My favorite excerpts from English literature

March 29, 2020 • 10:00 am

I’ve been reading two books on great prose by—yes—author Francine Prose: Reading Like a Writer: A Guide for People Who Love Books and for Those Who Want To Write Them, and What to Read and Why. I am not reading them to learn how to write better, as they’re all about fiction, a genre I don’t dare to essay, but it’s fascinating to see what writing an accomplished writer loves most, and why. (She particularly likes Chekhov’s short stories, which I also love, but now want to read them all.)

I decided to put together my favorite bits of prose—those bits that are especially lovely—and post them here, though the post will be rather long. I’m sure I’ve forgotten some of my favorites, but the excepts below are especially poetic, and some of them I can’t read without tearing up. These are selections only from literature written in English; I’ve left out, for example, my favorite Russian literature, as that has been translated.

I’d invite readers to submit their own selections, but that would make the comments too long. Instead, you might just tell us what work or what passage moves you in the way these pieces move me.  Here we go:

 

As I’ve said repeatedly, what I consider the most beautiful thing ever written in English is Joyce’s short story (or novella) The Dead, the last piece in his collection Dubliners.  It is perfect in every way, but the ending is both perfect and incomparably beautiful. It comes after an evening when the protagonist, Gabriel, has been to a Christmas party at his aunts’ house, and has been his usual self-absorbed and pretentious self. His wife Greta reacts strongly to a song that somebody sings at the party (“The Lass of Aughrim”), and when they go back to their Dublin hotel, Gabriel asks Greta why she reacted to the song that way. She tells him that it was sung to her when she was just a lass by her great love Michael Furey, who died after having come to her house in the rain when he was ill, a visit that caused his death. Gabriel learns at that point that his marriage has always been more or less a sham, for Greta loved Michael in a way that she could never love him. As Greta falls asleep, Gabriel ponders his tepid life and pompous demeanor in this beautiful ending, one of Joyce’s famous “epiphanies”. The last paragraph is pure poetry.

She was fast asleep.

Gabriel, leaning on his elbow, looked for a few moments unresentfully on her tangled hair and half-open mouth, listening to her deep-drawn breath. So she had had that romance in her life: a man had died for her sake. It hardly pained him now to think how poor a part he, her husband, had played in her life. He watched her while she slept, as though he and she had never lived together as man and wife. His curious eyes rested long upon her face and on her hair: and, as he thought of what she must have been then, in that time of her first girlish beauty, a strange, friendly pity for her entered his soul. He did not like to say even to himself that her face was no longer beautiful, but he knew that it was no longer the face for which Michael Furey had braved death.

Perhaps she had not told him all the story. His eyes moved to the chair over which she had thrown some of her clothes. A petticoat string dangled to the floor. One boot stood upright, its limp upper fallen down: the fellow of it lay upon its side. He wondered at his riot of emotions of an hour before. From what had it proceeded? From his aunt’s supper, from his own foolish speech, from the wine and dancing, the merry-making when saying good-night in the hall, the pleasure of the walk along the river in the snow. Poor Aunt Julia! She, too, would soon be a shade with the shade of Patrick Morkan and his horse. He had caught that haggard look upon her face for a moment when she was singing Arrayed for the Bridal. Soon, perhaps, he would be sitting in that same drawing-room, dressed in black, his silk hat on his knees. The blinds would be drawn down and Aunt Kate would be sitting beside him, crying and blowing her nose and telling him how Julia had died. He would cast about in his mind for some words that might console her, and would find only lame and useless ones. Yes, yes: that would happen very soon.

The air of the room chilled his shoulders. He stretched himself cautiously along under the sheets and lay down beside his wife. One by one, they were all becoming shades. Better pass boldly into that other world, in the full glory of some passion, than fade and wither dismally with age. He thought of how she who lay beside him had locked in her heart for so many years that image of her lover’s eyes when he had told her that he did not wish to live.

Generous tears filled Gabriel’s eyes. He had never felt like that himself towards any woman, but he knew that such a feeling must be love. The tears gathered more thickly in his eyes and in the partial darkness he imagined he saw the form of a young man standing under a dripping tree. Other forms were near. His soul had approached that region where dwell the vast hosts of the dead. He was conscious of, but could not apprehend, their wayward and flickering existence. His own identity was fading out into a grey impalpable world: the solid world itself, which these dead had one time reared and lived in, was dissolving and dwindling.

A few light taps upon the pane made him turn to the window. It had begun to snow again. He watched sleepily the flakes, silver and dark, falling obliquely against the lamplight. The time had come for him to set out on his journey westward. Yes, the newspapers were right: snow was general all over Ireland. It was falling on every part of the dark central plain, on the treeless hills, falling softly upon the Bog of Allen and, farther westward, softly falling into the dark mutinous Shannon waves. It was falling, too, upon every part of the lonely churchyard on the hill where Michael Furey lay buried. It lay thickly drifted on the crooked crosses and headstones, on the spears of the little gate, on the barren thorns. His soul swooned slowly as he heard the snow falling faintly through the universe and faintly falling, like the descent of their last end, upon all the living and the dead.

As I posted recently, I much admire Paul Scott’s The Raj Quartet, but especially love the beginning, which limns the feel of India in just a few words, just as Karen Blixen does for Africa in the excerpt below. This is the beginning of the first of Scott’s four novels, The Jewel in the Crown:

The ending of Fitzgerald’s The Great Gatsby is justifiably famous, as Gatsby ponders the necessary but futile ambition that drives people to fulfill their dreams. He compares the green light on the dock belonging to the house of Daisy, his love, with the dreams of the sailors who first came to America:

Most of the big shore places were closed now and there were hardly any lights except the shadowy, moving glow of a ferryboat across the Sound. And as the moon rose higher the inessential houses began to melt away until gradually I became aware of the old island here that flowered once for Dutch sailors’ eyes—a fresh, green breast of the new world. Its vanished trees, the trees that had made way for Gatsby’s house, had once pandered in whispers to the last and greatest of all human dreams; for a transitory enchanted moment man must have held his breath in the presence of this continent, compelled into an aesthetic contemplation he neither understood nor desired, face to face for the last time in history with something commensurate to his capacity for wonder.

And as I sat there brooding on the old, unknown world, I thought of Gatsby’s wonder when he first picked out the green light at the end of Daisy’s dock. He had come a long way to this blue lawn and his dream must have seemed so close that he could hardly fail to grasp it. He did not know that it was already behind him, somewhere back in that vast obscurity beyond the city, where the dark fields of the republic rolled on under the night.

