Reading Proust as Lenten Observance

Marcel Proust

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.
Spiritual Sunday

Once again, this year’s Lenten discipline will involve taking up a challenging work of literature that I believe will deepen me spiritually. As poet priest Malcolm Guite observes, Lent is a good time for poetry since, through poems, we can arrive at “clarification of who we are, how we pray, how we journey through our lives with God and how he comes to journey with us.” Guite draws on Seamus Heaney and Samuel Taylor Coleridge to make his point:

Lent is a time set aside to re-orient ourselves, to clarify our minds, to slow down, recover from distraction, to focus on the values of God’s Kingdom and on the value he has set on us and on our neighbours. There are a number of distinctive ways in which poetry can help us do that…

Heaney spoke of poetry offering a glimpse and a clarification, here is how an earlier poet Coleridge, put it, when he was writing about what he and Wordsworth were hoping to offer through their poetry, which was

“awakening the mind’s attention to the lethargy of custom, and directing it to the loveliness and the wonders of the world before us; an inexhaustible treasure, but for which, in consequence of the film of familiarity and selfish solicitude, we have eyes, yet see not, ears that hear not, and hearts that neither feel nor understand.”

 An article I blogged on twelve years ago, by Marilyn Chandler McEntyre, compares reading literature carefully to the ancient practice of lectio divina, which involves “reading Scripture slowly, listening for the word or phrase that speaks to you, pausing to consider prayerfully the gift being offered in those words for this moment.” Reading this way, she says,

can change the way we listen to the most ordinary conversation. It can become a habit of mind. It can help us locate what is nourishing and helpful in any words that come our way—especially in what poet Matthew Arnold called “the best that has been thought and said”—and it can equip us with a personal repertoire of sentences, phrases, and single words that serve us as touchstones or talismans when we need them.

And:

In each reading of a book or poem or play, we may be addressed in new ways, depending on what we need from it, even if we are not fully aware of those needs. The skill of good reading is not only to notice what we notice, but also to allow ourselves to be addressed. To take it personally. To ask, even as we read secular texts, that the Holy Spirit enable us to receive whatever gift is there for our growth and our use. What we hope for most is that as we make our way through a wilderness of printed, spoken, and electronically transmitted words, we will continue to glean what will help us navigate wisely and kindly—and also wittily—a world in which competing discourses can so easily confuse us in seeking truth and entice us falsely.

Last year I looked for such gifts in Edmund Spenser’s Faerie Queene, although I only completed Book I and parts of Book III. In previous Lents I turned to the collected poetry of George Herbert, John Milton’s Paradise Regained, the religious poems of T. S. Eliot, and Dante’s Paradiso. 

This year I am focusing on Marcel Proust’s In Search of Lost Time, a work that has always intimidated me. This is in part because of its length, in part because of the author’s extra-refined sensibility (too subtle for me?), in part because my French professor father lionized it (can I read and appreciate as well as he did?). All of these are reasons to take it on.

Besides, I recently realized, from reading Peter Brooks’s Seduced by Story: The Use and Abuse of Narrative, that Proust has a lot to teach me about the nature of fictional engagement. As the Yale literature professor sees it, Proust understands, in a profound way, why we are drawn to novels. Because our senses can only tell us so much about another person, Proust contends that only through imagining what other people must be feeling and thinking can we overcome our separateness from them:

[N]one of the feelings which the joys or misfortunes of a ‘real’ person awaken in us can be awakened except through a mental picture of those joys or misfortunes; and the ingenuity of the first novelist lay in his understanding that, as the picture was the one essential element in the complicated structure of our emotions, so that simplification of it which consisted in the suppression, pure and simple, of ‘real’ people would be a decided improvement. A ‘real’ person, profoundly as we may sympathize with him, is in a great measure perceptible only through our senses, that is to say, he remains opaque, offers a dead weight which our sensibilities have not the strength to lift.

Although we may see someone else experiencing a misfortune, Proust notes how little our senses can reveal to us the nature of that misfortune. The same is even true when it comes to our own misfortune:

If some misfortune comes to [another person], it is only in one small section of the complete idea we have of him that we are capable of feeling any emotion; indeed it is only in one small section of the complete idea he has of himself that he is capable of feeling any emotion either. 

One reason we have difficulty understanding each other, and understanding ourselves, is because the change process occurs so slowly. Speaking of the world’s sorrows and joys, Proust observes that

we should have to spend years of our actual life in getting to know [them], and the keenest, the most intense of which would never have been revealed to us because the slow course of their development stops our perception of them. It is the same in life; the heart changes, and…its alteration, like that of certain natural phenomena, is so gradual that, even if we are able to distinguish, successively, each of its different states, we are still spared the actual sensation of change.

Literature, by contrast, gives us these precious insights. Because it deals with our spiritual selves, it finds a way to penetrate “those opaque sections,” thereby connecting self with other–and self with oneself–as mere empirical observation cannot. Whether through symbol, plot, character, setting, atmosphere, or other literary tools, it finds ways to translate the essence of others in ways that we can grasp. Or as the narrator puts it,

The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable by the human spirit, their equivalent in immaterial sections, things, that is, which the spirit can assimilate to itself.

In other words, it doesn’t matter that fictional characters are made up. “The feelings of this new order of creatures,” Proust writes, “

appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, while we turn over, feverishly, the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to that state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid, and of a more lasting impression than those which come to us in sleep; why, then, for the space of an hour he sets free within us all the joys and sorrows in the world…

We can learn how the heart changes, Proust says, “only from reading or by imagination.”

I am far enough into the first volume to know that Proust—whose boyhood self is constantly reading—will speak more about the truths that fiction teaches us. I’ll report back regularly on further insights.

Posted in Uncategorized | Tagged , , , , | Comments closed

In Russia, It’s Always 1984

Zelensky as Person of the Year

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Friday

As evidence that Vladimir Putin is getting desperate about his invasion of Ukraine upon its one-year anniversary, Atlantic columnist David Frum summed up his recent national address with a familiar quotation: “Oceania has always been at war with Eurasia.” In other words, the Russian dictator was blaming all of his troubles on a foreign entity.

