Showing posts with label literature. Show all posts
Showing posts with label literature. Show all posts

Tuesday, March 20, 2012

William Burroughs' Cut-Ups and the Use of Collage in Literature

I will be giving a talk on William Burroughs’ (and Tristan Tzara’s) use of the cut-up, and on more recent developments in the idea of collage as literature, this Thursday, March 22 at 11 a.m., as part of Collage in Context: A Symposium, a two-hour event connected with More Real than Life: An exhibition of contemporary collage, curated by Alexander Jarman, and running March 8-April 12 at Southwestern College Art Gallery. The event is free and open to the public. Address, program, and parking details below.

Come on out if you’re anywhere nearby.

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More Real than Life: An exhibition of contemporary collage
 Curated by Alexander Jarman
March 8-April 12 at Southwestern College Art Gallery
 In a digital world, the analog has become all the more important.

This exhibition will present 11 contemporary artists, from California to France, currently using scissors and glue rather than a mouse and a printer to create works that question our perceptions of common reality and provoke discussion about collage’s increased relevance.

Related Programs:
Collage in Context: A Symposium: Thursday,  March 22: 11:00-1:00 p.m.
Collage in poetry, Mark Wallace: 11-11:20
Artist Talk, Joshua Tonies: 11:25-11:40
Roundtable Discussion: 11:45-12:15
Q&A with Audience 12:15-12:30

This symposium program will present collage as a strategy both in art and literature, as well as position the practice within a larger context of current analogue approaches in art.  The first presentation, from Mark Wallace, will discuss the collage practices of William S. Burroughs and their continued legacy.  Wallace is the author of more than fifteen books and chapbooks of poetry, fiction, and essays, and won the 2002 Gertrude Stein Poetry Award for Temporary Worker Rides A Subway.  The second presentation will feature artist Joshua Tonies speaking about his own collage work.  His contributions to the exhibition highlight some current approaches to utilizing both analog and digital collage within a single work, and how the two differ or complement each other.  The last presentation will consist of a roundtable discussion between Michael Trigilio, Alexander Jarman and May-ling Martinez. May-ling Martinez is featured in the exhibition.  Besides creating analog collage, she has built outdated or impractical machines from old mechanical engineering manuals as part of her art.  Michael Trigilio is a Professor at University of California San Diego and a multi-media artist who has worked extensively with sound.  His independent radio project, Neighborhood Public Radio, has been featured at The Museum of Contemporary Art Los Angeles and the 2008 Whitney Biennial.

Exhibiting Artists:
Sadie Barnette  http://www.sadiebarnette.com/  Based in San Diego, CA.
Mike Calway-Fagen http://mikecalway-fagen.com/  Based in San Diego, CA.
Troy Dugas http://troydugas.com/   Based in Lafayette, Louisiana.
Lola Dupre http://loladupre.com/  Based in Avignon, France. 
Chris Kardambikis http://www.kardambikis.com/ Based in San Diego, CA.
Gordon Magnin http://gordonmagnin.com/ Based in Los Angeles, CA.
Morgan Manduley http://morganmanduley.com/
 http://sezio.org/feature/Morgan-Manduley.aspx  Based in San Diego, CA. 
May-ling Martinez http://www.maylingmartinez.com/index.html Based in San Diego, CA.
Arturo Medrano http://convulsive.tumblr.com/  Based in New York City, NY.  

Jason Sherry http://www.jasonsherry.com/  Based in San Diego, CA.
Joshua Tonies http://www.joshtonies.com/ Based in San Diego, CA.

The Southwestern College Art Gallery is located in Rm 710B
900 Otay Lakes Rd, 
Chula Vista, CA 91910.
Gallery Hours 
are Monday through Thursday 10:30am-2:00pm,
Wednesday & Thursday 5:30pm-8:30pm.
Tel. 619-421-6700 x 5568
Fax 619-421-6700 fax 5368

Free parking is available in Lot J on the days of the related events

Tuesday, January 3, 2012

Literary Aphorisms and Short Comments 2011


Here’s a collection of literary aphorisms and short snippets of thought that I wrote in 2011. From the most part, I’ve separated them out from my quick comments on cultural, historical, and political issues more broadly, and also from lines that are just primarily quotations. I may put lists of those up later if I find time.

Agree, disagree, or ignore as you will. I’m just glad to know I was thinking, at times, about things other than how to make it through the work day.

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Avant literary resistance to bourgeois U.S. aesthetic and cultural norms is what makes avant work seem opaque or “elitist,” since fundamental to upholders of bourgeois norms is an inability to recognize, much less respect, anything that does not resemble them, even when the people doing those opaque other things are also bourgeois.

How many categorizing terms does it take before your poetry can no longer be recognized, even in current critical discussions? I’m thinking three.

Which other books, besides The Adventures of Huckleberry Finn, have gone from being considered high school “readable” books to books needing a complex critical/historical approach to understand?

I once taught a version of Walt Whitman’s 1855 Leaves of Grass that had (unexpectedly for me) neutered all the gendered pronouns.

One of the best insights into writing fiction that I’ve ever received: take the people and situations you have known, and make them worse.

The only thing as unsurprising as a writer going to AWP is a writer acting superior about not going to AWP.

The people who want to go to AWP and be too cool for it simultaneously now do it this way; "Yes, I'm going to AWP, but not to attend any of the panels."

I want to believe that writers moving higher up into the echelons of the MFA world don’t necessarily have to embrace greater and greater dullness in the writing of others, but I struggle sometimes to find many counterexamples.

I don’t follow many standard English guidelines about the comma. I don’t use them for clauses and meaning always as much as I use them for pacing.

Guess I’ll never be called a New Fad now.

Radical poetry’s now going high speed into an era split between randomized aesthetic wordplay and painstaking factual documentation.

Hearing about what poets in MFA programs are reading often makes me want to insist on a more hardcore avant garde line than I might otherwise. Oh, bad history and creeping middle-of-the-road blandness masquerading as the exciting edge.

Because my students have often been confused by literature, they frequently assert that they wrote something confused in order to confuse readers because that’s what (most of) literature does. This issue comes up in every single introductory creative writing class I teach.

I’m not sure there’s any line about literature I quote more often than Gertrude Stein’s “There is no repetition, only insistence.”

A creative writing workshop is most effective when people in the workshop share some sets of principles about what makes a good piece of writing–something which makes very clear the problems of the workshop model.

Look at any word too closely, and language turns to mush.

A word is always in conversation with other words.

Has any writer (including writers of science fiction) ever idealized and glorified machines as thoroughly as Marinetti?

What would have happened if Aimé Césaire’s Notebook On A Return To The Native Land had become the central text of the Modernist poetry canon, instead of The Waste Land?

One thing that a university literary education apparently teaches you: writing a poem, story or novel is the easy part.

Fascinating to remember that for some people, every book gets called a “novel.”

Sign of bad literature #1: Dullness.

Sign of bad literature #2: Lack of energy.

Sign of bad literature #3: Lack of risk.

Sign of bad literature #4: Conventional view of the world.

I’m maybe not that interested in literature that tries to depict the values people should live by.

Of course it’s easier to write effective dystopias than effective utopias. What’s maybe more surprising is that dystopias are so much more enjoyable to read.

It doesn’t matter what your subject matter is. It matters what you do with your subject matter.

