Do you like poetry? Enjoy literary criticism? Have ten minutes? Then check out this new review essay by TGR editor Ryan Boyd in the Los Angeles Review.
For your reading pleasure: TGR editor Ryan Boyd (@ryanaboyd) has a review essay on Carl A. Zimring’s Clean and White: A History of Environmental Racism in the United States, published at the Los Angeles Review. Check it out!
ICYMI, General Reader co-editors Ryan Boyd and Dan Pecchenino often also write for the quarterly Dialogist. Here is Ryan’s latest, a review essay on the poets Tony Hoagland and John Burnside.
Ryan again, this time on Major Jackson’s poetry.
We are always, if nothing else, on our grind.
Back in the 1990s, when I was living by a creek in Appalachia, I had a half-hour commute to high school. On unlucky days I had to ride the bus, so I would bring my plastic off-brand CD player; on better ones I’d catch a ride with a buddy, and we’d bump CDs in his secondhand Kia. Or we’d play mixtapes we had curated by pulling tracks off borrowed discs and the radio. Literal, material tapes! There is still a stash of these in my parents’ basement.
Despite having a stable family, decent-to-great teachers, and a path to college, I was a typical artfully disaffected American teenager. I was real white and real middle-class. Had my acne, my cynical hunch, my unkempt hair, my paperbacks (edgy stuff like Rimbaud, man), had my monosyllabics and mumbling. Two genres dominated my soundtrack: hip hop and punk. My early love of the former was genuine but way less self-aware than it is now—I was fetishizing black alienation and anger (Nas was trapped in Queens and I’m stuck in rural Virginia) without reflecting even a little bit on why that might be a problematic position for white kid from Alleghany County to take.
As for punk, I was a big poser. Outside of the Sex Pistols—whom I don’t actually like—and The Clash—do they count as true punk?—I was mostly ignorant of canonical acts. Ask me to name a Black Flag song and I’d have gone radio-silent. I definitely wasn’t living anything like a punk lifestyle: I didn’t skate, rock a mohawk or piercings, have tattoos, or go to many shows. My tastes were vanilla and West Coast aspirational. I went in for groups like NOFX and Blink-182 (yes) and Rancid, whose music contained elements of pop, sometimes heavy elements. I bought or copied a lot of Epitaph Records products. In terms of its origins (far away, on a magical skateboarding coast) and my consumption habits (punk paired well with driving and got me amped for soccer games) the music did not fundamentally challenge the world that I was supposed to inherit after I went to school and got a white-collar job. It definitely had some middle fingers for the United States, but it was no more deeply transgressive, for someone in my cultural position, than Bob Marley or On the Road.
But we’ve all got our kinks and sidelines, and a band that I loved, that I still keep on my jogging playlist, is the hardcore group Choking Victim. In 1999, at the height of the specious Clinton economic boom that would soon give way to Enron and a burst tech-stock bubble, they released their only record, No Gods / No Managers. Recorded by young men who were living on the grimy margins of golden New York, it was all the voyeuristic experience an anxious teenager like me could ask for. It mocks capitalism and Christianity, sneers at traditional media, excoriates the police, and has no patience for mainstream politics. In place of those institutions, No Gods / No Managers advocates a nihilistic portmanteau of squatting, shoplifting, heavy drugs, Satan, and louder music—hardly a program for a new world or a healthy life, but a genuine expression of alienation that spoke even to lucky kids like me. Ironically, as I’ve gotten older, passing into the scrum of student loans, the Great Recession, and post-middle-class American adulthood, I’ve probably gained actual reasons to imaginatively identify with this album’s tone.
Few records start harder. “500 Channels” is a tense, furious song, two and a half minutes of exuberant despair. While its use of satellite TV as the technological metonym for a degraded, adipose America is dated (social media has become the thing that supposedly ruins your mind), the track’s mood arguably suits 2015 better than it did the Clinton years. After all, back then one could at least pretend that something corny and critique-worthy called the American Dream existed, as an ideology, if not a material reality. Now that the narrative has withered, cynicism and insecurity are ascendant, especially for young people who will spend the rest of their lives renting, paying down education loans, and hoping that their 1998 Hondas make it a few more years.
