Starting from the etymology of the word geopoetics, we notice that its formation incorporates the Greek composition prefix, which means “relationship with the earth”, and the word of Greek origin poiesis which later derived from the Latin word poesis, referring to the idea of creation. Adding this dual and integrative nature to its erratic experiences “to the research of the missing space”1, Kenneth White (1936-2023)2, in 1979, began to outline the contours of geopoetics, as his words attest: “It is therefore based on my own experiences, but also from a reading of the story and on an examination of these ‘erratic’ trajectories that I have just mentioned, that I have already begun to draw the contours of the large field geopoetics” (White, 2008, 25).3
Questioning himself about the possibility of reconciling two entities apparently so distant from each other and paradoxical, White added poetry and geography to a superior unit yet to be revealed, clarifying: “Poetry, geography – and a higher unity: geopoetics…” (White, 1992, 174) – a big unit that interacts, simultaneously, with a cosmic perspective, but living on earth, stating: “Living on the earth, with a cosmic sense, but living on the earth. (…). I don’t think we know yet. I think if we evolved a little more, we would know better, we would love better. It is this evolution that interests me. Toward a more refined terrestrial life” (White, 1992, 167).
Establishing itself as a great unit that brings together poetry and geography (from the Greek “writing of the land” or “description of the land”), White faced linguistic issues to contemplate what he identifies as “(…) the self-conditioned to the open system, ex-static existence (…)” (White, 1992, 169). In his trajectory, White sought to find “(…) living words with which to proclaim ‘the integrity of existence’ is not easy either. (…) We are faced with language problems all the time. Practically everything, in ‘our’ time, is against the possibility of a clear and powerful language, capable of saying a presence and a transparency” (White, 1992, 169-170). Although White starts from the interaction between poetry and geography, geopoetics does not return to just the same encounter, stating: Geopoetics is therefore not a sympathetic encounter between literature and science in a humanist framework. It is no more a twinning of disciplines, like, for example, the alliance, the blend between geography and hydrology which gives rise to marine hydrodynamics. It is even less a Hegelian dialectical synthesis. Developing a thought, a vision, an expression concerning the relationship between human beings and the earth, geopoetics and sui generis. (White, 2008, 16)4
Through the erratic context referred to by White, the idea of “super intellectual nomads” (White, 1992, 175) is implicit, which, in turn, establishes links with the idea of spatial and intellectual movement. Present in the human and social sciences, the idea of spatial movement proposes to reconsider the theoretical and practical implementation of spatial problems, where space is no longer conceived as absolute, but rather as relative. Spatial relativization gives a new element to the idea of geopoetics, which presents itself as a practical transdisciplinary theory applicable to all domains of life and research, providing the restoration and enrichment of the Man-Earth relationship that has been interrupted for a long time, causing serious consequences to on an ecological, psychological, and intellectual level. In this sense, geopoetics allows the development of new existential perspectives in a redeployed world where the open space for experimentation allows breaking with masterful understandings of knowledge and contradicting a univocal and universal narrative of the world. On the other hand, geopoetics also allows thought to be established in a direct relationship with the Earth and the territory, instead of being represented by a mediated relationship between the subject (knowing) and the object (known), producing itself, simultaneously, the shift from an epistemological paradigm to a geo-poetic paradigm. Undertaking physical journeys and through the territories of thought, White builds a long itinerary where the crossing of cultures provides new ways of thinking and saying in an attempt to find and express a direct and immediate relationship with the Earth, as he states: “After many years now, I try to bring together the elements of a strong and fertile, open and founding poetics. By trying to identify sources of energy throughout cultural history, by drawing everywhere from the “poetics of the world” and by traveling in the field, from territory to territory” (White, 1994, 26).5 The purpose of his pilgrimages is to be able to express, in a direct way, the idea of sensation-thought born of the reconciliation with the great natural rhythms. Moving from place to place and experiencing new cultures, White aims to achieve a model where thought and Earth meet in completeness. This double journey leads to a poetic thought that, under the name of geopoetics, transcends the bi-millenary rupture between thought and the outside world, since “(…) beyond all concepts it is about the world, an effort to renew our vision, outside of established interpretations” (White, 1982, 19).6
Inducing a plurality of voices in the exploration of different theories coming from diferente geographical, disciplinary and cultural places, and the valorization of the man-Earth relationship in nonabsolute spaces fertilized, in turn, by the idea of wandering and intellectual nomadism, geopoetics accommodates and establishes the principle that Kenneth White advocates: “Let us say, with a cosmic smile, that the third millennium will be nomadic and geopoetic, or it will not be” (Editor’s Presentation, 2014, s/p.) .7
[1] “À la Recherche de L´espace Perdu”. Le Nouveau Territoire. L´Exploration Géopoétique de L´espace. 2008, 11-27.
2 Scottish poet and essayist, holder of the chair of the course Poetics of the 20th century at the Paris-Sorbonne University, he founded, in 1989, the International Institute of Geopoetics, which he presided until 2013.
[3] Translated from French: “C´est donc dans la base de mes propres expériences, mais aussi à partir d´une lecture de l´histoire et sur un examen de ces trajectoires ‘erratiques’ que je viens d´évoquer, que j´ai commencé à dessiner les contours du grand champ géopoétique” (White, 2008, 25).[4] Translated from French: “La géopoétique n´est donc pas une rencontre sympathique entre littérature et science dans un cadre humaniste. Ce n´est pas plus un jumelage de disciplines, à l´instar, par exemple, de l´alliance, de l´alliage entre la géographie et l´hydrologie qui donne l´hydrodynamique marine. C´est encore moins une synthèse dialectique hégélienne. Élaborant une pensée, une vision, une expression concernant le rapport entre l´être humain et la terre, la géopoétique et sui generis” (White, 2008, 16).
[5] Translated from French: “Depuis de longues années maintenant, j’essaie de réunir les éléments d’une poétique forte et fertile, ouverte et fondatrice. En essayant de repérer des foyers d’énergie tout au long de l’histoire culturelle, en puisant partout dans la ‘poétique du monde’ et en voyageant sur le terrain, de territoire en territoire” (White, 1994, 26).[6] Translated from French: “(…) au-delà de tous les concepts il s´agit du monde, d´un effort pour renouveler notre vision, en dehors des interprétations établis” (White, 1982, 19).
[7] Translated from French: “Disons, avec un rire cosmique, que le troisième millénaire sera nomade et geopoétique ou ne sera pas” (Apresentação do Editor, 2014, s/p.).
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l´exploration géopoétique de l´espace. Collection «Figura», nº 18. Université du Québec: Montréal, 2008, 11-27.
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Craig, Cairns, ed. Underground to Otherground. Vol. 1. Edinburg: University Press, 2021.
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Wordscape. Vol. 2. Edinburg : University Press, 2021.
Institut International de Géopoétique: https://www.institut-geopoetique.org/fr/
White, Kenneth. La Figure du Dehors. Grasset: Paris, 1982.
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____________. Le Plateau de l’Albatros. Grasset: Paris, 1994.
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