Tuesday, May 28, 2013

204. Non-monogamy as issue and non-issue.


I see it!  That's not adultery those people in Eliza Mundy's piece (Post 203) are calling "non-monogamy." Because they don't start pure.  There can't be adulteration.  Gays who hammer out a contract recognizing that "it's okay to be non-monogamous," husbands who propose "non-monogamy," wives who accept, have agreed on impurity.  So no issue.

But don't we have an adjacent issue?  As soon as those gays, those husbands, those wives, go to a Christian minister to marry them, maybe as soon as they ask society to give their relationship the traditional name "marriage," they raise the issue of qualification.  Gary Hall saw it right away: this ceremony, this name, is for promisers of purity. 

So you have to pick your issue.  You can't win at both.



Monday, May 27, 2013

203. "Non-monogamy"


In Liza Mundy's article in the latest Atlantic, "The Gay Guide to Wedded Bliss," people keep calling adultery "non-monogamy."  Gay partners hammer out a contract recognizing that there are times "where it's okay to be non-monogamous," a husband can propose "non-monogamy" to his wife, and marriages can be more or less "monogamish."  "Non-monogamy," though, "is not a cause that women tend to champion" and Gary Hall of the National Cathedral will not marry two people "who intended to be non-monogamous" — that is, as explained earlier in the article, people who had "an explicit agreement about extra-relational sex."

These people don't care what they do to the mind of an English prof in his dotage.  Mine swirls with Paolo and Francesca, with Anna Karenina, with Hester wearing an "N" on her bosom, with Desdemona dead for a misunderstood contract, and Lear at his peak:  "Die?  Die for non-monogamy?  No. The wren goes to ’t, and the small gilded fly does lecher in my sight."  My wife doesn't have to worry about me going extra-relational on her (the intra-relational is plenty, thanks), but if she did I see it would be a lot easier than committing adultery.

I come out of the swirl with the predictable question: Must one, when one is liberated, liberate oneself from the English language, the language of our poets?

Note: I treat this conflict between the socio-political and the literary vocabularies more thoroughly in Post #82, and, as I have mentioned, in my Today's Sex and Yesterday's Poetry (Amazon and Kindle).


Thursday, May 23, 2013

202. New Yorker poems



One poem in the current New Yorker (May 20), by Ben Purkert, begins with the sentence, "I am searching for the right verb for a dead frog" and ends with the sentence, "I want you exploding like a bridge."  The other, by John Ashbery, begins with the sentence, "Someone said we needed a breezeway to bark down remnants of super storm Elias jugularly" and ends with the sentence, "Is there a Batman somewhere, who notices us and promptly looks away, at a new catalogue, say, or another racing-car expletive coming back at Him?"

I can't quote the whole poems but if you could fill in between those sentences I think you would see that each poet, like Mark Twain's target, James Fenimore Cooper, "has in the restricted space of two-thirds of a page...scored 114 offenses against literary art out of a possible 115." 

Twain was thinking of the rules of good prose, as, I guess, will be students who once took my course in English Composition, where they learned that a good essay was (1) unified, (2) coherent, and (3) proportioned.  Every sentence had to "stick to the subject, stick to the one before it and after it, and play ideas according to their importance to the subject (emphasis)." 

Furthermore, every writer had to avoid assuming too much about his reader.  "Write not so that you may be understood but so that it's impossible for you to be misunderstood."  Freshmen had to learn to take care of their reader, to start where he was, to lead him to the place where they wanted to go.  A theme was a journey with a beginning, middle, and end, a companionable journey where your reader always knew where your voice was coming from (in the margin: point of view?) and who you were (speaker?).

If the motto for writing students was "Don't over-estimate your readers" the motto for poetry teachers was "Don't over-estimate your students."  I. A. Richards had shown us (in Practical Criticism) that so many students failed to understand the basic communication a poet's words made, failed simply to construe the sentences, that going right to the imaginative leap, to the daring association, to the resonant symbol, the rich allusion, the sly suggestion, the qualifying irony, the tingling nuance, was folly.  It would be years before some of them would be ready for those rewards.  Richards was looking at Cambridge students.  I was looking at students in a Midwest state that required its universities to accept any graduate of its high schools.  

There was a difference, but it wasn't as great as you might imagine.  My students had lived life too ("Whatever you live is life," Robert Penn Warren once told an apologetic student) and, insofar as they had dwelt on their experience, were as ready for a poem's epiphanies as any.  They just had to get the verbal basics straight.

It's hard to talk about the verbal basics to people after they've learned them.  I think they just see that that's the way the mind works, or ought to work, in handling what it takes in.  With both nature and ideas you proceed in an orderly fashion, and slice at the joints.  That's necessary, of course (you don't want to make a mess of either one), but in poetry class, as the freshman finds, it's a bore.  "Everybody knows that," says the gifted sophomore.  "Let's get on to something interesting.  Like this allusion to Darwin."

But some English Comp students are stubborn, or turn stubborn, and they're the ones I'm thinking of now.  I have to.  They are the ones most respectful of their text, most in awe of what it showed them, most grateful for its difference from whatever disorder (rural, poor, narrow) they came out of.

