You, Governor Haley, Are No Beowulf

Nikki Haley

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Monday

Reader and friend Katherine Zammitt alerted me to a New York Times column by Maureen Dowd in which she sees the Republicans’ New Hampshire primary through the lens of Beowulf. This particularly caught my eye because, when I published my book How Beowulf Can Save America, I sent a copy to Dowd because I had quoted her. While she never replied, I like to think that it contributed to her column.

In any event, she contends that, while Trump may be a Grendel, Nikki Haley—his one remaining Republican opponent—falls short of heroic status.

Dowd’s point can be summed up by a riff on Lloyd Bensen’s famous putdown of Dan Quayle in the 1988 vice-presidential debate: “I knew Beowulf. Beowulf was a friend of mind. Governor, you’re no Beowulf.”

Let’s look first at how Dowd compares Trump with the troll or ogre who attacks the Heorot mead hall every night. As she notes, Trump played the role of the monster “who keeps coming back to terrorize us” and who “was stomping around that lovely little snow-covered state, devouring his foes”:

In his lyrical translation of “Beowulf,” [Seamus] Heaney described Grendel as “the terror-monger,” the “captain of evil” and “the dread of the land.”

He wrote that the fiend “ruled in defiance of right” and was “malignant by nature, he never showed remorse.”

The “powerful demon, a prowler through the dark, nursed a hard grievance,” he said, adding: “Grendel waged his lonely war, inflicting constant cruelties on the people, atrocious hurt,” pursuing “vicious raids and ravages.”

In my book, I don’t compare any individual to Grendel but rather see him as the archetype of resentment that can take over an individual or group of individuals. Trump both embodies such resentment and feeds upon it in others.

Beowulf defeats Grendel, not by wildly slashing at him with a sword (his men do this and it doesn’t work), but firmly and deliberately grasping him with an iron handgrip and refusing to let go. One stands up to bullies, I argued in my book, by refusing to be cowed by their manic energy. Instead, one takes a strong stand. It’s how Beowulf initially faces down the king’s jealous henchman Unferth upon first entering Heorot and then how he defeats Grendel. Here’s the description of that approach in the Seamus Heaney translation:

Venturing closer,
his talon was raised to attack Beowulf
where he lay on the bed; he was bearing in
with open claw when the alert hero’s
comeback and armlock forestalled him utterly.
The captain of evil discovered himself
in a handgrip harder than anything
he had ever encountered in any man
on the face of the earth. Every bone in his body
quailed and recoiled, but he could not escape.
He was desperate to flee to his den and hide
with the devil’s litter, for in all his days
he had never been clamped or cornered like this.
Then Hygelac’s trusty retainer recalled
his bedtime speech, sprang to his feet
and got a firm hold. Fingers were bursting,
the monster back-tracking, the man overpowering.
The dread of the land was desperate to escape,
to take a roundabout road and flee
to his lair in the fens. The latching power
in his fingers weakened; it was the worst trip
the terror-monger had taken to Heorot.
And now the timbers trembled and sang,
a hall-session that harrowed every Dane
inside the stockade: stumbling in fury,
the two contenders crashed through the building.

In the end, Grendel can only escape by tearing himself free of his arm, sustaining a mortal wound. In other words, he falls apart. Or to use a bad pun I used to use in class, Beowulf disarms him.

Unlike some of Trump’s opponents—say Barack Obama, Joe Biden, and Nancy Pelosi–Nikki Haley has not engaged with Trump in this way. As Dowd observes,

Unfortunately, Nikki Haley was no Beowulf. She was not mighty and canny enough to rescue us from the brute. Not a single mead bench was broken in the battle. Her blade made slight cuts, but she was tentative, hoping not to drive away Trump supporters. She was on defense, not offense. She needed more of that adamantine quality that Nancy Pelosi showed against Trump.

And:

Haley did not say what needed to be said: Donald Trump should not be president because he tried to overthrow the government. We can’t have someone guiding our democracy who is undemocratic, claiming that every contest he loses is rigged. We can’t have a president who encourages violence, vomits misinformation, campaigns by humiliation and smears and, lately, portrays himself as divine.

The final result, then, was that the “Mara-a-Lago Monster,” “engorged by his victories over Haley and Ron DeSanctimonious,” just grew stronger.

Later in her column, Dowd compares Trump to Captain Queeg in Herman Wouk’s Caine Mutiny. But that’s a post for another day.

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Thrown and Raised at the Same Moment

Caravaggio, St. Paul’s Conversion

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Sunday

This past Wednesday was “the Feast of the Conversion of Saint Paul the Apostle,” commemorating Saul/Paul’s famous epiphany as he was on the road to Damascus. Paul was in the process of persecuting Christ’s followers, pursuing them “even to foreign cities,” when the moment occurred. As he recounts the story, it was midday when he

 saw a light from heaven, brighter than the sun, shining around me and my companions. When we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, `Saul, Saul, why are you persecuting me? It hurts you to kick against the goads.’ I asked, `Who are you, Lord?’ The Lord answered, `I am Jesus whom you are persecuting. But get up and stand on your feet; for I have appeared to you for this purpose, to appoint you to serve and testify to the things in which you have seen me and to those in which I will appear to you. I will rescue you from your people and from the Gentiles– to whom I am sending you to open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ (Acts 26:12-18)

 It’s no surprise that Macolm Guite, who seems to have a sonnet for every Biblical occasion, has one for this one. The poem focuses on all the seeming contradictions that characterized Christianity’s greatest apostle.

St Paul
By Malcom Guite

An enemy whom God has made a friend,
A righteous man discounting righteousness,
Last to believe and first for God to send,
He found the fountain in the wilderness.
Thrown to the ground and raised at the same moment,
A prisoner who set his captors free,
A naked man with love his only garment,
A blinded man who helped the world to see,
A Jew who had been perfect in the Law,
Blesses the flesh of every other race
And helps them see what the apostles saw –
The glory of the Lord in Jesus’ face.
Strong in his weakness, joyful in his pains,
And bound by Love, who freed him from his chains.

