Feb 27, 2011

Taking the Week Off

Bug Kitteh

My plans for today included participating in Claire and Verity’s Persephone Reading Weekend with a review of The Making of a Marchioness, which I finished yesterday and about which I have a lot to say. Sadly, this plan was thwarted when I woke up unable to swallow and with a 39ยบ fever. (Yes, again. I have no idea what’s up with me this year. I’d blame the English weather, but it was actually pretty warm this past week).

I feel that if I were to try and review the book anyway, my post would amount to something along the lines of “Book…good…you…should…read”. Frances Hodgson Burnett deserves a little better than that, so though I did join Persephone Reading Weekend by reading my post will have to be a belated one.

I’m going to devote the rest of today to staying in bed and consuming a whole lot of lemon and ginger tea, while hoping that this brain fog will eventually lift and I’ll be able to edit down an essay that is due on Wednesday. I really hope I’ll feel better tomorrow, both because I don’t want to have to miss school and because I have tickets to see A Doll’s House in the evening. A Doll’s House is the March choice for the Year of Feminist Classics, so the timing couldn’t be more perfect. I would absolutely hate to miss it, so please keep your fingers crossed for me.

I’m taking the whole week off blogging because in between being ill, having essays to finish, and preparing for my upcoming trip to Ireland next weekend, it seems like the wisest course of action. I’ll see you sometime on the second week of March. To those of you taking part in World Book Night next Saturday, have a wonderful time! I might have been one of you if not for my inability to remember dates.

World Book Night

…and now back to bed before my head explodes.

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Feb 25, 2011

What Good are the Arts? by John Carey

What Good are the Arts? by John Carey

This book! Where has it been all my life? My friend Vishy earned my eternal gratitude by suggesting that I read it sooner rather than later in the comments of my recent ‘Not All Readings are Created Equal’ Sunday Salon post. As Vishy pointed out, What Good are the Arts? deals with many of the same questions I so often struggle with myself as a Common Reader With Opinions - and also as someone who finds the very different critical attitudes towards different types of books I happen to love equally love frankly puzzling. I’d been meaning to read this book ever since Nick Hornby raved about it in one of his “Stuff I've Been Reading” columns, but I could definitely use the extra nudge that Vishy provided.

John Carey is a literature professor who doesn’t share some of his colleague’s reverence of “high art” and contempt for “low art”. What Good are the Arts? is divided into two parts: the first deals with the question “What makes something a work of art?” and the many ways it has been answered over time. Specifically, Carey considers the definition of art, the supposed superiority of “high art”, the extent to which science can provide answers to these questions, the common belief that artistic sensibility makes you a better person, and the relationship between art and religion. The second part makes the case for literature as an art form with something unique to offer – and if this sounds like a contradiction of part one, Carey never frames is own preference for literature as anything more than exactly that—his preference.

I confess I approached the book with some trepidation, because if there’s one thing I’m tired of, it’s seeing defences of disreputable art forms eventually turn into dismissals of those generally deemed respectable. As someone who loves both, I’m always left in an awkward and pretty lonely position. This kind of thought process is often referred to as “reverse elitism”, but to me it’s just good old elitism with its allegiances in unusual places. But thankfully I had nothing to fear here: Carey is nothing if not an art-sceptic, but this isn’t the same as saying he’s dismissive of art, be it “high” or “low”. His approach here reminded me a little of my struggle to explain to people that being an atheist and not believing that life has an ultimate meaning is not the same as being a nihilist and not caring about anything at all. Carey doesn’t believe that art is “sacred”, but that doesn’t mean he thinks it doesn’t matter.

His own definition of a work of art is ,“Anything that anyone has ever considered a work of art, though it may be a work of art for that person alone”. I don’t think we can do better than this, really. He also adds, “If this seems to plunge us into the abyss of relativism, then I can only say that the abyss of relativism is where we’ve always been in reality—if it is an abyss.” For me, the crucial thing in this definition is the lack of a “merely” or equivalent before “for that person alone”. Of course there have been works of art that have mattered for a larger number of people, and as such they have come to acquire a kind of cultural resonance that other works of art do not have. This is what calling something a classic mostly means to me. Cultural resonance is interesting and worth keeping track of; acknowledging this, however, does not necessarily mean that those other, less resonant works of art will have to be dismissed, or that the emotions they provoke in those individuals who love them are in any way less worthy or inferior.

The work of demystification done in What Good are the Arts?, then, is done with real appreciation for what art does have to offer, particularly literature. Carey doesn’t throw away the baby with the bath water, but be warned that this doesn’t mean he doesn’t get quite sarcastic at times. Personally I loved his tone – he often made me laugh out lout, even if I didn’t always fully agree with him - but I can see how it has the potential to be off-putting. I especially enjoyed his response to what I can only call the history of waxing lyrically about art. Some of the critical passages he cites were quite a revelation—I wasn’t actually aware that the dehumanising attitude implicit in so many elitist positions had actually been worded this explicitly.

Example: Art “‘acts like a social agent’, segregating from the ‘shapeless mass of the many two different castes of men, those who understand it and those who do not. It implies that the first group ‘possesses an organ of comprehension denied to the others—that they are two different varieties of the human species’”. The masses will always be hostile to ‘high art’, then, because it “forces them to recognise themselves as ‘the inert matter of the historical process’”.

And the following is one of the best summarisations of the dehumanising effect of elitism I have ever come across. It might seem somewhat hyperbolic at first glance, but at its core I don’t think it is, really:
…The assumption that high art puts you in touch with the ‘sacred’ – that is, with something unassailably valuable that surmounts human concerns – carries with it a belittling of the merely human which, when transposed to the realm of international terrorism, promotes massacre. The fatal element in both is the ability to persuade yourself that other people – because of their low tastes or their lack of education or their racial or religious origins or their transformation into androids by the mass media – are not fully human, or not in the elevated sense that you are human yourself. Of course it is just this fatal element that makes the view point so attractive. For it brings with it a wonderful sense of security. It assures you of your specialness. It inscribes you in the book of life, from which the nameless masses are excluded.
What this all comes down to is the fact that, like me, Carey is not a fan of definitions of art that amount to “things recognised as works of art by the right people”. He also doesn’t like to see art be defined exclusively as something that is done to you, something you approach and revere rather than as something you do yourself (I keep hearing Bill from Hilary McKay’s Casson family books going “It’s not quite art, is it?” in my head). The active role of the participant, Carey argues, is not actually something that distinguishes “high” and “low” art. As he states in the second half of the book, he believes that his favourite art form, literature, does this naturally – it involves the reader as a co-creator, no matter how seemingly simple and straightforward the text.

In part two, John Carey also attacks what is actually one of the cornerstones of my reading credo: the connection between reading and empathy. I fully believe that rehearsing the act of placing ourselves in the shoes of others through literature can be an encouragement for doing the same in real life, but I actually appreciated the way Carey challenged this idea. It was a good reminder than this rehearsal is not, in fact, a replacement for real life empathy:
To believe that, from reading books, you know what it really feels like to starve, to be in continued pain,, to watch your children die—in short, to subsist in the Third World—is not a refinement of sensibility but a trivialisation of others’ suffering. It is self-serving and crassly unimaginative to think that any amount of reading will allow you to share the feelings of people in such situations.
Carey’s words are also a good reminder that there are very real limits to how accurately we can place ourselves in the shoes of other people. It’s certainly important not to get too self-satisfied, and not to fall into the trap of thinking that reading about something means we’re doing something when in fact we’re not. I still believe that reading and raising awareness are great starting points – but when it comes to social issues, they can’t really be an end in themselves.

Another common idea Carey takes issue with is that literature should strive to be neutral – that for a book or poem to take a clear ethical stance of any kind amounts to “preachiness”. I dislike preachy books as much as the next reader, but it’s certainly possible to take this idea too far and turn it into a plea for literature to stop engaging with any sort of Big Issue at all. I couldn’t help but remember all the times I’ve seen the term “preachy” be used as an equivalent of “takes a clear stance that doesn’t happen to match my own”. When I find a book preachy, what I object to is usually its lack of subtlety or explicit didacticism, not the ethical engagement in itself. So I can certainly see what Carey is getting at here.

