Stoppard (R.I.P.) and a Cancer Discovery

Dakota Blue Richards as Thomasina in Arcadia

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Wednesday

Of the many responses to playwright Tom Stoppard’s recent death, the most interesting to me has been a letter written to (I think) the London Times by Michael Baum, Professor Emeritus of Surgery and Visiting Professor of Medical Humanities at University College London. According to Wikipedia, Baum pioneered a radical breakthrough in breast cancer treatment, one that led to a 30% drop in mortality (!) while providing effective prevention in susceptible women. Baum said he owes the breakthrough in part to Stoppard’s play Arcadia.

Perhaps Stoppard’s best play and my personal favorite, Arcadia features 17-year-old Thomasina, who is based on mathematical genius Ada Lovelace. The daughter of Lord Byron, Lovelace anticipated the invention of the computer while her work on fractals was a century ahead of its time. (It would take computers to prove her right.) In the play Thomasina points out that the Euclidean geometry of her day doesn’t come close to capturing the complexity of nature:

Thomasina: Each week I plot your equations dot for dot, xs against ys in all manner of algebraical relation, and every week they draw themselves as commonplace geometry, as if the world of forms were nothing but arcs and angles. God’s truth, Septimus, if there is an equation for a curve like a bell, there must be an equation for one like a bluebell, and if a bluebell, why not a rose? Do we believe nature is written in numbers? 
Septimus: We do. 
Thomasina: Then why do your equations only describe the shapes of manufacture? 
Septimus: I do not know. 
Thomasina: Armed thus, God could only make a cabinet.” 

Later she points out, 

Mountains are not pyramids and trees are not cones. God must love gunnery and architecture if Euclid is his only geometry. There is another geometry which I am engaged in discovering by trial and error…

The play toggles between past and present, with contemporary historians discovering Thomasina’s amazing work. They find a journal in which the 17-year-old declares, 

I, Thomasina Coverly, have found a truly wonderful method whereby all the forms of nature must give up their numerical secrets and draw themselves through number alone. This margin being too mean for my purpose, the reader must look elsewhere for the New Geometry of Irregular Forms discovered by Thomasina Coverly.

We also see Thomasina’s insights into the nature of entropy:

When you stir your rice pudding, Septimus, the spoonful of jam spreads itself round making red trails like the picture of a meteor in my astronomical atlas. But if you stir backward, the jam will not come together again. Indeed, the pudding does not notice and continues to turn pink just as before. Do you think this is odd?

And one more observation:

If you act only on what you should do without heed for what you want to do, you’re nothing more than a machine, a phenomenon.

Dr. Baum calls his medical breakthrough a road-to-Damascus moment:

Sir, 
In 1993 my wife and I went to see the first production of Arcadia by Tom Stoppard (obituary, Dec. 1), and in the interval I experienced a Damascene conversion. As a clinical scientist I was trying to understand the enigma of the behavior of breast cancer, the assumption being that it grew in a linear trajectory spitting off metastases on its way. In the first act of Arcadia, Thomasina asks her tutor, Septimus: “If there is an equation for a curve like a bell, there must be an equation for one like a bluebell, and if a bluebell, why not a rose?” With that Stoppard explains chaos theory, which better explains the behavior of breast cancer. At the point of diagnosis, the cancer must have already scattered cancer cells into the circulation that nest latent in distant organs. The consequence of that hypothesis was the birth of “adjuvant systemic chemotherapy,” and rapidly we saw a striking fall of the curve that illustrated patients’ survival. 

Stoppard never learnt how many lives he saved by writing Arcadia. 

I’m no scientist but it sounds like the play did more than provide Baum with compelling metaphors for chaos theory. Arcadia shows a character refusing to be bound by conventional categories and choosing instead to think outside the box—which it sounds like Baum did to arrive at his discovery.

Amazing things happen when scientists interact with the work of creative writers. Another reason why pre-med students should take literature courses.

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Macduff as the Trump Resistance

Macduff battles Macbeth

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Tuesday

For a while I’ve thought that King Lear was the Shakespeare tragedy that best captures the Trump presidency. After all, it involves a demented leader whose narcissism plunges his country into civil war and destroys everyone around him. Now, however, I’m wondering if the escalating violence of Macbeth is a better fit.

In the Scottish tragedy, as we all know, Macbeth and his wife keep adding to the body count in their efforts to seize and hold on to power: first Duncan and his guards, then Macbeth’s best friend Banquo, then Macduff’s family. In our own case, we first witnessed the kidnappings of law-abiding immigrants and the deployment of national guard units to cities and states that don’t want them. Then, just as Americans were figuring out how to push back against these actions, Defense Secretary Pete Hegseth (or, as he sees himself, War Secretary) began ordering the armed forces to blow up boats at sea and kill everyone on board. The only debate is whether “war crime” or “murder” is the better descriptor. At the same time, Trump is threatening to go to war with Venezuela.

