Author Archives: Michael Happy

Quote of the Day: “Alienation and incomprehension and done-unto-ness”

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httpv://www.youtube.com/watch?v=zoxxmGpp6HI&feature=relmfu

Report on the rioting in Greece

John Lanchester in the London Review of Books considers the potentially disastrous world-wide consequences if Greece defaults on its debt. The paragraph below captures the sense likely shared by people around the world that our chronic economic problems have been foisted upon us by the greed, incompetence, and criminality of financial institutions that have raked in unimaginably large amounts of money with little risk and no accountability. As tens of millions people lost their jobs and life savings, financial institutuions like Goldman Sachs posted record profits and passed around billions of dollars in bonuses to those responsible for the 2008 crash. These institutions are now not only too big to fail, they are also apparently too big to jail. That means we continue to pay for the consequences as their hold upon the global economy continues to tighten:

From the worm’s-eye perspective which most of us inhabit, the general feeling about this new turn in the economic crisis is one of bewilderment. I’ve encountered this in Iceland and in Ireland and in the UK: a sense of alienation and incomprehension and done-unto-ness. People feel they have very little economic or political agency, very little control over their own lives; during the boom times, nobody told them this was an unsustainable bubble until it was already too late. The Greek people are furious to be told by their deputy prime minister that ‘we ate the money together’; they just don’t agree with that analysis. In the world of money, people are privately outraged by the general unwillingness of electorates to accept the blame for the state they are in. But the general public, it turns out, had very little understanding of the economic mechanisms which were, without their knowing it, ruling their lives. They didn’t vote for the system, and no one explained the system to them, and in any case the rule is that while things are on their way up, no one votes for Cassandra, so no one in public life plays the Cassandra role. Greece has 800,000 civil servants, of whom 150,000 are on course to lose their jobs. The very existence of those jobs may well be a symptom of the three c’s, ‘corruption, cronyism, clientelism’, but that’s not how it feels to the person in the job, who was supposed to do what? Turn down the job offer, in the absence of alternative employment, because it was somehow bad for Greece to have so many public sector workers earning an OK living? Where is the agency in that person’s life, the meaningful space for political-economic action? She is made the scapegoat, the victim, of decisions made at altitudes far above her daily life – and the same goes for all the people undergoing ‘austerity’, not just in Greece. The austerity is supposed to be a consequence of us all having had it a little bit too easy (this is an attitude which is only very gently implied in public, but it’s there, and in private is sometimes spelled out). But the thing is, most of us don’t feel we did have it particularly easy. When you combine that with the fact that we have so little real agency in our economic lives, we tend to feel we don’t deserve much of the blame. This feeling, which is strong enough in Ireland and Iceland, and which will grow steadily stronger in the UK, is so strong in Greece that the country is heading for a default whose likeliest outcome, by far, is a decade of misery for ordinary Greeks.

Independence Day

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A small but still cherished gift to America on her 235th birthday: The Glenn Beck Show is gone. Above is Talking Points Memo’s montage of the derangement of his last show.

Frye on the fundamental difference between Canada and the U.S. in the “Conclusion to the Second Edition of Literary History of Canada“:

As Canada and the United States went their separate ways on the same continent, eventually coming to speak for the most part the same language, their histories took on a strong pattern of contrast. The United States found its identity in the eighteenth century, the age of rationalism and enlightenment. It retains a strong intellectual fascination with the eighteenth century: its founding fathers are still its primary cultural heroes, and the bicentenary celebrations of 1976, from all accounts, will be mainly celebrations of the eighteenth century rather than the present day. The eighteenth-century cultural pattern took on a revolutionary, and therefore deductive, shape, provided with a manifesto of Independence and a written constitution. This in turn developed a rational attitude to the continuity of life in time, and this attitude seems to me the central principle of the American way of life. The best image for it is perhaps that of the express train. It is a conception of progress, but of progress defined by mechanical rather than organic metaphors, and hence the affinity with the eighteenth century is not really historical: it tends in fact to be antihistorical. Washington, Franklin, Jefferson, with their imperturbable common sense, are thought of, in the popular consciousness, more as deceased contemporaries than as ancestors living among different cultural referents. The past is thus assimilated to the present, a series of stations that our express train has stopped at and gone beyond. (CW 12, 453)

Gay Pride and a Sabbath Reflection

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Today is the Gay Pride Parade in Toronto.

Frye in his 1952 diary:

I have never myself felt any physical basis to my affectionate feelings for other men, but there must be one, and it seems to me to be as pointless to speak of all male love as buggery as it would be to speak of all marriage as legalized whoring. When Marlowe said that the beloved disciple was Christ’s Alexis, he wasn’t just being a bad boy: the sense of his remark is that Christ’s love, being human, must have had a substantial quality in it. (CW 8, 465)

The joke writes itself. A pasty, slightly flabby, middle-aged guy dressed up as a cowboy at an event where they “bust broncos.”

