Introduction 

by Clare Doyle

In June 2021, The Library Project and Basic Space Dublin presented On Belonging, a collaborative group exhibition guest-curated by Diana Bamimeke. The artists featured were Bassam Al-Sabah, Maïa Nunes, Moran Been-noon, Osaro, Oscar Fouz Lopez, and Salvatore of Lucan. The artists were invited to respond “not only to the state of belonging – how it is conceived and made physical – but conversely, to not-belonging, and the outcomes of both in the modern world.”

As the show, originally scheduled for May 2020, kept being postponed, events of the intervening year – global pandemic, Black Lives Matter protests and the climate emergency – shaped and changed the artists’ responses to the theme of belonging. And curator Diana Bamimeke wrote an essay about the exhibition:

Four Negotiations

In response to On Belonging, for Basic Space Dublin:

Part 1

This house was an elegy. It was a monument to grief in the most pervasive way. There is the old belief that animals and children can sense evil, cleaved to by generations of the faithful. And yet, in the vicinity of this house, this ability was numbed. There was no perception of good or evil. There was only a vacuum where perception ought to be. This house sat unoccupied for years at the terminal of a cul-de-sac. It was neighbourhood superstition that by this point the knotted mass of weeds in the lawn had gained new sentience and snaked their way indoors. That errant plant life now ruled the house’s interiors. A myth was built around this house and the myth did not let up. In fact, it swelled like a fatal surge, a heedless story that circumnavigated the world, finding translations in every language.

Part 2

SECULARCONFESSION-ADMITTWO-ONEFORYOU,ONEFORYOURPAIN – STEP INSIDE – LISTEN CLOSELY – SUBMIT THE HURT TO ELEMENTS OUTSIDE YOUR CONTROL – WHEN IT FEELS RIGHT, BEGIN TO TALK – SLOUGH IT ALL OFF – YES, ALL OF IT – EVEN THAT – REST NOW -PLUCKIT OFF YOUR PERSON – PILE HIGH THE GRIEF – SEE IT ACCUMULATE IN THE CORNER LIKE SO MUCH DEBRIS – THE JUNK OF ALL THE LIFE LIVED SO FAR – DID YOU THINK IT WOULD AMOUNT TO SO MUCH? – DO YOU EVEN RECOGNISE ALL OF IT? – KEEP TALKING – GO ON SO – THE CURTAIN IS DRAWN BEHIND YOU – NO ONE CAN HEAR – IT WILL COME OUT IN INNUMERABLE FORMS – LIKE MIST – LIKE RUBBLE – LIKE ACID – THIS BODY IS A FACTORY – ITS WASTE PRODUCTS NUMBER MANY – CORRECT DISPOSAL IS YOUR RESPONSIBILITY – THIS PLACE IS THE ONLY ETHICAL DUMPING GROUND

Part 3

The way I dug up the garden could be called a sort of crude botanical scrying. By strategically carving up the earth I could get at the truth that had eluded me for so many years. I started in the furthest left hand corner of the space and worked my way across diagonally. Up came budding tomato stalks, stubborn carrots and rainbow flower beds. Dashed aside they formed accidental horns of plenty, their masses leaving loamy stains against the wooden fence. Hours in, the soil around me was pockmarked with holes. The sky reddened, as if embarrassed to see its friend suffer such indignity. I tilted my head up, cupped my mouth. “I have my reasons!” I shouted. Like in a film the only response I got was frightened flocks of birds tearing away from their branches. But I continued to dig. Abandoning my trowel in desperation I thrust my hands into the dirt looking for the answers, asking them to surface for me. Only worms and grey insects revealed themselves. More hours passed. A pit formed, a pit that ate the other little holes, and sure enough it took me. I tumbled in, falling so hard that I bloodied my knees against blunt rocks. But I continued to dig. Even when my sister and my niece found the cavernous mouth that had nearly consumed their entire back garden; even when they called my name and begged me to grab onto the firefighter’s rope; even when years slipped by and the hole had long been refilled and my obituary had been published despite my very much being alive, I continued to dig and dig and dig, compelled by pernicious instinct. I stopped only when my head broke ground, and I found myself crowned with weeds.

Part 4

After hours of waiting in the hard wooden seats, you decide to pee and stretch your legs. You pass the several numbered booths, a few of which have a bored employee stationed behind the protective glass. For every bored employee there is an exasperated customer brandishing a passport or a wretched looking student type on the brink of tears. You swing open the door of the women’s bathrooms and the radioactive blue light drenches you. You haven’t been the same ever since you read that the light is used to reveal drug residue in the stalls and nab users. It might not even be true, but it influences your decision regardless, and you settle on the most innocuous looking toilet. While you sit you thumb through your phone. Absentmindedly, you open your banking app. €300.00. It is still there. In less than an hour, this sum will have disappeared. At times it doesn’t seem worth it, and it feels foolish, to make the sorry pilgrimage to the GNIB yearly and come out poorer than you came in. You tap your foot to the sound of a leaky tap but the percussion is muffled by the trousers round your ankles. In your head you try to calculate how many hours of your life are about to pay for you not to be deported from your home. But you’ve never excelled at mental maths, so your phone does the calculating for you. 29.7029703, the screen responds dutifully.

The stool in booth number seven equals the rows of seats in hardness, if not outstrips them entirely. You wonder if this is a plot by the Department of Justice to make their facilities as inhospitable as possible to deter people from renewing their residence permits. The thought is short-lived because it is interrupted by the attendant who has finished examining your passport. Po-faced, she slides it back to you through the metal opening and motions towards the card reader.

You know the drill. The reader beeps for a successful transaction and without looking away from her computer monitor the attendant says, “Card’ll be posted out to you.” You hazard a goodbye, but there is no response.

About the Author

Diana Bamimeke is a writer and early-career independent curator from Dublin, Ireland. An alumnus of the Irish Museum of Modern Art (IMMA) After initiative, their writing credits include the VAI News Sheet, the IMMA Magazine and joint publications by the Royal Hibernian Academy and Temple Bar Gallery + Studios.

 

by Prof. Belenna Mesa Lauto

Author’s Note

This article discusses the work of Lennart Nilsson and his work as it relates to one of the most controversial topics of the 21st century: the sanctity of life in the womb. The evidence published by biologists, chemists and of course, photography reveals the critical nature of facts vs. emotions and how we, as humans respond, which also gives way to psychological studies in regard to human emotion and response. The information presented is not intended to provoke a particular narrative, but rather as a sincere examination of facts as the humanities, in particular: art, history, biological sciences and psychology all provide evidence of facts through observation and study. 

____________________________________________________________________________________________________

Lennart Nilsson was working as a photojournalist in his early twenties. His first published essay at age 22, Midwife in Lapland, (or Midwife in the Mountains), documented the work of Siri Sundström, a midwife working in the mountains in the Swedish wilderness, Arjeplog. This very early work brought light to this amazing woman, who had helped over 2,500 women give birth safely.

Nilsson’s early interest in life and science, as well as his poetic sensitivity to the communicative power of images is clearly evident in this photographic essay. His ability to visually and systematically communicate facts gave him an iconic place in photography’s history and in 1945, his passion for science and technology moved him to pitch an idea to LIFE Magazine for a story on life in the womb.  The essay, Drama of Life Before Birth, took seven years to complete as he collaborated with doctors and scientists throughout Stockholm. I was only five when the essay in LIFE was published. I discovered it while perusing books about the “photo essay” while in the library of my high school. I was fifteen. As it turned out, my weekly trips to the library pivoted my “career goals” from writing to photography. Nilsson and photographic icon, E. Eugene Smith were responsible. What I couldn’t say with words, photography would articulate…science, art and communication at play, often providing provoking evidence of what we choose to ignore.

In November 1991, at the Foto Massan, Swedish Association Photographic Convention in Gothenburg, Sweden, I met Lennart Nilsson. We spoke for just a few minutes, but the few words that we exchanged revealed an undeniable truth that pierced my heart and mind. By now I was well established in my photographic career and also in line for tenure at St. John’s University. Remaining an avid fan of LIFE Magazine, though no longer a publication, Nilsson’s images flooded my mind once again. In April 1965, LIFE published his “story” and featured his photograph of a fetus at 18 weeks on the cover. It was the fastest selling issue in LIFE Magazine’s entire history and the embodiment of Nilsson’s commitment to “capture the beginnings of human existence”, which would occupy fifty years of his photographic work.

Fetus 18 Weeks is considered one of the 20th century’s great photographs, but the extensive work Nilsson accomplished is even more impressive. I gathered the courage to tell him how his images touched me. He smiled, but his smile held great wisdom and peace. Then I asked what is probably one of the most ridiculous questions I have ever asked: “What is your position on abortion after completing this work?” He smiled again, and responded with a heavy, distinguished Swedish accent, “Young lady, I thought you just said you were familiar with my work.” 

Fig. 1 Nilsson, Lennart. LIFE Magazine photo essay, Drama of Life Before Birth

Nilsson’s response immediately provoked me to do more research and re-examine his work from the perspective of scientific evidence, which is what he would have wanted in the first place. As we study his images along with the scientific publications that have followed, we are encountered with evidence that continues to inform public consciousness. Biology has already answered the question of when human life begins for us, and Nilsson’s work provides visual evidence.