Appalled at what they have been witnessing, six Democratic lawmakers, all former members of the military, made a video reminding officers that they took an oath to follow only legal orders. Indeed, they are required to disobey unlawful orders. In response to the video, Trump called the six lawmakers “traitors” and accused them of sedition, which he said is “punishable by death.” Other Trumpists followed suit. 

In Macbeth one also finds law-abiding characters who are accused of treason. After Macbeth kills Duncan and pins the blame on the two guards, Duncan’s two sons flee the court. Unlike Banquo and Macduff, they can see what is really going on and know that they will be targeted next. Here’s their conversation:

Malcolm: What will you do? Let’s not consort with them:
To show an unfelt sorrow is an office
Which the false man does easy. I’ll to England.

Donalbain: To Ireland, I; our separated fortune
Shall keep us both the safer: where we are,
There’s daggers in men’s smiles: the near in blood,
The nearer bloody.

Malcolm: This murderous shaft that’s shot
Hath not yet lighted, and our safest way
Is to avoid the aim. Therefore, to horse;
And let us not be dainty of leave-taking,
But shift away: there’s warrant in that theft
Which steals itself, when there’s no mercy left.

I’m not seeing many smiles in Trump, Miller or Hegseth. But daggers, yes.

At first, Malcolm and Donalbain’s flight is seen as proof of guilt. Even Macduff, who will later become their ally, is fooled:

Malcolm and Donalbain, the king’s two sons,
Are stol’n away and fled; which puts upon them
Suspicion of the deed.

Macduff and Banquo bring to mind those former supporters of Trump that fell out with him. The Lincoln Project’s Rick Wilson coined the phrase that “everything Trump touches dies” (ETTD), and that’s true of what Macbeth touches as well. Banquo is killed, as are Macduff’s wife and children. 

Given that we require our officers to swear loyalty to the Constitution, not to Trump, it’s interesting to see how Malcolm tests Macduff to determine his allegiance. Macduff pretends to believe that Macbeth is a better king than he could be, prompting Macduff to cry out in despair, “O Scotland, Scotland!” and 

O nation miserable,
With an untitled tyrant bloody-scepter’d,
When shalt thou see thy wholesome days again?

Convinced that Macduff puts Scotland first, Malcolm then reveals that he is fully prepared to overthrow Macbeth and will do whatever is required. While it isn’t Macduff who prods Malcolm into action—Duncan’s son is fully prepared to battle Macbeth—I still think of Democratic voters prodding their elected representatives to take stronger action against Trump. It’s certainly easier for Malcolm to act once he knows he has a fully committed Macduff fighting for him.

In the final confrontation, Macbeth taunts his enemy with a Renaissance version of “bring it on”—“Lay on, Macduff; and damn’d be him that first cries, ‘Hold, enough!’”—and to his sorrow Malcolm does. After months of DJT appearing indomitable, Birnam Wood is on the move and it’s no time to cry, “Hold, enough!”

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A Poem for Entering December

North Dakota winter prairie

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Monday

As we enter the final month of the year, here’s a winter poem by Tom McGrath, who grew up in North Dakota and then moved just across the border—and across the Red River—to teach at the University of Moorhead in Moorhead, Minnesota. In “Beyond the Red River” the poet has watched the progression of the seasons and is now awaiting “a winter lion,/ Body of ice-crystals and sombrero of dead leaves.”

It’s only been a month, McGrath tells us, since “a machinery of early storms rolled toward the holiday houses,” which is to say summer homes “where summer still dozed in the pool-side chairs.” In its turn, the “long freight of autumn” has gone “smoking out of the land.” But rather than packing up and journeying south where new things are possible, the poet tells us that he is “happy enough here, where Dakota drifts wild in the universe.”

As McGrath sees them, the Dakota prairies are like a dark sea, “shaking in the surf of the winter dark.”

Beyond the Red River
By Thomas McGrath 

The birds have flown their summer skies to the south,
And the flower-money is drying in the banks of bent grass
Which the bumble bee has abandoned. We wait for a winter lion,
Body of ice-crystals and sombrero of dead leaves.

A month ago, from the salt engines of the sea,
A machinery of early storms rolled toward the holiday houses
Where summer still dozed in the pool-side chairs, sipping
An aging whiskey of distances and departures.

Now the long freight of autumn goes smoking out of the land.
My possibles are all packed up, but still I do not leave.
I am happy enough here, where Dakota drifts wild in the universe,
Where the prairie is starting to shake in the surf of the winter dark.

