Harris’s Speech and a Baldwin Story

Kamala Harris speaking at the Democratic National Convention

Thursday

Two days ago I was having a fun conversation on Spoutible about why English majors often make good lawyers, with my interlocutor–one Phil Boiarski—mentioning the rhetorical skills lawyers need to be successful. Then he asked me what I thought of Kamala Harris’s acceptance speech.

While rhetorical analysis is not a strength of mine, I know that I experienced a mood shift in the course of the speech. I started off feeling warm and fuzzy as Harris recounted her parents’ immigrant stories, along with how her mother and her neighbors combined to bring her up in a middle class Oakland neighborhood. Then, however, the tone shifted dramatically as Harris got serious.

Tomi T. Ahonen, who writes extensively about political speechifying, helped me understand what had happened. The speech, he noted, had two parts, the first recounting Harris’s life story, the second channeling Winston Churchill. About the latter, I’m assuming he particularly had in mind such passages as,

And know this: I will never hesitate to take whatever action is necessary to defend our forces and our interests against Iran and Iran-backed terrorists. And I will not cozy up to tyrants and dictators like Kim-Jong-Un, who are rooting for Trump. Because they know he is easy to manipulate with flattery and favors. They know Trump won’t hold autocrats accountable—because he wants to be an autocrat.

As President, I will never waver in defense of America’s security and ideals. Because, in the enduring struggle between democracy and tyranny, I know where I stand—and where the United States of America belongs.

As I listened, I felt that a battle bugle had been sounded and that I was being marched into action. Or as I told my Spoutible companion in a reference that may have confused him, I felt like the jazz-playing brother in James Baldwin’s short story “Sonny’s Blues” when he’s back at the piano again.

Sonny has recently been released from imprisonment for heroin possession and for the first time is sitting down with his old band at a jazz club. Creole, the band leader, leads Sonny to the piano and at first allows him to focus on the positive:

[Sonny] seemed to have found, right there beneath his fingers, a damn brand-new piano. It seemed that he couldn’t get over it. Then, for a while, just being happy with Sonny, [the band] seemed to be agreeing with him that brand-new pianos certainly were a gas.

Similarly, as we listened to Harris, we were happy to join her in her immigrant success story, one of the foundational stories of our republic.

But we can’t remain in this space any more than Sonny can remain in his. The band leader is there to remind everyone why Sonny is there:

Then Creole stepped forward to remind them that what they were playing was the blues. He hit something in all of them, he hit something in me, myself, and the music tightened and deepened, apprehension began to beat the air. Creole began to tell us what the blues were all about. They were not about anything very new. He and his boys up there were keeping it new, at the risk of ruin, destruction, madness, and death, in order to find new ways to make us listen. For, while the tale of how we suffer, and how we are delighted, and how we may triumph is never new, it always must be heard. There isn’t any other tale to tell, it’s the only light we’ve got in all this darkness.

It’s for Sonny, as it is for Harris, to take leadership in this situation:

And this tale, according to that face, that body, those strong hands on those strings, has another aspect in every country, and a new depth in every generation. Listen, Creole seemed to be saying, listen. Now these are Sonny’s blues. He made the little black man on the drums know it, and the bright, brown man on the horn. Creole wasn’t trying any longer to get Sonny in the water. He was wishing him Godspeed. Then he stepped back, very slowly, filling the air with the immense suggestion that Sonny speak for himself.

And speak for himself Sonny does:

Then they all gathered around Sonny and Sonny played. Every now and again one of them seemed to say, amen. Sonny’s fingers filled the air with life, his life. But that life contained so many others. And Sonny went all the way back, he really began with the spare, flat statement of the opening phrase of the song. Then he began to make it his. It was very beautiful because it wasn’t hurried and it was no longer a lament. I seemed to hear with what burning he had made it his, and what burning we had yet to make it ours, how we could cease lamenting. Freedom lurked around us and I understood, at last, that he could help us to be free if we would listen, that he would never be free until we did.

The narrator, who has had his own sorrows, finds momentary relief in Sonny’s playing, even while he simultaneously realizes “that this was only a moment, that the world waited outside, as hungry as a tiger, and that trouble stretched above us, longer than the sky.”

Harris pointed to our own challenges, even as she gave Democrats and a fair number of Republicans and Independents the confidence that she was the right person to lead us in that endeavor.