Gatsby believed in the green light, the orgastic future that year by year recedes before us. It eluded us then, but that’s no matter—tomorrow we will run faster, stretch out our arms farther. . . . And one fine morning——

So we beat on, boats against the current, borne back ceaselessly into the past.

Fitzgerald’s writing is also gorgeous in his largely unread book Tender is the Night.  The scene at the dinner party, for instance, when the table seems to rise with the fellow-feeling of the guests, is fantastic.

Although I love the writing of Thomas Wolfe, I must admit that at times it’s long-winded and pompous. Literature professors have repeatedly mocked my affection for his big books, regarding it as puerile. And yet he’s worth reading for the times when he hits his stride, as in his “poem to October” from Of Time and the River. (If you want to read a complete piece of Wolfe that stands on its own as great literature, read The Child by Tiger, a fictionalized account of a lynching that really happened in his hometown of Asheville, North Carolina.)

Nobody could evoke the feeling and weathers of America better than Wolfe, as he does here. Every word is essential and adds to the atmosphere.

Now October has come again which in our land is different from October in the other lands.  The ripe, the golden month has come again, and in Virginia the chinkapins are falling.  Frost sharps the middle music of the seasons, and all things living on the earth turn home again. The country is so big that you cannot say that the country has the same October. In Maine, the frost comes sharp and quick as driven nails, just for a week or so the woods, all of the bright and bitter leaves, flare up; the maples turn a blazing bitter red, and other leaves turn yellow like a living light, falling upon you as you walk the woods, falling about you like small pieces of the sun so that you cannot say where that sunlight shakes and flutters on the ground, and where the leaves. . .

October is the richest of the seasons: the fields are cut, the granaries are full, the bins are loaded to the brim with fatness, and from the cider-press the rich brown oozings of the York Imperials run.  The bee bores to the belly of the yellowed grape, the fly gets old and fat and blue, he buzzes loud, crawls slow, creeps heavily to death on sill and ceiling, the sun goes down in blood and pollen across the bronzed and mown fields of old October.

The corn is shocked: it sticks out in hard yellow rows upon dried ears, fit now for great red barns in Pennsylvania, and the big stained teeth of crunching horses. The indolent hooves kick swiftly at the boards, the barn is sweet with hay and leather, wood and apples—this, and the clean dry crunching of the teeth is all:  the sweat, the labor, and the plow is over. The late pears mellow on a sunny shelf, smoked hams hang to the warped barn rafters; the pantry shelves are loaded with 300 jars of fruit. Meanwhile the leaves are turning, turning up in Maine, the chestnut burrs plop thickly to the earth in gusts of wind, and in Virginia the chinkapins are falling.

Finally we have Karen Blixen, who published under the male name Isak Dinesen, and of course is famous for her autobiographical work Out of Africa. This is the only nonfiction here, but the writing is as good as anything in literature. It’s even more remarkable when you realize that her native language was not English but Danish. (It’s just as remarkable as Conrad’s great writing in English, his second language after Polish).
I have two excerpts from Out of Africa. The first is the opening when she describes her farm and its environs. You will have heard this. Some of it was recited by Meryl Streep at the beginning of the eponymous movie.

I had a farm in Africa at the foot of the Ngong Hills. The Equator runs across these highlands, a hundred miles to the north, and the farm lay at an altitude of over six thousand feet. In the day-time you felt that you had got high up; near to the sun, but the early mornings and evenings were limpid and restful, and the nights were cold.

The geographical position and the height of the land combined to create a landscape that had not its like in all the world. There was no fat on it and no luxuriance anywhere; it was Africa distilled up through six thousand feet. like the strong and refined essence of a continent. The colours were dry and burnt. like the colours in pottery. The trees had a light delicate foliage, the structure of which was different from that of the trees in Europe; it did not grow in bows or cupolas, but in horizontal layers, and the formation gave to the tall solitary trees a likeness to the palms, or a heroic and romantic air like full-rigged ships with their sails furled, and to the edge of a wood a strange appearance as if the whole wood were faintly vibrating. Upon the grass of the great plains the crooked bare old thorn trees were scattered, and the grass was spiced like thyme and bog-myrtles; in some places the scent was so strong that it smarted in the nostrils. All the flowers that you found or plains, or upon the creepers and liana in the native forest, were diminutive like flowers of the downs – only just in the beginning of the long rains a number of big, massive heavy-scented lilies sprang out on the plains. The views were immensely wide. Everything that you saw made for greatness and freedom, and unequaled nobility.

The chief feature of the landscape, and of your life in it. was the air. Looking back on a sojourn in the African highlands, you are struck by your feeling of having lived for a time up in the air. The sky was rarely more than pale blue or violet, with a profusion of mighty, weightless, ever-changing clouds towering up and sailing on it, but it has a blue vigour in it, and at a short distance it painted the ranges of hills and the woods a fresh deep blue. In the middle of the day the air was alive over the land, like a flame burning; it scintillated, waved and shone like running water, mirrored and doubled all objects, and created great Fata Morgana. Up in this high air you breathed easily, drawing in a vital assurance and lightness of heart. In the highlands you woke up in the morning and thought: Here I am, where I ought to be.

And this piece, like the ending of The Dead, always makes me tear up, no matter how many times I read it. Blixen’s great love, Denys Finch Hatton, died in a plane crash during their romance in Africa. She was shattered, and they buried Finch Hatton in the hills overlooking the plain. Here she describes his grave and how the lions came to sit on it.  The last three sentences are a work of genius.

I often drove out to Denys’s grave. In a bee-line, it was not more than five miles from my house, but round by the road it was fifteen. The grave was a thousand feet higher up than my house, the air was different here, as clear as a glass of water; light sweet winds lifted your hair when you took off your hat; over the peaks of the hills, the clouds came wandering from the East, drew their live shadow over the wide undulating land, and were dissolved and disappeared over the Rift Valley.

I bought at the dhuka a yard of the white cloth which the Natives call Americani, and Farah and I raised three tall poles in the ground behind the grave, and nailed the cloth on to them, then from my house I could distinguish the exact spot of the grave, like a little white point in the green hill.

The long rains had been heavy, and I was afraid that the grass would grow up and cover the grave so that its place would be lost. Therefore one day we took up all the whitewashed stones along my drive, the same that Karomenya had had trouble in pulling up and carrying to the front door; we loaded them into my box-body car and drove them up into the hills. We cut down the grass round the grave, and set the stones in a square to mark it; now the place could always be found.