Putin’s Eurasia, of course, is the United States. Oh, and NATO.

Orwell’s Eurasia, meanwhile, is one of the countries with which Big Brother’s Oceania is always at war, the other being Eastasia. Or rather, Big Brother is generally at war with one and allied with the other, although which is which changes regularly. In any event, whenever things are going wrong in his own country, he always blames it on the enemy, even while, at the same time, touting glorious victories. Note the following television report:

A trumpet call, clear and beautiful, floated into the stagnant air. The voice continued raspingly:

’Attention! Your attention, please! A newsflash has this moment arrived from the Malabar front. Our forces in South India have won a glorious victory. I am authorized to say that the action we are now reporting may well bring the war within measurable distance of its end. Here is the newsflash— —’

Bad news coming, thought Winston. And sure enough, following on a gory description of the annihilation of a Eurasian army, with stupendous figures of killed and prisoners, came the announcement that, as from next week, the chocolate ration would be reduced from thirty grammes to twenty….

‘Oceania, ‘tis for thee’ gave way to lighter music. Winston walked over to the window, keeping his back to the telescreen. The day was still cold and clear. Somewhere far away a rocket bomb exploded with a dull, reverberating roar. About twenty or thirty of them a week were falling on London at present.

If Putin is willing to sacrifice thousands of men to capture strategically unimportant Bakhmut, it may be so that he can trumpet “a glorious victory.” Meanwhile, think of those 20-30 bombs as Russia’s reversals in Ukraine—Russian casualties and deaths are approaching the 200,000 mark. Putin figures he can escape blame, however, if he can get Russians to focus all their anger  on nebulous outside forces. To date, Putin has been as effective in this tactic as Big Brother:

A new poster had suddenly appeared all over London. It had no caption, and represented simply the monstrous figure of a Eurasian soldier, three or four meters high, striding forward with expressionless Mongolian face and enormous boots, a submachine gun pointed from his hip. From whatever angle you looked at the poster, the muzzle of the gun, magnified by the foreshortening, seemed to be pointed straight at you. The thing had been plastered on every blank space on every wall, even outnumbering the portraits of Big Brother. The proles, normally apathetic about the war, were being lashed into one of their periodical frenzies of patriotism. As though to harmonize with the general mood, the rocket bombs had been killing larger numbers of people than usual.

In 1984, a foreign adversary is not enough so Big Brother adds a domestic one in the figure of Goldstein. As always, Jews make the most effective scapegoats:

The programs of the Two Minutes Hate varied from day to day, but there was none in which Goldstein was not the principal figure. He was the primal traitor, the earliest defiler of the Party’s purity. All subsequent crimes against the Party, all treacheries, acts of sabotage, heresies, deviations, sprang directly out of his teaching. Somewhere or other he was still alive and hatching his conspiracies: perhaps somewhere beyond the sea, under the protection of his foreign paymasters, perhaps even—so it was occasionally rumored—in some hiding place in Oceania itself.

I’m not sure if Putin has a Goldstein to blame along with the United States and NATO—surely he has—but we certainly know who American rightwing extremists have chosen: that pedophile commie Joe Biden and his band of Democrats. As Georgia Congresswoman Marjorie Taylor Green tweeted earlier this week, “Today on our President’s Day, Joe Biden, the President of the United States chose Ukraine over America, while forcing the American people to pay for Ukraine’s government and war. I can not express how much Americans hate Joe Biden.”

No wonder Greene and her ilk are rooting for a Putin victory.

Past posts on the Russo-Ukraine War

Jan. 3, 2023—Victor Hugo: Zelensky as Hugo’s Enjorlas 
Nov. 2, 2022– Tolstoy, Turgenev, and Dostoevsky: Can Russian Lit Lead to Atrocities?
Oct. 24, 2022—Putin as Murakami’s Manskinner Borus and Russia’s Terror Tactics
Oct. 10, 2022—Russian Rockets, Male Insecurity, and Gravity’s Rainbow
Oct. 9, 2022—The Crimean Bridge and Bridge over the River Kwai
Oct. 3, 2022— Will Putin Use Jadis’s “Deplorable Word”?
Sept. 28, 2022—Think of Russia in Ukraine as Doctor Frankenstein
Sept. 25, 2022—Henry IV, Parts I & II: Russia’s Falstaffian Mobilization
Sept 20, 2022— Ukraine Must Unite Athena with Poseidon
Sept. 14, 2022—Bulgakov: Ukrainian Grass Will Grow Again
Sept. 13, 2022—A Shevchenko Poem Papered over by Russian Invaders
Sept. 12, 2022: Panic Reminiscent of Red Badge of Courage Gripping Russian Soldiers
Aug. 28, 2022—The War Song of Vladimir Putin
August 24, 2022—Katie Ferris: Poems of Love in a Burning World
August 3, 2022 – A Murakami Villain Surfaces in Ukraine
June 6, 2022— Putin and Gaiman’s Good Omens
June 1, 2022—Farewell to Arms: Hemingway’s Insights into War Atrocities
May 29, 2022— John Greenleaf Whittier: How Can We Weigh the Cost of the War Dead?
May 23, 2022—Which Poets Should Ukraine Honor?
May 16, 2022— For Whom the Bell Tolls: Hemingway Would Understand Ukrainian Resistance
May 11, 2022— Russia Has Always Hated Ukrainian Lit
May 4, 2022— The Russian Invaders as Tolkien’s Orcs
May 2, 2022—Cavafy’s Thermopylae and Mariupol
April 27, 2022—During War, Poetry a Necessity
April 26, 2022— Comparing Housman’s Thermopylae with the Battle of Mariupol
April 20, 2022—Russian Poet Brodsky’s Controversial Take on Ukrainian Independence
April 19, 2022— Russia vs. Ukraine, Pushkin vs. Shevchenko
April 4, 2022—Brecht on Dictators Who Give War a Bad Name
April 3, 2022—Brecht: Don’t Become Numb to Suffering
March 30, 2022—Chekhov, Babel, Pushkin: Authors as Nationalist Symbols
March 27, 2022—I Am the Very Model of a Modern Russian General
March 13, 2022—Did Russian Officials Recruit Gogolian Dead Souls
March 12, 2022—Malcolm Guite: He Beholds the City with Tears in His Eyes
March 9, 2022—Steinbeck’s The Moon Is Down: What Russia Can Expect If It Wins
March 8, 2022—Murakami and Kyiv’s Zoo Crisis
March 7, 2022—Cavafy, Adrienne Rich, and Ukrainians’ Decision to Stay or Leave
March 6, 2022—Putin, Like Milton’s Satan, Assaults Mankind
March 4, 2022—A Bakhtinian Reading of Zelensky
March 3, 2022—Vladimir Putin as Sauron
March 2, 2022—Serhiy Zhadan: Where Fears Meets Courage
Feb. 27, 2022—Ukrainian Poet Kaminsky’s Call to Resist Oppression
Feb. 24, 2022—Zelensky Cites Russian Poet Yevtushenko
Feb. 22, 2022—On Stalin, Putin, and Orwell’s Napoleon

