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“Remembering Northrop Frye: Recollections by His Students and Others”

Regarding the earlier post about a collection of letters called Remembering Northrop Frye: Recollections by His Students and Others in the 1940s and 1950s:

The context for Remembering Northrop Frye is Frye’s diaries, which he kept intermittently from 1942 until 1955.  Altogether there are seven diaries, or at least seven different books in which he recorded his daily activities, typically at the end of each day.  In the early 1990s I began transcribing the diaries, which form a substantial body of writing––more than a quarter million words altogether.  They were published as The Diaries of Northrop Frye (Toronto: University of Toronto Press, 2001.  Collected Works of Northrop Frye, vol. 8).  In the course of this project I sought to identify the more than 1,200 people who are mentioned by Frye.  I corresponded with a number of them, most of whom were his students at Victoria College in the 1940s and 1950s.  To take one year as an example, I wrote to seventy‑eight people who made an appearance in the 1949 diary: fifty‑nine responded.  I would ordinarily inquire of all those I wrote whether they remembered the occasion mentioned by Frye, and I would usually invite them to provide some biographical information about themselves and to share their memories of Frye as a person and teacher.  I often requested the correspondents to help identify others mentioned in the diaries.  I was interested in learning specific details in order to annotate the diaries, but my invitation to the correspondents to reflect on their experiences with Frye and on the Victoria College scene at the time would help me, I hoped, to reconstruct the social landscape on campus during the seven years covered in the diaries.  I received two unsolicited letters, sent to me at the urging of other correspondents.  All were generous in their responses.  Altogether the replies I received, many quite extensive, provide a rather remarkable body of reminiscence, and that is what is the reproduced in the eighty‑nine letters in Remembering Northrop Frye, scheduled to be released by McFarland and Co. early in 2011.

One motif that runs throughout is the power and generous presence that Frye had as a teacher.  Here is a sampler of the correspondents’ tributes:

• Northrop Frye was the greatest single influence in my life.  His view of things permanently altered the shape, not only of literature, but of life as I saw it.  And even now, though inevitably modified––& I fear sometimes distorted––Norrie’s view of literature and the world still shapes my own. (Phyllis Thompson)

• My own memories of Frye are filled with respect and gratitude.  What incredible  luck to have been “brought up” by him!  I remember the excitement of his first lecture every fall. There was a ping of the mind, like a finger snapped against cut glass.  You came back from your grungy summer job and then there it was, the whole intellectual world snapped into life again, the current flowing. (Eleanor Morgan)

• I still cannot believe my good fortune in having been taught so many stimulating courses by a person of such brilliance and compassion.  His ideas were electrifying, encyclopedic, and revolutionary. . . . Each year when I returned to the university, the hinges of my mind sprang open, and my brain pulsed with the excitement of Frye’s thinking, his eloquence, and his wit.  But what keeps his influence on my life vivid and profound to this day is that he enabled us to translate the leaps of intellect we experienced in his lectures into the emotional underpinnings of a way to look at the world and one’s place in it––in short, to be in the world, yet not of it. (Beth Lerbinger)

• Frye would lecture without notes, yet the class rarely turned haphazard.  He asked questions constantly that required a knowledge not only of the Bible and classical mythology, but also of the major works in English and American literature.  No one could keep pace with all the references, but still the effect was to illuminate and give a structure to a rich and fascinating verbal universe.  And then, as an added bonus, just when you thought he had reached the conclusion his investigation was leading to, he would use that “conclusion” as the opening position in a new line of investigation. (Ed Kleiman)

• In short, the Frye course [Religious Knowledge] in one way made for a lot of fun at home.  In another way it changed our lives forever. (M.L. Knight)

• In 1950 while at library school there was no need for me to run hard at either studying or football so I and a classmate would range the campus auditing lectures and we found Frye had the largest, most intent crowds and the most graduate students.  Even now I take up my lecture notes, particularly on Job and Carlyle and Matthew Arnold, and find him stimulating. (Douglas Fisher)

• The outstanding lecturer, the one who made my university education a spiritual one, setting the mode for the rest of my life, was Northrop Frye. . . . My memories of Northrop Frye are fond and precious.  I still have the essays I wrote for him, with his comments on them.  I have a collection of almost all of his published books. . . .  I wrote to him a few times.  I recall that one letter, probably the one that occasioned his notation in his diary, was to thank him for what he had taught to me, because of the perspectives he gave me about life. (Jodine Boos)

• His shyness and genuine modesty, coupled with a witty self-deprecation, made him the quintessential Canadian.  Underneath all that, of course, was the finest literary mind in the Western world. (Don Harron)

• I really did not know Norrie as a teacher.  I was never in one of his classes, but in our interviews he taught me much & indeed he knocked a lot of fuzziness out of my head.  He could not make me into a scholar, but he did encourage me as a poet; I owe him a great deal, & I always felt friendly towards him. (George Johnston)

• I was in Philosophy & English and we had marvellous, thrilling courses with Frye on the Elizabethan period, Spenser & Milton, 19th Century Thought, The English Bible . . . They filled my thoughts for three years!  Frye was university for me.  Nothing else counted.  I couldn’t just take notes on his lectures, I had to try to write down every single word he said. . . . I got so spoiled listening to Frye that I couldn’t stand other lecturers. (Gloria Vizinczey)

• I expect a lot of people, when they heard he had died, said to themselves, “I may as well lay down my pen since there is no one in the world for whom I can now write, no one whose good assessment I crave.” (Catharine Hay)

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How Student Activism Saved the Centre for Comparative Literature

Here’s the article from rabble.ca.