“…in considering the question of when a new human life begins, we must first address the more fundamental question of when a new cell, distinct from sperm and egg, comes into existence,” states Dr. Maureen Condic, Associate Professor of Neurobiology at the University of Utah School of Medicine and the Director of Human Embryology instruction for the Medical School. We can follow up with Dr. Condic’s statement, by examining Nilsson’s photography of the embryo only a few weeks after fertilization. (Condic 3)       

“ Just a few weeks after fertilization, primitive nerve cells…are visible in a human embryo…some parts of the brain receive only sensory impressions from the body, such as sensation and pain, while others are responsible for vision and hearing…others movements…” (Nilsson 78)

New cells are prolifically being created, but as Dr. Condic’s observations further state, “Human embryos from the one-cell (zygote) stage forward show uniquely integrated organismal behavior that is unlike the behavior of mere human cells. The zygote produces increasingly complex tissues, structure and organs that work together in a coordinated way. Importantly, the cells, tissues and organs produced during development do not somehow “generate” the embryo…they are produced by the embryo as it directs its own development to more mature stages of human life.” (Condic 4)

“When week 5 begins, the embryo changes rapidly. Within just a few days it is transformed from a clump of cells into an oblong body, with a head and a tail beginning to take shape around the neutral tube.” (Nilsson 76) Evident in the photograph titled, Fetus, 13 Weeks, the human life has a fully formed head, brain, eyes, ears, arms and legs.

I have an early ultrasound image of my oldest son, (now 32), at 18 weeks sucking his thumb in the womb. Unlike Nilsson’s famous image, my son was alive in my womb. It is critical to note, however, that both images show biological evidence of a human being at this very stage in their life. K.V Turley describes Nilsson’s image as follows: “Perhaps this is nowhere more the case than in the image of an unborn child approximately 18 weeks old, contentedly sucking its thumb while apparently asleep in its mother’s womb. Studying the photograph more closely, one sees the child’s hands are fully formed; its nails are clearly visible, its eyelids are closed, its face at peace. Even today, half a century after the photograph was taken, there is a gentle beauty about the image that is difficult to define. Unquestionably, this is in part due to the universal awe felt at the mystery of life incarnated during a pregnancy. Doubtless, however, it is also due to the powerless dependency of the child in the picture. … All the more poignant still as it is claimed that these children in particular were late-term abortions from a Stockholm clinic.” (Turley)

 There has been controversy and discussion in regards to the fact that many of the embryos “scientifically” documented by Nilsson were of the aborted. During the years he spent photographing the unborn, Nilsson also went as far as reaching out to medical facilities performing abortions in order to obtain more subject matter for his work, though the images published in LIFE came primarily from the Stockholm clinic. As stated poetically and tragically by K.V. Turley, “…it is sobering to realize that our journey to life was contemporary with that of the unborn children whose images remain encapsulated forever in a child is Born, but whose own passage to life, as it turned out, was truncated. That haunting image of the unborn child sucking its thumb is ultimately a photograph record of its subject’s life story complete” one as beautiful as it was tragic.”  It is interesting to note that the composition of the images published in the 1965 issue of LIFE have been targeted for their composition by abortion supporters claiming that the seemingly floating embryos move the viewer to see the fetus as an individual, apart from its mother. (Julich S.) The photographs of the embryos, however, were purely scientific in nature and presented by Nilsson purely as studies of the “unseen”. The dark negative space in which a few of the images seem to “float” in, provides a sense of the mystery of the womb moving us to realize the fact that an individual is forming and growing.  The purpose of the uterus, which exists solely in the biological female body for the purpose of supporting another separate, individual life, is clearly evident in this ground-breaking photographic essay.

The work of Lennart Nilsson provides intrinsic evidence of how the arts can and have informed public discourse and consciousness. Photography and science have been partners in the humanities since photography was documented as a “scientific discovery” by Niepce in 1839. From the study of nature, both the visible and invisible we are presented with documents of the world around us and the life within us. Evidence of the miracle of life is readily available for us to look at. The question that remains is, how will we continue to respond?

About the Author

Belenna Mesa Lauto is currently a professor of photography at St. John’s University in New York. Her work has been widely exhibited throughout the United States and also internationally in Spain, France, Columbia and Argentina. Her work  aims to invite contemplation of the self in both the physical and spiritual realms. Via https://www.belennalauto.com/

Bibliography, Citations

Condic, Maureen. “A Scientific View of When Life Begins.” Charlotte Lozier Institute, Lozier Institute, 4 Aug. 2017, lozierinstitute.org/a-scientific-view-of-when-life-begins/.

“Fetus, 18 Weeks | 100 Photographs | The Most Influential Images of All Time.” Time, Time, 100photos.time.com/photos/lennart-nilsson-fetus.

Jacobs, Steven. “Biologists’ Consensus on ‘When Life Begins’.” SSRN Electronic Journal, 25 July 2018, pp. 1–22., doi:10.2139/ssrn.3211703.

Jansen, Charlotte. “Foetus 18 Weeks: the Greatest Photograph of the 20th Century?” The Guardian, Guardian News and Media, 18 Nov. 2019, www.theguardian.com/artanddesign/2019/nov/18/foetus-images-lennart-nilsson-photojournalist.

Jülich, Solveig. “Picturing Abortion Opposition in Sweden: Lennart Nilsson’s Early Photographs of Embryos and Fetuses.” DIVA, 25 Mar. 2017, www.diva-portal.org/smash/record.jsf?pid=diva2%3A1084538.

“Midwife in the Mountains.” Midwife in the Mountains | Lennart Nilsson Photography, www.lennartnilsson.com/en/a-life-of-stories/midwife-in-the-mountains/.

Nilsson, Lennart, et al. A Child Is Born. 5th ed., Bantam Books Trade Paperback; Penguin Random House LLC, 2020.

Turley, K. V. “You’ve Seen the Photos-Now Here’s the Story Behind Them.” NCR, 3 Nov. 2017, www.ncregister.com/blog/you-ve-seen-the-photos-now-here-s-the-story-behind-them.

 

 

by Emma Di Pasquale, University of Michigan Library

At the University of Michigan Press, open access is one of many ways we strive to deliver the best scholarship to the broadest possible audience. Over the last decade, the Press has been taking steps to continue developing a publishing program that better aligns with our mission and commitment to diversity, equity, inclusion, and accessibility. Much of the work we’ve been doing has prepared the Press to shift to an open access monograph program. We’re excited to formally announce the Press’s open access model, Fund to Mission.

Our Journey to Open

The Press joined the university library in 2012, and this merger centered on contributing to the common good as our mission outlines. This was cemented by the University in 2014 when the Press was moved from “auxiliary” to “designated” status. This distinction was significant, as “designated” meant that the success of the Press was judged by how it advances the university’s mission, rather than its financial performance. We further built on this mission later in 2014 by launching Fulcrum, the open-source digital publishing platform. The Fulcrum platform now supports over 10,000 books, including titles from over 125 non-profit presses through the American Council of Learned Societies Humanities Ebook Collection. Fulcrum also hosts over 250 open access books the Press has published over the last decade under Creative Commons licenses. The Press has been able to publish these many open access works thanks to Knowledge Unlatched, the TOME (Toward an Open Monograph Ecosystem) Initiative, research funders, and our own resources. 

Free to Read

While we have been actively working to develop a more open publishing program, the drive to shift to an open model was reaffirmed by the changes we saw in the publishing industry during COVID, particularly in response to a free-to-read initiative that we launched in the spring of 2020. This initiative made all 1,500 titles in the University of Michigan Press Ebook Collection available for public reading for six months, at a time when print distribution and in-person reading were strongly challenged. Not only did the usage of UMP books skyrocket, but it also grew heavily in new geographic areas that we had seen little or no engagement with previously for our title list. Additionally, the reader survey responses were overwhelmingly positive; it really impressed on us the role OA has in democratizing knowledge. Libraries and other funders indicated that they were energized by the free-to-read initiative to invest in more permanent open access approaches as well.

Fund to Mission

Our collective work from the last decade and the data collected from the free-to-read initiative all went into forming Fund to Mission. It is named as such to emphasize the understanding that OA fulfills the inherent mission of our Press and our research university. University presses are non-profit organizations for a reason; their mission is to fill the gaps that commercial organizations do not fill. One of these gaps is that the publications of the best foundational research in the humanities and social sciences are not easily available. The Fund to Mission model recognizes that university presses are humanities infrastructure that need to be funded accordingly: presses matter not just for research, but for teaching, and provide additional visibility, impact, and innovation that benefits the academic publishing community. Investment in this model supports a non-profit organization and community-owned platform that already hosts thousands of university press books.

Through a three-legged approach, the Press is seeking $250,000 from the library community, an additional recurring $400,000 in our budget from the University of Michigan, and $300,000 of other funder payments like subventions and grants. We are incentivizing our library investors by providing unique benefits: supporting libraries will (1) support the conversion to open access of at least half (~45) of University of Michigan Press scholarly monographs in 2022 (we will expand this percentage if we realize our full goal, and will build on it in succeeding years); (2) Receive perpetual access to the remaining restricted frontlist titles and term access to the backlist (~1,500 titles), which will otherwise remain closed to non-purchasers; and (3) Support authors’ ability to publish innovative, digital scholarship leveraging the next-generation, open-source Fulcrum platform.