Trick endings and forced rhymes are more or less the same problem: the power of mass information.

The Author may not be coming to save us.

With my students, I usually need to get them interested in what literature cares about before I can get them to care about literature.

The Modernists were often genuinely weirdo outsiders. These days, it’s mostly just a bunch of ordinary people using Modernist techniques.

I’m with Thomas Pynchon on the greatness of Oakley Hall’s Warlock (1958). Maybe the most significant novel there is about the (old) American West, and the desire there for (and absence of) anything resembling justice.

I’m not a fan of the Beating A Dead Horse School of Poetics, but sometimes you have to beat a dead horse because if you don’t, people start thinking it’s alive. With apologies for the metaphor...

Writing a theory about why your poems are fascinating is not the same as writing poems that are fascinating.

Poetry and poetics as community garden: a metaphor I just don’t believe in.

As much as Joshua Clover’s overly abstract idea of totality annoys me (which is every time I think of it), I still prefer it to the idea of a political poetics as community garden. The problem is always larger than local specificity can make sense of.

Dear Poetry: I want someone to say something weird, flabbergasting, impossible, or non-existent. Anything but helpful.

Poems that just want to be helpful: ugh.

I’m not a poetry fetishist.

I don’t believe in literature or love, although at times I practice them.

Few misconceptions about fiction annoyed John Cheever more than the idea that fiction was really just non-fiction, memoir in flimsy disguise, and I’ve always felt the same way.

The idea that literature should be uplifting comes out of the idea that somehow it should shield and save us from our lives. Much more interesting to me is literature that makes us recognize our lives and the lives of others.

The trouble lies in what the story doesn’t know.

Love literature but don’t idealize it.

The pervasive sexism of a lot of the male radical New American poetry and fiction of the sixties gets wearing and seems very dated.

Poetry doesn’t have a Zeitgeist.

Writing poetry anonymously or under another name turns out to be an excellent way of making a name for oneself.

Isn’t some of the most fascinating poetry from any culture work which may not translate well? I'm always intrigued by poetry that doesn't speak at all to my own cultural condition. Makes the world a much bigger place than my narrow dreams sometimes imagine it to be.

It’s not only acceptable for a writer to be frustrated by the state of literature, it’s also often essential.

The work was slightly avant, somewhat, in a non-threatening, non-risky way that left few traces.

I liked Joe Wenderoth’s Letters to Wendy well enough, but the growing genre of lyric poetry about being bored and angst-ridden in the suburbs easily gets boring. Travis Nichols’ Iowa, despite many well written lines, would benefit from more terror, frustration, anguish or harsh alienation.

If you doubt the cultural value of literature, move from a place that has frequent public literary events to one that doesn’t.

"The Fall of the House of Usher" as American allegory about the significance of real estate.

Consolation? These people occasionally writing articles asserting that contemporary poetry is no good almost certainly aren’t writing good poems themselves, since clearly they haven’t learned to pay sufficient attention to words.

I’m not a fan of the use of italics in poetry to indicate the intensity or sensitivity or importance of a line. If the words don’t carry that weight already, the italics will only highlight that, and if the words do carry the weight, the italics aren’t necessary.

The most frightening work of literature I’ve ever read, unquestionably: Truman Capote’s In Cold Blood.

Few things ensure the publication of mediocre, middle-of-the-road books of poetry as effectively as a rigorous, professionally scrupulous academic peer-review publication process.

It’s not clear that literature and theory have ever “gone past” anything, but it may well be that they have yet to comprehend most things. And rejecting what you don’t yet comprehend is to invite the return of the repressed.

Writers whose whole context for literature is the university always depress me.

It had only minor dissonance against its own certainty of its own good intentions.

So far, with one notable exception to my knowledge, at the &Now Literary Festival the No Futurists, and the Queer and Aberrant and other Political Futurists, have kept mainly to their own panels.

Going to one literary reading and assuming all readings are exactly like that is not that different from going to one live music show and assuming all music is like that.

Much of the most gripping art of any kind has a uniquely vivid personality that’s in the work itself, even if that work features a critique of individuality and the privileges of the subjective author/creator, as long as we understand that the work itself is a translation of various material processes into another kind of material process. That is, not essence, but condition.

As amazing as his work can be, I don’t think that the John Ashbery influence has really served poetry in the U.S. all that well.

Whenever I look back at poems I’ve written, there seems no clear correlation between my feelings during that time period and the mood of the poems. Some of my most brutal pieces have been written during eras when I was enjoying myself, and some of the most optimistic during eras when I felt desperate.

I agree with scholars when they say “critical writing” is also “creative,” but I’ve never heard one say that “creative writing” is also “critical.”

I’ve never wanted to be the kind of writer who dislikes any aesthetic that doesn’t resemble my own. In fact, crucial to my aesthetics may be an attempt to challenge, even violate, whatever aesthetic principles I might convince myself I have.

My reaction to a recent book of poems: “I’m sorry that your potential girlfriends find you annoying and so act skittish.”

All these writers always declaring that something is dead have to be right every now and then.

Literature when I’m angry about its social condition: words written in a specific cultural pattern for the pleasure of a few friends and rare professional advancement opportunities. Makes you look cultured in the eyes of the non-literary, although it’s essential, when among the tribe, to admit a constant sense of defeat, humiliation and rage. Best used by those seeking spiritual rewards or who simply can’t help it.

Tuesday, December 13, 2011

Insert Blanc Press Benefit & Holiday Party: Los Angeles, Saturday Dec 17

I'm really looking forward to participating in this great reading and party in Los Angeles this Saturday night. Take a look at this amazing lineup. If you're anywhere nearby, I hope you'll join us.

Insert Blanc Press Benefit & Holiday Party
Saturday December 17 from 6-12pm
Weekend Gallery
4634 Hollywood Blvd
Los Angeles, CA 90027
Donation at the door of $10 or more



Insert Blanc editor Mathew Timmons says:

$10.00 or more donation at the door (all donations will help cover expenses for Insert Blanc Press future and current projects and operations). Additionally, throughout the month of December Insert Blanc Press will run various tempting discounts on the whole catalog of books, all of which will also be available at the Holiday Party—many authors will be on-hand to sign copies of their books.

Artists & Writers performing at the Insert Press Benefit & Holiday Party include: Harold Abramowitz, Amanda Ackerman, Brian Ang, Allison Carter, Brian Joseph Davis, Robin Dicker, Kate Durbin, K. Lorraine Graham, Daniel Hockenson, Jen Hofer, Garrick Hogg, Gabriel Loiderman, js makkos, Max Mayer, Joseph Mosconi, Adam Overton, Christopher Russell, Ara Shirinyan, Brian Kim Stefans, Mark Wallace, and our special guests Dodie Bellamy, David Buuck & Kevin Killian.

Insert Blanc Press has published and promoted the work of over 60 artists and writers since it's humble beginnings in 2005. The PARROT series alone will publish the work of 23 writers over the course of its run and features the design work of the brilliant printer Margaret Lomeli. Blanc Press has recently published the enigmatic project (!x==[33]) Book 1 Volume 1 by .UNFO and has garnered attention by publishing the three volume series Tragodía by Vanessa Place.

