In the movie Trainwreck, the comedian Amy Schumer stars as a reckless but successful magazine editor who has been drinking for love in all the wrong places. Like Schumer’s sketch-comedy series Inside Amy Schumer (Comedy Central), Trainwreck contains its share of off-color humor. (“You dress him like that just so no one else wants to have sex with him? That's cool,” she asks her sister about her husband.) She may not be everyone’s cup of tea; critics deride her work as self-gratifying, crude, and offensive. But her fans call her a brilliant, courageous feminist leader. Whatever one makes of her work, there’s no denying that she is unapologetically herself. It’s not a shtick. Schumer wants to challenge the ways in which we talk about feminism—as loaded a term as that may be.
As my friends and I left the theater after seeing the movie, all we could say was how much we love Schumer. Her voice is refreshing in a time when the culture seems to see feminism through one or the other of two opposing lenses. There are those who believe that feminism means that women should be able to do anything they want sexually without any criticism or fear of consequences – “if men can do it, so can we.” Suggest otherwise and you’re keeping women down. And then there are those who believe that by policing our own behavior, we can flourish as true women. “True empowerment” means being modest, thinking about consequences, and avoiding risky behavior.
In the movie, Amy drinks and sleeps around and explicitly avoids seeking a long-term relationship—at least at first.Read more
Maybe no scene from a television series speaks so perfectly to my life as this one from season two of Gilmore Girls:
Like Rory, I spend far too much time debating which books I should bring with me when I leave the house. And like Rory, I always decide that loading up is the safer option than winnowing down. Just last week, I went to the doctor’s office and, before leaving my apartment, convinced myself that I needed to bring a book of poetry (Marie Ponsot’s Springing), a work of nonfiction (Clifford Thompson’s Twin of Blackness), and a novel (Octavia Butler’s Dawn). Rationally, I know that this kind of overpacking is unnecessary, even neurotic; emotionally, I’m panicked if I’m not carrying a library with me.
(For the record, I didn’t end up reading any of the above books in my five minutes in the waiting room. I found another novel, Adam Thirlwell’s Lurid & Cute, in the car and read that instead.)
This tendency to overpack causes a real problem when I go away for vacation. If I need three books for a trip to the doctor, how many do I need for a week away from home? In the hopes of helping out others out who suffer from this very particular literary problem, I’ll list five books that I’ve read so far this year that would be worth the precious space in your suitcase:Read more
The fiction of the Norwegian writer, Per Petterson, particularly his Out Stealing Horses, published almost a decade ago, has received general critical acclaim. Character, setting, mood and landscape open up a world familiar and strange. When I read him, I find a singular point of view, a consciousness shaped in a world in extremis – and all the more dramatically powerful for that.
The phrase, “I refuse” occurs three times by my count in Petterson’s new novel of the same name. It is spoken as an encouraging assertion of life over death – as in “I refuse to die.” So Tommy, one of the chief characters, to his mortally sick, adoptive father Jonsen – who dies soon after. It is also a denial of family or marital obligation. Tommy refuses to bear responsibility for his aged, abusive, real father; and a waitress, Berit, refuses to wear her wedding ring, despite her husband’s demands, to free herself for an assignation with Tommy. Refusing becomes a form of independence, an assertion of the self, against the constraints of family ties, vows, or the menace of death. In their contexts, the refusals seem desperate, and ultimately unfulfilling. The sources or motivation for the decisions “to refuse” lie unexplored, rather stated as facts. The Norwegian world of Per Petterson is not simply physically chilling, but deeply emotionally so.
This is a complex and teasing narrative, built around sharp disjunctures in time sequence and narrative voice. First person accounts by the two principals, Tommy and Jim, extremely close boyhood friends, reveal their chance meeting at the very beginning of the novel. They have not seen each other for over thirty-five years. There are third person accounts of the events that caused the break in their friendship and reveal how Tommy’s mother disappeared and how he came to be raised by Jonsen. Siri, Tommy’s sister, recounts her brief romance with Jim, and his painful, inexplicable rejection of her.
The plot, if plot there is, takes its energy from the first, chance meeting, and through time shifts, alternation of voices, works its way to the frustration of any future meeting, and suggests the major theme of the novel – the isolation of each of us, and the corresponding inability to know the other person. Deeper still, Jim, whose adolescent ability in school, and his blond good looks, appear to set him apart and give him the advantage over his rough and unpredictable friend Tommy, suffers deep emotional depression, and scarcely survives a suicide attempt.
