TOBI'S DESK

Izu Peninsula from Mount Echizen. Alpsdake, via Wikimedia Commons . Licensed under CC BY-SA 3.0 . Usami, Izu Peninsula November 26, 1980 Dear Shirley and Francis, My thoughts have been very much with you as more and more reports come in about the earthquake in southern Italy. Of course, I know that you are not there, and that is a relief, but I’m sure you must have friends in the vicinity, and (though the reports in the Japanese press have not mentioned Capri) your house may also have been damaged. I hope that the tragedy, unspeakable as it is, has at least not directly affected you. I am writing from my room in a building overlooking the sea. It is dusk and the mountains are dark against the bluish-gray sky. It is one of the loveliest places in Japan I know and I have bought a tiny apartment on the ninth floor of a building recently erected on one of the hills overlooking the bay. Today has been clearer than I have ever seen it here. The islands that are normally concealed by...

Yoko Ono, Half-A-Room , from Half-A-Wind Show , Lisson Gallery, London, 1967. Photograph by Clay Perry, courtesy of Tate Modern and Yoko Ono. Recently, I found myself at the Tate Modern in London, accompanied by my youngest daughter, to see Music of the Mind , a retrospective of the work of Yoko Ono: her drawings, postcards, films, and musical scores. Accompanied is perhaps too easy a word. When told my daughter I wanted to go, she said, “Really?” “Yes,” I said. “Really.”   A myth about Yoko Ono is that she came from nowhere and became a destroyer of worlds. The truth is otherwise. Yoko Ono—now ninety-one—was born in 1933, in Tokyo. Her father was a successful banker and a gifted classical pianist; her mother an art collector and philanthropist. Ono attended a progressive nursery school where the emphasis was on music: the children were taught perfect pitch and encouraged to listen to everyday sounds and translate them into musical notes. In 1943, she and her brother...

Photograph by Sean Zanni/PMC. There was an air of subdued anticipation at the Cathedral of Saint John the Divine as we waited for Philippe Petit to take the stage. A clarinetist roved through the church improvising variations on Gershwin in spurts, making it hard to tell if the event, which was being held to commemorate the fiftieth anniversary of Petit’s walk between the Twin Towers, had begun. Eventually, the lights dimmed and we were told to turn off our phones, as even a single lit screen in the audience might cause Petit to fall from his tightrope. Music started, but so quietly that it seemed like it was being played from a phone, while a candlelit procession made its way down the nave. Large boards were set up, on which footage of the Twin Towers being constructed was projected. A group of child dancers imitated Petit’s walk along the ground, and were followed by a professional whistler. After we were shuffled through this sequence that felt like a performed version of ADHD, ...

Helen Vendler in her home in Cambridge. Photograph by Stephanie Mitchell. Earlier this year, the visionary poetry critic Helen Vendler died at the age of ninety. After her death, the writer and psychoanalyst Christopher Bollas — author of  The Shadow of the Object, Cracking Up, and Meaning and Melancholia , among many others — collected a correspondence between himself and Vendler that unfolded over email during the last two years of her life, which began as Vendler was clearing out her office at Harvard in 2022. These emails, which have been selected and edited by the Review (with spelling and punctuation left unchanged), touch on the relationship between psychoanalysis and poetry; the experience of aging in all its forms; and the growth of a friendship, and understanding, between Bollas and Vendler.    January 22, 2022 Dear Christopher Bollas, A friend of a friend quoted, in an email, your generous notion that what I do as a critic of poetry has a resembl...

Asturias, ca. 1925. Public domain, via Wikimedia Commons . For millions of people in the Americas, our Indigenous heritage is something tinged with mystery. We look into a mirror and believe we see the Mayan, the Aztec, or the Apache in our faces. The hint of a high cheekbone; the very loud and obvious statement of our cinnamon or copper skin. We sense a native great-great-grandparent in our squat or long torsos, in the shape of our eyes, in our gait, and in the emotions and the spirits that drift over us at times of joy and loss. But the particulars of our Indigeneity, the weighty and grounded facts of it, have been erased from our history. In my Guatemalan-immigrant childhood, the great Mayan jungle city of Tikal was a symbol of the civilization in our blood. Despite the humility of our present in seventies Los Angeles—my mother was a store cashier, my father a parking-lot valet—we were once an empire. My father suggested that a personal, familial greatness was there in our Mayan...