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The Team Named After a Poem

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Friday

Poetry lovers have an obvious National Football League team to root for this weekend as Baltimore battles Kansas City for the conference championship. As far as I know, the Baltimore Ravens are the only sports team in the world named after a poem. (Please contact me if you know any others. Allusions to Homer’s Trojans do not count.)

But what a strange work to be named after!  The poem that made Edgar Allan Poe famous is about a man depressed over his lost love Lenore, with the visitor who refuses to leave a symbol for his gloom. It’s not exactly a football drama.

I imagine Baltimore issuing dire threats to other teams: mess with us and you’ll sink into permanent melancholy. We’ll make you extremely depressed—albeit in a very poetic way.

Although Poe is associated with several cities, Baltimore was particularly important to him. As the website Poe Baltimore notes,

It was in Baltimore that Poe sought refuge when he had feuded with his foster father, John Allan, and was compelled to leave the house. It was in Baltimore that Poe found his future wife, Virginia Eliza Clemm, and in Baltimore that he placed his feet on the first steps of what would be his career for the next 17 years. Perhaps most revealing, when asked for the place of his birth, Poe turned his back on Boston and claimed Baltimore instead.

Baltimore was also where Poe transitioned from poetry to the macabre short stories for which (along with “The Raven”) he is most remembered.

Given this history, it made sense to honor Poe when owner Art Modell moved the Cleveland Browns to Baltimore, necessitating a new name. Ravens, furthermore, are ominous birds, often associated with death. If one wants to strike fear into opposing teams, it’s not a bad mascot to have.

Indeed, the Ravens have been scaring teams for some time now. The team that won the Super Bowl in 2000 featured one of the greatest defensive units ever, and the team that won it again in 2013 had the indominatable Terrell Suggs as a linebacker. The current team is similarly scary on defense. According to Jamison Hensley’s ESPN article, this past season the Ravens

became the first team in NFL history to lead the league in fewest points allowed (16.5), most sacks (60) and most takeaways (31) in a single season. Baltimore shut down this year’s best offenses, including dominating the top three – the Miami Dolphins, San Francisco 49ers and Detroit Lions — and quarterbacks were hit so hard five had to leave games this season. In the 34-10 divisional playoff win over the Houston Texans on Saturday, the Ravens held Houston without an offensive touchdown and didn’t let standout rookie quarterback C.J. Stroud run a play inside Baltimore’s 25-yard line.

Hensley explains that a key reason for their effectiveness is defensive coordinator Mike MacDonald, who has

devised a scheme of versatility and unpredictability where 355-pound nose tackle Michael Pierce drops into coverage, defensive tackle Justin Madubuike sometimes crashes the edge and strong safety Kyle Hamilton lines up everywhere.

In other words, when teams have threatened to score on this team, the Ravens have responded, “Nevermore.”

To be sure, the poem describes a cerebral assault rather than a full body one, but this fits the storyline as well. As the defense this Sunday goes up against the man whom some are predicting will garner even more Super Bowl rings than Tom Brady, commentators talk about the contest as a chess match. Of course, chess doesn’t involve 250-pound guys trying to pulverize you.

But it’s certainly true that the Ravens have ways of getting inside their opponents’ heads, which is what the raven does to the poor writer in Poe’s poem. This applies not only to the defense but also to its electric quarterback Lamar Jackson, who runs when you think he’s going to throw and throws when you think he’s going to run. In the poem, the “ghastly grim and ancient Raven wandering from the Nightly shore” flies in and sits on a bust of Pallas Athena, informing the speaker that it will never leave. (The Raven is associated with the goddess of wisdom because Poe sees depression as an intellectual condition.) Over the years, the Ravens have set up permanent residence in the minds of many opponents.

If the Pittsburgh Steelers years ago were famed for their “Steel Curtain,” the Ravens could be called the “Purple Curtain,” filling other teams with “fantastic terrors”:

And the silken, sad, uncertain rustling of each purple curtain
Thrilled me—filled me with fantastic terrors . . .

Admittedly, the Ravens are hardly silken, sad, or uncertain. Nor do they go “gently rapping” on your door.

But “grim, ungainly, ghastly, gaunt, and ominous bird[s] of yore”? Sounds right. “Bird or fiend”? Yes to both. “Thing of evil” from Night’s Plutonian shore that has been tossed by some tempest upon us? That’s been the experience of various opponents.

The weather bureau informs us that on Sunday we can expect (to apply a couple of Poe adjectives) bleak and dreary weather. Baltimore fans hope that, by the end of the game, Chief players will be begging, “Take thy beak from out my heart.”

Other Possibilities for Poetic Team Names

Here are a few inspired by other American poems that I came up with off the top of my head. Can you identify the poems. And send me other suggestions:

–The Embattled Farmers (their shots downfield are heard round the world)
–The Barbaric Yawps  (the team plays with energy and passion but individual players sing too many self praises)
–The Ragged Claws (they have the opposite problem, good team players that are plagued by indecisive leaders who find it impossible to say just what they mean)
–The Eagles of the Sea, a.k.a. Old Ironsides (they have fierce battles with their archrivals, the Harpies of the Shore)
–The Howl (the team has trouble passing drug tests)
–The Excitable Tulips (an effeminate name but the team boasts a suffocating defense)

Answer key

By the rude bridge that arched the flood,
Their flag to April’s breeze unfurled,
Here once the embattled farmers stood
And fired the shot heard round the world.
–Ralph Waldo Emerson, “Concord Hymn”

The spotted hawk swoops by and accuses me, he complains of my gab and my loitering.
I too am not a bit tamed, I too am untranslatable,
I sound my barbaric yawp over the roofs of the world.
–Walt Whitman, Song of Myself

