Category Archives: Society

United States Constitution

On this date in 1787 the U.S. Constitution was signed in Philadelphia.

Frye in The Secular Scripture:

America has a genuine social mythology in which beliefs in personal liberty, democracy, and equality before law have a central place.  Every major American writer will be found to have stuck his roots deeply into this serious social mythology, even if he advocates civil disobedience or makes speeches in a country with which America is at war.  Genuine social mythology, whether religious or secular, is also to be transcended, but transcendence here does not mean repudiating or getting rid of it, except in special cases.  It means rather an individual recreation of the mythology, a transforming of it from accepted social values into the axioms of one’s own activity.  (CW 18, 111)

Leo Tolstoy

httpv://www.youtube.com/watch?v=9XjN4DCNt6E

Excerpt from a documentary that includes extensive footage of Tolstoy in the last year of his life.  Trailer for the movie “The Last Station” here.

Today is Leo Tolstoy‘s birthday (1828-1910).

Frye in “Giants in Time,” The Educated Imagination:

What produces the tolerance is the power of detachment in the imagination, where things are removed just out of reach of belief and action.  Experience is nearly always commonplace; the present is not romantic in the way the past is, and ideals and great visions have a way of becoming shoddy in practical life.  Literature reverses this process.  When experience is removed from us a bit, as the experience of the Napoleonic war is in Tolstoy’s War and Peace, there’s a tremendous increase of dignity and exhileration.  I mention Tolstoy because he’d be the last writer to try to glamorize the war itself, or pretend that its horror wasn’t horrible.  There is an element of illusion even in War and Peace, but the illusion gives us a reality that isn’t in the actual experience of the war itself: the reality of proportion and perspective, of seeing what it’s all about, that only detachment can give.  Literature helps to give us that detachment, and so do history and philosophy and science and everything else worth studying.  But literature has something more to give peculiarly its own: something as absurd and impossible as the primitive magic it so closely resembles. (46-7)

Leni Riefenstahl

httpv://www.youtube.com/watch?v=yV28uGic5hs

From Olympia, (Riefenstahl’s documentary about the 1936 Berlin Olympics): the closing of the games.

On this date in 2003 German filmmaker Leni Riefenstahl died (born 1902).  Riefenstahl, of course, was the most artistically proficient of all Nazi filmmakers, providing the most memorable propaganda images of the Nazi state, and during her long life represented the problematical relationship between the artist and tyranny.  (The excellent documentary, The Wonderful Horrible Life of Leni Riefenstahl, here.)

Christopher Hitchens has noted that the default setting for social organization among humans seems to be fascism.  To advance beyond such a state is difficult, rare and not to be taken for granted.

In the spring of 1943 Frye composed an unfinished, never published essay under the title, “The Present Condition of the World,” which includes some startling observations about the universal Fascist that remain disconcertingly relevant.

The point is all the more striking when we compare the Nazi psychology with our own.  Nazi lynchings of Jews are matched by the Ku Klux Klan and the lynching of Negroes; and anti-Semitism itself has greatly increased over here since Hitler came to power, a clear indication that the Nazi persecutions of the Jews have aroused far more sneaking sympathy than contempt on this continent.  German trumpetings of the superiority of Germans to all other people are obviously attempts to exorcise an inner demon of disbelief in it; to raise an earthquake and fire to roar down the still small voice of self-ridicule.  The average Anglo-Saxon has an inner conviction of the superiority of his race and his institutions which is the despairing envy of the purple-faced bawling Nazi, and which the latter would give anything to possess.  The American tendency to stampede under mass emotional pressure is as marked as that of the Germans.  The labour record of the great German industrialists who backed Hitler can hardly be worse than that of Ford or the steel and coal capitalists here; nor is the willingness of the latter to support a would-be Fascist dictator less in evidence.  The ferocity of capital and labour warfare and the prevalence of gangsterism and thuggery in politics, however bad in Germany, have significant parallels in America.  In both countries there has been a very powerful but easily frightened and bamboozled middle class.  The Germans have had less experience of democracy, but much of our democracy is a rationalization of oligarchy or the opportunity of the lobbyist and ward heeler.  Given the right conditions, we could develop on this continent a Nazism of a fury compared to which that of the Germans would be, in American language, bush-league stuff.  And if it has not occurred, and even if the danger of its occurring has perhaps passed its meridian, our escape is due to the anodyne of prosperity and to certain economic and geographical features in our favour, not to any special virtue in us, any innate love of liberty in our people, or any invincible power in our democratic institutions.  With regard to the last, the general level of political education and insight is even lower here than in Germany before Hitler.  American Fascists, or Defenders of American Democracy as they would doubtless call themselves, if in the first place they could achieve power, would find even less difficulty in rounding up and shooting the leaders of what organized resistance there would be than the Nazis had in Germany, where nearly half the population, in 1932, belonged to well-disciplined revolutionary parties. (CW 10, 216-17)

