Lionel Shriver on the new censorship

February 24, 2018 • 1:00 pm

Don’t expect much today; I’m starting to take it easy on Saturday. After all, I’m retired, for crying out loud.  I will, however, call your attention to a new piece by author Lionel Shriver at Prospect Magazine, “Writers blocked: how the new call-out culture is killing fiction“.

You’ll remember Shriver from two years ago, when, at the Brisbane Literary Festival, she gave a talk defending “literary appropriation”—the fictional description of culture or characters from one culture by a writer from another (usually white). That so triggered the black Muslim female Australian author—all adjectives necessary these days—Yasmin Abdel-Magied, that she walked out on Shriver’s speech and wrote about her distress.

That helped kindle a literary debate that continues today: what right do authors have to write about people of different races/genders/sexes/ethnicities than their own? As I’ve said before, although some sensitivity has to be used here, this kind of “appropriation” is not inherently odious. After all, fiction involves putting the author and reader into another person’s shoes, and unless it’s completely autobiographical (which it’s not if it’s fiction), why should those shoes always have to be the same size and shape for the writer and her character? Think of the number of great books we wouldn’t have if, for instance, white authors had to limit themselves to writing only about white people and “white culture” (whatever that is)? I’ve named some before, and you can fill in the blanks. And nobody ever discusses whether those who are nonwhite, or gay, or Muslim, have any right to write about “others”. Are such restrictions group-specific?

But the Pecksniffs are winning, as Shriver argues in this piece. Publishing houses now have “sensitivity” readers to vet submissions for cultural purity, and remember how Laura Moriarty lost a star on Kirkus Reviews because one of their “Own Voices” editors (yes, that’s the name they give to ideological Pecksniffs) deemed her narrative too redolent of a white savior helping a Muslim? Shriver brings that up—and more.

Often when a Leftist intellectual gets attacked or sandbagged by Authoritarian Leftists, they become strong critics of that brand of Leftism. Think of Bret Weinstein and Heather Heying at Evergreen State, Nicholas Christakis at Yale, Laura Kipnis at Northwestern, Alice Dreger, also at Northwestern, and so on. After Brisbane, Shriver also became one of those critics. I’ll just give a few quotes from her piece, which is long but worth reading:

One crucial but now imperilled fictional device is that of imbuing characters with thoughts and emotions that the author may or may not share. When characters speak and think, the writer has plausible deniability. The contractual understanding with the reader—that the content of dialogue and internal reflection does not necessarily represent the author’s own perspective—facilitates putting contradictory feelings and ideas in the same work, providing it with balance and depth. Freedom from a reader’s assumption that every character is necessarily a mouthpiece for the author’s own opinions allows for the exploration of characters who don’t embrace progressive orthodoxies—who are bigots, opponents of gay marriage, advocates of more restrictive immigration, or—the horror—Tory supporters.

Yet the “it wasn’t me, it was my imaginary friend” defence has been challenged ever since Bangladeshis successfully protested against the filming of Monica Ali’s Brick Lane in their area not because of what her novel said, but because of what her characters said. [JAC: I had no idea this had happened.] At the 2016 Sewanee Writers’ Conference in Tennessee, fellow authors accused Allen Wier of a “microaggression” because three old men in a baseball park ogled a young woman in his short story.

Is “hate speech” in dialogue prosecutable? Not long ago, I’d have said of course not. Now I’m not so sure. Minnesota has just withdrawn two great American classics, both scathing examinations of southern racism—Mark Twain’s The Adventures of Huckleberry Finn and Harper Lee’s To Kill a Mockingbird—from its school syllabus because the novels’ bigoted dialogue might make students feel “humiliated and marginalised.” Readers highly motivated to find fault often embrace deliberately unsophisticated interpretations of literary texts, for it’s easy to make passages sound atrocious just by taking characters’ assertions and word choice out of context. Indeed, searching for hidden offences has become social media’s updated version of the Easter egg hunt.