In her shift of tone and substance, I was also reminded of Obama’s 2009 inaugural address. Many came to it wanting to bask in his vision of hope and change and were startled when he talked instead of getting down to business. “We campaign in poetry but govern in prose,” New York Governor Mario Cuomo famously said, and Obama and Harris pointed to some of the prose that awaits us.

At the end of Baldwin’s story, Sonny’s playing results in a reconciliation between the two brothers, who have become estranged. For her part, Harris is managing—at least for the moment—to bring together progressives, liberals, moderates, and a significant number of center-right conservatives. Freedom lurks around us, she told us, and she can help us be free if we send her to the White House.

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When Stories Are Weaponized

Wednesday

Increasing attention is being paid these days to the dangerous power of storytelling. In addition to my own book, I’m thinking of Peter Brooks’s Seduced by Story: The Use and Abuse of Narrative and Annalee Newitz’s Stories Are Weapons: Psychological Warfare and the American Mind, as well as Lyta Gold’s forthcoming Dangerous Fictions: The Fear of Fantasy and the Invention of Reality (I examine Gold’s ideas here and have posted a whole series of essays on Brooks, including this one. Today I turn my attention to Newitz’s book.

According to the publisher’s website, Newitz contends that “coercive storytelling” has always been America’s secret weapon, going all the way back to the American Revolution and reaching its apotheosis in the Cold War and twenty-first-century on-line influence campaigns. Operatives who shaped modern psychological warfare, she says, drew on their experiences as science fiction writers and in the advertising industry.

Powerful weapons will always find their way into bad hands, of course, and according to Newitz, culture warriors have used such storytelling to transform democratic debates into “toxic wars” over American identity. The villains in these noxious stories are people of color, feminists, and LGBTQ+ folk, who “are singled out and treated as enemies of the state.”

It gets worse. The ultimate purpose of the stories is less to persuade people of their views (although that’s certainly part of it) than to delegitimize the very idea of objective truth. As reviewer Mark Dery summarizes Newitz’s thesis,

The goal isn’t so much to persuade people as to disorient them or, as Russian psywar operatives like to call it, maskirovka—“baffling people with bullshit.” Under Putin, says Newitz, “government agencies flood social media with misinformation.” Russians “don’t trust their government; they don’t trust educators and scientists; and they don’t trust one another,” a US Army psyop instructor tells Newitz. America is beginning to look a lot like Putinland.

While fully acknowledging the dangers Newitz identifies, reviews of her book have been less impressed with her solutions. Kirkus Reviews writes,

In the obligatory how-to-fix-it conclusion, Newitz emphasizes tolerance, agreeing to disagree, and promoting evidence over emotion….Searching for alternatives, the author promotes spreading democratic ideals through storytelling in “applied science fiction” or a transformed, “rejuvenated” public library. “When we immerse ourselves in the silence of the library,” writes Newitz, “we learn the most fundamental defense against psyops. Our minds belong to us.”

Whether or not libraries will save us, this certainly helps explain the wholesale attack on libraries we are seeing around the country. For a recent example, an Idaho friend has just filled me in on the assault by her state legislators on public libraries: they have just passed a new law decreeing that if a library doesn’t remove and relocate a book challenged by a patron within 60 days, that patron can file a lawsuit. A library that violates the law faces a mandatory $250 fine.

Dery is equally skeptical of another Newitz “hopeful dream,” which is that skilled first responders at tech platforms will spot “propaganda outbreaks” and contain them “before they burn through the public mind.” To which Dery essentially responds, “Good luck with that.” After all, we’ve just seen Mark Zuckerberg regretting that he censored false Covid information on Facebook, even though censoring false medical information may have saved thousands of lives. Dery writes that the prospect of seeing any social media CEO “doing anything that cuts into their obscene profit margins are less than zero.”

But it’s not like others have better solutions. In a New York Times article, Lyta Gold may write that fiction writers should “insist on having their work judged on its merits and not on whether it provides moral instruction or inculcates the right social value.” Chances that readers will pay attention to such insistence, however, are also less than zero.