As I went so often to the grave, and took the children of my household with me, it became a familiar place to them; they could show the way out there to the people who came to see it. They built a small bower in the bush of the hill near it. In the course of the summer, Ali bin Salim, whose friend Denys had been, came from Mombasa to go out and lie on the grave and weep, in the Arab way.

One day I found Hugh Martin by the grave, and we sat in the grass and talked for a long time. Hugh Martin had taken Denys’s death much to heart. If any human being at all had held a place in his queer seclusive existence, it would have been Denys. An ideal is a strange thing, you would never have given Hugh credit for harbouring the idea of one, neither would you have thought that the loss of it would have affected him, like, somehow, the loss of a vital organ. But since Denys’s death he had aged and changed much, his face was blotched and drawn. All the same he preserved his placid, smiling likeness to a Chinese Idol, as if he knew of something exceedingly satisfactory, that was hidden to the general. He told me now that he had, in the night, suddenly struck upon the right epitaph for Denys. I think that he had got it from an ancient Greek author, he quoted it to me in Greek, then translated it in order that I should understand it. It went: “Though in death fire be mixed with my dust yet care I not. For with me now all is well.”

Later on, Denys’s brother, Lord Winchilsea, had an obelisk set on his grave, with an inscription out of “The Ancient Mariner,” which was a poem that Denys had much admired. I myself had never heard it until Denys quoted it to me,—the first time was, I remember, as we were going to Bilea’s wedding. I have not seen the obelisk; it was put up after I had left Africa.

In England there is also a monument to Denys. His old schoolfellows, in memory of him, built a stone bridge over a small stream between two fields at Eton. On one of the balustrades is inscribed his name, and the dates of his stay at Eton, and on the other the words: “Famous in these fields and by his many friends much beloved.”

Between the river in the mellow English landscape and the African mountain ridge, ran the path of his life; it is an optical illusion that it seemed to wind and swerve,—the surroundings swerved. The bow-string was released on the bridge at Eton, the arrow described its orbit, and hit the obelisk in the Ngong Hills.

After I had left Africa, Gustav Mohr wrote to me of a strange thing that had happened by Denys’ grave, the like of which I have never heard. “The Masai,” he wrote, “have reported to the District Commissioner at Ngong, that many times, at sunrise and sunset, they have seen lions on Finch-Hatton’s grave in the Hills. A lion and a lioness have come there, and stood, or lain, on the grave for a long time. Some of the Indians who have passed the place in their lorries on the way to Kajado have also seen them. After you went away, the ground round the grave was levelled out, into a sort of big terrace, I suppose that the level place makes a good site for the lions, from there they can have a view over the plain, and the cattle and game on it.”

It was fit and decorous that the lions should come to Denys’s grave and make him an African monument. “And renowned be thy grave.” Lord Nelson himself, I have reflected, in Trafalgar Square, has his lions made only out of stone.

George Packer gets Hitchens Prize for free expression, decries the Offense Culture as a detriment to writing and thinking

January 24, 2020 • 9:45 am

Although I thought the Atlantic was pretty Leftist, it also seems to be pretty reasonable, or at least anti-woke. The latest issue contains two such pieces, the first a long critique of the New York Times‘s “1619 Project” written by Sean Wilentz, a history professor at Princeton and one of the signatories of a critical letter to the NYT that the paper’s editor slapped down. Note that there is pushback against Wilentz’s Atlantic piece already (see here and here). The arguments seem to revolve largely about historical details that seem inconsequential, but those details bear crucially on the Times‘s contention that this country was founded on slavery—in particular, that the American Revolution was an attempt by colonists both Northern and Southern to retain slavery—and that slavery’s sequelae are responsible for and highly visible in most modern American institutions. Read and judge for yourself.

But today’s post is about the second piece in the Atlantic, which isn’t as controversial—at least to readers on this site.  It’s by George Packer, a staff writer for the magazine, and is a transcript of his Hitchens Prize speech. What is the Hitchens Prize, you ask? I didn’t know about it either, but it’s been awarded for five years by the Dennis and Victoria Ross Foundation. The Foundation’s site says this:

The Hitchens Prize will be awarded annually by the Foundation to an author or journalist whose work reflects a commitment to free expression and inquiry,‭ ‬a range and depth of intellect,‭ ‬and a willingness to pursue the truth without regard to personal or professional consequence. The Prize is named in honor of the late Christopher Hitchens,‭ ‬a writer whose career was a rare if not unique expression of those qualities.‭

Indeed: Hitch always said and wrote what he thought, regardless of whether it was popular (remember his excoriation because of his favoring the Iraq war?).

Besides Packer, the winners have been these folks:

2018 – Masha Gessen, Journalist and Author
2017 – Graydon Carter, Editor
2016 – Marty Baron, Executive Editor of the Washington Post
2015 – Alex Gibney, Documentary Filmmaker

I’m not sure why Packer, a journalist as well as a prolific writer specializing in history, nabbed the prize this year, but perhaps readers more familiar with his work can enlighten us. His essay below, however (click on screenshot), is “contrarian” in the sense that it pushes back against the increasing tendency of writers to temper what they say lest they offend those vociferous Pecksniffs on social media. We all know of this phenomenon: the worries about writing about ethnic groups different from yours, the demonization of writers (especially in “young adult fiction”) who aren’t ideologically pure, and, as Packer mentions, the shameful refusal of many PEN members to endorse the organization’s freedom-of-expression award to Charlie Hebdo in 2015  (see here and here). There’s no doubt that the Offense Culture is having a chilling effect on writers, as with Amélie Wen Zhao’s Blood Heir, which, after vicious attacks on Twitter about her “racial insensitivity,” she first canceled but then decided to publish. (Other examples are rife: see here and here for some recent cases.)

Anyway, I’ll give a few excerpts from Packer’s speech below the screenshot, so you can see the tenor of his remarks. Let’s hope that other candidates for the prize keep coming along, bucking the trend of “going along to get along.”

Excerpts. Note that Packer and Hitchens did have their differences, but that didn’t keep them from sharing libations. (Emphases in the statements below are mine.)

As we get further away from his much-too-early death, I find myself missing Christopher more and more. Not so much his company, but his presence as a writer. Some spirit went out of the world of letters with him. And because that’s the world in which I’ve made my life, the only one in which I can imagine a life, I take the loss of this spirit personally. Why is a career like that of Christopher Hitchens not only unlikely but almost unimaginable? Put another way: Why is the current atmosphere inhospitable to it? What are the enemies of writing today?