All through the book, I really appreciated the way he challenged me to take my ideas further even when we didn’t agree. I’ll leave you with a few more of my favourite passages:
The Danto strategy, in the debate that I have imagined, is to over-rule the father’s personal feelings – to make his opinion of no account. When champions of high art dismiss or devalue the pleasures people get from so-called low art, the strategy is the same. Whatever the particular circumstances, the argument of the high-art champions will be reducible to something like this: ‘The experience I get when I look at a Rembrandt or listen to Mozart is more valuable than the experience you get when you look at or listen to whatever kitsch or sentimental outpouring you get pleasure from.’

Diversity is its essence. Unlike science, [literature] is not a field of discovery in which the right answer will eventually displace and supersede the wrong ones. It is a field of accumulation, made up of an incalculable number of divergent trajectories, as diverse as humanity. That is why science cannot be a substitute for it (nor, of course, it for science).

How we read, and how we give meaning to the indistinctiveness of what we read, is affected by what we have read in the past. Our past reading becomes a part of our imagination, and that is what we read with. Since every reader’s record of reading is different, this means that each reader brings a new imagination to each book or poem. It also means that every reader makes new connections between texts, and puts together, in the course of time, personal networks of association. This is another way in which what we read seems to be our creation. It seems to belong to us because we assemble our own literary canon, held together by our preferences.

Literature gives you ideas to think with. It stocks your mind. It does not indoctrinate, because diversity, counter-argument, reappraisal, and qualification are its essence. But it supplies the materials for thought.
Head over to Tales from the Reading Room for a thoughtful reaction that is very different from my own.

(Have I missed yours?)

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Feb 22, 2011

Reading Women by Stephanie Staal

Reading Women by Stephanie Staal

Reading Women is a reading memoir subtitled “How the Great Books of Feminism Changed my Life”. The author, Stephanie Staal, came of age in a progressive family after the second wave of feminism in the 1970’s, and thus her expectation was that her gender would not set her back like it had women of previous generations. These were her feelings when, as an undergraduate, she took a class called Feminist Texts at Barnard College. But later in life, when she’s married, has a young child, and has given up full-time work to care for her, Staal returns to Barnard to take Feminist Texts again. What she finds in the pages of these books is something quite different this time around – and this experience is what Reading Women is about.

I broke my No-Review-Copies policy for Reading Women because the concept sounded far too close to what my blogging friends Amy, Emily and Iris and I are doing with the Feminist Classics project for me to be able to resist reading it. Even Staal’s reading list (which is helpfully included at the end of the book) is very close to our own. I confess that at first I didn’t get on with Stephanie Staal’s writing at all, but after the preface, the tone becomes far less poetic-slash-purple and more conversational, which I personally much preferred.

It’s good to keep in mind that Reading Women emphasises the memoir part just as much as it does the reading one: it’s a very personal book, but considering that the texts being discussed amidst Staal’s reminiscences are about incredibly personal challenges women have faced and continue to face throughout time, this approach only makes sense. The practical applications of feminism and the ways in which it can be helpful when it comes to everyday decisions are, after all, the major themes of this book. Another reason why I didn’t mind the highly personal tone was because the author was a pleasure to spend time with: she comes across as sensible and highly intelligent, and it doesn’t hurt that I agreed with her about 90% of the time. It was easy to imagine myself discussing all these books with her over coffee - which again brings me to the communal reading experience that the Feminist Classics project is all about.

The autobiographical angle of Reading Women is a good illustration of how difficult the positions women continue to be put in really are. It drives me a little crazy when people imply that to acknowledge this is to Choose to Be a Victim; that the right feminist attitude is a We Can Do It All super-heroine attitude. Obviously I don’t believe in declaring, say, the conciliation of motherhood and work impossible and simply giving up. But there’s nothing defeatist about acknowledging that women have a lot more expectations to contend with, that they very often do a lot more of the housework even in supposedly progressive relationships, and that things are not, in fact, easily solved by a magical attitude shift. About her own decisions, Staal says:
After weighting the costs of hiring child care against the potential salary and hectic schedule of a journalist, it was not so much a choice as, really, the only course of action that seemed practical.
This is the crux of the matter, really. Choices take place in a context, and this context is often far more confining than people are willing to admit. Also, this passage about her and her husband’s shared parental relationships sounded all too familiar:
We worked out a schedule in which I took Sylvia in the mornings; John took care of her in the afternoons. Our shared parenting time appeared astonishingly equal to outsiders—maybe too equal. It didn’t take too long to discover that they viewed my time as duty, whereas John’s time was a gift—he was saint to my sinner.
Feminist texts might not have the answers to the questions these situations raise, but they do help. In Staal’s case, they help her place her life in a larger historical, social and political context, and that is no small thing.

Moving on to the actual bookish discussion: I was surprised when I first saw Staal’s reading list, because it included books I wouldn’t have defined as feminist texts myself: Katie Rolpie’s The Morning After, Freud’s case study Dora, and Carol Gillian’s In a Different Voice. Of course, I don’t expect my own brand of feminism to dominate discussions everywhere, and there’s absolutely nothing wrong with a syllabus including problematic texts – quite the contrary. As it turns out, Stephanie Staal’s sensibilities are quite close to my own, and she does problematise these particular texts. Despite disagreeing with her, she’s far more forgiving of Rolpie than I would have been; but when it comes to Gillian, much as I personally dislike her book, I appreciated the complexity of Staal’s approach.

For those unfamiliar with her work, Gillian is a developmental psychologist who put forth the theory that traditional psychological forms of assessment and developmental theories privileged a “male” mode of approaching the world, as opposed to a more “feminine”, caring, relationship-oriented style. This smacks of Victorian notions about the fair sex, but if there’s one thing Gillian is absolutely right about, it
’s the fact that styles traditionally considered masculine are still put in a pedestal, while a “feminine”, relationship-orientated approach to life decisions tends to be devalued (Sebastian Faulks’ recent “heroines” versus “female heroes” debacle is a perfect example of this). It turns out that Gillian herself didn’t believe that these two ways of approaching the world were inherently male or female, but the problem with her work is that the way she frames these concepts makes it far too easy to take it that way. Staal cites as an example the fact that in 1999, the Virginia Military Institute used Gillian’s book as their defence in a court case about their refusal to admit women. Women, they argued, would not survive in a highly competitive environment, as this was contrary to their very nature. The fact that they won the case even though Gilligan herself testified against them pretty much says it all.

I particularly liked Staal’s responses to Mary Wollstonecraft and Simone de Beauvoir, two authors on the Year of Feminist Classics Reading list. It made me smile to see how similar Staal’s classmates’ responses to Vindication were to our own, and how they had considered the very same questions we struggled with. Here’s what Staal has to say about Wollstonecraft:
Indeed, in Vindication Wollstonecraft spurns sexual desire in favour of reason, a turn that, upon a cursory reading, while sensible, seems more than a little bleak. But I wonder if, by leaving those ineffable qualities of sexual desire and love on the sidelines, where the reading may muse on them privately, Wollstonecraft succeeds in elevating the fundamentally cooperative nature of marriage, one that emphasizes a foundation on respect and intimacy. Vindication is a narrowly focused polemic, after all, seeking not to cover the whole of experience but rather to provoke and contradict the accepted wisdom.

(…)

To her critics, she may represent a misguided and false consciousness. But from where I stood, Wollstonecraft’s choices resounded with the lessons I had learned time and again since entering adulthood—life is unpredictable, relationships are complex, and the mind cannot always rule the heart.
And in relation to Simone de Beauvoir, she mentioned something that drives me crazy in biographies of Mary Shelley, and also of women in general who belong to circles where unconventional romantic arrangements are the norm: the idea that they couldn’t possibly want those things themselves; that they were victims; that they went along with the men in order not to lose them (the fact that Jude Morgan’s Passion refuses to do this is, of course, one of the main reason why I loved it):
By her own account, Beauvoir at times missed Sartre so desperately that she sank into despair. Of course she felt anger and jealousy over Sartre’s lovers, which probably gave rise to moments when she wanted Sartre all to herself, as Menand and others contend. But we know she also felt passion—even love—for other men, and perhaps women, too. Most of all, we know that she tried to live her life according to the philosophical principles in which she believed, even at the price of loneliness. “In what a ‘desert world’ I walk”, she writes in her journal, “so arid, with the only oases my intermittent esteem for myself.” To make the claim, then, that all she ever really wanted was Sartre’s sexual devotion, that she was merely living her life at his direction, is sexist.
Thank you, Ms Staal.

