Texture Words and Data-Mining: Two Examples (Woolf and Sassoon)

The following post is written for inclusion in The Valve's discussion of Franco Moretti's Graphs, Maps, and Trees.


It's a pleasant coincidence that Matt Kirschenbaum posted an introduction to Nora, the data-mining literary studies collaborative project he is involved with, just as I've been working on my own post on a proposed project to use search and semantic tagging (del.icio.us and other XML-based services) to study the representation of texture in literary texts. In his post, Matt asks:

Literary scholars, however--here the force of Moretti’s arguments make themselves felt--traditionally do not contend with very large amounts of data in their research. A significant component of our work is therefore basic research in the most literal sense: what kinds of questions do we seek to answer in literary studies and how can data mining help, or--more interestingly--what new kinds of questions can data mining provoke?

The following is my own proposal for a very specific kind of linguistic data that could be gathered from searchable digital texts.

1. Texture

Some years ago I started a project on "texture words" for a seminar on Victorian literature, which I took with Eve Kosofsky Sedgwick, and which Eve in turn had designed on the inspiration of her student Renu Bora. Bora's essay "Outing Texture" (published in the Duke Press anthology Novel Gazing) had worked out some interesting links between materialism (as in, Marxist historicism) and the sensory/sexual experience of Victorian material culture (as in, the world of fabric, fetish-objects, and touchable commodities).

Bora's essay has some very inspired moments -- as well as some potentially confusing "theory" -- but the most important thing he does for my purposes is define the concept of texture that I work with. Texture is:

the surface resonance or quality of an object or material. That is, its qualities if touched, brushed, stroked, or mapped, would yield certain properties and sensation that can usually be anticipated by looking. Technically speaking, all materials have texture, though colloquially we often say that only rough things (or friends) do. Smoothness is both a type of texture and texture's other (Bora, 99)


My own interest is in the way texure is figured in literary language. From the 9 or 10 novels we read that term, I made lists of key texture words and organized them semantically, using my own rough (and admittedly idiosyncratic) classificatory scheme:

Light reflection: Glint, glimmer, gleam, gloom, shimmer, shine
Desiring-affect: dapple, dimple, ripple, shudder, quiver
Desiring-dissolution: linger, finger, mingle, lingual
Desire (frisson): quiver, quaver, waver, shiver, shudder, flutter, flatter, [blush]
Flow: throb, gush, burst, crush, burst, blow, suck, kiss
-Ubble: bubble, blubber, rubber, rubble, rumble, rub, trouble
-Utter: mutter, stutter, stammer, utter, stumble, grumble, putter, patter, prattle, hubbub
Gloomy: dull, sullen, mull, lull, glum, gloom, sallow, wallow
Pfudd: mud, thud, blood, glug
Naked teeth: bitter, barren, rid, rotten, grim, winter, wither, shrivel, suffer

I call these and other words that look and sound like them "texture words." They have various functions in literary texts, which vary by genre and period, and any absolute generalization about them is likely to fail. (It's a big language.)

Instead of function, I tend to think about texture words in terms of value, which is various. First and foremost, texture words can describe physical textures in the world -- a building reduced to "rubble," or a "shiver" from cold. But texture words also provide a second-order value to writers, as a way of figuring perceptions or ideas that exist almost entirely in the mind: a "glimmer" of understanding, a "ripple" of pleasure. Texture can materialize a mode of being that might be difficult to represent. In the hands of sloppy writers, they can be a shortcut, or a way of remaining vague about what is meant. But in the hands of masters -- say, George Eliot or Henry James -- texture is an essential tool in navigating the ambiguity and confusion that intelligent human subjects (the protagonists of novels) generally inhabit.

It was 1997, so naturally I made a kind of web project out of this, some of which worked and some of which was probably a little silly. One component of the project that I still find useful is a starter raw material archive, associating the words above with particular passages in the novels in question: A-L, and M-Z. The archives could well be extended with reference to other works by the same authors, as well as thousands of other works of poetry and fiction that use these types of words to convey a sense of visual (and haptic) texture in literature. Ideally, the expanded version would be a collaboratively produced database, with chronological information as well as direct links to OED entries for each of the words. The material could be extracted and compiled relatively easily from thousands of digital texts that are already accessible through sites such as Project Gutenberg.

Ideally we would also have some of the cutting-edge niceties -- chief among them collaborative tools such as comments and a Wiki-like framework that allows any interested party to contribute. I'm especially optimistic about the possibilities of semantic tagging, which distributes the potential labor involved in organizing the data, and makes it useable for multiple purposes. For instance, I may be interested in "texture," while another scholar might be interested in "homoeroticism" or "railroads." Ideally, a fully tagged digital literary would make it relatively straightforward to find and produce linguistic data such as I am interested in with texture, but also provide bridges between different kinds of thematic inquiries.

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2. Working With Texture in a Brief Interpretive Reading (Virginia Woolf's The Voyage Out)

(Check out The Voyage Out Gutenberg etext.)

What has stayed with me from my earlier project is a small obsessive attention to words that signify texture: I prick up my ears when novelists and poets use words like "glimmer" or "shimmer," and compare notes with the way George Eliot or Henry James used it. For instance, Virginia Woolf's The Voyage Out (which I read for the first time only last year) seems heavily dependent on these texture words, which Woolf uses to convey both physical textures as well as the infinitely varied landscape of human emotion. So you have passages like the following:

On and on she went, by day and by night, following her path, until one
morning broke and showed the land. Losing its shadow-like appearance it became first cleft and mountainous, next coloured grey and purple, next scattered with white blocks which gradually separated themselves, and then, as the progress of the ship acted upon the view like a field-glass of increasing power, became streets of houses. By nine o'clock the _Euphrosyne_ had taken up her position in the middle of a great bay; she dropped her anchor; immediately, as if she were a recumbent giant requiring examination, small boats came swarming about her. She rang with cries; men jumped on to her; her deck was thumped by feet. The lonely little island was invaded from all quarters at once, and after four weeks of silence it was bewildering to hear human speech.

The ship steadily encroaches on land, and the features of the shore gradually differentiate themselves from one another. Flatness turns to texture with proximity. And then the reversal: once the sense of space (the "great bay") is stable, an even closer kind of texture emerges, as the boats from shore "swarm" around the ship and there is the "thump" of feet on deck. This is Woolf doing an experience of texture that most people will be familiar with, though most of the time the experience of a changing scale of visual differentiation happens in a matter of seconds (in the air), so there is generally less time to contemplate than was available to people at sea.

But Woolf uses some of the same words in passages dealing with her characters' emotional lives as well, such as Rachel's traumatic first kiss at the hands of Richard Dalloway (a married older man). Forgive -- or enjoy, as appropriate -- the purplish prose:

Richard took her in his arms and kissed her. Holding her tight, he kissed her passionately, so that she felt the hardness of his body and the roughness of his cheek printed upon hers. She fell back in her chair, with tremendous beats of the heart, each of which sent black waves across her eyes. He clasped his forehead in his hands.

"You tempt me," he said. The tone of his voice was terrifying. He seemed choked in fright. They were both trembling. Rachel stood up and went. Her head was cold, her knees shaking, and the physical pain of the emotion was so great that she could only keep herself moving above the great leaps of her heart. She leant upon the rail of the ship, and gradually ceased to feel, for a chill of body and mind crept over her. Far out between the waves little black and white sea-birds were riding. Rising and falling with smooth and graceful movements in the hollows of the waves they seemed singularly detached and unconcerned.