A sample:

Some key components of the students’ and faculty’s campaigns included petitions, letter-writing campaigns, protests and discussions at town hall meetings with the Dean. As time went on, the chances of the programs’ survival gradually increased.

“I think that one of the first key moments in our fight was when our story was reported on [the front page of The Globe and Mail], Stapleton says. “That was the first moment when it became clear people outside of the university cared about this situation — to see any issue on the front page really gives support to what we’re doing.”

“Remembering Northrop Frye”

An email from McPharland Publishers today:

We are writing in order to let you know of our recent publication, Remembering Northrop Frye: Recollections by His Students and Others in the 1940s and 1950s by Robert D. Denham.  Details about the book may be found in the following link: http://www.mcfarlandpub.com/book-2.php?id=978-0-7864-6069-4 .  Should you wish to have additional information, please contact us and we’ll be glad to help.

Best,

Stephanie Nichols

Sales and Marketing

snichols@mcfarlandpub.com

Call for Papers

 

A Call For Proposals 
for
 The Third Annual International Conference on Popular Romance: “Can’t Buy Me Love? Sex, Money, Power, and Romance,” New York City,
 June 26-28, 2011

The International Association for the Study of Popular Romance (IASPR) [www.iaspr.org] is seeking proposals for innovative panels, papers, roundtables, discussion groups, and multi-media presentations that contribute to a sustained conversation about romantic love and its representations in global popular media. We welcome analyses of individual books, films, television series, websites, songs, etc., as well as broader inquiries into the reception of popular romance and into the creative industries that produce and market it worldwide.

This conference has four main goals:

  • To explore the relationships between the conference’s key thematic terms (sex, money, power, and romantic love) in the texts and contexts of popular romance, in all forms and media, from a variety of disciplinary and theoretical perspectives
  • To foster comparative and intercultural analyses of these recurring themes, by documenting and/or theorizing the ways that different nations, cultures, and communities think about love and sex, love and money, love and power, and so on, in the various media of popular romance
  • To explore how ideas and images of romantic love—especially love as shaped by issues of sex, money, or power—circulate between elite and popular culture, between different media (e.g., from novel to film), and between cultural representations and the lived experience of readers, viewers, listeners, and lovers
  • To explore the popular romance industry–publishing, marketing, film, television, music, gaming, etc.—and the roles played by sex, money, power, and love in the discourse of (and about) the business side of romance

After the conference, proceedings will be subjected to peer-review and published.

Please submit proposals by January 1, 2011 and direct questions to: <conferences@iaspr.org>.

We are currently pursuing funds to help defray the cost of travel to New York City for the conference. If these funds become available, we will notify those accepted how to apply for support from IASPR.

Northrop Frye as David Gilmour!

Courtesy of Bob Denham, this is the inside back cover of the Chinese translation of The Secular Scripture.  While it’s wonderful that Frye’s masterpiece on Romance is now available in Chinese, that is not, of course, Frye pictured above.  It is Canadian writer and critic David Gilmour.

I hope Gilmour gets to see this.  It’s about as flattering a case of mistaken identity as anyone could hope for.

Advancement versus Academic Freedom


The University of Toronto has many claims to fame.  It has a stellar academic reputation, one of the best libraries in the country, some of Canada’s finest faculty, and Maclean’s consistently ranks it as one of the best universities, if not the best, in the country.  That being said, the University of Toronto has adopted dubious practices when it comes to advancement and academic freedom.

What are the questions that a university must ask itself when it receives donations?  Among them are, What is the purpose of the donation?  What are the conditions attached to the donation?  How important is academic freedom to the success of the University’s researchers, professors, and students in relation to the donation?

The University of Toronto’s Vice-President of Advancement, David Palmer, claims that all donor agreements are subject to the following clause:

The parties affirm their mutual commitment to the University’s Statement of Institutional Purpose which includes a commitment to foster an academic community in which the learning and scholarship of every member may flourish, with vigilant protection for the rights of freedom of speech, academic freedom and freedom of research.

In two recent donations to the University of Toronto, this clause never appeared, nor did any that remotely resembles such a clause.  Moreover, when I Google-searched this clause, I realised that it appears nowhere except in a letter to the editor of the Toronto Star on September 19, 2010, written by the Vice-President of Advancement, and subsequently published in the Varsity, a student run newspaper at the University of Toronto.  The reason for the letter in the Star is that an excerpt from The Trouble With Billionaires by Linda McQuaig and Neil Brooks claims that the recent $35 million dollar agreement between Peter Munk and the University of Toronto “stipulates that the school will also house the Canadian International Council — a right-leaning think-tank that has been pushing to replace Canada’s earlier role as a leading UN peacekeeping nation with a more prominent role in U.S.-led war efforts.”  The University of Toronto, through its Vice-President of Advancement, has assured us that this is not the case and that no donor has influence over the academic freedom of researchers, students, or professors at the University of Toronto.

