Tag Archives: war on terror

GLEANINGS (Henry James on “Mr. Whitman”; new work by Lynn Strongin; a memoir by Joanna Foreman; audio books of Danish poetry, tr. Michael Goldman)

150th_issue_cover_otu_img[1]1. Received yesterday morning the April edition of the usually weekly magazine The Nation, which is celebrating its 150th anniversary with this 268-page anthology of some new but mostly historical material. In my initial browsing I came upon a November 16, 1865 review of Walt Whitman’s book Drum-Taps (one fragment, now, along with Song of Myself and much else, of his ever-evolving masterpiece Leaves of Grass). The reviewer is Henry James.

This is where I confess that I have never read anything by Henry James, though I am familiar with Henry’s brother William through The Metaphysical Club: A Story of Ideas in America, Louis Menand’s book about the American Pragmatists. Henry, according to The Oxford Companion to English Literature, “was a regular contributor of reviews and short stories to American periodicals” from 1865 on, so this review would have been one of his first. Some of his novels (like Portrait of a Lady, 1881) are “chiefly concerned with the impact of the older civilization of Europe on American life”; and in others, more specifically English in setting and content, “he analysed English character with extreme subtlety, verging at times on obscurity.”

I stop on this background on the reviewer for what it might explain of his negative take on Whitman, a less disciplined and mannered writer working in a distinctly American style: a new kind of poetry – ecstatic, ebulient, rough around the edges – that quite deliberately ran away from its European predecessors.

“Mr. Whitman,” writes James, “prides himself especially on the substance – the life – of his poetry. It may be rough, it may be grim, it may be clumsy – such we take to be the author’s argument – but it is sincere, it is sublime, it appeals to the soul of man, it is the voice of a people.”

In James’s view, Whitman’s poetry is quite simply “an offense against art,” and James has some specific advice with regard to it: “To become adopted as a national poet, it is not enough to discard everything in particular and to accept everything in general, to amass crudity upon crudity, to discharge the undigested contents of your blotting-book into the lap of the public. You must respect the public you address, for it has tastes, if you have not.”

image097[1]In the retrospect of 150 years, that dismissal might well strike one as a tad snobbish, but at least James has his standards. The general American public, in any case, from northern to southern hemisphere, seems to have had a different view of things – or perhaps just a different understanding of artistic taste. Be that as it may, Whitman is honored and imitated perhaps more than any American poet before or since. His chief imitator would have to be Carl Sandburg, who wrote no less ecstatically, in free and ranging verse, of his rough-and-tumble Chicago. And who, like Whitman, was a great admirer (and in Sandburg’s case, biographer) of Abraham Lincoln.

The poems that immediately follow Drum-Taps, entitled Memories of President Lincoln, include the much-anthologized “O Captain! My Captain!” This elegantly crafted poem, which I recall teaching to my eighth-grade English students, is surely proof that Whitman could write a perfectly disciplined poem if he chose to.

As for Song of Myself, while the poet does seem to go overboard from time to time, I have come to find it quite admirable in the sheer boldness of its scope. And where at times Whitman may seem a bit full of himself, possessed of boundless, perhaps excessive self-regard, it is at least partly because of the inclusiveness of his usage of the pronoun myself, which intends to include everyone. If perhaps not so much the more elitist, Europe-gazing Henry James.

The individual poems in Drum-Taps were unknown to me before a couple of years ago, more or less, when I finally got around to wading through the immense entirety of Leaves of Grass. I have to say that it particularly moved me. In part because for the first time, it seemed to me, the poet’s seemingly boundless optimism was brought to its knees, overwhelmed by the horrors of an internecine war whose wounds, this century and a half later, are still not completely acknowledged, let alone healed. And, in the face of this day’s apparently endless international “war on terror,” I needed him to acknowledge the limits of optimism.

That impression is perhaps most clearly expressed in the following short poem, which I cite in its entirety:

 Year that trembled and reel’d beneath me!