and

What is the purpose of literature? To shape young people into God-fearing adults who say no to drugs? To accurately mirror reality? To act as a tool for social engineering? To make the world a better place? Certainly fiction is capable of influencing social attitudes, or trying to. But the novel is magnificently elastic. Fiction is under no obligation to reflect any particular reality, pursue social justice, or push a laudable political agenda. The purpose of any narrative form is up to the author. Yet contemporary university students are commonly encouraged to view literature exclusively through the prism of unequal power dynamics—to scrounge for evidence of racism, colonialism, imperialism, sexism, the list goes on. What a loss. What a pity. What a grim, joyless spirit in which to read.

How did we get so obsessed with virtue? A narrow version of virtue at that—one solely preoccupied with social hierarchy, when morality concerns far more than who’s being shafted and who’s on top. If all modern literature comes to toe the same goody-goody line, fiction is bound to grow timid, homogeneous, and dreary.

I don’t want to read only about nice people, and I don’t turn to novels to be morally improved. I was drawn to writing fiction in the first place because on paper I completely control my world—where I can be mischievous, subversive and perverse. Where I follow no one else’s rules but my own. Where I can make my characters do and say abominations. I have never confused sitting down at my desk with attending Sunday school. And I frankly do not understand readers who go at novels making prissy judgments of the characters and author both, and can’t just sit down to a good story.

This debate fascinates me because it brings up something we don’t often think about: what is the purpose of literature? I’m pretty sure that whatever it is, it doesn’t include ubiquitous conformity to a set of ideological standards, all meant to effect a moral purification of the reader. Yes, some children’s book do that, and that’s okay, but we’re not children.

The voice of Joyce

February 18, 2018 • 3:00 pm

I believe these are the only extant recordings of James Joyce reading his work. They’re on the Public Domain Review, and add up to about 12½ minutes. Even though they’re fragments, I listened to them because I wanted to hear his voice. To me he doesn’t sound Irish, but sort of a hybrid between Irish and English. (Those with a better ear might correct me.)

The two sections are from Ulysses and Finnegans Wake; the former from the Aeolus episode (the one with the newspaper headlines); the latter a bit about Anna Livia Plurabelle. I like the latter better, and it almost seems to make sense out of that big gallimaufry of a book. (Full disclosure: I’ve read Ulysses but was defeated early on by Finnegans Wake. In desperation, I read Edmund Wilson’s essay on the Big Book, but just got depressed that that great critic could grasp it so well, while I remained mystified). 

Aeolus (all notes from the website):

Joyce made this recording in Paris at the HMV studios at the insistence of Sylvia Beach (the woman behind Shakespeare and Company, the publisher’s of Ulysses), although HMV would only loan out their equipment at a cost and would have as little to do with the recording as possible. Beach recounts:

Joyce himself was anxious to have this record made, but the day I took him in a taxi to the factory in Billancourt, quite a distance from town, he was suffering with his eyes and very nervous. Luckily, he and Coppola were soon quite at home with each other, bursting into Italian to discuss music. But the recording was an ordeal for Joyce, and the first attempt was a failure. We went back and began again, and I think the Ulysses record is a wonderful performance. I never hear it without being deeply moved. Joyce had chosen the speech in the Aeolus episode, the only passage that could be lifted out of Ulysses, he said, and the only one that was “declamatory” and therefore suitable for recital. I have an idea that it was not for declamatory reasons alone that he chose this passage from Aeolus. I believe that it expressed something he wanted said and preserved in his own voice. As it rings out – ‘he lifted his voice above it boldly’ – it is more, one feels, than mere oratory.