I should have been a pair of ragged claws
Scuttling across the floors of silent seas.
–T.S. Eliot, “Love Song of J. Alfred Prufrock”

Her deck, once red with heroes’ blood
   Where knelt the vanquished foe,
When winds were hurrying o’er the flood
   And waves were white below,
No more shall feel the victor’s tread,
   Or know the conquered knee;—
The harpies of the shore shall pluck
   The eagle of the sea!
–Oliver Wendell Holmes, “Old Ironsides”

I saw the best minds of my generation destroyed by madness, starving hysterical naked…
—Allen Ginsberg, Howl

The tulips are too excitable, it is winter here.
Look how white everything is, how quiet, how snowed-in.   
I am learning peacefulness, lying by myself quietly
As the light lies on these white walls, this bed, these hands.   
I am nobody; I have nothing to do with explosions.   
–Sylvia Plath, “Tulips”

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Will AI Be Used To Suppress Votes?


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Thursday

Of the many potential dangers posed by Artificial Intelligence, it appears that one may involve messing with elections. During the recently completed New Hampshire primary, a Boston University professor of Journalism and Emerging Media Studies reports AI being used to fake a Joe Biden robo-call to potential voters. Joan Donovan writes that the call urged Democrats not to participate in the GOP’s January 23 primary election.

New Hampshire is one of those states where voters have opportunities to cross party lines to vote, and Trump was worried about liberals voting for Trump’s opponent Nikki Haley to keep him from getting his party’s nomination. Donovan explains, “In a media ecosystem full of noise, scrambled signals such as deepfake robocalls make it virtually impossible to tell facts from fakes.”

Apparently, all one need to in creating a fake robocall is

selecting a politician, celebrity or executive like Joe Biden, Donald Trump or Elon Musk from a menu and typing a script of what you want them to appear to say, and the website creates the deepfake automatically. Though the audio and video output is usually choppy and stilted, when the audio is delivered via a robocall it’s very believable. You could easily think you are hearing a recording of Joe Biden, but really it’s machine-made misinformation.

Three years ago, as we saw Trump use his stolen election lie to regain control over his party, I noted that Angela Carter has written a novel in which fake reality sweeps aside all resistance. Since the situation has gotten even worse— close to 70% of Republicans now think that Joe Biden was illegitimately elected—I’m reposting an updated version of my earlier essay.

I once taught The Infernal Desire Machines of Doctor Hoffman (1973) in a British fantasy class and found it so unpleasant that I vowed never to assign it again. Now, however, it has the ring of truth. The villain is the 19th century German author E.T.A. Hoffman, who wrote The Nutcracker and the Mouse King and other works of fantasy and gothic horror. In Carter’s novel, Hoffman is the creator of city-wide illusions. Once he gets to work, no one can tell what is real and what is fake.

The changes start imperceptibly, just as Trumpian reality did. Narrator Desiderio, who believes in Reason, is one of the first people to notice

how the shadows began to fall subtly awry and a curious sense of strangeness invaded everything….And the Doctor started his activities in very small ways. Sugar tasted a little salty, sometimes. A door one had always seen to be blue modulated by scarcely perceptible stages until, suddenly, it was a green door.

When the unreality plague is at its height, anything is possible. Here’s a small sampling:

The sense of space was powerfully affected so that sometimes the proportions of buildings and townscapes swelled to enormous, ominous sizes or repeated themselves over and over again in a fretting infinity. But this was much less disturbing than the actual objects which filled these gigantesque perspectives. Often in vaulted architraves of railway stations, women in states of pearly, heroic nudity, their hair elaborately coiffed in the stately chignons of the fin de siècle, might be seen parading beneath their parasols as serenely as if they had been in the Bois de Boulogne…Sometimes the river ran backwards and crazy fish jumped out to flop upon the sidewalks and wriggle around on their bellies for a while until they died…It was, too, the heyday of trompe l’oeil for painted forms took advantage of the liveliness they mimicked. Horses from the pictures of Stubbs in the Municipal Art Gallery neighed, tossed their manes and stepped delicately off their canvases to go crop the grass in public parks. A plump Bacchus wearing only a few grapes strayed from a Titian into a bar and there instituted Dionysiac revelry.

Will this doesn’t sound too bad, there are darker illusions as well:

Frequently, imaginary massacres filled the gutters with blood and, besides, the cumulative psychological effect of all these distortions, combined with the dislocation of everyday life and the hardship of privations we began to suffer, created a deep-seated anxiety and a sense of profound melancholy. It seemed each one of us was trapped in some downward-dropping convoluted spiral of unreality from which we could never escape. Many committed suicide.

“Downward-dropping convoluted spiral of unreality from which we could never escape” pretty much describes what presidency under Trump felt like and what we could expect again were he to be reelected.

At one point in the battle to hold on to a determined reality, the city’s Minister of Determination worries that illusions of past mistresses will lure real people into impregnating them, thereby creating “a generation of half-breed ghosts [that] would befoul the city even more.” I think of those once reasonable Republicans who have interbred with Trump’s fantasies, thereby rendering themselves unrecognizable.

The narrator, like many of us gazing in horror at what Trump’s grotesque lying has done to America, describes reacting with a mixture of fascination and dread:

Then, we—that is, those of us who retained some notion of what was real and what was not—felt the vertigo of those teetering on the edge of a magic precipice. We found ourselves holding our breath almost in expectancy, as though we might stand on the threshold of a great event, transfixed in the portentous moment of waiting, although inwardly we were perturbed since this new, awesome, orchestration of time and space which surrounded us might be only the overture to something else, to some most profoundly audacious of all these assaults against the things we had always known.

Hoffman’s infernal desire machines, it turns out, operate by mechanistically tapping into our inexhaustible “eroto-energy,” thereby creating images that we cannot resist. While this means that, on one level, our dreams come true, it’s also the case that we are no more than Pavlovian dogs. Hoffman has but to mix some sights, sounds and colors, ring a bell, and we salivate. In fact, he (unlike Trump) becomes weary of his project, even though it brings him immense power. The narrator observes, “I would have hated him less if he had been less bored with his inventions.”