"You're peaceful," she said. She became peaceful too, at the same time possessed with a strange exultation. Life seemed to hold infinite possibilities she had never guessed at. She leant upon the rail and looked over the troubled grey waters, where the sunlight was fitfully scattered upon the crests of the waves, until she was cold and absolutely calm again.

Notice the way Woolf uses the word "scattered" at the end of this passage, to convey a sense that the intensity of the moment of the kiss has in effect dissipated, even as she marks a transformation: life now holds "infinite possibilities" for Rachel (though what those possibilities are remains unspecified). Both of these passages use images of visual texture, though in the second passage the visual textures are reflections of Rachel's feelings. But it's more than that: as one gets further into the novel it becomes apparent that Rachel experiences the world almost entirely through texture. In Lacanian jargon, we could say that she is a creature of Imaginary textures, while the Symbolic world of meanings and focused interpretations remains beyond her reach. She sees textures instead of the things themselves.

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3. Working With Texture Using a Quasi-Quantitative Method: Siegfried Sassoon's War Poems

(Check out Sassoon's War Poems at Gutenberg)

I'm teaching Pat Barker's Regeneration this spring, so I've been going through Siegfried Sassoon's poems to see what's there. And while it now appears to me that Sassoon isn’t perhaps the greatest of the war poets, he does have a distinctive voice and some very powerful poems (and he played a key role in nurturing the best of the war/anti-war poets of World War I, Wilfred Owen). However, his style is perhaps a little too recognizable: he tends to repeat themes and images a little too frequently. He also sometimes uses mixed metaphors in ways that might be deemed predictable (“flickering horror”; “blurred confusion”).

But Sassoon’s poems become interesting even as flawed, symptomatic artifacts of the war. The dense sound associations and intricate patterns Sassoon creates in his first two collections, The Huntsman and Other Poems and The Counter-Attack And Other Poems (recollected at War Poems in 1918) collectively provide a good example of the phenomenon of linguistic texture I was referring to above.

There are a few sound clusters that dominate the war poems in these books, and even simply enumerating them gives a powerful demonstration of Sassoon’s frame of mind: doom/gloom/glum/glimmer; grunt/gruff/mutter/thud; stumbling/ crumpling/ shuddering/ smothering/ smouldering/ hammering/ muttering/ muffling/ rumbling/ blundering; rotten/ sodden/ trodden; strangled; bleeding; choked/ crouched; creep.

There is an overwhelming tone of darkness, blindness, and paralysis in most of the poems, some of which were written while Sassoon was in "recovery" at Craiglockhart near the end of the war (of course, he was never really sick). There are of course poems that don’t fit the pattern, of which most are satirical political commentary on pro-war Englishmen, while a couple deal with natural imagery (in the model of Sassoon's earlier, genteel style). Of course, even these exceptions do contain texture words: “The Fathers” has the phrase "I watched them toddle through the door," while "Base Details" has "toddle safely home and die." "Toddle" is a texture word in a rather unusual sense: a walking texture, connoting a particularly soft movement of the legs. It sounds (and works) a fair bit like "waddle," except it strongly suggests infant-like movement. This is how Sassoon insults his rhetorical enemies -- the chicken hawks of World War I.

Sassoon’s texture words are generally found in his trench poems, of which an exemplary case might be "Prelude: The Troops," which also has the virtue of being short. Below, I've posed all of the texture words in the poem in bold:

PRELUDE: THE TROOPS

Dim, gradual thinning of the shapeless gloom
Shudders to drizzling daybreak that reveals
Disconsolate men who stamp their sodden boots
And turn dulled, sunken faces to the sky
Haggard and hopeless. They, who have beaten down
The stale despair of night, must now renew
Their desolation in the truce of dawn,
Murdering the livid hours that grope for peace.

Yet these, who cling to life with stubborn hands,
Can grin through storms of death and find a gap
In the clawed, cruel tangles of his defence.
They march from safety, and the bird-sung joy
Of grass-green thickets, to the land where all
Is ruin, and nothing blossoms but the sky
That hastens over them where they endure
Sad, smoking, flat horizons, reeking woods,
And foundered trench-lines
volleying doom for doom.

O my brave brown companions, when your souls
Flock silently away, and the eyeless dead,
Shame the wild beast of battle on the ridge,
Death will stand grieving in that field of war
Since your unvanquished hardihood is spent.
And through some mooned Valhalla there will pass
Battalions and battalions, scarred from hell;
The unreturning army that was youth;
The legions who have suffered and are dust.

This isn't the most 'textury' of Sassoon's poems -- it drifts away from the grimy, gloomy, muddy textures of the trenches in the first stanza to a more dramatic, funereal tone in the third, passing through a soft pastoral interlude in stanza two. For now, let's just focus on the dense cluster of texture words in that first stanza: "dim," "thinning," "gloom," "shudder," "drizzle," "sodden," "dull," "sunken," "haggard," and "grope."

Instead of reading for meaning (not terribly exciting in this poem), let's look at it, provisionally, as data. First, note how many of the words sound similar. Indeed, the words that sound similar actually seem to mean somewhat similar things -- "sodden" and "haggard." It's also interesting that so many of these words are trochees, in which there is a doubled consonant at the syllabic break: "shud/der," "driz/zle." This seems to be quite prevalent in texture words (see my list in the first part of this post), though I'm not sure that very much can be made out of it without some serious training in linguistics.

Beyond this, it's actually fairly shocking how prevalent this relatively short list of texture words is in Sassoon's two books of war poems: he uses "dim" nine times; "gloom," fourteen"; "shudder," six"; "drizzling," three; "sodden," six. ("Blind," which doesn't appear in "Prelude: The Troops," appears fourteen times in War Poems as well, which suggests that Sassoon might well have titled the collected War Poems "Blind Gloom," after the two words that seem to be most prevalent.)

In a longer essay I would enumerate the role played by twenty or thirty other texture words and phrases, including words that might not initially seem to be in the realm of texture, but which are drawn into association with Sassoon's texture words via meter and morphology (such as "suffer" and "blossom"). For now, let it simply suffice to say that texture words for blindness, incoherence (the "thud" of bombs, the "muttering" of soldiers), suffering, and decay are the most prominent citizens in Sassoon's war lexicon. Feel free to check it for yourself here).

(Incidentally, some passages in Sassoon’s famous pseudonymous Sherston memoirs have a similar approach to texture. Here's just one sentence from near the end of Memoirs of a Fox-Hunting Man to give you a flavor of Sassoon's prose: "Their jargoning voices mingled with the rumble and throb of the train as it journeyed—so safely and sedately—through the environing gloom.")

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4. Conclusions: Interpretive readings and Quantitative research

I wanted to give two different kinds of reading to show that there might be more than one way of playing with texture. There's a great deal that can be done with it using a more or less conventional interpretive model (close-reading), where the focus is on thematics such as materiality or space, and texture words might simply be understood as triggers. But there are also quantitative, intertextual possibilities here, for which searchability is a minimal feature, and a tagged database may be of considerable help. And there is no reason why the two types of research can't be complementary of each other (which pretty much sums up my feelings on the question of whether Franco Moretti is trying to convert everyone to statistical analysis -- he isn't).