Oscar Wilde, for instance, tried this line of defense at his trial when the prosecution argued that Picture of Dorian Gray promoted homosexuality—or as the prosecutor put it, that “the affection and love of the artist of Dorian Gray might lead an ordinary individual to believe that it might have a certain tendency?” This led to the following interchange:

Carson–This is in your introduction to Dorian Gray: “There is no such thing as a moral or an immoral book. Books are well written, or badly written.” That expresses your view?
Wilde—My view on art, yes.
C–Then, I take it, that no matter how immoral a book may be, if it is well written, it is, in your opinion, a good book?
W—Yes, if it were well written so as to produce a sense of beauty, which is the highest sense of which a human being can be capable. If it were badly written, it would produce a sense of disgust.
C–Then a well-written book putting forward perverted moral views may be a good book?
W—No work of art ever puts forward views. Views belong to people who are not artists.
C–A perverted novel might be a good book?
W–I don’t know what you mean by a “perverted” novel.
C–Then I will suggest Dorian Gray as open to the interpretation of being such a novel?
W–That could only be to brutes and illiterates. The views of Philistines on art are incalculably stupid.

In Seduced by Story, Peter Brooks offers a different solution, advocating that students be required to take courses that focus on how narrative works. In so doing, his reasoning goes, they will be able to distinguish between harmful and beneficial uses of narrative.

My own recommendation is a variation of this: while I don’t think that every literature course has to focus on narratology, I believe that great literature has salutary lessons embedded in it because it gets us to grapples with life’s biggest question on an emotional, rational, and spiritual plane.

In other words, if one gets students excited about good literature, half the battle has been won. British-Indian author Salman Rushdie agrees. Responding in a 2018 essay to the torrent of lies emanating from the Donald Trump White House, he pointed out that the classics will always remain relevant because of their commitment to truth. Seeing literature as essentially a “no bullshit” zone, Rushdie wrote that the job of contemporary writers was “rebuilding our readers’ belief in reality.”

Unlike the toxic stories that Newitz describes, great literature has depth, nuance, complexity, and aesthetic power. Those who have had experience with such works are less likely to settle for the boring and one-dimensional stories that are the stock and trade of ideologues and political scoundrels. They’ll demand works that feed the soul, not fictions that prey on fear and resentment. Teachers and librarians are key to making sure they find these works.

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Gorman Dares Us to Dream Together

Amanda Gorman at the Democratic National Convention

Tuesday

In days gone by, it was common to employ poets to compose poems for public events. Often such poems were an important source of income for the writers, especially if the occasion was a coronation or an important funeral. Occasional poetry (as it is called) was often written to flatter a wealthy patron, upon whom one’s livelihood depended.

To a large degree, occasional poetry has fallen out of favor. We’ve come to associate poetry more with the lyrical expression of personal emotions and feelings. Still, people will still compose poems for wedding and funerals or, more frequently, read the poems of other people. And of course, we’re accustomed now to hear poets reading at the inaugurations of Democratic (but not Republican) presidents: Robert Frost for Kennedy, James Dickey for Carter, Maya Angelou and Miller Williams for Clinton, Elizabeth Alexander and Richard Blanco for Obama, and Amanda Gorman for Biden. Therefore, Democrats at last week’s convention were not surprised with Gorman once again stepped to the podum, this time to read a poem entitled “Dream Together.”

I’ve transcribed the poem from Gorman’s oral presentation so I don’t know where the line breaks and stanza breaks fall or what punctuation she employs. Feel free to rearrange the poem as you read it.

Also as you read it, see how many allusions you can identify to historically important American documents.

Dream Together
By Amanda Gorman

We gather at this hallowed place
because we believe in the American Dream

We face a race that tests
if this country we cherish
shall perish from the earth,
and if our earth
shall perish
from this country.

It falls to us to ensure
that we do not fall
for a people that cannot stand together,
cannot stand at all.

We are one family
regardless of religion, class, or color
for what defines a patriot
is not just our love of liberty
but our love for one another.
This is loud in our country’s call
because, while we all love freedom,
it is love that frees us all.

Empathy emancipates,
making us greater
than hate or vanity.
That is the American promise,
powerful and pure.
Divided, we cannot endure
but united, we can endeavor
to humanize our democracy
and endear democracy to humanity.

And make no mistake,
cohering is the hardest task
history ever wrote.
But tomorrow is not written
by our odds of hardship
but by the audacity of our hope
by the vitality of our vote.

Only now, approaching this rare air,
are we aware that perhaps
the American dream
is no dream at all,
but instead a dare to dream together.