I have gone on for long enough, but I feel that I’ve only just brushed the surface of all the things Reading Women deals with and all the ideas it made me consider. I’ll leave you with a list of books this memoir made me covet (not including all the ones already on our list for Feminist Classics):
  • The World Split Open: How the Modern Women’s Movement Changed America by Ruth Rosen
  • Fear of Flying by Erica Jong
  • Tรชte-ร -Tรชte by Hazel Rowley
  • Quicksand and Passing by Nella Larsen
  • Global Woman: Nannies, Maids and Sex Workers in the New Economy by Barbara Ehrenreich and Arlie Russell Hochschild
  • “The Politics of Housework” by Pat Mainardi
Other points of view: Regular Ruminations, Reading Through the Night, Amy Reads, Booked All Week, Iris on Books

And if you drop by the Year of Feminist Classics blog, we’re giving away a copy and it's open to everyone.

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Feb 21, 2011

Sorcery & Cecelia by Patricia C. Wrede and Caroline Stevermer

Sorcery & Cecelia by Patricia C. Wrede and Caroline Stevermer

Sorcery and Cecelia, Or The Enchanted Chocolate Pot is an epistolary regency fantasy novel that tells the story of two cousins, Kate and Cecelia. Kate and her sister Georgiana go to London for the season, while Cecelia remains in their home village in Exeter. The two cousins constantly exchange news through letters, and soon they find out that the strange happenings they both have been witnessing (involving, in London, an enchanted chocolate pot and a sorceress who has scores to settle with the Marquis of Schofield; and, in Exeter, a charm-bag under Cecelia’s brother’s bed, a young man named James Tarleton who is always peering from behind bushes, and a young woman named Dorothea with a fearsome mother) may, in fact, be part of the same magical plot.

I think the words “epistolary regency fantasy” tell you most of what you need to know about Sorcery and Cecelia. Let me say that again: Epistolary! Regency! Fantasy!. What’s not to love? I would compare this to Jonathan Strange and Mr Norrell, but the tone of Sorcery and Cecelia is far lighter and (dare I say it?) wittier. It’s more like what I imagine the tone of a Georgette Heyer novel to be like – I must read her soon and find out if I’m right.

Patricia C. Wrede and Caroline Stevermer explain in the afterword that they wrote Sorcery and Cecelia as a letter game, which is to say, as actual letters that they exchanged over the course of six months with minimum plot planning beforehand. I could say that the fact that the ending feels slightly rushed is a result of this, but to be fair there are plenty of novels out there written conventionally whose endings feel slightly rushed. Also, the romances would have been sudden if it weren’t obvious from the beginning that this is the kind of book where there will be romance – as such, I have no complaints.

What does clearly show is how much fun the authors had writing the book, and it’s quite impossible not to have fun along with them. Kate and Cecelia are both sharp heroines who are easy to love, the humour is wonderful, and the whole book is an extravaganza of regency gowns, society balls, coming out, falling in love, learning magic, standing up for yourself, and doing all the things two smart young women who want to enjoy their freedom and youth would want to do.

My one problem with Cecelia and Kate is that they come across a bit like what Jodie so aptly christened excepto-girls. They’re often contrasted with two other young women, Kate’s sister Georgiana and Cecelia’s friend Dorothea, who are described as pretty but ‘goose-witted’. At one point Cecelia says:
Men are like that; they think all females are like Georgy and Dorothea—sweet, biddable creatures who aren’t worth explaining things to because they won’t understand above one word in seven.
At first glance this is all very well: Cecilia is saying, after all, that unlike what is generally expected, believed and encouraged, women are not all like that. And yes, a book can have characters who happen to be pretty and female and to need help getting out of trouble – as long as they’re not the only women in the story, which is not the case here because of Kate and Cecelia themselves. Unfortunately, the way this story frames these two other female characters makes them come across as the rule, while our two protagonists are the exception. I’ll refer you to Jodie’s post for the reasons why I find this problematic.

I don’t want this point to be the main thing you take away from this post, though: Sorcery and Cecelia was a delight, and excepto-girls aside, it was fine from a gender perspective. Kate and Cecelia are smart, competent, and a joy to spent time with. They occasionally struggle with the limitation of what young women are or aren’t supposed to do or be in their society, but mostly they get their own way. And when I remember the relative freedom of a character like Emma Woodhouse, this doesn’t strike me as anachronistic or unrealistic at all.

Sorcery and Cecelia left me in the mood for more Regency fantasy (or just more Regency books, period). I know Wrede and Stevermer have written two sequels, but if you have any further recommendations, I would really love to hear them.

Other opinions:
A Book a Week
Here, There and Everywhere
Working Title
Book Nut

(Have I missed yours?)

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Feb 17, 2011

The Subjection of Women by John Stuart Mill and Harriet Taylor

The Subjection of Women by John Stuart Mill and Harriet Taylor

The object of this essay is to explain as clearly as I am able grounds of an opinion which I have held from the very earliest period when I had formed any opinions at all on social political matters, and which, instead of being weakened or modified, has been constantly growing stronger by the progress reflection and the experience of life. That the principle which regulates the existing social relations between the two sexes — the legal subordination of one sex to the other — is wrong itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality, admitting no power or privilege on the one side, nor disability on the other.
The above excerpt pretty much says it all, doesn’t it? Originally published in 1861, “The Subjection of Women” is a detailed and very accessible essay arguing for gender equality, and it’s one of the central texts of Victorian feminism. It was written at a time when women were barred from most professions and had no legal or political rights – especially if they were married, which made them and their husbands a single person in the eyes of the law (that is, of course, the origin of the plot of countless Victorian sensation novels). Most of Mill’s arguments address these points, but though we have made much progress in these areas, there’s a lot about “The Subjection of Women” that remains contemporary.

One of my favourite things about “The Subjection of Women” is the fact that Mill is no essentialist. He doesn’t believe that men and women are entirely different sort of beings that might as well belong to different species. He freely admits that he doesn’t know enough about the functioning of the brain or how much nature and the environment contribute to shaping individuals to prove his belief – but neither do his opponents. However, because the belief in essential gender differences is ingrained in tradition, it’s not those who claim that women are inferior who are expected to prove it, but the reverse. The pressure to produce solid evidence is on those departing from the norm, no matter how sensible their arguments. He says:
In every respect the burden is hard on those who attack an almost universal opinion. They must be very fortunate well as unusually capable if they obtain a hearing at all. They have more difficulty in obtaining a trial, than any other litigants have in getting a verdict. If they do extort a hearing, they are subjected to a set of logical requirements totally different from those exacted from other people. In all other cases, burden of proof is supposed to lie with the affirmative.
Sadly I don’t think we’re done with these kinds of “it has always been known that it is so” explanations even a hundred and fifty years later, nor with just-so stories that are meant to explain inequality. They exist now as they did then, as a quick glance through Delusions of Gender will reveal.