Texture words are in all kinds of writing, not just in canonical writers like Woolf or almost-canonical writers like Sassoon. These words are often used inexpertly or ineptly by second-rate writers; indeed, the very obviousness of texture words in Sassoon's poetry or Woolf's first novel could be taken as signs of inexpert fashioning. (Woolf significantly refines her prose style over time.)

A more systematic, specifically quantitative type of study of not just a few authors but a statistically significant, Atlas-sized chunk of them, might reveal interesting patterns in the ways texture words are used, as well as how their use changes over time. Relatedly, I would be curious to know whether there are variations in the use of texture words that are linked to aspects of social identity, such as gender, sexuality, or race. Is there a texture gap by gender? Do gay writers use more texture words? (one thinks of Hopkins' "Pied Beauty": "Glory be to God for dappled things") Are there particular textures that are more prevalent amongst writers from specific social groups? African American textures? Postcolonial textures? There is not one but several projects here, which could benefit from the "data-mining" approach that Matt Kirschenbaum has described, and which I also initiated in crude form with my earlier "texture words" project.

Latest Flickr Plugin Gizmo: Retrievr

Check out Retrievr (via Matthew Kirschenbaum). It allows you to find images in Flickr's archives by drawing in a little box. You can play with black and white (and find B/W photos), or add in color to search color photos.

I tried doing my best version of George W. Bush:

I didn't get the President, but I did get this endearing floppy-eared creature.

Then I tried a heart:

And I got this result, which is pretty good.

According to the "About" page, the plugin isn't designed to recognize faces or objects, just shapes. So the result is equally good (or bad) if you use obviously abstract shapes:

That leads you to this. Not bad, eh.

Enjoy.

India-Oriented Works at Project Gutenberg: Bankim and Beyond

The Project Gutenberg folks are steadily amassing quite a collection of books that have fallen out of copyright. And while it's not quite a fully-functional virtual library yet, many of the materials they have up might be of value to scholars, especially of the nineteenth and early twentieth centuries.

Many of the newer books that have been going up are formatted in HTML, which makes them very readable, especially if one is reading online. A few even have scanned illustrations, which is even nicer. I hope this trend continues.

The next step for them, I would think, is tagging. To compile the below, I did title and subject searches (under the advanced search option) for "India," "Bengal," and so on. But it might also be helpful to have contributors pre-group the materials they're adding as they add them. As it is, one has to dig.

I also might appreciate a ratings system, as well as reader feedback (comments).

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The big news this week, for me at least, is the addition of Miriam S. Knight's translation of Bankim Chandra Chatterjee's The Poison Tree. It's a nice, HTML version of Bankim's novel, with some graphical niceties, and embedded chapter links -- much nicer than the standard text file. And Bankim's story about wifely devotion is intriguing -- elements of the supernatural, as well as the rural/urban divide in Bengali life.

There are many other India-oriented texts that have been made available, most of them in the past 5 years. Below is a short list of some that I've come across, with books that look especially interesting or important near the top:

Annie Besant, The Case for India (1917). Besant has been an important figure in some recent scholarship on theosophy (especially Gauri Viswanathan's Outside the Fold). She's also a typically eccentric example of a westerner who made India her home. These are lectures given in 1917, describing the rise of the independence movement; nicely formatted in HTML.

S. Mukherji's Indian Ghost Stories. I read a couple of these stories (first published in English in 1914). While not thrilling, they do seem worth checking out as an example of early Indo-Anglian fiction in the horror genre. The second story involves an atrocity committed during the Indian Mutiny (others might also follow this vein).

Maud Diver, Far To Seek: A Romance of England and India (1920). Judging from a quick look at her prose, Diver clearly has literary aspirations; this is more than a "I went to India, and it was hot, and I had an adventure" type book (i.e., in the vein of O. Douglas below). One of the main characters, Lilamani Sinclair, is a mixed-race Anglo-Indian. Nice HTML edition.

Edward Washburn Hopkins' The Religions of India (1896)

Talbot Mundy, Hira Singh: When India Came to Fight in Flanders (1918). This is apparently a fictional narrative written in the voice of a Sikh soldier in Europe during World War I. Quite unusual, actually. Also see two other India-related novels by Talbot Mundy, King of the Khyber Rifles and The Winds of the World.

O. Douglas Olivia in India (1912). "O. Douglas" was the pen-name of a woman writer, who did a series of "Olivia" novels in the 1900s and 1910s.

George Robert Aberigh-Mackay, Twenty-One Days in India, and Other Stories

Mrs. Meer Hassan Ali, Observations on the Mussulmans of India (1832!). This an account of Indo-Islamic life written by a British woman who married a Lucknavi Muslim, who had spent some years in England (read the interesting preface). This looks like a very detailed and finely written ethnography of Shia Islam as it was practiced in India two hundred years ago.

John Biddulph, The Pirates of Malabar, and An Englishwoman in India Two Hundred Years Ago (1907).

Commissioner Booth-Tucker, "Darkest India" (1891). A Christian reformist essay, modeled after Booth's Darkest England.

Sir Valentine Chirol, Indian Unrest. By the same author, India, Old and New

William Eleroy Curtis, Modern India (1905). A series of short chapters, which were originally pieces published in the Chicago Tribune. Nice HTML edition with scanned photographs of India in 1904 and 1905.

Caroline Augusta Frazer, Atma, A Romance (1891). This novel involves the Sikhs, and begins with an account of the fall of Maharaja Ranjit Singh's empire in the 1840s.

S. B. Banerjea, Tales of Bengal (can't find a date). These short stories look really interesting...

Sarojini Naidu, The Golden Threshold (1896). These "spiritual" poems are heavily influenced by the European symbolist movement, though knowing this doesn't make them any more exciting to read.

Surendranath Dasgupta, A History of Indian Philosophy (1922)

Edward Ellis, The Jungle Fugitive: A Tale of Life and Adventure in India

Edwin Arnold's Translation of the Bhagavad Gita

Sakuntala, Kalidasa

The Loves of Krishna in Indian Painting and Poetry

Akbar, Emperor of India

India's Love Lyrics

John Morrison, New Ideas in India in the Nineteenth Century

Fernao Nunes A Forgotten Empire (Vijayanagar): A Contribution to the History of India

Lewis Wallace, The Prince of India (and volume 2)

Herbert Strang, In Clive's Command: The Story of the Fight for India

Frederick Sleigh Roberts, Forty-One Years in India: From Subaltern to Commander-In-Chief

Oliver Optic, Across India (1895)

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Oh, and did I mention their holdings of Rudyard Kipling, Rabindranath Tagore, or Mohandas Gandhi? I thought everyone already knew about those. Not to mention Kisari Mohan Ganguli's translations of the Mahabharata, or Hindu Literature (which includes translated poems by Toru Dutt, selections from the Ramayana, as well as the rare Sanskrit text called Hitopadesa).

Follow-up from Jonathan Wonham

Jonathan Wonham, whose post on Roger Caillois and the Mexican jumping bean inspired two posts from me last week (here and here), has posted a strong follow-up on Connaissances that I would recommend. Among the many interesting points in the post are Jonathan's comments on the distinction between (scientific) analogies and (poetic) metaphors:

So actually, I think most scientists would be suspicious of metaphors, especially those based on anthropomorphising 'feelings'. What they are often up for, however, is analogies. A good analogy is often used for explaining a complex phenomenon in terms of a simpler one. A good example in the domain of fluid flow is the use of the flow of traffic into a city as an analogy for the movement of a turbulent flow. I've only been able to find one reference to this analogy on the internet and it is buried somewhere here.

