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0996110410
| 9780996110419
| B0129BHRD0
| 4.11
| 198
| Jan 01, 2015
| Jul 21, 2015
|
really liked it
|
You’re probably going to think a free memoir isn’t much—not interesting, not well-written, not worth bothering with. I picked it up at a conference no
You’re probably going to think a free memoir isn’t much—not interesting, not well-written, not worth bothering with. I picked it up at a conference not knowing it was a memoir, actually. It sat around my house cluttering things until I decided to throw it out—but not until I glanced through it first. Well, much later the same day it is all revolving in my head, leaving me feeling wonder, awe, thunderstruck surprise, joy, awe again. This is one helluva story, a creation story. a bildungsroman, an odyssey. And our hero—yes, emphatically, hero—emerges an adult, a moral adult caring about his fellow humans. His fellow humans care about him as well. He is not bitter, or cynical, or any one of the things that lesser people may experience along the dark and scary road that can be our lives. His life surely trumps that of most of us, simply in terms of size: he is 6’9” and was down to 145 pounds at the height of his death-defying illness. Since he tell us of his illness in the first pages, I am not giving away the story. No. That honor is still reserved for him because the bad things that happen are not really, ever, the story. It is what we did after that. And what Jim Gilliam did was to grab every bit of life he had left and use it. By then he had discovered that God was not to be found in some cold pile of cathedral rocks somewhere or in the thundering denunciations of false prophets on TV but within all of us, most especially when we are together, caring for one another. He calls that search and finding connection a holy experience, and he is not wrong. Gilliam is a technologist, and as such, one would expect his skills would not lie in writing. But this book, even if he had help, is beautifully done, full of moment, real insight, propulsion, and discovery. In a way, it is the tale of every man, though not every man has gotten there yet. He will describe the moment he discovers falseness in the lessons taught him by his religious teachers, the moment the world begins to unravel around his family, the moment he discovers he must, no matter what, follow his own path to understanding. What is so appealing about this journey is that Gilliam is guileless. He is not trying to teach us anything. He is explaining his journey, what he saw, and tells us what he thinks about what he saw. It is utterly fascinating because he has so much understanding of the events in his life. Gilliam’s father and mother both were math majors and computer scientists of sorts in the computer field's early days. For business reasons his father lost an opportunity to develop one of the first software programs for personal computers at IBM and consequently turned to fundamentalist religion. Gilliam grew up steeped in the language and an understanding of what computers could do, but was restricted from taking full advantage by the religiosity of his parents. He himself was very good at thinking like a scientist and took advanced classes while in high school so that he could enter college as a sophomore. The hill separating him from his intellectual development became steeper just as he was finishing high school. I am not going to spoil the story arc. At no point did this 180-page small format paperback every become weighted down with intent or causation. We just have the clean progression of one boy into man into—that word again—hero. His understanding that there is something godly in human connection, in striving together for good, is exactly what people discover in moments of human happiness and fulfillment. While he rejected the morality in which he was raised, as I did, I wonder if somehow it wasn’t good preparation for recognizing morality when he saw it, finally. Personally, I can’t think of a more absorbing, unputdownable story. Get it if you can. It is a wonderful, thought-provoking personal history. ...more |
Notes are private!
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1
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Aug 04, 2019
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Aug 04, 2019
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Aug 04, 2019
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Kindle Edition
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158743413X
| 9781587434136
| 158743413X
| 4.31
| 528
| unknown
| Mar 05, 2019
|
it was amazing
