Category Archives: Birthdays

Saturday Night Video: Joe Strummer and the Clash

httpv://www.youtube.com/watch?v=EfK-WX2pa8c

“London Calling”  (Video not embedded: click on the image and hit the YouTube link)

Today is Joe Strummer‘s birthday (1952 – 2002).  You can watch the excellent documentary about him, The Future is Unwritten, here. The film opens with a scalding version of “White Riot”; I understand this won’t be to everybody’s taste, but to those it is, the studio footage of Strummer laying down the lead vocal track will give you goosebumps.

A few weeks ago I posted on British music of the ’80s, and it must have seemed to some that there was a conspicuous omission — no Clash.  That was no accident.  The Clash need a post all their own.  They were not just another British band.  They were, for starters, the most London of bands.  They made the London of the Thatcher era a habitat for everyone demanding a better world to call home.  If, for example, you haven’t heard it in a while, put on London Calling, which is in its idiosyncratic way the most sunshiny and optimistic punk album imaginable.  The Clash were, for the period, an uncharacteristically un-nihilistic and socially committed band. They were the Happy Warriors of the Left, and it’s why they are still loved by people who weren’t yet born when they stopped recording.

When I lived at Vic in the early 1980s, the Clash were the band of choice in many residences.  It may be somewhat frivolous, I know, but a lot of the music I heard during that time got twisted into the skein of my experience of Frye, the Clash especially. Because they — always under the heartfelt and uncompromising guidance  of Strummer — actually cared. And cared to an extent few people in their situation do. They took the best of punk and became arguably the first (and most enduring) of the post-punk bands; drawing, in a way that is typical of English musicians, from as many popular musical influences as they could convincingly string together.  The effect was to render up a sound and an expectation that was not to be ignored.  They were, like the very best English musical artists, concerned but cheeky monkeys.  Think of the Beatles by way of the Sex Pistols.

I know that Frye probably regarded the punk movement in much the same way he regarded the hippies a decade earlier: as a reaction to “an overproductive society” and not a revolutionary response at all.  But I’ve noticed that many of my students — all of whom were born long after the fact — have enthusiastically absorbed both the hippie and punk outlook to resist and perhaps even reform in a very civilized way an approach to life that is not only unsustainable but seems determined to commit slow suicide.  It will be interesting to see if the genuine concern these students seem to carry so lightly and confidently can translate into the future that Wilde says is what artists are.  Their default settings are strikingly liberal and tolerant and thoughtful when it comes to the accelerating destructiveness of a rapacious consumer society.  I am cautiously hopeful.  I know they are capable of it.  It remains to be seen if they can reverse the inertia that plagues a society rendered almost senile in its indifference to the needs of others, and even to the near future it behaves as if it will not live to see.  But it is still a future that remains unwritten.

So, with that in mind — This is Radio Clash; everybody hold on tight.

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Ogden Nash

httpv://www.youtube.com/watch?v=nQxIybJ2AcM

Ogden Nash reading “I Never Even Suggested It’

Today is Ogden Nash‘s birthday (1902 – 1971).

Frye in The Well-Tempered Critic

Works of intentional doggerel are usually satire, and digression and constant change of theme and mood are structural principles of satire.  Again, we are approaching the creative process, the associative babble out of which poetry comes, but, as with euphuism, are approaching it deliberately and in reverse, as it were. What makes intentional doggerel funny is its implied parody of real doggerel, or incompetent attempts at verse: the struggle for rhythms, even to the mispronouncing of words, the dragging in of ideas for the sake of rhyme, the distorting of syntax in squeezing words into metre.  Again, as in euphuism, a normally subconscious process becomes witty by transforming it to consciousness.  [As in this poem by Nash.]

The creature fills its mouth with venom

And walks upon its duodenum

He who attempts the tease the cobra

Is soon a wiser he, and a sobra.

Madonna

httpv://www.youtube.com/watch?v=12wP5W2R0wY

Madonna at her peak with 1989’s “Express Yourself”

Today is Madonna‘s birthday (born 1959).

This entire video is starkly based (as much of the best popular culture is) upon the archetypes of descent (or katabasis) and ascent.  Here’s Frye on katabasis in Frye Unbuttoned:

To descend is to pass through the chattering, yelling, gibbering world of the demons of repression to the quiet spirit below.  As Eliot says, contradicting the Sybill, it not easy to go all the way down.  To reascend is to bind the squalling demons into a unified creative power. (157)

Madonna, in this instance, seems to be cavorting at the top of the chain of being and undermining male authority with her unabashed sexuality, while also waiting for a beleaguered lover to find his way up to her, leaving a hellish world of darkness and violence behind.  Note that the declared intent of the song is not merely to encourage women to express themselves, but to insist that men do the same in order to secure a fully requited love.  This video arguably marks the dawn of Third Wave feminism as a force in popular culture: sex positive and confidently empowered.