To all general readers, Happy Thanksgiving, whether your plans are to “smoke some crack” and “shoot some dope,” or something more traditional, like “sit and stare at my TV.”
As the Mad Hatter says, we all have 364 un-birthdays. But for Wallace Stevens, the greatest American poet who ever lived–epic like Whitman, possessed of Dickinson’s lyric intricacies, fleshier than Bishop, more national than Eliot, beautiful unlike Pound–October 2 isn’t one of those. This year he would have been 136. It’s too bad cryogenics haven’t advanced as much as sci-fi movies suggest.
I am lucky that during the 1990s and 2000s my home state, Virginia, had a superb public education system from K to college. In 1999, when I was seventeen, I spent a summer in the state Arts and Humanities Governor’s School at the University of Richmond, where I took strange, exhilarating classes on things like Critical Imagination and hung out with dancers, poets, painters, photographers, actors, and other weirdos.
In one of those classes we read poets like Yeats, Rimbaud (whom I was really getting into at the time, having discovered Enid Starkie’s biography of him), and Stevens. I remember reading the poem below, “Disillusionment of Ten O’Clock,” and feeling immediately, before I understood a word, that it was otherwordly, like Pedro Martinez’s change-up, a text uninterested in anything like philosophical or ideological Content and yet scenically intelligible and eager to show me something pleasingly, oddly beautiful. It wobbled and reverberated with magic Yeats and mad Rimbaud:
The houses are haunted
By white night-gowns.
None are green,
Or purple with green rings,
Or green with yellow rings,
Or yellow with blue rings.
None of them are strange,
With socks of lace
And beaded ceintures.
People are not going
To dream of baboons and periwinkles.
Only, here and there, an old sailor,
Drunk and asleep in his boots,
In red weather.
In 2005 a dear friend gave me a hardcover copy of Stevens’s Collected Poems (the 1954 Knopf edition, still the standard). I’ve read the shit out of it ever since, that husky, taped-up, note-tattooed volume. My favorite poem is still, I think, at least in most moods, “Peter Quince at the Clavier,” which just vaporizes the century’s poetic competition. By turns soulful, satirical, straight-faced, erotic, and cinematic, long but brisk, with a continuous lyric intelligence underlying everything, “Peter Quince” was first published a century ago, in 1915, but it remains strikingly contemporary. You can imagine the guy in jeans, taking a selfie of the pool where Susanna . . . well, you’ll see. Full text here; final amazing stanza below. Happy weekend, y’all.
Beauty is momentary in the mind —The fitful tracing of a portal;But in the flesh it is immortal.The body dies; the body’s beauty lives.So evenings die, in their green going,A wave, interminably flowing.So gardens die, their meek breath scentingThe cowl of winter, done repenting.So maidens die, to the auroralCelebration of a maiden’s choral.Susanna’s music touched the bawdy stringsOf those white elders; but, escaping,Left only Death’s ironic scraping.Now, in its immortality, it playsOn the clear viol of her memory,And makes a constant sacrament of praise.
When it comes to genre conventions, detective fiction has quite recognizable and consistent ones, the experiments of some authors notwithstanding. Since Edgar Allan Poe invented the species in the mid-1800s, a reader has generally known what she is going to get from most detective noir. These expectations cohere in the figure of the narrator, the private eye, who is usually male , usually a bachelor (albeit one intriguing to oft-untrustworthy dames), usually a cynic (perhaps even a melancholy one), usually based in a city, usually on ambivalent terms with the police (of whom he was perhaps once an officer), and usually more interested in solving particular crimes than in generalizing about What It All Means in some grand existential sense, or serving a general narrative that does that.
The detective’s universe is amoral yet explicable, provided one is reasonably unsentimental—provided one is ready to be disappointed by the weird, selfish motives, rationalizations, and acts of human beings. (In many ways the genre is an ongoing response to capitalism, Darwin, and Freud. Then again, so is everything.) For the most memorable private eyes, in fact, disappointment is a flavor from the past: they have already seen too much to be let down by anything people do with or to one another. The detective’s unstated moral task is to not become like other people even while watching them closely.
