A Website of the Radical Imagination
It seems like maybe we could all use a good story about a civil war statue, a good story about an American President, and a good story about the power of the common people against the rich and powerful, so I’m going to start with this one. It’s probably for the best that you’re reading this here because I haven’t managed to tell this story in person without crying.
To which our historically savvy president responds: “Why not the monuments to Washington and Jefferson as well?”
In the summer of 1970, at about the time of the release of her novel Play It As It Lays, Joan Didion spent a month driving through the Gulf Coast states with her husband John Gregory Donne hoping to discover a magazine piece to write.
Jay-Z & his mother Gloria Carter rap about her coming out in “Smile”–an exemplary track on 4:44.
Game of Thrones’ show runner David Benioff and his collaborator D.B. Weiss announced on July 19th that HBO had commissioned Confederate, elsewhere described as an alternate history drama imagining, among other things, slavery in a Confederacy surviving into our own day. An immediate twitter storm ensued, followed within few hours by the first of three NYT articles about the tweets, two of them enlivened by serial fatuities from notional experts—after all, there are no experts on television programs that have not yet been written, nor on history that didn’t happen.
I had problems with The Keepers.
That’s the recent seven-part Netflix documentary about the unsolved murder of Cathy Cesnick, a Baltimore nun, who disappeared in November 1969 and whose partly decomposed body was found two months later in a patch of scrub woods.
In Sergio Leone’s valedictory film, every image, to borrow a phrase from Andrew Sarris writing on John Ford in The American Cinema, is haunted by its “memory image on the horizon of history.” Ford is still Leone’s master, even in a film whose antagonists — “Noodles” Aronson (Robert De Niro) and Max Bercovj (James Woods) — pointedly recall the gangster movies Raoul Walsh made about friends who rise up from the same slum neighborhood and become foes because of class divisions.
Excerpted from a piece originally published in First in 1999.
When rap star Jay-Z was fourteen—angry about a stolen/borrowed piece of jewelry—he ended up shooting his older brother. He rhymes about this in “You Must Love Me” (In My Lifetime, Vol. 1)
When I was young and things made sense, every summer Hollywood would release a handful of outrageously expensive movies in which aliens, sentient robots from the future, natural disasters on CGI steroids, etc. would wipe cities off the map and send audiences home happy. Cleansed.
Most of what I’ve read about Patty Jenkins’s 2017 Wonder Woman, and most of what my friends have said about the movie, has been strongly positive, and the aspect of the film commented on most positively is its sometimes explicit, sometimes implicit feminism. I have no quarrel with these pieces and comments; I saw the film twice and thought it not only intelligently, brashly feminist but also stylish–the classiest and least patriarchal superhero film I’ve seen in a long time, and I’ve seen a lot of them.
Watching it as a pacifist, though, I was aware of another pattern of meaning, one having to do with the film’s naturalization of war and marginalization of peacemaking, of what William James called “the war on war.”
I shall describe and attempt to interpret a difference in representations of war in two television series made by the same people about the same war, Band of Brothers, which aired in 2001, and The Pacific, which aired in 2010. I hope to show that despite influential argument to the contrary—most notably Paul Fussell’s celebrated The Great War and Modern Memory—it is imprudent to make strong historicist or contextualist claims that the transformed nature of war since 1914 is a sine qua non for explaining modern ironic and anti-heroic representations of combat.
Many characters kill people
in the show I watch with my daughter.
What is this teaching her?
The men take their shirts off, often.
The first ten episodes of Donald Glover’s marvelous FX series Atlanta aired weekly from early September through November 1, 2016. Its first season, in other words, unfolded throughout the weeks leading up to the presidential election. In retrospect the power of its first season may live on in as a powerful snapshot of what we were, or thought we were, in the last months of Obama’s America. It wasn’t a particularly pretty picture, but the very different feel of national events since November make me wonder if Atlanta‘s spectrum of tones can be repeated in the next season. Season One is almost always comic, but its humor ranges from darkly satiric to tender and romantic as the show conjures up rootsy yet media-savvy depictions of life in Atlanta.
Scott Spencer’s River Under the Road is a condition of America novel that’s right on time even though it’s set in the 70s and 80s.
I had read Denis Johnson’s Jesus’ Son when it came out in paperback, 1993. I had read Tree of Smoke, which won a Nat’l Book Award in 2007. That, I didn’t like so much, but after Johnson died, in May, I decided to read the earlier one again. If you can recommend another book of Johnson’s to someone who didn’t like Smoke but did like Jesus, I am buying.
If it makes you feel any better, Americans are not all THAT divided. For example, there’s what NYT’s Frank Bruni called “the recent ugliness at Evergreen State College.” Long story short, student activists invited Evergreen’s whites to report to an off-campus “all-day program focusing on allyship and anti-racist work” rather than going to class. The so-called “Day of Absence,” held this year on April 14, is an annual Evergreen event that usually sees students of color meeting offsite for programs and conversations. This year, organizers opted to flip the script.
The author was an English professor for over 40 years. What follows is an excerpt from an essay he wrote after his retirement. An essay (to quote a phrase from a longtime reader of Goodheart’s work whose correspondence helped inspire it)“in the spirit of one no longer bound by job or profession or any other tethers (except the inevitable one of mortality), someone sailing under his own wind wherever it might take him.”
Conflict is abuse, harm is heteroglossic, and other phantasmagoria from an Oakland Sunday…