New Year, New Year

rc2_8828 This morning, somewhat against my better judgment,[1] I ran the New Year’s Day Dash, a 5-mile (road) race. Thanks in part to a few friends pacing me the first mile and a half (or perhaps I mean letting me hang with them before they took off), I finished in 40:34, a personal best and about a minute faster than my time last year. Perhaps that will be auspicious.

Everyone has been posting about their New Year’s Resolutions: go to the gym, lose ten pounds, eat healthy, get eyebrows under control. Some good ideas, some not so good. Well, I already go to the gym and I don’t really want to lose any weight, and my eyebrows are a lost cause. Instead, I’ve been thinking about books.

I read a lot. But after Goodreads sent me an email congratulating me on reading three books last year, I started going through my records and memory, as best I could, because surely that couldn’t be accurate. And, luckily (surprise), it wasn’t. I just didn’t review everything I read.[2] But I also have a bad habit of reading in parallel, so I might get halfway through something, then put it down and not come back for a year. Also, I read a lot of books for work–last year, I edited books on topics ranging from screenwriting to the rhetoric of the gross anatomy lab to Asian philosophy to nursing. So if I feel like I read constantly, it’s because I do . . . but it’s not always reading for pleasure.

Having come to this determination, I have made a list of books I want to read in 2015. As a writer, it helps to keep the mind fresh, and I begin to find that it’s important to find an escape from the grind of reading to edit, which is a different type of reading. I have to shut down that part of my brain sometimes. There’s no theme to these books, other than for most of them I saw reviews in different publications and found them interesting, and they’re in no particular order. I can’t guarantee I won’t get distracted or add or subtract from the list, but I’ll see how far I can get with it. My other resolutions are to finish reading/blogging about Ulysses, remember to water the plants in my office, and get my SADs under control. Let’s do this!

  • Hawksmoor, by Peter Ackroyd Review
  • The Southern Reach Trilogy: Annihilation, Authority, and Acceptance, by Jeff VanderMeer
  • Cloud Atlas, by David Mitchell
  • Tender is the Night and The Crack Up, by F. Scott Fitzgerald (maybe)
  • Ancillary Justice, by Ann Leckie
  • A Girl Is a Half-Formed Thing, by Eimer McBride
  • Island, by Aldous Huxley (maybe)
  • Viviane, by Julia Deck
  • Without You, There Is No Us, by Suki Kim
  • The Yiddish Policeman’s Union, by Michael Chabon Review
  • Relentless Forward Progress, by Bryon Powell
  • Dune, by Frank Herbert
  • Gligamesh, by the people of Babylon
  • The Way of Kings, by Branden Sanderson
  • Into Thin Air, Jon Krakauer
  • Lying: A Metaphorical Memoir, by Lauren Slater (maybe)
  • Blind Descent, by James M. Tabor Review
  • Rock ‘n’ Roll, by Tom Stoppard
  • Blueshift, by Claire Wahmanholm (a pre-publication copy kindly provided by the author)
  • I’m not going to say I’m going to read Being and Nothingness, by Jean-Paul Sartre, but every year this time when my SADs get bad I try to.

Are you reading anything interesting next year? Or, alternatively: Any other resolutions?

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You can check out book reviews I’ve posted here on the book review and book reviews tags, because apparently I suck at metadata. Also check out the writing category for reviews of films, plays, and other stuff (I promise most of it is not bitching about how difficult it is to write a novel).

[1] Against my better judgment ought to be the title of my blog sometimes. This particular race was against my better judgment because it was cold and I was up late the night before and also I have some tendonitis in my ankle.

[2] I usually only put reviews on Goodreads if I’ve written a review of them, and I only do that when something interesting strikes me about the books to write about.

I Do My Thinking Myself: The Modernist Detective and Raymond Chandler’s The Big Sleep

Chandler, Raymond. The Big Sleep. 1939. Reprint, London: Penguin, 2014.

Philip Marlowe takes a case for an old general by the name of Sternwood. A rich man, Sternwood has two daughters who run wild. He has received some IOUs—a spot of blackmail for one of the daughters (Carmen)—and wants Marlowe to look into it. As Marlowe is leaving the Sternwood mansion, the general’s other daughter, Vivian (Regan) calls him in to ask if he has been asked to find her estranged husband, who departed suddenly not long ago. He hasn’t, but he will before he gets out of the mess he’s just walked into.

The Big Sleep, Chandler’s first novel, furnishes a complex and twisty plot in which bad guys and good guys alike go down like dominoes. A woman’s ex-lover shoots a man who is photographing said woman in the nude and steals the photo plate, only to have it taken from him. The thief gets killed by the dead photographer’s lover; then the thief’s girlfriend tries to sell some information about the vanished husband’s ex-lover and winds up getting her intermediary killed by the ex-lover’s bodyguard . . . there’s more, but maybe I’ve made my point. At every turn, wisps of truth float through Marlowe’s fingers as he tries to figure out who knows what and who’s lying to him (hint: it’s almost everyone).

The book is set quite firmly in Los Angeles in the 1930s. Prohibition is over and so, largely, is the recession; the oil derricks[1], which were responsible for putting the city on the map, are beginning to lose their primacy on the landscape, and the place is starting to grow rapidly. Not every detail of the book holds up well by modern standards. For example, the amount of fuss Marlowe kicks up about some pornographic books seems silly by the standards of the internet. A young woman being photographed nude is potentially a major scandal, whereas today it can make someone’s career. There’s a gay character who isn’t treated very well (although to be fair, when Marlowe chews him out, he has just murdered a man in front of Marlowe), and there’s a somewhat perplexing racial slur.[2] In addition, the question of who killed the chauffeur is famously left unresolved—however, I have to admit that had I not read an anecdote in which Chandler confessed to not knowing either, I likely wouldn’t have noticed that detail. Throughout, if these petty complaints ever threaten to overwhelm the story, Chandler throws in another beautifully crafted line to make the reader forget her complaints—although calling them lines fails to acknowledge how masterful his prose is in sum, how well-chosen each word is.

At the end of the book, we leave Marlowe in a bar in something of a moral quandary. Midway through the book, he mentions a chess board in his room: “There was a problem laid out on the board, a six-mover. I couldn’t solve it, like a lot of my problems. I reached down and moved a knight. . . . The move with the knight was wrong. I put it back where I had moved it from. Knights had no meaning in this game. It wasn’t a game for knights” (168–170). By the final pages, Marlowe has taken over the role of the knight, and in doing so proved himself correct. He cannot apprehend the murderer or even reveal the location of the murdered man’s body lest he give the game away. All his attempts to protect the general and his daughters have backed him into a corner. And so he drinks and ruminates fatalistically on death, “the big sleep” (250). This paralysis is intentional. In effect, Chandler is producing a treatise on the modernist detective novel, and does as effective a job in defining it as he does in his famous essay, “The Simple Art of Murder.”

The Victorian detective, epitomized by Sherlock Holmes, is a figure of romanticized panopticism. No matter how grave or petty a crime is, no matter how complex, Holmes reassures us that the criminal will be found. Marlowe, in his own words, is not Sherlock Holmes: “I don’t expect to go over ground the police have covered and pick up a broken pen point and build a case from it. If you think there is anybody in the detective business making a living doing that sort of thing, you don’t know much about cops. It’s not things like that they overlook if they overlook anything” (131). Later he adds, “I’m a very smart guy. I haven’t a feeling or a scruple in the world. All I have the itch for is money. I am so money greedy that for twenty-five bucks a day and expenses, mostly gasoline and whisky, I do my thinking myself, what there is of it: I risk my whole future, the hatred of the cops and of [gangsters]. I dodge bullets and eat saps and say thank you very much” (247–248). Unlike the comparatively aloofness of earlier detectives (such as the aforementioned Holmes; Philo Vance, who is also namechecked by Marlowe; or C. Auguste Dupin) who never get their hands dirty, Marlowe cares about his cases and spends his time sticking his nose in where it’s not wanted. He also reflects on the process of detection and how it has been represented to his clients.[3] The world has changed a lot since 1893; on the eve of the second World War, there are no reassurances to be found.

Ultimately I don’t think this is Chandler’s greatest novel—I’d give that accolade to The Long Goodbye—but don’t let that hold you back from reading it. Chandler, even on a bad day, is better than most contemporary writers could ever hope to be.


[1] Mentioned recently on Marketplace.

[2] Perplexing in that I’ve never seen an expression like that used. It was clear from context that it was slightly derogatory in some way.

[3] If the modernist detective novel is characterized by a greater degree of self-reflection, a willingness to get one’s hands dirty, and yet a feeling of futility or of being trapped by the situation in which one finds oneself, the postmodern detective novel is characterized by a broadening of focus in an attempt to solve crimes by looking at the ills of the society that produced the criminal, or by a sense that crimes are in some sense unsolvable. I’ll get back to you about the post-postmodern (i.e., contemporary) detective novel.