The unfortunate side result of this conventionality is that there’s a lot of crappy, formulaic detective fiction out there. Hacks can churn the stuff out quite easily, like pornography or L-A-N-G-U-A-G-E poetry. Genuinely good writers are those who play with and re-imagine the genre’s strictures while keeping things entertaining, which is another central demand of the form.
If I had to pick a G.O.A.T. detective writer, I would bet the house on Ross Macdonald. Born Kenneth Millar in 1917, “Macdonald” reached literary maturity in the 1950s, when he started publishing books centered on the detective Lew Archer. (OK, the first Archer novel is technically from 1949, but Macdonald’s first great book, The Drowning Pool, dropped in 1950.) These sold well and received some praise from thoughtful critics, especially Eudora Welty, but his rep as a master primarily developed after his death in 1983. Man got laurels in the grave.
Lew Archer is certainly tough-minded and pessimistic, and ready to put his body into defensive action, but he isn’t hard in the idiomatic sense. He isn’t violent or foul-mouthed; he doesn’t have much of a temper, doesn’t appear to dislike women, and doesn’t have any deep sins in his past.
Instead, Macdonald makes him something of a wandering, reluctant poet. Or, like, if Montaigne were a private dick. The narratives that enmesh Archer are driven largely by his sensitivity to the world and his ability to off-handedly describe it in striking terms. Often he thinks and talks (to himself) like a sad aesthete; Archer is a writer who doesn’t write. The moral superstructure of Macdonald’s novels consists not in appeals to higher ethical, political, or social powers, to some crux of Good and Evil, but in the humanist clarity and tonal beauty of Archer’s responses to a world after God.
We can see this by looking at 1963’s The Chill, one of the best mid-century examples of the detective form. A handful of Archer’s remarks provides a sense of the book’s prose quality and the vigor of its characterizations and settings, which in turn lend it legitimate ethical weight. Enjoy some lapidary fragments.
Still her black eyes were alert, like unexpected animal or bird life in the ruins of a building.
Some men spend their lives looking for ways to punish themselves for having been born, and Begley had some of the stigmata of the trouble-prone.
Spiders had been busy in the angles of the rafters, which were webbed and blurred as if fog had seeped in at the corners.
Black grief kept flooding up in him, changing to anger when it reached the air.
He wore a plaid waistcoat, and he had the slightly muzzy voice and liquid eyes and dense complexion of a man who drank all day and into the night.
It became drab and impersonal like any room anywhere in which murder had been committed. In a curious way the men in uniform seemed to be doing the murder a second and final time, annulling Helen’s rather garish aura, converting her into laboratory meat and courtroom exhibits.
Time seemed to have slowed down, dividing itself into innumerable fractions, like Zeno’s space or marijuana hours.
I could hear her breathing as if she was struggling up to the rim of the present.
In wine was truth, perhaps, but in whisky, the way Hoffman sluiced it down, was an army of imaginary rats climbing your legs.
The light that filtered through their turning leaves onto the great lawns was the color of sublimated money.
The receiver crashed down, but he went on talking. His voice rose and fell like a wind, taking up scattered fragments of the past and blowing them together in a whirl.
I got a quick impression of him: a man of half-qualities who lived in a half-world:he was half-handsome, half-lost, half-spoiled, half-smart, half-dangerous. His pointed Italian shoes were scuffed at the toes.
Her broad sexless body made her resemble a dilapidated Buddha.
The road left the shore and tunneled among trees which enclosed it like sweet green coagulated night.
His eyes came up to mine, candid and earnest as only an actor’s can be.
The long slow weight of prison forces men into unusual shapes. McGee had become a sort of twisted saint.
