seethe of hunger and sacred toll of toil. A vitalizing and necessary book of poems that dig hard and lift luminously.” In this phenomenal second collection of poems, Sam Sax invites the reader to join him in his interrogation of the bridges we cross, the bridges we burn, and bridges we must leap from.

    . . . No one is writing better or more needed verse than this."--Boston Evening Globe

    Both personal and philosophical, her work can be read as a spirit-guide for those mourning the loss of a loved one and as a series of fundamental ponderings on the inevitability of death and separation. At first refusing to let go, desperate to feel the presence of her friend, the poet seeks solace in a belief in the spirit world. But life, not death, becomes the issue when she begins to see physical existence as "an interruption" that preoccupies us with shapes and borders. "Shape makes life too small," she realizes. Comfort at last comes in the idea of "reverse seeing": that even if she cannot see forward into the spirit world, her friend can see "backward into this world" and be with her.Death Tractates is the companion volume to a philosophical poetic work entitles Bright Existence, which Hillman was in the midst of writing when her friend died. Published by Wesleyan University Press in 1993, it shares many of the same Gnostic themes and sources.

    After being orphaned as a young girl, Asghar grapples with coming-of-age as a woman without the guidance of a mother, questions of sexuality and race, and navigating a world that put a target on her back. Asghar's poems at once bear anguish, joy, vulnerability, and compassion, while exploring the many facets of violence: how it persists within us, how it is inherited across generations, and how it manifests in our relationships with friends and family, and in our own understanding of identity. Using experimental forms and a mix of lyrical and brash language, Asghar confronts her own understanding of identity and place and belonging.

    Brown’s poetic concerns are both broad and intimate, and at their very core a distillation of the incredibly human: What is safety? Who is this nation? Where does freedom truly lie? Brown makes mythical pastorals to question the terrors to which we’ve become accustomed, and to celebrate how we survive. Poems of fatherhood, legacy, blackness, queerness, worship, and trauma are propelled into stunning clarity by Brown’s mastery, and his invention of the duplex―a combination of the sonnet, the ghazal, and the blues―testament to his formal skill. The Tradition is a cutting and necessary collection, relentless in its quest for survival while revelling in a celebration of contradiction.

    It is the story of two nurses who witnessed the early years of the HIV/AIDS epidemic from the frontline. It focuses on their lives and their experiences. Some of the story is raw, sometimes graphic, but familiar for people with HIV infection, family members, friends, and other nurses and medical professionals such as Ellen and Valery. There were hundreds of nurses who went through what Ellen and Valery experienced. They want to tell this story to give a voice to a generation lost, encouraging the world to remember one simple thing: this history cannot be repeated.

    In these quasi-abstract, experimental lines, collaged words torn from their contexts take on new meanings. Waldrop, a longtime admirer of such artists as the French poet Raymond Queneau and the American painter Robert Motherwell, imposes a tonal override on purloined materials, yet the originals continue to show through. These powerful poems, at once metaphysical and personal, reconcile Waldrop's romantic tendencies with formal experimentation, uniting poetry and philosophy and revealing him as a transcendentalist for the new millennium.

    What the Living Do reflects "a new form of confessional poetry, one shared to some degree by other women poets such as Sharon Olds and Jane Kenyon. Unlike the earlier confessional poetry of Plath, Lowell, Sexton et al., Howe's writing is not so much a moan or a shriek as a song. It is a genuinely feminine form . . . a poetry of intimacy, witness, honesty, and relation" (Boston Globe).

    It brings together (but is not limited to) estranged lovers, despairing mothers and the avenging spirits of murdered women, in an assortment of words that celebrate queer desire, obsessive longing and a general disregard for "proper" subject matter. Comprising selected work written over the course of a decade, the largely confessional collection has been described as dark and hysterical ... but in a good way.

    Dugan’s new poems continue his career-long concerns with renewed vigor: the poet’s insistence that art is a grounded practice threatened by pretension, the wry wit, the jibes at the academic and sententious, and the arresting observations on the quotidian battles of life. All the while he peppers his poems with humorous images of the grim and daunting topics of existential emptiness.

    Utilizing medical terminology and iconography to work through loss and detachment, McHugh’s startling rhymes and rhythms—along with her sarcastic self-reflection and infectious laughter—serve as antidotes to the sufferings of the world. Being “upgraded to serious” from critical condition is a nod to the healing powers of poetry."Not to Be Dwelled On"Self-interest cropped up even there,the day I hoisted three insteadof the ceremonially called-for twospadefuls of loamonto the coffin of my friend.Why shovel more than anybody else?What did I think I’d prove? More love(mud in her eye)? More will to work?(Her father what, a shirker?) Christ,what wouldn’t anybody giveto get that gesture back?She cannot die again; and Ido nothing but re-live.

    The poet's imagination of romanticism is captured in the vividly described poems. The poems are written in Hindi and the poet not only narrates the poems in the book but has also sung it in tune. The poems are appealing to the young generation and have been read widely by people in India and abroad