Like a million roots tethered,
branching up humbly,
making one tree this is our country,
from many one,
from battles won,
our freedom sung,
our kingdom come
has just begun.

We redeem this sacred scene
ready for our journey from it together;
we must birth this early republic
and achieve an unearthly summit

Let us not just believe
in the American Dream.
Let us be worthy of it.

I suspect you picked up echoes of Lincoln’s “Gettysburg Address,” Martin Luther King’s “I Have a Dream” speech, and Barack Obama’s signature campaign declaration (“the audacity of hope”). And there’s also the Lord’s Prayer.

Such references were particularly important for this convention, where the Democrats were attempting to reclaim a patriotic narrative that has, too often, been wrested from them by Republicans. As Kamala Harris pointed out in her acceptance speech, for the daughter of immigrant parents–one raised in a middle class community–to have a strong shot at the presidency is a quintessentially American story.

A story worth celebrating by a poet who dares us to dream together.

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Thoughts on Book Bans

Gender and diversity books trashed at New College

Monday

Given my professional interest in reading, I’m finding one contrast between the two political parties particularly resonant. As Transportation Secretary Pete Buttigieg puts it, “We want to ban assault weapons, they want to ban books.” Oprah Winfrey echoed that contrast this past Wednesday when she pointed out,

There are people who want you to see our country as a nation of us against them. People who want to scare you. Who want to rule you. People who would have you believe that books are dangerous. And assault rifles are safe.

Comedian Wandy Sykes had her own take on the culture wars. “Until a drag queen walks into a school and beats eight kids to death with a copy of To Kill a Mockingbird, I think you’re focusing on the wrong shit.”

There have been so many stories about book bans that, as with mass shootings, I’ve stopped blogging on them. In recent months there have been the MAGA president of New College throwing out books from the discontinued gender studies program; an Oklahoma school system revoking the teaching license of a teacher after she posted the QR code of the Brooklyn Public Library’s catalogue of banned books in her classroom; the entire Utah school system banning works by Sarah J. Maas, Judy Blume, Rupi Kaur, Margaret Atwood and other authors (the books include Blume’s Forever, Atwood’s Oryx and Crake, and Kaur’s poetry collection Milk and Honey); a South Dakota school district destroying copies of David Eggers’s The Circle, Allison Bechdel’s Fun Home and Stephen Chbosky’s The Perks of Being a Wallflower (among others);  a Florida school decreeing that Amanda Gorman’s “The Hill We Climb” (delivered at Joe Biden’s inauguration) is inappropriate for grade schoolers; and on and on. One frequent target of book banners is Toni Morrison, the only African American to have won the Nobel Prize for literature and one of America’s greatest novelists.

I mention Morrison because she has been particularly eloquent on the subject of book banning. It’s understandable, she writes in a short essay entitled “Peril,” why authoritarians ban unsettling writers. That’s because these authors “can disturb the social oppression that functions like a coma on the population, a coma despots call peace.”

Or as she asserts elsewhere, “Fear of unmonitored writing is justified—because truth is trouble.”

Truthful writers, Morrison goes on to say, spell trouble for “the ignorant bully, the sly racist, and the predators feeding off the world’s resources.” The suppression of writers, she contends, is

the earliest harbinger of the steady peeling away of additional rights and liberties that will follow. The history of persecuted writers is as long as the history of literature itself. And the efforts to censor, starve, regulate, and annihilate us are clear signs that something important has taken place. Cultural and political forces can sweep clean all but the “safe,” all but state-approved art.

I write about Morrison in my recently released book, Better Living through Literature: How Books Change Lives and (Sometimes) History, because of the way that Beloved became an issue in Virginia’s 2021 gubernatorial race. There we saw Republican Glenn Youngkin run, as his closing ad, an account of a mother (a Republican operative, it turned out) complaining how her high school senior had been traumatized by Toni Morrison’s Beloved. Youngkin went on to win the election and then set up a short-lived hotline to report teachers teaching supposedly nefarious content

As I note in my book, certain people have reason to fear Morrison’s novel, which touches on two of the most volatile issues in American politics, race and a woman’s autonomy over her body:

 In the work, … the pregnant slave Sethe is first sexually assaulted (White men suck milk from her breasts), then beaten savagely, and then, after she escapes and they come to reclaim her and her children, driven to kill the baby to save it from slavery. The novel is meant to be unsettling, and it can indeed challenge the worldview of those parents who don’t want their children facing up to the ugly history of racism and sexism. For Morrison as for William Faulkner, one of the authors on which she models herself, the past is not dead nor even past, and we see it return in the form of the ghost baby that haunts Sethe.