The poem reminds me of Mary Oliver’s “A Poem for the Blue Heron,” which I’ve written about here. There’s so much crossover that I wonder if Oliver took her inspiration from McGrath. Oliver too talks of choosing not to chase what is possible although, in her case, she has long ago given up imagining alternative lives. She has no possibles packed:

I do not remember who first said to me, if anyone did:
Not every thing is possible:
some things are impossible,

and took my hand, kindly,
and led me back
from wherever I was.

Regardless of their different life paths, however, both Oliver and McGrath determine to stay in place:

Toward evening
the heron lifts his long wings
leisurely and rows forward

into flight. He
has made his decision: the south
is swirling with clouds, but somewhere,
fibrous with leaves and swamplands,
is a cave he can hide in
and live.

“Blue Heron” can be read as a determination to gut through a depressed state. Even as the winter wind howls around her house and through her mind, she is strengthened by thinking of “a bird with an eye like a full moon/ deciding not to die, after all.” Here’s how she lives: 

I sit out the long afternoons
drinking and talking;
I gather wood, kindling, paper; I make fire
after fire after fire.

McGrath, by contrast, doesn’t so much hunker down as embrace the season. “I am happy enough here,” he writes, “where Dakota drifts wild in the universe.” The dark prairie sends his imagination soaring.

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Trusting the Gift Within

Ivan Aivazovsky, Neopolitan Lighthouse, 1842

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First Sunday in Advent

For today’s Gospel reading, we have a passage from Matthew that is the basis for so-called Rapture Fiction, where readers get to fantasize about being raptured off to Heaven while their benighted neighbors are “left behind” to suffer apocalyptic destruction along the lines of Noah’s flood. That the Left Behind series has sold over 65 million copies worldwide shows how pervasive the fantasy is, but it’s probably not what Jesus had in mind, especially since the fantasies are often laced with resentment and thoughts of vengeance. More on that after we examine the passage:

Jesus said to the disciples, “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. For as the days of Noah were, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. Then two will be in the field; one will be taken and one will be left. Two women will be grinding meal together; one will be taken and one will be left. Keep awake therefore, for you do not know on what day your Lord is coming. But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.

In an essay posted on the Journey with Jesus website, Amy Frykholm writes that Jesus is pointing to an experience that exists outside of our known parameters. It is a time outside of time, Kairos rather than Chronos. Whereas Rapture Fiction operates comfortably in the realm of the familiar—we are invited to smugly identify with those who are taken and to feel superior to the wretched souls who are not—Frykholm says that Jesus has something far more challenging in mind, something that he himself can only glimpse. Because poetry can take us further into realms where language itself is inadequate, Frykholm turns to W.S. Merwin’s “Gift” and Mary Oliver’s “White Owl Flies Into and Out of the Field” to help her out. Kairos time, she says,  

introduces us to our wild and unpredictable God. This is not the God of The Bible Code, where everything can be deciphered if we just apply the right numerological formulas. This also isn’t the sentimental God of commercial Advent, where we go through the cycles of Christmas preparation. This is a God that the poet W.S. Merwin calls “Nameless One, Invisible, Untouchable Free.” This is the God of the owl in a Mary Oliver poem, “Coming down out of the freezing sky/with its depths of light.” The God of kairos time is terrifying. If we’re afraid, it’s because God exceeds our understanding and often does not seem to have our best interests at heart. Like the people of Noah’s time, we might like to avoid the presence of this God. But this God is the God of now. The God of here. The God coming to be in our midst. 

Think of the Matthew passage, then, as more about spiritual awakening than physical relocation, which is only a hackneyed metaphor anyway.  “If the Gospel is a message of love and not a message of fear,” she writes, “then love is always, already, the moment of now.”

In “Gift” Merwin is striving to give voice to this God in our midst, this gift, and imagining how to respond. “I have to trust what was given to me/ if I am to trust anything,” the poet writes, but that is difficult as the gift refuses to be held down. “I have to let it open its wings and fly among the gifts of the unknown,” Merwyn says. The various names he bestows on the gift are ultimately inadequate because it is nameless, and when he calls to it, it responds like God to Moses from the burning bush:

I am nameless I am divided
I am invisible I am untouchable
and empty 

Yet as elusive as it is, there is still a role for the poet and a role for all of us. We are to be led by this gift

as streams are led by it
and braiding flights of birds
the gropings of veins the learning of plants
the thankful days
breath by breath

Calling us “nomad,” the nameless gift tells us that we are to be 

my eyes
my tongue and my hands
my sleep and my rising
out of chaos

In the end, we are wanderers who are to come and be given to the world as a gift is given. 

