Sayonara Amerika, Sayonara Nippon

Like you, I’m currently reading Jonathan Franzen’s Freedom. (You are, aren’t you?). I have to reserve judgment on the novel as a whole until I finish reading it–and I’m a sssslllloooowwww reader these days–but in general you can color me impressed. As he did in The Corrections, Franzen presents a painfully life-like portrait of what Elvis Costello a couple of decades ago called “emotional fascism.” That is, he draws a finely detailed topographical map of the decline of American democracy, all as lived out in the privates lives of our psyches and families.

His choice of my hometown, the Twin Cities, for the opening scenes seems prescient, too. What’s happened to Minnesota over the past three decades presents in distilled form the effects of Reaganism, consumerism, and religious fundamentalism. Back in the 1970s the state was celebrated as the “Minnesota Miracle,” a bastion of progressive values and a can-do spirit, but now our bridges fall down, our schools disintegrate, and our families work two and three jobs so that we can cut taxes on the wealthy, buy incredibly cheap underwear made in Guatemala, and prevent gay people from marrying.

The following paragraph, from a therapeutic autobiography written by the heroine Patty as she looks back over the wreckage of her life, captures the novel’s central theme:

That’s about as succinct a depiction of emotional fascism as you’ll find anywhere.

So I like Franzen’s choice of setting. But I’m also gnawed at by the sense that he gets the external details wrong: the texture of daily life in St. Paul just doesn’t jibe with my own memories. It’s a bit like that typical scene in parallel-universe science fiction when the hero starts noticing little slips in the world around him and starts to wake from the illusion and realize that he has left home far behind.

For example, the depiction of the Ramsey Hill neighborhood of St. Paul. Granted, I didn’t live there in the 1990s, but the portrait of the neighborhood just feels off. For starters, the renovation of that neighborhood largely took place in the 1970s and 80s, not the 1990s. Moreover, the kinds of municipal corruption and street life he depicts for it sound East Coast to me (or perhaps Chicagoan); we had corruption and crime in St. Paul, but it wasn’t of the genus that he depicts. Likewise, the scene set circa 1980 at the Longhorn, the legendary bar in downtown Minneapolis that spawned the Suicide Commandos, the Replacements, and a hundred other punk bands, is all wrong. For starters, Mohawks and safety pins weren’t the fashion of Minnesota punks, nor was pogo dancing a big deal. And I never ever saw a crowd at the Longhorn pack the front of the stage for a local opening band: for better or worse, that just wouldn’t have been cool. In sum, I’m pretty sure Franzen never set foot in the place.

A couple of his major characters attend Macalester College in the late 1970s and early 1980s–as did I. I probably passed them in the dorm hallways and at Kagan Commons cafeteria. But they do and say the wrong things. One of them, for example, wants to find out where the “townie girls” hang out. I’m sure that expression was never used at Mac; the closest thing would have been “St. Kate’s girls,” referring to the Catholic women’s college a mile away, but even that meant something quite different from “townie girls” as Franzen’s fictional character uses it.

So what do you do when your knowledge of reality interferes with your enjoyment of the dream of fiction? I guess you sit down and write whiny blog posts….

In my reading recently I’ve been haunted by the devil.

For example, he shows up, albeit ambiguously, in Charles Baxter’s fine 2008 novel, The Soul Thief. The narrative, written with Baxter’s usual intelligence and style, traces the life on one “Nathaniel Mason,” as told in the first person–or, perhaps not. It might be that Nathaniel is dead and his place has been taken up by a psychopathic mimic, ala Norman Bates in the film Psycho, which is alluded to repeatedly (we even get a creepy motel scene at the end). Or perhaps Nathaniel is none other than Satan himself–another possibility deliberately raised. The first half of the book, detailing Mason’s younger days as a grad student in Buffalo, New York, is especially strong, as good as anything Baxter has written.