Opening Content

The Press is committed to being transparent about all aspects of the model, including how much support we are receiving, from who, and how we are approaching decisions around open content. There are three main criteria the Press is using to select books to make open:

  • Is the author excited by the potential of open access?

There are some disciplines (e.g., Classical History) in which authors remain resistant. If we don’t have an author willing to partner on promotion, primarily through their social networks, we won’t see the level of use we desire. 

  • Is the subject matter of the book well-aligned to the benefits that open access will offer?

For example, is it on an international theme that will be interesting in a resource-constrained country? Or is it on a topic that would be of use to public policymakers? Or is it an interdisciplinary book that will be better discovered across disciplines if openly available? Global reach, public policy influence, and interdisciplinarity are three themes we see repeated for the books that do best and familiar to the most motivated authors.

  • Is the author interested in taking advantage of a digital affordance that can be facilitated by open access? For example, by using open commenting via Fulcrum’s hypothes.is annotation overlay or the surfacing of media files that can be used in other contexts, such as OER-based courses. 

Historically, there has also been a financial calculus. Can we afford to make the book OA? Ensuring that we don’t factor in the author’s ability to pay has been crucial for us in accepting a project for publication. However, the Press has had to be creative in finding funding to hedge against the additional risk of sales declines that OA brings when deciding to make the ebook open. With the Fund to Mission model, the Press hopes to avoid those financial considerations and simply factor in the criteria described above. Because most of our books will be OA if we are successful, we are also orienting our future acquisitions program to be more international, more welcoming to precarious or marginalized scholars, more digitally innovative, and more interdisciplinary in scope.

The Impact of OA

The Press is thinking a lot about the impact of open. Because we are in the initial phase of Fund to Mission, we do not have an annual report that shows the impact specifically of opening UMP EBC. However, our direction of travel is consistent, and our most recent Michigan Publishing Impact Report provides some relevant stats. We are building a dedicated website to launch in fall 2021, providing transparency into impact and costs (i.e., how the money is spent). UMP is the pilot site in the USA for the Open Access Usage Data Trust dashboard. The website will include this dashboard which will show impact across the platforms that we host open access books on, including JSTOR Open, Muse Open, and OAPEN/DOAB. The Press is working to prioritize our OA books’ discoverability through various channels. We’re developing a set of metadata best practices and tools for OA titles to ensure consistent representation, especially with DOIs. 

The Future of Open at UMP

The University of Michigan Press Fund to Mission open access model doesn’t just involve our unique funding structure. Rather, it involves three core aspects: (1) our connection to the shared mission of academic publishing; (2) paying attention to the production and distribution of our OA titles; and (3) engaging with our authors to maximize the success of these projects. We are excited to move ahead with this model and openly share our progress and challenges throughout the transition. To learn more about the model, please visit https://www.publishing.umich.edu/features/fund-to-mission.

by David D. Esselstrom

Originally published in Perigraph (University of Southern Florida) & Facet (Arizona). 

A chill November wind whipping through my thin jacket, I darted across the back lawn and shouldered my way into the makeshift study built in the storage shed.  E.M. Forster crouched in the one comfortable chair (the walnut armchair with turquoise seat and back) and stared at my collection of Fantasy and Science Fiction stacked on the floor.  The sleeves of his beige cotton sweater were pushed back to his elbows, which rested on his knees.  His hair, though thin, retained a hint of the striking reddish-brown of his youth.  Bent as he was, a few wisps dangled in front of his forehead.  He looked like his photographs—which is how I knew who he was.  

Although I should have been surprised at finding him there—he being long dead and all—I was not. I’d been somewhat impressed by A Passage to India when I’d read it several years earlier.  However, it was not until Aspects of the Novel that I began to hear that soft but urgent, gentle voice actually talking to me.  The voice became so clear, distinct, and, finally, intimate that, deep into Two Cheers for Democracy, I felt Forster talking to me even when I wasn’t reading him.  He had become a part of my interior review board, joining such writers as Hemingway, Kerouac, Kazantzakis, Didion, and Mr. Pack (my eighth grade English teacher) and Burroughs (Edgar Rice).  Although I had always thought it unlikely that a member of this group would seek a more substantial existence than that of being a mere voice in my head, I did not discount the possibility.  

Although not surprised by Forster, I was embarrassed by the study itself.  A heavy duty extension cord stretched from the house to the shed for electricity.  The foil side of insulation, precariously tacked between bear studs, buckled and folded in compliance with the demands of gravity.  My bookcases pushed against the thee walls.  A Persian rug, dangling from a rafter, separated the “study” from the clutter of ten-speeds, lawnmower, hibachi, and assorted rusting tools.  The room was not the oak-lined, teak-desked, leather-furnished library in which I would delight to entertain Forster, or anyone else from the board.  

“Do you always keep such slack hours?” he asked.  Moving in from the door, I told him that my writing schedule varied according to my other duties and responsibilities.  “One’s duties and responsibilities should vary according to one’s writing schedule,” Forster chided.  He then glanced back to the magazines on the floor.  “Is this what you are trying to do?”  He kicked at the stack.

Seeing I had no response, Forster ballooned his cheeks and expelled a burst of air in evident irritation and then bent down to retrieve one of the fallen magazines.  “Oh, I suppose to be fair I should admit that there are one or two stories that do signify, but for the most part this stuff…” He fanned the pages in my direction.  “…is escape.  And fantasy is not.”

His disdain confused me. How could the author of “The Celestial Omnibus” and other fantastic stories disparage current fantasy?  I’d always thought Forster as much in favor of fantasy as Burroughs.  Of course, I do admit to some qualitative differences between “The Machine Stops” and John Carter of Mars.  Restacking the pile of magazines, I moved them to the edge of the room while asking what fantasy was not.

“Escape,” he answered.  I said that escape is exactly what fantasy is supposed to be.  “Oh, my goodness no,” he exclaimed, settling back into the chair.  “Let me explain by drawing an analogy to the process of metaphor.  In making a metaphor one simply joins two terms that have no business being together.  By joining them one manages to say something that neither term could express singly, something that is much more that the sum of ‘a’ plus ‘b.’  Fantasy joins form, in this case literary form, to something basically formless—the vague yearnings and nameless fears that are housed here.” He tapped his chest.  “By joining these two things that really have no business being together one manages, if fortunate, to say something that is beyond both form and fear, something worth more than entertainment or information.  Fantasy is not escape from everyday life but rather a revealing record of an intimate relationship with it.”  He uncrossed his legs and leaned forward.  “That does make sense, doesn’t it?”  I nodded my head.  “I’m so glad,” he said, “for both of us.”

He leaned back and grabbed my Signet copy of Pride and Prejudice with one hand and my best pipe with the other.  He tilted the pipe in my direction questioningly.  I motioned for him to by my guest.  The aroma of pipe tobacco somewhat camouflages the moldy smell of the storage shed.  As he filled the pipe, a blast of air ripped past me from the partially open door at my back.  The breeze skimmed a few shreds of tobacco out of the bowl of the pipe.  As Forster retrieved the wayward tobacco, I noticed goose bumps on his forearms.  Closing the door, I apologized for the uncomfortable accommodations of my study.  

As Forster spread an old army blanket over his knees, I joked about a little discomfort being good for the artist.  “God knows what you intend to inflict on your readers.  Misery loves company, and all that,” muttered Forster as he retrieved the book and pipe.  

Sitting down at my desk, I flicked on the space heater and set it between the two of us.  I mentioned that my home-crafted insulation job was ineffective, but the thought of my books as a second layer of insulation I found somehow comforting.  Forster chuckled and said, “Yes, oh yes, they are that, aren’t they?”

His voice only half hit whatever word he was emphasizing so that each sentence came out a bit askew.  Even a simple phrase like “oh yes” came out sounding as if it meant something else, meant something more—or less.  I would have thought him purposely abstruse had not pauses—brief suspensions in which he too contemplated in wonder whatever the hell he’d just said—punctuated his conversation.  

The next day I cut short my office hour at the college to get to my study.  The day was clear, but in Oregon clear days often mean colder temperatures.  When I opened the shed door, Forster was in the turquoise chair, puffing on an overstuffed pipe, and covered except for arms and head by the army blanket (U.S. side out).  He greeted me with an ominous clearing of his throat.  “Comfort is a precondition of accomplishment,” he told me sternly as I pointed the space heater in his direction.  

I thought he was truly angry at me until he leaned forward and whispered, “Freud misses the point so.”  He pulled the blanket closer about his shoulders and continued, “It’s comfort that is at the center of things.  Comfort…not that other thing.  The anticipation of getting it or the fear of losing it is what drives us.”  He pulled deeply on the pipe.  It was out.  “That sounds reasonable, doesn’t it?” he asked.  Although I wanted to answer yes, I could sense the question was rhetorical.  “Would that it were true,” he said wistfully and slumped into his chair.  “I probably would have written much more if it weren’t for the other thing.”  

After the room had warmed to a point that I could leave off rubbing my hands over the heater, I finally asked Forster why he was joining me in my study.  “Where else should I be?” he rasped and then quickly returned to his reading.  A bit annoyed, I almost told him that I thought it appropriate he be in the ground. But I could not be flippant with him.  My gaze wondered to my collection of Henry James.  I then told Forster that although I had no idea where he should be, I did imagine that since he was materializing in my study, I could then not be too far amiss in surmising that he was there to be of some aid or assistance to me.  