Conservative Never Trumper Tom Nichols has described America as “an unserious nation threatened by millions of spoiled, stupid adult children,” and I wonder if Carter’s novel gets at this reality. (Being English, she could also be getting at the fantasies that prompted large numbers of Brits to vote against their well-being and for Brexit.) Desiring their fantasies, large portions of the American electorate thrill to Trump tickling their pleasure centers, and even though he resorts to the same tired act over and over, for some it works every time.

Maybe this is a rich country problem, where bored people (some of whom flew their planes to Washington to participate in the January 6 insurrection) seek thrills to give their lives meaning. Why settle for mere technocratic competence when you can get a show every day? Whereas Joe Biden listens to scientists and tries to get everyone vaccinated, Trump and his cult tout bleach and ivermectin and conspiracy theories and the thrill of flaunting death.

These spoiled, stupid adult children, unlike actual children, have a fully developed frontal lobe and prefrontal cortex (responsible for the executive function), which means they have no excuse. Sadly, it appears that you only have to tell them what they want to hear and they’ll follow you anywhere.

In the novel, there are only two characters who have a fighting chance against Hoffman—Desiderio, whose imagination is balanced with his love of Reason, and the Minister of Determination, who has no imagination at all, being a colorless bureaucrat who believes in order. While Trump riled up those with vivid imaginations, his coup attempt was thwarted by a number of Republicans who were no more than good bureaucrats. It was secretaries of state and election supervisors that saved our democracy by simply running a matter-of-fact election.

Unfortunately, Trump and his followers are trying to unseat them, replacing them with people who are susceptible to the former president’s infernal desire machines. Trump’s eroto-energy has enough of a hold over enough Republicans that future elections are in doubt.

In the novel, Desiderio triumphs, although only barely, and we should all hope that, between Enlightenment Reason and bureaucratic competence, we will defeat Trumpism. But I worry that, because a technocrat like Joe Biden can’t put on a Trump-like show, maybe some of his drop in popularity is attributable to nostalgia for the circus of the last administration. As I look back at 2016-20, I relate to Desiderio looking back at the days when Hoffman’s desire machines ran unchecked:

In those tumultuous and kinetic times, the time of actualized desire, I myself had only the one desire. And that was, for everything to stop.

I became a hero only because I survived. I survived because I could not surrender to the flux of mirages. I could not merge and blend with them; I could not abnegate my reality and lose myself forever as others did, blasted to non-being by the ferocious artillery of unreason.

We’ve been bombarded by this ferocious artillery for some time, and now, with AI entering the scene, it appears that it will get even worse. Professor Donovan, like Desiderio, is hoping that Reason and our version of the Ministry of Determination will prevail. We must, he says, “learn to venerate what I call TALK: timely, accurate, local knowledge. I believe that it’s important to design social media systems that value timely, accurate, local knowledge over disruption and divisiveness.” He also wants federal and state law enforcement authorities to vigorously investigate any use of technology to suppress voter turnout.

 As an Enlightenment project, America has always found itself besieged by the forces of unreason. Educators everywhere must be on high alert.

Further thought: Carter wrote her novel in 1973, when the left-leaning counterculture was engaged in its own assault on norms and conventions. Have we come full circle, with anarchy now coming from the right? From a historical point of view, it’s a fascinating turn of events.

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Dreams of Flying South

A migrating swallow

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Wednesday

All this cold weather has many dreaming of fleeing south to tropical climes. I therefore share this poem by my father about a dreamer who, in his lyrical imagining, transcends his earthbound limitations to fly “to cloudbanks over Rio/ And down the Amazon.” Let your own imagination soar as you read it:

The Hunchback Who Thought He Was a Swallow
By Scott Bates

The Hunchback who thought he was a Swallow
Slept in the city dump
Under a green umbrella
With feathers on his hump

By gray Popocatepetls
Of fuming cinder piles
And seas of emerald bottles
And Goodrich Tire isles

The Hunchback who thought he was a Swallow
Dreamed of summer gone
To cloudbanks over Rio
And down the Amazon

To big Brazilian Beetles
On Green Umbrella Trees
And Butterflies like petals
Floating over seas

The Hunchback who thought he was a Swallow
Flew south over telephone poles
Over perpendicular People
With hunches on their souls

Over tall cathedral crosses
To the isles below the wind
To plane with Albatrosses
And others of his kind

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Upon the Meaning of Feeling Guilty

Marie Spartali Stillman, Antigone (c. 1880s)

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Tuesday

I’m thinking I didn’t do enough justice to the Washington Post article I wrote about yesterday. Or rather, I didn’t acknowledge how much I identified with the way that former Hong King English professor Wendy Gan used Sophocles’s Antigone to assess her own response to authoritarian crackdowns. The piece took me back to my own activist days in the early 1970s.

While Gan refers to freedom activist Chow Hang Tung as “the Antigone of Hong Kong,” she is setting up a contrast with herself, whom she essentially sees as “the Ismene of Hong Kong.” Throughout the piece, one senses guilt over what she sees as her own cowardice. Whereas Chow stood up to the Chinese authorities and went to prison for it, Chow chose to flee Hong Kong for Singapore, where she was raised. I regard the article as an attempt to come to terms with what she sees as her Ismene behavior.