Posted in Uncategorized | Tagged , , , | Comments closed

DeLillo Predicted Ohio’s Toxic Disaster

The toxic cloud in Netflix’s White Noise

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Thursday

A number of people have noted that the recent train disaster in East Palestine, Ohio, which sent up toxic fumes and forced mass evacuations, resembles the one in Don DeLillo’s 1985 White Noise, the postmodern classic recently made into a Netflix movie. Indeed, although DeLillo doesn’t say in which state the drama occurs, it has a Midwest rust-belt feel to it, which is why the filmmakers set it in northeast Ohio. It so happens that the filming sites were just over an hour’s drive from East Palestine.

At any rate, those who have read the novel may have had a sense of déjà vu upon seeing footage of the Norfolk Southern accident. (I say this because déjà vu is one of the symptoms that arises from exposure to the poisonous gas in White Noise.) Here’s a character describing what he can see of the wreck:

The radio said a tank car derailed. But I don’t think it derailed from what I could see. I think it got rammed and something punched a hole in it. There’s a lot of smoke and I don’t like the looks of it.

DeLillo is masterful at describing the many forms denial takes amongst Blacksmith’s residents, including Jack Gladney, Professor of Hitler Studies at College-on-the-Hill. While the family tries to eat dinner to assure themselves all is well, there’s an underlying tension. Their conversation includes such rationalizations as the following:

“They’re not calling it the feathery plume anymore,” he said, not meeting my eyes, as if to spare himself the pain of my embarrassment.
     “I already knew that.”
     “Good.”
     “Why is that good?”
     “It means they’re looking the thing more or less squarely in the eye. They’re on top of the situation.”

But the authorities are no more on top of the situation than Ohio Governor Mike DeWine was in East Palestine. At one point, DeWine was swallowing the false assurances of the railway company and acting accordingly, only to learn that the situation is far worse.

In the novel, no one knows what or who to believe, which means that rumors fly wildly:

It was said that we would be allowed to go home first thing in the morning; that the government was engaged in a cover-up; that a helicopter had entered the toxic cloud and never reappeared; that the dogs had arrived from New Mexico, parachuting into a meadow in a daring night drop; that the town of Farmington would be uninhabitable for forty years.

Remarks existed in a state of permanent flotation. No one thing was either more or less plausible than any other thing. As people jolted out of reality, we were released from the need to distinguish.

In this environment, people who have long predicted the apocalypse, including a Jehovah’s witness, get their moment of glory.  After talking to the man, Gladney reflects on those excited about the end of the world:

I wondered about his eerie self-assurance, his freedom from doubt. Is this the point of Armageddon? No ambiguity, no more doubt. He was ready to run into the next world. He was forcing the next world to seep into my consciousness, stupendous events that seemed matter-of-fact to him, self-evident, reasonable, imminent, true. I did not feel Armageddon in my bones but I worried about all those people who did, who were ready for it, wishing hard, making phone calls and bank withdrawals. If enough people want it to happen, will it happen? How many people are enough people?

White Noise is a postmodern masterpiece in part because DeLillo foresaw how social media would create its own force field. Remember, he’s writing at a time when television, radio, and the National Inquirer still dominated. Although the internet was only in its infancy and iPhones, Twitter, TikTok, and President Donald Trump have not yet happened, he described their effect with uncanny accuracy.

He ends the toxic cloud episode with an interesting question: if media coverage determines the importance of an event, then does absence of coverage render it insignificant? In other words, does social media determine reality? A man tracking the television coverage raises the issue in a rant:

“There’s nothing on network,” he said to us. “Not a word, not a picture. On the Glassboro channel we rate fifty-two words by actual count. No film footage, no live report. Does this kind of thing happen so often that nobody cares anymore? Don’t those people know what we’ve been through? We were scared to death. We still are. We left our homes, we drove through blizzards, we saw the cloud. It was a deadly specter, right there above us. Is it possible nobody gives substantial coverage to such a thing? Half a minute, twenty seconds? Are they telling us it was insignificant, it was piddling? Are they so callous? Are they so bored by spills and contaminations and wastes? Do they think this is just television? ‘There’s too much television already—why show more?’ Don’t they know it’s real? Shouldn’t the streets be crawling with cameramen and soundmen and reporters? Shouldn’t we be yelling out the window at the reporteers, ‘Leave us alone, we’ve been through enough, get out of here with your vile instruments of intrusion.’ Do they have to have two hundred dead, rare disaster footage, before they come flocking to a given site in their helicopters and network limos? What exactly has to happen before they stick microphones in our faces and hound us to the doorsteps of our homes, camping out on our lawns, creating the usual media circus? Haven’t we earned the right to despise their idiot questions. Look at us in this place. We are quarantined. We are like lepers in medieval times. They won’t let us out of here. They leave food at the foot of the stairs and tiptoe away to safety. This is the most terrifying time of our lives. Everything we love and have worked for is under serious thread. But we look around and see no response from the official organs of the media. The airborne toxic event is a horrifying thing. Our fear is enormous. Even if there hasn’t been great loss of life, don’t we deserve some attention for our suffering, our human worry, our terror? Isn’t fear news?”