Over the course of December I hope to raise $5,000 for Insert Blanc Press in sales and donations to fund printing and press operations in 2012. I hope to raise $2000 of the goal at the party on Saturday December 17. $2000 will go principally to funding the printing of the remainder of the PARROT series, which, if that goal is met, I hope to have out by summer 2012. An additional $1500 will go to moving all of Blanc Press' publications to a new printer and distributor which will give us international distribution and access to sites like Amazon and actually lower the price of the books. Any additional money raised to meet our total goal of $5,000 will go towards publishing new projects in 2012, including Bruna Mori's Poetry for Corporations, Kate Durbin's E! Entertainment Diamond Edition, Joseph Mosconi's GRRR ARRRGH as well as a forthcoming project by Christopher Russell and many other projects I just can't tell you about quite yet.

Whether or not you can make it to the party, donations can be made to Insert Blanc Press anytime at the following link https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=XSKLUVBA2AFU4

Past and current Insert Blanc Press artists include: Harold Abramowitz, Amanda Ackerman, Will Alexander, Brian Ang, Stan Apps, Janine Armin, Gary Barwin, Guy Bennett, Gregory Betts, Amaranth Borsuk, Franklin Bruno, Amina Cain, Allison Carter, Teresa Carmody, Marcus Civin, Ginny Cook, Dorit Cypis, Brian Joseph Davis, Katie Degentesh, Michelle Detorie, Robin Dicker, Sandy Ding, Kate Durbin, Bradney Evans, Drew Gardner, Nada Gordon, K. Lorraine Graham, Nicholas Grider, Daniel Hockenson, Jen Hofer, Gabriella Juaregui, Maxi Kim, Janice Lee, Margaret Lomeli, Michael Magee, Joseph Makkos, Donato Mancini, Elana Mann, Sharon Mesmer, K. Silem Mohammad, William Moor, Bruna Mori, Joseph Mosconi, Jeffrey Joe Nelson, Julie Orser, adam overton, Vanessa Place, Amar Ravva, Dan Richert, Stephanie Rioux, Christopher Russell, Kim Schoen, Ara Shirinyan, Rod Smith, Michael Smoler, Brian Stefans, Stephanie Taylor, Jason Underhill, Mark Wallace, Christine Wertheim, and Allyssa Wolf.

Currently on view at Weekend Gallery: Jay Erker - This Is So Much Better - Erker's work often manipulates subjects from readily available popular imagery which, in a simple and personal way, investigates the notion of identity in public space, hierarchies of dissemination, and the desire for meaning in contemporary life.



Full schedule for the evening ...

6:30-7:05
Brian Joseph Davis
Robin Dicker
Jen Hofer
js makkos
K. Lorraine Graham
Mark Wallace
Amanda Ackerman

7:30-8:05
Daniel Hockenson
Brian Kim Stefans
Allison Carter
Joseph Mosconi
Ara Shirinyan
Harold Abramowitz

8:30-9
Adam Overton
Christopher Russell
Brian Ang
Kate Durbin

9:30-10
Dodie Bellamy
David Buuck
Kevin Killian with the three piece band Garrick Hogg, Gabriel Loiderman and Max Mayer


Thursday, November 3, 2011

Part Three: Literary Communities and the Ethics of Publishing: A Conversation with Carol Mirakove, Susan Schultz, and Mark Wallace



Literary Communities and the Ethics of Publishing: A Conversation with Carol Mirakove, Susan Schultz, and Mark Wallace

Part Three

Click here for Part One or Part Two


HTML Giant posited that a certain small press was turning into a vanity project. I'd like to talk about what a "vanity press" is and is not, and how we value and de-value editorial models. Thoughts: Lots of literary heroes funded or helped fund their works into print, e.g., Gertrude Stein. Can we talk about the widespread stigma on this? What feeds the notion of 'merit' that one might value in having a manuscript selected by a third party? What do we think of the notion that writing be judged 'purely' on the work itself? 

SMS: A vanity press publishes whatever it gets.  The author pays, and the publisher prints.  This is not what BlazeVox was doing.  I have had a couple authors contribute toward their Tinfish books, once they were accepted for publication—I did not demand it, but I did not refuse their offers.  I have put in some of my resources toward marketing my own books for other presses.  Now that I'm feeling very self-conscious about this, I think that Tinfish's policy of not paying anyone, from author to designer to editor, makes us a cooperative.  Those authors whose books sell well end up helping to fund the books that don't sell well.  I'm comfortable with this, as I am with asking designers to volunteer their time and work.  But I can see the point of view that says designers and authors should be paid, or even that the publisher should take some of the money.  I have a day job; other publishers do not. 

I don't think writing should be judged only for itself.  I publish books that I think are in conversation with each other and with the larger world (whether or not that world reads them) on issues from poetic form, language use, cultural politics, and much else.  I publish books that I think will work in my classroom, books from Hawai`i or with something to offer us here.  I strongly believe that publishers should be making an argument with the work they publish.  That de-emphasizes the single volume, and ups the ante on the catalogue as the art/cultural form.  I blogged about this question here:  http://tinfisheditor.blogspot.com/2009/03/reading-small-press-as-argument-not.html 

I believe in merit; I believe that when I publish a book of poems, that they are good poems.  But what means at least as much is the way in which that book fits into a conversation or series of conversations.

 MW:  Susan’s description of the historical definition of vanity press seems correct to me. But it’s also interesting who, in our current cultural context, can be accused of being a vanity press. The concept of the “vanity press” (and the way in which the term can be used in an unfounded hostile attack) really becomes, in this context, a press that cannot keep silent about its finances because it is weak enough to have financial needs and so can be coerced into making financial confessions because it needs help. And that’s what we’ve seen recently: a significant number of small presses defending their practice by confessing, while more powerful institutions confess nothing. 

So why should it be small presses confessing when, for instance, not a single MFA program has had to confess that it never teaches its students anything about the financial realities of contemporary publishing? No matter the reason that those programs don’t: the individuals involved in those programs may not know or care, or don’t realize it’s their job, in part, to be providing that information. But that’s another discussion: my point is that it’s not so easy to coerce them into confession. 

None of this is to say that publishers shouldn’t be honest with their authors. It is, instead, to say that the very fact that it’s small press publishers who can be coerced into confession is a result of a system of exchange in which the more power and money you have, the less you have to tell anybody anything about it.


What can we do about it being so hard to publish books (books that everyone loves and needs)? Can we imagine more sustainable models?

SMS: We do what we can.  There is no model that works perfectly, whether it's based on contests or donations or author assistance or collectives (which also fund books that sell and books that do not).  We need more reviewers, more readings, more virtual connections.  And we need to destigmatize (again) the kind of work that offered us models in the first place, the cheap and dirty mimeograph or xerox.  It's the work that counts, ultimately.  I'd rather use the language of “getting the work out” and “sharing work” and “building community” than of “marketing” and “selling,” but in some sense I feel uncomfortable with--even as I troll university websites late at night looking for professors who might like Tinfish's work--they may boil down to the same thing.

MW:   I think it’s not that bad an era to be a small press publisher or to be running a literary magazine. Sure, putting out books is time-consuming and somewhat costly, but there do seem to be many ways of doing such things, more than before, and not all of them are tremendously expensive. The growing number of print-on-demand options and online literary journals of significant quality shows that people on the lower end of the financial power scale can continue to do a lot for literature. In fact I’m tempted to say that the small press world does more than ever to help worthwhile writing reach anybody who’s willing to look for it.

