A poet today is more likely to be a barista than a professor.

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Dana Gioia and Doctor Gatsby. (Photo: Star Black)

American poetry is full of contradictory trends. “That’s one reason why the articles announcing poetry’s demise are usually right and wrong at the same time,” says California Poet Laureate Dana Gioia, who is also a former chairman of the National Endowment for the Arts. He has edited The Best American Poetry 2018. The Los Angeles Review of Books has published an excerpt from his introduction, on the state of American poetry today. As always, Dana has spotted a number of trends that hadn’t quite crystallized in my own thinking – or perhaps, in this case, it’s simply that I live in an academic environment, and the fish doesn’t notice the water.

An excerpt of the excerpt:

The university’s role in poetry may be the most complicated paradox of all. For decades, the expansion of academic writing programs provided a home for poets, first as students and later as instructors. Academia gave thousands of poets secure, paid employment — something unprecedented in the history of Western literature. It was the United States’s version of the imperial Mandarin system, which once employed poets as bureaucrats across China’s vast empire. Our system was even better. Poets got summers off.

Then, like most booms, the surge ended. The university system stopped expanding, especially in the humanities. Job applicants greatly outnumbered job openings. Rather than address the problem by cutting back graduate programs, universities chose to exploit their junior personnel as cost-savings. Tenure-track careers became adjunct gigs with low pay, no benefits, and minimal job security. The academic situation is old news, but it is still awful to young and often not-so-young people trapped in crappy jobs or unemployment. The tale of this city depends on what side of the tenure track a poet lives.

With Dana at the inaugural Sierra Poetry Festival, 2017.

Academia’s problems, however, had an unexpected cultural benefit. The legions of young writers, artists, musicians, and scholars who met with disappointment in the academic job market haven’t all vanished. Most of them just moved. Not finding a place in one world, the academic refugees sought new lives in another. As old bohemian neighborhoods in Lower Manhattan, San Francisco, and other cities were being destroyed by gentrification, tourism, and rising real estate prices, a steady stream of unemployed and underemployed artists helped enlarge or create new communities in places such as Oakland, Austin, Portland, Jersey City, Astoria, and Downtown Los Angeles. Here they joined and revitalized preexisting local communities. Bohemian communities have also emerged in smaller towns, but in such cases their size makes them vulnerable to tourism and development. Witness the stultifying impact of money on Aspen and Carmel or, on a larger scale, the French Quarter of New Orleans.

Thirty years ago, the typical young poet taught in a university. Today’s new generation is more likely to be living in a big city and employed outside academia. They work as baristas, brewers, and bookstore clerks; they also work in business, medicine, and the law. Technology has made it possible to publish books without institutional or commercial support. Social media connects people more effectively than any faculty lounge. An online journal requires nothing but time. An iPhone and a laptop can produce a professional poetry video. Any bookstore, library, cafe, or gallery can host a poetry reading.

New circumstances create interesting possibilities for poets. In the new bohemia, a poet doesn’t need to worry about tenure, peer review, or academic fashions. A poet doesn’t even need a degree. Audience is not an abstract entity; the poet sees a diverse crowd face to face at readings. Those faces are not the same ones found at a research university. The new communities include large parts of the population unlikely to participate in academic literary life because they are blocked by poverty, language, and race. Those groups have brought new perspectives and new energy to literary life. Minority authors and audiences often share a conviction that literature and literacy are fundamental to the identity, advancement, and even survival of their communities. When creating your own literature becomes a life-or-death issue, different sorts of poetry emerge from what one commonly finds in an English department.

The new bohemia is no demi-Eden. Writers struggle to balance their art with practical exigencies. Their situation is complicated but exciting. Existing outside both the academic and market economy makes these poets marginal in society, but their circumstances also give them freedom from commercial and academic conventions. Most boho writers, with or without degrees, probably still dream of snagging a professorship, but they also recognize that as outsider artists they represent an important cultural enterprise. Together they have created a vigorous alternative culture that has broken the university’s monopoly on poetry. They have diversified, democratized, and localized American poetry.