Episode 5: The Lotus Eaters

A few brief bits of housekeeping before we get going: first, I have back-linked all the episodes of

Datura.
Datura.

Ulysses so far commented upon to the introductory blog post, which will now also serve as an index. It can be viewed here. Also, in many cases I have made some small tweaks to the writing to make the style slightly less bombastic or grandiloquent or I guess casual and more something my MA advisor wouldn’t have shaken his head at and dismissed out of hand. Still not perfect. Oh well. Also, for those of you who are sick of Ulysses, I should have another comic ready to go soon. The summer sabbatical was nice, but I am starting to feel like drawing again. Hooray? Also, you might have noticed that I moved all The Joy of Fishes-related links to this page. Just a reminder, if you read it, please consider reviewing it on Amazon or Goodreads. Thank you!

And now, Ulysses. Enjoy.


This section of Ulysses, “The Lotus Eaters,” takes its name from an episode in the Odyssey referred to somewhat briefly in chapter IX of Homer’s text. Odysseus and his men land on an island to get fresh water and food. Odysseus sends a few men into town to see what’s up. It turns out everyone on the island eats lotuses, and the lotuses are so delicious that once you taste them, you don’t want to do anything else but lie around eating lotuses all day. (Please make your own joke about the 1960s here.) Odysseus marches his men back onto the boat and gets out of there tout de suite.

In their 2000 film “O Brother, Where Art Thou?,” which happens to also be an adaptation of the Odyssey, the Coen brothers used the episode of the Lotus Eaters to refer to religion—specifically, as our heroes are wandering through the countryside, they come across a long line of (somewhat stoned- or hypnotized-looking) people dressed in white, waiting in line to be baptized.

Not coincidentally, although almost certainly unrelated to the Coen bros, this episode of Ulysses has a lot of religion in it. In fact, the whole book has a lot of religion—it’s set in Ireland, after all, a place where divorce was illegal until 1996[1] because of the influence of the Catholic church. But if you are about to quote Marx’s quip about religion being the opiate of the people and think we’re done, think again. This is Joyce—nothing is so uncomplicated.

In the first episode (Telemachus), we saw several different ideas about religion. Stephen, called a “fearful Jesuit” by Buck Mulligan, seems to believe in a deity he is unwilling to worship. Like Lucifer[2], at the end of Portrait, we get this scene between Stephen and his friend Cranly:

After a pause Cranly asked:
—What age is your mother?
—Not old, Stephen said. She wishes me to make my easter duty.[3]
—And will you?
—I will not, Stephen said.
—Why not? Cranly said.
—I will not serve, answered Stephen.
—That remark was made before, Cranly said calmly.
—It is made behind now, said Stephen hotly. (Portrait, 259–60)

Stephen claims that he “neither believe[s] in [the eucharist] nor disbelieve in it” (Ibid.), but his stance in Ulysses is a bit less equivocal, telling Haines, “You behold in me . . . a horrible example of free thought” (1.625–6). “Free thought” meaning “thought free from the dictates of ‘Christian revelation’ “ (Gifford 24). He is quite firm on this point, to the extent that he is unwilling to take communion to appease his dying mother. But as much as he makes these claims, he’s still very much in the grip of religion, seeing himself as well as “a servant of two masters . . . an English and an Italian. . . . The imperial British state . . . and the holy Roman catholic and apostolic church” (1.638–43). In fact, like Lucifer whom he quotes, Stephen is defined by religion and God, regardless of the latter’s existence; his desire to disobey the church brings him into much more strife than simply not caring about religion would—compare his refusal to take communion to appease his dying mother versus Bloom’s relaxing through a church service he doesn’t particularly understand or care to learn about.

In the first episode we also see Haines, who “couldn’t stomach that idea of a personal God. . .” (1.623), and Buck Mulligan, who is an irreverent medical student (as I already quoted, his feelings about death are put to Stephen like this: “And what is death . . . your mother’s or yours or my own? You saw only your mother die. I see them pop off every day in the Mater and Richmond and cut up into tripes in the dissectingroom. It’s a beastly thing and nothing else” (1.4–6)).

Finally we get to Mr Leopold Bloom. His attitude towards religion seems to stand somewhere between irreverence and ignorance.[4] For example, it is difficult to know whether or not he is joking when, watching a service, he muses, “Letters on his [the priest’s] back: I.N.R.I? No: I.H.S. Molly told me one time I asked her. I have sinned: or no: I have suffered, it is. And the other one? Iron nails ran in” (5.372–74). Similarly, he attributes the use of wine during the Eucharist ceremony to it being “more aristocratic than for example if he drank what they [the parishioners] are used to Guinness’s porter or some temperance beverage. . .” (5.387). During the mass he thinks of sex: perhaps he will meet Martha “one Sunday after the rosary” (5.375); imagines the priest murmuring to the communicants “Shut your eyes and open your mouth” (5.349–50); considers the confession process as a sadomasochistic ritual in which the confessor asks the priest to “punish me, please” (5.426); and imagines a woman confessing her infidelity (5.427–32). It should be noted that Bloom actually proposes the idea of the mass as an opiate during this section: “Good idea the Latin. Stupefies them first” (5.350–51) and sees the communicants as walking with “blind masks” (5.353) to take communion.[5]

What does this add up to? For Stephen (and probably for Mulligan, whose “Ballad of Joking Jesus” is showcased in several sections), religion is a source of creative energy if not comfort. For Bloom, it’s a source of mild interest. For none of them is it actually a sedative or distraction from the true woes of the world. But perhaps other things are—for example, Bloom ignores the gravity of the service to think about sex. While walking, he meets M’Coy, who is so wrapped up in preparing for a trip to the races that he will miss Paddy Dignam’s funeral (5.169–73). In another scene, Bloom calculates the amount of porter a local businessman must have sold in order to make a million pounds (answer: about 15 million gallons)—a lot of porter, and another common addiction (5.304–12). Bloom muses on drugs as well—cigars have “a cooling effect. Narcotic” (5.272), and the Chinese might prefer “an ounce of opium” (5.327) to learning about Christianity. All these things (sex, drugs, gambling) are in our modern time are commonly understood as things that one can become addicted to, which is to say that they can certainly be so distracting as to take one away from the duties of one’s life.

The message here is difficult to tease out, and of course different readers will draw different conclusions. Is Joyce suggesting that religion is problematic, but other things are problematic too? That “worldly” things like sex and gambling prove more of an opiate than religion? That somehow the removal of a deity from religion causes it to become one more distraction like any other? Any of the nice moral summaries I come up with sound pat, and I’m not convinced that Joyce actually believed any of them, since he notoriously indulged in both drink and sex himself (see for example Chiasson 2014). Ultimately there’s not an easy answer here, perhaps because there’s no author trying to pass judgment—although I’ve used the word “addiction” in the preceding paragraph, Joyce wouldn’t have, even were he alive today. This is just life—sometimes some things blind us to other things that are going on; preoccupied, we find ourselves unable to interact with every encounter the way that we should. In other words, perhaps everyone is an eater of lotuses.[6]

Notes

[1] As noted by (I’m sorry) Christopher Hitchens, the repeal of this law was opposed by, among others, Mother Theresa herself. (He noted this in several places; see for example his letter to the New York Review of Books here.) Also, I note from her Wikipedia page that she is now The Blessed Theresa of Calcutta, M.C., which is annoying because she’s from Macedonia.

[2] I’m not prepared to walk you through the mythology here. I suggest a reading of John Milton’s Paradise Lost. It’s a good book. Or, the relevant reference, as summarized in Portrait:

Lucifer, we are told, was a son of the morning, a radiant and mighty angel; yet he fell: he fell and there fell with him a third part of the host of heaven: he fell and was hurled with his rebellious angels into hell. What his sin was we cannot say. Theologians consider that it was the sin of pride, the sinful thought conceived in an instant: non serviam: I will not serve. That instant was his ruin. (126)

[3] “Easter duty” refers to “the obligation to receive Holy Communion at least at Easter time . . .” (Catholic Essentials website, quoting “A Catholic Dictionary, 1951”; link below). Receiving communion requires that one have confessed first as well, so Stephen’s mother is essentially requesting him to go through the whole ceremonial shebang. See http://catholicessentials.net/easterduty.htm.

[4] Bloom later comments that Christianity is “more interesting if you understood what it was all about” (5.423–24). It’s hard to know how to take the INRI remarks in view of this.

[5] It’s worth pointing out that Bloom’s attitude towards Judaism is typically more reverent—and tinged with remembrances of his father. See for example 7.206–13: “Poor papa with his hagadah book, reading backwards with his finger to me. Pessach. Next year in Jerusalem. Dear, O dear! All that long business about that brought us out of the land of Egypt and into the house of bondage Alleluia. Shema Israel Adonai Elohenu. No, that’s the other. Then the twelve brothers, Jacob’s sons. And then the lamb and the cat and the dog and the stick and the water and the butcher. And then the angel of death kills the butcher and he kills the ox and the dog kills the cat. Sounds a bit silly till you come to look into it well. Justice it means but it’s everybody eating everyone else. That’s what life is after all.” Sharp readers will note this is as slightly wrong as the earlier INRI (it’s not “into the house of bondage”), which certainly leads to more questions. However, the topic of Bloom’s (putative) Judaism exceeds this essay, so I will return to it at a later time.