Mill’s view of marriage as a true partnership of equals was also very refreshing. He finds the Victorian legal system’s treatment of women absolutely horrifying, and expresses this in no uncertain terms. One of his rhetoric strategies is comparing the status of women in marriage to slavery, which, as Iris pointed out, is a problematic analogy. This is especially the case when he says:
Above all, a female slave has (in Christian countries) an admitted right, and is considered under a moral obligation, to refuse to her master the last familiarity. Not so the wife: however brutal a tyrant she may unfortunately be chained to — though she may know that he hates her, though it may be his daily pleasure to torture her, and though she may feel it impossible not to loathe him — he can claim from her and enforce the lowest degradation of a human being, that of being made the instrument of an animal function contrary to her inclinations.
Unfortunately, it’s not as if female slaves weren’t constantly raped – no “right” or “moral obligation to refuse the last familiarity” ever put a stop to that. As Trisha said, Mill was writing at the beginning of the American Civil War, and it’s possible that he very deliberately considered the weight such arguments would have on an audience that might have been largely made of supporters of the abolitionist movement. But I’m still not sure how I feel about his use of this argument. I don’t think he was dismissing the rape of female slaves as much as he was naively ignorant of it, but that doesn’t change things all that much. I don’t want to make this about who “had it worse”, as I find that kind of discussion unproductive, but suffice to say I’d take being a Victorian married woman over being a slave any day (as I’m sure would Mill himself).

Another interesting aspect of “The Subjection of Women” is its discussion of women and art, particularly literature. This is a point I promised to return to back when I read Elaine Showalter’s A Literature of Their Own, as I didn’t feel I was in a position to form an opinion on Mill’s thoughts before reading them in context. As it turns out, the context does make a lot of difference. Here’s the crux of Mill’s argument:
If we turn from pure speculation to literature in the narrow sense of the term, and the fine arts, there is a very obvious reason why women's literature is, in its general conception and in its main features, an imitation of men’s. Why is the Roman literature, as critics proclaim to satiety, not original, but an imitation of the Greek? Simply because the Greeks came first. If women lived in a different country from men, and had never read any of their writings, they would have had a literature of their own. As it is, they have not created one, because they found a highly advanced literature already created. If there had been no suspension of the knowledge of antiquity, or if the Renaissance had occurred before the Gothic cathedrals were built, they never would have been built. We see that, in France and Italy, imitation of the ancient literature stopped the original development even after it had commenced. All women who write are pupils of the great male writers. A painter’s early pictures, even if he be a Raffaello, are undistinguishable in style from those of his master. Even a Mozart does not display his powerful originality in his earliest pieces.

What years are to a gifted individual, generations are to a mass. If women’s literature is destined to have a different collective character from that of men, depending on any difference of natural tendencies, much longer time is necessary than has yet elapsed, before it can emancipate itself from the influence of accepted models, and guide itself by its own impulses. But if, as I believe, there will not prove to be any natural tendencies common to women, and distinguishing their genius from that of men, yet every individual writer among them has her individual tendencies, which at present are still subdued by the influence of precedent and example: and it will require generations more, before their individuality is sufficiently developed to make head against that influence.
Being a non-essentialist, Mill doesn’t believe that women’s literature will turn out to be all that different from men’s, but the problem is that in the cultural climate in which he was writing, they would be accused of unoriginality and imitation on such grounds. Of course, in 1861 novels like Jane Eyre or the works of Jane Austen had already been written, so it’s not really fair to say there were no great literary works by women. But then again, that isn’t quite what Mill is saying. He’s saying that women’s writing was discouraged; that a great majority of women writers felt obliged to follow the models set by men because those were the dominant models, and were then collectively compared to them and not really judged for their individuality. It’s the old idea of a woman writer being perceived as a woman first and a writer second.

I’ll leave you with a quote from Fay Weldon’s introduction to my edition of the essay. Her point that we ought to keep the benefit of hindsight in mind is certainly a good one, but I want to clarify that don’t think the essay will only make sense if we keep the past in mind. There’s so much here that still applies – especially the extent to which differences between men and women continue to be naturalised.
Today’s reader will see Mill’s argument as self-evident truths. Then, of course, it was far from the case. Women existed only in relation to men: they were mothers, sisters, wives, homemakers. Their very definition was “people who have babies”. Men were fiercely protective of a status quo which suited them well enough; women were barred from the professions, while to be unmarried was a social disgrace. Mill risked opprobrium in the writing of the essay, and met it. He was seeking to interfere with the natural order, as Darwin had done with The Origin of Species in 1859.
“The Subjection of Women” is the February choice for the Year of Feminist Classics. So instead of linking to other reviews I’ll just point you to our group blog, where I’ll be doing a link round-up at the end of the month.

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Feb 15, 2011

To The Lighthouse by Virginia Woolf

To The Lighthouse by Virginia Woolf

The first section of Virginia Woolf’s To The Lighthouse captures a day in the lives of the Ramsay family and their friends, a group of writers and artists, during a summer stay in the Isle of Skye. Then, after an interlude of ten years (which is brilliantly captured in only a few pages), we meet some of those characters again – after WWI, after unexpected deaths, and after the many social changes that took place in that ten-year period.

It would be difficult for me not to love a novel such as To The Lighthouse, since it focuses on a moment in history that interests me immensely: the transition from the Victorian/Edwardian period to the looser social mores of the latter decades of the twentieth century. As Nicola Bradbury puts it in her introduction to this edition, in To The Lighthouse “the personal and autobiographical is caught up in a larger cultural shift from one era and code of values to a new range of possibilities, especially for women.”

What appealed to me the most about this novel, then, was Woolf’s exploration of the role traditional gender expectations play in communication, in relationships, in the possibility or impossibility of ever achieving real intimacy. On the one hand, we have Mrs Ramsay, a perfect example of the Victorian matriarch. Her marriage is a long and solid one, and she’s at the centre of her family’s domestic life. Yet there are endless barriers that prevent her and her husband from ever communicating honesty, and thus from ever forming a truly close connection. Lily Briscoe, on the other hand, is an unmarried painter who knows what’s expected of her as a woman, but takes pleasure in disregarding it. Yet her friendships contain more real intimacy than the Ramsay’s decades-long marriage.

What’s interesting about how To The Lighthouse contrast these two situations is the tone in which this is done. In the hands of another writer, this could easily have been a smug, self-satisfied novel about how wrongheaded the Victorian generation was. But Woolf portrays her characters far more generously and complexly than that. The tone is never angry or disapproving – Lily herself, after all, is half in love with the vanishing world of the Ramsays. There’s real tenderness and appreciation in how this world is portrayed, which only makes the end result more moving. And yet we are frequently reminded that despite all its appeal, Lily still wants to break free.

I particularly loved this passage about Lily’s struggle with the heavy social expectations that fall on her as a woman:
There is a code of behaviour, she knew, whose seventh article (it may be) says that on occasions of this sort it behoves the woman, whatever her own occupation might be, to go to the help of the young man opposite so that he may expose and relieve the thigh bones, the ribs, of his vanity, of his urgent desire to assert himself; as indeed it is their duty, she reflected, in her old maidenly fairness, to help us, suppose the Tube were to burst into flames. Then, she thought, I should certainly expect Mr. Tansley to get me out. But how would it be, she thought, if neither of us did either of these things? So she sat there smiling.
As enjoyable as perplexing someone like Mr Tansley by not following this code of behaviour might be, readers aren’t allowed to forget that this struggle is very much real. Woolf never minimises how much it takes for Lily to break free of these expectations (and she wouldn’t – I imagine that this is something she very much struggled with herself). Even ten years later, with she returns to Skye, resisting Mr Ramsay’s all-consuming plea for sympathy still makes Lily feel that,
It was immensely to her discredit, sexually, to stand there dumb. One said--what did one say?--Oh, Mr. Ramsay! Dear Mr. Ramsay! That was what that kind old lady who sketched, Mrs. Beckwith, would have said instantly, and rightly. But, no. They stood there, isolated from the rest of the world. His immense self-pity, his demand for sympathy poured and spread itself in pools at her feet, and all she did, miserable sinner that she was, was to draw her skirts a little closer round her ankles, lest she should get wet. In complete silence she stood there, grasping her paint brush.
Yet this sense of inadequacy is compensated for by options far less lonely than a Victorian marriage. Lily has her friendship with William Bankes, for example, “one of the pleasures of her life”. This is a friendship that teaches her that “one could talk of painting then seriously to a man”. The shock of finally being taken seriously, of being treated like an intellectual equal at last, is followed by the knowledge that “this man had shared with her something profoundly intimate”.