Read the whole thing here (and Dana answers a question in the combox, too).

Postscript on Sept. 6 from David J. Bauman: “I want to be careful to respond to the article and not the headline. It’s actually a very positive and open assessment of where American poets are today and (mostly) why. The only tiny tidbit I question is when Gioia says: “Most boho writers, with or without degrees, probably still dream of snagging a professorship.” I don’t think that’s true. As a public library director, I can honestly say, my interest in joining the university ranks died off long ago. And while he happily argues that today’s young poets don’t need to go the university route, he does not seem to be aware of the fact that many don’t, or even never, wanted to. While I have nothing against MFAs, I still think their biggest blind spot was the fact that there are plenty of artists, poets included, who have zero interest in teaching at a university. It makes sense for many, but it is not a good fit for all. And our poetry as a nation is better for it. I’m happy that folks, including Gioia are waking up to that realization.” (See David’s own blog here.)

Another postscript, on Sept. 10 from essayist, filmmaker Rick Segreda: I don’t blame anybody from fleeing academia these days, hostage as it is to polarized politics, but when have artists in any medium in any age been entitled to live, and live well at that, off their art? This brings to my mind Isaak Dinesen’s gourmet French chef, Babette, who sacrifices her life savings to win over the hearts, minds, and appetites of a puritanical Danish community. At the end, she explains “a true artist is never poor.”

And we missed this Sept. 6 note from the inimitable Jeff Sypeck, in the combox: Good piece by Gioia. Even though he was trying only to describe the situation rather than judge it, I’m inclined to find it a positive development, in the long run, that poetry is no longer confined to the academy. As someone who tries to find spare moments to write and read poetry while holding down an unrelated full-time job and part-time job, I can’t help but think that the profs who have the luxury of being full-time poets should be turning out much better work than they ultimately do. I don’t mean for that to sound as snide as it likely does, especially since I can name several professor-poets whose work is fresh and exuberant, but there tends to be an awfully safe, prim aura about “campus poetry,” hewing as it does to conventions that have had a century to congeal. Anyway, I appreciate Dana Gioia’s generous spirit; I think he’s wise to see that even terrible Instagram poetry holds the promise of new audiences, readers who are hungry for something they can’t quite name.

Hippies, cyberculture, fascism – and the point where it all comes together

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He started in journalism. (Photo: Kathleen Hinkel)

A journey that began in Vietnam. (Photo: Kathleen Hinkel)

“I THOUGHT THE COLD WAR WAS A BLACK-AND-WHITE WORLD AND TAKEN EVERYTHING TURNED INTO TECHNICOLOR HIPPIES. THAT TURNED OUT NOT TO BE TRUE.” -FRED TURNER

Fred Turner had just finished a Echoes of Combat: The Vietnam War in American Memory when he moved to San Diego in 1996. He had seen technology used as a tool of war, and he thought that “hippies were against technology — computers especially.” Then he saw a copy of Wired.

“It was all psychedelic colors, a big picture of ‘Whole Earth’ on the front and daisies. All this iconography I recognized from the counterculture in the 1960s.” In fact, he learned that countercultural dreams of shared consciousness had found a natural home in the computer world, where cyberspace was seen as a new electronic frontier. Former “communalists” had found new hope in “virtual communities.” He discusses his revelation in an Entitled Opinions conversation with Robert Pogue Harrison in a podcast over at the Los Angeles Review of Books here.

“I thought the Cold War was a black-and-white world and then everything turned into technicolor hippies. That turned out not to be true,” said Turner, a former journalist and now an intellectual historian at an important moment in our history.

“I started reading my way into the 1940s and 1950s. I began to see a much more radical period than I ever knew about. I began to see a very direct protest against mass media and mass culture.” The result was The Democratic Surround: Multimedia and American Liberalism from World War II to the Psychedelic Sixties.