One typical Petterson scene points both to the inscrutability of motive and the lingering effects of guilt.Read more
Preparation for the Next Life, Atticus Lish’s extraordinary novel seems material for the perfect melodrama: a vet returned from the horrors of war, Byronic wounds setting him apart; the plucky immigrant woman, a survivor, canny and intent on saving the wounded hero. The backdrop: New York City where anything is possible. Given the pretext of the work, a reader can’t help but wonder if the love affair can not generate the compassion to redeem the soldier and make real the dream of the woman? Lish’s world is not that of melodrama: he subverts the expectation through unsparing realism. In the process, his vision leaves desiccated flabby assumptions about PTSD and the underworld of illegal aliens. Love simply is not enough to buoy the pair above the wash of the City’s violence and exploitation.
The novel has had high praise in many reviews, principally for Lish’s ability to create dialogue, or perhaps more accurately, the speech, demotic, of the outer boroughs of the City. The progress of the plot is almost cinematic – by way of montage, scene juxtaposed on scene. The abrupt changes of place and character create a sense of energy, almost manic energy, particularly in so far as Skinner (the Iraqi vet) and Zou Lei (the part-Uighur, part Chinese illegal) share an obsession with physical training. They literally pursue each other in sweat drenched, convulsive runs – or rival each other in squats and lifts.
In remarkable explorations Lish takes us into the shadow economy of undocumented immigrants – the punishing work in over-hot kitchens, or clattering rag-trade sweat shops. Skinner’s altercation with the son of his landlady puts him in the holding cells of a local precinct, and Lish manages to channel in rapid fire speech all the riot, aggression, taunting and fear of the men jailed. He has the same ability to convince that he knows the many different Chinese dialects and the Pidgin English that serves as common speech as well as the clannish tensions that push Zou Lei down the pecking order of kitchen hierarchies.Read more
Following up on a column I wrote about Jacob Lawrence's "The Great Migration," here is a NYTimes book review of the catalog accompanying the show now at MOMA (through September 7).
The review is by Isabel Wilkerson whose own master work, The Warmth of Other Suns, tells the migration story through the lives of several of those who made the journey. An impressive work in its own right.
Lawerence's great 60-panel work will open at DC's Phillips Gallery in 2016. All of this apropos of so many events of the last several weeks, beginning with Charleston.
John Boyne’s A History of Loneliness asserts through its title that we will be confronted with a story of one isolated or excluded. The history is a confession, addressed to readers as “you” and by extension the history is a testimony. The narrator, Father Odran Yates, is a witness to the transformation of the Irish Catholic church – particularly to the esteem accorded priests and the institution of the church by lay people. At the end of his priestly career, Father Yates finds himself disillusioned and alone – divided in his self-condemnation and his remaining faith in his vocation and the church.
One would expect a hostile review of forty years of recent Irish Catholic history from a John Boyne who said in an interview: “my priests and educators made me feel worthless, and disparaged and humiliated me at every turn.” Indeed the author is gay, and records callous beatings and harsh spiritual strictures leading to extensive bouts of depression. His subject in the novel is the pedophile scandal that scarred so many boys and adolescents and which was willfully hidden, despite the risks to so many young people. The salvific aspect of the novel is that his narrator is a good priest, one who recognizes the strength of his own vocation, and in so far as he trusted the hierarchy which he obeyed he fell into the sin of omission. He refused in an unsettling denial to suspect those closest to him of “interfering” with children.
I use the word “salvific” carefully: the novel should be read as way to a just response to the great crimes of abuse. Boyne’s handling of Father Yates’s voice is the central achievement. The viewpoint is one of hindsight; the revelations of duplicity and complicity in suppressing the predatory treatment of children isolates Yates. He seems, in self-accusation, to lose affect, to view his ministry as one lived by false surmise – about the integrity of his superiors, the honesty of his fellow priests. The narrative tone resonates with the “loneliness” of the title; indeed, Yates might feel as if he alone did not see what was going on around him, particularly in the life of his oldest friend and fellow priest Tom Cardle.Read more
The truth, as I see it, is that if black men and women, black boys and girls, mattered, if we were seen as living, we would not be dying simply because whites don’t like us. Our deaths inside a system of racism existed before we were born. The legacy of black bodies as property and subsequently three-fifths human continues to pollute the white imagination. To inhabit our citizenry fully, we have to not only understand this, but also grasp it. In the words of playwright Lorraine Hansberry, “The problem is we have to find some way with these dialogues to show and to encourage the white liberal to stop being a liberal and become an American radical.” And, as my friend the critic and poet Fred Moten has written: “I believe in the world and want to be in it. I want to be in it all the way to the end of it because I believe in another world and I want to be in that.” This other world, that world, would presumably be one where black living matters. But we can’t get there without fully recognizing what is here.