I couldn’t find the identical video with the superior electronic remix of the song, but you can listen to it after the jump.

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Emily Bronte

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Emily in a portrait by her brother Branwell

Today is Emily Bronte‘s birthday (1818-1848).  Earlier posts on Anne and Charlotte here and here.

Frye in “Four Forms of Prose Fiction”:

In novels that we think of as typical, like those of Jane Austen, plot and dialogue are closely linked to those of the comedy of manners.  The conventions of Wuthering Heights are linked rather with the tale and the ballad.  They seem to have more affinity with tragedy, and the tragic emotions of passion and fury, which would shatter the balance of tone in Jane Austen, can be safely accommodated here.  So can the supernatural, or the suggestion of it, which is difficult to get into a novel.  The shape of the plot is different: instead of maneuvering around a situation, as Jane Austen does, Emily Bronte tells her story with linear accents, and she seems to need the help of a narrator, who would be absurdly out of place in Jane Austen.  Conventions so different justify us regarding Wuthering Heights as a different form of prose fiction from the novel, a form we shall here call romance.  (CW 21, 79)

Carl Jung

httpv://www.youtube.com/watch?v=LOxlZm2AU4o

Today is Carl Jung‘s birthday (1875-1961).

Frye in conversation with David Cayley:

Cayley: How does your use of the term archetype relate to the way, say, Carl Jung uses it?

Frye: I used the term archetype because it was a traditional term in criticism, though not many people had run across it.  But I didn’t realize at the time that Jung had monopolized the term and that everyone would think I was a Jungian critic because I used it.  I’m dealing with a world that is intermediate between the subjective psychological world and the social world, the objective or natural world.  That is, I don’t think in terms of subject contemplating an object.  I think of a world of metaphor, where the subject and object have fused, the world of myth and metaphor.  The old-fashioned term for it was beauty.  It’s the world where emotion is relevant, where the categories of beauty and ugliness are relevant, where you don’t look for objective truth and you don’t look for subjective turmoil.  What I don’t want to do is to reduce criticism to something subjective and psychological.  Jung’s archetypes are powerful within the soul, and they have very intimate and very fascinating analogies to some of the conventional characters of literature, but Jung’s treatment of literature, I think, is barbaric, and most of the Jungians don’t seem to be much better.  (77)

Petrarch

httpv://www.youtube.com/watch?v=cJ5GoHfnbls

Petrarch’s “Giunto Alessandro”

Today is Petrarch‘s birthday (1304-1374).

Frye in “The Survival of Eros in Poetry”:

There is no need to rehearse in detail the familiar story of courtly love in medieval poetry.  Influenced largely by Virgil and Ovid, the poets worked out an elaborate correspondence between sexual love and Christian agape.  One might be living one’s life carelessly, in complete freedom from the perturbations of love; then the God of Love, Eros or Cupid, would suddenly strike, and from then on one was Love’s abject slave, supplicating the favour (usually) of a mistress.  Sometimes, as in Dante, the cult of Eros is sublimated, in other words assimilated to the Christian one.  It is Eros who inspires Dante with his vita nuova that started from his first sight of Beatrice, but Beatrice in the Paradiso is an agent of divine grace.  In another medieval epic, however, The Romaunt of the Rose, the climax of the poem is clearly sexual allegory, and in Petrarch, who did far more than Dante to popularize the theme, at least in English literature, love for Laura is rooted in Eros throughout, even though again it is sublimated, involving no sexual contact and easily surviving death.  (CW 18, 255)

Translation of the poem after the jump.

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Edgar Degas

ballet-dancers-on-the-stage

“Ballet Dancers on the Stage”

Today is Edgar Degas‘ birthday (1834-1917).

Frye in notebook 31:

Aesthetics seems, as I say, to rest on the fallacy of idealized forms.  We idealize a slender, youthful naked woman’s body & call that beautiful, so when Degas claims for “beauty” a study of haggard ironing women or thick-arsed middle-aged matrons washing their hairy privates, we get horrified.  One of the functions of satire is to break down these external theories of beauty, which at bottom are always theories of property & decorum.  (CW 15, 91)

Frye in The Modern Century, “Improved Binoculars”:

Impressionism portrays, not a separated objective world that man contemplates, but a world of power and force and movement which is in man also, and emerges in the consciousness of the painter.  Monet painting Rouen cathedral in every aspect of light and shade, Renoir making the shapes in nature explode into vibrations of colour, Degas recording the poses of a ballet, are working in a world where objects have become events, and where time is a dimension of sense experience. (CW 11, 32-3)

Jacques Derrida

httpv://www.youtube.com/watch?v=dj1BuNmhjAY

An interview with Derrida on love and being. (This video cannot be embedded; click on the image, and then hit the YouTube link that appears.)