Thoreau Leaves Waldon Pond

httpv://www.youtube.com/watch?v=b0Quw_RPB0U

Thoreau’s reflections on Walden Pond

On this date in 1847 Henry David Thoreau left Walden Pond and moved into Ralph Waldo Emerson‘s home in Concord, Massachusetts.

Frye on Thoreau in “Varieties of Literary Utopias” in The Stubborn Structure:

Man obviously needs far less to live the best life than he thinks he needs; and civilization as we know it is grounded on the technique of complicating wants.  In fact, this technique is widely believed, in America, to be the American way of life par excellence.  Thoreau says: “The only true America is the country were you are at liberty to pursue such a mode of life as may enable you to do without these, and where the state may not endeavor to compel you to sustain the slavery, and war, and other superfluous expenses which directly or indirectly contribute to such things.” The pastoral revolutionary tradition is still at work in this remark, still pointing to the natural and reasonable society buried beneath the false one.  (132)

French Revolution: “September Massacre”

httpv://www.youtube.com/watch?v=aZtEsLMy5uQ

History Channel documentary on the French Revolution, above

Today in 1792 the September Massacres of the French Revolution began as part of the escalating mob violence that had increased all summer.  By the time it was done, half the prison  population of Paris had been executed.  The clergy in particular was prone to sporadic attacks, with a number of Catholic bishops murdered.

For Frye, this violent political shift represented a radical shift in the social mythology of authority:

The cosmos of authority lingered until the eighteenth century, although of its two pillars, the chain of being and the Ptolemaic universe, the latter was in ruins by Isaac Newton’s time.  The chain of being was still in place for Pope early in the eighteenth century, but Voltaire was very doubtful about the echelle de l’infiniti, which he recognized to be a facade for the authority of the status quo.  And under the hammer blows of the American Revolution, the French Revolution, and the Industrial Revolution, the ladder as the spatial metaphor for the axis mundi, and as a cosmic vision guaranteeing the birthright of established authority, finally disappeared. (CW 4, 124)

“We must love one another or die”

httpv://www.youtube.com/watch?v=hMflhlXeCNA&feature=PlayList&p=66FF5019C82DB7B1&index=0&playnext=1

German newsreel footage of the invasion of Poland (with English subtitles).

On this date in 1939 Nazi Germany invaded Poland, beginning the Second World War in Europe.

This is one of those rare occasions where a terrible historical event inspires a major literary work that is contemporaneous with it.  In this instance, a poem with the date of the event as its title and published just 48 days later.  That makes it is a good opportunity to consider the prophetic power of literature to confront history.

Here’s W.H. Auden’s “September 1, 1939” (after the jump a recitation of the poem with the stanzas displayed):

I sit in one of the dives
On Fifty-second Street
Uncertain and afraid
As the clever hopes expire
Of a low dishonest decade:
Waves of anger and fear
Circulate over the bright
And darkened lands of the earth,
Obsessing our private lives;
The unmentionable odour of death
Offends the September night.

Accurate scholarship can
Unearth the whole offence
From Luther until now
That has driven a culture mad,
Find what occurred at Linz,
What huge imago made
A psychopathic god:
I and the public know
What all schoolchildren learn,
Those to whom evil is done
Do evil in return.

Exiled Thucydides knew
All that a speech can say
About Democracy,
And what dictators do,
The elderly rubbish they talk
To an apathetic grave;
Analysed all in his book,
The enlightenment driven away,
The habit-forming pain,
Mismanagement and grief:
We must suffer them all again.

Into this neutral air
Where blind skyscrapers use
Their full height to proclaim
The strength of Collective Man,
Each language pours its vain
Competitive excuse:
But who can live for long
In an euphoric dream;
Out of the mirror they stare,
Imperialism’s face
And the international wrong.

Faces along the bar
Cling to their average day:
The lights must never go out,
The music must always play,
All the conventions conspire
To make this fort assume
The furniture of home;
Lest we should see where we are,
Lost in a haunted wood,
Children afraid of the night
Who have never been happy or good.