[6] Having spent my past week hanging out with a bunch of actors, I feel pressed to add something about the performativity of the mass scene—the way in which the priest seems to be moving through a series of steps (suggested by him reading things off cards and the like) rather than truly engaged in the service. So, too, one could ask if the predictable actions of the parishioners are meant to suggest members of an audience, or even of a Greek chorus, performing some kind of specific role. But no space for that here. Perhaps another time.

References

Catholic Essentials. “Easter Duty.” 2008. http://catholicessentials.net/easterduty.htm.

Chiasson, Dan. “ ‘Ulysses’ and the Moral Right to Pleasure.” The New Yorker, 16 June 2014: http://www.newyorker.com/books/page-turner/ulysses-and-the-moral-right-to-pleasure.

Hitchens, Christopher. “Mother Theresa.” The New York Review of Books, 19 December 1996: http://www.nybooks.com/articles/archives/1996/dec/19/mother-teresa/.

Joyce, James. Portrait of the Artist as a Young Man: Edited with an Introduction and Notes by Seamus Deane. New York: Penguin Books, 1992.

Mankind is Something to be Overcome: A Review of Snowpiercer

Snowpiercer poster. Via.

Somewhat to my surprise, since I’d already seen a movie this year, I found myself seeing Snowpiercer this past weekend. I am still not sure what to make of it; it’s a hodge-podge. The film is based on a French comic book (Le Transpierceneige, created by Jacques Lob and Benjamin Legrand), directed by Korean director Bong Joon-ho, produced by Korean producer Park Chan-wook, (among others), filmed in a studio in the Czech Republic with glacial shots done in Austria, starring a cast of mostly quite famous American and British actors with a few Korean faces thrown in for good measure—names you might recognize include Chris Evans[0], Tilda Swinton, Ed Harris, and John Hurt. If you’re into Korean films, you’ll recognize some of those actors as well–Song Kang-ho is kind of a big deal. Or if you’re face blind it will all be kind of a weird mishmash to you. Sorry.

Let’s go to the synopsis. Warning, this review contains spoilers for basically every major plot point.

The film kicks off in the rearmost compartment of a train. Following an attempt to stop global warming around 2014, the last remnants of humanity are crammed onto a high-speed train that circles the globe at a rate of once per year. After eighteen years of this, Curtis (Evans) has had enough; after watching an unidentified woman in a yellow jacket take two of the tail car’s children for unknown purposes, he decides it is time to launch a revolution. Accompanied by his gang of misfits, including an 18-year old kid named Edgar[1], an old man with only one arm and one leg named Gilliam, an angry black woman named Tanya (mother to one of the taken children, Timmy), a sad and wild-haired man named Andrew who has one arm (father to the other taken kid), and a sassy tattooed martial artist called Grey, they kill a bunch of the guards and manage to burst into the prison car where they release Namgoong Minsoo, designer of the locks on the train car doors. They offer him drugs (a solid industrial waste product called Kronol) in exchange for him opening the doors on the way to the engine.

As an aside, it seems weird to have a) have the prison car between the tail and the rest of the train, and b) have the guy who designed the locks in prison. If the prisoners are all in suspended animation, it’s a shorter trip for the guards if the “economy class” car is before the prison. And wouldn’t you want to keep the lock designer happy to prevent him doing EXACTLY WHAT HE IS ABOUT TO DO?

Anyway, Namgoong lets his daughter (Yona) out of another cell and they agree to head for the front of the train, although Namgoong makes it clear that this isn’t his first choice. A few cars later, after discovering what goes into the protein blocks (hint: not the stolen children, as I initially assumed), they get into a long and bloody battle with axe-wielding guards in scary knit balaclavas. The cinematography here is really great—the train goes through a tunnel, giving the director an excuse to shoot in “night vision” as well as regular light, and the fight choreography is similar to the hammer scene from Oldboy.[2] At the end of the fight, Curtis chooses to let Edgar die in order to capture Minister Mason, who is apparently the only government official on the train and who acts as a go-between from “the people” to Wilford (the engineer/train owner). There are several interesting set pieces as they continue to advance up the train, but I don’t really want to summarize everything. The short version is that it is repeatedly impressed upon them that the train is a closed ecosystem—like the biosphere experiment—and balance must be maintained. A bunch of Cutris’s friends die, because that’s what happens in ensemble films with multi-racial casts. And then, just like that, the survivors (Curtis, Namgoong, and Yona) are outside Wilford’s (played by the amazing/creepy Ed Harris) door.

Let’s talk about Wilford for a minute. His name is very interesting to me—a combination of “will,” which brings to mind all kinds of Nietzschean imagery (the will to power, i.e. Nietzsche’s conception of ambition, whatever it is that drives humans to be all they can be), and “Ford,” which brings us around to “Fordism,” which is either a clever way of expanding the market for your product by bringing your workers into the middle class or a truly diabolical way to keep your workers impoverished by encouraging them to buy the very product that they’re making (further separating them from the means of production as you go) and convincing them it’s all their idea.[3] Having become an overman[4], Wilford is not interested (as Zarathustara was) in educating the people about overcoming man (or Christianity, I guess). Instead, Wilford has recreated the world within the train, and it’s a peculiarly Calvinist one he’s come up with. As has been reinforced throughout the film, people are born into a role and remain there until they die.[5] Everything that happens on the train is essentially under his absolute control.

At this point, the revelation that Curtis’s little revolution was stage-managed by Wilford should come as no surprise to the viewer. Curtis gets, in a short span of time, offered the opportunity to take over for Wilford (because he’s also an overman, I guess, or because Wilford likes the cut of Curtis’s jib or something), and he finds out what has happened to the missing children (hint: the train is running out of pieces). The camera pulls back a bit and gives Chris Evans a chance to really ACT. Curtis has eaten babies, seen his friends die, seen children put into small compartments to perform questionable feats of engineering. . . it has been a rough couple of days. And then, suddenly, we are reminded that Namgoong and his daughter are still in the hall outside Wilford’s room, and Namgoong is planning to use the Kronol to blow a hole in the side of the train to escape through.[6]

So here we have a choice presented to our hero. Side with the power, the authority, the DEITY of the train, or side with the tiny, crazy, chaotic element against the authority and all it stands for. On the one hand, a dictatorship is not a great way to live, but they are surviving under Wilford’s leadership, and arguably his choices are. . . at least somewhat necessary. On the other hand, they’re not really living, sitting in darkened bunks day after day as the world clicks by under their feet—the world they inhabit is not one that affords them access to the full spectrum of human emotions and experiences.[7] And—well, live free or die hard, baby.

Curtis of course makes the choice to choose anarchy instead of autocracy, and he and Namgoong huddle together to protect Yuna and Timmy (remember Timmy?) from the explosion. The train derails, killing (probably) everyone except the kids.[8] A few minutes later, we see Yuna and Timmy regain consciousness and step out into the snow, where they see. . . a polar bear, proof that life has, as Ian Malcolm put it, found a way.

Act, Chris, act! Earn that Oscar nod! Via.

Aside from the fact that if you are seventeen years old and have lived on a train all your life, you are probably unprepared to deal with the realities of meeting a polar bear in the wild, what does this ending actually suggest to us? Of course, opposing autocracy is portrayed as a brave and bold move, but the result is not so much anarchy or freedom as desolation. Even if the earth is now inhabitable again, two people do not a gene pool make. And of course the actions of the anarchists may have in some limited sense have aided a few people, but Curtis and Namgoong just killed an awful lot of people who were not given a vote on what they’d like to see happen. In a certain (utilitarian) sense, choosing autocracy here is really the better choice, since after becoming leader, Curtis could have made more controlled decisions to bring a more democratic system of government to the train, and even an end to the train ride.

Of course, fuck utilitarians, am I right? Philosophically speaking, the choice is really supposed to be a non-starter. Choose autocracy and you lose your humanity but keep your life; choose anarchy and you die a human death, because is there anything more human than one man standing alone against an incredible power that will totally kill him at the end of the act?[9]

One other way that the choice can be viewed is as a rejection of Calvinism and a turn towards Sartre’s theory of radical freedom. While Wilford’s world contains within it the imputation that all the inhumane stuff—the eating babies, killing people to maintain a balance in the environment, the protein blocks, the general terribleness—is all justified because that’s the way the world is. You are either elect (first class) or not elect (coach), and that’s your place in the world forever and ever amen, and then whatever baby eating you have to do is pre-ordained and therefore doesn’t affect you getting into heaven. On the other hand, Sartre saw freedom as an integral part of humanity, and, as the man says, “existence comes before essence” (itals. in original, Sartre, 1946). That is a fancy way of saying that by exercising choice, man creates himself, his life, his personage, his. . . destiny seems like an inappropriate word, so let’s say his life. Curtis, having been borne though the train like a leaf on a stream is now, finally, able to make one true choice. Perhaps the first choice of his life.