The Ramsay’s marriage, on the other hand, is full of walls and prohibitions and rigid roles that have to be played, all of which inevitable results in a lot of loneliness and a lot of no-go areas: “No, they could not share that; they could not say that.” I think the following passage, from Mrs Ramsay’s point of view, illustrates it best of all:
She did not like, even for a second, to feel finer than her husband; and further, could not bear not being entirely sure, when she spoke to him, of the truth of what she said. Universities and people wanting him, lectures and books and their being of the highest importance--all that she did not doubt for a moment; but it was their relation, and his coming to her like that, openly, so that any one could see, that discomposed her; for then people said he depended on her, when they must know that of the two he was infinitely the more important, and what she gave the world, in comparison with what he gave, negligible. But then again, it was the other thing too--not being able to tell him the truth, being afraid, for instance, about the greenhouse roof and the expense it would be, fifty pounds perhaps to mend it; and then about his books, to be afraid that he might guess, what she a little suspected, that his last book was not quite his best book (she gathered that from William Bankes); and then to hide small daily things, and the children seeing it, and the burden it laid on them--all this diminished the entire joy, the pure joy, of the two notes sounding together, and let the sound die on her ear now with a dismal flatness.
The burden is on them both – it’s a relationship model that disallows intimacy, and is therefore lonely and constrictive and unsatisfying for men and women alike. Even Mr Ramsay’s belief in the righteousness of his demands for sympathy, in the priority of his own emotional needs, doesn’t satisfy him in the end. This is not, by the way, something I think we’ve completely overcome now. Certainly this relationship model is no longer held up as the one we all ought to aspire to – there are different possibilities now, thanks to people like Lily disobeying the code of behaviour, and that makes me infinitely grateful. It makes a world of difference. But when I see certain people express their gendered attitudes today, when I hear them express their belief that their partners are Man or Woman first and Person second, and that there are therefore strict rules to be followed concerning what can or cannot be discussed with them, what they will or will not understand – when I see this, I wonder how much like the Ramsay’s their lives really are.

There’s a lot more I could say about this novel – for example, that as in Mrs Dalloway I loved Woolf’s use of point of view. I loved that we got to see each of the central characters from the inside, and how this makes the fact that they are each of them a complex human being inescapable. Getting to know them this intimately prevents us from judging or dismissing them – as Lily thinks to herself at one point “but nevertheless, the fact remained, it was impossible to dislike any one if one looked at them.”

I also loved the novel’s exploration of time – both in the famous “Time Passes” middle section and throughout the text in general. The world of To The Lighthouse is one that is indifferent to its inhabitant’s struggles, and yet this isn’t presented as a source of anguish. Time passes, people die, new people move through the spaces that the dead once inhabited, and often their struggles and preoccupations are very much the same. There’s an acceptance of impermanence here that I very much appreciated. I’ll leave you with two passages that illustrate it well:
His own little light would shine, not very brightly, for a year or two, and would then be merged in some bigger light, and that in a bigger still. (He looked into the hedge, into the intricacy of the twigs.) Who then could blame the leader of that forlorn party which after all has climbed high enough to see the waste of the years and the perishing of the stars, if before death stiffens his limbs beyond the power of movement he does a little consciously raise his numbed fingers to his brow, and square his shoulders, so that when the search party comes they will find him dead at his post, the fine figure of a soldier? Mr. Ramsay squared his shoulders and stood very upright by the urn.

With her mind she had always seized the fact that there is no reason, order, justice: but suffering, death, the poor. There was no treachery too base for the world to commit; she knew that. No happiness lasted; she knew that. (...) She stopped knitting; she held the long reddish-brown stocking dangling in her hands a moment. She saw the light again. With some irony in her interrogation, for when one woke at all, one's relations changed, she looked at the steady light, the pitiless, the remorseless, which was so much her, yet so little her, which had her at its beck and call (she woke in the night and saw it bent across their bed, stroking the floor), but for all that she thought, watching it with fascination, hypnotised, as if it were stroking with its silver fingers some sealed vessel in her brain whose bursting would flood her with delight, she had known happiness, exquisite happiness, intense happiness, and it silvered the rough waves a little more brightly, as daylight faded, and the blue went out of the sea and it rolled in waves of pure lemon which curved and swelled and broke upon the beach and the ecstasy burst in her eyes and waves of pure delight raced over the floor of her mind and she felt, It is enough! It is enough!
They read it too:
Evening All Afternoon, Book Gazing, Moored at Sea, Still Life With Books, Medieval Bookworm, Erin Reads, Nonsuch Book, Rebecca Reads, Paperback Reader

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Feb 13, 2011

The Sunday Salon – “Not All Readings Are Created Equal”

The Sunday Salon.comThe introduction of the above saying into any discussion always leaves me with mixed feelings, even though at a fundamental level I very much agree with it. Literature is by definition open to multiple interpretations, but at the same time meaning is certainly not arbitrary. Therefore, it’s perfectly possible to make claims about a story that lack textual support, to disregard cogency, or to commit factual errors when interpreting a book. People have done and continue to do this in both amateur and professional literary discussions. I fully believe that criticism is subjective, but its subjectivity must exist in an informed context. You can’t really say that “red” in fact means “blue” and base your whole reading of a text on such a claim (or rather, you can, but I know I’ll stop listening).

Before I got any further, a little bit of context for this post: there have been some fiery discussions lately about the legitimacy of book bloggers (yes, again), as well as about the potentially apocalyptic and civilisation-ending consequences of people who supposedly have no qualifications writing about literature on the Internet (the horror!). In addition to this, I’ve been thinking about the potential problems of a particular reading of a text being legitimised by an authoritative source to such an extent that further conversation are closed down; that subsequent discussions no longer take place on a level playing field.

There are a lot of ways of doing this, and even the tone of a review or piece of criticism can have hints of that. I find the whole process fascinating, if sometimes infuriating – which brings me back to the saying “not all readings are created equal”. This is, as I was saying, a fair enough point. But I don’t like how a lot of the time it becomes a plea for credentials. ‘You read this text in such and such way? Who are you anyway? Are you even a professional?’ When a discussion crosses the line into this kind of territory, it becomes about power and authority. Not, mind you, the kind of authority that naturally springs from competence and insight, but rather the kind that is merely the result of being endorsed by the right people or institutions. Of course, a lot of the time the former comes with the latter – I wouldn’t dream of suggesting that education and professional experience are meaningless. But this doesn’t mean they are one and the same.

This type of appeal to authority is a well-known logical fallacy, and yet I see it happen again and again in literary discussions. Let me give you a concrete example of what I’m talking about: a professor I otherwise quite liked once dismissed a point I was trying to make in a classroom discussion by telling me that my reading of Mathew Arnold’s “Dover Beach” was “not the official interpretation”. Briefly, what we were discussing had to do with me disagreeing that “Dover Beach” is a socially conservative poem that clamours against the rapid social change and rise in religious doubt that characterised the nineteenth-century. While it’s certainly a dark poem, I feel that the predominant emotion is fear, not some sort of righteous outrage – that the speaker is someone who is part of all this change, rather than someone who stands outside it tut-tutting it.

There are, of course, many reasons why this professor might have said what she did – maybe she had a specific plan for the class in mind, and the point I was trying to bring up would deviate from it. I can understand that, but at the same time, the ease with which a discussion can be silenced by an appeal to authority worries me. (Later in the semester, I dug up a reputable critic’s reading of the poem that was fairly close to my own and used it as the basis for an assignment. I had a good mark, but it saddened me that it took me having to play the authority game myself for my point to me considered at all. And I mean this quite separately from the standard academic practice of citing trustworthy sources, of course.)

The reason why I believe in democratising critical discourse is not because I think every single person in the world will make incredibly insightful, relevant and well-argued points about literature at all times (however you define those). It’s rather because I believe that we should recognise who does and does not make sense based on what they’re saying, not who they are or who they associate with. I’m not arguing against anyone’s right to take some viewpoints, readings or interpretations of a book more seriously than others; merely against following a pre-packaged formula to decide who you take seriously or not. It saddens me to see intelligence and insight be defined solely by the right sort of allegiance. This inevitably results in the dismissal of a lot of excellence points, and also in a lot of badly disguised idiocy being treated with subservience.