The windiest militant trash
Important Persons shout
Is not so crude as our wish:
What mad Nijinsky wrote
About Diaghilev
Is true of the normal heart;
For the error bred in the bone
Of each woman and each man
Craves what it cannot have,
Not universal love
But to be loved alone.

From the conservative dark
Into the ethical life
The dense commuters come,
Repeating their morning vow;
“I will be true to the wife,
I’ll concentrate more on my work,”
And helpless governors wake
To resume their compulsory game:
Who can release them now,
Who can reach the deaf,
Who can speak for the dumb?

All I have is a voice
To undo the folded lie,
The romantic lie in the brain
Of the sensual man-in-the-street
And the lie of Authority
Whose buildings grope the sky:
There is no such thing as the State
And no one exists alone;
Hunger allows no choice
To the citizen or the police;
We must love one another or die.

Defenceless under the night
Our world in stupor lies;
Yet, dotted everywhere,
Ironic points of light
Flash out wherever the Just
Exchange their messages:
May I, composed like them
Of Eros and of dust,
Beleaguered by the same
Negation and despair,
Show an affirming flame.

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“Liberalism — The ‘Canadian’ Temperament”

frye-divisions

Glen Pearson at his blog The Parallel Parliament cites Frye on Canadian liberalism in a post here.

Money quote:

When Canadian Northrop Frye penned his seminal Divisions on a Ground, he used that very term to describe this very country he appreciated.  While acknowledging the various diverse components struggling to make their way in Canada, he also affirmed that they were in one place – “On A Ground” – and that accommodations were being made.  For that reason, his work was hopeful.

The liberal temperament looks at it the same way.  To live together, temperament matters just as much as policy.  To be decent, tolerant, smart, accommodating, principled and generous has mattered just as much in this country as wealth.  It is who we are and it’s best we get back to it.

H. G. Wells

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

Orson Welles in conversation with H. G. Wells

On this day in 1946 H. G. Wells (born 1866) died.

Frye in “Varieties of Literary Utopias”:

The implication seems clear that the ideal state to More, as to Plato, is not a future  ideal but a hypothetical one, an informing power and not a goal of action.  For More, as for Plato, Utopia is the kind of model of justice and common sense, which, once established in the mind, clarifies its standards and values.  It does not lead to a desire to abolish sixteenth-century Europe and replace it with Utopia, but it enables one to see Europe, and to work within it, more clearly.  As H. G. Wells says of his Utopia, it is a good discipline to enter it occasionally.  (CW 27, 202)

Chart of the Day: Only the Rich Get Richer

income-gap_692cf

And it’s only gotten worse, thanks to — you guessed it — the unrelenting trend of tax cuts for the richest of the rich:

The gap between the wealthiest Americans and middle- and working-class Americans has more than tripled in the past three decades, according to a June 25 report by the Center on Budget and Policy Priorities.

New data show that the gaps in after-tax income between the richest 1 percent of Americans and the middle and poorest parts of the population in 2007 was the highest it’s been in 80 years, while the share of income going to the middle one-fifth of Americans shrank to its lowest level ever.

The CBPP report attributes the widening of this gap partly to Bush Administration tax cuts, which primarily benefited the wealthy. Of the $1.7 trillion in tax cuts taxpayers received through 2008, high-income households received by far the largest — not only in amount but also as a percentage of income — which shifted the concentration of after-tax income toward the top of the spectrum. (From The Huffington Post)

Now that’s redistribution of wealth!  As Nouriel Roubini has noted, “We have invented socialism for the rich.”

The Canadian trend in income disparity is virtually identical.

In related news, 1 in 7 wealthy homeowners are in default or seriously behind in payments for at least one of their mortgages, which is by far the highest of any cohort: they’re simply walking away from what they consider to be a bad investment.  So much for the vicious right-wing meme that the financial crisis was caused by poor (i.e. non-white) people taking out mortgages on homes they ought never to have had.

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Frye in “The Meeting of Past and Future in William Morris”:

We said that culture seems to develop spatially in the opposite direction from political and economic movements.  The latter centralize and the former decentralize.  (CW 17, 321)

So few words, so much truth.  Our culture is remarkable for its lively decentralization (whose proliferating hybridization of course drives retrograde conservatives nuts — a very good sign that it’s the right way to go), while at the same time we see the unmistakable emergence of “plutonomy”: the economic and political domination of society by the few.  As an old boss of mine liked to intone: “This has gotta cease.”