I identify because, when I was in college, I was haunted by the sense that I wasn’t doing enough to stop the Vietnam War, that I was always choosing easier roads for myself. In high school, I too had looked to Antigone for inspiration although, in my case, it was the French playwright Jean Anouilh’s Antigone. I had cited a passage from the play in an essay assigned my senior year—in the headmaster J.R. McDowell’s required religion class—where we were supposed to present the values we lived by. I cited Antigone’s rejection of a happy life when it comes at the expense of a principled life:

I spit on your happiness! I spit on your idea of life–that life that must go on, come what may. You are all like dogs that lick everything they smell. You with your promise of a humdrum happiness–provided a person doesn’t ask much of life. I want everything of life, I do; and I want it now! I want it total, complete: otherwise I reject it! I will not be moderate. I will not be satisfied with the bit of cake you offer me if I promise to be a good little girl. I want to be sure of everything this very day; sure that everything will be as beautiful as when I was a little girl. If not, I want to die!

When I got to college, I felt I should do everything possible to stop the war. After the Kent State shooting, I went to Minneapolis with 80 students and faculty from Carleton and St. Olaf to block the doors of the Hennepin County induction center. We went with the intent of getting arrested in a peaceful protest and arrested we were. But that didn’t seem enough.

For a moment, I thought that if I joined a hardcore leftist group, that would mean I was really committed so I tried out the Trostskyist Workers’ League. But I quickly learned that they were far too doctrinaire for me. I wanted commitment but not that kind of commitment. In 1972, I tried out electoral politics, campaigning for George McGovern, but I got sick with anxiety whenever I approached a stranger’s door. I wrote brave editorials in the Carletonian, which I edited my senior year, yet constantly saw myself as a fraudulent idealist, one who talked a good game but didn’t follow up the words with action. I remember feeling guilty all the time.

In short, like Gan, I was an Ismene who felt she should be an Antigone.

I have come to understand guilt much more in the years since. I have come to believe that feeling guilty is, in part, a reluctance to acknowledge that we are powerless. When we feel guilt for large events, it can be because we thought things would have transpired differently if we had only done something. Painful though guilt can be, it may not be as painful as the idea that, no matter what we do, it wouldn’t have made a difference. Looking back, what could I have done other than what I did—which was march, get arrested, and write editorials—to shorten the war? And yet, I was haunted by the idea that I wasn’t doing enough or sacrificing enough.

I therefore found comfort, years later, in a Lucille Clifton poem. In “poem with rhyme in it,” she reveals that she herself has experienced similar feelings of guilt. The poem indicates that African Americans—including presumably Clifton herself—feel that they are somehow responsible for their plight. Although, against their will, they have been brought to a country by people who don’t honor the land, they beat themselves up for how bitter the land has become. Again, I wonder whether thinking that she is somehow responsible is, once again, an unwillingness to acknowledge her powerlessness.

But when she listens to the stars in “this long dark night,” she regains perspective. They tell her that their bitter-as-salt lives are not their fault.

It is not Ismene’s fault that she is caught in an impossible situation, nor was it mine that the Vietnam War raged all around us. Although not a person of color, I find Clifton’s absolution of responsibility immensely comforting. Here’s the poem:

poem with rhyme in it

black people we live in the land
of ones who have cut off their own
two hands
and cannot pick up the strings
connecting them to their lives
who cannot touch whose things
have turned into planets more dangerous
than mars
but i have listened this long dark night
to the stars
black people and though the ground
be bitter as salt
they say it is not our fault

So if you find yourself guilt-ridden for the state of the world, listen to the stars–which is to say, reflect deeply. You may find that they will guide you to a more balanced perspective.

Response from Julia Bates: Psychologists have asserted that children of abused parents will often feel responsible/guilty for being abused. Apparently this is preferable to admitting the parents are responsible. They will cling to their parents, even though it is clear the parents hurt them repeatedly.  I think this is related to your thoughts on feeling guilty about not doing more for the world situation. Somehow, it is mentally preferable (?) to a child to think he is guilty of something that causes his parents to abuse him rather than realize the parents are at fault, or to realize he is powerless to change them (by behaving better, etc.).

Seems to me that you and the poet are addressing the same individual phenomenon on a much larger scale. The microcosm and the macrocosm, sort of.  Maybe a projection of “parents” onto the world? I think this is also related to what is known in trauma literature as the “just world illusion.”  

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Are You an Antigone or an Ismene?

Emil Teschendorff, Antigone and Ismene (1892)

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Monday

A recent Washington Post feature caught my attention when it characterized Chinese freedom activist Chow Hang Tung as “the Antigone of Hong Kong.” Wendy Gan, formerly a professor in the School of English at the University of Hong Kong, draws on the Sophocles play to make the comparison. What drives her essay, however, is less how Chow is like Antigone and more on how she herself is like Antigone’s sister Ismene.

For background on Chow, Gan notes that, in 2020, it became a crime in Hong Kong (as it already was in the rest of China) to memorialize or even openly acknowledge the events of Tiananmen Square. Tiananmen, part of a 1989 challenge to the government, resulted in up to 10,000 deaths in one of the bloodiest political crackdowns in modern history.

Freedom of speech and freedom of assembly, once guaranteed by Hong Kong’s mini-constitution, are now forbidden. Gan tells what happened next:

Chow, a bespectacled barrister with a broad, frank face and a friendly smile, stepped up to maintain Hong Kong’s commitment to remember Tiananmen. Knowing that a permit to gather and conduct the memorial had been denied, she posted on Facebook that she would continue the tradition of lighting a candle in a public space to commemorate the events of June 4, 1989. She was promptly arrested. In January 2022, she was convicted and sentenced to 15 months in prison for these words. The charge was promoting an “unauthorized assembly.”

In Sophocles’s play, Antigone insists on holding funeral rites for her brother Polynices, who has killed and been killed by his brother Eteocles in civil strife following the banishment and death of their father Oedipus. Their uncle Creon, now on the throne, decrees that Eteocles will be buried with full honors while the body of the traitor Polynices will be publicly shamed. As Antigone reports to Ismene,

They say that Creon has sworn
No one shall bury him, no one mourn for him,
But his body must lie in the fields, a sweet treasure
For carrion birds to find as they search for food.
That is what they say, and our good Creon is coming here
To announce it publicly; and the penalty—
Stoning to death in the public square!

