Poet Robert Pinsky has written a book about the plight of modern poets, Singing School, which must be pretty good, because it inspired a brilliant piece -- a manifesto, even -- by Daniel Bosch in the Daily Beast.
Time was, a poem stood the test of time because one person after another stood up and spoke that poem aloud, and their speaking gave him or her pleasure, or terror, or grief, or wonder. Nowadays people stand for timed tests on a poem and are compelled to establish that they have “understood” it, but they are rarely asked to account for what and how that poem made them feel physically, while and just after it was coordinating their breath and the movements of their lips and tongues. Nowadays almost any talk about a poem begins naming its topic: people love to tell you what a poem is “about.” Many readers today evaluate a poet according to whether or not his or her body of work can or cannot be said to be “about” an idea which is of interest aside from the quality of their experience of saying it aloud. Perhaps these relatively new ways of regarding poetry have not cost it too dearly. But if its relationship with the academy has come with perks—nice real estate, the chance of employment, a (contested) degree of respectability—it can seem, taking a long view, that the public life of poetry today is “about” the needs of the academy, and not the experience of poetry.
I've never been sure how to reconcile the fact that I'm a pacifist with the fact that I'm a major American Civil War geek.
Though I'm a major geek, I'm not a Major -- that is, I don't participate in any Union or Confederate reenactment brigade. But I've been to many reenactments since the 150th anniversary of the USA Civil War began on April 12, 2011: First Manassas, Second Manassas, Ox Hill, Chancellorsville. I would join a brigade if I could get over the embarrassment of explaining it to my friends. And if I could square it with being a pacifist. So far, I'm not able to do either.
I can trace my fascination with the American Civil War to a novel, The Killer Angels by Michael Shaara, and more directly to the movie made from the book, Gettysburg, directed by Ronald Maxwell. Michael Shaara, born in 1928 in New Jersey, was a modestly successful writer whose career biography seems similar to that of Kurt Vonnegut: he crossed genres from science-fiction to sports fiction to historical fiction, and reached his peak in the 1970s with The Killer Angels, which surprised the author and his family by winning a Pulitzer Prize, but did not become a bestseller until Ted Turner agreed to produce the movie Gettysburg in 1993. The movie was a success, and made the book a backlist hit for the first time. The author did not live long enough to see this happen, though his children Jeff Shaara and Lila Shaara have followed in their father's proud literary footsteps.
it seems strange, like yellow smoke
pushin' up against the window panes
and ain't a damn thing changed
i know, cause i been trying to find an antidote
while women come and go
talking of michelangelo
What! These lyrics wafted past me this weekend during a family gathering, and stopped me in my tracks. Has somebody finally turned my favorite poem ever into a hiphop track? And if so, what the hell took them so long? The track is Homework by Yak Ballz, a rapper from Flushing, Queens. The mermaids are slinging crack, and it's all good.
(Here's Toro!, who runs a book cover design website and has designed posters for FOX and HBO and covers for J C Sum and John Kemmerly, and shares here some of the lesser-known challenges and tribulations of his career. -- Levi)
The cover: a one-page ad forever bound to its product, the most ubiquitous piece of marketing a book will ever have. The cover, a glossy cherry on top of a cake of words, chapters and (maybe) a story. The cover, an aide, a friend, a guiding beacon in that mind-boggling, panic-inducing, head-scratching state we often enter when inside a bookstore. Yes, it can be daunting to be surrounded by hundreds of books, all begging for our attention, all silently wishing to spend the next few days, weeks or months with us. (Very persistent books have been known to hold on to their victims for centuries).
If you're trying to analyze F. Scott Fitzgerald's jazz age novel The Great Gatsby and you're not thinking about Dante's Inferno, you're missing an obvious connection.
The connection is easy to spot and hard to dispute, though it rarely comes up in discussion of the book. I haven't heard it mentioned at all during the big media buildup to the bombastic new Baz Luhrmann/Leonardo DiCaprio Great Gatsby movie that's opening this weekend, though I have read a few clueless movie-tie-in articles that strain to explain the enduring cultural significance of Fitzgerald's novel. These articles usually miss the point by describing The Great Gatsby as a novel about the American dream of wealth and success, or something pedestrian like that.
Explanations of Gatsby as a Randian epic about a businessman don't illuminate the book very well, and neither do theories that Nick Carraway was gay or that Jay Gatsby was African-American. I tend to stick with the standard approach: The Great Gatsby is a chic and tawdry tale of love and romantic illusion. It's written in lush but light poetic prose in a heated tone that evokes a dramatic sense of spiritual hazard. The spiritual hazard is where Dante comes in.
As a writer, F. Scott Fitzgerald liked to paint modern society in starkly religious or biblical terms. He does not appear to have been very religious, but he was raised Catholic, viewed Christian ideals warmly, and seems to have been especially fascinated with concepts of Satanic guilt and damnation. This is most clear in his titles: his first novel was called This Side of Paradise, his second The Beautiful and Damned. His short stories include: Babylon Revisited, Jacob's Ladder, Absolution.
But The Great Gatsby, the novel he intended as the pinnacle of his mature literary achievement, is also his most ambitious spiritual work, as it apppears to be loosely grounded upon Dante's Inferno, the first and most famous part of the Italian poet's epic The Divine Comedy, in which a traveler is escorted on a colorful guided tour of Hell.
Because the enigmatic South African novelist J. M. Coetzee's first novel Dusklands is out of print, I always figured the book must have been a weak start to a great career.