Your summer wind was warm enough, yet the air I breathed froze me,

A thick gloom fell through the sunshine and darken’d me,

Must I change my triumphant songs? said I to myself,

Must I learn to chant the cold dirges of the baffled?

And sullen hymns of defeat?

It seems to me that our political discourse, of late, could stand a dose of this modesty. Before the present drum-beats to war with Iran turn the whole region, and perhaps the world, into a conflagration that is bound to decisively give the lie to all our exceptionalist triumphalism.

2. Have been acquainted with Lynn Strongin, strictly by long distance, since editing some of her poems during my year as managing editor of the online journal New Works Review. She has an extensive body of work since the Sixties and seems to have no intention of slowing down in her own seventies, having two new books (one just published, the other forthcoming) in 2015.

As she has herself pointed out, Strongin has been exploring essentially the same subject and themes for all these years, over and over and yet never the same: every poem, every particular narrative, seems completely fresh and original despite the familiarity. And by no means less skillful than earlier work.

Lynn Strongin as a childMost evident in all her work is her experience as a child victim of polio, which left her in a wheelchair but did nothing to inhibit her intellectual and artistic adventuring. This infuses her work with a particular sensitivity to young people of any day, whatever the specific troubles physical or emotional that sometimes isolate them. Additional themes that resurface in her work include the menace of the Holocaust and other forms of marginalization and prejudice manifest variously in our shared human experience.

In a sense, one might say, her concerns are at once universal and unifying, touching on the world of nature as well as on the varieties of human experience. I especially remember some moving passages, in previous work, on the recent nuclear disaster in Japan, connected as that inevitably is to the atomic bombs dropped on Hiroshima and Nagasaki, to nuclear talks today between Iran and much of the developed world, to traumas both physical and spiritual from the Middle East to urban and rural North America.

None of which is to say that her work is oppressively dark or depressing, quite the contrary. Rather it seems to burst with light and possibility. Her voice is distinct and wholly original. One might say that her words shimmer.

The following radiant poem (I love the closing image!) is from The Burn Poems, just published in time for International Women’s Day on March 18, by Headmistress Press (Sequim, Washington) which specializes in publishing chapbooks by lesbian writers:

Were those sorrowful times

Back on Cook Street?

Did it all melt down to kitchen?

That galley that hung

Me with gin?

Why should those times be more sorrowful than these? Ruined cities always were in my spine:

Fort Mason. Fort Saint John. Fort Spaceman.

To a child it was cruel. To be a woman? There are no words:

Instead I trap


Cup a bird in hand

And let my tears bathe him. 

The lyric novel, Fabrytius’ Chylde (Albuquerque, New Mexico: Casa de Snapdragon), forthcoming later this year, has the feel of an extended prose poem, its narrative comes forth in shimmering blasts that allow the story to emerge slowly, with repetitions of phrase and image that help reinforce it. At slightly over a hundred words, it begs to be read at least twice: once straight through to get the feel of it, and again lingeringly to take it all in more completely.

The title alludes to a 17th-century painting by Carel Pietersz Fabritius, “Rembrandt’s most famous pupil,” with whose subject (the painter’s daughter) this 21st-century narrator self-identifies. She is an older woman, looking back on a lesbian relationship of some fifty years. The painting is The Goldfinch (1654). The following passage, from the beginning of chapter one, helps to set the stage:

This is the story of Velvet and Angel. Velvet was the name given me when Velma-Sue was outgrown, just as Angelique, with whom I fell in love, became Angel, and these names remained ours for life. If I was a Dutch painter’s dream of a girl, Angel was a burly, Roman woman with brogue shoes, a broad-muscled soldier. Her years as instructor had developed her biceps. Her crop of chestnut hair, bangs glistening as though painted with thick oil paints made her resemble a small woman, Roman soldier who fought on burning bridges and canals by sun, lit like candle. She was a delicious woman, Hercules.