So here and there we had the bright student who, in the senior seminar, was still troubled by violation of the standards of good prose, no matter the richness of the allusion.  He was the one, the newcomer, most likely to be told confidentially by an upperclassman that if he hangs on to his English 1 idea of violation at this level he's not going to be able to talk about half the poems written after 1912, much less read them."

That upperclassman gave good advice, and the prof who has taught both freshman comp and the senior seminar will be happy with him.  He has learned the basics so well that he sees where and why they can be ignored, and can quit thinking about them.  He is just the one the prof was hoping to produce when he taught the sophomore poetry course.  When the student comes to those sudden, surprising lines about the women ("In the room the women come and go/ Talking of Michelangelo") in "The Love Song of J. Alfred Prufrock" he won't be upset by their lack of coherence with those before and after.  No, he'll be satisfied with the psychological coherence.  Their unity is in their revelation of the speaker's character.  Eliot is using a different kind of stickum.

So what kind of stickum are these New Yorker poets using?  One not very different from that used in "Prufrock."  It's psychological.  Only in a different voice.  These speakers are whimsical, playful, sensitive — extraordinarily — to the physical world.  "I like a cradle/ overflowing with baby gifts &/ stuffed-animal aliens, lime-green/to the touch," says Purkert's speaker.  Ashbery's is going to "bark" down remnants of his storm "jugularly."  We are grateful for their recitations as we are grateful for Prufrock's: they show us an extraordinary character, and let us enjoy his extraordinary responses (a touch is "lime green"!) to the world.  We, in the word that still covers the whole English-department achievement, "appreciate" them.

Retired teachers often wonder how their students are faring in the world.  With this week's New Yorker I can't help wondering how many of my students will have been able to appreciate these poems.  How long will it take the once-stubborn freshmen to recover from shocks to their verbal foundation?  Will they be able to make the imaginative leaps?  Forget the companionable journey from beginning through middle to end, which you can see by the lines I have quoted is going to be a hard one; just take Ashbery's first stanza:

Someone said we needed a breezeway
to bark down remnants of super storm Elias jugularly.
Alas it wasn't my call.
I didn't have a call or anything resembling one.
You see I have always been a rather dull-spirited winch.
The days go by and I go with them.
A breeze falls from a nearby tower
finds no breezeway, goes away
along a mission to supersize red shutters.

Some of my former students will do pretty well with "jugularly."  They can make inferences.  "It's a storm hit in its jugular, as shown by its weakening remnants in a breezeway."  A few will pick up the echo of "regularly" in "jugularly."  In their (Midwestern) crowd "to go for the jugular" is to take down a wild animal.  "Well in this crowd it's a regular thing, like cutting the grass."

Surely there's a tingle for them in the extraordinary poise and sophistication that lets people speak so coolly about super storms.  I see one student on his way to an aperçu, maybe even an epiphany.  If not here then maybe toward the end, where, if the stickum he can't see holds, he will get one of several I can't get: "existential threads and the time of the peace beaters."  In any case I see him feeling some appreciation.

And feeling gratitude.  But what, I wonder, will it be gratitude for?  He's not likely to say the poem gives him an insight into life.  This is too far from life as he knows it.  What it gives him, he will more readily say, is an insight into a special kind of cool. 

The question is, at what cost?  Will it be low enough for him to still feel gratitude? There's always a cost.  For the tingle from "jugularly" my now aged freshmen sacrifice the pleasure of euphony and pay in the time it takes to adjust to the unexpected.  For the tougher adjustments, like to "winch" and "red shutters," they'll pay more — more effort, more time.  In a busy life you can't just wave away time and effort. 

Beyond that, almost impossible to calculate, is the cost of injury to the orderly English Comp habits of language and mind that got them, that still gets them, through the world outside of poetry.  When does the cost become not worth paying?

 I remember when I was eighteen and was first taken beyond my high-school classics (John Greenleaf Whittier, all those three-named giants) to the Imagist poets, the poets so good at showing us just what simple things looked like.  I remember one poem that left me in awe at how accurately a bowl of sugar lumps had been rendered.  But I had too many other sources of awe — my first really scholarly edition of the Bible, a political science prof freshly escaped from Germany, the new physics, college-level sports, girls — to value for long perfectly rendered sugar lumps.  Life is short.  Making a living takes up a lot of time you might spend in awe.  Only a precocious youth knowing he's going to be well provided for will have the time to stand in awe before an exact verbal picture of sugar lumps.

The shortness of days, semesters, life, brackets all choices — of a task, a gift, a picture on a wall, a poem in a magazine — within which we include the price paid, the sacrifices made.  It's in this frame that, I would guess, educated (but not extraordinary) people are now spending more time reading John Greenleaf Whittier (oh that glimpse of the "Old Maid" aunt in Snowbound) than they are reading the Imagist poets.  Nobody now would pay $6.99  for a magazine featuring their kind of poetry.  

You don't have to guess the question I would like to hear the New Yorker editors asking themselves:  how close are our poets to the old Imagists?