[I note as an aside that Morrison is censured in a way that Faulkner seldom is. In Sanctuary, to cite one of his works, a woman is actually raped with a corncob, but one doesn’t see it appearing on many, if any, banned book lists. Race, I suspect, plays a role in the discrepancy.]

Morrison could be talking about her own fiction when she writes about how writers are sometimes our only defense against deep trauma. She may have the long-term effects of slavery in mind when she writes,

Certain kinds of trauma visited on peoples are so deep, so cruel, that unlike money, unlike vengeance, even unlike justice, or rights, or the goodwill of others, only writers can translate such trauma and turn sorrow into meaning, sharpening the moral imagination.

Morrison writes that if we deprive our students, and ultimately ourselves, of literature that addresses and names the chaos that we face, then we condemn ourselves to a “bleak, unlivable, insufferable existence.” Maybe MAGA parents and school administrators think that ideal students are comatose students—students who don’t grapple with issues they encounter in high school (Forever, Wallflower) or our corporate, climate-challenged society (Oryx and Crake)—but a price is paid for ignoring them. People become angry and resentful when the world defies all attempts to understand it, and those emotions can show up in socially dysfunctional ways. On the other hand, if you give them a narrative that helps them frame what they are experiencing, they feel empowered.

That’s why so many teachers teach Lord of the Flies, which gives high school kids a handle on bullying. And why Romeo and Juliet, which shows young teens negotiating and feeling buoyed by their powerful sexual urges is taught in first-year high school classes throughout the land. Just knowing that there’s a language to address what they’re going through—which after all is often unsettling—is comforting and enlightening.

For a while now we’ve been experiencing a golden age of Young Adult Fiction (YAL), and the fact that teachers and librarians are being forbidden to alert young people to these remarkable novels is an abomination. Teachers, professionally trained as to what their students need, are being targeted by MAGA politicos, some of whom (as Eggers observes) don’t even send their children to public schools.

Fortunately, communities are pushing back, with rightwing school board members being pushed out of their positions as people wake up and realize what is happening. But damage is still being done.

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Mercy, Pity, Peace, and Love

Sunday

Few poems better capture for me the idea that we are created in God’s image (Genesis 1:27) than William Blake’s “Divine Image.” In the poem, distinctions collapse between God and humans, just as—at the end—so also collapse distinctions between people of different beliefs and faith systems.

Poet and pastor Malcolm Guite says that Blake’s poem captures the mystery of Christ’s incarnation. By taking on human nature, he says, God “becomes involved in, visits, redeems the whole of humanity, not just the chosen people…”

“And what is more,” the poet adds, “when the fullness of God comes to dwell in the fullness of Christ’s humanity, then that mysterious ‘image of God’ in which all humanity was made is at last restored.”

Heaven on earth, in other words, is people embodying Mercy, Pity, Peace, and Love. Consider memorizing the poem so that, whenever people call upon you to hate others, Blake’s incantatory words will be within you, giving you the strength to resist.

The Divine Image
By William Blake

To Mercy, Pity, Peace, and Love
All pray in their distress;
And to these virtues of delight
Return their thankfulness.

For Mercy, Pity, Peace, and Love
Is God, our father dear,
And Mercy, Pity, Peace, and Love
Is Man, his child and care.

For Mercy has a human heart,
Pity a human face,
And Love, the human form divine,
And Peace, the human dress.

Then every man, of every clime,
That prays in his distress,
Prays to the human form divine,
Love, Mercy, Pity, Peace.

And all must love the human form,
In heathen, Turk, or Jew;
Where Mercy, Love, and Pity dwell
There God is dwelling too.

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Kamala Harris’s Moment to Rise

Kamala Harris accepts her party’s nomination

Friday

It’s been less than a month since I shared Maya Angelou’s soaring poem “Still I Rise,” but I turn to it again because I can think of no better lyric to celebrate the nomination of Kamala Harris as the Democratic Party’s 2024 nominee for president. In my earlier post, I applied it Simone Biles, who has “And still I rise” tattooed on her chest and who used the poem as inspiration to win multiple medals in the Paris Olympics, including overall gold.