According to ancient Greek belief, the soul of an unburied body would wander forever as a phantom in the afterlife, never being admitted to Hades. Creon, in other words, is defying the laws of the gods, which leads to Antigone’s protest:

Antigone. Ismene, I am going to bury him. Will you come?
Ismene. Bury him! You have just said the new law forbids it.
Antigone. He is my brother. And he is your brother, too.
Ismene. But think of the danger! Think what Creon will do!
Antigone. Creon is not strong enough to stand in my way.

As Ismene resists, Antigone becomes insistent:

Antigone. But I will bury him; and if I must die,
I say that this crime is holy: I shall lie down
With him in death, and I shall be as dear
To him as he to me. It is the dead,
Not the living, who make the longest demands:
We die forever. . . . You may do as you like,
Since apparently the laws of the gods mean nothing to you.
Ismene. They mean a great deal to me; but I have no strength
To break laws that were made for the public good.
Antigone. That must be your excuse, I suppose.
But as for me, I will bury the brother I love.

Gan regretfully acknowledges that she herself did not have the courage to follow Chow’s path:

 I know that I am not like Antigone, principled and unafraid, choosing to defy her uncle Creon’s decree and give her brother his burial rites, even if it means certain death. Antigone marches unwaveringly through the play like an otherworldly saint set on martyrdom. No, I am not Antigone; I do not have such courage; I do not have a death wish.

It is therefore Ismene whom Gan identifies with, even though both Antigone and Creon look down upon her:

If we are to believe Creon, Ismene seems akin to one of those red-nosed pathetic women who exist in a Jane Austen novel merely to showcase the heroine’s patience and virtue — a poor and sorry specimen of a woman. But I must admit that I rather like Ismene. She is ordinary. She fears for her own skin. She finds excuses not to be heroic: “We are only women, We cannot fight with men,” she tells Antigone. I know we are meant to aspire to Antigone’s dogged pursuit of the higher law, but I feel more at ease with Ismene. When she says to Antigone, “And I think it is dangerous business, To be always meddling,” that line rings true to me; I have this fear within me too. Ismene knows what it means to live in a hostile world. You can call her a coward, one who values self-preservation over justice, but she is a survivor.

Most of us, Gan writes, “will never be as steadfast as [Chow] is, especially in the face of hardship and suffering. We survive by evasion. Like Ismene, we know the art of inconsistency.”

Gan tells us the story of how she has been an Ismene rather than an Antigone. Raised in Singapore, she moved to Hong Kong because of the way the Singapore government cracked down on dissidents, and she has now moved back to Singapore in response to Chinese repression. In other words, she chose to flee rather than to fight. One senses that her engagement with Antigone is, at times, an attempt to justify herself to herself. Thus, she looks to defend Ismene.

Even though the weaker sister remains with her brothers while Antigone suffers with her blind father in his exile, Gan points out that Ismene hasn’t entirely sold out. She remains loyal to her father and serves as a spy, “bringing reports of the latest oracles and court politics to Oedipus and Antigone. She is the two-faced insider who knows what it means to appear one way and think another, to say one thing and do another.”

At this point the article starts seesawing back and forth between regretting that we don’t have more Antigones and finding some comfort in numbers: most of us are not Antigone. “Ismene is clear-eyed,” Gan writes, “but she is not heroic.” Drawing on “The Power of the Powerless,” an essay by Czech freedom activist Vaclav Havel, Gan writes that Ismene

lives in the world of appearances while trying as best she can to live in truth. She is akin to Havel’s greengrocer who puts up a poster he does not believe in to signal his acquiescence to the totalitarian system. She will obey Creon’s diktat, though she disagrees with it. She will subvert where she can, as she does in Oedipus in Colonus, and she will, at the end of Antigone, perhaps inspired or shamed by Antigone’s actions, attempt to live by her conscience instead of her fear. But no one will make her a protagonist, because her existence is too ordinary, too mean. In an unjust world, we have Ismenes in abundance, when what we need is Antigone, the fearless beacon of truth.

One passage from Havel’s essay particularly resonates with Gan. It deals with how authoritarian systems seek to strip us of our humanity:

Human beings are compelled to live within a lie, but they can be compelled to do so only because they are in fact capable of living in this way. … Each person is capable, to a greater or lesser degree, of coming to terms with living within the lie. Each person somehow succumbs to a profane trivialization of his inherent humanity, and to utilitarianism. In everyone there is some willingness to merge with the anonymous crowd and to flow comfortably along with it down the river of pseudo-life.

To which Gan responds,

Here was the psychology of Ismene laid bare. Here was my own psychology. It is a disturbing revelation, and one that explains why I am not in jail like Chow Hang Tung, and why I am also no longer living in Hong Kong. We each find our ways to live in the truth — and I have chosen exile and a return to my native Singapore.

In her dreams, Gan writes in her conclusion, she is Antigone, and she imagines Sophocles’s heroine forgiving her sister for not having taken the harder route:

I can hear [Ismene] singing. It’s her voice, for sure — lilting but penetrating. It makes my heart glad. I do not recognize the song and it is in a language that I do not understand, but I know that it is Ismene who is singing, and she is telling me that she will survive and keep singing. I was angry with her for not coming with me to bury Polynices, but now I think that it is actually good that someone survives. Someone has to die and someone has to live. She will be lonely, my poor sister, while I will have the company of my father and my brothers. That will be her lot in life. Though if she keeps singing like this, like a songbird in a cage, dreaming of swaying green branches and racing blue skies, she will be fine. Ismene will be fine.

In my dreams, I am an Antigone who forgives Ismene.

I suppose we can none of us entirely know if we would choose the Antigone or the Ismene route when pressured by an authoritarian system. Like Gan, we probably dream of being Antigone and realistically acknowledge that we’re more likely to behave like Ismene. But if, as Havel puts it, we have to live in a lie, better to do it as Ismene does than embrace the lie wholeheartedly. In any event, Sophocles’s play provides us with a framework, as it provides Gan with a framework, for understanding our choices.