Waiting for him to answer, I slid the manuscript I was working on, “Odysseus Jones and the Matter Transporter,” into a drawer.  

“I can’t say my presence here is intended to be of aid or assistance,” began Forster, “since it might have the very opposite effect.  But you do need to be talked to.  And I suppose I am a good one to do the talking because, for some reason, people find me authoritative but not threatening.  Personally, I think the perception in error.  Granted my pricks seldom draw blood, but a bubble may be burst as easily with a needle as with a saber.”  

His use of the term “talked to” bothered me.  I did indeed need someone to talk to, and with.  But I certainly did not need to be “talked to” the way an errant child needs the folly of his conduct explained to him, the way a cocky apprentice needs the seriousness and complexity of his enterprise and the stiffness and clumsiness of his fledgling efforts pointed out to him.  

I pulled from the desk drawer a serious effort—ponderous Joycean prose, dense, heavy, thick with profundities, rich with allusion—which I thought more fitting to be working on than the Odysseus Jones thing.  Holding the manuscript firmly, I met his gaze and told him, rather forcefully, I think, that although my efforts were not as serious, as weighty, as significant as his, I sincerely felt that my efforts were honest.  My back straightened as I proclaimed that any honest effort to put one word after another was commendable.  

He nodded his head, bit his lower lip, and gnawed the corners of his moustache.  “I suppose,” he said, “that that is true, to a degree.  Honest effort is always commendable, but it is not always good.”  He continued over my protests.  “That wonderful line Chekhov gives Trigorin in The Seagull comes to mind.  Something about everyone writing what he wants to and what he can.  Ah, what a nice sentiment—liberating, comforting, forgiving.  But I can’t help feeling that Checkhov, as always, is being just a little ironic.  I mean, my god, if we all wanted to write only what we could, I doubt there’d be any great literature at all.  We all want to write better than we can, and the miracle is that, sometimes, we do.”  

A light snowfall—as white and oppressive as a fresh sheet of paper staring up from the typewriter—blanketed the lawn between our house and the shed.  I slid the piece of my dense and profundity-packed prose out of its manila envelope.  I read the first three lines.  The prose I held in my hand was as good as I could write.  No better.

Since Forster was once again buried in the Austen, I decided to pick up Odysseus Jones. When I’d set the story down a few days earlier, I had followed Hemingway’s strategy and mapped out my next move.  But even with a well-planned attack, I am accustomed to one or two false starts before anything good begins to flow.  Hemingway, I am sure, understood that knowing what happens next and telling what happens next are two different things.  Forster’s presence made my false starts all the more false.

Although my back was to him, and five feet of floor separated us, and obviously his attentions were elsewhere, I still I could not bring myself to jot down one word that I felt he did not see.  And his seeing it—my feeling that he did—made each word, each phrase, each sentence stand out awkward, clumsy, and false.  I wanted to write only what would meet his approval.  And I knew he would only approve my best. There I was stuck.  I did not know what my best was; so everything I wrote died on the page even before my pen stumbled dumbly to the end of the line.  

I had tossed my seventh false start in the wastebasket when Forster spoke.  “A few times I had to give up because I felt the project dying, felt it withering all the more as I fed it my best.  Yet even as the story expired on the page, as the voice of my characters faded, as the setting became hazy and I could only focus on the tip of my pen stalled in mid page, even then my belief rested not in my powers—obviously failing—nor in my understanding of craft—weld characters to setting, drive the whole kit and caboodle down the road of plot and over the cliff of climax, sweep up the debris—no, my belief rested in that sense of mystery, that awe one feels when faced with the fact that good writing happens at all.  And my awe was tinged with gratitude that I could be present, on occasion, when it did.”

Exasperated, I told him that great literature was all fine and good, but I was trying to write a simple story about a Soldier/Killer, bound for the allocation games on Mars, who becomes involved in matter teleportation experiments.  

Forster bobbed his head twice, then glanced at my green particleboard bookcase, the second shelf of which contains only the works of Edgar Rice Burroughs, except for a copy of Naked Lunch purchased by mistake.  “I won’t argue the merits of the enterprise,” he said.  “But can you accomplish it?  I fear you are looking too far beyond the page, watching the reader.  Writing—all art, really—is illusion.  You, as writer, are a trickster.  But a trick performed well can only be itself.  And that is, really, satisfaction enough.  Watch the audience and your feet miss the wire.  Since you perform without a net, missing the wire can be deadly.”  He paused, surveying the tips of his fingernails.  “Oh, my, a circus analogy.  I don’t often use those.”  

What annoyed me most was his saying something pithy and then directing his attention elsewhere.  Annoyance quickly gave way to anger.  I found his condescension offensive, and I told him so.  In answer, he buried himself deeper in Austen and puffed loudly on the pipe.  Slamming down my pencil, I left the study.  As I crossed the snow-covered lawn, I thought that, for all his insight, Forster was still somewhat a supercilious old fart.  

The next day as I crunched across the lawn to the shed, I wasn’t sure whether I wanted Forster to be there again or not.  I had wanted him to spur my productivity, not rein it in.  As I opened the door, I knew his presence was a miracle I could have lived without and now only wished to live through.  Who was he to sit in judgment of me?  Deft critic, superior novelist, clever essayist, sure, he was all of that—for his time.  But the demands of this age are different.  Aesthetics, like all philosophy, flounders in a sea of probabilities, trying no longer to build something solid, forgetting completely the naïve dream of flight, hoping only to stay afloat for the length of one lousy work.  That being the case, how dare he ask me to touch the heart?  

Pulling back the dangling rug, I found him once again seated in the center of the study, flipping tentatively through my copy of Mailer’s Of a Fire on the Moon.  Mailer I have always defended as giving us a real and effective vision of the world precisely because that vision is filtered so poorly through the thick membrane of his ego.  I explained my stance to Forster.  He gave me one of those looks that skirts condescension by hinting that there might possible be more in what I’d said than I ‘d put there.  

He lowered his gaze to the work in question and said, “What I don’t understand is that you Americans, you American writers, are always so caught up in the expression of yourselves.  It is as if you believe that life itself were a personal achievement and identity an artistic creation.”  

Pulling up my chair, I told him that that was the point exactly.  With the demise in the belief in the consistency of character, what had the twentieth century writer to deal with, without being manipulative and false, except his own sense of self.  That is our curse as children of our time.  The sureties are gone.  We had found the “I am” dubious and were left merely with the “I think, therefore.”  We, and I unabashedly included myself, marked a turning point in the history of literature, perhaps of all art.  

Forster’s eyebrows rose in concert with the corners of his mouth.  “I dare say,” he said finally.  “You almost believe that.”

I said I did.  I believed too that the fixed star of discernible motivation and natural dramatic structure were never in the heavens but only in the eyes of weak romantics craving certitude. The best of us knew the heavens were empty and we stood alone on a cold clod in the dark of space, not screaming defiance but whimpering gibberish.  

“I can agree with you whole-heartedly on that,” he said, fingering the spine of Pynchon’s Gravity’s Rainbow.  “But what strikes me as peculiar is that you put such a high store on unintelligibility.  We all look, sometimes, on our rantings and hope—ruefully to be sure—that they are other than what they are, that they are a new code, a new view.  Luckily, we most often come to our senses and toss our rantings in the waste can.  My god, my dear boy, we don’t publish them.”

I told him that unintelligibility may be all we were left.  History had saddled us—Mailer, Pynchon, Gass, Hawkes, me—with the task of finding a new path, a new view; and we were forced to search with neither landmark nor compass.  

“Oh my,” said Forster, fingering the corners of his moustache.  “You Americans, you American writers, seem always so sure that the world begins and ends with you, or in this case ends and then begins.  You seem always so worried about your place in history.  But Art is not History.  Lots of confusion there, in our thinking that it is or that the two are linked in some way.  Art is illusion masquerading as life; History is life masquerading as illusion.”  He paused, his smile broadening.  “I do believe that an epigram worthy of Oscar Wilde.”  

As Forster reveled in the workings of his own mind, I noticed that my manuscript “Odysseus Jones and the Matter Transporter” dangled on the end of the desk, ready to drop.  I tossed the Lattimore translation of The Odyssey on top of my story to add weight to it.  I covered my actions by whining to Forster that we were just looking for answers.  Certainly, he couldn’t fault us for that.

Forster watched the flight of the volume Homer’s epic as he sucked the cone of flame into the bowl of the pipe.  “Ah yes,” he said, as the smoke swirled about him.  “The search for solid answers, the drive of science, the grail of philosophers east and west since the beginning.  I think the problem is that we misunderstand the nature of answers themselves.  We think of them as stones—hard, lasting, sharp edged.  But answers, I think, are more like flowers than stones.  In the right soil, the right climate, they flourish.  They litter the countryside, like Wordsworth’s daffodils, with their ebullient, but transitory, good health.  And, like flowers, answers bloom and fade.  Any one that doesn’t is false from the beginning.”