Anna Livia Plurabelle:

This recording of Joyce reading was made in 1929 by C.K. Ogden (the linguist, philosopher, and inventor of Basic English) in the studio of the Orthological Society in Cambridge. Ogden boasted of the two biggest recording machines in the world and wanted to do a better recording of Joyce than the Ulysses recording of 5 years earlier which he regarded as being of very poor quality. Sylvia Beach again:

How beautiful the “Anna Livia” recording is, and how amusing Joyce’s rendering of an Irish washerwoman’s brogue! This is a treasure we owe to C. K. Ogden and Basic English. Joyce, with his famous memory, must have known “Anna Livia” by heart. Nevertheless, he faltered at one place and, as in the Ulysses recording, they had to begin again. Ogden gave me both the first and second versions. Joyce gave me the immense sheets on which Ogden had had “Anna Livia” printed in huge type so that the author-his sight was growing dimmer-could read it without effort. I wondered where Mr. Ogden had got hold of such big type, until my friend Maurice Saillet, examining it, told me that the corresponding pages in the book had been photographed and much enlarged.

I like these better than recordings of Dylan Thomas and T. S. Eliot reading their work (with the exception of the ensemble play Under Milk Wood, which you must listen to); those other dudes seemed to recite their poetry in a monotone.

Click on the screenshot to go to the recordings (you can also download the mp3s). The text is given should you want to read along. But I wish they’d recorded the last few pages of The Dead!

h/t: Stephen

Who in history would you like to dine with?

January 24, 2018 • 12:45 pm

This question arose from my comment yesterday that I’d like to dine with Shakespeare, and it’s a question that’s comes up occasionally in magazines and on the Internet. But I’d like to see what readers think, and of course that means that I have to give my own answers to prime the pump.

First, the question:

If you could have dinner with three people, but it would take the form of three dinners several days apart, with only ONE guest per dinner, who would you choose (and why would you choose them?) 

I’ve avoided having three or more people at a single meal, for that would not only be confusing, but prevent you from having a good chat with any one of them. Another stipulation: you have to be able to speak the language or one of the languages of your subject. No translators allowed!

If you want to name up to five people (still only one per meal), be my guest, and pardon the pun.

My choices, which are not very creative (and I haven’t pondered them for long), but still . . . .

a. Charles Darwin.  I’d simply want to see the man and hear his voice, but also ask him some questions (about that letter from Wallace, for instance) as well as filling him in on what’s new on evolution. (See my OUP “letter to Darwin” for an idea of what I’d like to tell him.)

b. William Shakespeare.  This would be to clear up a number of questions that scholars have about the man, and before dining with him I’d have to do extensive preparations, like reading some of his famous plays that I’ve never read, and, most important, consulting with scholars to see what they’d like to know.  This dinner would be more for the sake of literary history than my own personal enjoyment. I’d also be worried about being able to understand his Elizabethan accent!

c. George Orwell (Eric Blair).  This was a tossup between Orwell and James Joyce, but in the end I decided that since I hadn’t read Finnegan’s Wake—and couldn’t understand it if I did—I might not have much to say to Joyce. Further, I imagine Orwell would be much more genial and less arrogant than Joyce, though that’s just a speculation.  I’d like to have a nice English meal and knock back a few pints with Orwell, and get his take on the current political situation, not only in the world but also about Regressive Leftism.

Since I’ve thought about these answers only in the 15 minutes it took to write this post, I’m sure that I’m missing someone that I’d want to talk to (Isak Dinisen [Karen Blixen] is one woman I’d like to meet, and then there’s Samuel Johnson, Oscar Wilde and other great conversationalists).

So, as an oyster shucker in the Acme Oyster Bar in New Orleans once told me after presenting me with a dozen freshly-shucked bivalves, and was angling for his tip: “Here’s yours. Where’s mine?”

“To Kill a Mockingbird” restored in Biloxi curriculum, but parental permission required to read it

October 29, 2017 • 9:30 am

Two weeks ago I reported that Harper Lee’s superb novel To Kill a Mockingbird was removed from the eighth-grade curriculum of Biloxi, Mississippi after some parents complained that it contained the word “nigger”. (I can’t bear to write “the n-word” since everybody fills it in mentally anyway.) There were also reports about students laughing in class at it, but I can’t quite fathom what happened.