. . .  But this solidarity isn’t what I mean by belonging. I mean that writers are now expected to identify with a community and to write as its representatives. In a way, this is the opposite of writing to reach other people. When we open a book or click on an article, the first thing we want to know is which group the writer belongs to. The group might be a political faction, an ethnicity or a sexuality, a literary clique. The answer makes reading a lot simpler. It tells us what to expect from the writer’s work, and even what to think of it. Groups save us a lot of trouble by doing our thinking for us.

. . . Among the enemies of writing, belonging is closely related to fear. It’s strange to say this, but a kind of fear pervades the literary and journalistic worlds I’m familiar with. I don’t mean that editors and writers live in terror of being sent to prison. It’s true that the president calls journalists “enemies of the American people,” and it’s not an easy time to be one, but we’re still free to investigate him. Michael Moore and Robert De Niro can fantasize aloud about punching Donald Trump in the face or hitting him with a bag of excrement, and the only consequence is an online fuss. Nor are Islamist jihadists or white nationalists sticking knives in the backs of poets and philosophers on American city streets. The fear is more subtle and, in a way, more crippling. It’s the fear of moral judgment, public shaming, social ridicule, and ostracism. It’s the fear of landing on the wrong side of whatever group matters to you. An orthodoxy enforced by social pressure can be more powerful than official ideology, because popular outrage has more weight than the party line.

At a moment when democracy is under siege around the world, these scenes from our literary life sound pretty trivial. But if writers are afraid of the sound of their own voice, then honest, clear, original work is not going to flourish, and without it, the politicians and tech moguls and TV demagogues have less to worry about. It doesn’t matter if you hold impeccable views, or which side of the political divide you’re on: Fear breeds self-censorship, and self-censorship is more insidious than the state-imposed kind, because it’s a surer way of killing the impulse to think, which requires an unfettered mind. A writer can still write while hiding from the thought police. But a writer who carries the thought police around in his head, who always feels compelled to ask: Can I say this? Do I have a right? Is my terminology correct? Will my allies get angry? Will it help my enemies? Could it get me ratioed on Twitter?—that writer’s words will soon become lifeless. A writer who’s afraid to tell people what they don’t want to hear has chosen the wrong trade.

And indeed, those afraid to read what makes them uncomfortable are getting fewer and fewer.

Here’s an hourlong conversation between Hitchens and Packer, both Orwell lovers discussing their favorite author (Packer edited two volumes of Orwell’s essays).

h/t: cesar

Literary studies on the decline—but why? Scholars analyze the problem

January 12, 2020 • 11:00 am

A new supplement in the Chronicle of Higher Education (click on screenshot below) comprises a series of 14 shortish pieces about the decline in funding for and in the reputation of literary studies in American universities. Several of the authors (all professors) diagnose the problem, and some of them offer solutions, none of which seem viable in today’s climate. Towards the end, a few pieces adamantly try to buttress the prestige of humanities—and the right of professors to assert their elitism and expertise in the face of what they see as rampant student egalitarianism that they feel is destroying the humanities. (I agree in part: there are too many specialized nonsense courses catering to student desires.)

I didn’t read all the pieces very carefully, but if you’re interested in this issue, they are all free for the reading. The problems are many: the rise of postmodernism and the decline of non-ideological literary criticism (i.e., the disappearance of “New Criticism”), the lack of employment for academic graduates in English (after all, there aren’t many jobs for English Ph.D.s outside of becoming professors), and the lack of funding for English and the humanities compared to the sciences, a disparity that erodes the humanities’ importance in money-hungry universities. But read the pieces, as their authors are much better informed than I.

Here, in larger type than in the screenshot below, is the introduction to the apocalyptic section, after which I’ve posted a few excerpts from some (but not all) of the articles. The last piece, Andrew Kay’s longer account of attending the infamous annual meeting of the Modern Language Association, is especially worth reading.

The academic study of literature is no longer on the verge of field collapse. It’s in the midst of it. Preliminary data suggest that hiring is at an all-time low. Entire subfields (modernism, Victorian poetry) have essentially ceased to exist. In some years, top-tier departments are failing to place a single student in a tenure-track job. Aspirants to the field have almost no professorial prospects; practitioners, especially those who advise graduate students, must face the uneasy possibility that their professional function has evaporated. Befuddled and without purpose, they are, as one professor put it recently, like the Last Dinosaur described in an Italo Calvino story: “The world had changed: I couldn’t recognize the mountain any more, or the rivers, or the trees.”

At the Chronicle Review, members of the profession have been busy taking the measure of its demise – with pathos, with anger, with theory, and with love. We’ve supplemented this year’s collection with Chronicle news and advice reports on the state of hiring in endgame. Altogether, these essays and articles offer a comprehensive picture of an unfolding catastrophe.

Click on the screenshot to read the pieces:

SOME EXCERPTS

Petit:

At Columbia University, a poor job-placement record for Ph.D candidates in the English department created some “alarm” in the program, according to a letter that circulated there this year. The news was grim. Columbia University’s English department had failed to place a single current Ph.D. candidate into a tenure-track job this year. And 19 new doctoral students had accepted admission into the program, raising questions about why the cohort is so large when the job prospects aren’t plentiful. This had “given rise to some alarm,” concerned graduate students wrote in an April 30 letter to department leadership.

June:

Graduate students mulling whether or not to enter a program would benefit from some sort of analysis of what its alumni have done with their degree. But institutions often fail to consistently track and publicly report this information. It’s a much-discussed shortcoming in higher-ed circles and was the impetus for a discipline-wide, interactive database for historians. Earlier this month, the Association of American Universities announced a grant-funded initiative to help a pilot cohort of eight institutions make more widely available data about the Ph.D. career paths of its students in certain disciplines, among other improvements to graduate education.

Cassuto

The graduate students in Columbia University’s English and comparative-literature department hit a tipping point late this past spring. After not a single one of its job candidates got a tenure-track position during the 2018-19 hiring cycle, they decided to complain.

Smarting from that disappointment, and worried about their own prospects, the students were further catalyzed by news that their program had offered admission to 35 students for 2019-20. Nineteen of them accepted and enrolled this fall. In April, the department’s graduate student council held a students-only meeting. By May, a group of students had drafted and sent a protest letter to the department administration.

Students complained in the letter about inadequate faculty advising and too little professional development. They also cited an overly competitive department culture in which large student cohorts were forced to battle each other for limited faculty time and teaching opportunities.

During

Are the humanities over? Are they facing an extinction event? There are certainly reasons to think so. It is widely believed that humanities graduates can’t easily find jobs; political support for them seems to be evaporating; enrollments in many subjects are down. As we all know.