the-know-it-all-girl-joanna-foreman-sm[1]3. Recently joined, for support and companionship, the Southern Indiana Writers group, which meets occasionally in Indiana’s original frontier capital of Corydon, at about an hour’s drive from my Indiana home in Tell City. As a former Mormon missionary in South America, no longer practicing the faith but by no means hostile to it, I was interested to read group member Joanna Foreman’s The Know-It-All Girl: A memoir of a former Jehovah’s Witness. (2013. Madison, Indiana: Hydra Publications)

Our experiences have been very different, though both of us have turned against the patriarchal and doctrinal certainties of our former faiths. In her case, I think, the experience was on the whole more restrictive, mine less so given the existence within Mormonism of a distinctly more liberal and expansive wing in opposition or counterpoint to the anti-intellectual wing that, at least in my particular experience, came to suck the original joy from Sunday worship and daily practice. Some of that, both the positive and the negative, is at play in my new Young Adult novel, tentatively called Original Sins and still looking for a home, whose lead protagonist is a Mormon girl (as opposed to her classmates who are not Mormon) with a dilemma (what to do if her boyfriend turns out to really be gay). And who tries to solve the dilemma by drawing some risky lessons from the Mormon version of the Adam and Eve narrative. But that’s a whole other story, which I don’t need to get into just now.

Joanna’s narrative, in any case, is an affecting account of spiritual struggle and growth which should have large appeal to anyone who enjoys reading popular biography and memoir. While the Organization, as it is called by its members, became too restrictive a place for Joanna’s adventurous and inquisitive spirit, the story of her relationships within the faith with, in particular, her mother and a dear girlfriend, are for the most part positive. As is the overall thrust of her narrative, which ends in a good place and is related with appropriate and abundant humor. The title alludes to the illusion of sure knowledge that the faithful have through reliance on the church elders or patriarchal leaders: because, whatever question anyone could have, they claimed to know all the answers; so all you had to do was listen and obey.

The following passage, part of a chapter that develops her ultimate relationship with belief and doubt even more fully, I particularly admire:

 Most days, I don’t believe there is a god anymore. Occasionally, I think maybe there is, but for me, He or She or It is not a god who knows our every thought (or even cares what we’re thinking), who will strike a match and torture us forever if we refuse to follow specific, complicated and oftentimes silly rules. When I hold a newborn I believe there must be a god. When I see violent anger and hate among the human race I figure there cannot be a god. I walk outside on a spring day – birds sing and a fresh breeze ruffles my hair – or I witness a glorious sunrise; then I think maybe there is a god. But when I see the insensitive, unnecessary bickering and wars between people of various religions, I truly believe with all my heart that if a god exists, he is involved in the self-serving beliefs of the people only in their imaginations. I confess I want to believe in God, first of all because I followed that comfortable path for nearly half a century; second, I like the feeling of having a higher power watching over me. 

It seems to me that Joanna may be leaning toward the American Transcendentalists’ sense of God in Nature. Aside from Emerson and Thoreau, whom a high-school English teacher taught me to appreciate, I am also thinking of Emily Dickinson whose poetry I am presently reading. She has a Transcendentalist sensibility, anyway; and when Joanna speaks of appreciation being superior to worship, I think she means the same thing as Dickinson does as she re-defines worship: “My period has come for Prayer – / No other Art would do – ” she writes; but several stanzas later, at poem’s end, she has come to a new place:

The Silence condescended –

Creation stopped – for me –

But awed beyond my errand –

I worshipped – did not “pray” –

(poem # 525)

And then there’s this little jewel, one of my favorites (#23) in its utter simplicity:

In the name of the Bee –

And of the Butterfly –

And of the Breeze – Amen!

Benny Andersen

Benny Andersen

4. Finally, in passing, a note from my translator friend Michael Goldman, whose rendering of a poem by Danish poet / lyricist Benny Andersen I re-published here (it originally appeared in the Cincinnati Review) on October 23, 2013. It seems that he has some audio books out with Andersen’s poetry and that of a pair of other Danish poets. If relaxing to someone else reading fine, accessible Danish poetry sounds like something you would enjoy, then here’s your ticket to poetic bliss. I have not listened to these particular tapes, but I have heard Michael read his poems on more than one occasion – in person and online – and can thus assure you of their quality.