If my being a Catholic must be predicated on the belief that the God of the Israelites decided to inseminate a peasant woman in the Levant in order to birth a human sacrifice who would rise from the dead and redeem the world, and whose resurrection would then inspire an apostolic company who could interpret the sacred while taking my money and demanding my servitude, then you’ll forgive me, but I can’t call myself a Catholic. In Memories of a Catholic Girlhood, Mary McCarthy admits: “I am not sorry to have been a Catholic”—“this sensuous life,” she calls it, and like Percy and O’Connor she speaks of “the sense of mystery and wonder,” of how in certain “exalted moments of altruism the soul was fired with reverence.” I’d like to second that: I am not sorry to have been a Catholic. An upbringing in the Church has, I suspect and hope, outfitted me well as a storyteller.
James Salter died last Friday. Here is Nick Paumgarten on his life and work:
He was modest yet certain about his talents, anxious yet cool about his reputation, and somehow both demure and effusive about his influences. When I asked him where he thought his style came from, he replied, “Who knows.” And yet, he loved to talk about his favorite writers and what he had learned from them. Still, a knack is a knack. “In a way, it’s the way certain people can keep a tune and others can’t keep a tune,” he said. “Certain people can keep a word tune, so to speak, and certain people cannot. And, above all, certain people can tell a story, and other people can’t. They don’t hear that point where something else has to come. This is an ordinary talent you can hear in any barroom. You’re sitting there listening, and it’s a terrific story that you just told, or that he’s just told. And somebody else is telling one and your mind is wandering. You’re waiting to interrupt. What is that? They don’t mean not to be interesting. It’s not a gene or anything. It’s just that little thing, like keeping a tune.”
In the lingering aftermath (or afterglow, depending on your degree of fandom) of the Mad Men finale, it’s worth recalling The Paris Review interview of show-runner Matthew Weiner a couple of years ago. In it he explains his method of plotting and the influence of certain films (Apocalypse Now, North by Northwest, Days of Heaven) that resisted or flouted narrative convention.
People [like] to talk about “act breaks” and “rising action” leading to a climax, but what about Apocalypse Now? Someone’s on a journey, and sure, we’re heading toward a climax, but there are so many digressions. To me, those digressions are the story. People would say to me, What’s holding this together? Or, How is this moment related to the opening scene, or the problem you set up on page 15? I don’t know. That’s where the character went. That’s the story. So many movies in the seventies are told this way, episodically, and they feel more like real life because you don’t see the story clicking.
Celia Wren, writing in our current issue, raises valid points about the occasionally frustrating aspects of Mad Men’s seven-season unspooling. While the creator of a work should not be let off the hook for its shortcomings, I think some should be seen in the context of the general challenges of television production – actors leave, schedules are delayed, budgets and salaries change, as do perceived business needs – and to the particular production of Mad Men: ninety-two period-piece episodes engaging to lesser or greater degree the cultural, political, and historical issues of a decade, filmed over eight years about a half-century after the time depicted.
A time that many can remember first-hand, and that many more have relived or experienced second-hand, and vividly, through innumerable and infinitely replayed documentaries and TV programs. The audience thus viewed it through their own filtered stores of memory and recall – as well as with the expectations cultivated by deeply internalized notions of television convention. Unhappiness with the show was inevitable, and there were suggestions of it in how energetically the final-season prediction mill churned. Would Don Draper commit suicide? (Based on what – an opening-credit sequence that showed a suited man falling? Then what about his safe landing on an office couch in iconic draped-arm pose, cigarette dangling from fingertips?). Would he prove to be seventies myth-folk figure D.B. Cooper? (Why? This would be completely outside the dramatic universe Weiner so carefully constructed). Would Peggy find love, would Joan and Roger get together, would Sally become a Patty Hearst-like figure? There was an observable method to Weiner’s Mad Men, and it was not to go out with a shocker, address a nostalgic yearning, or tidy up storylines. Though some of that was delivered after all, which proved too much for fans like The New Yorker’s Emily Nussbaum: “There was nothing wrong with those other, often very pleasurable stories, in aggregate, although for a person like myself, who tends to like her finales like her men, without too much closure or wish fulfillment, the fan-service element made me twitch a few times.” You can’t please everyone, not even those who like you.Read more
Danielle Chapman is a poet sensitive to life's intensities. Her new collection, Delinquent Palaces, regularly charts the fierceness of sensory experience, how the world, in its overabundance and strangeness, can strike us like revelation, as when she describes a "wad of gum" being dropped into a glass of ginger ale: "Bubbles rose like souls / unburdening from selves, bearing tiny spheres / of bliss that broke upon the surface / like sleepers to the touch of consciousness."