He punctuated this last by blowing smoke in my face.  As I waved away the sweet smelling cloud, Forster reached across the desk, pushed aside the Lattimore, and snatched up the manuscript of my science fiction story.  “And here is, I suppose, the concrete result of this abstract mumbo-jumbo you’ve been spouting for the last hour.”  I hurriedly explained that the story was some lightweight fluff that I was writing merely for diversion.  He flipped through the first few pages.  “Twenty pages of a manuscript this heavily marked with corrections is not evidence of diversion but rather of serious commitment.”  I was too embarrassed to respond.  He read a few lines from the middle of the story.  “Oh, dear me,” he said, shaking his head from side to side and glancing from the manuscript to me.  “This will never do.   How can you possible defend this?  Here I’ve read less than half a paragraph, and already I am suspicious that the whole thing makes sense.”  

I told him that it wasn’t a serious effort; therefore, of course it made sense.  He found my comment uproariously funny.  His laughter degenerated into a fit of coughing.  I pounded his back to help him regain his breath.  

“Oh my,” he said, grabbing my hand.  “We do indeed have such a lot of work to do.”  

At that moment, the lights went out.  I stumbled into the house to locate the problem.  From a portable radio, I learned that a power transfer station had blown.  With candles and matches, I trekked back to the study.  When I opened the door and struck the first match, I found the study empty.  Forster was gone. 


About the Author

David Esselstrom, Ph.D., is a teacher and writer who encourages students to express themselves clearly and creatively. He has published fiction and journalism, and has written extensively for the stage and screen. Esselstrom combines his scholarly interests and creative projects with his passion for teaching in such courses as creative writing, composition, literature, and film and media.  Via Azusa Pacific University.

Reprinted with permission of Copyrightlaws.com

by Lesley Ellen Harris

Fair use is one of the most misunderstood principles in the U.S. Copyright Act. It causes frustration, uncertainty and controversy. However, the more you know about fair use, the more useful it may be useful to you. Did you know …

  • Fair use is only recently part of the actual U.S. Copyright Act. While it’s a doctrine created by courts in the nineteenth century, it wasn’t until 1976 that fair use became codified and set out in the Copyright Act.
  • Many who apply fair use complain that it’s ambiguous and should be more specific to fact situations. Fair use is intentionally open and flexible, and its language allows you to apply the doctrine to your own specific fact situations.
  • Fair use may be applied by individuals or corporations, by commercial and noncommercial entities, and in for-profit and nonprofit situations.
  • Fair use is never a certain thing unless a judge in a court of law makes that determination. In practice this means that getting comfortable with fair use is important. You need to be able to make a judgment call as to whether fair use applies to your use of copyright-protected content.
  • Fair use requires a risk analysis. You must understand any copyright risks involved when applying fair use to your situations and generally minimize your risks of unauthorized uses of copyright-protected materials.
  • The application of fair use always depends on the facts of your situation and how your facts fit within the four fair use factors set out in the U.S. Copyright Act.

The factors are:

  1. The purpose and character of the use, including whether such use is of a commercial nature or is for nonprofit educational purposes
  2. The nature of the copyrighted work
  3. The amount and substantiality of the portion used in relation to the copyrighted work as a whole
  4. The effect of the use upon the potential market for or value of the copyrighted work

U.S. Copyright Office Fair Use Index

The U.S. Copyright Office hosts a Fair Use Index, which is a helpful database for understanding fair use. You can search the Index by category (e.g., literary, artistic, musical work) and by your type of use (e.g., education/scholarship/research, parody/satire, photograph, internet/digitization.)

The Index tracks court decisions at various court levels, but it isn’t intended to be a comprehensive archive of all fair use decisions ever made. It’s designed for both and nonlawyers and is user-friendly. The Index sets out the:

  • Name of the case
  • Court
  • Jurisdiction
  • Year of the decision
  • Whether fair use was found by the court

You can click on the case name/citation for a summary of the case that includes the key facts, issue, outcome and more information about the decision.

Fair Use and Fair Dealing

Fair use is not a universal provision found in all copyright laws around the world. Fair use originated in the U.S. from the 1841 court case of Folsom v. Marsh. This case set out the four fair use factors that exist today and that were codified in the U.S. Copyright Act of 1976, as set out above.

Fair Dealing in Canada

There is no fair use provision in the Canadian Copyright Act. There is, however, a fair dealing provision for specific purposes: research, private study, education, parody, satire, criticism, review and news reporting.

If the use falls within one of these purposes, then you must determine fairness by applying your facts to the following factors set out in a Supreme Court of Canada case:

  • The purpose of the dealing
  • The character of the dealing
  • The amount of the dealing
  • Alternatives to the dealing
  • The nature of the work
  • The effect of the dealing on the work
  • Any other factors that may help a court decide whether the dealing was fair.

In the 2012 amendments to the Canadian Copyright Act, two new purposes were added to fair dealing: parody and education.

See Available Courses Via CopyrightLaws.com

 

Photo credit: Mike Seyfang, via Flickr, CC BY 2.0.

About the Author

Lesley Ellen Harris, JD, is the founder and CEO of Copyrightlaws.com. Lesley is a copyright consultant, published author, copyright blogger and educator. Her areas of expertise include U.S. and Canadian copyright law, international copyright law, and licensing digital content. (From CopyrightLaws.com)

by David D. Esselstrom

In 1961, my eldest brother, Keith, was discharged from the Army’s 101st Airborne division. From his last duty station in Okinawa, he returned to La Crescenta, California, with a third-degree black belt in Karate, a Samurai sword with three-foot blade, and the conviction that Gautama Buddha, not Jesus Christ, had had it right. I remember watching him unpack his duffel bag. He pulled out a bright red carton of Pall Mall cigarettes, a bayonet, and a packet of books, among them Alan Watts’ The Way of Zen and Jack Kerouac’s The Dharma Bums

My eldest brother, eight and a half years older than I, had it right, in my eyes. He held my bike when I learned to ride and laughed as I kept yelling for him to “let go, let go, I can do it, let go.” He was laughing because he had let go quite some time before. He took me fishing in the streams of the San Gabriel Mountains, taught me how to work a salmon egg onto a hook. He showed me how to step through and string a bow, how to rest my eyes on the target, let slip the arrow and feel the arc of its flight out from the bow, up through air, and into the cardboard box stuffed with newspapers. 

We had our first discussion about religion when I was twelve. I more or less argued Pascal’s Wager—risking delusion is a better bet than risking damnation. Keith ridiculed the position as being beneath his dignity. I felt embarrassed that it was not beneath my own. Looking at it through Keith’s eyes, Christianity seemed a religion for wimps and cowards, a refuge of the weak and afraid. Mostly because of Keith, I began, at thirteen, working my way through The Way of Zen. I remember reaching what I thought at the time was a state of satori early one morning as I tossed copies of the Los Angeles Examiner to the second-floor apartments of a building in Montrose.

I discovered later that Keith and I were typical members of a restless generation, young people coming of age in the sixties. The fifties began in 1948 with the advent of commercial television and ended with the death of John Kennedy in ’63. The sixties started—in earnest—in 1964 with the Beatles’ first tour of the U.S. An interest in the religion and philosophy of Asia that flowered in the forties and fifties in the work of Kerouac and Allen Ginsberg as a garden of aesthetic inspiration took root in the sixties in the soil of America’s discontented youth, as much a reaction against everything domestic as an embracing of things mysterious, exotic, and other. Things Eastern, or quasi-Eastern, became part of our cultural landscape—from Zen to Transcendental Meditation, from Hare Krishna to the Bagwan, from being Blissed-out with the Guru Mahara Ji to “getting it” with Ehard Seminars Training. 

We can think of America’s flirtation with the philosophies and religions from Asia as an encounter with the “other.” But we can’t really understand the nature of this encounter nor what results from it until we see that all such encounters are problematic.


There are two ways of looking at “the other.” Sam Keen has noted that throughout history we have often demonized the other, seeing what is different as something that is frightening and therefore must be strictly controlled or ruthlessly abolished. In wartime, the enemy is conceived of as evil, his motives base, his actions reprehensible. Our actions, on the other hand, are seen as necessary, as lesser evils needed to prevent greater ones. There is always a qualitative difference between us and them. When “the other” is closer to us we deal with it in a less brutal, but still brutalizing, fashion. If we dismiss it—usually out of fear or ignorance or arrogance, although the three are often the same—we then ghettoize the other, marginalizing a people, taking away the voice of a culture by ignoring it. If we do not fear it, we pretend to embrace it, or rather absorb the other, using it, making differences commodities that can be worn or heard or watched or, in some other way, consumed. 

The second way of looking at “the other” is to give it unwarranted value. This is the “greener grass” phenomenon. What is over there must be better than what is over here. Chekov’s “Three Sisters” want to get to Moscow. Everything will be better in Moscow. Huck Finn takes off for the west where a man can breathe. I always thought Virginia and Sharon who lived across the driveway from me in the fifties had the better toys. Keith, my eldest brother, thought the quieting of the mind and body before doing battle on the tatami mats with an opponent was better discipline than quiet reflection on a passage of the Bible. 

An anecdote from the sixties might help illustrate these two perspectives. A dinner table argument between a teenager and her father began when the young woman said she admired a friend who had taken up the study of Transcendental Meditation. The father was a first confused, then incensed. Her point was that the friend had found something of spiritual value in his practice. The father’s irritation was with anyone finding anything of value from a culture where indoor plumbing was a rarity. 