Today is Derrida‘s birthday (1930 – 2004).  Here is a selection of Frye’s references to Derrida in various interviews.  (Imre Salusinszky’s interview with Derrida in Criticism in Society here.)

In a 1979 interview, “The Critical Path”:

Herman-Sekulic: What, in your opinion, are the major trends in the theory of literature today?  In what direction is literary criticism heading now?

Frye: I think that the word “direction” is over-optimistic.  I think there is a good deal of mining and blowing up being done, and that after the dust settles the context of a foundation may become visible.  I think Lacan’s conception of the subconscious as linguistically structured is worth following up; so is Derrida’s conception of metaphysical presence; and there are many things that interest me in the work of the new Marxist critics who have got away from the old notion that ideology is something that only non-Marxists have.  But I am not capable of making a unifying theory out of this mess, and I doubt if anyone else is either. (CW 24, 481)

In a 1985 interview, “Criticism in Society”:

Salusinszky: If Bloom has, to some extent, challenged the Christian direction of English literary studies, it is Derrida who has challenged the persistent Platonism that one can also see running through English literary studies.  Criticism has always tended to think of any great literary work as possessing unity, with some sort of closure, and as being, in some sense seminal.  Now Derrida seems to have opened up a whole range of new possibilities, where instead of closure and insemination he has his concepts of dissemination, of trace, of displacement.  Derrida, however, is a philosopher, and I wonder if you regard his present influence as merely one of those enclosure movements which you describe in the Anatomy, as coming from outside and wanting to take it over.

Frye: It certainly seems to be the way his influence has operated, yes, but I don’t think it’s entirely fair to Derrida that it has operated that way.  I think he’s genuinely interested in opening up, as you’ve just said, new possibilities in criticism.  The thing is that I don’t see why the sense of an ending and the sense of wholeness and unity, and the kinds of things he’s talking about, should be mutually exclusive.  I don’t see why you have to have an either / or situation.  It’s like those optical puzzles you look at, which change their relationship when you’re looking at them.  (CW 24, 756-7)

In a 1986 interview, “On the Media”:

Interviewer: What about McLuhan’s distinction between the visual and aural societies?

Frye: It’s very difficult to avoid metaphors.  If, for example, you’re reading something, you frequently use metaphors of the ear.  And that’s what critics like Jacques Derrida are attacking: the convention that somebody is speaking, But, still, when you’re following a narrative, you are in a sense listening.  And then at the end you get a sort of Gestalt: you “see” what it means.  When somebody tells a joke, he leads in by saying, “Have you heard this one?” and then, if he’s lucky, by the end you see what he means.  But these are just metaphors.  The hearing is something associated with sequence and time; the seeing is something associated with the simultaneous and the spatial.  (CW 24, 768)

In a 1987 interview, “Frye, Literary Critic”:

Innocenti: Some new trends in criticism, such as deconstruction, deny that we can reach the meaning of a literary work or even that there is a meaning.  All efforts to interpret are ways to proliferate structures and senses in an infinite chain of nuances and differences.  In my opinion, this sceptical position reduces all criticism to a solipsistic and narcissistic exercise.  In your opinion, do literature and criticism possess a sense that might be saved from nihilism?

Frye: The deconstructionists will have to speak for themselves, but I think the “anything goes” stage is headed for the dustbin already.  Derrida himself has a “construal” basis of interpretation that he starts from, and I think his followers will soon discover that there is a finite number of “supplements” that can be based on that.  In another decade they should have rediscovered the polysemous scheme of Dante, or something very like it.  (CW 24, 827-8)

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Gifts that Keep on Giving

fryechild

This has been a tumultuous Fryeday.  Here then is some welcome news.

First, Ken Paradis of Wilfred Laurier University has posted a paper with us.  Ken’s “Romance Narrative in Conservative Evangelical Homiletic” can be found in the journal here.

Second, The Educated Imagination is now on Facebook.  That’s the link you see at the top of our widgets column to the right.  Just click on it and you’re there.  Give us a little time and we’ll soon be making full use of it as a resource.  By fall we may even be tweeting.

Happy Fryeday, everyone.