Now, it so happens that the rightwing media is trying to gin up fear about East Palestine, but it’s got nothing to do with understaffed railways, gutted regulations, greedy corporations, and corporate bribes to the GOP. Instead, it’s claiming that the Biden administration doesn’t care when poisonous gasses kill white people (Trump was a 70-30 winner in this part of Ohio). If Fox News can make reality, then this will be how some come to regard the train disaster.

Seeing American reality clearly, DeLillo would not be surprised by the crazed conspiracy theories and Obama birtherism and election denialism that have seized parts of America since 1985. And because denial of reality is an integral part of the authoritarian playbook, it makes sense that the protagonist of White Noise would be a Professor of Hitler Studies.

Posted in Uncategorized | Tagged , , , , , | Comments closed

Ash Wednesday: Teach Us to Sit Still

Stanley Spencer, Christ in the Wilderness–The Scorpion (1939)

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Ash Wednesday

Today is the first day of Lent, during which time Christians are called to reflect in ways similar to Christ’s 40-day desert meditation. In T. S. Eliot’s “Ash Wednesday” (1930), we see the poet’s own meditation, in which he takes the despair expressed in “The Hollow Men” (1925) and other early poems and turns it upside down. Eliot fulfills the purpose of Lent by coming to see his despair, not as the end of hope, but as the starting point of faith.

Such a change does not come easy however, as the struggle for salvation comes only after a momentous struggle. As one C. E. Chaffin writes in a clarifying essay on the poem,

In AW Eliot’s poetic persona has somehow found the courage, through spiritual exhaustion, to seek faith. That faith requires of him complete submission, including the admission that faith must ultimately come from without because the “within” is exhausted.

That makes “Ash Wednesday” a very appropriate Lenten poem. Lent is that season that calls upon us to burn away the dross so that we can find the gold. That is the purpose behind Lenten disciplines.

In today’s post I examine the first section of “Ash Wednesday,” where the poet compares himself to a couple of suffering lovers, the 15th century Italian poet Guido Calvacanti and Shakespeare’s sonneteer. After acknowledging his suffering, Eliot then concludes that such suffering is a good opportunity to pare away distraction and begin to build a relationship with God.

“Because I do not hope to turn again” appears in a Calvacanti poem where a poet who is dying tells his love he will not see her again. “Desiring this man’s gift and that man’s scope,” meanwhile, is from Shakespeare’s sonnet 29, which opens in a state of despair:

When, in disgrace with fortune and men’s eyes,
I all alone beweep my outcast state, 
And trouble deaf heaven with my bootless cries,
And look upon myself, and curse my fate, 
Wishing me like to one more rich in hope, 
Featur’d like him, like him with friends possess’d,
Desiring this man’s art and that man’s scope, 
With what I most enjoy contented least… 

Shakespeare’s sonnet dramatically turns around, just as Eliot himself turning around because of his faith in God . The sonnet concludes,

Yet in these thoughts my self almost despising,
Haply I think on thee, and then my state,
Like to the lark at break of day arising
From sullen earth, sings hymns at heaven’s gate;
For thy sweet love remembered such wealth brings
That then I scorn to change my state with kings.

As I said, such a shift does not come easy to Eliot. “Why should the aged eagle stretch its wings?” he asks at one point and then acknowledges that our former wings have become “merely vans to beat the air.” We can no longer recover the “vanished power of the usual reign.”

But rather than despairing in this powerlessness as he does in “The Hollow Men,” Eliot thanks the suffering for pointing him towards the divine. Once we fully realize that we cannot “turn again” and that the world is transitory and limited—when we have hit rock bottom, in other words—then we can “rejoice, having to construct something/ Upon which to rejoice.”

Eliot sounds Buddhist when he asks God to “teach us to care and not to care,” which I read as a request for instruction in how to be compassionate even as we give up our old desires. Because we thrash around in our discontent, Eliot wants God to “teach us to sit still.” Once we do so, then we can sincerely call out the words of the “Hail Mary” prayer: “Pray for us sinners now and at the hour of our death.”

Achieving a state where we can truly listen and pray–that is what Lent is all about.

Ash Wednesday
By T. S. Eliot


Because I do not hope to turn again
Because I do not hope
Because I do not hope to turn
Desiring this man’s gift and that man’s scope
I no longer strive to strive towards such things
(Why should the aged eagle stretch its wings?)
Why should I mourn
The vanished power of the usual reign?

Because I do not hope to know again
The infirm glory of the positive hour
Because I do not think
Because I know I shall not know
The one veritable transitory power
Because I cannot drink
There, where trees flower, and springs flow, for there is nothing again

Because I know that time is always time
And place is always and only place
And what is actual is actual only for one time
And only for one place
I rejoice that things are as they are and
I renounce the blessed face
And renounce the voice
Because I cannot hope to turn again
Consequently I rejoice, having to construct something
Upon which to rejoice

And pray to God to have mercy upon us
And pray that I may forget
These matters that with myself I too much discuss
Too much explain
Because I do not hope to turn again
Let these words answer
For what is done, not to be done again
May the judgement not be too heavy upon us

Because these wings are no longer wings to fly
But merely vans to beat the air
The air which is now thoroughly small and dry
Smaller and dryer than the will
Teach us to care and not to care
Teach us to sit still.

Pray for us sinners now and at the hour of our death
Pray for us now and at the hour of our death.

Posted in Uncategorized | Tagged , , , , , | Comments closed

Once Again, Finding My Family in Gaskell

Armitage, Denby-Ashe in North and South

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Tuesday

Yesterday I explained how Elizabeth Gaskell’s 1854 novel North and South is helping me imagine the interior life of my great-grandmother Eliza Scott. Today I apply the novel to the other side of my family and to people I actually knew—my grandfather Bob Strehlow and his son and my uncle Rob Strehlow. I thought of them and their construction company as I read about Gaskell’s account of John Thornton, as cotton mill owner.