These lines, with their intricate linking of sound (bubbles/unburdening/bearing/bliss/broke), indicate another kind of intensity that Chapman is sensitive to--musical intensity, the way that language, in its play of sounds, can bear meaning beyond the merely semantic. Here is the opening to "Rituxan Spring," which echoes the opening of Gerard Manley Hopkins's "As kingfishers catch fire": "As derricks draw ink / from parched plains / we've struck / Time, silky and game / as a stick streaming / snake roe."
This isn't the only time I heard Hopkins haunting the background of Delinquent Palaces. Like Hopkins, Chapman is a poet of religious intensity. Her poems engage with suffering head-on, looking to God not as a way to forget about loss but as a way to think through and with it. Here is the concluding stanza to "In Order":
Now that that grief's gone and others come
I come back again to understand
the first one, plum blossoms brushing
the attic window as I look out upon
a yard that has been left untended
by any hand but that of God.
And here she is in "Believer," which begins with the declaration that the speaker "hadn't wanted to believe myself / numbered among the unlucky ones" and ends with this description of the beautiful and haunting complexity of suffering :
In fact it seemed a blessing or a talent
sometimes, or its own kind of deeper luck,
the way I walked into each suffering
which was its own intricate world complete
with wild children wrangling to be king
of every broken square of concrete
and market stalls of shrimp kept cool on ice
whose infinitesimal limbs caught light
as if hauled glittering into genesis.
Finally, Chapman's poems return, again and again, to one of the primary intensities of lyric poetry: the intensity of love. We hear that "To love you is to love the grackles screaming / in Starbucks/ single tree"; to love you is "to build a teensy fortress of Dante's hell / within the real one, to read / while the underworld takes Texas back again." We hear of Chapman's love for her twin daughters: "You / murmur rapture / Life out of nothingness / Mother of beauties / you come through me / Unto us / Twice."
"Expressway Song" begins like this:
The expressway encircled me
and this was why I'd come: to love,
believing in a love like work,
knowing the true work is waking
to pierce each morning with intent
and evening with irreverence
until the city surrenders,
lifts its iron, and lets one in
with the grace of a raising bridge.
And it ends like this: "a voice fell through me like cold chrome-- / we come to love what turns to stone." For Chapman, love is a matter of piercing, irreverant enchantments and chastening tragedies, a symbol of grace and an inevitable source of pain.
The poems in Delinquent Palaces show this again and again, and they suggest what poetry offers its readers, not just in National Poetry Month but the whole year-round: a reminder that, if we look, we will see a world bathed in beauty and terror, "the fire hydrants redder / than berries of blood on islands of thorn."
How to read a collection of essays on the “childless by choice” called Selfish, Shallow, and Self-Absorbed? You could take the title as an accurate indicator of what’s inside, your assumption reinforced by the book’s subtitle: “Sixteen Writers on the Decision Not to Have Kids.” It’s bad enough getting unsolicited, aggrieved explanations for a life-defining decision without getting them from a bunch of people who provide their unsolicited thoughts for a living.
Of course, that’s the anticipatory response editor Meghan Daum meant to provoke in selecting those words for the cover in the first place. I can’t speak for every mother and father, but there comes a point in the slog of child-rearing when a parent looks enviously (murderously?) on those who’ve opted out of procreation and issues – silently, or not so – just that verdict. Most of the contributors here report having been condemned in similar fashion, the opprobrium overt and subtle, coming from family, friends, and strangers, from quarters low, high, and in between. Pope Francis himself, in declaring early this year that “life rejuvenates and acquires energy when it multiplies,” said explicitly that choosing not to have children is “selfish,” which in spite of the slightly more nuanced context of his larger remarks won’t endear him to those who feel they have good reasons for not participating in the “valiant attempt to ensure the survival of our endangered species and fill up this vast and underpopulated planet.”