Such a mentality, of course, would also prohibit any number of older books, including Huckleberry Finn and a substantial amount of Faulkner (I just read some Faulkner yesterday containing the word).  Statues glorifying the Confederacy are one thing, but censoring great books because they used the language of the time is another, and the decision was ridiculous. Students hear that word all the time anyway, and surely know how it was used in the days when racism was pervasive.

At any rate, according to the Mississipppi paper the Sun Herald, the school district has backed down and the book can again be taught in class—but only if parents sign a permission slip allowing their child to read it. I suppose that’s okay, but it’s not a good thing to require parental permission for every book that someone might object to. At any rate, the paper reports that it will be taught this way:

On Biloxi Junior High School letterhead, Principal Scott Powell wrote on Oct. 23 to eighth-grade parents: “As has been stated before, “To Kill A Mockingbird” is not a required read for 8th Grade ELA (English Language Arts) students.

“However, 8th Grade ELA teachers will offer the opportunity for interested students to participate in an in-depth book study of the novel during regularly scheduled classes as well as the optional after school sessions …”

The intensive book study will not take place everyday, the letter states, “but we plan to finish the novel before Christmas break.”

 The principal goes on to tell parents that the students will write an argumentative essay and discuss comparisons of characters and events between the book and the 1960s film.

Students who don’t want to read “To Kill A Mockingbird” will be given another assignment that keeps them on track for class and state assessments. They will just have a different topic for their argumentative essay.

The good news is that this restoration of the book came after what the paper reports as  “National Outrage”—outrage that must have been sufficiently loud to make the school board change its mind.  One objector was Arne Duncan, the U.S. Secretary of Education under Obama and, before that, the CEO of the Chicago Public Schools. This is not a man who’s ignorant of education:

And to further brighten your day, look how others reacted, including distant schools, a local bookstore, and the Biloxi Public Library. (Librarians everywhere are great, with almost all of them—save the hypocritical “Dr. Seuss redactor” in Cambridge, Massachusetts—opposed to censorship.)

In the paper’s report, I’ve bolded part of a letter from an eight-grade class in New Jersey:

Biloxi received letters as diverse as one from an 11th-grade Advanced Placement language class in Tenafly, New Jersey, that urged Biloxi to continue teaching the book and one from the Mark Twain House & Museum in Hartford, Connecticut.

The 11th-graders sent a letter of protest appealing to each Biloxi School Board member not to remove Harper Lee’s “To Kill A Mockingbird” from the classroom. They recalled their experiences reading the book in eighth grade at Tenafly and implored Biloxi to immediately put it back in the classroom for this school year.

“These derogatory and offensive words are powerful; they make people uncomfortable because they are painful to hear. However, it is critical that discrimination, offensive language and racism are discussed in the classroom,” the students wrote. “We need a book like ‘To Kill A Mockingbird’ to illustrate the extreme prejudice that existed in our country’s past and to help start a conversation about the issues that sadly still exist today.”

The Mark Twain House sent an offer of help teaching racially controversial material. That organization has expertise, resources and experience helping educators and other entities teach difficult subject matter.

“Great literature makes us uncomfortable. It changes how we think, forcing us to analyze our established points of view,” the letter stated. “Guiding students through that process is, as you know, a key element of middle-school literary studies. We have nothing but sympathy for the difficult situation you find yourself in, fielding complaints from parents who may not understand the book being taught or why its author uses certain words. We also know the difficulty of navigating uncomfortable texts when students are not able to handle the material maturely and appropriately. These books should build empathy, and not be used to single out classmates.”