Here’s the link:  http://hammerandhorn.net/audiobooks-3/ Happy listening!

And as a bonus, here from Michael’s website is a short essay called “Translation is Like Carpentry” (his day job, by the way, is carpentry), a profound poetic glimpse at the craft of literary translation:

I was out on a snow hike last night,  imagining that a piece of Danish literature is not unlike a Danish house to which only someone fluent in Danish has a key.  As a translator and student of literature I have access  to enter that building and experience it in all its facets.  I perceive the building elements, the blueprint, the intent behind the construction.  And I can reconstruct that house, make a replica, though not an exact twin.  Not every screw and nail will be in precisely the same place.  It could be that the original wood is not available anymore.  But the building will appear and feel the same, inside and out.  It will be the American-English neighbor.  And the English reader can enter with their key and experience the same mood as inside the original house – experience the same rooms, the dimensions, the decor, the usefulness and the whimsy.  It takes an enormous amount of work  to replicate literature, of course, not unlike building a house.  And not just to build it, but also to find people who will come and enter, and stay for a while.

February 20, 2015


Joseph and His Good Brothers (re-visited)

Kenneth Burke, American philosopher, literary critic, and rhetorician

Kenneth Burke, American philosopher, literary critic, and rhetorician

As it is my intention in this column or blog to attend primarily to literary subjects – and, perhaps more importantly, to place that literature in a context to demonstrate rhetorician Kenneth Burke’s assertion that “literature is equipment for living” – I will soon be turning to a years-old essay of mine whose idea is inspired by the reading of the German writer Thomas Mann’s Joseph and His Brothers cycle. But first a couple of related extracts from the news and from documentary film; in particular, Roane Carey’s review of (principally) The Gatekeepers and 5 Broken Cameras in the March 11, 2013 issue of The Nation magazine.

While The Gatekeepers is by an Israeli filmmaker and 5 Broken Cameras by a Palestinian (with an Israeli partner), together they reveal common concerns about the inevitable precariousness of Israeli political / military policy toward the occupied territories. I have written previously about this issue and so will not go back over all those preliminary considerations. The stark fact is the remarkable coincidence in these two films’ revelation of the degree that the Israeli government’s position has become monstrous. The case is given exceptional strength by the source of the criticism in the Israeli film: “… its leading enforcers, six former heads of the General Security Service, or Shin Bet.”

“A key theme of The Gatekeepers,” Carey writes, “is the irresponsibility of Israel’s politicians, who have avoided hard decisions and have abetted the most dangerous elements in society. As [Avraham] Shalom puts it, any talk of a political solution to the occupation disappeared soon after it began, to be replaced only by a tactical focus on fighting terror. ‘No Israeli prime minister,’ he says, ‘took the Palestinians into consideration.’ [Yaakov] Peri observes that every Israeli government either accepted or came to accept the settlements. This gave extremists the feeling they were ‘becoming the masters’ and could do whatever they want.”

To continue, and this is devastating: “Near the end of the film […] Shalom registers one of the strongest criticisms of Israel, saying, ‘We’ve become cruel … to ourselves as well, but mainly to the occupied population.’ Even more astounding, he likens the Israeli occupation to that of the Nazis (making careful exception for the Holocaust itself).” Carey also cites Yuval Diskin as reflecting that, “‘What’s unnatural is the power you have’ to ‘take their lives in an instant.’”

Sadat, Carter, Begin at Camp David

Anwar Sadat, Jimmy Carter, and Menachem Begin at Camp David in August, 1978

Less is said about 5 Broken Mirrors but as Carey summarizes, it “interweaves scenes of domestic life” with scenes from a Palestinian village’s protests against the occupation wall and the army’s and ultra-orthodox settlers’ wanton destruction of their olive groves: “the fact that five of his cameras were broken by the army in the course of filming is a testament both to his seemingly continuous engagement and the army’s habitually violent response to unarmed protest.”