In this analogy, the cars on the road stand in for grains of sediment in the turbulent flow because the behaviour of the cars is much easier to examine than the grains of sediment. The scientist looks to see what happens to the speed of the cars as they approach the city, slowing down or speeding up as the traffic reaches various bottlenecks and then makes the analogy with the particles in the flow, suggesting that these will also slow down or speed up as the flow encounters similar 'bottlenecks' or constricting gullies on the sea floor.

Why do scientists prefer to call these comparisons analogies rather than metaphors? It is because, as made clear here, metaphor is a rather wide term which:

is not always used for practical description and understanding; sometimes it is used for purely aesthetic reasons.

Yes, but is the desire to avoid association with aestheticism enough to support a strong distinction between analogy and metaphor? Isn't the distinction to some extent semantic?

(There are many other points in Jonathan's post, including a very intelligent reading of Caillois's "Siliceous Concretions" poem as well as some disagreements with some of the arguments I've made. Read his whole post).

Afghan War Rugs (and, North Carolina still exists)

Chapel Hill, NC:


Flier kiosks are a common sight in college towns. But at this particular time (i.e., before the semester has started), none of the kiosks in Chapel Hill seemed to have any actual flyers, just remnants of things from earlier. The result is a somewhat disconcerting collage.

But on to our real subject:

Would you buy a rug with the design above?

On a lark, we went into a place in Carrboro that sells Persian rugs. The salesman there was very enthusiastic, and showed us all kinds of rugs made in Iran, Afghanistan, Turkey, and Pakistan. Most of them had familiar, Persian designs, but some rugs from Afghanistan were radically different. According to him, the women who weave ones such as the above were asked by the merchants to simply portray whatever would best represent their experience -- and the result is tanks (and personal carriers), helicopters, and automatic rifles (AK-47 and AK-74). These 'war rugs' are apparently not of very high value for the general consumer, as people don't want to put them on the floor in their houses.

I was drawn to them, even though I felt, even then, that the designs were ugly. But I would feel queasy about actually buying and displaying such a rug in my apartment: it's hard to imagine how such an expression of suffering and rage could ever be transformed into a decorative element for a comfortable (and, needless to say, gun-free) American home. So maybe one could justify buying a 'war rug' as a work of art, but not as an actual, functional rug?

I don't think so. There is a company (warrug.com) that sells these rugs exclusively (indeed, many of the designs are similar to the ones we saw in Carrboro). I find the language on the site advertising the rugs a little troubling. It's also notable that designs such as the above are often copied and produced elsewhere in the region: all for the export market (see especially this page of this site for more on that). At the very least, this additional information casts doubt on the romanticized account of the war rugs we got from the salesman: this is not the authentic voice of Afghan women's protest, but a sizeable industry oriented to a particular niche of western consumers.

There is, however, an earlier generation of war rugs that were produced during the Soviet invasion itself, according to Graham Gower's Afghan War Rugs site. Many of these were 'protest' rugs, which were sold to raise money for the Mujahideen. Some of them tell pictographic stories of particular battles against the Soviets, or record the exploits of Ahmed Shah Massoud. These do seem somewhat more interesting to me than the generic 'weapons' war rugs, though the pictographic battle rugs are clearly relics of a very particular historical conflict.

Far and away the most informative site on war rugs is the cluster of articles by Jon O'Callaghan of New Hampshire, who analyzes the rugs he sells quite closely. You can learn about different kinds of wool in the rugs, different knots used by weavers in Herat (Afghanistan) and Mashad (Iran), as well as considerable detail on the types of weapons represented -- often with high graphical accuracy -- in the various types of war rugs. O'Callaghan's site is poorly organized, but if you click around you will find out lots of interesting things about war rugs.

The more I learn about war rugs, the more I dislike them. Our sales-guy in Carrboro also showed us traditional rugs from Hereke, as well as the abstract Gabbeh style from Southern Iran. Since I'm not sure I'll ever be able to afford a vintage Hereke rug, if I do ever buy a Persian or Turkish rug, it will probably be a Gabbeh:



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Incidentally while on this quick jaunt in NC, we also went to the Duke Gardens, which is worthwhile even in winter: go to Flickr to see some other rug pictures, as well as shots from the gardens in winter.

More on Anthropomorphism and Poetry

There was an interesting objection to my post yesterday at the Valve, along the lines of "do you really think that scientific and poetic thinking can be complementary?" Poetry -- most poetry -- keeps its subject under a certain amount of intentional ambiguity, while the aim of scientific experiment (cutting open the jumping bean) must always be to demystify.

Though I can't fully answer Rich's objection, it made me think of Ted Hughes' short poem, "The Jaguar," which is available here. I'll just quote a few lines here:

But who runs like the rest past these arrives
At a cage where the crowd stands, stares, memerized,
As a child at a dream, at a dream, at a jaguar hurrying enraged
Through prison darkness after the drills of his eyes

On a short fierce fuse. Not in boredom -
The eye satisfied to be blind in fire,
By the bang of blood in the brain deaf the ear -
He spins from the bars, but there’s no cage to him

More than to the visionary his cell:
His stride is wildernesses of freedom:
The world rolls under the long thrust of his heel.
Over the cage floor the horizons come.

It’s possible to read Hughes’ poem as demystifying the "caged" jaguar, challenging our human-centric understanding: the jaguar doesn’t know what a cage is, and will never know. Hughes is getting us to see the world as (he presumes) the jaguar sees it, and as such is testing the limits of cognition. The poem can be read as complementary to the aims of science, in that it aims to get us to understand the jaguar's "being" as it really is, and not as simply a grumpy human-like thinking being that is gawked at by children, behind bars, in a zoo. To think of the animal as angry at its status, or bored, is to think metaphorically.

On the other hand, maybe not. Though the poem demystifies, when Hughes uses words like "freedom" and "anger" he also retains some level of anthropomorphism, and through anthropomorphism, metaphor. He probably couldn't successfully take us into the being of the jaguar in writing, or via any representation at all (the only way to really do that would be to become the jaguar).

What I was after in my previous post is the idea that scientists are as dependent on metaphor (especially the metaphor of anthropomorphism) as we are. They are, of course, not dependent on it when they are actively performing experiments; that is something else, and it doesn’t make sense to see it as connected to poetry at all. But the rest of the time, it seems to me that the attempt to comprehend and theorize requires metaphors.

If we grant that science depends on metaphors, it might also be possible to think of poems as doing something complementary to science: it might be possible to say from a linguistics point of view that a certain kind of poetry might perform conceptual tests on our understanding of what objects are in and through language. I think Hughes' poem attempts something like that, and succeeds in a very limited way.