So I finish that novel and then in all innocence move on to Muriel Spark’s The Ballad of Peckham Rye (1960). Here, the central figure is Dougal Douglas (or, sometimes, Douglas Dougal), and again the narrative strongly suggests that the protagonist has more than a bit of devilry to him. He even invites people to touch the two bumps on his scalp where his horns were surgically removed. It’s a terrific comic yarn about the dark powers of the humanities to disrupt the social order. Douglas is a recent “Arts” graduate hired by an industrial firm in South London that fears it is falling behind the times in its failure to carry out “human research” on its employees. Once he arrives all hell breaks loose, literally: weddings fall apart at the altar, loyal workers start skipping shifts, and young men take to battling it out in the streets.

The Christian undertones are missing, but there is more devilry afoot in another work I’m reading just now, Okazaki Kyoko’s awarding-winning manga, Helter Skelter (serialized 1996, published in book form 2003). The heroine is a beautiful fashion idol who becomes increasingly cruel and cold to those around her as the surgery, drugs, and manipulation that artificially generate her desirability take an increasing toll on her person.

Vladimir Nabokov, Pnin. Just about the perfect novel: funny, poignant, wise. Nabokov’s ability to make the English language dance at will is astonishing. The hero Pnin is a White Russian exile, an intellectual reared in the salt water of Europe now trying to survive in the mucky freshwater of 1950s American academia. It’s been years since I’ve fallen quite so deeply in love with a work of fiction.

Narita Ruichi and Iwasaski Minoru, Norma Field wa kataru: sengo bungaku kibo ???????????????????????????(2010). Part of the handy Iwanami Booklet series, in a compact 63 pages this provides an appealing portrait of the life and scholarship of my colleague, Norma Field. In a series of interviews with two of Japan’s leading intellectual historians, she talks about growing up the daughter of an American soldier and a Japanese woman in 1950s Japan, about her intellectual awakening in the 1960s and 70s, and about the ethics of scholarship in today’s tangled academy.

Alexander Saxton, The Great Midland (1948). A recently revived classic of late American proletarian literature, the story of Communist Party activists on the South Side of Chicago: railroad workers (both black and white), University of Chicago armchair radicals (both male and female), immigrants and their children. Reminiscent of early John Dos Passos, the narrative moves forward and backward through the history of the first half of the twentieth century as it depicts the friendships, jealousies, and confusions of a generation of American radicals.

Cornel West, The American Evasion of Philosophy: A Genealogy of Pragmatism (1989). West’s classic account of American pragmatism is driven by great passion and intelligence, and he makes a persuasive case for the relevance of James, Dewey, Peirce and their intellectual descendants in today’s world. But I’m also struck by the remarkable undercurrent of American exceptionalism that runs throughout his argument.

I’m now reading a book I’ve been curious about for more than a decade, Cornel West’s The American Evasion of Philosophy: A Genealogy of Pragmatism. I’m up to the chapter on John Dewey now and was interested to learn the history of the University of Chicago Lab School, where my son graduated from high school last year and where my daughter still goes today. We’re justly proud of the school, and we love to point out that it was founded by the great educational philosopher Dewey as part of his mission to transform philosophy into a form of radical democratic practice.

From West’s fine book, I also learned the part of the story that usually gets left out when it gets related here in Hyde Park:

Unfortunately, Dewey himself failed to articulate a plan for social reform to which his progressive schools could specifically contribute. He was aware that schools by themselves could not bear the weight of a full-fledged reform of society; yet he also knew that the schools themselves were ideologically contested terrain, always worth fighting for and over. And in 1904 Dewey’s school came to an end after a series of mergers and the subtle dismissal of Dewey’s wife from its principalship by University of Chicago president William Rainey Harper. Dewey immediately resigned from the university. Luckily, Columbia University moved quickly and financed a new chair in philosophy for him. And the luck was American pragmatism’s too, for it was in New York City, and maybe it had to be there, that Dewey emerged as a world-historical figure. (p. 85)

Theory of Literature and Other Critical Writings, a collection of English translations of Natsume Soseki’s writings on literary theory that I co-edited with Atsuko Ueda and Joseph Murphy, is now available in paperback for a mere $27.50. Such a deal!

The volume was originally published in hardcover last year. Public Radio International’s “The World” picked the book as one of its “International Reads for the Holidays,” and the journal Japanese Studies called it “an impressive work of remarkable erudition matched by the precision and lucidity with which the complexity of Soseki’s thought and of its context are presented….eminently readable, lively, and lucid.”