The joke continues with the observation that some “Christian conservatives,” identifiable as libertarians in the private sector and authoritarians in other people’s private lives, are also regularly discovered to be deeply in the closet, sometimes in the company of a rent boy and a ready supply of crystal meth. This includes pastors of “family values” churches and a striking number of Stephen Harper’s Republican brethren.

So nobody is suggesting that our God-fearing, End Times-friendly prime minister is anything but what he appears to be. However, according to the demands of the joke, he does exhibit eyebrow raising behavior. Most notably, a conspicuous streak of homophobia likely related to some unresolved conflict that dare not speak its name, but is expressed by an obsessive concern with restricting the sexual behavior and personal freedoms of people who do not conform to his version of “real Canadian values.” Think of the secretly cross-dressing J. Edgar Hoover’s paranoid fantasies about “the enemy within” — in the end it was clear who the “enemy” and where the “within” was.

Finally, there’s the punchline involving Harper’s billion dollar G20 Sweet Sixteen last June: all those sweaty, heavily muscled, body armored, nightstick swinging riot police “kettling” legally assembled protesters, pushing up hard against them from behind, thrusting deeper and deeper into the crowd . . . Very butch. Totally top.

However, joking aside, does any of this sound anything like what Jesus would do? Or is it a projection of what Harper’s Jesus would do if he actually existed, passing judgment and casting aside those who do not qualify as somehow fulfilling God’s love?

It’d be hard to go wrong with the assumption that any God of love worthy of the name loves gay people and would have some stern (but still forgiving) words for the odd over-compensation of our jet-buying, jail-building prime minister. There’s not a lot of peace or love in Harper’s Christianity, which means it could use a little more Jesus and a lot less idolatry, such as worshiping the golden calf of corporate power and Mammon in general.

All of which raises the very serious question: what exactly is Stephen Harper afraid of?

Gay Pride exhibits both pride and courage. Harper seems to possess neither. Except maybe the hollow courage of those who have acquired worldly power for personal gain, which is in turn closely related to the pride that goeth before the fall.

Hermann Hesse

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httpv://www.youtube.com/watch?v=poW6oop8iug

The conclusion of the “experimental” (that is, disastrous) 1974 film adaptation of Steppenwolf

Today is Hermann Hesse‘s birthday (1877-1962).

Frye in Notebook 44:

When I was in Japan I visited a Buddhist temple, several buildings all dignified, rather sombre, and in exquisite taste. At the top of the hill it was on was a Shinto shrine, incredibly gaudy, as though it were made of Christmas candy, the bushes around having rolled-up prayers tied to every twig, like women with their hair in curlers. My immediate feeling was that it was good-humored and disarming: I had no hostile or superior feelings about it all. So why did hostile and superior words, like “superstitious” and “vulgar” start crowding into my mind? Did God tell me he thought it was superstitious and vulgar?

I was reminded of this when I started reading Steppenwolf. I started that in the sixties, when every fool in the country was trying to identify with Steppenwolf, and abandoned it after a few pages. I couldn’t stand the self-pitying whine of someone totally dependent on middle-class values but trying to develop his self-respect by feeling hostile and superior to them. I was hearing the whine all around me at the time. The next stage, also obvious in Hesse’s text, is when you try to raise your opinion of yourself by despising yourself. Like the wrestler: “I got so fuckin’ tied all up I could see was a big arse in frunna me, so I takes a bite out of it, and, Christ, it was me own arse.”

*

Footnote on Steppenwolf: what I said about it over the page [para. 437] was utter crap, and I didn’t abandon it after a few pages. I read it through, and, as my marginal notes show, with appreciation. Funny how screen memories work: I resented the student hysterics so much in the sixties, and some of them (at Rochdale, e.g.) made a cult of Hesse. So the remark about the wrestler biting his own arse comes home to roost. Not that I think now that Steppenwolf is really a great or profound book, but he’s aware of his own irony. (CW 5, 197-99)

TGIF Canada Day Special: Trailer Park Boys

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http://www.youtube.com/watch?v=M-w2o3B2kF8

Ricky provides what is probably the best cold open of the entire series

Trailer Park Boys may be the funniest show to come out of Canada, and maybe even the most innovative. It, along with Larry David’s Curb Your Enthusiasm, was one of the first improvised comedy series (a story outline with ad-libbed dialogue rather than a script). Thanks to this innovation, situation comedy has changed for the better over the last decade — made smarter, more daring, more naturalistic — and the trend promises to get stronger.

On a Friday that’s also Canada Day, we deserve no less than the best.

