Finding One’s Way to “Jane Eyre”

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Dedicated to him, whom I regard “as the very master of that working corps who would restore to rectitude the warped system of things.” 

We have a great deal of critical writing on Victorian novels—the grand products of George Eliot, Charlotte Brontë, William Makepeace Thackeray, et. al.—but not as many accounts of how readers come to read these novels.  In 1979, an entire cohort, especially of women, would have pounced on Jane Eyre after reading Sandra Gilbert’s and Susan Gubar’s fetchingly titled feminist study The Madwoman in the Attic. At that time, I was otherwise absorbed (incidentally, like the heroine of Jane Eyre) in reading classical German literature. But now, nearly half a century later, I am with Jane, struck by its power and beauty.

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Poetry is Everyday Life

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This is a chapter from Blyth’s first book, Zen in English Literature and Oriental Classics.[1] 

…
From Aristotle down to Arnold it was considered that a great subject was necessary to the poet. Arnold says that the plot is everything. It is useless for the poet to

imagine that he has everything in his own power; that he can make an intrinsically inferior action equally delightful with a more excellent one by his treatment of it.

Wordsworth stands outside this tradition by instinct and by choice. He chooses the aged, the poor, the idiot, the vagrant, but does not endeavour to make them “delightful” at all.

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Blythe Spirits

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Excerpted from Kirkup’s introduction to The Genius of Haiku: readings from R. H. Blyth on poetry, life and Zen. Published by the British Haiku Society.

I first became aware of the works of Blyth in 1952 or 1953, when I held the Gregory Fellowship in Poetry at the University of Leeds. It was also a time when I when I was discovering Chinese and Japanese poetry and philosophy, and reading books on Zen Buddhism that were beginning to proliferate in those days, and to have a certain influence on the Beat poets of America. whom I barely knew, though I had heard of Ginsberg, Jack Kerouac and the City Lights poets. I was also reading the works of Daisetz Suzliki and Alan Watts, the gurus of the Beat Generation.

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Being and Somethingness

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Here in Northeast Pennsylvania, we have entered that time of the year when yellow blossoms are coming to life on the forsythia and daffodils, and the dead limbs of trees are falling to the ground on the wind.  It is one of the rites of spring that the flowers catch your eye, and the dead branches catch your feet.

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Quarantine Me: I’m Old

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The road to Lisburn serpentines through rolling Pennsylvanian farm land.  At its near start, it anchors a capital bedroom community etched out of GI Bill housing built after the war, what a war.  At its far end, there isn’t much but a firehouse serving charity bbq chicken in the summer and a rope swing stretching out over the Yellow Breeches, also best in summer.  Green grasses bathed in the smell of clipped chlorophyll, young corn just breaking to sunlight, dips that drive you into the earth and then just as quickly rise up to give you the illusion of flight: to travel Lisburn Road is to experience freedom, the soul-freeing kind of freedom, where you scream in your head that it’s great to be alive. And you’re right.

Or, at least it used to be that way.

The famous line is that you can’t go home again.  That’s a lie, of course.  You can always get there if you have Waze or Google Maps.  If you look on one of those aps, Lisburn in all its glorious summer glow still lives.  It’s just that Lisburn Road is gone:  someone killed it with a rotary in the road’s rhythm.

Actually, two rotaries, one right after the other.

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Michael Buffer, Jimmy Lennon, Jr. – and Me!

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Before there was an airport in Philadelphia, planes used to land in Central Airport across the Delaware River in Camden, New Jersey. Weber’s Hof Brau restaurant was at the airport. They had outdoor fights there, too.

My father loved to tell about how he was at the fights at the airport one night and every time this one dude got hit with a good shot, his cup would fly out and the ref would call a halt while his corner men retrieved the reluctant cup and gathered around their warrior to reinstall it.

My one experience as a ring announcer took place at outdoor fights, too, and there was an “incident,” shall we say, at that show, too.