The problem is that both of these ways of looking at and dealing with the other—to denigrate or to glorify—are counter-productive. Dismissal leads to loss. Not only is marginalization—whether cultural, economic, or social—unjust to those people who are marginalized, but it costs those people doing the marginalizing as well. The father in the preceding anecdote has trouble valuing any culture he cannot measure by his own yardstick of material wellbeing. Because he can’t or won’t do so, he is cut off from interacting with his daughter. He cannot understand her fascination with emotional or spiritual values that have little to do with material things.

But what about the other side? Glorification of the other. Is this dangerous as well? I think it is. And my brother and myself are cases in point. If we value something before we understand it, we run the risk of chipping away at that value as our understanding grows, a paradoxical but not uncommon phenomenon. I’m reminded of a young woman with whom I went to high school. I was honored by her friendship since she was the smartest student in our school, a delightful conversationalist, and a brilliant actress. She went on to a college in Southern California because of her admiration for the professors there in the English and Theater Arts departments. Two years later when I asked her how things were going, she seemed a bit disappointed. She said she’d found out something quite disconcerting about her professors. “What’s that?” I asked. “They’re human,” she said. “Familiarity breeds contempt” does not tell us something about the situation; it tells us something about ourselves. 

Here’s another illustration. When we are children, “the other” is the world of the grown-ups. Bruno Bettelheim maintains that for the child, the adult world is frightening because it is, in fact, unimaginable. The difference between the two realms is qualitative. Imagine how different our lives would be if we really were, as adults, as fearless, as carefree, as certain as we imagined adulthood to be when we were children. One of the more depressing things you can tell a young person is “These are the best years of your life.” 

Worse than the risk of disillusionment, however, is what happens to our relationship to what is in our own backyard. To glorify the foreign often involves the denigration of the domestic. It’s not only a question of comparative values. Selection always involves value judgments. How we choose to spend our time indicates what we value. But the real danger is one of dynamics rather than status. When one chooses to value “the other ” what often happens is that one’s understanding of one’s own cultural heritage freezes, stops, ceases to grow—may indeed begin to whither. 

For example, my growing understanding of the religious tradition in which I was raised stopped at about my junior year of high school. I thought I understood it, and what I thought I understood, I didn’t like. An understanding that is not growing, that is not dynamic, withers. Luckily for me, my understanding, my relationship with my own tradition, began to show signs of life in the late seventies because of my teaching. I was offering a few courses through Marylhurst college in Lake Oswego, Oregon—I believe the name when I was there was Marylhurst Center for Life-long Learning. Sister Marilyn Guldan, head of the Humanities Division, developed a correspondence/brief residency course on “The Convergence of East-West Thought.” She threw a little work to this hungry adjunct instructor by letting me team-teach the course with her. Initially, I was shocked. I believed that there was no convergence between what I thought I knew of Eastern thought and what I thought I knew of Western thought. What I discovered is that I didn’t know either, and that I had used my exposure to the one as an excuse to stop thinking about both. 

I learned that not only is there a rich tradition of Christian mysticism, but that Christian scholars had long been in dialogue with their counterparts in Japan and India. Later, when I was teaching at the University of Portland, Sister Joan Salfield and I formed the core of a weekly meditation group. My brother never had this opportunity to re-examine what he thought he had learned about others and about himself. The danger is that in glorifying the foreign—the exotic, the different—we marginalize ourselves and our own traditions. 

Another example is an experience that occurred to a friend of mine who grew up outside of any specific religious tradition. In a college course which required students to observe and report on religious services outside their own, he chose to attend a Christian service at a Protestant evangelical church. Noting that his peers were reporting on their experiences in positive and respectful terms, he did the same. His report was deemed unacceptable. When he rewrote the report and placed his observations in more negative terms, his efforts were praised, his insight encouraged. The graduate students reacting to my friend’s efforts remind me of my brother and his inability to see his own tradition as valuable, as worthy of study, as something that he perhaps does not yet fully understand. 

We marginalize that which we do not understand, and often that which we think we do. Some certainties make arguments possible; others foreclose all discussion. We can reach agreement if we both affirm that agreement is possible. And, as Kenneth Burke tells us, that is only possible if both of us are willing to change, if both of us are willing to admit that our own certainties are something less than absolute. Believing, because of fear or anger or ignorance, that you know enough about other people to warrant their separation—as with the Americans of Japanese descent interned during WW II—is needlessly damaging to our society. Believing that you know all you need to about yourself and your world is an unnecessary amputation of the self. 

Therefore, if we don’t want to push others away nor do we want to deny ourselves and our heritage, how can we be accepting of other traditions without adhering to them, how can we be respectful of other points of view while remaining steadfast and true to our own? This is one of those questions that can be answered by turning to the examples given us in literature. The answer is that the question cannot be viewed as a matter of stance—where do I stand? what do I believe? what do I know?—but as a matter of dynamics—what can I learn? where can the discussion lead? what are the opportunities for fuller appreciation of one tradition by way of the others? 

We marginalize that which we do not understand, and often that which we think we do.

Some writers have shown us that interest and respect need not be glorification. We can learn how this is done from the literature that explores the relationship between the other and ourselves without marginalizing either the other—or ourselves. From Forster’s Passage to India to Hesse’s Siddhartha to Huxley’s Island to Pirsig’s Zen and the Art of Motorcycle Maintenance, Western writers have been intrigued by the East, not so much as a substitute for their own traditions but as way of getting some distance from which to view and critique those traditions. 

But the critique itself is not Eastern but Western in nature and intent. This is the case because our writers—and others—in the current century have been looking for answers in the East to questions that can only be posed in the West. These are questions of identity and purpose, questions that—as I understand the major currents of thought in Hinduism and Buddhism—are unasked because they are unaskable from inside these traditions. Dr. D.T. Suzuki was criticized by those in his own tradition when, partly as a result of Alan Watts’ writing about Zen, he decided to speak to a Western audience. “The way that can speak its name is not the real way,” says the Tao te Ching.

Literature, as we know it in the West, is a production of human consciousness attempting through language to form, define, and explain the mystery of individual personhood. Literature then is both a culmination and a celebration of individual identity. Yet what fascinates Western writers about the East is the absence of the very dependence on identity that makes such questions possible. The problem for all of us is that identity in its own fulfillment doesn’t supply satisfaction. I know who I am and I know I’m not happy. The paradox is that we, in the West at least, want to know who we are and have happiness at the same time. In fact, the way we think of happiness, as a possession, underscores this paradox. Our own traditions have called the problem with this to our attention several times. “The first shall be last.” “Who loses her life shall gain it.”

The answer? It’s a matter of maintaining a healthy relationship. In our own tradition we are exhorted to love the other as we love ourselves, not less than, not more than, and not in place of. It is in our dynamic relationship with others that we form and define ourselves. To shorten that relationship on either end is deadening; to keep it open is frightening because it leads to a richer, deeper life. 

Photo credit: Eddy Van 300, via Flickr. CC BY-SA 2.0.

About the Author

David Esselstrom, Ph.D., is a teacher and writer who encourages students to express themselves clearly and creatively. He has published fiction and journalism, and has written extensively for the stage and screen. Esselstrom combines his scholarly interests and creative projects with his passion for teaching in such courses as creative writing, composition, literature, and film and media.  Via Azusa Pacific University.

by Joseph Coulson, Ph.D.

A great many ills have beset the world and our country, our less-than-whole United States of America, and we find not least among our problems an alarming lack of empathy, as if somehow our abilities to reason and empathize were the casualty of an executive order. The current decline of empathy, a downward slope that began years ago, coincides with the decline of community arts programs, cultural organizations, and school curricula and college degrees focused on the humanities. But why has our culture kicked the humanities to the curb? Why do we often speak of empathy as if it were an impractical preoccupation? I can offer no short, easy answers to these questions, but certainly the humanities as a profession began to lose its heart and soul when we stopped talking about stories that matter.

Rather than maintaining the primacy of the story as the way to engagement and learning, we in the profession began questioning our methods and purpose, losing our direction while community and cultural organizations lost funding, college professors became obsessed with literary theory, state lawmakers and school officials aimed at teaching to the tests, and federal agencies legislated in favor of nonfiction as the primary emphasis of English instruction in elementary and secondary schools. The mantra became reading for content, for finding the argument of a text and summarizing it, as opposed to the close reading of imaginative literature which demands much weightier matters of analysis and interpretation. As a culture, we opened the door and greeted expository writing and basic journalism with open arms, and we left poetry, drama, and fiction—we left stories—at the curb.

Only in stories are we asked to look through the eyes of someone that may be very different from ourselves. Only in stories do we come to understand the motives of other people, their limitations and their humanity. Only in stories are we asked to figure out why something happened or why a character behaves in a particular way—feels loved or unloved, victorious or cheated, included or left out, privileged or discriminated against. My high school English teacher declared long ago, “To learn the facts and statistics of the Dust Bowl, read an article or an encyclopedia entry. But if you want to know how it felt, if you want to learn something about its human cost and its moral implications, then read The Grapes of Wrath.” Only in stories are we asked—even forced—to empathize with people and situations that we cannot otherwise know in the limited geography of our lives. Stories in every form, stories in every family, organization, and school, provide the training ground for empathy. The less we traffic in important stories, the more we lose our sense of community and a realistic understanding of our place in the world.