I can find an indirect connection between Biles and Harris. After the event, Biles trolled Donald Trump’s racist remark about immigrants taking “Black jobs” by tweeting out, “I love my Black job.” In Michelle Obama’s powerful convention speech Tuesday night, meanwhile, the former first lady dished out more of the same. Her zinger came after her observation that “Donald Trump did everything in his power to try to make people fear us” and that “his limited, narrow view of the world made him feel threatened by the existence of two hard-working, highly educated, successful people who happened to be Black.” Then came the punchline. “I want to know,” she added. “who’s going to tell him that the job he’s currently seeking might be one of those ‘Black jobs’?”

While I don’t think that Harris has an Angelou tattoo, I have no doubt that she is well familiar with the poem, which takes on special resonance when applied to her.

For instance, the first stanza mentions African Americans being written down in history with “bitter, twisted lies.” Angelou, of course, is partly talking about racist attempts to erase slavery and Jim Crow from American history books, which we see happening in school districts throughout the south (and not only the south). But Angelou is also writing about her personal experience, as anyone who has read I Know Why the Caged Bird Sings knows.

In Harris’s case, meanwhile, Trump’s lies are coming thick and fast, including that she’s “stupid” and “crazy” and that she only recently became Black and that she met with Vladimir Putin and begged him not to invade Ukraine shortly before he did. (Fact check: she has never met with Putin.) Despite it all, however, she keeps going:

You may write me down in history
With your bitter, twisted lies,
You may trod me in the very dirt
But still, like dust, I’ll rise.

One thing that particularly grates upon Trump’s nerves is Harris’s laugh, which is full and unapologetic. It infuriates him that she assumes she has full rights to a place at the table. I suspect there’s a pun when Angelou says she walks as though “I’ve got oil wells/ Pumping in my living room.” Striding across the stage with the assurance of a “Bradford millionaire” (to borrow from T.S. Eliot), her legs pumping in high-heeled pumps, Harris confounds those who believe that a Black woman should know her place. In fact, she enters as naturally as, and with the force of, moons and suns and tides:

Does my sassiness upset you?
Why are you beset with gloom?
’Cause I walk like I’ve got oil wells
Pumping in my living room.
Just like moons and like suns,
With the certainty of tides,
Just like hopes springing high,
Still I’ll rise.

Did you want to see me broken?
Bowed head and lowered eyes?
Shoulders falling down like teardrops,
Weakened by my soulful cries?

Does my haughtiness offend you?
Don’t you take it awful hard
’Cause I laugh like I’ve got gold mines
Diggin’ in my own backyard.

One line of attack that has been directed at Harris is a relationship she once had with San Francisco mayor Willie Brown (both were single at the time), leading Trump supporters to label the Biden-Harris pair as “Joe and the Ho.” Rather than get defensive, however, Harris—like Angelou—is comfortable in her body:

You may shoot me with your words,
You may cut me with your eyes,
You may kill me with your hatefulness,
But still, like air, I’ll rise.

Does my sexiness upset you?
Does it come as a surprise
That I dance like I’ve got diamonds
At the meeting of my thighs?

You can check out Harris’s dance moves here.

And so we come to a moment in history where this descendant of Jamaican slaves rises up “from a past that’s rooted in pain” to vie for the most powerful position on earth. She is indeed “the dream and the hope of the slave,” and their gift to her is resilience in the face of adversity:

Out of the huts of history’s shame
I rise
Up from a past that’s rooted in pain
I rise
I’m a black ocean, leaping and wide,
Welling and swelling I bear in the tide.

Leaving behind nights of terror and fear
I rise
Into a daybreak that’s wondrously clear
I rise
Bringing the gifts that my ancestors gave,
I am the dream and the hope of the slave.
I rise
I rise
I rise.

Harris had her own version of this confident self-assertion in last night’s acceptance speech. “My mother had another lesson she used to teach,” she told the assembled delegates. “Never let anyone tell you who you are. You show them who you are.”

May Kamala Harris, and may we all, rise into a daybreak that’s wondrously clear.