The Strehlows helped run a family business—Jobst and Sons—that in its heyday built some of the main buildings in Peoria, Illinois, including much of Bradley University. They did high quality work, and one reason for their success was their good relations with their unionized workforce. One of my brothers, who worked for the company one summer, saw up close the high standards demanded by the union overseers.

I don’t want to be pollyannish about this. Contract negotiations were tough—I sometimes would hear my grandfather complaining about the union—and I’m sure there was fire on both sides. Yet when Jobst and Sons ran into difficulties in the 1990s, I saw the union doing everything it could to help salvage the company. There was self-interest at play, of course—the union members would suffer with the closing of the company—but the letter of endorsement also evinced respect for the management. Unfortunately, union concessions and good will were not enough and, unable to obtain the loans they needed, this 150-year family company went under.

I thought frequently of Jobst and Sons and its relationship with its

workers as I followed Thornton’s progress in North and South. Early in the novel, before he has experienced Margaret’s softening influence, he has an entirely top-down approach to running his company. And to be frank, I recognize some of my relatives’ own self-confidence and imperial manner in an early conversation with Margaret, who has just passed on a worker complaint that “the masters would like their hands to be merely tall, large children—living in the present moment—with a blind unreasoning kind of obedience.” Thornton doesn’t altogether reject the characterization:

Well, in the Platonic year, it may fall out that we are all—men, women, and children—fit for a republic; but give me a constitutional monarchy in our present state of morals and intelligence. In our infancy we require a wise despotism to govern us. Indeed, long past infancy, children and young people are the happiest under the unfailing laws of a discreet firm authority. I agree with Miss Hale so far as to consider our people in the condition of children, while I deny that we, the masters, have anything to do with the making or keeping them so. I maintain that despotism is the best kind of government for them; so that in the hours in which I come in contact with them I must necessarily be an autocrat. I will use my best discretion—from no humbug or philanthropic feeling, of which we have had rather too much in the North—to make wise laws and come to just decisions in the conduct of my business—laws and decisions which work for my own good in the first instance—for theirs in the second; but I will neither be forced to give my reasons, nor flinch from what I have once declared to be my resolution. Let them turn out! I shall suffer as well as they: but in the end they will find I have not bated nor altered one jot.

However, after Margaret introduces Thornton to Higgins—a union worker not afraid to speak his mind but also with a deep integrity—Thornton begins to move to a position not unlike (I believe) that taken by my relatives. Regular talks with Higgins open up a new perspective:

 And by-and-bye, he lost all sense of resentment in wonder how it was, or could be, that two men like himself and Higgins, living by the same trade, working in their different ways at the same object, could look upon each other’s position and duties in so strangely different a way. And thence arose that intercourse, which, though it might not have the effect of preventing all future clash of opinion and action, when the occasion arose, would, at any rate, enable both master and man to look upon each other with far more charity and sympathy, and bear with each other more patiently and kindly. Besides this improvement of feeling, both Mr. Thornton and his workmen found out their ignorance as to positive matters of fact, known heretofore to one side, but not to the other.

We see this relationship bear fruit in a meal plan that Thornton envisions. By this time, however, he has learned enough from Higgins to know that he shouldn’t impose the plan without listening to his workers. And they, after first suspiciously rejecting it, suggest a few alterations and then embrace it. Thornton, meanwhile, has enough humility to stay out of their way. Here’s his account:

But it was not till provisions grew so high this winter that I bethought me how, by buying things wholesale, and cooking a good quantity of provisions together, much money might be saved, and much comfort gained. So I spoke to my friend—or my enemy—the man I told you of—and he found fault with every detail of my plan; and in consequence I laid it aside, both as impracticable, and also because if I forced it into operation I should be interfering with the independence of my men; when, suddenly, this Higgins came to me and graciously signified his approval of a scheme so nearly the same as mine, that I might fairly have claimed it; and, moreover, the approval of several of his fellow-workmen, to whom he had spoken. I was a little ‘riled,’ I confess, by his manner, and thought of throwing the whole thing overboard to sink or swim. But it seemed childish to relinquish a plan which I had once thought wise and well-laid, just because I myself did not receive all the honour and consequence due to the originator. So I coolly took the part assigned to me, which is something like that of a steward to a club. I buy in the provisions wholesale, and provide a fitting matron or cook.

The reward is that, eventually, the workers begin asking him to dine with them:

[O]ne day, two or three of the men—my friend Higgins among them—asked me if I would not come in and take a snack. It was a very busy day, but I saw that the men would be hurt if, after making the advance, I didn’t meet them half-way, so I went in, and I never made a better dinner in my life. I told them…how much I enjoyed it; and for some time, whenever that especial dinner recurred in their dietary, I was sure to be met by these men, with a ‘Master, there’s hot-pot for dinner to-day, win yo’ come in?’ If they had not asked me, I would no more have intruded on them than I’d have gone to the mess at the barracks without invitation.

From these interactions he gets insights into the workings of his operation that he would otherwise miss. When his interlocutor wonders whether the workers will hide their opinions in his presence, Thornton tells him that

 you are hardly acquainted with our Darkshire fellows, for all you’re a Darkshire man yourself. They have such a sense of humor, and such a racy mode of expression! I am getting really to know some of them now, and they talk pretty freely before me.

This leads him (and Gaskell, for whom he is at this point a spokesperson) to articulate a new kind of relationship between owners and workers. If one is to get buy-in from the workers, one must share with them the reasons for the decisions that get made. To do so, “the individuals of the different classes [must be brought] into actual personal contact.”

Showing a worker “how much his employer may have labored in his study at plans for the benefit of his workpeople,” Thornton goes on to say, “is the very breath of life.” Coming up with “a complete plan” on one’s own, he notes, is like imposing upon them a machine that appears fitted for every emergency: they will never understand “the intense mental labor and forethought required to bring it to such perfection.”

On the other hand, if workers are involved in the planning process, “its success in working [will] come to be desired by all, as all had borne a part in the formation of the plan.” In fact, once all come to have an investment in the plan, they all will

find means and ways of seeing each other, and becoming acquainted with each others’ characters and persons, and even tricks of temper and modes of speech. We should understand each other better, and I’ll venture to say we should like each other more.