That line comes courtesy of Geoff Dyer, one of three men represented in Selfish, Shallow, and Self-Absorbed. I dispense with him early because he, along with contributor Tim Kreider, has the relative luxury, I think, of deploying humor in his effort to explain (Kreider: “Whenever someone asks me whether I’d like to hold the baby, I always say ‘No thanks.’ I have been advised this is an impolitic response”). This has the effect of distancing its user from the matter at hand: As men, even men who’ve thought about it carefully, they can afford to joke about it, and they seem to know it. The more sober assessments come from those representing the other half of humanity, whom the question concerns in a significantly more encompassing way.Read more
Literary biography is perhaps the hardest genre to get right. Though spending lots of time in the archive is necessary, it isn’t sufficient. You need to turn this research—the lunch receipts and discarded drafts and report cards and love letters—into a compelling narrative; you need to present not just a sequence of events but a life, with its recurring motifs and central dramas, its rising action and sudden reversals. Likewise, though citing from the work is crucial, it’s not enough. You need to be a critic, able to tell us how the poems or novels or plays work, how they fit into the broader fields of literary and social history.
Finally, and most importantly, you need to have a theory of how the life and the work relate to one another. You can’t reduce the work to the life, but you have to show how the life informs the work. You can’t claim that biography explains any given poem or novel, but you have to show how the alchemical transformation happens.
There are so many ways to screw things up, and the list of those literary biographers who have screwed things up is long and venerable.Read more
This Sunday, the Guardian published a fascinating profile of the New Yorker's James Wood. In it, we learn that:
- Wood has a new book, The Nearest Thing to Life, coming out later this month. In it, he worries over the God-like omniscience that novelists claim to have over their characters.
- He believes that many--most?--great works of literature can't really be appreciated by younger readers: “It’s very difficult explaining The Portrait of a Lady to 20-year-olds, because it’s about choices and consequences, about the realisation that the world is smaller than it seems. Understanding novels requires wisdom, which it takes decades of living to acquire."
- Wood's two children have become "totally American" and don't appear to love reading as much as he did at their age.
Of most interest to readers of this blog, though, might be Wood's comments on the difficulty, perhaps the impossibility, of writing a great Christian novel:
I can only think of bad Christian novels, like Graham Greene’s. There are mystical novels – To the Lighthouse, Mrs Dalloway – and in The Brothers Karamazov you have something like the iconostasis in a Russian Orthodox cathedral: certain panels, like those about Father Zossima or the parable of the grand inquisitor, uphold the faith that Dostoevsky undermines elsewhere. Maybe Moby-Dick qualifies too, though at the cost of being undramatic or essayistic or poetic. Perhaps narrative is inherently secular. It corrugates things, bends them too much to stay religious, as Dostoevsky wisely feared. Among contemporaries, Marilynne Robinson comes closest in Gilead, which is about a Congregationalist pastor in Iowa who’s dying – though she has to sacrifice a lot of the novel’s innate comedy and dynamism on the altar of high thought. The novel is a comic form, because it’s about our absurdities and failings. We’re told that Jesus wept, but never that he laughed.
I'd be interested to hear what other readers of Robinson think of Wood's characterization here. I, for one, think Gilead is a deeply if quietly funny novel. Think of the scene with the horse in the ditch, for instance, or the baptism of the kittens (which is, of course, also very serious). If you've ever had the pleasure of hearing Robinson read/speak in person, you know that she has a great, great chuckle, and her novels elicit that same quiet, forgiving kind of laughter.
My next column for the magazine features a review of Claudia Rankine's Citizen: An American Lyric, so I'll keep my proselytizing short here. Rankine has written several strong collections before, but Citizen (2014) is of an entirely different dimension, especially in terms of formal originality. The book blends poetry, prose, and visual art, all in an attempt to show how race continues to shape and deform the American experiment.
Citizen makes for hard reading in two senses. First, it is difficult like The Waste Land or any other work of experimental literature is difficult. That is to say, our normal ways of reading aren't quite adequate here. And even when you finally feel like you're getting the hang of things, when you have gotten used to one mode of writing (say, Rankine's impressionistic prose poems), Citizen switches things up with fragments of lyric poetry written in free verse or snippets of overheard dialogue.