Soon to be a major motion picture, no doubt….

Foot fetishism in Asian literature goes back long before the twentieth century. I’ve just come across the following poem in praise of women’s feet by great Tang dynasty bard Li Po ???? (701-762). Shades of Naomi….

The Women of Yueh (1)

She is a southern girl of Chang-kan Town;
Her face is prettier than star or moon,
And white like frost her feet in sandals–
She does not wear the crow-head covers

(In these poems, Li Po records what he saw of the “southern” girls in Kiangsu and Chehkiang. These provinces were under the king of Yueh in the 5th and 6th centuries, B.C. Chang-kan is near the city of Nanking, and was at Li Po’s time inhabited by the lower class of people. The “crow-head covers” are a kind of shoes worn by upper-class women of the north. So named on account of their shape and very small size–small feet seem to have been already at a premium. “It is interesting,” remarks a native critic demurely, “to note Li Po’s admiration for a barefoot woman.”)

[Translation and notes by Shigeyoshi Obata, from his edited volume The Works of Li Po, The Chinese Poet (1935)]

(Image source)

Here’s what I’ve been reading lately. How ’bout you?

Ugaya Hiromichi, J-Poppu to wa nani ka: Kyodaika suru ongaku sangyo (What is J-Pop? The expanding music industry, 2005). A provocative study of the music business in Japan since the late 1980s, when marketing executives coined the word “J-Pop” to suggest the appearance of a Japanese pop music scene that could compete on an international basis. Ugaya isn’t as interested in musicians as he is in the business, technological, and marketing sides of the industry. He shows, for example, how the switchover to the CD format (along with the rise of inexpensive CD players) transformed the gender and age demographics of the music-buying audience in Japan.

Jane Austen, Persuasion (1816). In which a British female writer tells us what women really want. It’s amazing how contemporary Austen’s characters remain, despite the now-archaic nature of the world they occupy. Differences of birth or class are both overcome and reinforced (just like today!), and of course the colonies hover in the background: the widowed Mrs. Smith gets her happy ending when her rights over her late husband’s estate in the West Indies are recognized. No wonder Natsume Soseki loved her writing so much. A fine novel to begin the summer with.

Nick Hornby, Fever Pitch (1998). In which a British male writer tells us what men really want. Hornby’s comic memoir of his life-long obsession with soccer seemed a good choice to accompany this year’s World Cup. As usual with Hornby, it’s inlaid with countless funny, poignant observations–e.g.:

The first and easiest friends I made at college were football fans; a studious examination of a newspaper back page during the lunch hour of the first day in a new job usually provokes some kind of response. And yes, I am aware of the downside of this wonderful facility that men have: they become repressed, they fail in their relationships with women, their conversation is trivial and boorish, they find themselves unable to express their emotional needs, they cannot relate to their children, and they die lonely and miserable. But, you know, what the hell?

Oe Kenzaburo, Suishi (Death by water, 2009). The latest novel by the Nobel laureate, this one partakes of his characteristic vein of imaginatively rewriting the reality of his own life into a mythic dreamscape. An aging novelist becomes involved with an experimental theater company who have been staging dramatizations of his work. They meet together at the novelist’s ancestral “home in the woods” in Shikoku where the novelist intends to at last complete a long-abandoned novel (Suishi shosetsu) on his father’s death, based on records that have been kept in a suitcase since his mother’s death ten years earlier. In doing so, he hopes to heal wounds opened by his earlier fictional version of his father’s demise, published as Mizukara waga namida o nuguitamau hi (The day he himself shall wipe my tears away, the title of a novella Oe actually published in 1972). The suitcase, however, turns out to be empty, leading to a bout of depression and new tensions within the novelist’s family. The theatrical company goes on to create a performance based on Natsume Soseki’s 1914 Kokoro, using the figure of Sensei in that novel to call into question the ethics of the protagonist. I’m now a little more than halfway through this complex meditation on death, literature, and history, and after Oe’s visit to Chicago last month, I keep hearing his voice in my head as I read the prose silently.