 SMS:  After re-reading this conversation, Mark, I'm fascinated by how many times you used the verb “to confess.”  Small-press publishers “confessing” their finances, MFA programs not “confessing.”  Why this theologically loaded word?


MW: I used it because I believe that the recent controversy about small press practices has been mired, from the first, in a discourse of accusation, guilt, sin, confession and (I suppose) possible redemption. Not that it was about religion, or that many of the people involved are invested in religious belief (although some may be), but since the issue is one of belief as much as practicality, a drama of belief has been being staged. It has been many years since I wrote my essay “On Genre As Conversion Experience,” which talked about the ways contemporary writerly discussions of genre remain more invested in the dynamics of religious discourse than many writers realize, as opposed to the supposedly religion-free discourse of community or intellectual field etc. And I think that’s often still what we have. Of course, having said that, it might seem that I would be suggesting that we rid ourselves of that anti-rational and anti-community claptrap and start getting our materialist business together more straightforwardly, but actually I think that the idea that we could do such a thing often just becomes a liberal fantasy that people should all be able to talk to each other despite our lack of shared values. Which brings me back to where I came in to this conversation, so let me just end by saying that there are few things I myself love more than a friendly, energetic exchange of ideas.

CM: I agree. Thank you both for your generous thoughts and for your tremendous contributions to poetry.




Wednesday, October 26, 2011

Part Two: Literary Communities and the Ethics of Publishing: A Conversation with Carol Mirakove, Susan Schultz, and Mark Wallace


Literary Communities and the Ethics of Publishing: A Conversation with Carol Mirakove, Susan Schultz, and Mark Wallace

Part Two

(Part One can be found here).


There has been some debate around the expectation that small presses should abide by rules and guidelines versus small-press publishing being fueled by a gift economy and donations. What kinds of transparency does a publisher owe to their readers and authors in terms of submission guidelines and publishing expectations? 

SMS: I think we're caught between two models right now.  The old model was self-publishing and micro-press publishing.  That's where Tinfish started, publishing chaps of 100 copies and a very short run journal that was xeroxed.  But we rather quickly became a “real publisher,” meaning that our books cost more to produce and came out in larger runs.  The production values went way up.  So there was more need for resources.  It's very easy to get big fast, because there are so many worthy manuscripts floating around out there.  And I have no objection to presses that publish a lot—Salt and BlazeVox come to mind.  That doesn't mean they aren't publishing good books or that they don't care about what happens to their product.  They are working with possibility, which is a finer thing than prose . . . While I would never publish as many books as they do, I applaud them for their efforts.  And, if a publisher tries to live off of his or her work, why not?  It may seem “suicidal,” as someone wrote on an fb page, but so much more gratifying than many other jobs with steady incomes.

If a press asks for money from its authors, something I have no problem with, I do think they should be up front about it.  Otherwise, I don't think authors need to know the details, except perhaps to realize that the work of publishing involves a lot of resources by someone(s) else—editing, designing, printing, distributing, marketing, and so on.  Some of the nastiness of the recent discussions revolved around a fundamental misunderstanding of the work and resources involved.  My students sometimes tell me that they are going to make money with their poems.  One class accused me of not taking them seriously when I laughed at this notion.  We need to disabuse others of the notion that seriousness = money-making, while letting them know that it takes money to put out a product.  Our most recent Tinfish book cost us over $2,000 to print (600 copies) and I bought advertising cards and sent out review copies.  The book could have been less gorgeous, but we made our choices—it could also have been more gorgeous and a lot more expensive to make.

It's also a good idea, as Craig Santos Perez and others argue, for authors to work harder to promote their own work, and work that they think is important.  The problem there is that the fine line between disseminating important information and sounding like someone selling refrigerators (though my local Sears salesman was a former student!), is easily crossed.  Keep the emphasis on the work, is my advice.  Then make sure people know about it.

CM: Thank you for breaking that down.

MW:   The question of the transparency that publishers owe to readers and authors is an important one, and I like Susan’s answer. But is there any reason that the focus of transparency, even in this conversation, should be on publishers alone? Should there be transparency (and is there any?) in Creative Writing MFA programs? What about in education institutions more broadly? Or in the work of political organizations and corporations? The fact is, in all those larger social institutions, there’s little and sometimes no transparency. That lack of transparency serves the interests of those with most access to money and most power.

In the case that led to this discussion, a lot of the expressed frustration with small press publishers, and the expressed frustration about that frustration, comes from a context of massive lack of transparency and honesty in multiple institutions, and not just in relationship to literature. And while many small press publishers, Tinfish and Bloof and others, have been lately explaining and confessing the details of their practices, corporations fuel their power over public life by deploying much larger resources under legal cover and never have to mention it.

CM: Mark, you offer good points in helping us to get out of a myopic framework. At the same time, we don’t interact with small-press publishers on the same terms of MFA programs or corporations. I believe this merits a distinct (and useful) thread. The question I asked around transparency was specifically between a writer who might become a press author and the press. This is a different dimension than those in the relationships you bring up, e.g., I may get my MFA certificate based on the criteria spelled out in the application process, but the meaning of the MFA may not match the implied promise of the degree.

That said, I think one of the best parts of operating in the small-press publishing world is that a sketchy or shady corporate framework is not the standard. There are several people working hard to demand that corporations be more transparent, and I don’t think there’s anyone arguing that there should be low-transparency on any corporate or institutional agreements, so I don’t think it’s true that we’re asking more of publishers more than we are of more powerful institutions, even though the fact that we are often more successful in having reciprocal conversations with publishers makes it seem as though they are subject to more critical scrutiny.

MW: I appreciate you trying to focus the discussion more specifically. Your points have also helped locate for me one of the things I find myself concerned about in this conversation. We’ve put the focus on what writers might ask of and need from publishers, but I’m not sure we can ask that question fairly without also asking what publishers might ask of or need from writers. I think part of the reason that there was recent controversy was an assumption by too many writers that publishers are more or less just a writer service industry, doing the janitorial work of creating a nice clean place for writers to put themselves center stage. I’m not saying anybody thinks this consciously, but that’s often in effect what happens. It’s too easy for writers to think of small press publishers just as people serving to advance a writer’s career, instead of as people who are often writers themselves and who are also working collaboratively to put forward the interests of an interconnected group of people.

SMS: So the new model is “real publishing.”  And there's a need for it, because MFA grads and others need jobs.  To get a job teaching you need to have published.  And you need “real” books, not chaps, journal publications.  No quarrel there.  The quarrel comes in when the relationship between author and publisher becomes one of producer and—how to put this?--hired but unpaid help.  This model is much less personal, much more capitalistic, and much less equitable.  Another danger with this second model is that it makes publishing less a visionary enterprise than a business.  (Not that businesses can't be visionary, but I would rather use another metaphor for small press publishing, something that describes an enterprise between business and gift economy.)  Tinfish Press has been lucky that our vision has—in some instances, if not in many others—proved marketable, especially for classroom use.  “Experimental poetry from the Pacific” has been rare, until recently.  We helped create a market for it, and the texts with which to teach it.  Several of our books have sold in the thousands.  They help to pay for those that sell in the hundreds, or in the tens.