What I was really struck by was the total uselessness of it all. The civilization of the train, if you can call it that, doesn’t give any reasons why human beings are worth saving at all. At best, they are a summary of the terrible, petty, terrified parts of human nature, all huddled together in a desperate attempt to survive, going nowhere fast. Maybe I’ve been watching too many episodes of Cosmos, but what really is the point of human survival? Ultimately it means nothing; the sun will go nova in a billion years and nothing of us will remain.
Let me put it another way. I have a dear friend who once told me she found that thought comforting—no matter how badly humans fuck up the planet, fuck up each other, in the longest of long runs, it’s totally irrelevant. Saving my own incredibly present fear of death, I can see her point. Watching this film, I was reminded of the futility of the struggle, and found myself asking, “Why wait?”

Was it a good film? I don’t know. You should see it though. Unless you just read my review, in which case I totally spoiled the ending for you. Sorry about that.[10]

Notes

[0] He was in Fantastic Four: Rise of the Silver Surfer, which I think I actually saw. Here, he’s made up in the way that Hollywood makes up very attractive men to be somewhat grubby and broody, so you know it’s a Serious Film with Thinking and Implications and whatnot.

[1] It is a little disconcerting to hear that name on the screen, when everyone knows that Edgar is the big black mop of a dog who is currently sleeping on the floor behind me as I write this.

[2] The original Oldboy, not the pointless American remake.

[3] Like many things, it depends on who you ask. What Ford (or Freud, as he occasionally allowed himself to be called) actually did was pay his workers enough that they could buy the cars they were producing.

[4] Alternative translations are a bit loaded—Superman or Übermensch. Smooth rhetoric aside, I do think that from the way the character is portrayed and from a lot of little details I don’t have space to discuss, we are meant to understand him as an overman. However, beyond that, he didn’t get the name by accident, you know?

[5] And then what? Not covered in the film. Presumably fed to the fish.

[6] There is of course debate about whether or not the endless winter has settled down enough for this to be a tenable plan. Namgoong claims that a plane wreck he has been looking at is increasingly uncovered each year—apparently there are no climate scientists onboard who might confirm or deny this assertion. Having lived through many a Wisconsin winter, I can say I sided with Namgoong, but also he could have found a better place to put his plan into action than when cruising through the mountains.

[7] It does give them the opportunity to eat things like babies and legs though. So there’s that.

[8] I felt very sad at this point that the amazing aquarium that they all walked through probably got smashed and all the fish died.

[9] Hint: Last time, he got nailed to a tree. Or, as I put it to my friends, you don’t get to be a Christ figure and die a nice death at home of old age surrounded by your family and children.

[10] I just wanted to note that every time I typed “autocracy” during the writing of this review, I typed “autocrazy” instead. That seems appropriate.

References

Sartre, Jean Paul. “Existentialism is a Humanism.” 1946. Marxists.org reprint, 2005. http://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm

Episode 3: Proteus

Okay, so if you are reading through Ulysses as I am posting these, this is probably the first section that you really run the risk of getting hung up on. The language and style here are a bit more complicated than in previous sections, and if you aren’t accustomed to reading things in stream of consciousness, it can be disconcerting, to say nothing of the subject matter being outside most people’s familiarity. Don’t panic though—once you get into it, this section is great, and it’s not as difficult as you may be thinking right now.

Basically what happens in this section, and I don’t want to over-simplify, is that Stephen is killing time before he meets Buck, so he walks along the beach at Sandymount Strand and thinks about philosophy. He remembers his time studying in Paris and his father recalling him to Dublin because of his mother’s illness. He writes a poem. He urinates.

20140623_102802
Edgar, playing the role of Stephen, shows how much physical action goes on in this episode.

Why do these few things seem intimidating? Moreso than the previous chapters, Joyce has here used a style called stream of consciousness, which can be disconcerting to the uninitiated reader. Stream of consciousness is a technique used for providing readers with a window to the character’s interior world; however, it is not simply as straightforward as having a character essentially “say” what they are thinking. Contrast the two following paragraphs:

One summer afternoon Mrs Oedipa Maas came home from a Tupperware party whose hostess had put perhaps too much kirsch in the fondue to find that she, Oedipa, had been named executor, or she supposed executrix, of the estate of one Pierce Inverarity, a California real estate mogul who had once lost two million dollars in his spare time but still had assets numerous and tangled enough to make the job of sorting it all out more than honorary. Oedipa stood in the living room, stared at by the greenish dead eye of the TV tube, spoke the name of God, tried to feel as drunk as possible. But this did not work. She thought of a Lotel room in Mazatlán whose door had just been slammed, it seemed forever, waking up two hundred birds down in the lobby; a sunrise over the library slope at Cornell University that nobody out on it had seen because the slope faces west; a dry, disconsolate tune from the fourth movement of the Bartók Concerto for Orchestra; a whitewashed bust of Jay Gould that Pierce kept over the bed on a shelf so narrow for it she’d always had the hovering fear it would someday topple on them. Was that how he’d died, she wondered, among dreams, crushed by the only ikon in the house? That only made her laugh, out loud and helpless: You’re so sick, Oedipa, she told herself, or the room, which knew. (Pynchon, 1965, 1–2)


His gaze brooded on his broadtoed boots, a buck’s castoffs, nebeneinander. He counted the creases of rucked leather wherein another’s foot had nested warm. The foot that beat the ground in tripudium, foot I dislove. But you were delighted when Esther Osvalt’s shoe went on you: girl I knew in Paris. Tiens, quel petit pied! Staunch friend, a brother’s soul: Wilde’s love that dare not speak its name. His arm: Cranly’s arm. He now will leave me. And the blame? As I am. As I am. All or not at all. (3.446–52)

In both paragraphs, we see the character’s environment and hear her/his thoughts. But Oedipa’s thoughts are to a point (the death of Pierce Inverarity and her history with him), while Stephen’s thoughts wander from his shoes[1] to a woman he knew in Paris to a literary allusion boyhood friend (Cranly). Oedipa’s thoughts are also marked out with certain guideposts, words like “supposed,” “thought,” “wondered,” while Stephen’s thoughts arise more organically from the paragraph.

Joyce’s version is more accurate, in my (limited?) experience as a thought-having human being. Most people don’t think in straight lines and in sentences. At the same time, Joyce’s version is more difficult and risky. He has to trust that his audience will understand the shift from what Stephen is doing (looking at his boots) to what he is thinking without needing little signposts to mark the way. He doesn’t even typographically set the thoughts off from the narration through the use of italics. This is—in my estimation, at least—gutsy. As a writer, one always worries about the reader understanding what one is trying to do. (I say “one” because as far as I can tell, this is a universal problem.) I admire the panache here as Joyce just throws the chapter out there, like a challenge to his readers. It’s also risky to write an entire chapter with so little movement. The plot, if one can claim Ulysses has a plot, is not advanced here in any significant way. Primarily this is a full chapter of character development; more than that, as Stephen cools his heels, we are also killing time. It is risky to slow down the story like that—when you lose your momentum, you risk boring your audience and losing them as well. But the fascinating use of language here keeps us reading. (Or keeps me reading, at least.)

So how as a reader do you deal with the mélange of thoughts, memories, and even bits of external narration found here? I have tried two different strategies. The first is to get a copy of the Gifford and look everything up. Gifford is quite thorough in this episode—though it is only a bit more than 500 lines, he offers twenty-two pages of notes. Nearly every line seems to be noted. On the other hand, you can also just forge ahead and let the text wash over you. Although if you read what I just said about the Gifford you may be shaking your head, I think this is a tenable strategy. The stuff in the notes is largely interesting but not essential to understanding the text—sure, it is nice to get a translation of the few French phrases, or to know that “lawn Tennyson” (3.492) is a play on the game of lawn tennis and Alfred, Lord Tennyson, but these things are not essential to understanding what is going on, they only enrich the experience. I do encourage you as a reader just to dive in; you may not get every reference, but you will get the gist of what is going on, and some of the references will become more clear as you go on in the book.[2]

I have one other thing I want to discuss, and that is Stephen’s poem. I will quote it here:

He comes, pale vampire, through the storm his eyes, his bat sails bloodying the sea, mouth to her mouth’s kiss. (3.397–8)

Joyce actually wrote two books of poetry[3]. I haven’t made a thorough investigation of them, but I don’t recall being blown away by the ones I did read.[4] This poem in particular is a derivative work—Gifford refers to it as “a souped-up . . . version of the last stanza of ‘My Grief on the Sea,’ a poem translated from the Irish by Douglas Hyde” (1988, 62). It is one of the marvelous Joycean ironies of this book that while Stephen-who-is-Joyce is lying on the beach writing these kind of wretched poems, Joyce himself is writing this amazing chapter that is actually quite poetic in much of its language and that is also such a break from what came before in so many ways.[6]

This has been a shorter essay than some of the others, I think. Not to suggest that this episode is less good, but I have less to say about it because I can either talk about these general things or give a sort of line-by-line discussion of what I’m enjoying,[7] which could be a bit tedious. Next time though, we get to Mr Leopold Bloom, and I am excited to talk about him, so make sure you tune in—same blog time, same blog channel.