* * * *
As an example of a discussion of anthropomorphism within science itself, here are some comments by a computer science professor at UT-Austin:

Let me first relate my experience that drove home how pervasive anthropomorphism is. It took place at one of the monthly meetings of the science section of the Royal Netherlands Academy of Arts and Sciences, where we were shown a motion picture made through a microscope. Thanks to phase contrast microscopy . . . it is now possible to see through the microscope undied cultures of living cells, and that was what they had done while making this motion picture. It showed us - somewhat accelerated - the life of a culture of amoebae. For quite a while we looked at something we had never seen: I can only describe it as identifiable bubbles with irregular changing contours, slowly moving without any pattern through a two-dimensional aquarium. To all intents and purposes it could have been some sort of dynamic wallpaper. It was, in fact, rather boring, looking at those aimlessly moving grey blots, until one of the amoeba in the centre of the screen began to divide. We saw it constrict, we saw in succession all the images familiar from our high-school biology, we saw the centres of the two halves move in opposite directions until they were only connected by a thin thread as they began to pull more frantically at either end of the leash that still connected them. Finally the connection broke and the two swam away from each other at the maximum speed young amoebae can muster.

The fascinating and somewhat frightening observation, however, was that at the moment of the rupture one hundred otherwise respectable scientists gave all a sigh of relief: “at last they had succeeded in freeing themselves from each other." None of us had been able to resist, as the division process went on, the temptation to discern two individuals with which we could identify and of which we felt - more in our bones that in our brains, but that is beside the point - how much they “wanted” to get loose. A whole pattern of human desires had been projected on those blots! Crazy, of course, but such is the pervasive and insidious habit of anthropomorphic thought.


I thought this was interesting because Prof. Dijkstra makes it a point to describe the amoebae without any anthropomorphism at all in the first paragraph, and it’s purely abstract -— like looking at wallpaper. Then one of the other scientists in the room creates a human plot... and suddenly, it’s possible to “understand” it.

Whether or not I'm on the mark about the relationship between science and poetry, it's somewhat gratifying to see that scientists are interested in the problem of anthropomorphism as well.

What To Do With a Mexican Jumping Bean: Science and Poetry

Jonathan Wonham has a wonderful post on Connaissances about a debate between two famous French writers, Roger Caillois and André Breton.

The debate is over what to do with a Mexican Jumping Bean. For those who don't know, these are beans found in northwestern Mexico, which make little jerking, rolling movements, seemingly of their own accord (see a Flash video). They are apparently pretty easy to get at shops in the southwestern part of the U.S. Here is Jonathan's account of the debate between the two writers:

The incident with André Breton and the Surrealists concerned a Mexican jumping bean and resulted, according to Caillois, in a rift developing between himself and the Surrealists. The question is: given the mystery of Mexican jumping beans, is the more fruitful posture to break them open and dispel the enigma (Caillois' preference) or to respect the enigma and harness whatever imaginative possibilities it appeared to invite (Breton's position)?

I think this question perfectly exemplifies the difficulties I alluded to earlier of the possible oppositional character of science and poetry. In the context above, Caillois places himself as the man of Science, intent on cutting to the core of the problem and finding out what is going on inside the bean. Breton on the other hand is the mystic, the hermit who will watch the bean jumping for hours, formulating in his head an infinite number of ways to explain why the bean is jumping. Is there a tormented soul trapped inside it? Did a woman rub it between her lips and cause it to become excited? Has it become wet with the urine of a wombat and developed paroxysms? All of these questions rapidly come to mind, stimulating the poetic instinct.

Jonathan agrees with Caillois (so do I) that thorough knowledge of natural phenomena need not be the death of poetry. For one thing, as Jonathan points out, even cutting open the bean to find out what is inside wouldn't actually resolve the question of what makes the beans jump by itself. The larvae, freed from the limiting shell of the bean, would likely die -- it certainly wouldn't jump. Moreover, it wouldn't explain at all how the Jumping Bean Moth evolved into a dependant (parasitical) relationship with this particular species of plant, so as to feed on its seeds, metamorphose, and eventually hatch out of the hollowed shell of the same seed. As Jonathan puts it:

Cutting the bean in half like a true scientist reveals that there is something inside making it jump, but poses a new question: why? Why does the larva throw itself around like that? This is very often the way with science. Tearing back the veil of one mystery reveals another, a Russian doll of conundrums, one inside the next, each more mysterious than the one before, deep mysteries, mysteries of time, of evolution. Like the question of how the ear evolved with tiny bones inside it. Or of how eyes developed as orbs of transparent jelly.

In effect, scientific reasoning is no less dependent on acts of the imagination -- and metaphor -- than poetry. Especially with his comments on evolution, Jonathan is here echoing Caillois' arguments in a 1935 essay called "Mimicry and Legendary Psychasthenia," where Caillois explores a series of odd natural resemblances that are the result of evolutionary accidents (such as a particular species of South American butterfly that resembles an owl, or the praying mantis). Caillois uses the word "mimicry" to describe this mode of resemblance, but of course it isn't really that at all (the animal has no knowledge of the other animal or natural phenomenon it resembles, nor has it intended to resemble anything).

Incidentally, Jonathan Wonham's post is inspired by Donna Roberts' review of Caillois' The Edge of Surrealism (PDF), which also discusses Caillois' relationship with the writer and analyst Georges Bataille, who was also both a scientist (or at least a philosopher) and a poet. Of the three writers Caillois seems to be the most grounded -- the most methodical, rigorous thinker. And yet, in at least one sample of his work that Jonathan Wonham himself has translated on his blog, one gets a sense of a powerful literary imagination. Here is Wonham's translation of a prose poem by Caillois called "Siliceous Concretions", which describes, in a somewhat clinical way, the beauty in a rock formation in the Ile-de-France. Here I'll only quote a few lines:

Other volumes, more powerfully curved, hold up an efficient shield to invisible pressure. These are the ones which are slow to thin or fold themselves, the opposite of lazy they are fashioned by a long evasiveness.

An underground current filters through the sand to slowly form these great tears of stone fixed in a flight which is forever headlong, forever immobile. For it is the water which flees.

Notice the intriguing anthropomorphizing of the rocks under the water. Obviously Caillois knows as he writes that the objects he's looking at are neither "lazy" nor "evasive" in any proper sense, nor does water "flee." These verbs are all metaphors, which do not deny the truth of science, though they do perhaps move laterally away from its mode of perception. (Read the whole prose-poem here).

There is a danger of launching from here into large generalizations about scientific thinking vs. poetic thinking. At most, I would say that any strong opposition between the two is questionable: even as a more scientific kind of poet, Caillois remained a poet. But do you know of other examples of the interplay between science and literature? Scientists who were creative writers, or people who are primarily writers who've responded directly to scientific ideas or knowledge?

* * * * *
Also see Jonathan Wonham's interview with Ivy Alvarez, discussing science and poetry, here.

And if the only thing that interests you in this post is the Mexican Jumping Bean, see more on that at How Stuff Works, and Wayne's Word.

Update: As with so many things, I find that Scott McLemee has already been there, done that (free link at the Chronicle of Higher Ed).

The Hindu Right's War on Courtship

People may be familiar with the story -- there's been a national outcry against the recent police beatings of couples who were doing nothing more than sitting together in a public park in broad daylight.

What interests me is the logic by which people support the beatings. I was at my parents' house (with access to Zee News) when this story broke, and what surprised me was the readiness of the Hindu right to make this a viable issue: that the police are right to beat anyone who appears to be on a date. They were actually holding (sizeable) protests against the fact that the police are being investigated! And here is a quote in the Times from one of the police officers accused of brutality:

Meerut police officials conceded that some officers overreacted. But they also defended their actions. Couples sat in "objectionable poses," said a defiant Mamta Gautam, a police officer accused in the beatings, including some with their heads in their partners' laps. Yes, Ms. Gautam went on, she had slapped those who tried to run away when the police asked for names and addresses. "If they were not doing anything illegal, why they wanted to run away?" the policewoman demanded in an interview. "I do not consider that what we did was wrong."

