as a quality, but as a “position.” For Kristeva the feminine, along with
the working class and some avant-garde writers, are defined by their
marginalization from the “patriarchal symbolic order.”^9 Similarly, in the
case of Russian poets, some of the writing practices that women and
noncanonical men poets share may be a function of their marginaliza-
tion from Russian literature, of being perceived as Other.
We have seen that some women poets ambivalently exploited their
feminine Otherness in the “poetess” stance. Nonaristocratic men poets
similarly exploited their provincial or uneducated Otherness. For ex-
ample, Kol’tsov appeals to presumably wealthy and aristocratic read-
ers in the capitals to pity his unhappy, uncivilized youth in the follow-
ing repeatedly cited lines:
u
:
u
.
h
(I spent my youth
Bored and joyless:
In empty occupations
I saw no beautiful days.
I lived on the steppe with the cows.)
(“Povest’ moei liubvi” [The tale of
my love, 1829 ])^10
Mil’keev similarly prefaced his one book of poetry with a twelve-
page letter to Zhukovsky describing his unhappy, uncivilized youth:
“[Priroda] naznachila rodit’sia i zhit’ v takoi sfere, gde nichto ne moglo
sposobstvovat’ svoevremennomu probuzhdeniiu i obrazovaniiu etogo
instinkta.... Ne garmonicheskii tot klass, iz kotorogo ia proiskhozhu.”
([Nature] appointed me to be born and live in a sphere where nothing
could assist the awakening and development of that instinct [for poetic
sound].... The class I come from is not harmonious).^11 While Kol’tsov
had a well-to-do if despotic father, Mil’keev lived in poverty. This is re-
flected in the conclusion of his open letter to Zhukovsky, in which Mil’-
keev asks not only for sympathy and recognition but also for help find-
ing a job in Saint Petersburg that would provide enough free time for him
to continue writing poetry.
Fedotov, in addressing the aristocracy, took a more ambivalent,
clowning attitude toward his lack of a university education and lower
In Conclusion: Noncanonical Men Poets 171