The discussion reminds me, in odd and mostly unparallel ways, of conversations in the adoption world.  We're talking about a practice (adoption, small press publishing) that has a value (spiritual, familial, aesthetic) apart from the monetary, but which inevitably enters the marketplace.  Then the question becomes, to what extent does our pure ethics inevitably get muddied by realities?  And how can we act ethically, even after acknowledging our lack of purity?

CM: Susan, you ask a complex question and I appreciate the depth of it. To begin, I believe we can act ethically by making a conscious effort to communicate constructively and with respect for each other. If you think someone is naive, maybe try to remember when you were naive and be a friend, be a neighbor -- if not to an individual, at least to the art. 

If your goal is truly to have another poet shut up and sit down, I want to ask about the violence of that reaction. 

Mark, I am glad you bring up that publishers might ask things of authors; it may be the question at the crux of this upset. I, personally, believe completely in cooperation. But, I continue to feel that disclosing the terms of cooperation after a manuscript has been accepted is not a good model, and I don't believe that mode is likely to yield positive relationships. Maybe I am proposing an undue burden on the publisher to have figured out what is needed from authors -- I do appreciate that a lot of publishing labor is already invisible and thankless -- but there is right now an opportunity for presses to consider publishing terms, and if they are stated up front then we might avoid vitriolic controversy.


(End of Part Two)


Third and final part coming next week.





Thursday, October 20, 2011

Literary Communities and the Ethics of Publishing: A Conversation (Part One)

 

Literary Communities and the Ethics of Publishing: A Conversation with Carol Mirakove, Susan Schultz, and Mark Wallace

Part One

Following a recent controversy in the small-press publishing community, I reached out to Mark Wallace and asked if we might have a broad discussion on the issues and hand towards potentially avoiding an ugly repeat. I knew Mark and I did not totally agree, which is why I reached out to him. We also looped in Susan M. Schultz, editor and publisher of Tinfish since 1995. -- Carol Mirakove

Susan M. Schultz: Thanks for asking me to speak to the issue.  I blogged about the particular controversy when it first hit the airwaves, here: http://tinfisheditor.blogspot.com/2011/09/on-blazevox-and-other-publishing.html. I read blog and facebook posts by Johannes Gorensson, Craig Santos Perez, Amy King, Reb Livingston, Matvei Yankelevich, Shanna Compton, and probably others, as well as many of the threads written about the controversy.  But of course there's much more to it than whether or not one press asks its authors for contributions toward the publication of their books.

CM: Absolutely, but a point of clarification was not whether or not a press asks authors for contributions but how and when.

How do we distinguish critical discussion from destructive attacks? Name-calling seems to always reflect far more poorly on the insulter than the target. Why does this happen in our community? How can we criticize practices constructively, without personal wars being waged?

SMS: I've worked in an English department for over 20 years now, and if I knew the answer to that question, I'd be a lot happier there.  We could create a forum to discuss these issues and put out a list of rules and regulations, beginning from “no name calling” and continuing with “keep it civil,” but I don't know that that works either.  Such discussions happen rather organically (good to remember that many poisons are also organic).  Part of the problem is that, name-calling aside, we all take our own and others' practices very personally, indeed. 

CM: You make excellent points -- we certainly don't want to regulate speech. But, it seems to me that we take some others' practices very seriously, notably others we know, and other others' practices and positions are met with hostility.

SMS: Even apart from overtly personal attacks, every conversation about contests, prizes, subscriptions, funding drives, how many books we publish in a year, and so on, is implicitly personal.  One of the uncomfortable values of this discussion is getting out in the open just how vested we are in some practices, and how hostile we are to others.  I'd rather see us moralize less and encourage each other more.  Or make the rhetorical point that we do not like certain practices, but do not condemn others for using them.  Tinfish does not have contests, for example, because I find them an odd mix of revenue enhancement and the promise of cultural capital, but I know full well why many presses run them.  Cash flow. 

Mark Wallace: Distinguishing critical discussion from destructive attacks seems easy enough. The focus should remain on the ideas in question, not the personalities or behavior of the people expressing the ideas. It’s a matter of tone too. Hostility or dismissiveness, even when focused on an idea, quickly moves into the personal, since the more one’s tone highlights emotion, the more people become emotional in response to it.

Still, to say that it’s easy enough, in general, to distinguish between the two, doesn’t change the fact that in practice, there are many murky situations in which the boundaries get blurry, especially since, as Susan says, people take their ideas seriously. We can’t help but have an emotional relation to them.

The Enlightenment, of course, invented most of our contemporary ideas about the value of dispassionate, rational discussion. But the very belief in it brought in whole new waves of irrationality, not just in all the ways that people continued not to behave rationally, but also in the ways that many notions of Enlightenment rationality were nothing more than new ways of being irrational.

I’ve always appreciated what Dostoevsky said relative to the Enlightenment (if you’ll excuse but also note the way it’s gendered): “Men are so necessarily mad that imagining them sane must be another form of madness.”

I’m not sure much can be done to change the nature of public discussion. People come from so many backgrounds and ways of understanding words that standards for discussion vary from context to context. Professional and intellectual and literary discourses do have defined social standards, no matter how fuzzily followed, but it shouldn’t be surprising that not everyone has absorbed or respects them.

Public language has always involved murderous hostility. Right now, we’re in a moment when the unfounded hostile accusation has tremendous power in U.S. politics and culture, as just one for instance (I don’t say “more power than ever” because I don’t think that’s true). Hostile lies and accusations, if there’s enough power behind them, can force individuals and groups to spend most of their time defending themselves regarding things they didn’t even do, and explaining and even confessing the things they actually do. In fact, this current discussion of publisher’s financial practices is happening mainly because of the power of such accusations.

I don’t believe, by the way, that there’s any such thing as “our community” of writers. Sure, those of us who have been writers for a long time are likely to have some (many, in my case) trusted, respected, and  loved comrades, but even the small world of experimental/alternative etc etc etc poetry and poetics features a constantly changing list of active participants. Look at the names of who is publishing in any literary magazine that you like now as compared to 20, 10, or even 5 years ago, and you’ll see how fast the participants change. None of us know more than a portion of those people, and it’s an open question about how well we get along even with those we do know. Certainly our feelings of community towards and with others are real, but I don’t think that there’s any stable entity there that belongs to any of us. Community is established through ongoing interaction and is always fragile. It can’t be relied on too much.

That said, I do think individuals and groups can and do influence the nature of public conversation in limited contexts. I’ve long been interested in fostering friendly but open intellectual discussion among the people around me, and I think I do it well, and I’m hardly the only one who does it. Still, hostile or irrelevant commentary can’t be avoided entirely even in the best conditions.

CM: Mark, you foster open discussion exceptionally well, which is one of the reasons I approached you about having a discussion amidst a very heated debate.

You reveal that the two of us have defined community differently, and while multiple definitions are “correct,” you explain that community is established through ongoing interaction where I imply earlier that it is defined by a common interest, in this case an interest in small-press poetry.

However community is defined, my concern with the hostility of late is this: the way we treat individuals in our microcosms, especially in the microcosms we choose (e.g., small-press poetry), informs the way we act in the world at large. If we aspire to a global respect and peace then we have a golden opportunity to hone those practices amongst our friends, and friends of friends, and strangers who share interests in things about which we are most ardent.

SMS (interrupting): I'd suggest that we stop trying to define what community is, and simply act as if we are members of a community.  Enact community rather than sit back and try to figure out who's in and who's out.