Even if the situation turns out to be less than terminal, something remarkable is underway. Bewilderment and demoralization are everywhere. Centuries-old lineages and heritages are being broken. And so we are under pressure to come up with new ways of thinking that can take account of the profundity of what is happening. In this situation, we need to think big.

I want to propose that such big thinking might begin with the idea that, in the West, secularization has happened not once but twice. It happened first in relation to religion, and second, more recently, in relation to culture and the humanities. We all understand what religious secularization has been — the process by which religion, and especially Christianity, has been marginalized, so that today in the West, as Charles Taylor has famously put it, religion has become just one option among a smorgasbord of faith/no-faith choices available to individuals.

A similar process is underway in the humanities. Faith has been lost across two different zones: first, religion; then, high culture. The process that we associate with thinkers like Friedrich Schiller, Samuel Taylor Coleridge, and Matthew Arnold, in which culture was consecrated in religion’s place, and that in more modest forms survived until quite recently, has finally been undone. We now live in a doubly secularized age, post-religious and postcanonical. The humanities have become merely a (rather eccentric) option for a small fraction of the population.

Williams:

The humanities, we’re often told, are dying. And yet, even as traditional majors like English and history are indeed shrinking, the past decade has also seen the rise of a new kind of humanities, including a wave of hybrid fields such as the digital humanities, environmental humanities, energy humanities, global humanities, urban humanities, food humanities, medical humanities, legal humanities, and public humanities.  These new alloys emphasize commerce between other disciplines, particularly STEM or professional fields, and humanistic ways of thinking. And they’re not just adding new intellectual perspectives; a substantial institutional infrastructure has materialized to support them, yielding new journals, book series, conferences, courses, degrees, and (most importantly) jobs. All of this indicates that these new hybrids are not the products of some momentary fad: They’re here to stay

The rise of the new humanities belies a shift in the structure of the university that enables the applied disciplines to dominate.

Kramnick

We are now 10 years into a jobs crisis that shows no sign of abating. I won’t belabor the numbers or the causes here. For my present purposes, it is enough to say that the implosion of the market colors everything — from the morale of students worried about their future to the habits of search committees enjoying a buyers’ market.

Discussion of that foundering labor market is now common currency for everyone interested in the present and future state of the humanities, but less often noticed are the broad cultural and institutional shifts that have accompanied the crisis. With the deepening crunch have come important changes in the timing and technology of hiring, the kinds of jobs that departments advertise for, and the structure through which early careers move. The jobs crisis, it seems, has been both brought on and shaped by a larger transformation in academic life.

Kramnick (second piece)

Where once job candidates had the first part of the fall semester to prepare their CVs, cover letters, and other materials, they now must put everything together in close to final form over the summer. Under the analog system, moreover, a sense that printing and mailing paper took time and money meant that search committees usually staggered their requests for materials. Ads often just asked for cover letters CVs, and letters of recommendation, leaving writing samples until after the first cull. With the full-scale turn to digital submission, almost everything now gets sent up front. So all of a candidate’s materials have to be in passable form soon after Labor Day and multiply revised, polished, and ready go by the start of October. The concatenating effects of technological progress and economic decline have meant, in other words, that the job market is experienced as a constant presence and pressure even as its actual contents have fallen off, a bitter irony.

Clune

Professors of the humanities make judgments about value. Art historians, literary scholars, musicologists, and classicists say to our students: These works are powerful, beautiful, surprising, strange, insightful. They are more worth your time and attention than others. Claims like this are implicit in choosing what to include on a syllabus.

Yet such judgment violates the principle of equality. So humanists have to pretend we’re not doing it. The entry on “Evaluation” in The Princeton Encyclopedia of Poetry and Poetics reads: “Evaluation was once considered a central task of criticism, but its place in criticism is now contested, having been supplanted to a large degree by interpretation.” Sam Rose, in his survey of recent work in aesthetics, describes a consensus among critics and philosophers against the “authoritarian,” “elitist” character of aesthetic judgment.

This eschewal of hierarchy appears eminently progressive. Who am I to say that one book is better than another? Why should I tell you what you should read? Everyone’s taste is equal. No one’s judgment is any better or worse than anyone else’s.

Thus, in a curious development, progressive English professors have come to join populist Fox News pundits in railing against the elitism of aesthetic judgment. This position looks better on Fox than it does in the classroom. The abdication of professional judgment throws all questions of value into the marketplace. The free market is where consumers, whose preferences are all accorded equal status, exercise their cultural choices.

The claim of an expert community’s judgments on nonexperts derives from the background knowledges, experimental procedures, norms of argument and evidence, and often-tacit skills that constitute expertise in a given field. Jerry Z. Muller has described how university administrators have fallen victim to the egalitarian fantasy that we can make the grounds of expert judgment accessible to just anyone. The dogmatic egalitarianism of what Muller calls “metrics fixation” conceals a struggle between administrators and a “professional ethos … based on mastery of a body of specialized knowledge acquired through an extended process of education and training.” Muller describes how the proponents of metrics understand professional judgment “as personal, subjective, and self-interested.” If you can’t immediately show me your reasons for your expert judgment, it must be because you have no reasons, or your reasons are bad ones. Perhaps you’re getting paid by the vaccine makers, or you own stock in wind turbines.

Literary expertise differs from scientific expertise in many respects. But in both cases we can distinguish professional judgment from mere private opinion. And, like scientific judgment, understanding the basis of expert literary judgment is a learning process.

Kay

All around them, the humanities burned. The number of jobs in English advertised on the annual MLA job list has declined by 55 percent since 2008; adjuncts now account for all but a quarter of college instructors generally. Whole departments are being extirpated by administrators with utilitarian visions; from 2013 to 2016, colleges cut 651 foreign-language programs. Meanwhile the number of English majors at most universities continues to swoon. None of this shows any sign of relenting. It has, in fact, all the trappings of an extinction event that will alter English — and the rest of the humanities — irrevocably, though no one knows what it will leave in its wake.

What’s certain is that the momentum impelling it is far past halting; behind that momentum lies the avarice of universities, but also the determination of politicians and pundits to discredit humanistic thinking, which plainly threatens them. They have brought on a tipping point: The stories they have told about these disciplines — of their pointlessness, of the hollowness of anything lacking entrepreneurial value — have won out over the stories the humanists themselves have told, or not told.