An author and Biloxi book shop teamed up to give away 100 of the books to Biloxi students and the Biloxi Public Library issued a Facebook notice that it would order extra copies and make sure “Mockingbird” stays on the shelves. And the ACLU of Mississippi responded to Biloxi saying it opposes censorship in all forms.

h/t: Woody

Kenan Malik defends cultural appropriation, gets demonized

June 15, 2017 • 11:15 am

British writer Kenan Malik, whom I like, has just waded into shark-filled waters in his short New York Times essay: “In defense of cultural appropriation.” Most of the “appropriation” he describes isn’t repugnant to many of us: the controversy about a white woman’s painting of Emmett Till, a black teenager murdered by Southern racists; Lionel Shriver’s assertion of the right of the novelist to write from any viewpoint; and the appropriation of black music by Elvis Presley (and I could add the Beatles). In general, I favor cultural appropriation so long as appropriate attention is given to those whose work was heavily used. At this moment I’m wearing my pounamu (jade) pendant that I got in New Zealand. It’s an appropriation from Maori culture, and if anybody asks I’ll tell them what it is, but I don’t feel bad for wearing it and don’t feel I’m exploiting Maoris.

As far as writers writing about characters whose sex, class, or ethnicity they don’t share—have at it! If it doesn’t work, the marketplace will sort it out, but clearly there are many great works of literature that have involved both cultural and gender borrowing in this way.

There has been some fracas about this in Canada (see here and here), and perhaps Malik doesn’t give that enough attention, but in general I agree with his essay. What has ticked people off is his claim that those who say that authors of “foreign” background can’t write about the complainers’ community are “gatekeepers”, and can even be exercising a form of xenophobic separatism. As Malik says, “It is difficult to see how creating gated cultures helps promote social justice.” One quote about the Emmett Till painting:

In 1955, Emmett Till’s mother urged the publication of photographs of her son’s mutilated body as it lay in its coffin. Till’s murder, and the photographs, played a major role in shaping the civil rights movement and have acquired an almost sacred quality. It was from those photos that Ms. Schutz began her painting.

To suggest that she, as a white painter, should not depict images of black suffering is as troubling as the demand by some Muslims that Salman Rushdie’s novel “The Satanic Verses” should be censored because of supposed blasphemies in its depiction of Islam. In fact, it’s more troubling because, as the critic Adam Shatz has observed, the campaign against Ms. Schutz’s work contains an “implicit disavowal that acts of radical sympathy, and imaginative identification, are possible across racial lines.”

Seventy years ago, racist radio stations refused to play “race music” for a white audience. Today, antiracist activists insist that white painters should not portray black subjects. To appropriate a phrase from a culture not my own: Plus ça change, plus c’est la même chose.

At the beginning of his essay, Malik admits that if were an editor and wrote this piece, he might be out of a job, like three editors in Canada, and he did incite controversy. The NYT piece has 1055 comments as of this writing, many of them passionate on both sides, and, inevitably, Twitter weighed in. Malik defended himself against the critics:

What is it about social media that turns people into sacks of hatred? Many of Malik’s critics clearly didn’t read his article, let alone bother to look up the skin color of the “white supremacist” who wrote it! (Malik was born in India.) 

h/t: Enrico, Bruce

Feminist author: girls shouldn’t read any books written by men

March 10, 2017 • 11:00 am

Over on the Penguin Books blog, author, journalist, and feminist Caitlin Moran explains why she think that young girls should not read any read any books written by men. Those books, she says, will infect women with Toxic Masculinity, erode their self-image, and denigrate them to the point they’re not prepared to deal with the opposite sex. When girls get older, says Moran, and have been sufficiently buttressed in their self-esteem by reading only female authors, then they can do battle with the Authorial Patriarchy:

In The Guardian last week, Gloria Steinem – brilliant, bad-ass, pioneering, pack-mother feminist Gloria Steinem – was asked which book changed her life.

“Little Women,” she replied. “Because it was the first time I realised women could be a whole human world.”

Oh man, she’s right – so right I yelped when I read it. Because if I had one piece of advice for young girls, and women, it would be this: girls, don’t read any books by men. Don’t read them. Stay away from them. Or, at least, don’t read them until you’re older, and fully-formed, and battle-ready, and are able to counter someone being rude to you, in conversation, not with silent embarrassment, or internalised, mute fury, but a calm, “Fuck you very much, and goodbye.”