When you're thinking paranoid, it's easy to magnify the unspeakable deeds of your cultural opponent. In this case, the couples sitting together are presumed to be "doing something illegal," not because of what Mr. Gautam saw, but because of what she didn't see!

On top of this are added other social issues, including caste. Again from the Times:

That afternoon in Gandhi Park, even a young woman sitting alone was not spared. The woman, who gave her name only as Priyanka, said she was waiting on a park bench when the shouting of the police and their targets interrupted her thoughts. Getting up from her bench, Priyanka said she walked in the direction of the commotion when a police officer, Ms. Gautam, as it turned out, pounced on her and accused her of being a prostitute.

What is more, Priyanka said, the policewoman slapped her and called her a "chamari," a slur based on her caste.

The more I hear from Officer Mamta Gautam, the more I hope she gets discharged from the police as speedily as possible.

UPDATE: Portions of this post have been changed. Sorry for the confusion.

What is "Cultural Imperialism," anyway? Anthony Appiah

Princeton philosopher Kwame Anthony Appiah has a long piece in the New York Times Magazine this week on his concept of cosmopolitanism.

It's a very rich piece, full of interesting examples of contemporary cultural change and hybridity, including many from Appiah's own Asante community in Ghana. But there is a powerful single thesis underlying it all, which Appiah returns to in each section: people ought to be free to choose what they like.

Appiah is skeptical about movements to protect the sanctity of "cultural difference" or diversity. Human cultures cannot be thought of in biological metaphors (i.e., genetics), partly because in liberal thinking the rights of individuals to choose their values supercedes the sanctity of the community that surrounds them. In other words, if I am an African who wants to wear t-shirts and jeans instead of traditional African attire, my right to do so ought to be protected even if someone feels I am damaging "tradition." And "cultural imperialism" is a bad term -- suited for shrill polemic rather than actual analysis.

The standard example that is brought up whenever one gets into debates about globalization and cross-cultural interaction is the American, British (and, via Rupert Murdoch, Australian) dominance of the global mass-media. But even if the infrastructure of globalization has favored American programming in the global marketplace, recent scholarship questions whether people around the world receive American cultural artifacts passively. Building on work done by Larry Strelitz, Appiah argues that people respond to foreign cultural artifacts through their own culturally-specific lenses:

And one thing they've found is that how people respond to these cultural imports depends on their existing cultural context. When the media scholar Larry Strelitz spoke to students from KwaZulu-Natal, he found that they were anything but passive vessels. One of them, Sipho - a self-described "very, very strong Zulu man" - reported that he had drawn lessons from watching the American soap opera "Days of Our Lives," "especially relationship-wise." It fortified his view that "if a guy can tell a woman that he loves her, she should be able to do the same." What's more, after watching the show, Sipho "realized that I should be allowed to speak to my father. He should be my friend rather than just my father." It seems doubtful that that was the intended message of multinational capitalism's ruling sector.

But Sipho's response also confirmed that cultural consumers are not dupes. They can adapt products to suit their own needs, and they can decide for themselves what they do and do not approve of. Here's Sipho again:

"In terms of our culture, a girl is expected to enter into relationships when she is about 20. In the Western culture, a girl can be exposed to a relationship as early as 15 or 16. That one we shouldn't adopt in our culture. Another thing we shouldn't adopt from the Western culture has to do with the way they treat elderly people. I wouldn't like my family to be sent into an old-age home."

It wouldn't matter whether the "old-age homes" in American soap operas were safe places, full of kindly people. That wouldn't sell the idea to Sipho. Dutch viewers of "Dallas" saw not the pleasures of conspicuous consumption among the superrich - the message that theorists of "cultural imperialism" find in every episode - but a reminder that money and power don't protect you from tragedy. Israeli Arabs saw a program that confirmed that women abused by their husbands should return to their fathers. Mexican telenovelas remind Ghanaian women that, where sex is at issue, men are not to be trusted. If the telenovelas tried to tell them otherwise, they wouldn't believe it.

Talk of cultural imperialism "structuring the consciousnesses" of those in the periphery treats people like Sipho as blank slates on which global capitalism's moving finger writes its message, leaving behind another cultural automaton as it moves on. It is deeply condescending. And it isn't true.

I agree with this. Just as violent video games do not make children go out and kill people, foreign TV shows do not make viewers into passive receivers of cultural values. Viewers read the shows with their own interests and preoccupations in mind, and their resistance to what they see of America through TV (as in the case of Sipho above) is not always the politically correct kind of "resistance."

The other example that is often discussed (and this is not in Appiah's essay, but in my own conversations with friends an family) is a concern that aesthetic values are becoming more homogeneous because of greater American penetration of global markets. This is especially problematic with Bollywood films and film music, which, rumor has it, now blindly copy American script ideas.

But is it really true across the board? First of all, Indian "copies" of American films often have interesting deviations from the American plots, generally in a conservative, pro-family direction, something that was especially marked in Murder (2004), the adaptation of Adrian Lyne's Unfaithful, but which can also be seen in loose adaptations like Salaam Namaste (9 Months). And one suspects the more conservative ending of Murder had more to do with the censor board than with the vision of the director. What does it say when the number one protector of "Indian values" in Bollywood cinema is actually an obsolete and repressive institution like the censor board?

Analogously, isn't it true that b-grade Bollywood movies (which dominate the industry) have always copied foreign films, while more serious efforts, such as Pakeezah (then) or Parineeta (now) have been few and far between? Remember, back in the "golden days of Hindi cinema," for every Pakeezah that was made, there was also an Aatank!

In short, I don't really believe the term "cultural imperialism" is relevant, not these days. There is, admittedly, an often alarming dominance by the western media in the global marketplace of ideas and images, but that dominance is arguable, because a) it might not be as extensive as people think, b) it might have more to do with branding, marketing, and corporate efficiency than political dominance, and c) it is dependent on the free choice of global consumers.

But of course, I'm willing to hear from people who feel differently.

Fawning Over Themselves: Vikram Chandra in the media

The Literary Saloon links to a slew of interviews with Vikram Chandra. For his upcoming book Sacred Games he got some kind of ungodly advance from his American publisher, and that is Topic #1 for the interviewers in the Indian press:

The Hindu
Indian Express
DNA India
Mid-Day

The new book deals with the Mumbai underworld -- a hot topic -- but I find it a little irritating that the interviewers all lead off with the "So you got a big advance..." question. I'm more interested in the writing than the money, personally.

However, the Indian Express interviewer did ask a question about blogs, eliciting an intriguing response from Chandra:

You have been a software consultant in the US and have taken a keen interest in technology. Do you see the Internet and blogs as effective tools for writers? Can they bring about a revolution?

Blogs are a revisualisation of the classical diary form. What you’re writing is a diary, but you’re doing it in an instantly accessible format. The audience is conceivably global. What it also indicates is that we are starting to think about about the self much more. Blogs reiterate the notion that the self exists in the public eye, one of the central thrusts of the 21st century. But blogs cannot satisfy the human mind’s hunger for narrative and plot. I want that dead body, and I want the mystery to unfold. Traditional narratives will always be important. It will have newer reincarnations.