Gift
By W.S. Merwin

I have to trust what was given to me
if I am to trust anything
it led the stars over the shadowless mountain
what does it not remember in its night and silence
what does it not hope knowing itself no child of time

what did it not begin what will it not end
I have to hold it up in my hands as my ribs hold up my heart
I have to let it open its wings and fly among the gifts of the unknown
again in the mountain I have to turn
to the morning

I must be led by what was given to me
as streams are led by it
and braiding flights of birds
the gropings of veins the learning of plants
the thankful days
breath by breath

I call to it Nameless One O Invisible
Untouchable Free
I am nameless I am divided
I am invisible I am untouchable
and empty
nomad live with me
be my eyes
my tongue and my hands
my sleep and my rising
out of chaos
come and be given

In the liturgical calendar, Advent signals the movement from the “ordinary time” of Pentecost to apocalyptic time. Poetry can play a powerful role in this transition that defies understanding.

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My Life as Bildungsroman

Albert Finney as Tom Jones

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Friday

This is the latest post in my on-going series on “My Life in Literature,” which appears every Friday. Because an informal autobiography written by my great grandmother Eliza Scott means so much to me—she discusses the novels that were important to her as she grew up in Victorian England—I figured I should do something similar for family members who come after me. Of course, the subject is also consistent with the mission of this blog, which is to explore the many ways that literature enhances and sometimes changes our lives.

In the classic bildungsroman or coming-of-age novel, the protagonist goes through an intense period of inner turmoil and discomfort before discovering his or her strengths and stepping out confidently into the world. Literary examples include Tom Jones, Wilhelm Meister’s Apprenticeship, Great Expectations, David Copperfield, Jane Eyre, Little Women, and Portrait of an Artist as a Young Man. Leaving Carleton and entering what we college kids called “the real world” was my own discomfort. 

Carleton did its part in the task of my formation. Editing the Carletonian taught me leadership, my classes shaped my intellect, I developed lifelong friendships, and I met the love of my life. Little surprise that the prospect of leaving terrified me.

If I had gone directly into graduate school and the world of books, the transition would have been easier, but some deep part of me resisted that. If I was to grow up, I thought, I would need to explore alternatives to life as a professor. For a brief moment I considered publishing since I have been accepted into the Radcliffe Publishing Procedures course. Journalism also seemed a possibility, and a recruiter from Northwestern Journalism School assured me that I would be accepted.

But publishing proved too commercial for my tastes, and two years working on small town newspapers—the Pine City Pioneer in Pine City, Minnesota and the Winchester Herald-Chronicle in Winchester, Tennessee—let me know that devoting myself to everyday facts did not excite me. I learned that I was too gullible and too shy to be a good investigative reporter, and while I excelled at feature writing, I couldn’t see doing it for the rest of my life. Julia and I decided, therefore, that after two years of establishing herself as a middle school or high school teacher so that she could get a job anywhere, I would enter a graduate English program with the goal of becoming a professor.

Public school positions being scarce in 1973, Julia had to settle for a wretched post in east central Minnesota, with a principal who bullied first-year women teachers to maintain his self-esteem. I, meanwhile, first landed a job as proofreader for an advertising shopper (the Cambridge Scotsman) and then, a couple of months later, as the sole reporter and photographer for the Pioneer. While working for the shopper, where I cut and pasted grocery ads, I became convinced that my mind was deteriorating, and I read frantically. Unfortunately, one of the first works I read was Sinclair Lewis’s Main Street since Sauk Center, Minnesota, where it is based, was only 100 miles away. Lewis’s vision of the rural Midwest as a cultural wasteland reenforced our own experience there and added to my panic.

Other works included John Knowles’s Separate Peace (through which I processed high school memories), Henry Fielding’s Tom Jones, William Makepeace Thackeray’s Vanity Fair, and Herman Melville’s Moby Dick. Studying for the literature Graduate Record Exam, I also went through the Norton anthologies, all but memorizing the extensive introductions while dipping into various works. As a result, I tested in the top 10%, even though I hadn’t majored in English. It helped that there were four questions on Vanity Fair.

The work that made the most positive impression was Tom Jones, a comic masterpiece. I loved the sophisticated humor, the sexual innuendo, the rambunctious protagonist, the beautiful and principled heroine, and the author’s good nature and big heart. Any century that can produce such a work, I decided, was worth studying further. As I was already well versed in the French 18th century, it wasn’t much of a stretch to move across the channel. 

The Minnesota newspaper hadn’t had a full-time reporter for years—the owners were improving it in order to sell it, I later learned—so I had an entire untouched county about which to write feature stories, which I did. This provided me with the broad introduction to life that one finds in coming-of-age novels: I entered the lives of farmers, church ministers, small store owners, artists, car mechanics, garbage men, police officers, fast food franchise owners, piano tuners, and county politicians. Everyone is interesting enough to warrant a feature, I declared, and set out to prove it. I even wrote an article about the town dump. It was a fun experience, but I was let go after a few months after the newspaper changed hands and ran into financial difficulties. The new editor took over my writing and photography duties.