“Have I stayed too late at something that is over and done?” asked Sheila Liming, an assistant professor at the University of North Dakota. Owing to enormous state-budget cuts, Liming told me, tenured and tenure-track faculty in her own  department have lately been diminished by more than half. She likens herself and her colleagues to guests who have arrived at a party after last call. “That characterizes the morale of the people who come to this conference now. The project of academia might be over.”

Source

Toni Morrison died

August 6, 2019 • 9:23 am

According to CNN, author and Nobel Laureate Toni Morrison has died at 88. I’ve read two of her books (Beloved and The Bluest Eye) and enjoyed them both. Besides her Nobel for literature, she won a Pulitzer Prize (for Beloved) and received the National Medal of Freedom from President Obama, shown in the photo below.

You can see the details, and a retrospective of her life, by clicking on the screenshot below.

The three books that changed my view of life

January 28, 2019 • 10:00 am

Last night as I was perusing my bookshelves, I came upon my copy of The Rubaiyat of Omar Khayyam in the Edward FitzGerald translation. It was given to me by my Uncle Moe when I was just a tyke, inscribed in green ink this way: “To Jerry: Live, love, and laugh, for life is short enough in itself. Uncle Moe.”  Since then I must have read that poem a hundred times, and the combination of the Persian Khayyam’s aphorisms and FitzGerald’s translation seven centuries later, couched in appealing AABA quatrains, has been immensely appealing—and life-altering.

Now I know that FitzGerald’s translation is controversial and has been said to misrepresent Khayyam’s views, but it doesn’t matter. What matters to me is that, in its present form, the poem is a denigration of religious austerity and a paean to hedonism. And it’s one of the three books that has had the greatest influence on my views about life. This post is about those works, ending with a request for readers to share their own life-altering literature.

Now when I describe these three works, I am not saying they’re the greatest works of literature, or the works that I most admire. They’re not, and some might see the three even as sophomoric. I’ve written before about what I consider the greatest works of literature, including Dubliners, Ulysses, Crime and Punishment, The Master and Margarita, Middlemarch, Anna Karenina, The Sun Also Rises, and so on. What I’m saying is that the works I’ll discuss gave me “brainworms,” forever affecting my attitude towards life.

In the case of the Rubaiyat, it was hedonism, or rather the view that the enjoyment of life is the goal of life: life is short. And by hedonism, I don’t mean the carousing and wine-drinking espoused by the Persian. Rather, I mean the view that we should live each day as if it were our last, and try to expunge regrets. My own view of “pleasure” includes not just wine, but effort: I’ve realized, late in life, that I don’t enjoy myself unless I’m facing a challenge, a challenge that involves mastering (or trying to master) something I’ve never done before.

The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.”

The idea that life should be lived in the moment, and that time is fleeting, became more pressing when I became an atheist at age 16. Then I began to embrace the view of St. Bede:

Your Majesty, when we compare the present life of man on earth with that time of which we have no knowledge, it seems to me like the swift flight of a single sparrow through the banqueting-hall where you are sitting at dinner on a winter’s day with your thegns and counsellors. In the midst there is a comforting fire to warm the hall; outside the storms of winter rain or snow are raging. This sparrow flies swiftly in through one door of the hall, and out through another. While he is inside, he is safe from the winter storms; but after a moment of comfort, he vanishes from sight into the wintry world from which he came. Even so, man appears on earth for a little while; but of what went before this life or of what follows, we know nothing.

Well, I am pretty sure of something: the sparrow came from oblivion and likely goes back to oblivion.

The second of the three books that influenced me also limns the message of the shortness of life and the need to keep that in mind while living: Zorba the Greek by Nikos Kazantzakis. Zorba, also a drinker and carouser, constantly reminds his “boss” (my alter ego) to loosen up and enjoy himself, for we won’t get back the time we spend on the planet. When Zorba, old but still chasing women and adventures, is on his deathbed, he gets up, grips the windowsill, and utters his last words: “A man like me should live a thousand years.” How can one forget that?

I can’t say I’ve been entirely successful in my aspiration to be more like Zorba or Khayyam: I’m a workaholic who still goes to the office at 5:30 am, even when retired. But that’s because I get pleasure from working; and when the work wears me out, I head to some faraway clime for adventures. But at least I have the aspiration rather than the Thoreau-ian quiet desperation.

The last “influencing” book I’ll mention is Arrowsmith, by Sinclair Lewis. It’s the only fully realized novel about a scientist that I’ve read, and it’s a good one. Yes, it’s sappy in bits, but it won a Pulitzer Prize for Fiction (Lewis turned it down) and played a role in the Nobel Prize for Literature he was awarded in 1930.

The book, based largely on the experiences of Lewis’s microbiologist collaborator Paul de Kruif (not listed as an author), has characters loosely based on real scientists de Kruif knew throughout his career. Martin Arrowsmith, starting off as a small-town Midwesterner, works his way up to being a scientist at a prestigious school (modeled on the Rockefeller Institute), adhering all the while to the purest aims of the scientist. And at the end he throws much of his scientific trappings away to adhere to his principles, retiring to a cabin-laboratory in Vermont with his scientific BFF to do research on his own.

Arrowsmith is at some odds with the other two books in that it praises hard work, austerity, and the abnegation of worldly pleasure in favor of science. (At the end, Arrowsmith leaves his wealthy wife because she’d slow down his research.) But what it did for me, as it has done for other scientists, is to present an ideal toward which we should strive: an ideal of unsullied pursuit of the truth leavened with a good measure of doubt and self-criticism. The book didn’t make me a scientist, but it surely conditioned my attitude towards science.

At one point Arrowsmith, steeling himself for tedious research, utters what he calls “the prayer of the scientist”:

God give me unclouded eyes and freedom from haste. God give me a quiet and relentless anger against all pretence and all pretentious work and all work left slack and unfinished. God give me a restlessness whereby I may neither sleep nor accept praise till my observed results equal my calculated results or in pious glee I discover and assault my error. God give me strength not to trust to God!

Arrowsmith was not religious, and this prayer is still a model for any scientist.

I’ve had my say, and others may feel that my choices are sappy. So be it: these others may be right, but these books did influence the way I look at life.

Now it’s the turn of readers: which works of literature (or art or music) have most changed your life, or the way your view your existence?

How to read authors of earlier times who expressed views or created characters that we find repugnant today

January 20, 2019 • 2:30 pm

There has been a lot of debate about how—or whether—to read authors whose views (or language) may not comport with today’s mores. Morality evolves, usually for the better, leaving older books bearing attitudes or characters that we find repugnant.