I'm not sure what Chandra means when he refers to the "central thrusts of the 21st century." Does the 21st century have a thrust yet? (Personally, I'm just waiting until 2010, so I can start referring to the current decade as the "teens"; it's very annoying to be in the midst of the '00s; there is no handy one-word verbal descriptor for the current years. If you say "the zeroes," your listener may not know what you're talking about.)

But I like the reference to the "dead body" -- narrative and plot -- though I think some people's personal blogs do quite a bit with that as well. Like epistolary novels (one of the novel's most traditional forms), they play out the plots of lived experience on a daily basis: the reader keeps coming back to find out what happened next.

The American Poet, in Burdwan

There are poems on the Op-Ed page of the NYT today.

The one that stands out to me is "The Beautiful Quickness of a Street Boy," by Yusef Komunyakaa, a well-known African-American poet. It is based on an experience he had during his recent trip to India, where he had trouble getting a persistent child beggar to leave him alone, so he gave the child a rose. The child, delighted with the flower, promptly walked across the street and sold it to someone else.

That street boy,
as if he sprung out of me,
out of another time,
is still pleading with everything
he knows


Read the whole poem here.

Goutam Dutta, who hosted Komunyakaa during his visit to Bengal, wrote about this incident in Callaloo this past summer, and even wrote his own poem about it. (Callaloo is behind Project Muse, so I can't give a link.) Here is Dutta's version:

On January 25 we went to Howrah Station (the Grand Central Station of Kolkata) to catch a train to Burdwan, a large rural town about seventy kilometers from Kolkata where we had two programs scheduled. Burdwan is almost at the midpoint between Kolkata and Shantiniketan, and the train reached the town by noon. We were greeted by Rotary club members and little girls who gave us garlands and red roses.

The whole group was split up into several cars for the trip to the venue for our first scheduled program. Yusef, Subodh, and I squeezed into a tiny Hyundai. But before the car could move, it was surrounded by child beggars who, having recognized Yusef as a "foreigner," started asking him for money. I gave him what local coins I had, and he gave them away as fast as he received them. But there was one seven or eight-year-old boy who just would not go away. With no more coins to give, Yusef gave him his red rose. The boy took the flower and was elated. He examined the rose and started to dance as he crossed the road. Before we understood what was happening, the boy sold the rose to a very young man waiting at the bus station.

We three poets speculated on this incident together. I said there must be a woman involved. Yusef laughed and said he would write a poem about this experience.

One problem with Komunyakaa's poem is of course its basic theme. How many picturesque poems about beggars does one need or want? Is there any way to write about this and find something new in it?

On the other hand, it's real: it happened, so one could argue that it's fair game for poetry. (Though it's interesting that Dutta's and Komunyakaa's accounts of the event differ significantly) Also, Komunyakaa has a history of writing about inequity and poverty -- in the American context at least -- in his poetry. For example, see the poem "Believing in Iron," at Poets.org:

We'd return with our wheelbarrow
Groaning under a new load,
Yet tiger lilies lived better
In their languid, August domain.
Among paper & Coke bottles
Foundry smoke erased sunsets,
& we couldn't believe iron
Left men bent so close to the earth
As if the ore under their breath
Weighed down the gray sky.

What do you think? Is it simply impossible for an American traveler in India to avoid clichés when writing about poverty in India? Does Komunyakaa circumvent the dangers of this kind of writing by virtue of his particular account in this new poem ("The Beautiful Quickness of a Street Boy")?

Whiplash (Cited at the MLA)

MLA was fun this year; it was great to finally meet many Valve people in the flesh, as well as Clancy Ratcliff, Charlie Bertsch (check out his pictures of Dupont Circle), and Michael B&#233rub&#233. Also pleasant to run into many old friends along the way (and make a couple of new ones).

The following comments are full of non-sequiturs, digressions, and random bits. But that is the nature of MLA, a great whirlwind of schmoozing intermixed with seriousness. Incidentally, the following shouldn't be taken as representative. I was only there for two of the four days, and made it to about eight panels -- about 1 percent of the total panels occurring at MLA.

--With regard to literature panels, let's start at the end, with a paper on Sapper's Bull-dog Drummond novels -- British thrillers from the 1920s and 30s with a know-nothing hero. Listening to this paper on one of his novels, I tried -- and failed -- to see what is so interesting about "Sapper" or his Bull-Dog Drummond novels. What is Ian Fleming without the camp-factor, or Kipling without the weighty epigrams? Merely Sapper, it seems.

--Richard Wright's Native Son was actually censored (editorially, not legally) upon its initial release. Sexually explicit passages were toned down, and a masturbation scene was entirely removed. You can get a sense of the kinds of changes made here (though the article, I'm afraid is not very good). Given the vulgarity of the uncensored passages, I almost prefer the censored version (but then, that was the version I first read, back in high school). And Wright did author the altered passages (which are not omissions, but actually totally different passages), so it's probably not quite right to say whether the uncensored version is the 'authoritative' text.


--I saw a paper on Conrad's Secret Agent, which piqued my curiosity to finally sit down and read that novel. It's a spy novel written in 1907, focusing on a group of leftist/anarchist terrorists. (The etext is here). A nice sample paragraph might be this one:

The knob of his stick and his legs shook together with passion, whilst the trunk, draped in the wings of the havelock, preserved his historic attitude of defiance. He seemed to sniff the tainted air of social cruelty, to strain his ear for its atrocious sounds. There was an extraordinary force of suggestion in this posturing. The all but moribund veteran of dynamite wars had been a great actor in his time - actor on platforms, in secret assemblies, in private interviews. The famous terrorist had never in his life raised personally as much as his little finger against the social edifice. He was no man of action; he was not even an orator of torrential eloquence, sweeping the masses along in the rushing noise and foam of a great enthusiasm. With a more subtle intention, he took the part of an insolent and venomous evoker of sinister impulses which lurk in the blind envy and exasperated vanity of ignorance, in the suffering and misery of poverty, in all the hopeful and noble illusions of righteous anger, pity, and revolt. The shadow of his evil gift clung to him yet like the smell of a deadly drug in an old vial of poison, emptied now, useless, ready to be thrown away upon the rubbish-heap of things that had served their time.

Conrad is at his best when characterizing people he loathes.

--At John Holbo's "Zizek and Christianity" panel, the most oft-cited literary text was Brideshead Revisited, which might seem to be an improbable choice. But apparently Waugh's novel is referenced by Zizek in On Belief as providing a powerful example of his (incoherent) neo-Christian-socialist ethics. The novel is full of passages like this one:

"But, my dear Sebastian, you can't seriously believe it all."
"Can't I?"
"I mean about Christmas and the star and the three kings and the ox and the ass."
"Oh yes, I believe that. It's a lovely idea."
"But you can't believe things because they're a lovely idea."
"But I do. That's how I believe."

--Poets are using multimedia technology to transform the reading experience, and comment on the "materiality of the text." An example is the "Cave" at Brown University (read the PDF white paper here). A well-known practitioner and critic of "new media poetry" is John Cayley; he was cited by two of the panelists at a panel I went to on New Media and Literary Theory. I'm not sure what to make of this genre yet; my initial response is skepticism. Check out John Cayley's website; what do you think? Is there something to this?