Notes

[1] Could we take a moment to admire the shoe-related puns here? Stephen is wearing shoes given to him by a friend (I assume Buck Mulligan, owing to remarks in ep. 1 on other clothes he has given Stephen, plus the phrase “a buck’s castoffs,” but the text seems to be nonspecific), and could potentially be addressing his remarks (the “you”) to either the friend or the shoes. When he says, “Staunch friend, a brother’s soul,” he could be referring to Mulligan, or to the shoes themselves, which also have a soul (sole).

[2] Your goal in general should be to make it as far as episode 17 (Ithica). That episode will explain a lot.

[3] Chamber Music and Pomes Penyeach.

[4] Wikipedia notes that many of his poems are still in print in anthologies today, and that some of the poems in Chamber Music were widely regarded as being technical masterpieces. It also notes that in 1909, Joyce wrote to Nora Barnacle[5] that “When I wrote [Chamber Music] I was a lonely boy, walking about by myself at night and thinking that one day a girl would love me” (Source). That is such a lovely sentiment I take back any of the mean things I said.

[5] The woman he eloped with after going on a first date with her on June 16, 1904, which PERHAPS NOT COINCIDENTALLY is the day Ulysses is set on. They actually didn’t get married until 1931, despite having two kids in 1905 and 1907 respectively.

[6] Except possibly Tristram Shandy? Hm.

[7] I cannot believe I wrote over a thousand words and didn’t find a way to work in a brief discussion about the beach being full of clammy sand (“His blued feet out of turnedup trousers slapped the clammy sands . . .” [3.370–1]). It’s clammy because it’s coldish and dampish, and it’s clammy because it’s a beach and there are clams in it. YES.

References

Gifford, Don, with Robert J. Seidman. Ulysses Annotated: Notes for James Joyce’s Ulysses. 2nd ed., rev. and exp. Berkeley: University of California Press, 1988.

Pynchon, Thomas. The Crying of Lot 49. New York: Bantam, 1965.

Episode 1: Telemachus

I hope you have all had a chance to read the first episode. Check the project’s introduction for an explanation and links.
My primary copy of Ulysses.

Stately, plump Buck Mulligan came from the stairhead, bearing a bowl of lather on which a mirror and a razor lay crossed. (1.1–2)

My main copy of Ulysses (of course I have more than one) is rather heavily annotated at this point. The first marginal notation I come across here says “State-cross: Locate S [Stephen] w/in historical/political terms—G.B., HR Church.” I don’t know where this insight came from, probably the professor who gave the course in which I first read this book[1], but it’s a very interesting idea. Look at the sentence again:

Stately, plump Buck Mulligan came from the stairhead, bearing a bowl of lather on which a mirror and a razor lay crossed.

Lest you think this is grasping at straws, Stephen later reiterates it in conversation: “I am a servant of two masters . . . an English and an Italian. . . . The imperial British state . . . and the holy Roman catholic and apostolic church” (1.638–43).[2]

Ireland in 1904 was a colony of Great Britain. It’s not the sort of colony we usually think of when we talk about colonialism, because nowadays the Irish are seen as white and colonialism is something that white people do to non-white people (for example, the French in Algeria, the Belgians in the Congo, the French in Indochina, the British in India, the British in Burma). But the British have very much colonized Ireland and were governing them. On the other hand we have the Roman Catholic Church (or Holy Roman Apostolic Church, as Stephen Dedalus would refer to it), which exercised at the time (and for most of the 20th century and on into the 21st) enormous power over the people of Ireland. One thing I’m going to argue in this essay is that there are strong colonialist themes running through this book. This is not a controversial claim—a cursory search of the internet provides a number of papers, such as Roghayeh Farsi’s “James Joyce’s Ulysses: A Post-Colonial Text,” which argue essentially this. Worth noting is that Joyce began writing in 1918, shortly before Ireland declared its independence (January 1919) and began the Irish War of Independence with Britain; this war concluded around the time Ulysses was published in full (1921 versus 1922). Where is the line between a colonial novel and a post-colonial novel? We must be very close to it.

I’m getting a little ahead of myself. Let me back up a bit. The first three episodes of the book make up the “Telemachiad,” which is to say their focus is on our Telemachus, Stephen Dedalus.

Stephen Dedalus is one of the main characters in the book; in this section we meet two major supporting characters, Buck Mulligan and Haines. They are all three staying together in a Martello Tower, which is one of a bunch of towers put up in Ireland to look out for the possible invasion of Napoleon.[3]

Buck Mulligan is a medical student who is witty, quick to make up songs and ditties, and who holds nothing sacred, as he tells Stephen: “And what is death . . . your mother’s or yours or my own? You saw only your mother die. I see them pop off every day in the Mater and Richmond and cut up into tripes in the dissectingroom. It’s a beastly thing and nothing else” (1.4–6).

Haines, on the other hand, is “a ponderous Saxon [i.e., British] . . . [who is] bursting with money and indigestion” (1.51–2). He is every inch the colonial Brit, although he would no doubt claim himself enlightened. Tellingly, Mulligan observes that Haines’s father “made his tin by selling jalap to the Zulus or some bloody swindle or other” (1.156–7). This is a reflection of British colonialism[4]—the Zulus lived in Southern Africa and were defeated in the Anglo-Zulu War in 1879, which led to the fall of the Zulu empire. Haines is writing about Irish folklore (a book, I believe, possibly related to his degree) and has come to Dublin to do research. It is interesting that he is in fact living with two Irish men, neither of whom is exactly interested in serving as a native informant to him, but both of whom really want something from him—Mulligan wants money, and Stephen wants him to go away[5]. In fact, Stephen and Mulligan’s attitudes toward Haines are well, if unintentionally, summarized by Frantz Fanon in The Wretched of the Earth, when he writes of how native intellectuals are taught by colonialist bourgeois to believe in the ideals of Western civilization, which he describes as existing on a “Greco-Latin pedestal” (46). During the course of the decolonization process, the native intellectual begins to understand how indoctrinated into the ideology of his conquerors he has been, and eventually “he turns himself into an awakener of the people; hence comes a fighting literature, a revolutionary literature, and a national literature” (223).[6] So on the one hand we have Stephen the bard who wants to be rid of the British, and on the other hand Buck Mulligan the medical student who wants to Hellenize Ireland (1.158). What a pair. Haines’s attitude is typically apathetic, saying “An Irishman must think [that he is a servant of the imperial British state], I daresay. We feel in England that we have treated you rather unfairly. It seems history is to blame” (1.647–9). This is, implicitly, the viewpoint Jean Paul Sartre is raging about in his introduction to Fanon’s aforementioned text.[7]

The presence of the Catholic Church should also be regarded as a force for colonization; as Fanon puts it, “The Church in the colonies is the white people’s Church, the foreigner’s Church. She does not call the native to God’s ways but to the ways of the white man, of the master, of the oppressor” (42). And indeed, the Catholic Church’s oppressiveness in Ireland has been well documented (see for example Christopher Hitchens’s article(s) on Mother Theresa, or any of the millions of things written about the Magdalena asylums).

I’m nearly seven hundred words into this section and I have covered about a page and a half of the text. Seems about right. That aside, I think I have begun to make my point about the colonial/post-colonial themes in this episode. This is something that took me very much by surprise when I began re-reading this section, as it happens—in between my previous reading of the book and this one, I spent a great deal of time studying post-colonialism and post-colonial literature, so it really jumped out at me in a way it didn’t before. I will not discuss the next episode here (spoilers!), but suffice to say that these themes continue there in several ways.

In the rest of the episode, the boys have breakfast, get milk from the milk woman, and walk down the shore. They make plans to meet again later for drinks—Mulligan promises Haines that “[Stephen] proves by algebra that Hamlet’s grandson is Shakespeare’s grandfather and that he himself is the ghost of his own father” (1.555–7). Then Mulligan and Haines go to bathe in the ocean and Stephen continues on to work, which takes us to the next episode. Tune in next time!

Notes

[1] I’ll do him the honor of not giving his name here. He probably wouldn’t want to be associated with this kind of project. Also, he was kind of an asshole.