In his chapter “Academic Freedom or Commercial License?” (which appeared in The Corporate Campus, edited by James Turk), William Graham highlights a few agreements between the University of Toronto and its donors.  When, for exammple, Joseph Rotman donated $15 million to the University of Toronto, the agreement required “the unqualified support for and commitment to the principles and values underlying the vision by the members of the faculty of management as well as the central administration upon the continuing ongoing support demonstrated by members of the faculty” (23).  In other words, for the donation to continue, Rotman required that faculty adhere to “the vision.”  Indeed, as Graham notes, the acting provost at the time “stated with pride” that “given the magnitude and importance of the gift, the University is prepared to make a number of undertakings that in a number of ways involve new commitments or variances from previously approved allocations or from University policy” (24).

Rotman’s donation is not unique.  Graham writes: “Even more scandalous in many ways was the agreement between the University of Toronto and Mr. Peter Munk, together with his corporations, Horsham and Barrick Gold” (24). In this agreement, the university will establish a “business-academic relationship,” and that “In return, the University promised Munk’s project would ‘rank with the University’s highest priorities for the allocation of its other funding, including its own internal resources.’ No mention wass made of the need to protect academic freedom or any other basic University policy” (24).

Graham is right to note that “Since Munk, like Rotman, could withdraw funding at any time over the 10 years if dissatisfied with the progress of the Centre, he was in a position to exert enormous influence over the teaching and research activities of the Centre. What, for example, might happen to an untenured faculty member of the Centre who spoke out in ways perceived as contrary to the interests of Horsham or Barrick Gold Corporations?”

The question that Graham asks is, of course, an important one.  What happens when benefactors who donate money to a university disagrees with an untenured faculty member?  What happens when benefactors can pull their donations to the University when they are not satisfied with the direction or “vision” of the program?  In many regards, we already have answers to some of these questions. Virginia Ashby Sharpe in “Oversight, Disclosure, and Integrity in Science” writes:

We have also seen cases of institutional retaliation against researchers who have gone up against pharmaceutical manufacturers when their research indicated harmful effects.  One case involves the University of Toronto.  When Nancy Oliveri broke her confidentiality agreement and published unfavorable results regarding the drug deferiprone (used to treat the hereditary blood disease thalassemia), the university attempted to dismiss her.  The same institution, which received a $1.5-million gift from the Eli Lilly company, rescinded its job offer to David Healy when he was publicly critical of the Eli Lilly drug Prozac.

All of this raises a further question:  Would the University ever consider disbanding or disestablishing an entire program if the values and instruction of that program ran counter to the values or expectations of a benefactor?  These seem to be important questions that need to be asked these days, especially in light of an Academic Plan which calls for the closure of several language programs to form a “School of Languages and Literatures” (now in search of a benefactor) and the complete destruction of other programs, such as Comparative Literature, Diaspora and Transnational Studies, and, of course, the Centre for Ethics.

Frye in his “Commencement Address at Carlton University,” delivered on May 17th, 1957, observes:

As John Stuart Mill proved a century ago, the basis of all freedom is academic freedom of thought and discussion.  You have had that here, because you are responsible for carrying it into society.  I know the staff of Carlton fairly well, and I know that none of them would try to adjust you or integrate you with your society.  They have done all they could do to detach you from it, to wean you from the maternal bosom of Good Housekeeping and the Reader’s Digest, the pneumatic bliss of the North American way of life.  They have tried to teach you to compare your society’s ideas with Plato’s, its language with Shakespeare’s, its calculations with Newton’s, its love with the love of the saints.  Being dissatisfied with society is the price we pay for being free men and women.

That price we pay, of course, is something we choose for ourselves as scholars.  It is not something to be negotiated because scholars are not to be bought or sold.

Pamela Sidney: Reading “Last Letter”

Pamela Sidney last week in Melbourne, Australia read aloud Ted Hughes’s recently discovered poem about Sylvia Plath’s suicide.  She kindly sent us an email about the occasion, below:

I found the poem a dense one, complex when considering the relationships mentioned.

But soon sorted it out by referring to ’18 Rugby Street’ in particular, which was a great help.

I speak as one who has now read the poem in public – with the help of a male poet – Patrick Boyle – who read alternate pages 2 & 4.

Not having a lot of time to familiarise myself with the poem, I found it a hard read, in that it is emotionally dense.

In performing it I opted for a straightforward voice – keeping in mind Hughes and his down to earth manner.

I was surprised that all the poets in the room, some 40 plus, were unaware of the existence of the poem, and of course the time span of 30 years that it took to surface.

The audience clapped the reading warmly, but at the same time I could sense a silence, their minds still with the poem and its very stark ending.

I suspect many will want to get their own copy, for a first reading/ hearing it is almost impossible to take in the chaos and complexity of the situation as it was running through the mind of Ted Hughes – plus how he was processing his emotions and memories.