MW: With apologies for being contrary and insistent, Susan, I don’t quite agree with that approach. I think we often need to act as if the people we’re dealing with in the world of poetry are strangers—which, much of the time, they are, at least to some degree. I think we need more awareness of the fact that other people, even if they’re poets, don’t share our values or assumptions. Precisely one of the reasons that this issue became controversial recently was that a lot of people discovered that they didn’t understand each other, which came to them as a surprise because they had assumed a lot of mutual agreement. Many people involved assumed that they knew what a poetry press was… except, as it turned out, they didn’t share the same assumptions at all.

Our responses to people in the world of poetry would probably change if we went in with the recognition that community can’t be taken for granted or assumed. Like any relationship, it has to be worked out. Speaking just for myself maybe, even with my close friends I’ve often become most frustrated when I assume, in advance and unintentionally, that because they’re my friends, we agree about things and understand each other. As it turns out, we often don’t.

I would have no problem with calling such interactions instances of community, I suppose, if we described “community” as a group of individuals interacting because of a shared interest even when they might not have much otherwise in common.

(End of Part One)

Sunday, April 4, 2010

Friday, April 9: Panel on Hybrid Aesthetics and Its Discontents


Hybrid Aesthetics and Its Discontents
Arielle Greenberg, Craig Santos Perez, Michael Theune, Megan Volpert, Mark Wallace
Friday, April 9
9 - 10:15 a.m.
Colorado Convention Center, Street Level, Room 201
700 14th Street
Denver, CO

Recent years in poetry and poetics have seem numerous attempts to break out of, blur, or undermine distinctions between ideas of “mainstream” and “avant garde” poetics, a distinction that from the 1950s well into the 90s often dominated discussions about new directions in contemporary poetry. Yet after as much as fifteen years of attempts to move beyond this often unnecessarily limited distinction, it’s important also to move beyond assertions that the distinction has collapsed or is irrelevant. Instead, it now seems time to evaluate the specific attempts that writers and anthologists have made to create a hybrid poetics.

Are we really living in an era when the mainstream/avant garde distinction no longer has value and significant common ground has been found among poetic approaches long considered opposites? Or has this new era simply adjusted, replaced, or perhaps only re-named this older boundary? Do the terms “avant garde” and “mainstream” still have any contemporary value or have they become the marks of a bygone age? If, as Hegel suggested, any synthesis of earlier ideas is always followed by a new antithesis that challenges it, what future poetic ideas will challenge any common ground that actually has been achieved or has been claimed as achieved?

This panel will feature diverse answers to these and related questions that have intrigued writers, editors, and anthologists involved in the issue. Are boundary-crossing, hybrid aesthetics a moderate, moderating force that smooths distinctions in a homogenizing and perhaps bland way, or one that allows for radical conjunctions not dreamed of in earlier generations of the “poetry wars”? Have anthologies promoting the collapse of the mainstream/avant garde distinction created genuine bridges across aesthetics or simply new poetic coteries? Do we now have no camps, new camps, more camps than ever? Have a variety of aesthetics really been included in the hybrid approach or have they instead been offered only  token inclusion? Is the attempt to eliminate or downplay coterie inevitably a good idea, or is the often intense argument and difference between coteries a crucial source of vitality in new directions for poetry? What fringes and margins remain, if any?

To what extent has the debate been framed too often as simply a problem within American poetry and thus remains wedded to a nationalist vision? What role do poetries in different languages, multiple languages, and translation play in complicating the notions of what it means to cross boundaries, whether aesthetic, linguistic, or cultural? What roles do race, class, or gender issues play in this new environment? When if ever are there reasons to assert the importance of maintaining or recognizing boundaries? What aesthetic, cultural, or ideological boundaries remain most relevant?


For the opening portion of my paper, see my previous blog post.

Also, you don't want to miss the following two AWP offsite readings.

Tuesday, April 28, 2009

Gertrude Stein is Overrated Because of Men




In an interview done by Karen Winkler for the publication of Elaine Showalter’s new book, A Jury of Her Peers: American Women Writers From Anne Bradstreet to Annie Proulx (Knopf), described as a “600-page survey of known and not-so-known authors,” Showalter answers one question in a way that really surprised me:

Q. You say a literary history has to make judgments. Give us an example of whom you see as overrated, whom underrated?

Overrated: Gertrude Stein. She played an important role in the development of modernism, but she played it for men. And she is just not readable. She became viewed as a "sister": That doesn't sanctify her work. We can criticize it.


The idea that Stein is unreadable is hardly new, although I’m a little disappointed that such a well-known scholar as Showalter finds work unreadable that not only I have read with pleasure, but many of my undergraduates as well—Stein often ended up being the favorite writer of many students who took a class I used to teach on Modern American Poetry at George Washington University. Still, the unreadability charge, no matter how transparently incorrect, is one I’ve heard many times. Beyond a bit of bored bemusement, it doesn’t get much of a rise out of me anymore.

The point that surprised me though was the idea that Stein played an important role in modernism but only, apparently, for men.

My goal here isn’t primarily to criticize that idea, although I will a bit. Instead, I simply don’t understand it. What does it even mean to play a role in modernism only for men? Can someone explain that?

For instance, I hope Showalter doesn’t mean that Stein wrote on subjects only of importance to men. Leaving aside the problem that if she’s unreadable, it wouldn’t be possible to know what subject she was writing on, there’s nothing inherently masculine that I can identify in the subjects that she writes on: reconsidering of the value of the domestic in Tender Buttons or exploring lesbian sexuality in “Lifting Belly” are only two examples of subject matter that hardly strike me as masculine.

(Note: by unreadable, I know that Showalter probably means "no fun to read," but still...)

Does Showalter mean that the way Stein wrote was only of interest to men? That her concerns with the nature of language and representation are theoretical concerns that only men care about? That one seems wrong also, given the significant influence Stein has had on many women writers since, whether Lyn Hejinian, Joan Retallack, Harryette Mullen or many others.

Does it mean that, politically and socially, Stein’s writing, and perhaps her behavior (“played a role for men” doesn’t automatically suggest that it’s Stein’s writing under consideration here) played no role in the development of feminism or the history of feminist literature? Here I’m a little out of my own area of expertise. I don’t know enough about Stein’s relationship, say, to the Women’s Right Movement in the U.S. or any other kind of feminist social action, so I suppose it’s possible that she had no connection to women’s political movements in her own time, without quite believing that the phrase “played a role (only) for men” really expresses the problem adequately. And again, since many feminist writers of later generations (again, see short list above) have been very influenced by her work, how can it be true that her role was played only for men?

Can anyone help me? What does Showalter mean here? And is the point uniquely her own or have others made it and I’ve simply never heard it before? Is there a discussion going on among experts on women’s literature about what makes literature “for men” or “for women” that involves grounds by which Stein might be seen as a writer for men?

Thanks for anything you can tell me.

Sunday, October 12, 2008

Good Americans Hate Cities



There has been a lot of furor lately over the comments of Horace Engdahl, the lead judge of the group who decides the Nobel Prize, made several weeks ago about American literature, calling it too parochial, isolated, and ignorant in contrast to the greater cosmopolitanism of various European literatures. He later backpedaled a bit, saying that he was speaking of no particular author but just American literature in general. But aggressive debate has continued, with many Americans defending American literature and saying Engdahl knows nothing about it, while other critics (see for instance the ongoing discussion on Johannes Goransson’s blog) see in that defense a continuation of an American bullying refusal to engage with literature of other cultures and languages.