Does this mean, asks the member of Parliament who is querying Thornton about this vision, that strikes will be no more? The mill owner won’t go that far:

Not at all. My utmost expectation only goes as far as this—that they may render strikes not the bitter, venomous sources of hatred they have hitherto been. A more hopeful man might imagine that a closer and more genial intercourse between classes might do away with strikes. But I am not a hopeful man.

As Thornton is saying all this, his business is on the verge of bankruptcy. But because of his new management philosophy, he gets the same response from some of his workers that my uncle got from his. He informs Margaret of this:

Suddenly, as if a new idea had struck him, he crossed over to where Margaret was sitting, and began, without preface, as if he knew she had been listening to all that had passed:

“Miss Hale, I had a round-robin from some of my men—I suspect in Higgins’ handwriting—stating their wish to work for me, if ever I was in a position to employ men again on my own behalf. That was good, wasn’t it?”

“Yes. Just right. I am glad of it,” said Margaret, looking up straight into his face with her speaking eyes, and then dropping them under his eloquent glance.

This is comparable to Darcy confessing to Elizabeth that she was right in her earlier assessment of him. In fact, North and South owes a lot to Pride and Prejudice—Margaret even accuses Thornton of not being a gentleman in her first rejection of his marriage proposal—and the ultimate outcome is mostly the same. In the earlier novel, however, a landed gentleman looks to a woman with mercantile relations (the Gardeners) to build a vibrant future whereas this time it is the man who is in trade. Meanwhile Margaret, the daughter of a women with gentry background, needs life in a mill town (Milton) to step into her full powers.

Which means that she’s not so much Elizabeth Bennett as Anne Elliot in Persuasion: passing up a chance to return to her ancestral Kellynch Hall as Mr. Elliot’s wife, Anne instead chooses the uncertain role of a sailor’s wife. Oh, and Margaret is also like Jane Eyre in that she suddenly inherits a fortune and uses it to help the man she loves, saving Thornton’s factory.

There’s one other point of connection I have. As a Strehlow, my mother could have married any number of wealthy Peoria denizens, lived on the posh West Moss Avenue (as many of my relatives did), been a member of the country club, and lived the high life. Instead, like Margaret’s mother, she chose an academic man, along with a considerably lower standard of living. In fact, Mr. Hale, with his intellectual integrity and his passion for learning, is a lot like my father. While Mrs. Hale complains incessantly about her comedown in the world, however, my mother saw marrying my father as the best decision of her life.  

Follow-up note: My uncle was so traumatized by the bankruptcy that there are three days erased from his memory as he suffered a deep depression. Because of his skill set, however, he went on to have a very successful second career as an engineer consultant. Thornton too (before Margaret loans him her money) is offered some lucrative management jobs. He insists, however, that he will take them only if he can continue his “experiments” in enlightened management-worker relations, which sours his prospects.

Posted in Uncategorized | Tagged , , , , , , , | Comments closed

Finding a Relative in Gaskell’s Novels

Millais, Father and Daughter

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Monday

I have fallen in love with the fiction of Victorian novelist Elizabeth Gaskell, whose North and South and Wives and Daughters I recently read for the first time (actually listened to). Since I’ve gone through all of Austen and the Bronte sisters countless times, it’s wonderfully fresh and delightful to be making a new friend. Gaskell addresses challenging social situations that intrigue me and then peoples them with memorable three-dimensional characters. Her heroines especially are marvelous.

There may be another reason for my attraction. Gaskell started publishing her novels shortly before my great-grandmother Eliza Scott was born. Eliza was a great lover of novels, as we know from a memoir she wrote in which she lists a number of her favorites. By imagining Eliza as the heroine in Gaskell’s family dramas, I get insight into how she used novels to narrativize her own life and confront her difficulties.

Not that Eliza mentions Gaskell in her memoir. Given how voracious a reader she was, however, she must have encountered some of her works. Eliza was born in 1857 in Barton while Gaskell’s first novel (Mary Barton) appeared in 1848 and was followed by North and South (1854-55) and Wives and Daughters, (1864-66).

The novels that Eliza mentions in her memoir are

–George Eliot’s Mill on the Floss
–Susan Warren’s Wide, Wide World (1850)
–Charlotte Yonge’s The Daisy Chain and Heir of Redcliffe
–Unspecified novels by Charles Dickens and George Macdonald
–There’s also (I’m pretty sure) an indirect reference to Jane Eyre.

I’m fascinated by my great-grandmother’s account of how novels gave her comfort at a time of crisis. Here’s how she and her mother used Warren’s novel when her mother was dying:

On my 10th birthday, Mother gave me the Wide, Wide World and as a new baby arrived a few days later, she and I read it together while she was confined to her room. We both thought Ellen cried too much, but I thought she was very wonderful. Mother did not get well and during the summer went to the seashore for a while, Nellie [Eliza’s older sister] coming home from boarding school to help care for the little ones.

The two Gaskell novels I’ve read so far both feature young women who lose their mothers. In them we see the daughter taking care of her father, which was Eliza’s situation as well. In other words, I imagine the heroines as my great-grandmother while also imagining my Eliza processing her life through reading them. For instance, I can see her identifying with the following passage about the death of Margaret Hale’s mother in North and South:

Convulsions came on; and when they ceased, Mrs. Hale was unconscious. Her husband might lie by her shaking the bed with his sobs; her son’s strong arms might lift her tenderly up into a comfortable position; her daughter’s hands might bathe her face; but she knew them not. She would never recognise them again, till they met in Heaven.

Before the morning came all was over.