I’m often at odds with both sides of these kinds of conversations: on the one hand, I’m not one to go “criticism schmiticism; just tell me if I should read it!” I like criticism. I like listening to people I respect talk about things they’re more familiar with than I am. I enjoy reading critical essays, and engaging with them, and feeling that in my own small way I’m participating in a community of ideas. But on the other hand, I cringe every time I see someone suggest that what we need are people out there whose role is to “shape the public’s taste”; that in this day and age “authoritative critical voices” are more needed than ever; that you have to be a published writer yourself before you have the “right” to join literary conversations at all [no link because the post making this claim has apparently been deleted]. How is intellectual subservience or blind submission to authority in any way conductive to creating more engaged readers and more thoughtful readings?

(Credit to Chris and Teresa, who linked to the above articles and helped inspire this post, and also to Pam, who brought another recent brouhaha to my attention.)

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Feb 10, 2011

This Book is Overdue! By Marilyn Johnson

This Book is Overdue

In tough times, a librarian is a terrible thing to waste.
As you can easily guess from the title, This Book is Overdue!: How Librarians and Cybrarians Can Save Us All is a book about libraries and librarians and the continued importance of their role in a changing world – a very timely topic, if for unfortunate reasons. Marilyn Johnson, a journalist with a passion for libraries, tackles what else librarians do besides the traditional activities that most people tend to associate with the profession. This includes guiding users through the increasingly complex world of information and communication technologies, helping them find the information they need when they need it, providing reference services both face-to-face (and even during street protests – why not?) and in a web environment, teaching information literacy to students in developing nations so they can get degrees online, standing up for freedom of speech and the right to privacy, as in the case of the famous John Doe librarians, and so on.

Personally I found This Book is Overdue a little less informative than I was expecting, but then again, I’ve been in library school for five months now. Being familiar with all of this must mean I already have at least one foot in the library world, right? Surely that’s not a bad thing. This also means, of course, that other readers will not necessarily feel as I did. To anyone who imagines that a librarian’s main occupation is to stamp books, this book will be a revelation. There’s also the fact that This Book is Overdue is quite short: what Marilyn Johnson is trying to do here is to provide a brief overview of the contemporary library world, rather than to discuss any particular aspect of it at length. The result is a little on the superficial side, and even slightly unfocused at times, but I still found it ultimately successful

I quite liked the personal angle of This Book is Overdue: Johnson focuses on who the librarians she interviews are as people, on their creativity, on their originality, and on their ideals – both when it comes to their professional performance and to more personal endeavours like blogging or making zines. She also pokes fun at the many librarian stereotypes floating around, and ultimately defies them all by the sheer number of diverse, real human beings she portrays.

In addition to this, I really appreciated the way Johnson balanced the more traditional side of librarianship with the huge role information technology has come to play in the profession. Clearly the new is not here to replace the old, and those who can only see new technologies as threats to traditional literary culture are helping far less than they believe. On the other had, Johnson tells the unfortunate story of the New York Public Library, where a worldwide renowned research library gave place to an all-new sparkly and shiny media centre. The media centre wasn’t a bad thing in itself – far from it. But it’s saddening that its creation came at the expense of something else, with a different function and a different purpose. In an ideal world, the two would exist side by side.

This Book is Overdue is not a book that reassured me that the aspects of librarianship that appeal to me the most are still going to exist in the future, but then again, it’s not entirely fair to expect it to do that. It did reassure me that there’s an extraordinary amount of diversity and creativity in what contemporary librarians do, and that’s certainly no small thing. Johnson’s book may not be about to replace Alberto Manguel’s The Library at Night as my favourite book about libraries – the level of thoughtfulness cannot even be compared – but it’s an interesting and necessary book, especially at this time.

Favourite bits:
A library is a place to go for a reality check, a bracing dose of literature, or a “true reflection of our history”, whether it’s a brick-and-mortal building constructed a century ago or a fanciful arrangement of computer codes. The librarian is the organiser, the animating spirit behind it, and the navigator. Her job is to create order out of the confusion of the past, even as she enables us to blast into the future.

In tight economic times, with libraries sliding farther and farther down the list of priorities, we risk the loss of their ideals, intelligence, and knowledge, not to mention their commitment to access for all—librarians consider free access to information the foundation of democracy, and they’re right. Librarians are essential players in the information revolution because they level that field. They enable those without money or education to read and learn the same things as the billionaire or the Ph.D.

Who knows how many people are invisible because their stories don’t fit our categories?
(…)
Library cataloguers try to describe things neutrally and avoid cultural bias. They also try to sidestep the roles that open up and swallow our questions when we can’t find what we’re looking for—what Berman calls “bibliocide by cataloguing”. Subject headings, search terms, keywords—if the searcher can’t figure out the right term, the one that triggers the jackpot of information, she’s lost. In her memoir One Drop: My Father’s Hidden Life—A Story of Race and Family Secrets, Bliss Broyard described going to the Boston Public Library to look for stories about people like her father, the critic Anatole Broyard, who had been born Creole but passed for white. Passing—that’s the term she searched for in the card catalogue, but she found only Passing (Football), Miscegenation, and Mulatto, none of which led to stories of people who had been born one race and lived another. As far as she could tell, the world of the early 1990s was devoid of books about racial passing. Broyard thought she was an outsider, unconnected to anything in the vast world of written literature. Now there’s a subject heading in the Library of Congress called Passing (Identity) that marks the path to Bloss Broyard’s book, among all the others.
Other opinions: The Literary Omnivore, Book-a-Rama, Fizzy Thoughts, Ready When You Are CB, The Captive Reader, Estella’s Revenge, Reading Through Life, 1330v, Boarding in My Forties, Library Queue

(Have I missed yours?)

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Feb 8, 2011

“Who needs libraries? Books are so cheap!”

Book stacks
Photo Credit

As most of you are probably aware, there have been a lot of debates going on lately about the value and function of public libraries. As a library student in the UK at this particular moment in time, I have been inevitably exposed to a good share of them. The following comments are more general than specific, though, in the sense that they have more to do with some of the general attitudes towards reading that have emerged in these conversations than with the specifics of the current situation.

Most people are almost instinctively supportive of public libraries, which is certainly heartening. Yet you also frequently hear things like, “Are libraries really necessary when books are so affordable, especially second hand books? Why do people feel entitled to getting them for free anyway?” First and foremost, this kind of comment denotes a lot of ignorance about what libraries do beyond lending books to people. I’m not going to go there because plenty of people have written about it better than I could – though I do believe that this point alone is more than enough to thump all these arguments. Still, I wanted to focus on what this kind of comment says about the way the act and the habit of reading are perceived, and specifically on what is being taken for granted about this habit.

What people say about the availability of cheap books here is true enough. Coming from somewhere where the average paperback costs €16 and where used bookshops are largely unheard of, I am in awe of how affordable books are in the UK. At the moment I’m a full time graduate student living solely on my savings and a meagre student’s loan, in a country in which the cost of living is quite higher than in my home country. To put it briefly, I live considerably below what has been defined as the poverty line. Still, in only four months I have managed to fill my flat with books – and no, not at the expense of essentials like meals. Yet I wouldn’t dream of suggesting that this means that public libraries are not necessary.

There are many reasons why buying used books is easy for me, but probably quite difficult for some other people. First of all, I didn’t grow up in poverty, but rather in a middle class home full of books. I suspect that more than with income, these things have to do with sociocultural background; with people feeling that they have the right to have access to literary culture. It has to do with feeling comfortable and knowledgeable and competent around books; with knowing you enjoy them and going out to seek them on your own. A lot of people don’t feel that way at all, and a library breaks down those perceived psychological barriers a lot more easily than even the cheapest of used bookshops ever could.