In the light of a new Presidential administration, we must advocate for a renewed allegiance to the humanities. We must advocate for funding, of course, letting our elected officials know that support for the humanities also supports the duties of citizenship and the functioning of representative government. But we must also demonstrate that both the reading and the discussion of imaginative literature, of diverse stories in all forms, provide an age-old means for cultivating and developing empathy. We in the humanities must argue for the primacy of the literary story and then demonstrate its power as an agent of change. Our advocacy should advance the belief that literature is vital to our nation’s survival and that to embrace a celebrated story with respect for its challenges and complexities is also to embrace empathy.

Photo credit: Melissa Hogan, via Wikipedia. CC BY-SA 4.0.

About the Author

Dr. Joseph Coulson is the President and Chief Academic Officer of Harrison Middleton University. He is the past president of the  Great Books Foundation.  Beyond teaching, his poetry, drama, and fiction have been widely published, including two novels, Of Song and Water and The Vanishing Moon, that translated into German and French. Joe studied at Wayne State University and the University of Oxford, and he holds a Ph.D. in American Literature from SUNY Buffalo.

By Lisa M. Ruch

Environmental topics such as climate change and pollution garner widespread attention every April, but increasingly are the focus of more and more people year-round. These crises are not recent, but much of the focus on them has come from scientific disciplines and practitioners. When faced with the unsettling and at times alarming predictions of science, many in the general public shut down, either from fear or from a lack of emotional response to hard scientific data. Musician and composer Geoffrey Hudson, co-founder of Hybrid Vigor Music, Inc., considered the dilemma of how to engage the wider public into deeper thought about the topic to inspire change and realized that music, with its power to evoke emotion, could be the perfect means. His choral oratorio A Passion for the Planet is the result.

 

The piece, which runs to an hour in performance time, is written for adult and children’s choirs, two soloists, and orchestra. Rather than write lyrics for the entire piece, Hudson spent months reading scientific studies, looking for passages to integrate into the work. Books such as David Orr’s Dangerous Years1, Thomas Friedman’s Hot, Flat, and Crowded2, and Bill McKibben’s Eaarth3 provided ample disturbing and stark images, while the now-famous “hockey stick” graph (Mann, et al.) made an ideal nexus point to aurally depict the extremity of crisis.

I was fortunate enough to be invited to sing in the premiere of A Passion for the Planet and went into the rehearsals curious about how this scientific prose and information would resonate in song. It was a novel experience to sing words and phrases such as “chemical sludge,” “primeval goo,” “cancer and cell mutations,” and “pollution and environmental damage.” Other singers seemed to have the same ambivalence at first, but as we became familiar with the texts and the music, acceptance and engagement came quickly. I found myself thinking more deeply about the topics, and fellow singers told me they did as well.

After an introduction that celebrates the Earth’s gifts and humanity’s place within it, the oratorio transitions to the grim depictions of pollution, abuse of natural resources, and overpopulation, rising to a literal crescendo in the seventh movement. Here Hudson composed a musical depiction of the hockey stick graph, with the planet’s average temperature over centuries represented by pitch, extinction rates represented by the number of notes per measure, and the rise in human population represented by dynamics. Over almost six minutes, the sound, steady and droning at first, builds to a cacophony in which the singers repeat phrases and deconstructed words of lament. As Hudson explained, “I didn’t need words for that—the data were enough” (Voth). The movement concludes abruptly and chillingly with a percussive crash followed by an ominous silence; it is emotional to sing and audience members reported that it was eerie and impactful to hear.

It is this ‘deer in the headlights’ fear and paralysis that prevents many people from delving deeper into these ecological issues; considering these crises in depth is frightening, and the problems seem huge and insurmountable. It is at this point in A Passion for the Planet that Hudson leverages a powerful cathartic emotional response by bringing in the children’s choir to sing, “What have you done / with what was given you, / what have you done with / the blue, beautiful world?” (Hudson, Movement VIII). This plaintive query, sung in the pure, innocent tones that only a children’s choir has, leaves listeners shaken and teary. The adult choir then joins the children, adding further details of the distressing impacts of humankind’s unchecked exploitation of natural resources.

Listeners are not left in limbo, however. A shift in tone, akin to the turn in a sonnet, opens the final portion of the oratorio, where Hudson wanted to give the audience hope and encouragement. David Orr’s trope that “hope is a verb with its sleeves rolled up” (Hudson. Movement IX) invokes purposeful action, action carried out not by individuals working piecemeal, but by people working together. The choirs and soloists combine to represent this shared effort as they sing, “Nothing we do, however virtuous, can be accomplished alone; therefore we are saved by love; therefore we are saved by faith; therefore we shall be saved by hope” (Hudson, Movement X).

To involve the audience in this communal endeavor, Hudson chose to conclude the oratorio in the time-honored fashion with a chorale to be sung by the listeners along with the choirs. For the premiere performance, the audience was taught the chorale before the oratorio began so it was familiar to them. As they rose to sing it in the final movement, the atmosphere was electric. One audience member related afterward that singing it “was one of the most moving concert experiences of my life. When it came time for the audience to join in, I found it hard to sing, I was so overwhelmed—and looking around I realized that many audience members were in the same boat” (“Passion for the Planet”), while the conductor recalled, “It was such a thrill and emotionally overwhelming when the audience joined in during the performance. Many were in tears” (Thornton).

 

Learn More about A Passion for the Planet

 

This coming together as one group is symbolic of the potential power of people joining to address the ecological crises facing the planet and is the goal of A Passion for the Planet. Hybrid Vigor Music’s intention is to facilitate performances nationwide to encourage public involvement with climate and pollution issues and their remedies. The Covid-19 pandemic sidelined performances planned for 2020 and 2021, but in the interim the piece and its aims have been publicized by Hudson and climate scientists such as Bill McKibben and Michael Mann in webinars supported by the National Museum of Natural History, the National Endowment for the Arts, and other organizations.

Such interdisciplinary collaboration is the theme of A Passion for the Planet, showcasing both the powerful impact the humanities can have when leveraged in concert with the sciences—in this case, both literally and figuratively—and the myriad ways the humanities can benefit the public. After all, our planet’s systems are inextricably interconnected; our human endeavors must be as well.

 

Notes

  1. Orr, David W. Dangerous Years: Climate Change, the Long Emergency, and the Way Forward. Yale University Press, 2016.
  2. Friedman, Thomas L. Hot, Flat, and Crowded: Why We Need a Green Revolution—and How it Can Renew America. Farrar, Straus and Giroux, 2008.
  3. McKibben, Bill. Eaarth: Making a Life on a Tough New Planet. Times Books, 2010.

 

Works Cited

Hudson, Geoffrey. A Passion for the Planet, 2019.

Mann, Michael E., Raymond S. Bradley, and Malcolm K. Hughes. “Global-Scale Temperature Patterns and Climate Forcing over the Past Six Centuries.” Nature, vol. 392, 23 April 1998, pp. 779-787.

“A Passion for the Planet.” Hybrid Vigor Music, www.hybridvigormusic.org/our-projects/a-passion-for-the-planet/. Accessed 11 April 2021.

Thornton, Tony. “A Passion for the Planet.” Choral Planet, www.choralplanet.com. Accessed 11 April 2021.

Voth, Ellen Gilson. Music in Response – 3. Farmington Valley Chorale. 21 February 2021. Webinar.

About the author:

Lisa M. Ruch is Professor of English and Communications and Assistant Dean of Liberal Studies at Bay Path University. She also sits on the Board of Directors of Hybrid Vigor Music, Inc. Her training in comparative literature has instilled in her a deep regard for interdisciplinary studies and the public value of the humanities.

by Alissa Simon

Rebecca Mead’s book My Life in Middlemarch weaves a well-researched narrative that involves land, people, women, love, and story-telling, among other things. Mead incorporates her own journey to underscore the way that Middlemarch changes with every decade of life. My Life in Middlemarch explains how one can continually learn lessons from a single book. In fact, it has instructed (and continues to instruct) Mead’s understanding of character, moral, intellect and empathy. She feels that Eliot’s novel cannot be minimized into quotations. Actually, quite the reverse, the book rejects summary. With each decade, the novel speaks to a different aspect of Mead’s own life. Through a variety of characters, Middlemarch underscores the complicated nature of life, reminding us that sometimes the choices we receive are out of our control. Eliot’s book, in other words, looks closely at the many large and small complications in the web of life. Mead’s book echoes this journey by incorporating personal narrative, research of Eliot’s own life, and a sense of Middlemarch itself. 

Via the Washingtonian, CC BY-NC-ND 3.0

Near the beginning, Mead introduces questions of motherhood which haunted Eliot who did not have any children of her own. Rather, Eliot grew to love and care for George Lewes’ children. When the youngest child died at the age of twenty-four, Eliot too feels this loss deeply. Mead writes, “A book does not tell us exactly how to live our own lives, but our own lives can teach us how to read a book. Now when I read the novel in light of Eliot’s life, and in the light of my own, I see her experience of unexpected family woven deep into the fabric of the novel – not as part of the book’s obvious pattern, but as part of its tensile strength. Middlemarch seems charged with the question of being a stepmother: of how one might do well by one’s stepchildren, or unwittingly fail them, and of all that might be gained from opening one’s heart wider.” (110). Mead connects with Eliot’s experience because of their shared experience as a stepmother. 

