Posts Tagged ‘religion’
March 25, 2016 | by Zinzi Clemmons
Remembering Phife Dawg—a family perspective.
I lived in New York for the first time for the summer of 2006, between my junior and senior years of college. I was in love with words. I’d started writing, but I needed a job, so I entered book publishing. Two days a week, I read manuscripts in the magnificent but decaying Flatiron Building; at night, I worked the coat check at a white-tablecloth restaurant on Union Square for spending money (the perfect gig, as in the summer I had few customers, and spent most of my time reading). After my shifts at the restaurant, I took the 5 train uptown to Harlem with the typical collection of bleary-eyed late-night workers and drunk revelers, where I slept on a cot in the living room of my aunt’s two-bedroom apartment.
The apartment was modest but warmly decorated in pinks, oranges, and turquoises—colors that undoubtedly reminded her of Trinidad, her island home. Our sleeping arrangement mirrored that of my great-grandmother’s house. She’d lived till she was ninety-eight: a former caretaker who’d immigrated from a rural part of the island, she’d saved enough money to buy a semidetached three-bedroom house in Jamaica, Queens.
As several family members and friends before and after her did, my aunt, the poet Cheryl Boyce-Taylor, had stayed with my great-grandmother to get on her feet in America. She married young, had a child, and, after an amicable divorce, started dating women—a shock to our family of devout Seventh Day Adventists. When I was younger, my parents, in a typical move of the time, never discussed her sexuality. I only knew that she had many female friends, and after a while, sometimes they would be gone from her life in a way that was unusual for just friends. In that apartment, she finally gave me a name for what she was, speaking to me openly about her life like I was an equal, capable enough to understand and not to judge.
On the wall of the apartment hung a portrait of Malik Taylor, aka Phife Dawg of A Tribe Called Quest, who was her son and my cousin. She told me that when visitors came by, they would uniformly exclaim how much they loved him. Why do you have a picture of him? they’d ask, before dropping one of his verses, and she would answer with pride, He’s my son, her perfect white smile beaming. Read More »
March 17, 2016 | by Erik Morse
Wonder in the age of Matthias Buchinger.
Though he had neither arms nor legs and was only twenty-nine inches tall, Matthias Buchinger spent his sixty-five years variously as a magician, a musician, a carver, and an inventor, among other vocations. But his most astounding talents were in micrography—that is, literally, small writing. Since his death in 1740, his renown has been relegated to an obscure niche between print design and outsider art. “Wordplay: Matthias Buchinger’s Inventive Drawings from the Collection of Ricky Jay,” showing now at the Metropolitan Museum of Art, rescues him from a seventeenth-century German wunderkammer of conjurers, carneys, witches and “freaks” endemic to early modernity. Accompanying the exhibition is the equally eccentric art-history and antiquarian memoir Matthias Buchinger: The Greatest Living German by Ricky Jay, Whose Peregrinations in Search of the “Little Man of Nuremberg” are herein Revealed, in which Jay, something of a sleight-of-hand artist, reconstructs Buchinger’s exotic life and oeuvre. Read More »
February 25, 2016 | by Max Nelson
The rediscovered prison memoir of a nineteenth-century black man.
On the back cover of the manuscript of his prison memoir, which he completed in New York’s Auburn state jail sometime after 1858, Austin Reed pasted a clipping of the third chapter of Lamentations: “I am the man that hath seen affliction by the rod of his wrath … / He hath builded against me, and compassed me with gall and travail. / He hath set me in dark places, as they that be dead of old.” Around the thirtieth verse, the tone shifts to one of reassurance—“For the Lord will not cast off forever”—and then, by the fifty-fifth, to one of retributive anger. The last verses Reed excerpted are a plea “out of the low dungeon” for God to avenge the poem’s narrator against his enemies: “Persecute and destroy them in anger from under the heavens of the Lord.”