[2] The basic rule of Joycean scholarship is assume everything is intentional, because it generally is. At least, this is my interpretation; I can’t claim to be deeply immersed in the academic side of Joyce at this point.

[3] I recall being told that the Irish were hoping that Napoleon would help to liberate them from the British, but I cannot find a citation for that. However, Gifford does note that the French made four attempts between 1796–8 to provide assistance to the Irish during a revolution (23). For a picture of a Martello Tower and more on their history than is strictly necessary, see their Wikipedia page. Hope that was fun for you.

[4] Edward Said often looks at the small mentions of colonialism that mostly live in the background of British literature, such as the very brief discussion of the slave trade in Jane Austen’s Mansfield Park. Which is to say, this is a brief but important mention.

[5] As with many things in Joyce’s works, this is evidently drawn from an experience he had in which one of the other guests in the place he was staying had a nightmare and fired several shots from his gun into the wall above Joyce’s bed in the night. Joyce noped out in the morning, which is why Stephen expresses to Mulligan that he wants Haines to leave and refers to Haines ranting during the night.

[6] Fanon characterizes this as the phases through which a native intellectual passes,[+] however within a single society it does seem possible to see intellectuals who are in different phases simultaneously—for example, see the letters of non-fictional people Mohandas Gandhi and Rabindranath Tagore. (Note to self: add a citation when this book is published.) I have borrowed some of this terminology from Spivak, who discusses the epistemic violence the education of the non-Western intellectuals causes and the tendency of the Western intellectual to overlook the influence of ideologies in critiquing the position of the subaltern AT LENGTH in her amazing article “Can the Subaltern Speak?”

[+] Just as an aside, I swear I had a really good quote about this but I’ve lost it. I guess I am reading too many things at once.

[7] Sartre writes, “You know well that we are exploiters. . . . With us, to be a man is to be an accomplice of colonialism, since all of us without exception have profited by colonial exploitation” (The Wretched of the Earth, 25). His entire introduction is a stirring excoriation of European imperialism and is well worth a read.

References

Farsi, Roghayah. “James Joyce’s Ulysses: A Post-Colonial Text.” The Criterion: An International Journal in English, vol. 4, no. IV (2013): 1–8.

Fanon, Frantz. The Wretched of the Earth. Translated by Constance Farrington. New York: Grove Press, 1961.

Gifford, Don, with Robert J. Seidman. Ulysses Annotated: Notes for James Joyce’s Ulysses. 2nd ed., rev. and exp. Berkeley: University of California Press, 1988.

Said, Edward. Orientalism. New York: Vintage Books, 1978.

Spivak, Gayatri Chakravorty. “Can the Subaltern Speak?” in Cary Nelson and Lawrence Grossberg (eds.) Marxism and the Interpretation of Culture. London: Macmillan, 1988. Found online at http://www.mcgill.ca/files/crclaw-discourse/Can_the_subaltern_speak.pdf. (Online version is the referenced pagination.)
Thing I cannot cite yet, Routledge, 2014.

An Introduction to the Project

I quipped to my mother the other day that I wanted to re-read Ulysses and blog about it. In the month of June. And she said, “The whole thing?” Sure, why not? We have just passed the centenary of the release of Dubliners, and Bloom’s Day is coming up (June 16th).[1] Plus, Ulysses is a good book of the kind that is often on people’s bucket lists but seldom read. So I thought, “Why not write up a few of my thoughts about each section and post them?” I will try to keep it short, and perhaps my general impressions will give you a desire to delve into this amazing, beautiful book. Part of this will be chronicling my own path of discovery as I dive back into a work that is one of my favorites, but that I haven’t read in about a decade; part of this will be a sort of general discussion of the book and its themes from as writerly of a perspective as I can manage, since that is perhaps the one thing I can claim expertise in. Maybe. The one thing I will assert is that, unlike William York Tindall, I do not think Ulysses is “too difficult for careless reading” (123). Like any book, it can be read in a multitude of ways; any reasonably focused reader can make her way through it, enjoying the beauty of the language and storytelling without necessarily grasping the historical or philosophical references.

All of my citations will be to the text in the Gabler edition (see below for citation), but I will give an episode.line number citation (e.g., 1.10) so anyone who wants to follow along in one of the free online editions can do so (the line breaks follow the Garland, New York, 1984 critical edition). Do be aware that since the Gabler edition corrects several long-standing typos, the texts may differ slightly. The primary concordance I use is the Gifford—I’ll provide a citation for that when it proves necessary.

For those not familiar with Ulysses, although the chapters are not formally titled, Joyce created two schemas that divided it into eighteen episodes, all of which have names that refer to the Odyssey. These are the Gilbert schema and the Linati schema. I will probably not refer to these frequently, but you should know where some of this material is coming from. Other reference works I will cite as I go along.

As for what is the best way to read the book, I don’t think there’s any one right way to go about it. In high school, the first few times I attempted to make my way through the text, I had only the text itself. The first time I actually made it through, in college, I had the Gifford annotations by my side and frequently read it simultaneously with Joyce’s text. On this reading, I am making my way first through the episodes, then referring to the Gifford to clear up any lingering questions (and draw inspiration for these little essays). Any of these methods may work for you. For those who don’t have time to run to the library before starting this little adventure, this website containing hypertext annotations may be of use to you.

I feel at the outset that I should define my goal more specifically before I begin. This is not meant to be a series of scholarly essays into the text of Ulysses, although some of my essays do take on that form to a certain extent. This is also not meant to simply reproduce the information contained in any of the particular references I’ve consulted. Instead, I want you to read along with me and consider this a kind of book club discussion. You can find an ebook version here at Project Gutenberg or elsewhere on the web. I hope you’ll join me for a brief tour through a magnificent work of art.

Sections

Telemachus

Nestor

Proteus

Calypso

Lotus Eaters

Hades

Aeolus

Lestrygonians

Scylla and Charybdis

Wandering Rocks

Sirens

Cyclops

Nausicaa

Oxen of the Sun

Circe

Eumaeus

Ithaca

Penelope

Notes

[1] I’d originally planned to post one essay per day between May 29-June 16, but that isn’t happening, is it. Take what you can get, that’s my advice.

References

Joyce, James. Ulysses. Edited by Hans Walter Gabler, with Wolfhard Steppe and Claus Melchior. New York: Vintage Books, 1986.

Tindall, William York. A Reader’s Guide to James Joyce. New York: The Noonday Press, 1959.

Returning My Books

Today I woke up and I knew it was the day: I was going to return my library books. This is important if you want to graduate, because if you don’t return stuff they hold up your diploma.

At first, I thought I was going to put them in my backpack and bike down to campus to return them. But when I stacked them up:

I hope I got them all.
I hope I got them all.

Scratch that idea. Oh well. I put them in a box, drove to the library after aikido class, parked illegally, and hustled them over to the book drop.

Such books. So box.
Such books. So box.

Then I silently bid them farewell.

Returning my library books means a lot of things. It means that I will be able to receive my diploma. Hopefully. If I got them all. It also means my academic career is basically over. Notice that I am not adding “for the time being,” as I have in conversation to myriad people. I have finished my MA and I am probably done.

I have mixed feelings about this.

It will be unsurprising to those who know me to hear me say that when I was in high school I wanted to get a PhD. There were probably a lot of reasons for this–I’m very ambitious but not especially interested in high power career paths; I knew that PhDs were associated with smart people and I’m smart; I went to a high school where that kind of academic achievement was relatively rare among alumni, so it would have proved how different I was (let’s face it–how superior) to my fellow students.[1]

Time wore on of course. I did an undergraduate degree and felt still interested in doing grad school, but first I went to Viet Nam for a year, came back, got a job, met a guy and fell in love, then left my job and moved in with him. At some point in there I did actually start grad school, but it wasn’t a PhD program–rather, it was an MLS[2], a professional degree designed to help me reinvent myself in a bad economy. Through a somewhat circuitous series of events, I wound up enrolled in another department, doing a second MA in Southeast Asian studies.

During this time period, I began to understand more clearly what was involved in a PhD. Unlike a BA, which you can basically get these days if you are capable of basic literacy-type tasks, a PhD requires an immense amount of reading and preparation, qualifying exams, and then basically writing a book. And the book has to be original work. It can’t be a collection of book reports or whatever. This isn’t a task where you can get someone to tell you if you have found the right answer. You are creating new knowledge; that is what people with PhDs do. In short, it’s a very stressful process.

In fact, I did some original research over the course of my MA, and that was hard.

The stress isn’t the only consideration, though when you are married it is certainly something you get to thinking about. I don’t even really need to prove how terrible the job market is for people with PhDs in the humanities–if you are curious, just go and look at any article the Chronicle of Higher Education has published in the last five years. In fact, if you have a desire to do things like: stay married, have kids, have spare time, be a novelist rather than a literary critic, have a stable income with health insurance, not be on food stamps, not have to move every few years, then you might find life as a professor quite trying.[3]

Ultimately, a combination of the above and other factors influenced me to decide that I wasn’t going to apply for a PhD. So there goes that.