The kind of fiction we call “literary” has two distinguishing features. First, its language strives to challenge but delight: to be beautiful. Second—without which the first feature is nearly pointless—such fiction consistently explores what a meaningful human existence might look like, whether or not some deity or judge is watching, whether or not meaning can actually be achieved and not just struggled toward. For Archer, for Macdonald, for many serious modern novelists, God’s house is empty; it probably always was. There is only the consolation of truthful language and scrupulous work. Archer uses one to frame the other. That labor is done in the face of much “fear and loathing,” a phrase (echoing Kierkegaard) that appears in this book years before Hunter S. Thompson popularized it.
Dig Macdonald. And look at that paperback cover!
1. Though not always male. Martin Amis’s Night Train (1997) is a good example of a noir novel with a female lead.
Several times I’ve written here about A$AP Rocky’s 2011 mixtape Live. Love. A$AP, a late-capitalist gem. The entire text is eminently bumpable, but my favorite tracks remain those produced by Clams Casino, who recently did work on my favorite album of 2015, Vince Staples’s double-disc Summertime ’06.
Double EPs are risky. There are vast masterpieces like Exile on Main St., but often such albums are at least a little bloated and could be slimmed (e.g., Wilco’s Being There). Staples pulls it off, though. Summertime ’06 doesn’t have any obvious radio-ready singles–no bangers, no anthems, no easy hooks. This isn’t Drake. A fundamentally grimmer album than what usually runs up the Billboard charts, it’s more like Enter the Wu-Tang or Hell Hath No Fury.
That does not mean the songs won’t snag in your cortex. Staples’s writing is a memorably lyrical blend of braggadocio and fear; meditation and narrative; pride in Long Beach, California, and the urge toward other worlds. One of the tracks Clams Casino produced is “Norf Norf,” which sounds like Aphex Twin spliced with the mid-2000s Neptunes aesthetic (and Bjork and Viktor Vaughn), then drenched in THC and cough syrup.
The track is not traditionally catchy. It makes the listener do some work first. Staples’s tense bluster is gorgeous but taxing, because his subject matter is so grim, while the production is groggy and nightmarish. And yet there is, I bet, a decent chance you will keep thinking about “Norf Norf” after you hear it once. Sit alone with it for a few minutes.
Since Ta-Nehisi Coates’s Between the World and Me dropped a couple of weeks ago, the book has been reviewed by a brigade of critics, including the tidal choruses of Twitter. Most of the serious evaluations have been positive; some are even euphoric. They’re still pouring in, and I’m down with consensus: the man’s prose is exhilarating, his ethical intelligence acute, his historical knowledge vast. The book’s meditation on American racism has immediately become required reading, and I needn’t add to what many other critics have said about that general line of his critique. Here I’d like to focus on a smaller but nevertheless significant aspect of the work: I want to examine the bookworm’s Between the World and Me and speculate briefly on what that says about Coates’s writing mind.
In a recent series of tweets, John Warner (@biblioracle) remarked that in contrast to James Baldwin, to whom he is often compared, Coates has a voice more reminiscent of the classroom than the pulpit. I agree. Granted, Baldwin was just as much of an intellectual, and there is a sermonic element in Coates’s address to his son, but Coates sounds more like Toni Morrison when she’s in critic mode. (A mode where, ironically, she wrote BTWM’s only cover blurb, which names Coates Baldwin’s heir.) He explicitly, repeatedly identifies himself as a reader with catholic tastes, as a self inseparable from an education in books (among other things, of course). BTWM inhabits a corpus of critical theory, much of it “Western,” even though its author, like Malcolm X, the bibliophilic hero of his youth, rejects Eurocentric models of cultural capital that laid claim to this tradition of thought. Plato and Said and Nietzsche and Henry Louis Gates and dozens of other writers inform the book without being openly referenced; others who actually are named, like DuBois and Hurston and Baraka, mark Coates’s entrance into intellectual adulthood. His work underscores the centrality of writing and reading—the centrality of printed texts—to the intellectual equipment of any serious person.
Since childhood, when his mother challenged him to write in response to frustrations, Coates had what he calls “the gift of study” (a gift suppressed in most people.) This readerly gift is the twin of his need to write; and these acts form a critical humanist consciousness. He sees “the craft of writing as the art of thinking.” Writing well requires “a confrontation with my own innocence, my own rationalizations,” for “loose and useless words [a]re not separate from loose and useless thoughts.” Speaking of “the art of journalism,” he deems it “a powerful technology for seekers,” a claim that can be generalized to all ambitious writing. His version of the Socratic examined life is fundamentally textual.