These lines suggest the tone and shape of a literary genre: a lament in which sorrow coexists with requests for divine vengeance. By placing them at the end of The Life and the Adventures of a Haunted Convict—acquired by Yale’s rare-book library in 2009 and published last month with helpful editorial comments by the scholar Caleb Smith—Reed was making a strong suggestion about the kind of book he’d written. The text itself, however, is an amalgam of genres that wouldn’t seem to combine: a picaresque memoir in which sermons jostle up against pulpy adventure anecdotes; dutiful recollections of fact move with little notice into fantasies and dreams; radical gestures of black empowerment share the page with the coarsest kinds of racial caricatures; and assertive denunciations of the prison system coexist with passages of meek and guilty self-recrimination. It’s puzzling to make sense of these apparent contradictions—to decide what Reed meant his book to do. Read More »
February 4, 2016 | by Ben Mauk
Notes on art and apocalypse.
How will the end come? Did it already come? Did we miss it? That we can ask this last question shows just how far our current mood of millenarianism has traveled from its antecedents in the distant and not-so-distant past. As late as Eliot, poets and prognosticators assured us that we would recognize “how the world ends.” Most visions of apocalypse were spectacular, sublime. The possibility that we have instead whimpered our way into some kind of boiling-frog scenario—marked by slow but irreversible global warming, mass human displacement, and a gradually perceptible slide toward famine, disease, war, and extinction—is a radical departure from the convulsive display we’d long been promised.
The first properly apocalyptic writings in the monotheistic tradition are the books of Joel and Zechariah, two of the twelve minor prophets in the Tanakh, or Jewish canon. Joel, whose account may date to the reign of King Josiah, around 800 B.C., and who may therefore be the oldest prophet, begins by describing a coming locust infestation, which he claims will be coincident with famine and widespread misery. The lament transforms into a hallucinogenic description of locusts as God’s army (“the increasing locust, the nibbling locust, the finishing locust, and the shearing locust”), of a fire that consumes the world, and of a day of thick darkness “like the dawn spread over the mountains.” The more famous book of Daniel follows approximately in this mold, albeit with new messianic trappings. Read More »
December 28, 2015 | by Jesse Browner
We’re away until January 4, but we’re re-posting some of our favorite pieces from 2015. Please enjoy, and have a happy New Year!
A sentence goes viral—why?
I recently discovered that a sentence of mine, written many years ago in a book that had enjoyed some critical praise but disappointing sales, had gone viral.
I suppose I google myself about as often as any writer does, and I hope not more often, but on the occasion of my discovery I was doing so at someone else’s behest: in preparation for a new book, my publishing house had asked me to compile a portfolio of reviews of my previous books. As I scrolled through the search results, hunting for newspaper and magazine URLs, I became aware that I was seeing the same words and sentence fragments over and over again in the highlights at the top of each hit. “Eating…” “…communion…” “ …hospitality in general…” The combination sounded vaguely familiar. I finally tracked down the full quote at Goodreads.
The book, The Duchess Who Wouldn’t Sit Down, from 2003, is an anecdotal history of hospitality in Western civilization, in reverse chronological order from Nazi Germany to Homeric Greece. The sentence, hidden deep within the body of the book and in no way positioned to draw attention to itself, reads as follows:
Eating, and hospitality in general, is a communion, and any meal worth attending by yourself is improved by the multiples of those with whom it is shared. Read More >>
November 17, 2015 | by Max Nelson
Before she was guillotined, the inscrutable Madame Roland wrote a remarkable memoir.
Max Nelson is writing a series on prison literature. Read the previous entry, on Abdellatif Laâbi’s poems, here.
It could be said that the men with the greatest influence on Marie-Jean Phlipon’s life and legacy were two she never met. She rarely let herself depend too heavily on the male figures she knew: her husband, whom she respected and discretely controlled; the lawyer François Buzot, whom she came to love; and the many men of power whose authority she defied. It was Rousseau who provided “exactly the nourishment I needed,” she wrote, having read his La Nouvelle Héloïse in the wake of her mother’s death. “He showed me the possibility of domestic happiness and the delights that were available to me if I sought them.”
Phlipon—a well-read engraver’s daughter who went on to become a martyr of the French Revolution—defined “domestic happiness” differently than most. Two years after Rousseau’s death, she married Jean-Marie Roland de la Platière, whose political rise and fall she explores in the thrilling Memoirs she wrote from Paris’s Saint-Pélagie prison in the months leading up to her execution. Thomas Carlyle, the second man who shaped her reputation, was born two years after her death. When he gave his account of her in his 1837 history of the Revolution, it was left to others to decide whether he “interpreted feelings” that she had had herself: Read More »