Within Faulkner’s Yoknapatawpha universe, making Dilsey the spiritual center, the concrete embodiment of Christian faith, was doubtlessly intended to be the exact opposite of a racist gesture. But is putting her on a pedestal actually a form of condescension?
The initial reason is that Miss Irene Ashley, my ninth and tenth grade English teacher, told me (and her other students) that we had to. Her assignments: A selection from Hiawatha in ninth grade (“By the shores of Gitchee Gumee…”) and from Idylls of the King in tenth (“And slowly answered Arthur from the barge…”)
Entanglement is a fascinating, mysterious, thing in physics. Entangled particles can be galaxies apart, yet they change each other’s states instantaneously, in spite of the fact that a signal between them might take millennia to arrive. You can think of entangled particles as those twins who simultaneously pick up the phone to call each other, if you can imagine the twins always picking up the phone at the same time.
Probably the best poet to write about her own experience of living with HIV was Tory Dent, who was diagnosed with AIDS at age 30 and died from it at age 47. In between, she published three poetry collections focused mainly on her illness. (One, HIV, Mon Amour, was a finalist for the National Book Critics Circle Award.)
I was told to put clay in the bath, so I do: gray dirt, more like ash or silt, a dust-petticoated lump of it flung from the jar, soft and heavy as it spatters in the tub. I cough at the dust and leave the room to let the tap run and the air warm; I always leave the bath to fill the tub, like I always leave the kitchen to fry bacon—until one of the boys, always the same boy, calls me back just before the oil smokes.
In her “Declaration,” Tracy K. Smith, former U. S. Poet Laureate, uncovers another declaration, a story that lives within, inseparable from, the Declaration of Independence. To tell that story, the story of enslaved people, clearly, forcefully, Smith erases words from the dominant story.
First, stop waiting for someone else to do it. If, one day, someone does come with the power to heal this monstrous gash, you’ll be asked what you did while you waited. You’ll be asked what you think your purpose here is. You’ll be asked who the hell you think you are.
This seemingly endless summer, in the middle of this seemingly endless plague year of 2020, has given me at least one thing: It is the year I began to grow things in earnest. For years I’d annually buy a pot or two of herbs, or a sole tomato plant, and sometimes they’d grow and sometimes I’d forget and they’d just drown in dry dirt.
Like the printing press, the internet seems to have created an almost idolatrous relationship with the written word. There are, of course, exceptions, but the tenor of most online discourse today is literal-minded and judgmental, with more than a whiff of the Salem Witch trials about it.
I don’t know if you can call it a religious painting. Probably you can’t. That’s to say, there is no explicit religious intent in the painting as far as I’m aware, and certainly no one looking at the painting is going to suddenly pick out Moses or anything. It is a painting of a few blobs of black and green and a few other colors that sort of zingle through the canvas here and there.
I went on an Anthony Trollope binge last year. It still seems a guilty pleasure, an unexpected detour in my reading list. My literary tastes are more Elizabethan than Victorian, and Trollope’s novels are thick, juicy slices of Victorian sensibility.
Have you ever wondered where we get the idea of “idea”? Or of “conscience” or “pity” or “create”? Or wondered when words like “terrorize” or “democrat” or “capital” entered English?
I’m looking back. I’m reading James Baldwin, his essay “Notes of a Native Son.” His father dies. On the same day, his father’s last child is born. A few days later, his father is buried. On the same day, Baldwin celebrates his 19th birthday. That night, a race riot breaks out in Harlem.
The desire that is typical of Blues—from which Bob Dylan draws so much of the spirit of his music as well as actual phrases—is the same we find in the prophets. The Lord God is a jealous and often a jilted lover.
I’ve been spending Covidtide cycling as much as possible. The mental rhythm of riding is calming, contemplative. Something gets in my head and I just keep turning it over. Since June 19th it’s been Bob Dylan’s new album, Rough and Rowdy Ways, released on that date.
When the May issue of Poetry dropped through my mail slot, it landed so I got to read the back cover first, lines from classicist/poet A.E. Stallings’s “Daedal”: “To build a labyrinth it takes / some good intentions, some mistakes.” Perfect, with allowances for the imperfect.
The Internet hadn’t yet arrived, so the conversation was solely in letters at first, scrawled on notebook paper, sent three or four times a year at the most. It was not a witty crypto-romance, like the set of letters that make up Helene Hanff’s 84, Charing Cross Road.
It had never occurred to me that close reading could be applied to the heaps of verbiage produced by dictators—not, at least, until I picked up Daniel Kalder’s recently published The Infernal Library: On Dictators, the Books They Wrote, and Other Catastrophes of Literacy.
Here’s a game: in the lines below, can you tell which are from the Bible and which from an English poem?
Ho, every one that thirsteth,
come ye
to the waters,
and he that hath no money;
come ye,
buy, and eat;
I have a few rules that I try to follow as a literary citizen: 1) If I want to read a book by a living author, I buy it new. 2) If at all possible, I buy it local. 3) If I can’t buy local, I aim to secure it from a distributor who takes at least minimal care not to defraud authors by selling counterfeits of their work.