To walk into a bookshop, or even to approach the bookshelves in a charity shop, you have to have an idea of what you want. I don’t mean having a specific title in mind – I mean having at least an idea that there are books out there that you might want to read. Money, even as little as 50p, is a commitment. I notice, for example, that I only buy used books that I know I want to read, regardless of how cheap they are. I’m much more likely to be adventurous at the library. The act of buying something can be intimidating, which makes me wonder: what happens to people who are so outside a culture of literacy that they don’t quite know what they want to read? Will they walk into a charity shop and pick randomly from the shelf marked 50p? Somehow I just don’t see that happening.

This also means that people are much more likely to stick to their
reading comfort zones if buying is at all involved. How many of you immediately think of the library when you decide to try out a new genre, for example? Would you be as likely to give the same books a try if you had to buy them, even if they were available used? Not to mention that you can’t find just anything at a charity shop or used bookshop. Not for those incredibly low prices people keep going on about anyway. Finding newly released books used is pretty rare – and I really don’t think it’s fair to just say, “Well, if you can’t afford it, tough luck”. Specialised technical books, which are quite expensive new, also tend to be expensive used – if you can find them at all. And people who have niche interests aren’t likely to be able to pursue them if they have to buy every book on their topic of interest (I know I wouldn’t have read nearly as much about Victorian feminism, for example, if not for libraries). You can’t even begin to compare the selection of a used bookshop or charity shop to that of even a small public library system.

Then there’s young readers. Children in particular are not likely to be able to freely decide where to spend their money, even if they do have pocket money – which isn’t at all a given. They will not buy books for themselves for “only” 50p, not unless their parents encourage them to do it or do so for them. And a lot of parents won’t, for many different reasons. But those same parents are much more likely to be receptive when their public library reaches out to them – which it will. Because that’s what libraries do: unlike bookshops, they don’t just sit there waiting for those who are already knowledgeable and have clear ideas about what they want to come to them. They reach out and attempt to include people in a myriad of different ways.

I realise I’m preaching to the choir here, but I needed to get this off my chest. This is one of the things people mean when they say libraries are one of the bastions of democracy – only sometimes I fear that this phrase has become so spent that a lot of people don’t pause to think about what it means anymore. And the result is comments as thoughtless and absurd as “We don’t need libraries; books are so cheap!”. We’re talking about social justice and inclusion here. We’re talking about disseminating a culture of reading instead of restricting it to those who were born into it. The bookselling industry can’t ever do that to the same extent that libraries do.

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Feb 7, 2011

Francesca Lia Block, Morris Gleitzman and Sharon Creech

I confess that I have no real reason to discuss I Was a Teenage Fairy by Francesca Lia Block, Two Weeks With The Queen by Morris Gleitzman and Walk Two Moons by Sharon Creech together other than a) I read them all during the holidays back home and b) I don’t have them here with me to include favourite quotes (other than the one from Walk Two Moons I copied into a journal, that is) and jostle my brain into writing a more in-depth post about each.

Yet now that I think about it, these three novels actually do have quite a few things in common. They all use seemingly lighthearted approaches to discuss quite serious topics; they’re all subtle and insightful in said discussions; they make use of deliberately restrained narrative tones; they use humour in unexpected ways; they have a lot going on under the surface. And they all made me both laugh and cry (okay, I’ll admit it: mostly cry.)

I Was a Teenage Fairy by Francesca Lia BlockAt first glance, I Was A Teenage Fairy is about a girl named Barbie who has an invisible fairy friend called Mab. Yet to describe it like this is probably the quickest and easiest way to misrepresent what is in fact *spoiler alert* a story about sexual abuse and its psychological consequences. Barbie (meaningfully named so by her mother) is pushed into a modelling career she doesn’t want, and then left alone with a photographer with... dubious intentions, to put it very charitably. It’s shortly after this that she begins to see Mab, who is described as “the fury, the courage, the sex”. With her friend’s help, and over the course of many years, she struggles to claim her life, her self and her desire back.

What I liked the most about I Was a Teenage Fairy was how psychologically accurate it felt. At its core it’s a portrait of dissociation, and I find it extremely interesting to think about how several different fantasy novels (this, Tender Morsels, Deerskin) have addressed this in different ways – this process of tucking a part of yourself away, so as to not have to deal with an overwhelming reality until you feel strong enough to do so. I could easily write an entire essay on this topic, but I’ll leave it for another time.

In I Was a Teenage Fairy, Mab keeps telling Barbie to never say sorry, and the full significance of this only becomes clear towards the end. Block has written yet another very moving book in her usual colourful, electropunk style. I don’t know quite how she does it, but she manages to make me remain oblivious to how much the story is actually getting to me until I find myself in tears and think, “she’s done it again.”

Other opinions: Stella Matutina

Two Weeks With the QueenMorris Gleitzman’s Two Weeks With the Queen is even more of a tearjerker, but worry not: not in an easy, emotionally manipulative or heavy-handed kind of way. I suspect that if I managed to persuade several of you to read it, it might become a serious competitor for If You Come Softly for Book That Made The Most People Who Don’t Normally Cry With Books Cry.

Two Weeks With The Queen is about Colin, a thirteen-year-old Australian boy whose little brother Luke is diagnosed with cancer. Colin’s parents send him to stay with his uncle and aunt in London to basically get him out of the way while they wait for the worst. There Collin meets Ted, a young man whose boyfriend is dying of AIDS, and who convinces him to consider alternatives to his plan to get the Queen to send the Best Doctor in the World to Australia to cure his brother Luke.

Two Weeks With The Queen is a close third person narration, which means that we always see things from Collin’s eyes. What’s particularly moving for an adult reader is Collin’s unflinching belief that everything is going to be okay: Luke is not going to die simply because he can’t die; because in a world filled with amazing technology, surely it’s impossible that They won’t know how to cure one little boy’s cancer.

Losing that implicit trust in authority, in a benevolent They, in the existence of someone who’ll always make things right, is a huge part of the process of growing up. We all go through it, even if most of the time in far less sudden and dramatic ways than Collin. The way Gleitzman portrays this process is far from cynical, yet it’s also not nostalgic for an idealised form of childhood innocence. This is something that has to happen, and there are certainly many advantages to learning both acceptance of the inevitable and self-reliance when it comes to solving problems. But watching it happen to Collin, even if we know what he’ll gain in return, is still an extremely poignant process.

Another thing Two Weeks with the Queen is is very funny. Honestly, it is. Not in a way that makes light of things, but in a we-need-laughter-to-survive kind of way. Brace yourselves for the final scene, though: it’s an absolute killer (and no, not in the way you’d expect the final scene of a book dealing with life-threatening illnesses to be).

Walk Two Moons by Sharon CreechWalk Two Moons by Sharon Creech is also very funny, but as with all of these books, look beneath the surface and there’s so much more. I am slightly in awe of how this novel is structured: it’s full of layers of stories, all of which tell us things about one another. Impressively, Creech uses this both as a storytelling strategy and a predominant theme.

This is the story of Salamanca Hiddle, who has recently moved from a farm in Kentucky to a small town in Ohio with her father, in the hopes that new surroundings will make it easier for them both to try to cope with Sal’s mother having left them. It’s also the story of Sal’s friend Phoebe, whose mother also walks away from her family. And it’s the story of the road trip Sal is taking with her grandparents to try to convince her mother to come back – during which she keeps them entertained by telling them Phoebe’s story.

Readers can tell from the start that there’s a lot Sal is not telling us, and that there will be hints about what she’s hiding all over the text. But no matter how soon we put them together and guess just where her trip is taking her, the ending is still heartbreaking. Still, it’s heartbreaking in a cathartic rather than a hopeless sort of way, and that too is part of what Walk Two Moons is all about.

There’s a lot more going on here: Sharon Creech writes about gender and women who feel they’re living “tiny lives”; about communication and expectations and unspoken assumptions; about Respectable Families and the emotional cost of this respectability; about love; about grief and magical thinking; and so on. I wish I could say more, but it’s difficult without spoilers. I’ll leave you with the quote I copied to my journal, which is about why we tell stories:
It seems to me that we can’t explain all the truly awful things in the world like war and murder and brain tumours, and that we can’t fix these things, so we look at the frightening things that are closer to us and we magnify them until they burst open. Inside is something that we can manage, something that isn’t as awful as it had at first seemed. It is a relief to discover that although there might be axe murderers and kidnappers in the world, most people seem a lot like us: sometimes afraid and sometimes brave, sometimes cruel and sometimes kind.
It probably goes without saying that I’m a little in love with this book. I can’t wait to read Chasing Redbird.