With the rise of fascism in the 1930s, people worried about how mass thinking and mass media worked together, focusing our attention on a single media point and a single magnetic leader – thus feeding our longings for control, leadership, and submission. The antidote? “The notion that has run through 30, 40, 50 years of media theory, is that you have to decentralize ownership, decentralize media technologies, give everybody a microphone, and suddenly we will all be in a free space. That turns out not to be the case.”

Our multi-sourced multimedia “surround” has been mass marketed for us in a dispersed and globalized media environment, infiltrating even our attempts to create such “free” spaces. “I’ve done a lot of work at Burning Man, and that’s a very Dionysian place, in which the ecstatic impulse to dance naked in the desert and build giant bonfires meshes very nicely with high ticket prices, the transportation system, and the politics of personal display that also animate Facebook.”

Our politics, too, have been turned upside down by media dispersal – especially by Donald Trump. “He becomes the embodied voice of grievance, and that’s what Adolf Hitler was. He speaks that grievance into Twitter, which is a hyper-personalized medium. It then gets amplified by a whole series of other media, which interact in the ecosystem that is decentralized and yet, ironically, because it is decentralized, tends to be an ever larger megaphone for the very charismatic forces that decentralization was meant to combat.”

Listen to the whole podcast here.

“OUR DEMOCRATIC SURROUND IS SO SATURATED WITH IMAGES AND VOICES – EVEN MORE WITH TWITTER. AND ALL THE CHATTER IS ONE OF THE UNINTENDED WARS ON THINKING.” -ROBERT HARRISON

Potent quotes:

Fred Turner:

“Apple has always been the single most secretive non-military company … You don’t crack Apple.”

On California: “It’s been the object of migration forever and ever… there’s a high density of scientists, a low density of non-adventurous folks, and everybody is packed up together.”

“Consumer choice is beginning to become the expression of politics.”

“Ideas flow through communities … Lives of earlier groups shape the possibilities of our own.”

Robert Harrison:

“Ideas are the incubators of history – not always, but often.”

“The deliberate invasion of solitude – everyday solitude, being left alone – and having something reverberating inside your head so that you can’t do the prosaic business of putting thoughts together – this is what totalitarian propaganda amounts to.”

“Our democratic surround is so saturated with images and voices – even more with Twitter. And all the chatter is one of the unintended wars on thinking.”

“Sapiosexual”: why Lauren Bacall knew more about it than the media ever will.

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She didn’t need the word. He didn’t need the cigarette. Bogie and Bacall.

“You fall in love with people’s minds.”~ Anaïs Nin, Henry and June (Photo: Elsa Dorfman) 

One of our newer clichés. You’ve all heard it: “sapiosexual.” I just saw it again and it never fails to irritate. Often, “sapiosexual” is illustrated for online articles with smug, snotty people quoting books to each other (or sometimes scientific formulae). Because that’s what passes for “intelligence” nowadays – not the snap of synapses making new connections, or the slow radiating realization of a profound truth, crackling wit, or the electric jolt of a great mind in conversation. It has something, in the popular mind, of showing off. Spouting off Kierkegaard or Heidegger in a sort of sexual display.

Glasses. They’re usually wearing glasses. And carrying books.

But “sapiosexual” is nothing more than a plodding recognition that the most important sexual organ is not below the waist, but well above it.

Below, Lauren Bacall. Because there’s nothing sexier than a saucy comeback.

The shadow of her father: an anthropologist’s take on Sylvia Plath

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Getting “back, back, back to you”: Sylvia Plath with her parents.

The publication of Sylvia Plath’s last letters to her psychiatrist and other letters, too, has put the controversial Plath, one of the top American poets of the twentieth century, back in the news.

We’ve published a couple guest posts from anthropologist Mark Anspach (here and here), and one Q&A about his new book, Vengeance in Reverse. Mark had thoughts about the Plath legend – with a Girardian twist. He has given us permission to publish his words: 

The death of her father when she was eight left Sylvia Plath – in the words of her poem “The Colossus” – “married to shadow.” On February 11, 1963, Plath widowed her estranged husband, poet Ted Hughes, by committing suicide at age 30.