Here’s something I learned from this first year of work: although I liked to think of myself as staff, I automatically identified with management (which is why my firing came as a shock). A life of privilege will do this to you, and it would not be the last time I would be served this lesson.

Julia was desperately unhappy in her job and so was fortunate to find a more rewarding position the following year, teaching English and French at Grundy County High School in Appalachian Tennessee. (We had decided we wanted to spend the remaining year before graduate school close to either her parents or mine.) I, meanwhile, found a job at the biweekly Herald Chronicle. The year was 1974-75, and I can report that I heard the n-word on a daily basis—usually from the publisher—which is why I had fled to a northern college in the first place. I was able to continue writing feature stories, however, although two were suppressed (a profile on the remarkable chair of the local NAACP, who had spearheaded our integration efforts, and a where-are-they-now article on the Highlander Center, which had been run out of Grundy County by racists 15 years earlier).  At least I was adding experiences to my life basket.

My history major made it difficult to get into a graduate English program, especially since literary formalists pooh-poohed historical context. Luckily, Emory’s J. Paul Hunter, its 18th century specialist, saw the history background as a plus, along with my interest in Tom Jones, so I attended Emory. Later, when I landed a job at St. Mary’s College of Maryland, I would teach Tom Jones every other year in my “Couples Comedy in the British Restoration and 18th Century.” The love affair lasted up until about 10 years ago, when Fielding’s gentry perspective came to seem a bit too entitled. By way of contrast, Jane Austen—whose Sense and Sensibility I always taught to conclude the course—has never let me down.

I realize that, in this post, I haven’t talked much about how I used literature to process my life, but that’s because at the time I saw literature mostly as a means of escaping life. It was a refuge, not a way to negotiate life’s challenges. It may be significant that, during lunch hours at the Winchester newspaper, I worked my way through Don Quixote, which is about a man who finds the world of books more fulfilling than reality.

I also, rather dangerously, attempted to memorize poetry during the dull commute to work, the equivalent of today’s texting while driving. I’ll end today’s essay with a story about how this practice ended when a tragedy occurred.

I was in the process of memorizing The Rime of the Ancient Mariner and had the book propped in my lap. I would look down, grab a couple of lines, and refocus on the road. At one point I glanced up to see a puppy in front of me.

I simultaneously slammed on the brakes and honked the horn. Unfortunately, the dog froze when it heard the horn rather than continuing on, and to this day I can still feel the jolt as I went over it. A driver coming from the other direction shook his finger at me. 

Of course, the poem is about the mariner gratuitously killing an albatross, perhaps to show his power over nature or perhaps simply because he can. As punishment, his fellow sailors hang the bird around his neck, and I imagined the puppy being hung around my own. Because he has committed this sin, however, the mariner—after great suffering—comes to understand our connection with nature. “He prayeth well, who loveth well/ Both man and bird and beast,” he tells a young man who needs to learn the same lesson.

I can’t say that my puppy taught me this message. But what I was doing was dangerous so perhaps it lost its life to save me from a much more serious accident. I continue to be haunted, as the mariner is haunted, but I became a much more careful driver after that incident.

There’s no predicting how literature will enter our lives.

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Thanksgiving, a Time to Remember

Norman Rockwell

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Thursday – Thanksgiving

Today the Bateses and the Degens will celebrate Thanksgiving with a family gathering that has been held every year, with only occasional exceptions, since 1954. That was the year the Bateses moved to Sewanee. Our fathers were newly hired professors and our mothers met on Phoebe Bates’s full day here, when she formed a friendship with Eileen Degen that lasted the rest of their lives. The Bates boys and the Degen girls grew up together, and although we went our separate ways after high school, we have been reuniting since Julia and I retired here. Cathy comes up from Tuscaloosa, Alabama and Barbara down from Alexandria, Virginia to stay in the house they inherited from their parents. In other words, our joint family Thanksgivings have survived our parents.

But of course we are keenly aware of all who can no longer join us. Every year, it seems, our numbers diminish. My brother David died earlier this year, and Barbara lost a brother-in-law just this past week, so our joy at being together will be tinged with melancholy. Linda Pastan’s “Home for Thanksgiving” captures such mixed feelings.

In the family Thanksgiving she describes, she is intensely aware of the passage of time: it is late afternoon and “the light is wasting away.” As it grows darker, individuals become silhouettes, just as, when they die, they become memories. The poem provides two images of death, one dark, one less so. “Wasting away” suggests illness, and the silhouettes are harsh as death is harsh, stripping away our rich complexity. Yet the tone modulates toward the poem’s ending as daughters removing their aprons are compared to trees shedding their leaves. A lifetime of work will ultimately lead to a final rest that is part of nature’s cycle of life.