The book's second kind of difficulty: it shows us things that we'd rather not see or think about, how we as a society talk and imagine "the other"--in this case, brown and black bodies--and how this talking/imagining poisons not just the souls of "the other" but our own souls as well. Here is a short excerpt from the book:
Some years there exists a wanting to escape—
you, floating above your certain ache—
still the ache coexists.
Call that the immanent you—
You are you even before you
grow into understanding you
are not anyone, worthless,
not worth you.
Even as your own weight insists
you are here, fighting off
the weight of nonexistence.
And still this life parts your lids, you see
you seeing your extending hand
as a falling wave—
My second suggested poet, Michael Robbins, appears very different from Rankine on the surface. Where her work often seems to abjure poetic form, maybe even poetry itself, Robbins is committed to the formal constraints of verse. He writes most regularly in tight quatrains or quintets, regularly rhymes in surprising and inventive ways (you can hear the echoes of hip hop in many of his poems), and isn't above writing a sonnet or two. In a recent essay, Robbins, an occasional Commonweal contributor, has described the shifty term "form" as "those features that make a given verbal act shareable." His own work continually shows how poetic language might become shareable through the use of rhyme and meter--techniques that cause the community of readers to read with the same breath and cadence, to experience the same incantatory power of language.
Above all else, Robbins's work is comic: there are many, many lines in both of his collections, Alien Vs. Predator and The Second Sex, that caused me to laugh out loud, and that's a rare feat for a collection of poetry. In "Use Your Illusion," for instance, Robbins urges us to "Put the Christ back in Xbox," a line that I remember every time a war against Christmas is solemnly proclaimed on television and then is followed immediately by ads for Toys R Us. In "The Second Sex," Robbins writes,
I say the wrong thing. I have OCD.
My obsessive compulsions are disorderly.
I say the wrong thing, did I already say?
I drive my dominatrix away.
The one thing that most clearly connects Rankine and Robbins? Their ability to make us see everyday language in a new light. For Rankine, this most often is the language we use in our encounters with the other; for Robbins, it is the language of American capitalism and patriotism: "Ask not what the Dew can do for you. / Ask about our special rates / for armed services personnel"; "Mistakes were made at Plymouth Rock." In a somewhat paradoxical manner, both poets, to quote Eliot, "purify the language of the tribe": they use the resources of poetry to distill and clarify the impurities of our society's language.
Flickering candle flames in chiaroscuro-drenched rooms. Sunbeams that stream through castle windows, casting clear patterns on the floor. Innumerable shots in the engrossing six-hour miniseries Wolf Hall seem to scrupulously define—even call attention to—to the sources of natural light that the tale’s 16th-century characters depend on. Of course, resonant visuals and careful historic touches are what you’d expect from pedigreed programming like Wolf Hall, an adaptation of Hilary Mantel’s Booker Prize–winning novels that airs April 5-May 10, as part of PBS’s Masterpiece programming.
But the meticulous lighting here amounts to more than just pretty cinematography and check-the-boxes historical verisimilitude: It contributes to one of the salient themes of the miniseries, which chronicles the rise of Thomas Cromwell, a blacksmith’s son who becomes the chief fixer for King Henry VIII. Amidst the power struggles and religious turmoil of Tudor England, Cromwell (Mark Rylance) is a lawyer whose level head and supreme competence become essential to Henry (Damian Lewis), especially when the monarch decides to get rid of Wife # 2, Anne Boleyn (Claire Foy). In the larger scheme of things, Cromwell is essentially a forerunner of the modern era. He is a capitalist—a player in an information economy—living amidst the dying embers of feudalism. He is a self-made man, surrounded by people accustomed to a rigid social order.
The luminous candle flames and daylight-channeling windows in the televised Wolf Hall, directed by Peter Kosminsky, underscore the contrast between Cromwell and his environment. Surrounded as we are by bulbs and glowing screens, it is hard to imagine functioning in the years before electricity. For Cromwell, such a dispensation was normal—and yet, in this telling, he is able to analyze financial and legal realities as efficiently as any accountant-turned-lawyer living in calculator-and-legal-database times.Read more
In honor of National Poetry Month, I'm going to be offering weekly recommendations of contemporary poets worth reading. Today, I'll start things off with Nate Klug, a young poet whose new collection, Anyone, has just been published by the University of Chicago Press.