Many blamed Hughes for his wife’s death. At the time, he was having an affair with a mutual friend who went on to commit suicide herself. Why did the women who were drawn to him take their own life?

“Every woman adores a Fascist,” Plath wrote in one of her most famous poems. “The boot in the face, the brute/Brute heart of a brute like you.” To his accusers, Hughes was a brute who kissed the girls and made them die. But Plath’s suicide likely had much deeper roots.

Death as sequel

In Mad Girl’s Love Song: Sylvia Plath and Life Before Ted, Andrew Wilson asserts that she had already tried to cut her throat when she was ten years old. Earlier biographies and the poems themselves suggest that she was traumatized at a tender age by her father’s death.

In fact, the line “Every woman adores a Fascist” comes from the poem “Daddy.” Her father is the jack-booted brute who bit her “pretty red heart in two,” the “panzer-man” who scared her with his “neat moustache” and “Aryan eye,” his Luftwaffe and swastika. At least that is what the narrator says in this deliberately over-the-top poem.

In The Death and Life of Sylvia Plath, biographer Ronald Hayman suggests that she had actually worshipped her father when she was a little girl, doting on his praise. A hard-working, studious blacksmith’s son who immigrated to America as a teenager and forged an academic career teaching German and biology, Otto Plath was not a Nazi.

But he was an iron-willed domestic tyrant who subjugated Sylvia’s mother – a bright former student twenty-one years his junior – and may well have had a sadistic streak. To show off his disdain for the conventional prejudices that govern human behavior, Hayman writes, “he used to skin a rat, cook it and eat it in front of his students.”

The most brutal thing Otto did in Sylvia’s eyes was to abandon her by dying early. “Daddy” presents her first famous suicide attempt – the one described in her novel The Bell Jar – as an effort to be reunited with him. But after the doctors “stuck me together with glue,” she writes, “then I knew what to do”:

I made a model of you,
A man in black with a Meinkampf look
And a love of the rack and the screw.
And I said I do, I do.

The man in black with the Meinkampf look was Ted Hughes, perennially decked out in his bohemian poet’s uniform: a regulation black sweater and black pants. She knew of his sadistic streak when she married him, confiding to a horrified mentor about his habit of “bashing people around.” But that didn’t stop her from saying “I do.”

Or rather “I do, I do” – as if she were wedding two men: not just Ted, but Daddy. For a poet who could write “I dream that I am Oedipus” (“The Eye-mote”) and blithely address her father as “bridegroom” (“The Beekeeper’s Daughter”), psychoanalyzing herself was easy – maybe too easy.

When she tells her father “I made a model of you,” she seems to mean that Ted was a stand-in for the man she really desired, the way a model train is a replica of the original. But the words “I made a model of you” may have a broader scope. Sylvia could easily have taken Otto’s premature death as a model for her own suicidal behavior, as the following lines from “Daddy” hint:

I was ten when they buried you.
At twenty I tried to die
And get back, back, back to you.

By saying she was ten rather than eight, Plath conflates the year of her father’s death and that of her own first suicidal gesture as revealed in Andrew Wilson’s book – although in “Lady Lazarus” she would allude obliquely to this “first time” as “an accident.”

Yet both poems put the emphasis on repetition: “I have done it again./One year in every ten,” she announces in “Lady Lazarus,” prefiguring her ultimate suicide at age 30. “Daddy” allows us to see her three attempts to end her own life – at ten, twenty, and thirty – as three efforts to get “back, back, back” to her father.

But if the repetition is rooted in imitation – if she made a model of her father – then she did not just want to go back to him; she wanted to do the same thing he did. “Though he didn’t quite kill himself,” Ronald Hayman notes, “he had set a suicidal example.” At age 50, when he developed symptoms similar to those of a friend who was dying of cancer, Otto Plath stubbornly refused to see a doctor.