Reader comment from Julia Shinnick:

Psychologists have asserted that children of abused parents will often feel responsible/guilty for being abused. Apparently this is preferable to admitting the parents are responsible. They will cling to their parents, even though it is clear the parents hurt them repeatedly.  I think this is related to your thoughts on feeling guilty about not doing more for the world situation. Somehow, it is mentally preferable (?) to a child to think he is guilty of something that causes his parents to abuse him rather than realize the parents are at fault, or to realize he is powerless to change them (by behaving better, etc.).

Seems to me that you and the poet are addressing the same individual phenomenon on a much larger scale.  The microcosm and the macrocosm, sort of.  Maybe a projection of “parents” onto the world? I think this is also related to what is known in trauma literature as the “just world illusion.”  

My response: I find this to be a wonderfully wise observation, Julia. To think of draft-aged men during the Vietnam War as abused children is both comforting and clarifying. I remember watching Good Morning Vietnam, the Robin Williams film about a military broadcaster during the war, sometime during the 1980s and sobbing at the end of it. I suddenly saw, as I hadn’t before, how much we had gotten beaten up by a country that we had been raised to trust. Something similar happened with The Long Walk Home, about the Montgomery bus boycott, which had me reliving similar abuse (as a liberal in a segregated society) during my teenage years. (Of course, we didn’t have it nearly as bad as Black families, but the experience still took an emotional toll.) So “just world illusion” is a perfect encapsulation and a concept that is new to me. 

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A Cold Coming We Had of It

James Tissot, Journey of the Magi

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Sunday

For my weekly Sewanee Messenger poem this coming Friday, I am choosing to share literature’s greatest Epiphany poem. I figure that, by the end of the week, we ourselves will be emerging from snowy and icy conditions that have locked us in our houses for a full week, prompting me to identify with T.S. Eliot’s three wisemen finally reaching the Bethlehem stable. You’ll see why when you read the poem:

The Journey of the Magi
By T.S. Eliot

A cold coming we had of it,
Just the worst time of the year
For a journey, and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.’
And the camels galled, sorefooted, refractory,
Lying down in the melting snow.
There were times we regretted
The summer palaces on slopes, the terraces,
And the silken girls bringing sherbet.
Then the camel men cursing and grumbling
and running away, and wanting their liquor and women,
And the night-fires going out, and the lack of shelters,
And the cities hostile and the towns unfriendly
And the villages dirty and charging high prices:
A hard time we had of it.
At the end we preferred to travel all night,
Sleeping in snatches,
With the voices singing in our ears, saying
That this was all folly.

Then at dawn we came down to a temperate valley,
Wet, below the snow line, smelling of vegetation;
With a running stream and a water-mill beating the darkness,
And three trees on the low sky,
And an old white horse galloped away in the meadow.
Then we came to a tavern with vine-leaves over the lintel,
Six hands at an open door dicing for pieces of silver,
And feet kicking the empty wine-skins.
But there was no information, and so we continued
And arriving at evening, not a moment too soon
Finding the place; it was (you might say) satisfactory.

All this was a long time ago, I remember,
And I would do it again, but set down
This set down
This: were we led all that way for
Birth or Death? There was a Birth, certainly
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death.
We returned to our places, these Kingdoms,
But no longer at ease here, in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.

It’s interesting how Eliot’s magi are not, at first, altogether positive about the arrival. While “temperate valley” sounds very good to me at this moment (what with temperatures being in the low single digits), it’s a shock to these kings. The “water-mill beating the darkness” points to how God has subjected divinity to the beat of earthly time while the “three trees on the low sky” hint at the crucifixion. And then there’s the seedy inn at which there is no room, with pieces of silver perhaps suggesting the Judas payment. I love the understatement used to describe the birthing room: “It was (you might say) satisfactory.”

In other words, it is not what they were expecting.

And yet, what they encounter is so far beyond what they could imagine that it has thrown everything they thought they knew about life and death into confusion. What they know is that “the old dispensation” seems alien and empty. Neither the old gods nor “the summer palaces on slopes, the terraces, and the silken girls bringing sherbet”  measure up.

One way to think of the poem is as a description of Eliot’s own spiritual journey, from the desolation of consumer society and materialistic modernism to his embrace of Christian faith. He doesn’t claim that he understands the resurrection but he knows he doesn’t want to go back.

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The Dream of Acting with Impunity

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Friday

With Donald Trump now arguing in court something that he has believed all his life–that he should be able to act with impunity—I am dusting off the blog post that I bring out at such moments. In his 1897 novel Invisible Man, H.G. Wells captures the thrill of being able to commit crimes without fear of repercussion.

Here’s Trump’s making the case, via Truth Social, what he has his lawyers arguing before various judges. To make sure we hear him, he uses all caps:

A PRESIDENT OF THE UNITED STATES MUST HAVE FULL IMMUNITY, WITHOUT WHICH IT WOULD BE IMPOSSIBLE FOR HIM/HER TO PROPERLY FUNCTION. ANY MISTAKE, EVEN IF WELL INTENDED, WOULD BE MET WITH ALMOST CERTAIN INDICTMENT BY THE OPPOSING PARTY AT TERM END. EVEN EVENTS THAT “CROSS THE LINE” MUST FALL UNDER TOTAL IMMUNITY, OR IT WILL BE YEARS OF TRAUMA TRYING TO DETERMINE GOOD FROM BAD. THERE MUST BE CERTAINTY. EXAMPLE: YOU CAN’T STOP POLICE FROM DOING THE JOB OF STRONG & EFFECTIVE CRIME PREVENTION BECAUSE YOU WANT TO GUARD AGAINST THE OCCASIONAL “ROGUE COP” OR “BAD APPLE.” SOMETIMES YOU JUST HAVE TO LIVE WITH “GREAT BUT SLIGHTLY IMPERFECT.” ALL PRESIDENTS MUST HAVE COMPLETE & TOTAL PRESIDENTIAL IMMUNITY, OR THE AUTHORITY & DECISIVENESS OF A PRESIDENT OF THE UNITED STATES WILL BE STRIPPED & GONE FOREVER. HOPEFULLY THIS WILL BE AN EASY DECISION. GOD BLESS THE SUPREME COURT!