Knowing that all this will pass, Pastan tells us that we should “fill ourselves up.” It’s Horace’s injunction to seize the moment. When she advises us to “eat quickly,” maybe she has in mind the Passover feast (the author is Jewish), which was eaten hurriedly prior to a long journey into the unknown. The reference to albums closing may be to the photo albums that record past Thanksgivings and in which may be how we ourselves are remembered. Yet the evanescence of life makes the present moment all the more precious.

We are deeply grateful that we have had such gatherings with loved ones in the past and that we continue to do so. Happy Thanksgiving! 

Home for Thanksgiving
By Linda Pastan

The gathering family 
throws shadows around us,
it is the late afternoon
of the family.

There is still enough light
to see all the way back,
but at the windows
that light is wasting away.

Soon we will be nothing
but silhouettes: the sons’
as harsh
as the fathers’.

Soon the daughters
will take off their aprons
as trees take off their leaves
for winter.

Let us eat quickly—
let us fill ourselves up.
The covers of the album are closing
behind us.

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ICE and W.C. Williams’s Ice Box Theft

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Wednesday

Here’s a random use of literature that caught my eye: in an article about the jury acquitting “Sandwich Guy” for “hurling a hoagie” at ICE agents, Atlantic reporter Ashley Parker invoked William Carlos Williams’s famous poem “This Is Just to Say.” While she applied it to Sean Charles Dunn, however, I think it comes closer to characterizing the mentality of ICE agents who went after him, not to mention those Trumpists in general who are drunk with power. Hang on while I explain.

First, here’s Parker citing Williams as she sums up what happened:

The facts of the incident are ostensibly simple: In the early days of Trump’s militarization of the nation’s capital, Dunn—a 37-year-old Air Force veteran and, at the time, Justice Department employee—screamed at federal officers stationed in a popular nightlife corridor, repeatedly calling them fascists, and then hurled a Subway footlong at a Customs and Border Protection agent, hitting him squarely in the chest. “I did it. I threw a sandwich,” Dunn confessed to law enforcement upon being apprehended—a sort of modern Williams Carlos Williams (“I have eaten the plums that were in the icebox …”) for the more carnivorous, angrier set. Although it was widely reported at the time that the sandwich was salami, Dunn later said it was turkey.

Referring to the Trumpist response as “hoagie histrionics,” Parker reports,

Four days later, despite Dunn offering to surrender to the police, at least half a dozen law-enforcement officials in tactical gear staged a nighttime raid on his apartment, bringing him out in handcuffs—footage of which the White House blasted out in a highly stylized video, reminiscent of a Netflix FBI thriller. Finally, after a federal grand jury failed to indict him on a felony charge, prosecutors attempted to get him on misdemeanor assault.

Apparently the motivation behind throwing the sandwich was to pull ICE agents away from a gay club holding a special Latino night. After insulting the officers, Dunn threw the sandwich, prompting the officers to leave the post in front of the club to swarm after him. (“I succeeded,” he told the court.) 

The jury, meanwhile, was appalled that the case had even been brought before them. (Having once served on a laughable case myself, I can sympathize.) One juror told Parker that they used words like absurd, laughable, and waste of government money. “We’re supposed to be looking at the evidence, but a clear majority felt it was nonsensical,” she said.

When the officer complained, “I had mustard and condiments on my uniform, and an onion hanging from my radio antenna that night,” this juror’s response was, “Oh, you poor baby.” Then it turned out that the sandwich had never left its wrapper anyway.

Now to the poem:

This Is Just to Say
By William Carlos Williams

I have eaten
the plums
that were in
the icebox

and which
you were probably
saving
for breakfast

Forgive me
they were delicious
so sweet
and so cold

While multiple interpretations of the poem are possible, to me it smacks of entitlement:  the plum thief is offering up a faux apology while reveling in the fact that the victim can’t do anything about it. The plums are particularly delicious because they have been stolen, and by mentioning this, the thief is rubbing the theft in the owner’s face.

Which pretty much sums up the mentality of many ICE agents: they are reveling in their ability to commit illicit acts with impunity. Complaining won’t do any good, they are essentially telling their victims. That their actions are causing pain and distress just makes them more delicious.

Or put another way, pain and distress are the icing on ICE’s ice box theft.

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Cliff’s Reggae Defined Jamaica

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Tuesday

When I learned yesterday that legendary reggae singer Jimmy Cliff had died, I was surprised to learn that he was still alive. That’s in part because his performance as a reggae singer whom the authorities gun down in The Harder They Come is so compelling that I had unconsciously conflated character and actor. Perhaps I also conflated him a little with Bob Marley, who did in fact die young. In real life, Cliff would go on continuing to perform—he won a Grammy for best reggae album in 2013—and died a peaceful death at 81.