I’m not interested in taking a stand on American literature in some general way as much as I am in noting that American parochial anti-cosmopolitanism does indeed exist. In fact it has a long and particular history, one that in the literary furor nobody seems to be talking about in much detail.

For reasons that might seem obvious, early European settlers of America were themselves often anti-European. There’s nothing like desiring or needing to run from a place to turn somebody against it, and early Euro-American culture is full of Europeans who despise Europe, even while a whole range of other attitudes also remain possible.

In fact the rhetoric of colonial America often claims to be in absolute opposition to the principles of Europe. One of these basic principles has to do with cities. European cosmopolitanism was often seen by early Americans as the source of European moral and political corruption. In contrast, colonial Americans often defined themselves in terms of rural virtue. The good, independent farmer whose virtue comes from the land is a stock figure in American culture. Maybe no text defines this figure better than the 1782 book Letters from an American Farmer by John Hector St. John de Crèvecœur, a French aristocrat who came to America, changed his name from Michel Guillaume to John Hector St. John, and worked for a few years as a farmer before eventually returning to France and living out his days there, to some extent against his will.

What’s important to note about Crevecoeur is that Europeans can have pro-rural, pro-American, anti-cosmopolitan ideas about Europe too. The idea of rural virtue as an antidote to the decadent city is one developed by Europeans and their Euro-American descendants.

Nonetheless, much of American culture is based in the distrust of cities and remains that way to this day. For instance, one of the things that was so radical about the work of Walt Whitman that we might now forget is not simply that he celebrates American urban immigrant culture, but that he writes about the city at all. In the 1850s the city wasn’t considered by American poets to be a suitable subject for poetry, since the city lacked morally elevating principles. In fact cities are notably absent from most of early American literature, occasionally making an appearance in a book like Charles Brockdon Brown’s 1799 novel Arthur Mervyn, which discusses Philadelphia mainly as a vast gothic breeding ground of contagious illness, not to mention criminality and promiscuity.

Jane Jacobs, in her 1961 book The Life and Death of American Cities, details how the history of urban planning in America is founded in and determined by anti-urban attitudes. That is, the people involved in planning American cities up even into the 1960s did so from the perspective that the city was immoral and that good city planners should make cities feel more rural. Instead of building cities on the idea that urban spaces prosper when neighbors interact on the streets, American cities are often full of anti-urban spaces that try to foster an illusion of privacy but instead mainly destroy street life and turn streets into often dangerous, isolated places.

Another important element contributing to American isolationism is the literal geography of the United States, especially as that geography interacts with the history of the belief that U.S. rural democratic goodness is opposed to European cosmopolitan authoritarian corruption. Both the size of the United States and its distance from other countries that speak other languages mean that it’s more possible for people in the U.S. to grow up without interacting at all, or more than barely, with people who speak languages other than English. Certainly I grew up never hearing any language other than English spoken by anybody I knew well or even casually. I heard Spanish on several trips to Mexico and French once on a trip to Quebec. Although I took six years of French and two of German, I can barely speak a word of either of those languages. In the kinds of schools I grew up in, taking language classes was considered by other teenagers something for sissies, of course. But it also went hand in hand with comments about “When am I ever going to use any of this actually?” I had no opportunities to go to Europe as a boy (in fact I first went when I was 33) , and spending a few days in Mexico or Canada as a boy with my father hardly constituted any kind of major immersion in another culture. I’m not always sure whether people understand the degree of linguistic isolation that exists in many parts of the United States even now. Europeans, of course, other than the most isolated rural ones, are in general much more used to the idea of being around multiple languages. At their worst they tend to see American ineptness with other languages as a kind of moral failing, which in some ways it may be. But it’s also a result of a real linguistic isolation that Europeans don’t have in as significant a degree.

Add all these things together, and one has a country that to this day is often very resistant to the idea of influence from the outside world. Admittedly I find it odd to consider that American isolationist rhetoric hasn’t changed all that hugely in over 300 years, and that it hasn’t significantly changed as the United States has developed from a small country to the world’s predominant military power. But it hasn’t. Rhetoric about good country people is essential to ideas of American exceptionalism—the idea that the past and destiny of the United States make it uniquely the best nation in the history of the world. It’s really both astounding and not surprising, actually, to see some of our current candidates for president and vice-president use the same rhetoric about America and the outside world that they might have used several hundred years ago.

One last point. U.S. isolationism is not only subject to political manipulation, it’s also volatile. While the Republican party is generally more likely to call up this rhetoric and make use of it, isolationism now and then swerves to embrace a more democratic, populist perspective that has sometimes put liberals in office. Consider this: of the 70 to 80 percent of Americans who now feel that the war against Iraq has been a mistake, it’s still only the same 35 to 40 percent of us who feel it is a mistake because of what it's doing to Iraq. Another group of a similar size is more likely to believe that the war is a mistake because it’s a waste of U.S. money and U.S. lives in a country far away that we shouldn’t have cared about in the first place. In other words, if the war against Iraq does finally end, the fact that many U.S. citizens would prefer not to even know that a place like Iraq exists may play a significant role in ending it.

Sunday, October 5, 2008

Doomsday Is At Hand



Among the many remarkable and ridiculous things about the last two weeks in American politics, I noticed an absolute explosion of Doomsday Rhetoric, beginning with George Bush’s Chicken Little “The Sky Is Falling” speech and the chorus of rhetorical doomsaying that followed.

While a significant portion of what remains of your money is being handed over to the same people that took the rest of it, I thought I’d say a little bit about Doomsday Rhetoric and why Americans love it so much.

I haven’t done any research into the historical origins of Doomsday Rhetoric, but its history is undoubtedly quite ancient. Indeed I can imagine the opening sentence of a typical student paper reading something like the following and not being too far off the mark:

“Since the beginning of time, humans have prophesied about the end of time.”

Certainly the origins of the United States are thoroughly soused with Doomsday Rhetoric. One of the first works written in America that might have been called, by the standards of the day, a best seller, with over 1800 copies delivered in its first year of publication (1662) alone, the Puritan poem “The Day of Doom,” by Michael Wigglesworth, through 224 grinding stanzas described in pleasingly dark and repetitive detail the destruction of human life because of its sinfulness and the tortures of hell that followed. Over the next several decades “The Day of Doom” became a standard work found in many New England homes. It's important to recognize how much fun this poem must have been to read at the time in order to understand how Doomsday Rhetoric works.

Hundreds of years later, Americans continue to be very excited at the thought of Total Destruction, or some especially thrilling degree of it, and flock to movies such as Independence Day and countless others that show destruction at the hands of meteors or monsters from outer space or nuclear war or climate change, anything really, as long as it brings us to the verge of Total Destruction and in some cases takes us over the edge.

Of course, the biggest difference between watching the world end in a movie and watching the world actually end is that if you watch it in a movie, you can come out again next week and watch it again.

For awhile, after September 11, there was a temporary moratorium on films featuring end of the world thrills, since such films seemed, for a little while anyway, to be in bad taste. But there was nothing like Bush’s mantra of “weapons of mass destruction” to get Doomsday Rhetoric on the road again, and in recent years it has been going strong. The absolute flood of it we’ve seen in the last week or two has reminded me once more how much so many Americans love the idea of Doomsday.