In his Adagia, Wallace Stevens writes that "the poet feels abundantly the poetry of everything." To the poetic imagination, the world isn't described through poetry; it is poetry, at least when the world is seen most clearly and truthfully. Klug's work offers exactly this kind of reorienting of perspective, showing us the world in all of its particularity and with all of its resonances.
Klug, who has a Masters from Yale Divinity School and is a Congregationalist minister, has said that he only believes in God when he is writing, and his poems continually examine the relation between vision and writing, sensory perception and divine revelation. Take, for example, his poem entitled "Milton's God." (This and all subsequent poems can be found on the Poetry Foundation's website):
Where i-95 meets the Pike,
a ponderous thunderhead flowered;
stewed a minute, then flipped
like a flash card, tattered
edges crinkling in, linings so dark
with excessive bright
that, standing, waiting, at the overpass edge,
the onlooker couldn’t decide
until the end, or even then,
what was revealed and what had been hidden.
Flannery O'Connor said of her short story "Good Country People" that Hulga, the "lady Ph.D." whose wooden leg is stolen by a Bible salesman, is forced to face not just the physical affliction the object represents but also a spiritual one, namely "her own belief in nothing." Albert Maysles, who died earlier this month and who with his brother David made seminal and semi-notorious documentaries like Grey Gardens and Gimme Shelter, depicts no loss of limb, literal or symbolic, in 1969's cinéma vérité landmark, Salesman. But the door-to-door peddler of Bibles who emerges as the central figure of the film confronts no less significant a crisis of the spirit.
Paul Brennan and the other salesmen of Salesman seem not to have grabbed viewers the way Big Edie and Little Edie Beale or Mick Jagger and the Stones at Altamont have over the years. But since Maysles's death Salesman has received a fair amount of mention and was even recently aired by Turner Classic Movies (it's also part of the Criterion Collection and can be streamed on Hulu). Pay no attention to synopses that make throwaway allusions to Willy Loman; consider Salesman an early prototype for David Mamet's Glengarry Glen Ross. There's a similar adrenaline-and-anxiety-fueled mood, with manufactured optimism verging on self-delusion as the salesmen alternately hail and curse a system under which they're free to make money using nothing but their wits.
Of course, the big difference is that Salesman, shot with handheld cameras in black-and-white and ambient sound, isn't scripted drama. That the products being sold are the Bible, the Catholic Encyclopedia, the New Missal, and other Catholic publications adds a whole other component: The quartet documented by the Maysles seem obligated to place special faith in what they're peddling -- after all, these aren't vacuum cleaners.Read more
In the Hedgehog Review’s newest issue, Elizabeth Stoker Bruenig has a piece on confessional writing and confession at large. She begins with Augustine’s Confessions as a model for confession in the most redemptive sense of the word: a full accounting for the purpose of ridding one’s self of sin. But now, she argues, confessional literature is a consumer product and (usually) female writers are the commodifiers and the commodified.
Today, when confessional literature is indeed everywhere—when there are whole industries dedicated to the production of it—the type of person confessing is increasingly the same: female, often young but sometimes not, enacting a kind of failure and misery to an audience that demands the performance but often despises the performer.
I found myself disagreeing with Paul Johnston’s review (3/6/15) of In Paradise, Peter Matthiessen’s last novel. I fear that his sober, almost disappointed judgment, putting stress on the author’s failure to engage the Shoah with sufficient spiritual vision, will put readers off. Johnston asks for a novel that “requires us to remember – to insist- that the world is God’s creation and not our own, and that all people, including those unlike ourselves, are created in the image of God.” One can scarcely disagree with such a belief in the Incarnation, but Johnston is really posing a broader question: can literature, fiction, say anything adequate about the Holocaust? He raises a standard that is exclusive, and I would hold absolute in a way the hedges out the imagination. In the course of the review, I find that Johnston’s shows his own hesitation at the conclusion he reaches. While he admits Matthiessen achieves partial success, he notes that Matthiessen’s Buddhism keeps his vision from transcendence. As if looking back over his shoulder, Johnston can’t help but admire that struggle that is this artistic grappling with the past. The failure of the novel is what it says or doesn’t say to us and to those in the future.