The usual result is to either denigrate or ban these books, and such opprobrium has involved works like Huckleberry Finn, To Kill a Mockingbird, The Great Gatsby, Slaughterhouse-Five, and even The Color Purple. I’m not even mentioning the many books that are deemed verboten by various religions, such as The Satanic Verses. Go to the American Library Association’s Frequently Challenged Books webpage for a comprehensive list.

How do we deal with these books? Do we remove them from libraries, as Confederate statues are removed from campuses? Do we cease teaching them in classrooms—something that’s now happening with To Kill a Mockingbird? Or do we just decry them as a way of showing our moral advancement and purity? (Remember, though: in 100 years we ourselves will be seen as morally primitive in many ways!) I’ve always claimed that we should not ignore works of literature, even if we find them offensive, as there may be a nugget of truth in them or, if not, we can at least sharpen our minds by mentally debating the authors.

This article in the January 8 New York Times is a bright spot in the censorship wilderness. Written by Brian Morton, author and director of the writing program at Sarah Lawrence College, it is eminently sensible and yet sensitive.

After facing a student who rejected Edith Wharton because of the antisemitism expressed in her novel The House of Mirth(1905), Morton recognizes the commonality of such rejection:

Anyone who’s taught literature in a college or university lately has probably had a conversation like this. The passion for social justice that many students feel — a beautiful passion for social justice — leads them to be keenly aware of the distasteful opinions held by many writers of earlier generations. When they discover the anti-Semitism of Wharton or Dostoyevsky, the racism of Walt Whitman or Joseph Conrad, the sexism of Ernest Hemingway or Richard Wright, the class snobbery of E. M. Forster or Virginia Woolf, not all of them express their repugnance as dramatically as the student I talked to, but many perform an equivalent exercise, dumping the offending books into a trash basket in their imaginations.

And Morton’s solution, which I could kick myself for not having thought of, is obvious and salubrious:

It’s as if we imagine an old book to be a time machine that brings the writer to us. We buy a book and take it home, and the writer appears before us, asking to be admitted into our company. If we find that the writer’s views are ethnocentric or sexist or racist, we reject the application, and we bar his or her entry into the present.

As the student had put it, I don’t want anyone like that in my house.

I think we’d all be better readers if we realized that it isn’t the writer who’s the time traveler. It’s the reader. When we pick up an old novel, we’re not bringing the novelist into our world and deciding whether he or she is enlightened enough to belong here; we’re journeying into the novelist’s world and taking a look around.

He explains:

. . . If we were to sign up for a trip to the New York of 1905 — Wharton’s New York — we’d understand, even before buying our tickets, that we were visiting a place where people’s attitudes were very different from ours. We’d know that nearly everyone we’d meet, even the best, most generous minds — rich or poor, male or female, white or black — would hold opinions that would be unacceptable today. We’d be informed of this in the contract we’d be required to sign, at the same time as we’d be given our inoculations and fitted for our period clothing — our hoop skirts, our waistcoats, our top hats.

Knowing all this before we went back in time, met Wharton and discovered that some of her opinions were abhorrent, we’d be prepared. We wouldn’t be outraged or shocked.

Instead, we’d probably be curious. We’d probably be interested in exploring the question of how one of the most intelligent and fearless minds of her time was afflicted by moral blind spots that are obvious to us today.

. . . Regarding a writer like Wharton as a creature of her age might bring a further benefit. It might help us see ourselves as creatures of our own.

When we imagine that writers from the past are visiting our world, it subtly reinforces our complacence, our tendency to believe that the efforts at moral improvement made by earlier generations attained their climax, their fulfillment, their perfection, in us. The idea that we are the ones who are doing the time-traveling doesn’t carry the same implication.

Morton notes some of our moral blind spots today, such as our overlooking child labor, which, though disappearing, is still prevalent, as much a moral outrage as is the oppression of any group. This ignorance, too, shall pass.

Morton’s essay is important and timely in an age where views we find offensive tend to be put aside rather than examined or debated. That’s a point that I and others have made repeatedly, but somehow Morton’s idea of a book as a “time machine” makes the point more succinctly.

His conclusion, however, comports with ours:

If we arm ourselves with a little bit of knowledge and a little bit of curiosity (those essential tools of the time-traveler), we’ll be able to see the writers of the past more clearly when we visit them, and see ourselves more clearly when we get back. We’ll be able to appreciate that in their limited ways, sometimes seeing beyond the prejudices of their age, sometimes unable to do so, they — the ones worth reading — were trying to make the world more human, just as we, in our own limited ways, are also trying to do.

Defenders of Alice Walker’s anti-Semitism surface, including Al Jazeera

January 13, 2019 • 12:15 pm

The day after Christmas I reported on a controversy that involved the renowned author Alice Walker, whose most famous work was the Pulitzer-Prize-winning novel The Color Purple. The controversy began when, in an interview with the New York Times about what books she was reading, Walker noted that one of them was And the Truth Shall Set You Free, by David Icke. Icke is a notorious anti-Semite and a total crackpot who thinks the world is controlled by giant alien lizards who are usually disguised as Jews. (He says he’s not anti-Semitic, just biased against Jews who are really reptiles.)

Now Walker didn’t just mention this book and let it be; it turns out that she’s been a fan of Icke and his crazy theories for years; and Walker’s anti-Semitism, also evident in her poems and prose, was called out by both Tablet and Vox.

This poses a dilemma for Leftists, who have traditionally fought bigotry against both blacks and Jews. But what do you do with a black author, like Walker, who hates Jews and suspects a reptile beneath their skins? Well, the Women’s March resolved a similar dilemma in favor of Louis Farrakahan as opposed to the Jews he hates, because, I guess, Jews are lower on the oppression scale than blacks. This saddens me, for, as I’ve said, Jews and blacks were once traditional allies, especially during the civil rights movement of the Sixties. Now prominent blacks like Walker and Louis Farrakhan are, with the approbation of their followers, attacking not just Israel but Jews.

It’s no surprise, then, that people are coming to Walker’s defense, either not having read her posts and poems about Jews, or having read them but deciding that the works’ anti-Semitism can be overlooked. One of Walker’s defenders is (no surprise again) Al Jazeera.

Reader J. J. has been closely following both Icke and the Walker controversy, and contributed her own thoughts to the issue, which I’ve put up here as a guest post (indented).

Regarding the WEIT post on Alice Walker, there have been a few new developments, including the tangential involvement of Angela Davis.