Canada Day

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Frye on Canadian culture and identity in relation to Great Britain and the U.S. in the “Conclusion to the First Edition of Literary History of Canada“:

The simultaneous influence of two larger nations speaking the same language has been practically beneficial to English Canada, but theoretically confusing. It is often suggested that Canada’s identity is to be found in some via media, or via mediocris, between the other two. This has the disadvantage that the British and American cultures have to be defined as extremes. Haliburton seems to have believed that the ideal for Nova Scotia would be a combination of American energy and British social structure, but such a chimera, or synthetic monster, is hard to achieve in practice. It is simpler merely to notice the alternating current in the Canadian mind, as reflected in its writing, between two moods, one romantic, traditional, and idealistic, the other shrewd, observant, and humorous. Canada in its attitude to Britain tends to be more royalist than the Queen, in the sense that it is more attracted to it as a symbol of tradition than as a fellow nation. The Canadian attitude to the United States is typically that of a smaller country to a much bigger neighbour, sharing in its material civilization but anxious to keep clear of the huge mass movements that drive a great imperial power. The United States, being founded on a revolution and a written constitution, has introduced a deductive or a priori pattern into its cultural life that tends to define an American way of life and mark it off from anti-American heresies. Canada, having a seat on the sidelines of the American Revolution, adheres more to the inductive and expedient. The Canadian genius for compromise is reflected in the existence of Canada itself. (CW 12, 344-5)

“God-is-Dead Syndrome”

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Jacques Derrida responding to questions on God and Logos

Continuing with the “God is dead” thread in our Frye on God series, here he is in “The Double Mirror” associating the idea with developments in literary criticism:

What I want initially to talk about is my present preoccupation with the Bible, which I am trying to study in relation to secular literature and criticism. This involves relating it to issues in critical theory, so far as I understand them. I get a strong impression that many contemporary critics are talking about the Bible even when they avoid mentioning it. Many critical issues originated in the hermeneutic study of the Bible; many critical theories are obscurely motivated by a God-is-dead syndrome that also arose from Biblical criticism; many of the principles advanced by such theorists often seem to me more defensible when applied to the Bible than they are applied elsewhere. (CW 4, 83)

This God is dead stuff I think clears the way for what is to come. Once we have some idea why God can be said to be dead, we’re getting a better sense of what God is “not.”

You’ll notice that there’s a live “Frye on God” link in the Categories directly beneath this post. You can hit that link at any time to see the entries so far.

The Globe Theatre

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A panoramic view of the interior of the reconstructed Globe

The Globe Theatre, of which Shakespeare was part owner, burned to the ground on this date in 1613.

Frye in “The Stage is All the World” considers the theatre as an analogy of the cosmos.

The theatre as a metaphor for the universe was extremely common in Shakespeare’s day, and one reason was that the universe was assumed to have been intelligently designed by its Creator, and intelligent meant having some relation to human life. . . Similarly, the stars are not just up there: they have been put there to influence the character of living things. . . In so designed a cosmos all facts and all ideas are linked together, potentially in the human mind, actually in God’s. The image of a totally participating theatre begins to take shape. All facts and principles have their assigned and ticketed places, and step forward on the stage when needed. Courses in the training of memory were taught in which you constructed a theatre-shaped encyclopedia in your mind, and remembered something by pulling it out of its numbered place in your auditorium. The scholar who did most work on these memory theatres, the late Dame Frances Yates, was convinced that the design of the Globe was influenced by them. (CW 28, 448)

Frye on the Homosexual Jesus

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Jesus and the Beloved Disciple

It’s Gay Pride Week, which makes it an especially good time to bring bailing buckets to the leaky boat of fear and intolerance.

Frye many times uses the term “homosexual” to describe the Jesus of the gospels, which makes sense archetypally because he is the second Adam who must redeem our fallen sexuality, including the always problematical subordination of women. He therefore consorts with men and has a “beloved disciple.” This is part of the “Eros Regained” aspect of salvation, the return to innocence of our sexuality (that is, sexuality without shame rather than suffused with it), the pinnacle of which is the restoration of the female. Frye in Notes 52:

Eros Regained starts with the homosexual refined Jesus lying on the bosom of a male beloved disciple, trying to get away from his mother but still so hung up sexually that he insisted his father was not his father and that his mother was a virgin, rescuing a bride symbolically but saying “don’t touch me” as his last words to a woman. This is the first phase of [Robert] Graves’ sequel: the mother-son one, where the son has to be “pure” to stay away from the Oedipal situation . . . I think the refined pure youthful Christ who’s been such a pain in the ass to later ages goes with the perversion of his teachings into a Mother Church. If I’m right about the Virgin as (this also seems to be Jung’s view) the glorified creature, or Man as the fourth person in the Trinity (except that it’s Woman), the Catholic cult of the Virgin is really a kind of narcissism.

What this ultimately means is that the restoration of Eros completes the resurrection of love where even the sexes become interchangeable, and, as with the Angels in Milton’s Paradise Lost, sex itself becomes interpenetration where “obstacle” they “find none / Of membrane, joint or limb” (8: 625-6). Moreover, if Christ is the bridegroom and the Church his bride, then all of humanity is female at the moment of salvation.

So maybe we can throw in transvestism as also doing God’s work.