--At the "Rethinking Rhyme" panel, the literary allusions were flying fast and thick. Jonathan Culler recited lines from Bob Dylan's "Subterranean Homesick Blues" to illustrate rhyme's capacity to coordinate random images and bits of narrative.

Ah get born, keep warm
Short pants, romance, learn to dance
Get dressed, get blessed
Try to be a success
Please her, please him, buy gifts
Don’t steal, don’t lift
Twenty years of schoolin’
And they put you on the day shift
Look out kid
They keep it all hid
Better jump down a manhole
Light yourself a candle
Don’t wear sandals
Try to avoid the scandals
Don’t wanna be a bum
You better chew gum
The pump don’t work
’cause the vandals took the handles

Culler also quoted John Hollander, as well as Robert Frost's "On Desert Places":

They cannot scare me with their empty spaces
Between stars—on stars where no human race is.
I have it in me so much nearer home
To scare myself with my own desert places.

In Culler's view, the desolation of the image here is belied by Frost's vaguely comical choice to rhyme "spaces" with "race is." I tend to agree; it's not one of Frost's stronger efforts (but there are many problems with the poem).

In the same panel, David Caplan quoted quite a number of rhyming poets, including Missy Elliott ("Work it": "Boy, lift it up, let's make a toast-a /
Let's get drunk, that's gon' bring us closer / Don't I look like a Halle Berry poster?"), Harryette Mullen, and Justice Mike Akin of the Pennsylvania Supreme Court:

A groom must expect matrimonial pandemonium
when his spouse finds he's given her a cubic zirconium
instead of a diamond in her engagement band,
the one he said was worth 21 grand.

This was the actual text of the judge's dissenting opinion in a divorce case where a woman claimed the pre-nuptial agreement she had signed was nullified because her ex-husband had given her an engagement ring made of cubic zirconium. (Why this is being quoted in a paper at MLA is a long story...)

At the same panel, J. Paul Hunter cited Alexander Pope:

True ease in writing comes from art, not chance,
As those move easiest who have learn'd to dance,
'Tis not enough no harshness gives offence,
The sound must seem an echo to the sense.
Soft is the strain when Zephyr gently blows,
And the smooth stream in smoother numbers flows;
But when loud surges lash the sounding shore,
The hoarse, rough verse should like the torrent roar.
When Ajax strives, some rocks' vast weight to throw,
The line too labours, and the words move slow

Note how Pope's use of sounds (rhyme, but also consonant clusters and vowels) illustrates exactly the point he's trying to make. This website calls it "Pope's mimetic precept." I hadn't heard the term before (and the speaker didn't use the term), but it might be a useful way of describing this kind of self-instantiating argument.

--Finally, I saw Frances Ferguson enthusiastically reference Norman Mailer's The Executioner's Song. I'm not quite sure I followed the substance of her argument (about the role of the news-media in mass-culture; and the interaction between journalistic truth and the conventions of narrative fiction), but her talk certainly made me want to read Mailer's book.

I also came across an interesting short essay by Ferguson on the mass-media here.

Whiplash, anyone?

Yet Another Article on BPO (Washington Post)

There's an article on call centers in yesterday's Washington Post.

Nothing terribly surprising -- mostly lifestyle oriented. The one newish feature for an article in the U.S. media is the new awareness of the backlash against the industry within India (i.e., it's good pay, but not necessarily good work).

We spotted one possible error/exaggeration in the following:

The Long Island iced tea plus an order of fish and chips totaled $13, a bit more than the average weekly income in India. But Pundir, the daughter of mango farmers, earns about $20,000 annually. "It is good money at the end of the day," said Pundir, who abandoned her MBA studies because she saw a better career path in call centers. "In 4 1/2 years, I've risen through the ranks."

My understanding was that the starting salary for a call-center worker is about Rs. 40,000 a month (about US $12,000 a year), so this seems a little high.

Still, she's been there for 4 1/2 years -- a lifetime in the BPO world -- so it's probably not impossible that she's making Rs. 70,000 per month. If so, good for her, I guess (the Talking Heads' song Once in a Lifetime" comes to mind...)

Quick conference notes


So it seems like the conference I co-organized came off quite nicely today and yesterday.

--One talk dealt with M.F. Husain's "Mother Teresa" series of paintings from the 1970s, which I find to be particularly interesting (see the image above). I like the article by Shyamal Bagchee here, where he does a reading of both Mother Teresa's iconic blue-bordered Sari and the fact that Husain never pictures her face.

--We had a whole panel on secularism-related questions in Bollywood and contemporary Indian art cinema. The most salient films discussed were Gadar, Mr. and Mrs. Iyer, and an old Yash Chopra film I've never seen, called Dharamputra (which you can read about a little here). I tend to think that the era of communalized popular films might be over -- we aren't seeing many films like Gadar these days -- but I couldn't get the panelists to say much along those lines in my question.

--In the same panel on secularism in Indian cinema there was an interesting discussion of the actress Khushbu, a Punjaban who made it big in the Tamil cinema some years ago, becoming a kind of icon of a particular kind of feminine beauty. But just this October she came to be seen as distinctly un-Tamilian traitor after making some controversial comments regarding the double-standard over pre-marital sex in Indian society. No real point; I just find the story interesting.

--One presenter I saw made very good use of the term "Glocalism", which I hadn't really understood earlier: it is the production of the local for a global audience. This presenter was talking about the use of Amritsar in the film Bride and Prejudice, but I think one could also see it in something like Swades. Does anyone out there actually use the word "glocal"? (Is it a necessary term, or is it more "space" theory jargon?)

--Suvir Kaul gave a dymamite keynote, focusing on three texts, The Shadow Lines, a short story by the Hindi writer Swayam Prakash ("Partition"), and a poem by Agha Shahid Ali from The Country Without A Post Office. It was a learned talk, with well-positioned quotes from George Eliot ("If we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel's heart beat, and we should die of that roar which lies on the other side of silence."), Tacitus ("They made a desolation and called it peace"), and even Northrop Frye. The Swayam Prakash story Kaul referred to in particular sounded really interesting; it appears one can get a translation of it in a recent anthology called Image and Representation: Stories of Muslim Lives in India, put together by Mushirul Hasan.

I've been reading through Kaul's anthology Postcolonial Studies and Beyond, which has essays that make some really trenchant critiques of the blind spots in postcolonial studies (and even in some instances call the field as a whole in to question), so perhaps there will be more on Kaul's work here soon.

(But I keep promising posts that I'm unable to deliver!)

Save the tired cliches for the end of the article

Another article on Indian engineers who are returning home. Best quote:

His neighbor Mr. Swamy is immersed in building a Silicon Valley-style team in Bangalore, but with some local adjustments. When he learned that the company routinely received calls from prospective fathers-in-law of employees, asking to verify their ages, titles and salary details, Mr. Swamy wrote a memo titled "HR Policy on Disclosing Employee Information to Prospective Fathers-in-Law."

"While I want to be entirely supportive of ensuring that our confidentiality agreement does not result in your missing out on the spouse of your dreams," Mr. Swamy said, "I don't want competitors to use this as a ploy to get at sensitive information."

Ah, business-speak -- that uncharming conglomeration of tired clichés ("spouse of your dreams") and bad Latinate jargon.