His friend had undergone several futile operations, and Otto, who prided himself on his independent-mindedness, was determined to avoid unnecessary surgery. He had diagnosed his own cancer and did not want to put himself in the hands of doctors. If he was destined to die of cancer, so be it. He would accept his fate like a man.

Except that he did not have cancer at all, but diabetes. The condition could have been treated with insulin if only it had been caught in time. Four years later, when he complained of a stubbed foot, his wife saw that the toes were black, with red streaks going up the ankle. His gangrenous leg had to be amputated. A few weeks later he was dead.

According to Hayman, Sylvia regarded her father’s death as suicidal and “started to think about her own death as the unavoidable sequel to his.” This suggests that Sylvia Plath’s death wish was what the late Stanford theorist René Girard would call a mimetic desire – one imitated from somebody else.

He knew.

In his classic work Violence and the Sacred, Girard says the objects we crave most are prized less for their intrinsic value than for the importance conferred on them by an admired model: “If the model, who is apparently already endowed with superior being, desires some object, that object must surely be capable of conferring an even greater plenitude of being.”

When Sylvia was a little girl, she looked up to her father as the most formidable man she knew. Because of his early death, that is the way he remained forever fixed in her memory – as the giant of the poem “Colossus.”

Nothing could be less intrinsically desirable than death. But if her father, that forbidding giant of a man, willingly embraced it, then death might well have appeared to Sylvia as the only object capable of conferring on her the greater plenitude that in her deep unhappiness she felt she lacked.

David Foster Wallace on John McCain: “the guy wanted something different from us”

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Journalist Peter Hamby brings an important writer to bear on the weekend’s events via Twitter: “Please read David Foster Wallace, writing in 2000 better than most of us hacks, on what John McCain stirred in so many. Especially those who never served.” The pages are taken from McCain’s Promise: Aboard the Straight Talk Express with John McCain and a Whole Bunch of Actual Reporters, Thinking About Hope.

An Oxford scholar ponders Joseph Brodsky, memory in Stanford’s archives.

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Last June, I got an email from an Oxford scholar, working on a dissertation about Joseph Brodsky and memory. He wrote that he would be visiting the Stanford archives. Could we meet for coffee or lunch?

Sure, I said. But why don’t we start at the Brodsky archives at Stanford’s Special Collections and the Hoover Library & Archives, where he was doing his research? Book Haven readers will remember I shepherded one archive to Green Library, via the poet’s close friend, Ramūnas Katilius in Vilnius (I tell that story here), the other important collection came to Hoover through the efforts of archivist Lora Soroka via another close friend of the Russian Nobel laureate, Diana MyersI wrote about the collection for The Hoover Digest here. But I had an ulterior motive in my suggestion: it’s always fun and revelatory to see these collections through the eyes of others.

He stayed in touch. (Nationaal Archief)

He pored over both. What did he appreciate most of all? Oddly enough, the postcards – a perspective I don’t remember anyone considering before. With postcards, he said, the exiled poet was able to stay in touch with the friends he left on the other side of the Iron Curtain, and let them know what he was doing, where he was traveling, and what he was seeing. It was a sort of early “Instagram.” The number of postcards he sent reached their zenith in the 1970s, and then began to taper off.

Did time and distance dampen friendship? Not at all, he said. International phone calls became cheaper, and eventually email displaced written correspondence. Moreover, with the collapse of the Soviet Union, Russians could travel all over the world, and meet Joseph in London, Paris, Rome, New York, or Venice.

As for myself, I liked the cryptic aperçus he would occasionally drop in letters, notes, and yes, postcards: “Shadow and light turn us into human beings,” or “Movement is the victory over emptiness.” Perhaps too offhand to be overthought, but still … a few sparks thrown off from the Catherine Wheel of his genius.

We ended each day with coffee and conversation at the Stanford Bookstore, hours and hours of talk about Russian writers, Oxford, Stanford, the humanities, the future, the past, and of course, always, Joseph Brodsky.