Further, Coates is a canonist. Not in the normative way that, say, Harold Bloom or Matthew Arnold are, because they see canon-formation and maintenance as primarily an Anglo project; but rather in terms of a basic belief that some texts really are better than almost all others and thus worth passing along to younger generations first. To be sure, he envisions a democratic canon which is constantly interrogated and supplemented, but he’s still a Great Books man. Canonicity is a principle, not a specific roster of content.
The canon isn’t the possession of any particular institution, not even Coates’s beloved Howard. When he began working out his canon, he drew upon the frameworks and resources of the university but remained a free agent “made for the library, not the classroom.” His emerging archive of Great Books flowed into what he calls Mecca, the embodied network of black knowledge, imagination, and experience that encompasses and exceeds the school. Mecca is a lifeworld, is all the breathing human treasure of the African diaspora, a diaspora that called him to read everything he could and cull meaning from the pile. At Howard’s Moorland library, he began to understand that “My reclamation would be accomplished, like Malcolm’s, through books, through my own study and exploration.”
His theory and practice of the library rest on the idea of an ecumenical canon where “Tolstoy is the Tolstoy of the Zulus,” a quip he borrows from the journalist Ralph Wiley (who was responding to Saul Bellow’s dickhead quip that Zulu culture produced no literary consciousness). The canon is fluid and sometimes internally contradictory—he calls it “the discordant tradition”—because the examined life is like that, too. Being “politically conscious” entails “a constant questioning, questioning as ritual, questioning as exploration rather than the search for certainty.” Shades of Lionel Trilling’s The Liberal Imagination here. Indeed, canonicity enables inquiry in the first place, inquiry which in turn permits modifications of the canon. I suspect Coates and T.S. Eliot would disagree about a lot of things, but here they are brothers. Between the World and Me embeds historical and political critique in a continuum of reading just as Eliot’s essay “Tradition and Individual Talent” conceptualizes literature as a dialectic between a textual canon and the authorial self.
Coates is also a materialist. Our physical bodies do not merely house preexisting souls, they somehow engender these souls. Mind is brain, brain is mind. There is no God nor any consolatory, absolute form of meaning. History has no telos–“the god of history is an atheist,” Coates assures his son. We, and in particular people who live under assault, as African Americans do, have only an endless struggle to be honest about the past, live with dignity in the present, and perhaps imagine the slow possibility of better futures.
“I tell you now that the question of how one should live within a black body, within a country lost in the Dream,” he writes, “is the question of my life, and the pursuit of this question, I have found, ultimately answers itself.” We have “constant interrogation” of and “confrontation with the brutality” that constitutes American history. His fundamental aim, then, is embodied critique: a representation of what it is like to be an American reader and writer with black skin.
Reading, writing, and thinking: these are physical acts for Coates, and in their concreteness they oppose what he calls the Dream, the normative national story in which America is an innocent, uniquely beneficent place predicated on a healthy bank balance of whiteness, which is less a skin tone than an existential ideal. “The Dream thrives on generalizations,” he warns, “on limiting the number of possible questions, on privileging immediate answers. The Dream is the enemy of all art, courageous thinking, and honest writing.” One of the most trenchant aspects of Between the World and Me is how it enlists the idea of Great Books in a counterattack on the very white-dominant narrative that has long claimed canonicity for itself–that, in fact, has treated print culture in general as an Anglo-European property. This countering move continues a campaign begun by earlier black intellectuals like Henry Louis Gates and Stanley Crouch.
You should buy a copy of BTWM, because it’s a rare honor when you can help a legit thinker get paid. Dude deserves millions. But I hope to look back in fifty years and find the text to be just one part of the Coates wing of the great unfolding American library. Poetry, claims Wallace Stevens, is the scholar’s art. So is the kind of fire Coates has been writing for a half-decade now. The man stores his gunpowder on the bookshelf.