The film was important to me in that he made me realize how vital the arts are in a culture’s sense of itself. The two arts highlighted in Harder They Come are music (of course) but also cinema. The title song and a Cliff Eastwood western where a lone gunman overcomes impossible odds provide the urban poor a consoling narrative. Those dwelling in shanty towns may be powerless and doomed but these art forms leave them with some measure of dignity.

In Cliff’s honor, I share a poem by Kwame Dawes, who while from Ghana grew up in Jamaica and says he writes out of a reggae aesthetic. As he puts it in his poem “Recall,” “reggae’s insinuating bass cleaves to my bloodline.”  In the poem I share today, Dawes says that it is Jamaica’s artists, including its reggae musicians, who transformed Kingston from a “makeshift dwelling” of “dust and stone” into a holy city. Dawes calls these artists “prophets and seers” and says that they provided him a language for truly seeing Jamaica. Until he heard reggae “psalming its apocalypse across this city,” he 

could not call it holy, until the names of this constantly
new land, broken and wrecked by storms and neglect, and then
restored in riotous green within days, without aid,
without urging, until then, I had no language for the holiness
of this Kingston…

Poets like himself play their own role in devising a language to express all that makes up Jamaica, and he looks back at himself as a young boy “walking ‘bout” neighborhoods and soaking up the sights and sounds. When he began recording these memories, he suddenly achieved a broad perspective, which he likens to climbing a mountain road and looking down to see Kingston laid out below him. “A city requires psalms, songs, and the distilled language,” he writes. And although he “can’t say I knew this then,” he knows it now.  “In such clear holy prophecy,” he writes, “the impregnation of need did happen.”

Reggae played a key role in the process, and in acknowledging this, we pay honor to Jimmy Cliff:

Walking ’Bout
By Kwame Dawes

Bless my eyes this morning.
—Bob Marley, “So Much Trouble”

Marcus Garvey prophecize say 
“One mus’ live 10 miles away,” yeah.
I-man satta at the mountain top,
Watching Babylon burning red hot, red hot.
—Max Romeo, “War Ina Babylon”


It was the prophets and the seers, they were the ones
who anointed my city holy—Kingston of dust and stone,
Kingston haunted by the ghosts loitering in the pens,
the enslaved and the enslavers, the homeless and lost,
the flesh and stench of people who have not learned
the language of futures of  hope. Before the prophets and seers
the city is a makeshift dwelling, a shelter for the exploiters
and the exploited, a village of gutters and middens,
where coins are exchanged, where blood is shed,
where the dead are an inconvenience. It is words
that construct the cathedrals of memory, how a boy,
restless and seduced by the culturing of secrets growing
in his mind, forgets the difference between words
spoken and words rattling about in the soul’s case, a boy
walking through lanes and alleys, only to arrive at familiar
places, the empty cricket field, the deserted yards
and classrooms of  his primary school, arriving
there to stand still and listen to the birds, the hum
of engines, the hollow echoing of memory, every
desire, every revelation, the stories in books in the ticking
library, the clandestine looks at the girls leaping
over ropes, the vocabulary of love and lust and rejection.
The wheezing boy, his nose stuffed with mucus, his skin
tender with seething mosquito bites, his shoes
worn down by the deformity of an old ankle wound,
stands there considering the sky, considering the taste
of green mangoes, considering the chaos of memory
as if there may be a holy writ to be retained. Perhaps
this terror of forgetting is the making of the prophet,
the scribe who longs to name each street, each scent
arriving and departing, this is where fear is fostered,
and perhaps art is made. Until I heard the sound
of reggae, psalming its apocalypse across this city,
I could not call it holy, until the names of this constantly
new land, broken and wrecked by storms and neglect, and then
restored in riotous green within days, without aid,
without urging, until then, I had no language for the holiness
of this Kingston—“It sipple out there,” says the griot.
“It slide out there,” says the roots man, calling me up
to the hills, and me walking, child astray, up Jack’s Hill,
aimlessly moving toward a certain absence, and then
arriving at a turn in the road, from where I see
the city laid out before me, contained by sea and mountain;
far enough to become art, glorious enough to calm
my terror of predators and temptations, from there,
a city requires psalms, songs, and the distilled language.
I can’t say I knew this then, not in such clear holy
prophecy, but the impregnation of need did happen,
the disquiet of the anticipation of an unseen forming, a kind
of  lamentation long before the amassed dead drew
closer to my door. Bless my eyes, oh God, bless my eyes.