| Shane Clairborne, Christian activist and motivational speaker, and Michael Martin, former Mennonite pastor and founder of RAWtools.com, a company that Shane Clairborne, Christian activist and motivational speaker, and Michael Martin, former Mennonite pastor and founder of RAWtools.com, a company that turns donated weapons into gardening tools, wrote this book about the work they do together. Tired of gun violence in America, the two are traveling the country and speaking out about it. With respect to gun violence, they remind us, we are is not where we want to be as a country. Research shows that most Americans already agree with them. Why are our children still dying in mass shootings? We are being help hostage by a profit-making industry that cares little about the lives lost to inadequate gun controls; our “religious right” is actually wrong and has only been mouthing Christianity and not living it; there is a skewed religiosity and a profit motive among preachers and teachers as well, like Jerry Falwell Jr at Liberty University. The words of these two authors reassure me that my reason has not been deceived: I have long thought there is a rot somewhere in traditional religions that is killing the source of our morality. This long conversational history rounds the bases on reasons we should consider turning our guns into garden tools and shares the sources of the authors’ own decision to spend their energies on this effort. They teach, better than any pastor I’ve heard in many years. They quote the Bible, Jesus, and leaders of nonviolence movements in the past, pointing to the undeniable bottom line that Christians are not meant to arm themselves against those who come to hurt them. They are meant to do as Jesus did during his years on earth: defuse the situation, change the subject, turn the other cheek, and yes, die for one’s beliefs. Because the idea for which he died will never die. Every few pages, like tombstone markers, pages describe one or another incident of gun violence, naming the victims and reminding us of the circumstances. Most of these twenty or so tombstones are as familiar to us as our own names, horrific and shocking incidences of unnecessary and impersonal violence by people mad with delusion. It is hard to understand how our politicians dare stand in front of us; dare to speak a word to us without offering to protect us by controlling guns. Shane and Mike have done their research on the NRA, and do not hesitate to point to the ways our nation’s dialogue has been warped by the nominally nonprofit’s profit motive. The NRA boasts some five million members. If we do the math—one-third of 325 million U.S. residents are gun owners—over 90 percent of gun owners are not represented by the NRA. But their lobbying arm keeps politicians flush with cash for their campaigns. This trade-off should be outlawed, but even our courts have refused to look after the people’s interests with regard to this matter. A chapter detailing “the absurd” of pride in gun ownership recount instances of folly: an instance where a groom posing with a rifle at his wedding accidentally shoots his photographer. Or the Hello Kitty assault rifle handled by a seven-year-old that managed to kill a three-year-old. In a chapter named “Mythbusting” the authors address things we might be persuaded to believe without evidence, like “Stranger Danger.” Actually, we’re far more likely to be killed by people we know well. Regarding the old standby, “Guns Keep Us Safe,” the argument is so shopworn by now that statistics start to sound like “the absurd” chapter. The men discuss race and guns, veterans and guns, women and guns, and they quote Justice John Paul Stevens of the U.S. Supreme Court as saying the Second Amendment is “a relic of the 18th century.” This is a worthwhile book, giving us the language and statistics we will need to surprise our opponents into silence, unable to find a reasonable comeback if we are using logic and not emotion. The U.S. has about 270 million guns in circulation, 42% of guns in the world, or 90 for every 100 people. Forty-four percent of Americans personally know someone who has been shot, accidentally or intentionally. Christians are challenged to explain the fact that 41% of white evangelicals own a gun, compared to 30% of the general population. The authors ridicule the defenses they’ve heard for gun ownership among religious people and point out that Jesus teaches countering aggression with creativity, not submission: ”evil can be opposed without being mirrored…oppressors can be resisted without being emulated…enemies can be neutralized without being destroyed.”Finally the authors remind us that the opposite of love is not hate, but fear. They explain that “fear not” is the most reiterated commandment n the Bible and that powerful people who are afraid are the most dangerous elements in the world. We really do have more to fear from fear itself. We need courage to stand in front of armed neighbors and say no to guns, but these men are handing us the tools. Shane Clairborne is a Philadelphian when he’s at home, and is founder of The Simple Way, a social services organization in Philly. He is President of Red Letter Christians, a Christian group which mobilizes individuals into a movement of believers who live out Jesus’ counter-cultural teachings and tries to combine Jesus and justice. Michael Martin teaches nonviolent confrontational skills in addition to beating weapons into ploughshares. These are the kind of Christians I like and admire and would travel to hear. ...more |
Notes are private!