So for young Ms. Moran (born 1975), there was no Shakespeare, Cervantes, Hemingway, Faulkner, Rushdie, Proust, Plato, Tolstoy, Dostoyevsky, or even Keats, Shelley, or Dylan Thomas. No, because her assumption is that every male author has the potential to poison the wells of female self-esteem. She preferred reading books that promoted a feminist ideology, at least implicitly:

Home-educated, we were simply left to choose what books we read – no reading lists for us, no GSCE English demands to read Catcher In The Rye. Instead, I was free to read whichever books I chose – and, without thinking about it, all I wished to read were female authors.

The Railway Children, Jane Eyre, Ballet Shoes, What Katy Did, Anne of Green Gables, Gone With The Wind, Pride and Prejudice, To Kill A Mockingbird, I Capture The Castle and, of course, Little Women – what I instinctively gravitated towards was stories about girls, and women. Stories about their lives – struggling with money, wondering what their careers would be, reading books, learning skills, finding clothes that made them happy, learning how to have relationships with siblings, friends and parents, chafing against societal restrictions, getting angry about the injustices of a wider world. Grieving. Hoping. Carrying on. [JAC: as if no books written by men deal with these issues!]

My world, in short. My life. Everything I thought and felt was reflected in these books – I felt befriended by these imaginary girls, spread across the centuries. I felt like we were all in this together. I felt normal. I felt like my life was a story, too – something to rejoice in; to share without fear, or embarrassment, or stumbling to find the right words. I felt – as you should, at that age – that me, and girls like me, were the centre of the world, and that we were important.

This is a woman who didn’t want her viewpoints challenged, nor to see the views of the half of the world that comprises men. Her assumption is that all male authors are sexist and that their books distort the views of women. If she had been Asian, would she have read books only by Asian authors, or, if black, by black authors? (I of course would recommend giving marginalized kids literature that shows them in a good light, but not only self-esteem-boosting books.)  The privileged Moran is a Snowflake, who can’t find a single book written by a man that didn’t crush her ego. Did she perhaps read Anna Karenina or The Master and Margarita?

It was only years later – quite recently, really – that I started reading all the books you’re supposed to read: the books by the Great White Males. Faulkner, Chandler, Hemingway, Roth. The canonically brilliant. The men in them are brilliant, clever, awkward, compelling, complex – their stories drag you in, their voices are unstoppable. The dazzle and flair is undeniable. As both a writer, and a reader, I bow down to them.

But as a woman?  What I noticed, straight away, was how unwelcome these books made me feel. How uncomfortable. As someone reading a book with my heart open, waiting to find out how the author would see me; talk to me; evaluate me, as a girl who might be in these books – as I was in the others I read – my heart was broken in the first few pages. Or else, slowly, creepingly chilled, until I had to stop, two chapters in: all love quietly crushed.

Is there no male-authored book that could speak to her as a human, and not just as a girl who already sees men as The Enemy? After all, men and women do share many traits of character that can lead one to enter into the spirit of a character different from yourself–that is, unless, you think that only a female character can speak to a female reader. And if she has that attitude, would she not be getting distorted views of men from books written by women? Or do women authors portray men accurately, while men always portray women in a misogynistic way?

Now is is true that there are distorted images of women—and sexist ones—in books written by men. Particularly in earlier times, women were seen as inferior, and that’s often reflected in literature. But Moran’s one example, which she belabors at too great a length, is Raymond Chandler. Raymond Chandler—that world famous producer of literature?

For as soon as a female character enters a story written by these dazzling, confident, 20th century men, the author is apt to look a her with a cold, cold eye. Describing how she looks in a way that I  – raised on female authors, with their gentleness, pride and respect for female bodies – was wholly unused to. That famous Raymond Chandler line – a line which, in isolation, I thought so brilliant? “It was a blonde. A blonde to make a bishop kick a hole in a stained-glass window.”