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One Man Loved the Pilgrim Soul in You

Delphin Enjolras, Woman Reading in Front of the Fire

Thursday

In the dedication to my new book I write, “To Julia, from the man who loves the pilgrim soul in you.” In doing so, I know that I am slightly misusing W.B. Yeats’s “When You Are Old and Gray” since the Irish poet is writing to a woman who rejected him while I have been married to Julia for 51 years. Nevertheless Julia, like Maud Gonne, is now old and gray (as am I), and she too has what could be called a pilgrim soul. Here’s the poem in full:

When you are old and gray and full of sleep,
And nodding by the fire, take down this book,
And slowly read, and dream of the soft look
Your eyes had once, and of their shadows deep;

How many loved your moments of glad grace,
And loved your beauty with love false or true,
But one man loved the pilgrim soul in you,
And loved the sorrows of your changing face;

And bending down beside the glowing bars,
Murmur, a little sadly, how Love fled
And paced upon the mountains overhead
And hid his face amid a crowd of stars.

Is Yeats imagining that Gonne is regretting not having accepted the poet’s marriage offer? Perhaps. But he also seems to be acknowledging something she herself told him, that she served his purposes far better as a muse than she would have as a companion. She is quoted as having said to him,

you make beautiful poetry out of what you call your unhappiness and are happy in that. Marriage would be such a dull affair. Poets should never marry. The world should thank me for not marrying you.

As a result of the rejection, Yeats “paced upon the mountains overhead/ And hid his face amid a crowd of stars.” In other words, he attained lyrical poetic heights that a dull marriage might have blunted.

I am no lyrical poet so a dull marriage is fine with me–although I wouldn’t characterize our marriage as dull, even though it appears to the world as fairly conventional. That’s because I know, in a deep way, that Julia has a pilgrim soul. Propelled by a spiritual belief that she can help others touch their best selves, she gives her entire self over to teaching and mothering and grandmothering and community service and prayerful meditation. I sensed this when we first met at Carleton College all those years ago, but it has taken growing old and gray together for me to fully appreciate it.

So now, when we are sitting before our fire—or in the summer, on our screen porch overlooking Lake Eva—I sometimes watch Julia bending over a book and experience a wave of tenderness and admiration. The poem helps me frame what I am seeing.

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The Dangerous Power of Libraries

Trinity College Library in Dublin

Wednesday 

I’m currently chairing Sewanee’s Friends of the Library committee, an organization committed to raising money for library projects and arranging a series of lectures and presentations. (I have given two card-playing presentations for the series, one on Speculation as it is played in Jane Austen’s Mansfield Park and the other on Ombre from Alexander Pope’s Rape of the Lock.) We recently gave a framed and beautifully lettered copy of the following poem to two members who are rotating off the committee.

Written by Paul Hamilton Engle, once Iowa’s poet laureate, “Library” reminds us how powerful books can be, which is one reason public and school libraries are under assault by the MAGA at the moment. I love how Engle moves between seeing books as social dynamite and books as a comfort in terrible times. Of course, Engle is talking about all books, not just literature, but his observations apply to poems, plays and stories as well:

Library
(written on the 50th Anniversary Reunion of the Coe College Class of 1931)

Fire burns the trembling hand.
Cold freezes the fire fingers.
Rock breaks the unbending bone.

But books can grasp you by the throat and kill.

Go to a library, listen.  You can hear
The books inside their bindings breathe aloud.
Hear reckless phrases howling from their type,
Hear jokes tickling you ear like a fine feather,
Hear screams of rage, delight, and agony.

Some books have brutal teeth that snap and bite,
Collared like dogs we lead them on a tight leash.

Passions of men and women cry
Out of silence from that printed page.

Some books, soft as a hand, caress your hand.

Beware the library, its books are sticks
Of dangerous dynamite that men have dropped.
When they explode, governments disappear.

Some covers hold ideas like live steam–
Open them, they shatter your live face.

The mind is a gun shooting at history.
than a rocket’s fuel–
The sky’s the limit in a fury of fire.

Libraries are alive, walls tremble, books
bounce on their shelves.  In terrible times
Enter, your life comforted by their lives.

To demonstrate my agreement, here’s a passage from my book Better Living through Literature, released yesterday:

[W]hen English teachers play it safe, they risk underplaying literature’s fierce urgency and its ability to speak directly to our life struggles. Taming literature down to a boring irrelevancy leaves its potential untapped. Students go unchallenged in ways that could lead to real and exhilarating growth.