Frank Kermode, The Sense of an Ending: Studies in the Theory of Fiction (1966). One of those classic studies I’ve somehow avoided reading up until now. I’ve been invited to write an article for a special journal issue in Japan on “the sense of ending” in modern literature, and this seemed a good place to start organizing my thoughts on the topic. Kermode explores the various ways we map our place in the world through our imaginations of what the end of history will look like and how this becomes a basic structural element in the literary and non-literary fictions that we live by.

Endo Toshiaki, The YMO Complex: Take Me to Techno’s Limit (2003). An intelligent interpretive survey of the postmodern music and semiotics of Yellow Magic Orchestra, the most important and popular Japanese rock band of the late 1970s and early 1980s.

Sasaki Atsushi, Nippon no shiso (Japan’s thought, 2009). An engaging, personal survey of how the world of Japanese theory and criticism has transformed from the New Academic poststructuralism of the 1980s (represented by such figures as Asada Akira and Nakazawa Shin’ichi) to the contemporary world of anti-academic subcultural studies (e.g., Azuma Hiroki). Sasaki focuses not so much on the content of “thought” as on the shifting modes of its performance.

Siobhan Phillips has an interesting blog post on the mechanics of reading poetry.

When I wrote The Poetics of the Everyday, I wanted to learn how quotidian experience could foster rather than frustrate poetry: how twentieth-century poets turn everyday life, so often a chore or requirement, into a creative activity. More specifically, I wanted to learn how poets ground creativity in everyday time, that over-and-over in which each morning seems both the same as and different from the one before. My investigations focused, then, on repetition and verse writing. Recently, though, I’ve been thinking also about verse reading. How do I and others read poetry, ordinarily? I don’t mean how we comprehend or analyze it—rather and more basically, how do we take it in? How does this reading fit among other everyday activities? How should it?

Phillips proposes including a little poetry in your everyday routine, an idea that at least sounds attractive. It might also seem a wee bit unrealistic, akin to the eternal repetition of resolving to get more exercise (and Phillips warns against treating poetry as if it were a form of therapy).

This may sound entirely too obsessive, but I usually keep a book of poems on my desk and I read one or two when I’m waiting for my computer to boot up or to download something: the slower my computer gets, the more verse I read. It takes me a month or two to work my way through an entire volume. I normally read each poem twice, and I try to voice them aloud.

There are a handful of poets whose work I read exhaustively, purchasing every new volume they publish. One of those is Bill Holm: at this moment, the poetry collection on my desk is his posthumous book, The Chain Letter of the Soul: New and Selected Poems. From his poem, “Ars Poetica“:

Shakespeare, Tao Chien, Homer, Pushkin,
Basho, Gilgamesh, Walt Whitman,
Anonymous–all wastes of time.
Your practical uncles were always right.
Still, if we move this word over here–
take out a line there–make it sing better–
there may be a surprise in it–though maybe not.
But we’ll do it anyway, to pass,
as Buddha says, the time–
to thicken the plot. What else
have we got to do until the end?

Then there are the oddball books I pick up because something about them attracts my hand. After finishing Holm, I will move on to a faded 1935 collection I stumbled into at a used bookstore last year, The Works of Li Po, The Chinese Poet, translated into English by Shigeyoshi Obata. After that, maybe it will be time to reread one of the big modernists, Eliot or Yeats.

How (where, when, why) do you read poetry? And, after all, what else have you got to do until the end?

“Little Bird” by Eels (from their new CD, End Times) is one of the better break-up songs I’ve encountered lately.

I have tickets to see the one and only Ray Davies here in Chicago on Saturday night. Here’s one of the back-catalog songs he’s resuscitated for the current tour:

And here’s Delroy Wilson’s 1968 cover of the obscure Motown song, “Put Yourself in My Place” (apologies for the abrupt cut off at the end):

Ah, the sadness of pop songs. As Nick Hornby sums it up so admirably in High Fidelity, “Which came first, the music or the misery? Did I listen to music because I was miserable? Or was I miserable because I listened to music? Do all those records turn you into a melancholy person?” Hell if I know, but Mr. Bartender can I please have change for this fiver so I can plug another handful of quarters into the jukebox?