It’s a weird moment. On the one hand, I know that missing out on four years of earnings and 401k contributions is not great financially, even though I didn’t take on any debt to pay for my schooling.[4] I know also that there would be no job waiting for me when I finished, and that it conflicts with some of my other life goals. And, one might argue (when talking to someone like me), given the way writers use any stupid excuse to avoid writing, consider that graduate school is really one big excuse for why I don’t have time to sit down and write another chapter of my novel.

In other words, if I want to write a novel, I should stop fucking around and do it. Now is the time.

On the flip side, though, giving up on a dream is never easy, is it? And let’s face it, PhD-holders are actually creating new knowledge through their research, which is really exciting. Getting to think about the topics they work on (in my case, philosophy and post-colonial literature and that sort of thing) is a lot of fun. Who wants to sit in an office and do technical writing when they can be thinking about philosophy?

Eventually, you have to weigh your options and make a decision about the kind of life you want to lead. What’s important to you? Stability, financial security, an exciting career, a family, having time for outside pursuits, ambition, a less stressful life, a happy marriage? Regardless of what you wrote in your “What I Want to Be When I Grow Up” paper at age 17, there isn’t a wrong answer here. Priorities can change. In fact, they should change–anyone who has the same priorities at 31 that she had at 17 is probably stupid.

I still miss my books though. I miss the excitement of learning a new language. I miss the thrill of putting little pieces of theory together and coming up with something neat. I don’t miss: the stress, the stress eating, the stress picking-fights-with-my-loved-ones, the stress crying-because-a-professor-was-mean, the sense of life-or-death about what I was doing,[5] the way academia provoked my workaholism to new extremes, the not having time for what few friends I managed to hang onto, not having time for entertainment outside of classes…

I won’t go on because I think I have made my point. I’m certainly not spending my time crying into my oatmeal about this, but neither am I resolved enough about it to bring this blog post to a happy conclusion of some kind. I am enjoying my extra time to do things like aikido, writing, home improvement projects, and triathlon training. I am also reading a lot of philosophy[6] and other books on my own, things I would never have had time for if I weren’t graduating, and I’m starting to think about teaching myself a new language. But I still miss being in classes, working in the library, researching new topics, even (to some extent) writing papers.

Being in academia sucks. Not being in academia also sucks.

The end.


 

[1] If you have been to high school and not harbored this feeling, well, I commend you but I think you’re lying to yourself.

[2] Technically my alma mater awards an MA (in library and information studies) rather than an MLS (which itself stands for Masters in Library Science and please don’t ask me why this is different). I only refer to the MLS here to make it clear I did two different masters degrees.

[3] Obviously the job prospects are contingent on the field. I know some PhDs who found tenure-track professorships after graduating and some who didn’t.

[4] In fact, I think I paid almost nothing in tuition for the last four years, but I worked my ass off at 2-3 jobs at a time to do so.

[5] I suppose this is true for several fields, but it seems especially bad in academia because students don’t get sick days. If you are sick, you still go to class because…you have to go to class. As an undergrad, I missed class the time I had the puking flu so bad I couldn’t stand up and walk farther than from my room to the bathroom. (As a grad I didn’t get sick.) But no one should be forced into an atmosphere where that kind of behavior is the norm. If you’re sick, you should be able to stay home.

[6] Because let’s not pretend that leaving school should ever be the end of learning. Especially at the MA level, I have the skills to continue doing advanced research on my own, although I can probably not ever publish because no one really cares what I have to say.

Red: In which I review a play without discussing the acting

Note: This was written (originally as sort of a joke) for B’s younger brother, who is a theater person and has a a blog of his own filled with excellent play reviews. I realized when I got to the end that I’d not reviewed the acting so much as the play itself. (Or rather, I tried to avoid talking about the acting at all costs.) I guess this is what happens when you send a novelist to the theater.


Logan, John (author). Red. Directed by Laura Gordon, Forward Theater Company, Madison, WI. 2014.
Starring Jim DeVita as Mark Rothko; Nate Burger as Ken, his assistant.

Mark Rothko immigrated to the US from Latvia at a time when it was still part of the Russian Empire (1913) to avoid conscription into the Imperial Army (the same reason my ancestors left, at around the same time, actually). His parents settled in Portland, where he grew up one intellectual Jew in a big colony thereof. He attended Yale but dropped out. Nevertheless, he was extremely well-read. He was among the most important artists of the post-WWII era; along with such painters as Jackson Pollock and William De Kooning, he launched a movement termed abstract expressionism (by the critics, of course). In the later part of the 1950s, Rothko accepted a commission (to the tune of $35,000) to provide a series of murals for the (then under construction) Four Seasons restaurant in New York City. Drawing inspiration from a stairway designed by Michelangelo, Rothko said he was going to create a series of earth-toned paintings that would produce a claustrophobic effect and ruin the digestion of every son-of-a-bitch who dined at the restaurant. After completing some forty paintings, Rothko called the project off and returned the commission. Twelve years later, in 1970, he committed suicide.

Most of this I learned from Wikipedia,[1] but I also learned it from the play Red, which attempts to solve the riddle of why Rothko called off the Four Seasons project and returned the money. As is clear from the play (and from Wikipedia), Rothko knew when accepting the commission what the restaurant would look like, what its clientele would be like, and so forth. So why did he finally decide that it wasn’t the right spot for his works? That is Red‘s central mystery; although it attempts an inquiry into other things, such as how an artist’s life might influence his work, the commodification of art, the shifting of art movements, or what exactly abstract expressionism even really means (as a movement, to the viewer, etc.), the solution to the Four Seasons question is really its unique contribution to whatever myth may have sprung up around Rothko, if there is one.

Much of the dialogue, at least on Rothko’s part, seems to have been lifted directly from things he said, and from all of that he seems to have been an extremely intelligent, well-read and well-spoken individual. The parts that aren’t so lifted fall a bit short of profundity—it is a bit insipid, in the middle of a dialogue about color choice in abstract art, to have the characters fall into a shouting match wherein they both name things that are red. I know that roses are red—I have looked outside from time to time. Instead, tell me what it means. And, as an aside, lobster aren’t red. Cooked lobsters are red.

Rothko’s assistant Ken is a fictional character, although Rothko did have assistants, and it was one such assistant who found him dead when he killed himself—there is a scene in the play with red paint that nods and winks at this fact, but the play stops short of delving too deeply into Rothko’s emotional life. He says, “I do get depressed sometimes.” Everything else is intellectual discussion. Ken’s life we see a little bit more of, but the central story of his character—that he was born in Iowa, his parents were murdered when he was young, he went through several foster homes and wound up in New York because he wanted to be a painter—is not sufficiently used, except to give Rothko a few moments to play Freud. In addition, it feels like the background of a fictional character–something created to be dramatic.

This lack of emotional connection is frustrating, because the play really does begin to feel like watching two people talk about art for ninety minutes. One feels, looking at his biography, that Rothko’s wife Mell may have been a not insignificant part of his life; he dined at the Four Seasons with her right before deciding to give up the commission, and committed suicide not long after they separated. There is a lot of potential in the story right there, without the need to introduce a fictional assistant. But she, and indeed his marriage, children, and family, is never mentioned. That said, it is nice to have characters who are emotionally resilient and don’t take the slightest criticism as an excuse to dissolve into melodrama. Imagine if after one fight we were treated to how depressive and potentially suicidal Rothko could be—this would be terrible.

Jim DeVita plays Rothko. He’s quite thin and manic, which . . . DeVita seems to be thin and manic in most of his roles. But I think this was a good fit for him. He has shaved his head—an odd choice, since I don’t think Rothko did that, but in context it works, although in combination with his glasses it looks a little bit Breaking Bad for my taste. His Russian accent was so subtle that I wondered at times if I were imagining it. Ken, played by a guy from APT whose work I have somehow totally missed, is a good actor, but his costumes did not strike me as sufficiently period. In one scene, he wears a t-shirt that looks like it came from the Land’s End catalog last season, not from 1958, when the play is purportedly set. But whatever he’s wearing, Ken carries off his role fairly well, refraining from lapsing into mawkish sentimentality in the scene wherein he recounts his parents’ murders. (Although perhaps he doesn’t avoid it altogether—in my notes, I see the words “My parents are dead!,” suggesting I found something hilariously Batman-like about the scene in question.)

I can see why this play won awards.[2] It is trying very hard to be smart. Having cribbed much of its material from a very smart guy, it largely succeeds at that. Perhaps in the end, its intellectualizing of the artistic process is its downfall. Rothko’s stated reasons for turning down the commission are emotional; however, since we have no access to any of his interiority, and lack an emotional connection with him, it is hard to take his feelings about/toward the paintings as seriously as perhaps we should, and it is hard to really evaluate his reasons to determine if he’s even telling the truth.