This is why it’s useful to acquaint ourselves with stories of literature stepping up to the plate during tough times, often in the most unexpected of ways. Who could have predicted a Somali political prisoner falling in love with Anna Karenina or a kidnapped Pakistani girl turning to Little Women?Who could foresee Iranian women, banished from universities by fundamentalist mullahs, recognizing themselves in the character of Vladimir Nabokov’s Dolores Haze? (In Reading Lolita in Tehran, Azar Nafisi reports that her students related to how Dolores is trapped in an older man’s fantasies.)

And then there are the South African freedom fighters who, when imprisoned by the apartheid regime, found purchase in the words of various Shakespeare characters. Nelson Mandela responded to Julius Caesar’s “Cowards die many times before their deaths;  / The valiant never taste of death but once”; his confidant Walter Sisulu saw himself in Shylock: “Still have I borne it with a patient shrug / For sufferance is the badge of all our tribe”; and future Parliament member Billy Nair saw a kindred soul in Caliban: “This island’s mine, by Sycorax my mother / Which thou tak’st from me.” Why limit literature instruction to rhyme and meter when you could be preparing your students for life?

When I come across stories of people attacking and sometimes banning works of literature, I think of a scene from the Lawrence Kasdan film Grand Canyon (1991). Danny Glover, in the role of auto mechanic, is confronted by a gun-wielding gang leader while attempting to help stranded motorist Kevin Kline. Asked by the man whether he respects him or not, Glover replies, “You ain’t got the gun, we ain’t having this conversation.” These contentious conversations about literature are happening because literature wields the power of a loaded gun.

Literature is like Aslan as he is described by Mr. Beaver in C.S. Lewis’s Lion, the Witch, and the Wardrobe. When Lucy asks whether he is safe, Mr. Beaver replies,

Safe? Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the King, I tell you.

Elsewhere Mr. Beaver says, “He’s wild, you know. Not like a tame lion.”

Poems, plays, stories. Not safe. Not tame. But good.

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On Literature’s Transformational Power

Tuesday

So the day has arrived that I have been working towards for the past 10 years: Better Living through Literature: How Books Change Lives and (Sometimes) History (Quoir, 2024) has just been released to the world. You can order a copy by going here.

Although I’ve been actively working on the book for just over a decade, its roots go far deeper. All my life I have been fascinated by people’s book choices, in large part because it was wonderful to find kindred souls. As a child, for instance, I loved that the Bastable kids (in the Edith Nesbit series) were enthralled with Kipling’s Jungle Books and that David Copperfield lost himself in Tom Jones and that Tom Sawyer sought to reenact The Count of Monte Cristo. I would have been smitten with Roald Dahl’s Matilda had it been written when I was a child

As I grew older, I realized you could get special insight into people by learning about their favorite books. That’s why, in this endeavor, I delve into why Plato loved The Odyssey, Aristotle Oedipus, Sir Philip Sidney The Aeneid, Karl Marx Robinson Crusoe, Sigmund Freud Hamlet, W.E.B. Du Bois The Three Musketeers, Sandra Gilbert and Susan Gubar Jane Eyre, and on and on. And of course, from the very beginning of my teaching career I was interested in why my students responded as they did to the books in their lives, whether read in class or out. Better Living through Literature is the culmination of this life-long fascination.

The fascination went further, however. I wasn’t only interested in why people loved (or in some instances, hated) certain books but if and how these books had changed them. I became aware as early as 11 that books could be transformative: that’s when Huckleberry Finn and To Kill a Mockingbird helped me negotiate our community’s desegregation battles. It made sense, therefore, that I would go on to examine what the great thinkers had to say about the matter. As the synopsis on the back of the book reads,

For 2500 years people have been debating how literature changes lives, and versions of those debates continue today in classrooms, school and library boardrooms, and state legislatures. The life-transforming potential of books caught the attention of Dante, Cervantes, Jane Austen, Percy Shelley, and many others…Contending that reading is sometimes like playing with dynamite, Robin Bates brings the issues alive with compelling accounts of stories and poems upending individual lives and sometimes history itself.

From as far back as I can rememberm poems, stories and plays have had (to quote W.B. Yeats) “all my thought and love.” Better Living through Literature grows out of that love. I am honored to be able to share that love with you in book form.

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