Then Margaret rose from her trembling and despondency, and became as a strong angel of comfort to her father and brother. …

Margaret sat with her father in the room of the dead. If he had cried, she would have been thankful. But he sate by the bed quite quietly; only, from time to time, he uncovered the face, and stroked it gently, making a kind of soft inarticulate noise, like that of some mother-animal caressing her young. He took no notice of Margaret’s presence. Once or twice she came up to kiss him; and he submitted to it, giving her a little push away when she had done, as if her affection disturbed him from his absorption in the dead. … Margaret’s heart ached within her. She could not think of her own loss in thinking of her father’s case. The night was wearing away, and the day was at hand, when, without a word of preparation, Margaret’s voice broke upon the stillness of the room, with a clearness of sound that startled even herself: “Let not your heart be troubled,” it said; and she went steadily on through all that chapter of unspeakable consolation.

It’s not only the deathbed scenes that Eliza would have been able to relate to. I’ve written in the past about how I’m fairly sure that she drew strength from Jane Eyre when she went against her father’s wishes and left him to become a governess. Here’s the passage from her memoir where she, like Jane, talks about feeling restless:

Father made strenuous objections at first, but I was glad to have the prospect of a change and of earning a little money. I was not needed at home and was restless at having nothing to do.

Gaskell too talks about the inner struggle to remain a dutiful daughter while feeling that one is stagnating at home. Although the following passage occurs after Margaret has lost both her parents, nevertheless she is still the constraint of living with relatives:

When they returned to town, Margaret fulfilled one of her sea-side resolves, and took her life into her own hands. Before they went to Cromer, she had been as docile to her aunt’s laws as if she were still the scared little stranger who cried herself to sleep that first night in the Harley Street nursery. But she had learnt, in those solemn hours of thought, that she herself must one day answer for her own life, and what she had done with it; and she tried to settle that most difficult problem for woman, how much was to be utterly merged in obedience to authority, and how much might be set apart for freedom in working. 

As I say, I don’t know for certain that Eliza Scott read Gaskell’s novels. Still, the novels become significantly more poignant while Eliza becomes more fleshed out when I imagine her as Margaret Hale or (in Wives and Daughters) as Molly Gibson.  

Posted in Uncategorized | Tagged , , , , | Comments closed

All Our Seeing Rinsed and Cleansed

Pietro Perugino, The Transfiguration of Christ

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Spiritual Sunday

This being Transfiguration Sunday, I share a magnificent poem by the Scottish poet Edwin Muir about the moment. Today’s lectionary readings include not only the transfiguration of Christ but also of Moses, who experienced his own direct encounter with God on Mount Sinai.

Before turning to the poem, here are the two stories, with the first one probably playing a role in the framing of the second. Moses first:

Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud, and went up on the mountain.

And now Jesus:

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone.

Muir puts himself in the mind of one of the disciples, using poetry to come as close as he can to the epiphany they experience. As he has the speaker say,

So from the ground we felt that virtue branch 
Through all our veins till we were whole, our wrists 
As fresh and pure as water from a well, 
Our hands made new to handle holy things, 
The source of all our seeing rinsed and cleansed 
Till earth and light and water entering there 
Gave back to us the clear unfallen world. 

Muir makes a distinction between vision, by which he may mean fantasy or wish fulfillment, and actuality. “Was it a vision,” he asks. Or

did we see that day the unseeable 
One glory of the everlasting world 
Perpetually at work, though never seen… 

Whatever it was, it has changed the way he sees this world. Suddenly, as though a veil has been dropped, he sees what he calls “the stone clean at the heart” of the world. For instance, he penetrates the soot that covers shepherds’ hovels:

The shepherds’ hovels shone, for underneath 
The soot we saw the stone clean at the heart 
As on the starting-day.

Likewise, he looks at refuse heaps and sees no longer garbage but instead “that fine dust that made the world.” 

That’s because, as Jesus taught us, “to the pure all things are pure,” and this observation extends to “the lurkers under doorways, murderers, with rags tied round their feet for silence”; “those who hide within the labyrinth of their own loneliness and greatness”; “those entangled in their own devices”; and “the silent and the garrulous liars.” By the end of the poem, this vision has extended even to Judas, who he imagines as a child, the great betrayal “quite undone and never more be done.” “All,” the speaker says, “stepped out of their dungeons and were free.”

The thought reminds me of a passage from Wordworth’s Tintern Abbey:

While with an eye made quiet by the power
Of harmony, and the deep power of joy,
We see into the life of things.

Muir’s poem mentions Peter’s urge to capture the moment with something permanent. “If it had lasted but another moment,” the speaker opines, “it might have held forever.” But that’s not how God enters the world. One can’t pin down the transfiguration because then it would be something that could be contained.

Instead, Muir turns to images of spring to convey God’s kingdom come to earth. The tormented wood of the cross

will cure its hurt and grow into a tree 
In a green springing corner of young Eden…

The disciples got an inkling of this on that high mountain. And although they lost sight of that vision during the crucifixion, they rediscovered it with the resurrection and Pentecost. The source of all their seeing was rinsed and cleansed.

The Transfiguration
By Edwin Muir

So from the ground we felt that virtue branch 
Through all our veins till we were whole, our wrists 
As fresh and pure as water from a well, 
Our hands made new to handle holy things, 
The source of all our seeing rinsed and cleansed 
Till earth and light and water entering there 
Gave back to us the clear unfallen world. 
We would have thrown our clothes away for lightness, 
But that even they, though sour and travel stained, 
Seemed, like our flesh, made of immortal substance, 
And the soiled flax and wool lay light upon us 
Like friendly wonders, flower and flock entwined 
As in a morning field. Was it a vision? 
Or did we see that day the unseeable 
One glory of the everlasting world 
Perpetually at work, though never seen 
Since Eden locked the gate that’s everywhere 
And nowhere? Was the change in us alone, 
And the enormous earth still left forlorn, 
An exile or a prisoner? Yet the world 
We saw that day made this unreal, for all 
Was in its place. The painted animals 
Assembled there in gentle congregations, 
Or sought apart their leafy oratories, 
Or walked in peace, the wild and tame together, 
As if, also for them, the day had come. 
The shepherds’ hovels shone, for underneath 
The soot we saw the stone clean at the heart 
As on the starting-day. The refuse heaps 
Were grained with that fine dust that made the world; 
For he had said, ‘To the pure all things are pure.’ 
And when we went into the town, he with us, 
The lurkers under doorways, murderers, 
With rags tied round their feet for silence, came 
Out of themselves to us and were with us, 
And those who hide within the labyrinth 
Of their own loneliness and greatness came, 
And those entangled in their own devices, 
The silent and the garrulous liars, all 
Stepped out of their dungeons and were free. 
Reality or vision, this we have seen. 
If it had lasted but another moment 
It might have held forever! But the world 
Rolled back into its place, and we are here, 
And all that radiant kingdom lies forlorn, 
As if it had never stirred; no human voice 
Is heard among its meadows, but it speaks 
To itself alone, alone it flowers and shines 
And blossoms for itself while time runs on.