The first matter is that, concurrent with a second defense by Robert Cohen, Walker herself has mounted yet another clueless defense on her website, titled “Effort: helping to heal the world by making it more visible to one another” (huh?), with a note from the controversial Israeli professor and Palestinian rights activist Nurit Peled-Elhanan, who may be reevaluating her support for Walker—especially given that Peled-Elhanan comes from a Zionist family, albeit Leftist, and whose grandfather was a signatory to Israel’s Declaration of Independence.

Once again, Walker and Cohen use the same poem, this time “Conscious Earthlings” (at Walker’s link above), which she states is “about the necessity of separating Jews from Zionist Nazis” as a ‘proof’ that Walker isn’t an antisemite. Given the timing and content, I can’t but wonder if Cohen and Walker are orchestrating these defenses.

Further, the term “Zionist Nazis” is odious enough on its own, but the poem “Conscious Earthlings” must be read in the context of Walker’s adherence to David Icke’s teachings and world view. The title alone is a tip-off: “Zionist Nazis” means Rothschild reptilians [JAC: Icke thinks the Rothschild family are among the reptiles disguised as Jews], not “real” Jews. This poem, such as it is, is nothing but a coded piece of reptilian propaganda for Icke, and I doubt that either Cohen or Peled-Elhanan understand this. Or perhaps for personal and political reasons they’d rather remain willfully ignorant of the specifics of Icke’s demented ideas and Alice’s infatuation with them and with Icke.

How Walker and Cohen or any of her defenders imagine that her poetry or anything else she puts forward demonstrates that she’s not anti-Semitic is completely beyond my ken. It does precisely the opposite. She is her own worst enemy. Everything Walker and her defenders have written is ignotum per ignotius and simply mires her more deeply in the cesspool of hate that she plunged into headfirst long ago.

Her latest attempt at PR spin was to post a brief, seemingly innocuous video, which shows Icke and Credo Mutwa, a Zulu shaman, and several other Zulu adherents wearing blue and white uniforms, gathered out in the veldt at the site where Credo Mutwa intends to erect his “Temple of Peace.” Icke gives a boilerplate New Agey inspirational exhortation about peace and love and then the Africans begin singing. How peaceful and beautiful! What Walker didn’t link to is the “Reptilian Agenda,” six hours of video of Icke and Credo Mutwa in conversation, just two crypto-herpetologists jawing about reptilians. Credo Mutwa claims to have eaten reptilian flesh after mistaking one for bush meat. Perhaps that was before he was fitted with glasses.

Then, several days ago, Al Jazeera published an opinion piece, “In defense of Alice Walker“, by Susan Abulhawa, who came out with guns blazing, blasting Walker’s critics with a take no prisoners, shoot-first-ask-questions-later style.

The author of this hit piece delegitimizes herself from the get-go by making an injudicious admission and stating two false assertions.

First, Abulhawa hubristically declares that she hasn’t read Icke and, what’s more, she doesn’t need to. She then states that Walker does not endorse Icke’s ideas: she simply had his book on her bedside table.

Abulhawa apparently hasn’t read much Alice Walker, either, especially not her blog posts, or she’d know that not only does Walker have a history of making egregiously anti-Semitic statements (and professes to be baffled when she’s called an anti-Semite), Walker has said and written that she considers Icke to be a genius—brilliant. She believes in the literality of Icke’s abominable fantasies about reptilian aliens and hybrids in the guise of “Rothschild Jews” (and a few gentiles), and Walker believes that what Icke says is true with the same fervor that Christian and Muslim fundamentalists believe in the literal truths in their holy books.

Walker proselytizes Icke’s gospel, and she has been doing so since 2012 or 2013. Faithful disciple that she is, she even made a pilgrimage to see her guru guy, touch the hem of his garment and bask in his vibes. The charming couple had a photo taken to memorialize the occasion.

https://twitter.com/davidicke/status/780821818970034176

Abulhawa also repeats Walker’s false assertion that she’s called an anti-Semite, “slandered” and condemned solely because of her support for Palestinians and BDS, and that Icke is also slandered by this accusation. Walkers’ assertion, though, is nothing but a red herring waved around to distract attention from the vile doctrines and myths that Icke propagates and that Alice Walker avows are real—that is what precipitated this particular eruption of outrage against Alice Walker, not her support for BDS and the Palestinians.

Some who have sympathy for the Palestinian cause—and BDS in particular—would not take kindly to Alice Walker if they realized she believes in the “reptilian agenda,” the Protocols of the Elders of Zion, and Holocaust revisionism, so it’s best to obfuscate that. Now Abulhawa has swooped in to defend Walker at all costs, truth be damned. Abdulhawa is good at practicing tu quoque; but what Abdulhawa doesn’t examine are the facts with respect to Alice Walker.

All of this takes on added significance because just a few days ago, the Birmingham Civil Rights Institute decided against conferring the Fred Shuttlesworth Human Rights Award on Angela Davis because of her support for BDS and accusations that she is an anti-Semite. This, of course, is causing a furor. In my opinion, the matters of Alice Walker and Angela Davis should not be conflated. Walker, while also a supporter of BDS, has a raft of blatantly anti-Semitic statements to answer for that have nothing to do with BDS or Palestinian rights; and if she can link her case to that of Angela Davis, she can, I fear, successfully muddy the waters and deflect the discourse away from Icke.

To add yet another layer of ugly and ironic insanity, David Duke has given Walker a glowing endorsement, calling her a “courageous black woke womanist.” The notorious Holocaust denier David Irving even gives a tip of the hat to her in his newsletter, which reads thus:

Blacks don’t like them either: Alice Walker, answering backlash, praises the bravery of anti-Semitic author [David Icke]. Jewish groups including the Anti-Defamation League [ADL] have been monitoring Walker’s talks and writing for years.”

I’m sure that Irving included the comment about the ADL to cement Walker’s credentials as an anti-Semite, and he’s also cynically messing with her, just as David Duke did.

When Alice Walker protests that she and David Icke aren’t anti-Semites, but simply supporters of Palestinian rights who are being unjustly tarred and feathered, I’m reminded of what Andrew Gillum said to Ron DeSantis during a debate when they were running for Governor of Florida last year. To paraphrase Gillum: I’m not calling Walker an anti-Semite, I’m simply saying that anti-Semites believe she’s an anti-Semite.”

Finally, I find yet another screed on the Al Jazeera site that relates to all this: “The Zionist Fallacy of Jewish Supremacy” by Yoav Litvin, subtitled “Framing Zionism as Jewish and not white supremacy is a dangerous proposition,” which relates to a number of WEIT posts on the nature of Zionism, most recently this one.