Some points though. The Doomsday Tale is always, at its base, a religious tale. Doomsday comes because Human Sinfulness has brought it. We need to understand that a religious thrill underpins almost all Doomsday Scenarios: the great pleasure we take in seeing the sinful (however we define their sin) getting what they deserve.

This fact is important because the use of Doomsday Rhetoric by conservative politicians always taps into the American religious desire to punish the guilty, even as it also taps into the desire to save the righteous. Of course, George Bush’s recent speech had more of the latter than the former, since he hardly wanted to punish the Wall Street players who his policies have been enriching for years. But you can’t evoke Doomsday without the specter of punishing the guilty rising very quickly, and the outpouring of rhetoric that followed tried instantly to find the sinful, an easy enough task in this case: the “Wall Street Fucking Fuck Fucks,” as someone I know likes to say.

But I want to be fair, at least a bit, and acknowledge that the left also has its own versions of Doomsday Rhetoric, coming out of issues like globalism and climate change and many others, each of which similarly, although in various degrees perhaps, looks to uncover and punish the sinful. Remember, “Soylent Green is People.”

Part of the reason that this rhetoric becomes attractive even on the left is that conditions in the world really are frequently as awful as can be imagined and in fact worse. War, starvation, massive capitalist piracy: these aren’t conspiracy theories but social realities, even as none of them really indicate with certainty that after centuries of being prophesied, the Day of Doom is finally at hand. Or as I once put it in one of my books, the problem with Total Destruction is that it happens to someone somewhere in the world every day. Apocalypse is ordinary.

Still, I think we need to be cautious about Doomsday Rhetoric because of the way it plays so easily into a conservative, fear-mongering view of the universe, one in which each of us gets to play the hero by punishing the guilty and saving the righteous. I think it plays into that world view too much even when it comes from the left.

There may be moments, I suppose, when Doomsday Rhetoric might be useful from a leftist perspective, although I tend to be skeptical of it whenever I hear it. On the whole Doomsday Rhetoric remains an obfuscation, one that lends itself not to an understanding of political realities so much as to a titillating religious mythology, one that no doubt even has exciting sexual undertones. Face it: somewhere in the desire for Doomsday is the desire for The Final Orgasm.

Sunday, December 2, 2007

learning to spell properly



Historically, the establishment of a supposedly definitive OED and also Webster's Dictionary created a level of institutional and cultural control over the variable ways people had spelled words earlier in the language we call English. These dictionaries created both the idea that a word should have a single spelling and that a dictionary could tell you what that spelling was. Simultaneously, the dictionaries did explain at least something, often a great deal, about the earlier history of variable spellings.

On the one hand, there was some positive practical benefit from this codification. In many instances, communication could be made easier when there was agreement about the nature of what communication looked like. Still, a deeply unfortunate and in some ways intended result of this codification was that people who were less likely to spell properly (mainly those who didn't have access to an education that taught them to spell) could also be codified not simply as uneducated but also as incapable, stupid, and so on. It was a perfectly vicious circle. Labeling people as incapable enabled not educating them which led to more chances to label them. And around and around we go.

Today those of us who speak English almost always assume that words have only one spelling, despite the fact that many of us don’t know the authoritative spelling of as many words as we like to believe. Yet the idea of questioning, challenging, or refusing dominant modes of spelling has a long history in literature, one that develops simultaneously with the belief in standardized spelling. Dialect and idiolect writing are two common such approaches. In dialect, spelling tries to mimic the way people speak in some actual cultural context or region. Idiolect, a more self-conscious attempt to create new, unique approaches to language, sometimes in relation to new contexts in which language is being used (idiolect using computer language, for instance) contains an overt attempt to change prior ways of using words. Spelling words in ways different than the dictionary suggests shows us how language really works in living practice or suggests how it might be changed.

Learning how to spell correctly indicates some degree of acceptance of institutional control over language. Not learning how to spell can indicate resistance (more active or passive as the case may be) to this control but doesn't necessarily. It can also indicate the fact that some people view the physical properties of language differently. Many people with what is called dyslexia see the visual field of the page in unexpected ways, the words literally moving around on the page or rearranging themselves according to puns or other similarities in syllables. In a culture which demands normative language abilities, people who see words that way can suffer from a lack of opportunities that often starts with getting poor grades. The problems caused by stigmatization of their differences are real.

But people who don’t learn to spell properly also include those who see themselves as not conforming as thoroughly as they would like, or who are rebelling only because they don’t feel they should have to learn. So while it’s important not to stigmatize non-normative spellers, it’s equally essential not to see them simply as heroic rebels. Not learning to spell as educational institutions would like can in some cases be done by people who feel impervious to (or at least uninterested in) the consequences, just as learning to spell can be a heroic attempt not to feel threatened and inconsequential. Add to the mix the complications of second language speakers of English, whose original languages contain different grammatical structures and sets of possible sounds, and it turns out that the notion of proper spelling involves all sorts of cultural and psychological issues.

Every time it seems simple to know what spelling correctly means, the world gets in the way.

An interesting wrinkle worth considering is that some non-normative spellings may be more disruptive to normative spelling than others. A recent linguistics study going around on the internet in various urban legend versions suggests that changed consonants are much more damaging to normative understanding than changed vowels. Based on the ideas in that study, if somebody sent me an “invatition” (two letters switched) I would still understand that I had been invited somewhere. But were I to receive an “inligation” (again, only two letters switched) then I would be much more likely to assume some legal issue was at stake.

A particularly disruptive type of non-normative spelling is the one in which a word, by being misspelled, becomes another word. The most amazing incident of this kind that I was involved in concerned a student who had written the line “I was bored by the [ ] system.” When I asked her what bored her, it turned out she hadn’t meant “bored.” She’d meant “barred.” Speaking for myself, I found the pun fascinating. As a student who felt like she had been unfairly kicked out of a institutional program, she didn’t find it fascinating. She wanted me to understand what had happened to her and was frustrated that I still wasn’t understanding.

As an editor who’s interested in work that challenges ideas about spelling, I’ve often found the boundary very hazy between a conscious misspelling and a typo. My general rule of thumb is that if a piece contains numerous non-normative spellings, they’re probably intentional, whereas one or two non-normative spellings in a piece are much more likely to be typos. In either case it’s crucial to query the writer, and I never know what’s going to happen. Sometimes the misspelling is a typo. Sometimes I’ve missed the writer’s interest in a non-normative version of the word. In either case, it seems to me that authorial intention should be the final arbiter.

Assuming, that is, that one notices there’s an issue at all. Mistakes on this subject still happen to me. In the Telling It Slant essay collection that I co-edited, five typos were brought to my attention (all of them quickly) after the publication of the book. Four were typos in which the word should have been corrected to a normative spelling. One was a word that intentionally had been spelled non-normatively. It had been edited to become normative, by me I guess, although I had no memory of making the change. It’s quite possible that I thought I’d added a letter by accident and then deleted it because I thought it was my own mistake that the letter was there in the first place.

The will to proper spelling, it seems, can act itself out on a subliminal level.

I’d be interested in knowing how you feel about proper spelling. Like it, hate it, want to defend its importance or attack it? Are you a good speller? Would it be fascinating or disturbing to think that a lot of writers have difficulty spelling?