But he will come again, it’s said, though not 
Unwanted and unsummoned; for all things, 
Beasts of the field, and woods, and rocks, and seas, 
And all mankind from end to end of the earth 
Will call him with one voice. In our own time, 
Some say, or at a time when time is ripe. 
Then he will come, Christ the uncrucified, 
Christ the discrucified, his death undone, 
His agony unmade, his cross dismantled— 
Glad to be so—and the tormented wood 
Will cure its hurt and grow into a tree 
In a green springing corner of young Eden, 
And Judas damned take his long journey backward 
From darkness into light and be a child 
Beside his mother’s knee, and the betrayal 
Be quite undone and never more be done.

Posted in Uncategorized | Tagged , , , , | Comments closed

Old Love in Shapes That Renew Forever

Renoir, Dance in the Country

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Friday

Julia’s birthday is today—we both turn 72 this year—so here’s a love lyric by the Bengali poet Rabindranath Tagore. Julia and I will be celebrating our 50th wedding anniversary in June, and I never cease to be amazed at how my tenderness towards her continues to swell.

I especially like Tagore’s vision of love as a primal force that takes shapes that “renew and renew forever.” And how he sees this love our ours merging with “the memories of all loves,” as well as with “the songs of every poet past and forever.”

That’s what poetry does for us: it moves us past our individual selves and connects us, not only with humanity generally, but with the spiritual energies that flow through the universe. However small we may feel at times, we are all of us, in such relationships, participating in something immense.

Unending Love
By Rabindranath Tagore

I seem to have loved you in numberless forms, numberless times…
In life after life, in age after age, forever.
My spellbound heart has made and remade the necklace of songs,
That you take as a gift, wear round your neck in your many forms,
In life after life, in age after age, forever.

Whenever I hear old chronicles of love, its age-old pain,
Its ancient tale of being apart or together.
As I stare on and on into the past, in the end you emerge,
Clad in the light of a polestar piercing the darkness of time:
You become an image of what is remembered forever.

You and I have floated here on the stream that brings from the fount.
At the heart of time, love of one for another.
We have played alongside millions of lovers, shared in the same
Shy sweetness of meeting, the same distressful tears of farewell-
Old love but in shapes that renew and renew forever.

Today it is heaped at your feet, it has found its end in you
The love of all man’s days both past and forever:
Universal joy, universal sorrow, universal life.
The memories of all loves merging with this one love of ours –
And the songs of every poet past and forever.

Happy birthday, Julia Ruth Miksch Bates.

Posted in Uncategorized | Tagged , , , | Comments closed

Nikki Haley, Straight Out of 1984

Nikki Halley announces she’s running for president

Note: If you wish to receive, via e-mail, (1) my weekly newsletter or (2) daily copies of these posts, notify me at rrbates1951 at gmail dot com and I will send it/them to you. I promise not to share your e-mail address with anyone. To unsubscribe, send me a follow-up email.

Thursday

“Kim” on Spoutify has just reminded me of a passage from 1984 that describes all too well many of today’s GOP apparatchiks, one of whom has just announced she will be running for president. In the words of Atlantic columnist and former Republican Tom Nichols, the video announcing the candidacy of South Carolina governor Nikki Haley

was as vapid and weightless a product as any in recent political memory. Of course, it checked all the right boxes: Family, devotion to public service, all the usual generic gloss, and all of it presented as if the past seven years had never happened.

Quoting fellow NeverTrumper and former GOP consultant Stuart Stevens, Nichols notes that, just days after the January 6 insurrection, “Haley was openly embracing her inner MAGA.” And then a few months after that Haley said of Trump that “we need him in the Republican Party” and “I don’t want us to go back to the days before Trump.” “She’ll never snatch the green jacket from the Master’s Open in Sucking Up from Lindsey Graham,” Nichols concludes, “but she’s certainly putting in the effort.”

The reason Nichols singles out Haley for special scorn is because, as a youthful and formerly moderate woman of color, she once seemed to offer the GOP a different path forward. But like so many of these figures—New York Congresswoman Elise Stefanik also comes to mind—she has totally thrown in with Big Brother.

That’s what political cult worship does to one: it hollows out your principles (if you ever had any) and renders you stupid. That’s why comparing Haley to Winston Smith’s next door neighbor Tom Parsons is altogether apt. Both have drunk the Kool-Aid:

Parsons was Winston’s fellow-employee at the Ministry of Truth. He was a fattish but active man of paralyzing stupidity, a mass of imbecile enthusiasms—one of those completely unquestioning, devoted drudges on whom, more even than on the Thought Police, the stability of the Party depended. At thirty-five he had just been unwillingly evicted from the Youth League, and before graduating into the Youth League he had managed to stay on in the Spies for a year beyond the statutory age. At the Ministry he was employed in some subordinate post for which intelligence was not required, but on the other hand he was a leading figure on the Sports Committee and all the other committees engaged in organizing community hikes, spontaneous demonstrations, savings campaigns, and voluntary activities generally. He would inform you with quiet pride, between whiffs of his pipe, that he had put in an appearance at the Community Centre every evening for the past four years.

The stability—or at least continuance—of Trumpism depends on people like Haley. Like Nichols and Stevens, I don’t believe anything less than continued electoral defeats will bring the GOP back to its senses. Or as Nichols puts it, “no person or party should ever get a second chance to betray the Constitution.”

Posted in Uncategorized | Tagged , , , , , | Comments closed