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Normalizing Nooses and Swastikas

Benjamin Kopman, The Lynchings (1955)

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Monday

While the Democrats currently are the big tent party, fascism expert Ruth Ben-Ghiat  notes that MAGA has a big tent of its own. One of MAGA’s superpowers, she notes, is how it 

made room for Southern racists full of nostalgia for the Jim Crow South; people who distrust or feel hostile to anyone who is not White and Christian; neo-Nazis; and far-right extremists linked to Russia, Hungary, and other present-day autocracies. MAGA brought global and home-grown hatreds together and gave them a political home.

A recent indicator of this nostalgia is how the Coast Guard recently tried to roll back its absolute prohibition of noose drawings—and also swastikas–before public outrage forced it to retreat. By calling them only “potentially divisive” and classifying their display as only  “a potential hate incident,” authorities were attempting to normalize them. As Ben-Ghiat points out,

The word “potential” does the normalization work here. It suggests that some people don’t have a problem with swastikas or nooses and don’t find them hateful. Maybe they have positive feelings about Nazis and their quest to create a Jew-free world, or see Blacks as undeserving of rights: if Blacks were lynched, they must have had it coming to them. 

Normalization, Ben-Ghiat points out, serves MAGA’s agenda:

We should not be surprised that a U.S. government entity was attempting to make nooses and swastikas more acceptable. Each expression of racism has its own history in America, but in 2025 they come together to advance the goal of creating an American ethno-state supported by ideologies of White supremacy and Christian nationalism—a state in which racialized voter suppression, mass detention and deportation, and Fascist-style population engineering schemes reshape American governance and society.

Great literature resists normalization, showing us the truth in ways that sink in. In response to the Coast Guard, I could choose either Holocaust or lynching poems for today’s post, but I’ve chosen the latter as I live in a Tennessee county that, in 1918—which is to say, 36 years before my family moved here—had one of the most violent lynching incidents in U.S. history. You can read the Wikipedia article here if you want the full story, but suffice it to say that it all started with a Black man standing up for himself. It ended with acts of unimaginable horror.

Abel Meeropol’s “Strange Fruit,” made famous by Billie Holiday, draws its power from its disturbing comparison, which catches us off guard. Then it hits us with the contrast between “scent of magnolia sweet and fresh” and “the sudden smell of burning flesh”: 

Strange Fruit
By Abel Meeropol

Southern trees bearing a strange fruit
Blood on the leaves and blood at the root
Black bodies swinging in the Southern breeze
Strange fruit hanging from the poplar trees

Pastoral scene of the gallant South
The bulging eyes and the twisted mouth
Scent of magnolia sweet and fresh
Then the sudden smell of burning flesh.

Here is a fruit for the crow to pluck
For the rain to wither, for the wind to suck
For the sun to rot, for the trees to drop
Here is a strange and bitter crop.

Toni Morrison may have this poem in mind when she writes about a lynching in Beloved. The novel is about attempts to bury the past. No matter how much Sethe attempts to do so, however, the past keeps returning. Here she find her mind return to life on the Sweet Home plantation, where life for slaves was relatively good until a new master came upon the scene. Once again we are bludgeoned with the contrast between natural beauty and human bestiality:

[S]uddenly there was Sweet Home rolling, rolling, rolling out before her eyes, and although there was not a leaf on that farm that did not make her want to scream, it rolled itself out before her in shamless beauty It never looked as terrible as it was and it made her wonder if hell was a pretty place too. Fire and brimstone all right, but hidden in lacy groves. Boys hanging from the most beautiful sycamores in the world. It shamed her—remembering the wonderful sloughing trees rather than the boys. Try as she might to make it otherwise, the sycamores beat out the children every time and she could not forgive her memory for that.

Here’s one more poem, in which Claude McKay begins with the victim but then shifts to the white witnesses who condone the hanging. This is the kind of normalizing that Ben-Ghiat fears:

The Lynching
By Claude McKay

His spirit in smoke ascended to high heaven.
His father, by the cruelest way of pain,
Had bidden him to his bosom once again;
The awful sin remained still unforgiven.
All night a bright and solitary star
(Perchance the one that ever guided him,
Yet gave him up at last to Fate’s wild whim)
Hung pitifully o’er the swinging char.
Day dawned, and soon the mixed crowds came to view
The ghastly body swaying in the sun:
The women thronged to look, but never a one
Showed sorrow in her eyes of steely blue;
And little lads, lynchers that were to be,
Danced round the dreadful thing in fiendish glee.

Perhaps you think that this could not happen again in America. But then, did you ever imagine that a day would come when we would see masked police grabbing people off the street and sending them, unrecorded, to foreign concentration camps?

The good news is that pushback yields results. The American military is once again classifying nooses and swastikas as hate symbols.

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