In Paradise takes us to an interfaith retreat at Auschwitz fifty years after the liberation of the camp. The participants are Buddhists, Jews, Christians, atheists, relatives of former Nazi guards, local Polish residents, and Clements Olin, a Polish American academic with family roots in Oswiecim, a town near the camp. Olin is the center of consciousness, ostensibly doing research on a Holocaust survivor, Tadeusz Borowski, and author of This Way to the Gas, Ladies and Gentlemen. He is also attempting to discover his own family history, especially the facts surrounding his birth and sudden removal to the USA. The novel explores the holocaust through Olin’s interactions with the other participants and those residents of the Polish village of his birth. The plot structure allows Matthiessen to provide a chorus of voices, some pious, others abrasive, some accusatory, and other proprietary. In sum, the characters grope in speech to confront the events that took place around them fifty years before. The weight of genocide burdens those in silent vigil upon the entry ramps. Their evening statements of witness after long reflection in silence find not consensus but divisiveness, and provide real opportunities for the novelist’s characterization.Read more
She said to the child, “Now I been in Gilead a pretty long time. A lot longer than I expected. And you’re going to be born here. If I leave I’ll take you with me, I will for sure. I’ll tell you the name of the place, though. People should know that much about themselves anyway. The name of your father. Could be I won’t ever leave. The old man might not give me cause.” And then she almost laughed, because she knew he never would. She said, “That old man loves me. I got to figure out what to do about it.” 221
It’s easy to love. It’s hard to believe that you are loved. You are the only one who can know if you truly love and at the same time you are the person who cannot know that someone loves you. There is no “proof” that can convince someone of what is in someone else’s heart. Our knowledge that we are loved comes not from reasoned argument or from dialectical proof. Our knowledge that we are loved comes from faith. After so much practice, Lila Ames is starting to believe that she is loved.
In an important way, the question every Christian must ask himself or herself is simply: do you believe that God loves you? For God loving the world, and loving you as part of that world, is the central message of the New Testament. Jesus’s Good News is that God loves human beings and so human beings are called to love God and each other. The presence of such love is the mark of the kingdom of God. This kingdom will continue in the new creation that Christ promises, where men and women who are judged worthy will share in God’s love, and God will be all in all. But, and this is just as important, Christ’s message is that the kingdom of God starts now. Lila has begun to learn that she doesn’t have to wait for the general resurrection to believe that she is loved.Read more
Saturday marks the fiftieth anniversary of the Freedom March across the Edmund Pettus Bridge in Selma, Alabama. On hand for the jubilee celebration will be Barack Obama. Last November, on the night it was learned that Ferguson police officer Darren Wilson would not be indicted for the shooting death of Michael Brown, the president spoke briefly on the rule of law and the need for peaceful protest. He went on to say: "What is also true is that there are still problems, and communities of color aren't just making these problems up. Separating that from this particular decision, there are issues in which the law too often feels as if it is being applied in discriminatory fashion. I don't think that's the norm. I don't think that's true for the majority of communities or the vast majority of law enforcement officials. But these are real issues. And we have to lift them up and not deny them or try to tamp them down."
What would seem a blow against entrenched denialism was struck earlier this week when the Justice Department released its report detailing civil rights abuses by Ferguson's police force and municipal officials -- practices that Conor Friedersdorf likened to the kind of criminality favored by the Mafia. The repugnance of the behaviors documented (including taser attacks, canine attacks, physical and verbal intimidation, unlawful detainment, and implementation of an extortionate system of compounding fines for minor traffic violations, all targeting people of color) support the analogy. Not all municipalities resemble Ferguson; the problem is that any do. “What happened in Ferguson is not a complete aberration,” the president reiterated Friday. “It’s not just a one-time thing. It’s something that happens.” Meanwhile, criticism of the Justice Department's report from certain quarters as politically motivated isn't just off-base, or offensive; it also simultaneously reflects and reinforces what's illustrated by the findings.
Last year, which in addition to the police-related death of Michael Brown also saw those of Eric Garner, Tamir Rice, and Akai Gurley, marked as well the twenty-fifth anniversary of Spike Lee's film Do the Right Thing. The 1989 release was preceded by a stream of ugly commentary masquerading as criticism from nominally reputable pundits and reviewers who took issue with the movie's climactic depiction of a riot. David Denby: "If some audiences go wild, he's partly responsible." Joe Klein: "David Dinkins [then running for mayor of New York] will also have to pay the price for Spike Lee's reckless new movie about a summer race riot in Brooklyn, which opens June 30 (in not too many theaters near you, one hopes)."Read more
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