They read it too: American Indian’s Children’s Literature, Everyday Reading

(Have you posted about any of these books? Leave me your link and I’ll be glad to add it.)

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Feb 6, 2011

The Sunday Salon - A Visit to Haworth

Brontรซ Parsonage Museum

Yesterday I finally made it to Haworth village in West Yorkshire to visit the Brontรซ Parsonage Museum, something I’d been meaning to do ever since arriving in the UK. The visit was a memorable experience, but it was also a bit unreal and emotionally complicated in ways I hadn’t quite anticipated.

Being that it’s the middle of winter and that yesterday was quite a rainy, gloomy day, the village and parsonage weren’t nearly as busy as I imagine they get in the spring or summer. But each of the parsonage’s rooms still felt far too crowded: I kept thinking how much I wished I could visit it alone. Resenting other visitors isn’t really fair or reasonable of me, I know, especially as there’s of course nothing at all that distinguishes me from them. I suppose this has to do with how personal the imaginary relationship we develop with the authors who speak to us is – as is the relationship we have with history, and with the things we read about in general. Reading is something that takes place in an entirely private space, and that intimacy is somehow maintained even by those of us who blog because they are interested in reading as a communal experience. We may react to books in public, but during the act of reading we are alone with the text. A place like Haworth, however, externalises this sense of intimacy to a degree that was a little uncomfortable for someone like me.

Haworth village
Haworth village

The Parsonage from the gardens
The parsonage from the gardens

In addition to this, there’s the fact that I was left feeling that what the Museum pays homage to isn’t really three human beings who wrote poetry and novels. I’ve been reading Lucasta Miller’s The Brontรซ Myth, which is exactly about the process through which the Brontรซ sisters became these larger-than-life figures whose hold on our imagination rivals that of their literary creations. I feel the lure of the myth as much as anyone else, and I find the process of mythmaking far too human to ever be able to look down on it. But at the same time, I worry about the extent to which the myth has cost these three writers their humanity. Going to Haworth was a good reminder of that.

Meadow behind the parsonage
Meadow behind the parsonage

There was something very, very eerie about seeing a one hundred and fifty years old lock of Charlotte’s hair, or her clothes, or her sewing box (the museum is very Charlotte-centric, somewhat to my surprise. I was expecting this to be the one place that focused on all three sisters more or less equally, despite Charlotte’s clear cultural dominance).

Haworth church
Haworth Church


The Moors
The Moors

A few months ago, when I went to a exhibition of Elizabeth Gaskell’s letters and personal objects, I left feeling far more aware of the fact that she had been a real, living breathing human being than I’d ever been before. Strangely enough, going to Haworth had the reverse effect. I’m not sure why this happened – was it that the Gaskell exhibition was a small, intimate affair at a library, whereas Haworth has a whole tourist industry behind it?

The Moors
Path back to Haworth

In any case, it’s not that I didn’t feel that the Brontรซ sisters were real people; it’s that the real people that they were felt more distant than ever. They’re buried under layer and layers of stories that we’ll never be able to see through. Even more problematically, these stories tower above their role as writers, something which seems to happen with women authors almost more often than not. I suspect that all of this is inevitable to some extent, but it left me a little wistful.

RIP


The Sunday Salon.com

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Feb 5, 2011

Library Day of Action

Rosie the Riveter says Save Our Libraries
(Photo Credit)

(I love these WW2-inspired library campaign posters so much!) If you’re in the UK, don’t forget to take a few minutes to show support for your local library today. And if you’re elsewhere in the world, well, you can never show your library enough love, can you?

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Feb 3, 2011

Case Histories by Kate Atkinson

Case Histories by Kate Atkinson

Case Histories tells the story of three crimes that took place in or around Cambridge between the 1970’s and the 1990’s, and of how they all come to the attention of private investigator Jackson Brodie. In the first one, Olivia, the youngest and most beloved daughter of Rosemary and Victor, goes missing one summer night when sleeping outside in a tent with her sister Amelia. Almost twenty years later, a lawyer named Theo tragically loses his eighteen-year-old daughter Laura. This happens the summer when she is temporarily working at his law firm before leaving for Scotland to begin a degree in Marine Biology. And again in the 1970’s, eighteen-year-old Michelle has to deal with an unhappy marriage, post-partum depression, and the overwhelming feeling of being trapped – until one day she cannot cope anymore. Then there’s Jackson Brodie himself, who has a painful story involving his sister in his past. As you can imagine, this makes all these other tragedies hit very close to home indeed.

It might tell you something if I say that I read the whole of Case Histories in about twenty-four hours during the holiday season and with early January grad school deadlines looming over me. (I might have read it a little too fast, seeing that I didn’t mark any passages to share even though I liked Atkinson’s writing a lot – oops.) That’s how good it is, and how difficult to put down.

The tone of Case Histories put me a little in mind of Jeffrey Eugenides’ The Virgin Suicides, which is one of my absolute favourite novels. It was something about the lyrical writing combined with the portrayal of suburban misery and lives cut too short. Also, I should let you know that I was in tears by the second case history. I will be the first to admit that it’s not exactly rare for a book to make me cry, but lest you get the wrong impression, this is not a soppy book. What got to me so much was the fact that Kate Atkinson makes the humanity of these characters and the reality of their grief so absolutely inescapable.

Case Histories is my favourite kind of mystery: the writing and the characterisation are top-notch, and the plot isn’t so much concerned with whodunit as it is with… whatitfeltlikeforeveryoneinvolved. The mysteries themselves are good ones, and there’s plenty of tension and suspense and all that. But this is very much a character-oriented novel, so the way the pieces of the puzzle fall together can’t be separated from the characters’ motivations and fears, or the psychological impact certain events have on their lives.

I loved the way all these stories were connected, if not directly at least thematically. I loved the emphasis on human tragedies of a kind that is often silenced or overlooked. And I loved the themes Case Histories deals with: sexual abuse, post-partum depression, unhappy marriages, violence against women, cycles of abuse, etc. None of them are thrown in for dramatic effect, but instead are introduced because Atkinson seems genuinely interested in inviting readers to think about these things; about how they affect real human beings and how they’re perceived and constructed by society at large.

I really liked, for example, Atkinson’s analysis of the process of victimisation; of how women who suffer through different sort of crimes are perceived and portrayed differently. Jackson Brodie says at one point that people usually prefer young women who are victims of sexual violence to be holy and “pure” – anything less, and the suggestion that they might have had it coming inevitably rears its ugly head. This theme is introduced in the novel through the contrast between the real, very human Laura, who we only get to see directly towards the end; and Laura as mediated by other people’s perceptions – the immortalised victim, forever virginal and pure. Sexual experience or the lack thereof shouldn’t make the least difference in how tragic the death of an eighteen-year-old is perceived to be, but unfortunately a lot of the time that’s not how the world seems to work.

Case Histories is a thoughtful and beautifully written mystery novel, and one with feminist themes to boot. Needless to say, I can’t wait to read Kate Atkinson again.

They read it too:
If You Can Read This
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Shelf Love
books i done read
Musings of a Bookish Kitten

(Yours?)

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Feb 1, 2011

Introducing The Subjection of Women

John Stuart Mill Introducing The Subjection of Women Harriet Taylor

It’s the first of February, which means that my turn to host the discussion over at the Year of Feminist Classics blog has come (eep!). This month we’re reading “The Subjection of Women” by John Stuart Mill and Harriet Taylor Mill, and my introductory post has just gone up. There’s a list of resources at the end that I hope will be useful for readers, including a link to the full text of the essay online.

Don’t forget that you don’t need to have signed up for the twelve months of the project to join in at any time! If you want to read only one of our selections, that’s perfectly fine. So yes, this is my shameless way of pleading with you all to come discuss Mill and Taylor with me.

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