Bottom line: As we were walking into the theater, we met a friend of Bryan’s who is a professor at UW. This fellow said something like, “Well, I’ve done my sixty, sixty-five hours this week; I’m ready to have a beer and go sleep through a play somewhere” (except picture this in a charming New Zealand accent). The play was involving enough that for a fledgling art nerd like myself, it was interesting, and for someone looking for a relaxing evening, it was probably not overly taxing.


[1] I don’t mention Wikipedia here to suggest that the play is superficial in its treatment of Rothko’s biography, or not exactly. Rothko’s Wikipedia page was clearly written by someone(s) who was/were very deeply interested in him as an artist, and consequently it has a lot of information. But somehow, I had hoped that the play might provide something more in-depth than what I could have learned from skimming the wiki on my phone right before the curtain went up. On the other hand, I do wonder that this may not be a totally valid criticism, because obviously there’s only so much that can be known about someone’s life.

[2] It won the Tony award for best play in 2010, and also five other Tonys, although a few of them were things like scene design and lighting design that impact the performance and are not as pertinent to the text of the play itself. It also won a 2010 Drama League Award and a Drama Desk Award.

And yet, I am left with the feeling that we are still doomed: Slavoj Žižek’s First as Tragedy, Then as Farce

Note: I started a new job last week, which has temporarily reduced my available time for drawing. Also I am doing battle with the wallpaper in our first floor bathroom, so that is taking up a lot of my time. I hope I’ll have a comic next week. In the meantime, please enjoy a few of the reviews I write.


Žižek, Slavoj. First as Tragedy, Then as Farce. London and New York: Verso, 2009. 978-1-84467-428-2

So here are the things you need to know about Žižek: First, if you decide to write about him, his name is kind of a typographical clusterfuck for the English keyboard. Second, he’s a Marxist. Third, he’s essentially an intersectionalist[1], but because of point two, ultimately all the systems of discrimination are caused by capitalism. Fourth, he is extremely entertaining and charismatic, albeit in a weird way. He is often referred to as the rock star of modern philosophy.[2] He personally divides his books into the easy stuff (nothing books) and the deeper philosophical works (like The Parallax Effect). This book is one of the easy ones—it is a straight-up Marxist critique. Finally, he takes a psychoanalytic perspective toward his philosophy, with a particular focus on Lacan. This means the book is filled with terms like objet petit a and subject supposed to know. Don’t worry about it.

Ok, so the book: ostensibly, Žižek is comparing 9/11 and the 2008 financial collapse. But in reality, he’s mostly focused on the financial collapse and the implications for global capitalism. Basically, the story is that capitalism is inherently exploitive. Since 1968 we have this thing called cultural capitalism, which is where we pretend that capitalism is not totally bad because we can come up with these market-based solutions to our problems. Like Starbucks sells water and donates five cents per bottle to giving people water. Or fair trade coffee. Or organic (and nowadays, non-GMO) foods.[3] Essentially, there are these stories we tell ourselves about how we are not being terrible people because when we spend our money, we are affecting positive change as we simultaneously get ourselves a latte. But we are still lying to ourselves. When we buy bottled water, Starbucks is still taking the resource from somewhere and essentially screwing the people who live there out of their water, and they are exploiting the labor of the barista who is standing there making your triple-pump caramel macchiato heated to one hundred and eighty degrees. Organic foods have no real benefit other than costing more money but they make you feel like you’re doing something good for the environment. You are not really being an anti-consumerist rebel because you are still consuming things, but you can fool yourself into believing that you have done something good and anti-consumerist.

Ah, hell, go watch the video: https://www.youtube.com/watch?v=hpAMbpQ8J7g. I’ll wait here.

There are a lot of things wrapped up in capitalism that are bad: It is inherently exploitative of workers. It is inherently greedy, and that greed is now so out of control that we are allowing the wholesale destruction of the planet to the point where we may render large chunks of it uninhabitable. Probably the 80/20 principle is the best example of this—the idea that twenty percent of the workers produce eighty percent of the profit. Because eighty percent of the profit actually amounts to more profit when you only have to pay twenty percent of your workforce with it, companies have (since the crash) taken up cutting down employees significantly, which is why we have so many damn unemployed people who can’t find a job, and meanwhile the stock market goes up when a company announces layoffs because even though the stupid fuckers who are buying the stocks are probably also workers and thus at risk of getting laid off if these trends continue, the having of more profits to share with stockholders is considered a net positive. We have poverty, disease, ever-increasing class divisions, anti-Semitism[5] and other forms of xenophobia, homophobia . . . more than that, we have a political system which is essentially built to make politicians more concerned about getting reelected than actually doing anything useful or effecting any real change in the world, and yet we continue to vote and pretend that we think that somehow, change is possible, that somehow this time it will be different.

The solution, of course, is communism, because these harms are not harms that can be rectified by the system—they are harms that are embedded in the system itself. (And also, I suppose, because if you’re giving a Marxist reading, you have a certain responsibility to follow him along.) The Ziz places the blame for the failures of early twentieth century communism squarely on the shoulders of Stalin (with Trotsky sharing a little bit of it for refusing to take over for Lenin and thus opening the door for Stalin and his followers). His argument seem to be less of “this time it was right, it would work, and no one would have to get nailed to anything” and more “try again. Fail again. Fail better.” At least he’s realistic.

I am willing to accept communism as the solution to our current problems. Not without some reservations, but for the sake of argument let’s assume that the Ziz is right and communism is the answer. So now we come to another issue: changing is difficult. In fact, it is very, very difficult. To judge from the sheer number of commercials, it is incredibly difficult to even get someone to change their breakfast cereal,[6] so how do we convince approximately 314 million people to change their government? Spoiler: You can’t.

Or at least, according to Foucault, you can’t.[7] According to Foucault, the way the power structure is set up, you can’t ever really change things, because the system is essentially set up to be self-producing. For example, truly revolutionary politicians can’t get elected—if they do, it’s because they moved their views into line with what the majority of people in the electorate think. The Ziz is somewhat dismissive of Foucault, leaving him behind early on after an argument about Freudian analysis, but he even provides evidence of the system doing this himself. Key quote:

Those who hold power know very well the difference between a right and a permission. . . . A right in a strict sense of the term gives access to the exercise of a power, at the expense of another power. A permission doesn’t diminish the power of the one who gives it; it doesn’t augment the power of the one who gets it. It makes life easier, which is not nothing. (Quoting Jean Claude Milner, Žižek, First as Tragedy, 59)

After a lot of revolutionizing (i.e. the 1960s), we have what Žižek terms “the permissive society” that allows for “divorce, abortion, gay marriage, and so on” (ibid.) without actually giving anyone more power or rights. The system shifted enough to relax the protestors, thereby preserving the system without ever really changing in any meaningful way.[8] This tendency of the system is something the Ziz doesn’t really deal with, which is too bad. The problem of how to change a system that is willing to bend to acclimate revolutionaries without actually changing is a big problem when one wants to be a revolution. The closest that he comes to resolving this difficulty is in the aforementioned Beckett quote: “Try again. Fail again. Fail better.” While it would be a stretch to suggest that each successive (Communist) revolution came closer to the workers’ utopia that Marx originally envisioned, it is possible that the sustained movement toward a goal (i.e. successive failed revolutions) might be a way to begin to improve the situation gradually. Maybe.

I personally, as I think I’ve said, find this convincing enough. I am certainly willing to give it a try, anyway. But where to begin? To paraphrase Žižek at the outset of this book, perhaps it is time to spend a moment in thought before blindly rushing off (c.f. p. 11). I’ll let you know when I figure it out.

Postscript: When I showed a draft of this essay to a friend, he asked if this was my attempt to make myself feel better about capitalism. It’s not; I don’t really “feel good” about capitalism. But when I wrote this, I didn’t have a job; now I have one again. So I feel a little better about the system, now that it’s working for me again.


[1] I just tried to read about Marxist-feminist theory and I had like a seizure or something because it was so boring. Whatever. I think this term is probably being used correctly here.
[2] Better him than Peter Singer, I guess.
[3] The single most hilarious joke of the twenty-first century is that someone has convinced a certain segment of the population that eating GMO food is bad for them. Organic foods are like the second most hilarious joke of our modern era.[4]
[4] There was a footnote here that I’ve decided to omit, but I don’t feel like renumbering the other notes.
[5] And/or anti-Islam sentiment, depending on how much you want to go with Said in defining anti-Semitism as being anti-all Semitic peoples or not. I just had an argument about this with one of my brothers.
[6] To be fair, breakfast cereal is an important decision.
[7] I think these arguments are in Discipline and Punish. But also in basically everything he wrote.
[8] The Ziz actually views social issues as a smokescreen that politicians (in particular conservatives) use to distract the people from what’s really important—this is essentially why low income voters so frequently vote against their own economic interests. I have mixed feelings on this point—of course he’s right, but social issues are also important (even if only in a tautological way).