Of course, Trump and his GOP supporters only believe that he should have full immunity, not Joe Biden. As political scientist John Stoehr of Editorial Board points out, however, this is not so much a case of hypocrisy (although it is certainly that) as an unapologetic belief in a double standard. Republicans believe, Stoehr says, that “Trump should be immune to the normal rules that govern democratic politics, including the Constitution. They are saying that impunity is the point.”

Before turning to Wells’s novel, I look first at the work that inspired it. In Plato’s Republic Glaucon, arguing with Socrates, contends that all that keeps us from committing crimes is our worry that we will be caught. As he argues,

No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a god among men.

The story Glaucon uses to illustrate his contention involves a ring of invisibility discovered by the shepherd Gyges. Gyges ultimately uses the ring to seduce the queen of Lydia, murder the king, and become the king of Lydia himself. As an aside, I note that the ring of Gyges is also one of the inspirations for Lord of the Rings.

Socrates counterargues that no one can find happiness with such a ring since he or she would become a slave to appetite and could not therefore maintain self-control, the key to happiness.

While I agree with Socrates—Trump is undoubtedly a slave to his appetites and never seems to find happiness—that doesn’t keep people from desiring Gyges’s ring. As I’ve written in the past, Ruth Ben-Ghiat, one of the world’s foremost authorities on fascism and authoritarian leaders, notes that something more than sheep-like conformity or fear of retribution accounts for Trump’s political success. His secret lies in his apparent ability to always escape accountability:

Something else drives [South Carolina Senator Lindsay] Graham and other GOP Trump devotees: the thrill of partnering with an amoral individual for whom there are no limits or restraints. Enablers of authoritarians always imagine the power they can wield when the rule of law has been vanquished.

Many of us first saw this dynamic at work when Billy Bush laughed delightedly at Trump boasting, during the 2016 campaign, “When you’re a star, they let you [kiss beautiful women]. You can do anything… Grab ’em by the pussy. You can do anything.” That Trump paid no price for saying so seemed to prove him right: when you have power and have dispensed with normal checks and balances, you can do anything.

I think one reason that Rudy Giuliani thought he could so freely defame the Georgia election workers is because he deluded himself into thinking he had Trumpian powers. (Instead he has been fined $148 million.) Same with Peter Navarro, the Trump advisor I wrote about this past September, who will be going to prison for thinking he could defy a Congressional subpoena.

A lot of the Trump supporters who have been harassing people of color on the streets—so-called Karens—have versions of the same illusion. Some of them too have gone to prison. The reason why the court cases against Trump are so important is because he will continue to have this same malign influence if he continues to get away with everything.

Picking up what I have said in previous posts, I note that Wells’s Griffin gives us a close-up view of the thrill. He describes a “feeling of extraordinary elation” when he realizes that people can’t see him. Confiding his history to his college friend Kemp, he says he immediately burned down the house so that others wouldn’t discover his secrets:

“You fired the house!” exclaimed Kemp.

Fired the house. It was the only way to cover my trail—and no doubt it was insured. I slipped the bolts of the front door quietly and went out into the street. I was invisible, and I was only just beginning to realize the extraordinary advantage my invisibility gave me. My head was already teeming with plans of all the wild and wonderful things I had now impunity to do.

He uses the word “impunity” again further on:

Practically I thought I had impunity to do whatever I chose, everything—save to give away my secret. So I thought. Whatever I did, whatever the consequences might be, was nothing to me. I had merely to fling aside my garments and vanish. No person could hold me.

Griffin proceeds to engage in the same range of behavior that we are seeing from those bad cops who think they can act without accountability, from shoving to outright killing. At the beginning, his social infractions are minor:

My mood, I say, was one of exaltation. I felt as a seeing man might do, with padded feet and noiseless clothes, in a city of the blind. I experienced a wild impulse to jest, to startle people, to clap men on the back, fling people’s hats astray, and generally revel in my extraordinary advantage.

When Kent asks about “the common conventions of humanity,” Griffin replies that they are “all very well for common people.”

As Griffin’s madness grows, so do his dark ambitions. Thinking he has successfully enlisted Kemp, he plots ways to wield total power:

“And it is killing we must do, Kemp.”

“It is killing we must do,” repeated Kemp. “I’m listening to your plan, Griffin, but I’m not agreeing, mind. Why killing?”

“Not wanton killing, but a judicious slaying. The point is, they know there is an Invisible Man—as well as we know there is an Invisible Man. And that Invisible Man, Kemp, must now establish a Reign of Terror. Yes; no doubt it’s startling. But I mean it. A Reign of Terror. He must take some town like your Burdock and terrify and dominate it. He must issue his orders. He can do that in a thousand ways—scraps of paper thrust under doors would suffice. And all who disobey his orders he must kill, and kill all who would defend them.”

Note that he uses one of Trump’s favorite words here: “dominate.” He’s prepared to use violence if necessary.

A sadistic thrill comes with asserting your dominance over others, as rapists know well. The satisfaction does not go as deep as serving humankind—this is Socrates’s point—but Griffin, racist cops, and authoritarians like Trump don’t care. They prefer the rush of acting with utter freedom.

Or as Ben-Ghiat says of Congressman Jim Jordan, who is currently seeking to weaponize the House Judiciary Committee against his enemies: “[H]is “beady eyes positively gleam with anticipation.”

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