Of equal interest are some closing remarks about “video testimony collected for the exhibition and research project Towards a Common Archive,” in which Carey quotes a veteran of the 1948 war (the original occupation) whose witnessing of atrocities against non-combatant Palestinians caused him to say: “As a Holocaust survivor, it was traumatic for me.” His and other veterans of that conflict, Carey adds, “undermine the common liberal claim that there are ‘two narratives’ of the conflict, a Jewish one and a Palestinian one. For in stunning detail these veterans echo the story of the Nakba that Palestinians have been telling for sixty-four years. Until we acknowledge the testimony of these veterans along with that of the victims, [filmmaker Eyal] Silvan and [historian Ilan] Pappé say, reconciliation will not be possible.”


Pharoah Akhenaten and family in act of worship

Pharoah Akhenaten and family in act of worship

Now what follows shortly, my readers will likely say, is wondrously naive. A friend once called it “brilliant and naive” (I appreciated his friendly hyperbole on the first count). Without commenting on that point, The New Yorker senior editor Willing Davidson (to whom my essay somehow rose from the slush pile through editor David Remnick; as documented in Davidson’s October 1, 2002 letter to me) “read it with pleasure, and found it quite interesting,” though alas they were unable to publish it. Eventually it became my entry piece to the online journal New Works Review, where I would later serve briefly as managing editor, and where again no one commented on the issue of its naivité.

My response, in any case, to the inevitable charge, is that I was as aware as anyone that what I proposed was considerably less-than-just-unlikely to occur on any grand scale. But how much less naive is the popular notion that the way to peace is through war? How has that project worked out over the past millenia? How much safer (or more dangerous) is the world we live in than when we entered the present and apparently unending fray?

Let me turn in partial response to two more of Carey’s witnesses: “You can’t make peace using military means” (Avi Dichter); and: “The tragedy of Israel’s public security debate is that we don’t realize that we face a frustrating situation in which we win every battle, but we lose the war.” I wonder if the latter is not true of our own ongoing war against terror.

But my clearest response to that old charge, which I offer here with even less certainty than before that we will concertedly try it, is that diplomacy and honest dialogue are a more likely road to peace should we ever really get serious about reaching it. In that spirit of aspiration – and with something of Kenneth Burke’s “wan hope” (in his “Definition of Man”) that “in the sheer muddle of current international relations” there might be “enough elements of self-cancellation to keep things from coming to a perfect fulfillment in a perfect Apocalyptic holocaust” – I offer once more the following literary plea to our better nature:


Joseph and His Good Brothers

Thomas Mann, German writer

Thomas Mann, German writer

At the time of the 9/11/01 tragedy, I had been reading Thomas Mann’s four-part “mythological novel” Joseph and His Brothers. I was in the last book, in the midst of a discussion (between an experienced Joseph and his young Pharoah) that jumped out at me then as if from the present terror’s headlines; that seemed only more pertinent more than a year later in the shadow of the escalating crisis with Iraq.

Joseph and his Pharoah were discussing, among other things, matters of life and death. War and peace. The proper conduct of rulers toward an empire’s enemies. Pharoah did not want to acknowledge the realms of darkness and evil. He would have preferred to banish them from his Egyptian religion. It was by virtue of his internationalist vision, in fact, that the foreigner Joseph had risen from the depths of his imprisonment (for the matter of Potiphar’s wife) to enjoy the prestige of second-in-command to the royal Pharoah.

“Ah, how much more would things go by love and goodness if not for this belief in the lower and in the devourer with the crushing jaws! No one shall persuade Pharoah that man would not do much or consider much pleasing to do if their fate were not directed downward.”

Joseph fleeing from Potiphar's wife, Philipp Veit

Joseph fleeing from Potiphar’s wife, Philipp Veit

But Joseph, also an enemy of “violence and abruptness,” counters with an enigma. Right can also be wrong. Truth can be error. It may exist only to point toward a greater truth.

“What can be done with robber kings that burn and plunder? You cannot give them the peace of God, they are too stupid and bad. You can only bring it to them by first smiting them hip and thigh until they know that the peace of God has strong hands. But you owe it to God that things shall go on earth at least half-way according to His will and not entirely according to the will of burners and plunderers.”