Wednesday, May 1, 2013

201. What Baseball Does for Americans


What's the main thing baseball teaches us?  To be ready for a test at any time.  You never know when, dreaming, you get picked off second base, that the run you represented will be the one needed for the ballgame that will be needed to keep from losing the pennant.  As, on a warship, a lookout doesn't know that the sighting he missed (because maybe he was dreaming) will lead to the loss of four cruisers — as, the story went, happened at the battle of Savo Island.  Baseball teaches us war.

But baseball teaches us far more than this.  Insofar as life, or great achievement in it, is war, baseball teaches us life.  I realize, though, that I can't convey that now as well as I once did.  So here's what I wrote in the late seventies to explain what baseball does for us.

Baseball's Appeal to America

To appreciate baseball think first of what the other sports have to offer.  The solo sports, like golf, offer beauty of form and cause-effect clarity.  But they lack reciprocal action, the forced replies of offense and defense.  Duel sports, like tennis, offer clear reciprocal action as well as beauty of form, but they lack complication and brotherhood.  Team sports like football offer complication and brotherhood but the reciprocal action is often muddled and beauty of form is often interrupted.

Ah, but baseball.  Baseball, by some miracle of design, offers all the advantages of the team sport without losing any of the advantages of the solo or duel sport.  And that, I want to argue, is why it will be eternally appealing to a civilized audience, and to America, if America remains civilized.

Consider baseball's design.  First, notice how the offense and the defense are kept so cleanly separate.  After bat meets ball, in perfect reciprocity, the defensive players move in unhampered flow, handling the ball, each fully observable, each performing alone, in sequence.  What clarity, and beauty, and individual responsibility.

Think, though, what we'd have if the designers of soccer or hockey, those messy gestalts, had inserted their kind of play into baseball.  Think what it would be like to have three players from the at-bat team roaming the field, throwing blocks on the fielders.  Picture Dave Concepcion fielding a ground ball while some Met is kicking him in the shins.

I don't mean to say, now, that there is no beauty of form in those mixed offense-defense games.  It's just that those games are designed so that somebody is always breaking up the form, sticking his own form in somebody else's eye.

And in baseball the form is, of course, all the more beautiful because the bodies are normal, graceful, human bodies.  The game gives no advantage to height-freaks or weight-freaks, as it does in basketball and football.  Nor does it reduce the human body, taking away its arms, as soccer does.  The full creature, with all his God-given parts, is in play.  Think what a soccer game would look like to the designer of baseball.  Some kind of exercise in a hospital therapy-yard.  Armless trunks showing their exasperation.

But clarity, rather than beauty, is what really makes a game civilized.  The civilized man, I take it, is one in whom the reason and the passions are fully employed, mutually supporting, and fruitfully balanced.  A civilized game will nourish both the reason and the passions.  It will, that is, lead to knowledge and love, which promote each other.  The greater the knowledge the more intense the love, and vice versa.

Here is where baseball's clarity raises it above all other team sports.  At the end of a baseball game we know what happened, what produced the outcome, what blew the game, what saved it.  Everything significant has passed before us, and before the other players, in sequence, and at a pace that lets us take it all in.  The action is a string of pearls, offered to the undistracted eyepiece.  And oh, the blessing of that pace!  What tensions it lets build up in us, what slow-swelling anxieties.  That is the way to savor human complication, and understand it.  That is civilized pleasure.

(Please do not identify my civilized pleasure here with wholesome pleasure.  The sight of seven acres of Russians doing calisthenics may be more wholesome than the sight of Will McEnaney throwing at Greg Luzinsky's head, but it is not necessarily more civilized.)

So clarity brings knowledge, and knowledge explains why we can love baseball players, and baseball players can love each other, more than is possible in any other sport.  We know just what Luis Tiant did, what he went through, in that second World Series start.  We can identify with him and feel all the pressures on him and be grateful.

Can we be as grateful to the football lineman who must have been doing a good job while our eyes were on the end downfield?  Can the other players be as grateful?  I think not.  Only after the play is over will the running back notice that the guard's face is, off on the other side of the field, perhaps significantly in the mud.

Here is where America comes in.  Consider how this team sport which is a succession a glaringly exposed individual performances puts a man on the spot.  It is terrifying.  But we in America are drawn to this kind of terror.  We were gripped by the man on the spot in the TV isolation-booth, sweating out those terribly hard $64,000 questions.  Well, in baseball each player takes his turn in an isolation booth.  And that touches our nightmare, which is also our glory-dream.

Does this focus on the individual diminish love and brotherhood, the thing we look for in a team sport?  No.  What it substitutes for shoulder-to-shoulder teamwork is sympathy, a brotherhood of the spirit that acknowledges essential human isolation.  We see this in the way baseball players call to each other across the spaces.  No sport's terms of encouragement are more tender.  "You're the one, Ron, you're the one.  Go get it, babee!"  It's an expression, I think, of what Stephen Spender called "all love's aidlessness."  They can't help each other so they make it up in rooting for each other.  When Gionfriddo goes back into the shadows of left-center field for DiMaggio's impossible drive there's nothing the eight other Dodgers can do but root for him.  But for a team, or a city, or a nation full of essential individualists, that is a great thing to do.