When you read that, in Farewell, My Lovely, it makes you think, in quick succession, “Man, that is a beautiful line,” and then, “Christ, what an exhausting thing to be.” A woman who makes bishops want to kick holes in stained glass windows. How’s her day going? What’s her story? How is she navigating this difficult life – of driving bishops insane, and violent, just by walking into a room?

As a girl, like her, I feel like putting my arm around her, and saying, “Dude – shall we go for a drink somewhere – somewhere away from cathedrals – and sigh over how difficult life is?” I think any grown, adult, confident woman reading it would.

And yet, in Chandler’s world – and for Chandler’s male readers –  that’s the best thing a woman can be. This woman – surrounded by crazy men – is supreme.

I seriously doubt that all of Chandler’s male readers today embrace that view of women.

But yes, Chandler’s is a view of women as beautiful objects, and, though I haven’t read him, I’m prepared to accept that he sees women like that. But do all male authors? Has she read, for instance, Tender is the Night? The Grapes of Wrath? Women in Love? The Dead (in which the female is sensitive, her husband a dolt, and the author a male)? Ulysses? No, it’s all that misogynistic Chandler prose that made her neglect authors having a Y chromosome.

And that’s bigoted and despicable: the form of feminism that sees men as the enemy from the outset, and seeks to reinforce that prejudice by reading only books that keep her in her safe space.  Pity she couldn’t read Elie Wiesel’s Night, Solzhenitsyn’s Gulag Archipelago, or Primo Levi’s If This is a Man or The Periodic Table, for the authors had that toxic Y chromosome. She couldn’t learn about the camps.

Of course once she’s buttressed herself with books written by women, then, loins girded (was that sexist?), she’s ready to read The Men, who have somehow transmogrified into an ageist “old men”:

No. They are not the right books to read, if you are a young girl. They are not the voices you should allow in your head. Until you are grown – until you can argue, with confidence, with a narrator; with a genius; with a world-view – girls, do not read books by old men. They live in another century, and you are the future. You, and all those brilliant, beautiful girls, writing in the past.

No, the future, in both life and books, is men and women together, with a mutual understanding that can come only from learning about each other’s thoughts. Girls should read books written by both women and men.  But I wonder if Moran thinks that boys should also read books written only by women, for that would reinforce the Patriarchy.

Fortunately Penguin UK still puts out books for both adults and children written by men and women.

But to check on my views, I asked Grania to read the piece to get at least one woman’s take. Here is her reaction to Moran’s piece:

I have a certain amount of sympathy for the sentiment, I can remember one very clear feeling as an avid, voracious child-reader – I very often felt marginalised if there were no relevant female characters in the book I was reading. I also sometimes came across characterisation of girls and women that made me choke in indignation (The Lion, the Witch and the Wardrobe springs to mind). That is a genuine problem, and one that any educator of a child, whether formal (teacher) or informal (parent/guardian) can take steps to fix by including books in children’s reading lists that have female characters and female protagonists.

But you don’t achieve this by eliminating male authors. There are many male writers who have written books that girls and boys love. Roald Dahl, for example. Terry Pratchett. Neil Gaiman. All of these men write and wrote for their daughters and granddaughters and the love they have for women and girls shines through every book they’ve written. It would be a sad adult who removed these writers from their children’s libraries.

I might not expect a 19 year-old self-righteous twit to know this. But I’m very surprised that someone associated with Penguin—who are, I understand, in the business of publishing those flappy paper things with scribbles in them—apparently does not.

And that’s the way it is.

Building a girl: keep them away from male writers

Adam Kirsch on writing and cultural appropriation

October 5, 2016 • 10:00 am

Just to show how ridiculous is the claim that writers should generally avoid producing fiction about “marginalized groups” unless they belong to those groups (see here, here and here re the Lionel Shriver affair), have a butcher’s at a new kerfuffle: that involving “Elena Ferrante,” an Italian author of wildly popular novels, especially the “Neapolitan Novels”, a series of four books about two poor girls from Naples. Here’s the last one of them:

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Ferrante was known to be a pseudonym, but had closely guarded her (or his) real identity for years, despite many speculations.  Some people said that only a woman who wrote those books, and a woman who, like the protagonists, had known deep privation. Others, presumably sexist, said that no woman could be capable of writing such books, and even though I haven’t read them I find such a claim extraordinarily stupid in light of the history of wonderful novels written by women. But the going idea seemed to be that “Ferrante” must have had some of the experiences of poverty of her subjects, and have lived in Naples.

