Anthony Anaxagorou is a British-born Cypriot poet, fiction writer, essayist, publisher and poetry educator. His poetry has been published in POETRY, The Poetry Review, Poetry London, New Statesman, Granta, and elsewhere. His work has also appeared on BBC Newsnight, BBC Radio 4, ITV, Vice UK, Channel 4 and Sky Arts.
His second collection After the Formalities published with Penned in the Margins is a Poetry Book Society Recommendation and was shortlisted for the 2019 T.S Eliot Prize. It was also a Telegraph and Guardian poetry book of the year.
In 2019 he was made an honorary fellow of the University of Roehampton. Anthony is artistic director of Out-Spoken, a monthly poetry and music night held at London’s Southbank Centre, and publisher of Out-Spoken Press.
"The Hermetica’s spine blunt with forgetting/ twists race into a white noose", observes Anthony Anaxagorou, the British-born Cypriot poet, fiction writer, essayist, publisher and poetry educator. This powerful metaphor denouncing the violence of reductive thinking appears in the opening to 'Following on from Kant' in Anaxagorou’s most recent collection, After the Formalities (Penned in the Margins, 2019). While the Hermetica reference harks back to the ancient philosophical texts attributed to the Egyptian god Thoth, the legendary scribe who was believed to be the inventor of writing, the unapologetic rooting of his poems within topical affairs is a knife-sharp reminder that restrictive attitudes towards race and their harmful consequences, as attached to the hostile image of “a white noose", very much live on. This ranges from the moment an Uber driver is racially abused on the day of the Brexit referendum (“go home”, two men shout in ‘Uber’, “laughing up a storm front then speeding off”), to passivity in the face of the refugee crisis (where “children peppered oceans / like ends of warm bread” in ‘Departure Lounge Twenty Seventeen’), to Theresa May triggering Article 50 and across the waters to Donald Trump.
In the same way that the strength of this “white noose” depends upon the synchronicity of its separate threads, so too does the influence of history upon the present depend upon the synchronicity of its loudest voices. The extended title poem ‘After the Formalities’ traces the origins of race science and its various strands of noose-like classification from 1481, when the word ‘race’ first appeared in Jacques de Bréze’s poem ‘The Hunt’, used to distinguish between different groups of dogs, to 1606 when it was added to the dictionary by French diplomat Jean Nicot, at which point, the term was officially knighted with the dubious honour of denoting distinctions between different groups of people. The collection’s historical scaffolding is rigorous and thorough, sourcing also from the contentious shade of eugenicist Charles Davenport’s beliefs, who, repulsed by certain poverty and behaviour, claimed that criminality could be biologically inherited, as well as Charles Darwin’s theory that the white races were evolutionarily more advanced than the black races, hence his racial hierarchy. J.F. Blumenbach and François Bernier on racial classification using phenotypic characteristics (an individual's observable physical traits) feature too.
What is interesting is how this historical framework is presented on the page: segregated from poetic reflection through typographical distinction, the layout creates a haunting call and response between the poet in the present and these past attitudes. The segregation is not only through mindset and time, but also through space, quite literally, giving the signposting of the “noose” as “white” significance in more ways than one. Neal Alexander writes that the physical event of literary texts can “produce ‘cognitive maps’, providing readers with persuasive but ideologically charged representations of space through which they are encouraged to orient their relations with the wider social worlds in which they move”. This poem and by turns the collection as whole can therefore be read as a cognitive map to confronting such assumptions; considering the impact of colonial language, how it is tamed to suit people’s purposes but does not always suit people’s purposes equally; a theme that resurfaces directly through self-referential thematics:
In those days I was required to fill out forms
with multiple boxes. Some I left blank. My father
would notice my omission. Filling in the white
option with his black biro. I crossed it out.
Telling him I’m going with ‘other’. My mother
wearing the same sad skin as before said we are not
white. The look he gave her was. Snatching the form
from me. The same X dominating so much white.
Let me tell you. Nobody in their right mind need
make themselves such an obvious targe