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Brothers Under the Skin (Redux)

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Wesley Hogan’s felt appreciation of Tracy Chapman’s Grammy duet with Luke Combs (here) sent your editor back to another crossover move by the Man of Country, Morgan Wallen. I’m reposting the video of his duet with Lil Durk (along with a short comment on it below). Wallen’s & Durk’s mannish boys’ stance seems backward compared to Chapman’s and Combs’ progressive politesse. Yet the rougher guys’ vernacular — “I’d’ve stayed my ass at home” — brings home the less than colloquial lyrics — …”I’ll get a promotion…we’ll buy a bigger house and move to the suburbs” — that undercut (slightly) Chapman’s attempt to make a song of the people, by the people, for the people. You need to keep an ear out for how underdogs talk now if you mean to write to/for them. I’m glad Wes Hogan is out to make sure we don’t forget C’ and C’s award show turn, but Wallen’s & Durk’s forgotten collab belongs to a river of song that runs below all the Broadways in this world — deep beneath the attention of the gentility.  B.D.

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Preface to the Korean Edition of “The Magna Carta Manifesto”

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This chapter from Peter Linebaugh’s Stop Thief: The Commons, Enclosures and Resistance opens with aristos’ charming spin on the human right to rest. But Linebaugh isn’t one to go on in defense of laziness. Near the end of this short piece, he invokes bookish Reds who once insisted a “Communist is a mere bluffer, if he has not worked over in his conscious­ness the whole inheritance of human knowledge.”[1] Linebaugh has surely put in work on that score. The fact that his essay is a preface to the Korean edition of one of his earlier books stands as a tribute to his worldliness. Linebaugh goes wide in this chapter (as ever) though he begins in bed…

Of the aristocratic and stylish Mitford sisters, Jessica provides us with the Lazy Interpretation of Magna Carta beloved by sluggards everywhere. As a lovely communist (two of her sisters were fascists) she was disowned by her family and fell from the social peaks of English aristocracy to the Dickensian depths of the Rotherhithe docks in London in 1939. Unable to pay the rent she and her husband lived in fear of the process-server who they avoided by going in disguises which the process server soon came to recognize. “Esmond had a theory that it was illegal and in some way a violation of Magna Carta to serve process on people in bed.”[1] So they stayed in bed all day and then all night, and again all the next day, and all the next night under the covers, before deciding to immigrate to America. (Tom Paine, too, thought that independ­ent America was a realization of Magna Carta).

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Fly Me To You

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…The depressed whore wakes up for her flight before dawn. Nothing ever good comes from waking up this early, she thinks: funerals, surgeries, insomnia, and work. She slept in her makeup because fuck putting it on so early. Still, it’s important to look hot at the airport: a space of surveillance, commerce, vague intrigue. You never know who’s watching you, always traveling under an assumed, or fragmentary, or nightmarish identity. In the Lyft she subtracts the cost of the ride from what she’ll be earning, also the friend looking after her cat, the work she could have gotten staying at home, the unquantifiable toll on her physical and mental health, and yet to remain still is never an option, not anymore, in this world in which stillness equals paralysis, inanition.
…She’s going to a mid-sized, charmless city in the Deep South. She’s looked up things to do in the time she’ll have off, which really isn’t much, just a long afternoon before her return flight, but she knows she won’t step foot outside the hotel for her almost two-day stay, she’ll be swallowed up by that cold, bright glare (the glare that afflicts schizo-amnesiac killers in a David Lynch movie) that never leaves you even when you close your eyes at night. But it doesn’t matter. After a certain point every place, like every client, is the same.