But, lest his words give too much comfort to hawkish advisors, Joseph brings to war “word of the peace of God” even as to peace word of courage’s virtues. “The sword is stupid; yet I would not call meekness wise. Wise is the mediator who counsels courage in order that meekness may not be revealed as stupid in the sight of God and man.”

It occurred to me as we were zeroing in on Afghanistan, and again as (for the second time in little more than a decade) we decimated Baghdad, that the younger Joseph, who taunted his brothers with dreams that even his pious father found presumptuous, had much in common with this United States risen up, a wounded eagle, to strike back at those who had attacked it.

Joseph the Provider, fourth part of Mann's novel

Joseph the Provider, fourth part of Mann’s novel (1st edition)

How comforting to think that, despite Joseph’s obvious folly, God is once said to have turned his personal tragedy to both his and his nation’s good. As He still might turn humanity’s multifarious sinning to its redemption.

How might this redemption touch us today in our present predicament?

I am no  political or economic or deeply spiritual thinker. From where I sit, though, let me add this additional witness for the word’s eventual efficacy over the sword’s.

What if Israel, instead of more questionable negotiations (while building its own Berlin Wall between itself and any future Palestinian state), had just taken to heart Gandhi’s prediction of eye-for-eye-and-tooth-for-tooth leading at last to hopelessly blind and toothless nations? Imagine how much wind would have been taken out of international terrorism’s sails if Israel’s leaders were to have suddenly said something like this:

“Look. We are a powerful nation. And we can continue proving it. But just now we have caught a glimpse of your people’s humanity, too. Just now we are moved to tears not just for our dead but for yours as well. As a gesture of good will – not of our weakness, for we remain powerful – accept our immediate and total withdrawal from your territories. Now let us both catch our breath. Let us both reflect on the true imperatives of our religions. Then let us sit down in peace and finally resolve this old problem of Jerusalem.”

And what if our own President were to have stopped, sometime between 9/11 and this new razing of Iraq, and reflected? Imagine how much wind would have been sucked out of those terrible sails if he were suddenly to have said something wholly unscripted, like this:

“Look. With all my soul I have believed this to be the greatest nation on earth. I have believed it within our power both to destroy the evil ones and to raise up the good in many other nations. But our brothers in other nations tell us that we are too carelessly arrogant, quick to impose a will that may not be theirs. All my instincts have told me they are wrong, but maybe I am wrong, too. We are strong. We can act without them. But instead let us continue to act with them, thereby adding their strength to ours. As a gesture of good will, let us step back on this stance on Iraq – without ceasing to keep Saddaam Hussein, as is clearly necessary, in his present cage, prevented from unleashing the harm that otherwise we fear he might – let us step back until we can agree with our good brothers on what to do next. Together with those good brothers we will still prevent Saddaam Hussein from using whatever weapons of mass destruction he may possess or hope to possess. Together with those good brothers we will continue undaunted to uproot and destroy the robber kings and burners and plunderers wherever we may find them.”

Don Quixote, Sancho Panza, windmill

Impossible dreamer Don Quixote,
tilting at windmills

Yes, I know. This is silly, John-Lennonish dreaming. Wholly unfounded in political reality. But how much more pleasant, life-giving, than the usual voices of assured destruction! Really – despite our reluctant, or cosmetic, diplomacies – how earnestly have we ever explored the largely un-traveled roads to peace?

One must hope that it is not yet too late to make the attempt.


Postscript: Just as I have been working on this, I came upon a wonderful review of Mann’s great novel which should certainly be read by anyone interested in approaching it. You may read it at http://argumentativeoldgit.wordpress.com/2011/10/13/joseph-and-his-brothers-by-thomas-mann/. The author of the site has read it in the apparently supple John E. Woods translation, which I might have to try in my older age, while I read the original H. T. Lowe-Porter translation which is apparently much more intimidating than the original. Somehow its magic came through to me nonetheless.