The falsity of that view has now been revealed in an article by Claudio Gatti in the New York Review of Books, showing with little doubt that “Elena Ferrante” is neither from Naples nor was poor: she is a translator from Rome named Anita Raja. This has people up in arms, as many of them wanted “Ferrante’s” identity to remain secret.

But the main lesson is that one can write convincingly about other’s lives without having lived them, and this is the point made by Adam Kirsch in a piece in Monday’s New York Times, “Elena Ferrante and the power of appropriation.” For what we had was something that Lionel Shriver’s critics said was not possible, an empathic and convincing portrayal of people completely unlike the author. If you think about it, though, you’ll realize that the combination of an author’s imagination with her observation and research on another group’s life—or another person’s life—can produce compelling fiction.

No, the two Neopolitan girls weren’t black or Muslim, but they were poor, something that Raja doesn’t seem to have experienced. Indeed, one reason Gatti revealed Raja’s identity was that he was fed up with the lies that Raja apparently promulgated when feeding her readers a few crumbs of biographical information, crumbs meant to suggest that she had indeed had a life that gave her credibility to write about poor girls from Naples.

From the BBC:

So why did Gatti do it? He says Ferrante lied in her journalistic writing in theFrantumaglia – a book of essays first published in Italy in 2003, which will be released in English with new material next month. Ferrante put it together after her Italian co-publisher, Sandra Ozzola, suggested she provide her readers with a few autobiographical details in the form of non-fiction articles.

Gatti takes issue with Ferrante writing that her mother is a seamstress, that she has three sisters and grew up in Naples. He accuses her of inventing a backstory to provide, “crumbs of information seemed designed to satisfy her readers’ appetite for a personal story that might relate to the Neapolitan setting of the novels themselves.”

He told the BBC’s Today programme, “She lied about her personal life. I don’t like lies, and I decided to expose them.”

Ferrante’s attitude toward lying also angered him – she has previously quoted Italo Calvino, the most translated Italian writer before herself, who once said to an interviewer: “Ask me what you want to know, but I won’t tell you the truth, of that you can be sure.”

Regardless of Gatti’s motivations, though, Kirsch says what’s important: that accusations of “cultural appropriation” in literature are largely nonstarters. Kirsch:

But there are also good reasons to welcome the revelations about Ms. Ferrante. In recent weeks, the literary world has been at war over the idea of cultural appropriation — whether a writer has the right to tell stories about people unlike herself. Lionel Shriver’s speech at the Brisbane Writers’ Festival said yes; many critics of that speech said no. But now it appears that one of the world’s best-loved writers is actually a sterling example of the power of appropriation.

For it turns out that in telling the story of poor Neapolitan girls like Lina and Elena, Ms. Raja was claiming the right to imagine the lives of people quite unlike herself. In doing so, she was able to write books in which millions of people found themselves reflected — books about feminism and patriarchy, poverty and violence, education and ambition.

This is the paradox of literature, which is also the glory of humanism: the idea that nothing human is alien to any of us, that we all have the power to imagine our way into one another’s lives. If the exposure of Elena Ferrante reminds us of that truth, which today we are too inclined to forget, perhaps it will turn out to be justified.

Combine that with the “truth” that even members of oppressed groups are not identical to one another, which should be obvious, and you come up with the argument that although someone who has lived in a certain way may be able to write about that way with greater accuracy, that doesn’t mean that the resulting fiction is more compelling, or has the emotional resonance with readers that passes for “truth in literature.”