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Sénégal on Fire

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Macky Sall — Sénégal’s outgoing president (Inshallah) — has played one Trump card after another over the past year, as he’s tried to retain power. Sall got brazen about his contempt for his country’s democratic process a couple years ago when he started hinting broadly that he would run for a 3rd term, though that’s illegal under Sénégal’s Constitution which only allows a president two terms in office. He prepped for what he assumed would be his permanent ascendancy by defaming and jailing his main political opponent, a young firebrand named Ousmane Sonko who’s been exposing corruption among Sénégal’s political class for more than a decade.[1] When Sonko and his partisans refused to fade out quietly, Sall came out as a petty Big Man trashing the country’s (relatively) free press, unleashing violence against protestors and conflating democratic dissent with Islamist terror.

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focus on Fascism

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why do it in poetic form?
because in an infinite variety of ways
that reside in the breasts of all living souls
any solution to the Fascist trend in all states
pulses and grooves inside each of us
we hear the basic call of consciousness & conscience

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Some Principles of the Commons

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Linebaugh’s principles made your editor rethink my attachment to “public happiness” — a phrase of Hannah Arendt’s that I’ve leaned on to evoke the excitement of (small d) democratic politics with its imperfectly human meld of egotism and solidarity.  Linebaugh isn’t an Arendt man and he’s never been charmed by her hymns for the American Revolution. Aware our first Founding slipped slavery and the “Social Question” — all the challenges arising from mass poverty and de-skilled labor due to the Industrial Revolution — he’s unenthralled by America’s standard versions of democratic practice. Per Peter, public life/happiness in this country seems a straightened thing…  

We distinguish “the common” from “the public.” We understand the public in contrast to the private, and we understand common solidarity in contrast to individual egotism.

While it’s probably wrongheaded to yearn for demos with no ego, Linebaugh’s distinction is coming through to me this morning. In my inbox today, there’s an announcement of the latest seminar aimed at (what one pale academic muckety-muck terms) “intellectual publics.” Like Linebaugh, I prefer more common things…

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Double-Play: C. Liegh McInnes & Peter H. Wood on Baseball and Color Lines

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At the world’s fair of the 1900 Paris Exposition, W.E.B. Du Bois, Daniel Murray, and Thomas J. Calloway organized the Exhibit of American Negroes to represent the history, culture, and institutions of their people. (The Paris world fair was a celebration of ruling ideas of progress intended to uphold “achievements of the past century and propel development into the future.”) The Library of Congress online archive has collected the photographs, charts and other materials curated by Du Bois et al. Looking through the files, among the images of black laborers, students, mothers, organizers, homes and churches, a picture of Morris Brown College’s black baseball team resonated with a young African American man, a century on.[1] Du Bois, or perhaps Calloway, must’ve seen how this tableau of a true team evoked more than stats or won/lost records ever could…

Your editor sent Peter Wood this photo after reading how Jackie Robinson’s example helped propel Wood on his path to writing books like Black Majority and Near Andersonville. The photo also went to First contributor C. Liegh McInnis since he’s a baseball fan with deep feelings for the Negro Leagues as well as a certain distance on Jackie Robinson and the ideal of integration.

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Levon’s Blues

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I have a few notes from years ago when Levon Helm died and I’m realizing now that I must have written them just after having taught “Sonny’s Blues.” A story that, for reasons I may get into, leaves me on the verge of tears, even in class, when to cry in front of students would embarrass me and, surely, shock them. But it has happened; it also happened that I cried in the car the morning I heard about Levon…

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Kafka’s Literary Unconscious

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An essay in last month’s Town Topics, a Princeton gazette, begins on target: “This is an anniversary year for Franz Kafka, who died on June 3, 1924—a doubly noteworthy centenary, given the immensity of the author’s posthumous presence, which suggests that if ever a writer was born on the day he died, it was Kafka.”[i] Given that “immensity of presence,” one would be hard put to define concisely its core significance. But I will attempt to get to that core by example—the core being the difficult beauty of Kafka’s writing, a beauty that is full of thought, and which has inspired, as is well known, a great variety of attempts to understand it. For Theodor Adorno, in a celebrated essay, satisfying the need to understand Kafka is a matter of life and death!

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