More than understanding our own lives, however, Mead describes Eliot’s book as a passage through the big questions of life. In attempting to understand art and the role of the artist, Mead explores an Eliot quote: “If Art does not enlarge men’s sympathies, it does nothing morally. The only effect I ardently long to produce by my writings, is that those who read them should be better able to imagine and to feel the pains and the joys of those who differ from themselves in everything but the broad fact of being struggling erring human creatures.” (56). Furthermore, she claims that these characters grant us a sort of self-awareness. They offer a lens through which to measure and weigh our own lives. Mead writes, “Looking back from the vantage-point of forty-five, though, twenty doesn’t look quite so far away. We are still recognizably ourselves, with many of the same confusions, even if experience has abated them, and granted us some self-awareness. We can hope, at best, that growing older has given us some degree of emotional maturity, and a greater understanding of the perspectives and the projections of others.” (162-3). Novels provide a space to ask what we might do in another’s situation and Middlemarch presents a great variety of characters of ambiguous morals. These characters address issues of poverty, wealth, religiosity and moral depravity, love and power, among many others. Since Mead herself has grown up with this novel, she highlights many of the same themes in My Life in Middlemarch

Middlemarch gives me a deep love of virtue, but only as it relates to flawed individuals. Eliot expresses the refreshing notion that flaws do not contradict virtue. In fact, virtue is built upon our response to flaws, and Rebecca Mead not only embraces this theme, but reinforces it by scaffolding her own journey with the wonderfully researched narrative My Life in Middlemarch.

About the Author

Alissa Simon is a Tutor at Harrison Middleton University. Though she is interested in (and studies) all sorts of literature, she typically focuses on poetry and translation. When not reading and writing, she spends her time in the outdoors, rain or shine.

by Erin McCoy

After considering the subject “Feminist Perspectives on the Humanities and Higher Education,” the first question that flitted across my mind was: “What do women and the humanities have in common?”

Scrawled across my Snoopy notepad, my answer: “They have to fight to be heard.”


Of course, feminist perspectives don’t always mean “women,” and I’d add that “Higher Education” also often has to sing for its state and donor-funded supper. My vocal range is limited as a woman/feminist; my black and brown colleagues in Higher Education have it harder than me, so my voice must include and make space for theirs. And the Humanities – my official doctoral degree – usually has to raise its voice the loudest in the chorus, creating looping arias about “the importance of the humanities” over the percussive roll of “STEM, STEM, STEM, STEM” across the higher education landscape. Like the road for equality between the sexes, the path of the Humanities in the 21st century has been slow-going. As a woman working in the Humanities, I attribute part of the problem to the exhausting weariness that comes with repeatedly insisting your existence has value.

A few months ago, the University where I teach hired a consultant to assist in “restructuring” academics. As a member of the consultant’s working group – and as someone who teaches English classes – I felt dismayed when drafts of “academic organization” immediately combined my Department (English, Theater, and Interdisciplinary Studies) and the Humanities Department (Languages, History, Philosophy) with others as a first measure to cut costs. I called several colleagues – mostly women – to just listen to their thoughts; they were sharply articulate about the need for resources. One likened combining departments in the Humanities as “over-suffocating the garden”; she pointed out that money, faculty hire lines, and the overall Department budgets get a lot tighter if there’s too many plants in the pot. If anything, the Humanities need more space to breathe, as well as more water, more sunlight – more support.

And while I’d like that support to mean “people in the Humanities need to be paid more,” what I really mean is that the Humanities should be tapped for the wellspring of creative innovation they are. I recently virtually attended the annual Humanities Education and Research Association (HERA) Conference. I have been part of HERA – as a member, a newsletter editor, a non-voting board member, a conference participant – since 2011. So, as it is with Covid-19, I saw familiar HERA faces over Zoom, heard the hallmark throat-clear of a long-time HERA member over an un-muted mic, and watched seasoned and green humanities scholars probe ideas. I presented a paper on a course I’m teaching, Sports and the Humanities. I asked my audience: how do I better root the course in the Classical Humanities? I was rewarded with references to Ancient Greek urn art (as sports propaganda), the real name of Plato, and the “culture of celebrity” alluded to in antiquity texts. But it didn’t stop there. My privilege was duly checked, as were questions about including transgender and disabled athletes in the course materials.

That’s part of the problem with the Humanities – it’s so integrative, it is hard to argue that it deserves a room of its own.

To me, these exhilarating discussions essentially turn over and over William Faulkner’s assertion that “the past is never dead. It’s not even the past.” But how does literature, philosophy, Game of Thrones, Freud, Bridgerton fan-fiction, Tik Tok, etc. tell us about humanity, and it’s “present past”? I’d seen a similar exchange, but younger and more diverse, at a conference my University hosted in February – the First Virtual Interdisciplinary Studies Conference.

I’m really proud of that conference, because it was I who supplied the seed of it, and my colleague – a wife and mom and actor – took my arm and we ran with the idea. We were awarded a grant from the South Carolina Humanities Council, which funded our Zoom purchase and speaker fees. We were offered funds from Academic Affairs, but I wanted to prove that we were worth funding outside of the University. It was important that a project rooted in interdisciplinary humanities get money and thus be recognized in newsletters and Faculty Senate notes. People need to be reminded that the Humanities deserves investment. We had lots of help, support, and engagement from a third woman – another dear, female, colleague of mine, whose help with organizing the program was enough. But she went on to create presentations that brought current students and librarians together, and they were talking about race and health disparities with such grace and intelligence; it’s truly beautiful to see, our shared humanity mirrored back at each other.

The collaborative spirit – from our fellow women in the Grants and Accounts offices to our fellow faculty and to our delightful keynotes – underscored the real value of the Humanities. There were plenty of men who helped and supported the cause as well, I should add. We had a solid team helping each other out, which begets a more egalitarian product from the start; as Angela Davis noted in Freedom is a Constant Struggle (2016): “It is in collectivities that we find reservoirs of hope and optimism.” That’s part of the problem with the Humanities – it’s so integrative, it is hard to argue that it deserves a room of its own.


The 2021 NFL Super Bowl featured a spoken-word performance by poetry super-star Amanda Gorman. I cannot recall a time where a poem preceded the Super Bowl; Twitter already surged with academics and literature folks giddy over Gorman’s reading of her poem “The Hill We Climb” at President Biden’s inauguration. The primetime Super Bowl spot put us over the edge. Popular music is full of poetry, sacred geometry found in nature is full of poetry – studying poetry thus helps us understand the world around us. It allows us space to think about different ways to interpret that world and how we might question it, as well as to recognize what came before it.

But it does not exist only to bolster shiny “new” things, like Digital Humanities (by default, everyone working in the Humanities is doing some digital things, because we live in a digital world). I am fascinated by one of my previously mentioned colleague’s work with Medical Humanities, and I think I can contribute to it in some way, even if it’s just supporting her ideas and championing her courses. But the Humanities don’t wholly exist in these new iterations; they have long existed on their own, but in concert with each other.

Credit: Chairman of the Joint Chiefs of Staff

What’s hopefully clear, in this prose, is some celebration of the Humanities, often done in defiance of the perception that it is “lesser-than” other disciplines. The root of feminism is believing in equality, and the Humanities is a metaphor for the treatment of women inasmuch that the value of Humanities will never be the same as the value of Medicine, for example. My aforementioned partner in conferencing (and opera-trained vocalist), Ms. Libby Ricardo, read a draft of this essay and immediately followed the metaphor: “WE ARE THE ALTOS!  We create the support and foundation while others get to be flashy and thus recognized.  Everyone knows a famous Tenor or Soprano.  But an Alto?  And yet, they create the lushest sound.”  

That’s practical – we don’t hear the alto when we’re paying attention to the soaring soprano. We don’t need the arts and humanities to live (though our quarantine addiction to Netflix tells us otherwise). A friend of mine writes that he’s “a doctor, but not the kind that helps people” in his social media bio – it’s funny, but the self-depreciation also comes with defeat. When a very grumpy man derided the First Lady Jill Biden for using her professional title, Dr. Biden, because it “feels fraudulent,” academia roared back. The grumpy man’s article was also derisive, dismissive (he called Dr. Biden “kiddo”) and sexist. It goes without saying (but bares repeating) that no one would’ve written this crap about a man.

Another glass ceiling breaks, and the chorus sings on – in this anecdotal essay, the song was about women in the Humanities, and my limited, privileged view of feminism in the Humanities. I am writing this on International Women’s Day, which I’m happy to celebrate but feel put out that women only get a day; a week would be nice. But that’s how I approach some of the issues I’ve seen in higher education, in regard to Humanities – sometimes the gesture is made, but it feels half-baked. Yay, a day. Yay, an obligatory one-line “congratulations” email. But the Humanities echoes a strong lesson: If you’re always looking outside yourself (your state, your school, etc.) for support (funding, enthusiasm), you’ll never be complete, or feel “good enough.” But I think our voices are good enough. I think the Humanities has a rightful place in the Higher Education pantheon – and I plan to keep singing. Loud.

About the Author

Erin R. McCoy is an Associate Professor of English and Interdisciplinary Studies at the University of South Carolina Beaufort. Her forthcoming book about the cultural historiography of the Viet Nam War is under contract with McFarland Press.