Dusklands was published in 1974, years before Coetzee started hitting his powerful stride with The Life and Times of Michael K. and Waiting for the Barbarians and Disgrace and Elizabeth Costello. Since I couldn't buy the book in bookstores or order a new copy online, I satisfied myself at first by reading summaries of what Dusklands appeared to be: a divided narrative constructed of two invented "found manuscripts", the first an American military psychologist's report of propaganda efforts during the Vietnam War, the second an early Dutch South African explorer's report of a journey into the unknown regions of the continent.
Eventually, as I recently waited for Coetzee's new novel The Childhood of Jesus to be released in my country, I broke down and ordered a used copy of Dusklands online. It probably wouldn't be any great Coetzee, I figured, but I wouldn't mind a small minor work, a glimpse at the uncertain youthful voice of a later genius.
Oh. My. God. Did I have it wrong.
Now that I've read this tour de force, which may be the most bleak and upsetting book J. M. Coetzee has ever written, I am wondering if perhaps it is out of print for a completely different reason than I thought. Perhaps it's because the book's disturbing violence and sense of menace is too hard for readers to handle. Imagine a combination of Joseph Conrad and Harold Pinter -- with a lot more blood and torture. But this disturbing book appears also to be at least a small masterpiece. I remained gripped and compelled by the narrative for days after reading the final pages.
The Nigerian author Chinua Achebe has died. We've written about Achebe on Litkicks before: Juliana Harris wrote a brief biography, and I had a chance to hear him read at a PEN World Voices festival in 2006.
Ask me to name my favorite living writer, and I just might name J. M. Coetzee, formerly of South Africa, now of Australia. I think his best novels are Disgrace, Elizabeth Costello and Slow Man, and I also get a tremendous kick out of his two recent meta-fictional adventures in psychological self-deconstruction, Diary of a Bad Year and Summertime, the latter of which has sometimes been mistakenly assumed to be the third volume of his ongoing memoir, following Boyhood: Scenes From Provincial Life and Youth: Scenes from Provincial Life II. But Summertime, a fragmented third-person narrative about a dead writer named John Coetzee, is no memoir.
Strangely, I'm more likely to recommend his late period works than his most famous novels, which are his earliest ones: Waiting for the Barbarians, Life and Times of Michael K and The Master of Petersburg. These books won the author a Nobel prize, but the stone-faced dead seriousness of these downbeat parables can be hard to take. As he got older and more successful, Coetzee seemed to become lighter or warmer-hearted, and began challenging himself to write more playful, experimental and archly self-referential novels. Word is out that his very latest novel, The Childhood of Jesus, may be the most expansively allegorical, spiritually provocative and magnetically enigmatic of them all.
I haven't written as much about Coetzee as about other writers, though I have brushed past his great works here, here and here, and have also discussed his vegetarian principles here. There is something forbidding about Coetzee's stern countenance that always makes it feel unseemly to gush about his work. An admiring review of Childhood of Jesus in Coetzee's hometown rag The Australian says something smart about the difficulty of writing critically about a writer who seems to plumb such mysterious and deep sources of emotion and meaning with his stark, minimalist texts:
I'm still on my Jacques Derrida kick! I've spent a week surfing his works and reading the exciting biography Derrida: A Biography by Benoît Peeters (as recommended to me by a commenter to last weekend's Derrida post).
I now realize how ridiculous it is that I've never studied Derrida or the other deconstructionists and poststructuralists before, since they cover many of the same themes I've been long obsessed with: ethics, language, personal identity, political activism. I now find Derrida deftly reaching the same kinds of conclusions I have been groping towards (but, I'm sure, with much less finesse and skill) in these pages. In short, I feel like I've been a deconstructionist/post-structuralist all my life, but I didn't know it until now.
Years ago, I used to think about oranges, and wonder what I could do about the fact that sometimes an orange just doesn't taste as good as an orange should taste. What is the essence of an orange? How is it possible that something could be an orange but not contain or present the essence of an orange? The more I explored this question, the more new questions it raised. Is an orange called an orange because its color is orange, or is the color orange named after the fruit? If the former, then what would we possibly call the color if the fruit didn't exist? If the latter, then what is the meaning of the blood orange, which has a tart ultra-orange-y taste, but is a lurid red?
The taste of an orange is just as distinct as the color, but as every orange-eater knows, you sometimes pop a slice from a newly peeled orb into your mouth and feel instantly disappointed. All too often an orange tastes like nothing -- flat, fibrous, chewy, watery nothing. Well, way back when I was a kid, I sometimes used to lick a spoon (disgusting, I know, but I was just a kid) and stick it into the jar of Tang orange drink powder that my Mom kept around the house for me. Now that was the essence of orange.
(Interestingly, I never really cared much to drink Tang, which tasted like Kool-Aid and didn't have much tang at all, but I liked to lick the spoon. I would ostentatiously guzzle a glass of Tang in front of my family every now and then to make sure we kept the kitchen well-stocked, but a glass of Tang really never tasted very good, although it was cool that the Apollo astronauts drank it).
How David Shields Wrote A Book That Killed Fiction But Saved A Little Kitten's Life, And Then Blew It At The Endby Levi Asher on Monday, February 18, 2013 06:37 pm
I was so totally, completely in the tank for David Shields. All he had to do was write a book I halfway liked.
David Shields is an author and teacher of creative writing who published in 2010 a collage of thoughts about modern literature called Reality Hunger: A Manifesto. He declared that fiction was currently less interesting than non-fiction, openly incorporated unmarked snippets from other writers into his text, and quoted Prodigy of Mobb Deep.
A lot of people loved the book. Stephen Colbert put him on TV. But David Shields's pronouncements about the death of fiction didn't go over well with many bloggers and literary critics, nor with many of my own literary friends. A lot of people really, really hated Reality Hunger.