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1
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May 12, 2019
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Jul 07, 2019
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May 12, 2019
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Paperback
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006268793X
| 9780062687937
| 006268793X
| 4.19
| 366
| Jun 05, 2018
| Jun 05, 2018
|
liked it
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One day on the radio I heard Terry Gross of FreshAir interview a reverend of the evangelical school recant his less-than-spiritual political teachings
One day on the radio I heard Terry Gross of FreshAir interview a reverend of the evangelical school recant his less-than-spiritual political teachings to his parishioners. The interview did not really tell the moment this man realized violence, bending the truth, and shaming of public figures was not the best way to spread the gospel. I was curious, given present evangelical support for a clearly ethically-challenged president. If I were to say Costly Grace is just another way of Rob Schenck of achieving what seems to be his lifelong goal—fame & a degree of fortune—it sounds like sour grapes from me. From the start of his ministry Schenck felt he was underutilized. Many of us feel that way in our lives, and supplement our jobs with more meaningful work. In his case, Schenck brought that extra-curricular political work into the pulpit, declaring that defenders of abortion rights are evil. Increasingly strident calls for shutting clinics led to the murder of an abortion doctor by someone Schenck did not know but who lived in his home town of Buffalo, New York. Though Schenck professed not to advocate violence, his words as reverend were profoundly divisive. Even when he attended the funeral for the slain doctor, he pushed his message in the bouquet he sent to the widow. The pushback he received forced him back a step, but he continued his message, convinced of his righteousness. Faith and Action is a christian not-for-profit ministry he founded to lobby Congress and which he based in D.C. He says “I struggled with how oversimplifications of difficult and complex human problems and actions were a convenient shortcut for me…Decades later, that cheapening of human experience would haunt me. But not yet.”I don’t resent his admitting wrong-headedness after a long life. I just question whether spending so much time relating his own life and experiences was the best way to do it. Surely a more robust discussion of the reasons such views do not actually follow Christian teachings would be useful, rather than a personal memoir. Schenck had first been radicalized by Jerry Falwell who thought Christians had been silent too long and needed to make known their political concerns. He was encouraged by Reagan’s “city on a hill” metaphor and W’s answer to ‘the philosopher he admired most was “Christ, because he changed my heart.”’ It is interesting that the beginning of the crumbling of Schenck’s defenses came with the election of Barak Obama, and his understanding of race in America. Schenck didn’t consider himself racist, having been born to a Jew and subjected in youth to slurs, but he could see why black men and women were rejoicing, could see we lived in a society that had discounted them. He had to admit that God probably loved Obama and the liberals as much as he loved conservatives. Probably the most important part of Schenck’s re-education came about as a series of visits he made to Morocco to engage with Muslim clerics and a series of therapy sessions instigated by his wife. Schenck had considerable fame at this point, and perhaps an inflated idea of himself and what he had come to believe. He discovered that Muslims are really just humans also, and his wife helped him to see discrepancies between the man he felt he was and how he manifest in the home. If you aren’t beginning to see why this man annoys me so, you may not understand why this book was unsatisfying. Schenck had not attended college when he left high school but did a course of bible studies for four years and attended a short course in the ministry. His historical, scientific, psychological, and philosophical learning came through life lessons and his work. This way of learning has a very long ramp up time and Schenck’s life demonstrates that phenomenon. His wife, on the other hand, was interested in her own education and gradually developed more liberal views sooner than her husband. Her influence on her husband, and her views put pressure on him to understand the world in a larger way. When Schenck was offered the opportunity to study for a PhD, he admits he did it so that he could be called "Doctor" instead of just "Reverend." He decided to study Dietrich Bonhoeffer and travelled to Germany for a short course on his life and writings. Bonhoeffer’s experiences in WWII made a big impression on Schenck, himself the son a Jew. He began to see all people as God’s creation, forcing him to look at his life’s work in a new way. Called upon to intervene when Pastor Jones of Florida declared he would burn a tower of Korans, he began to see a grotesquerie of passionate evangelicals and extreme nationalism when he discovered Jones’ church escorts were armed. Further, he discovered the evangelical churches operating in America “shared a generic disease with German churches of the 1930s: they’d traded “the supreme lordship of Jesus Christ for the demigods of political and social potentates.” Yes, finally. Long road. But when he wrote his dissertation, he was afraid if it was circulated that he would become a pariah in his own religious community where he’d been teaching all these years. It was guns finally that changed the argument. How can someone pro-life be pro-gun? When Trump won the nomination and then the presidency, Schenck could clearly see how far evangelicals had strayed from their religious roots. I am grateful his conversion took place. I wish I could feel as confident that he’d given up his unhealthy attraction to fame and self-aggrandizement. Is it wrong to like the limelight? It could be. That is something he will have to ask himself in conversation with his God. He writes in the Afterword that his editor at HarperCollins was responsible for “pulling the story out of him.” He also gives credit to his collaborator on the 2015 film The Armor of Light that asks if a pro-gun stance can be reconciled with God’s word. So perhaps this memoir is not a promotional vehicle for the film, as I previously imagined. Again, I can’t judge that. But since we haven’t had many pastors reveal their ‘road to conversion,’ this will have to do. ...more |
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1
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not set
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not set
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Jul 12, 2018
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Hardcover
| |||||||||||||||
006283553X
| 9780062835536
| 006283553X
| 4.19
| 1,138
| unknown
| Nov 07, 2017
|
it was amazing
|
Every year about this time I look for a commencement speech or short comment about what we face and how to approach thinking about the world. This yea
Every year about this time I look for a commencement speech or short comment about what we face and how to approach thinking about the world. This year I chose the Dalai Lama’s Appeal to the World because I saw he had remarks concerning the current President of the United States, DJT, in response to questions posed by German television journalist and author Franz Alt. Can religion help us to overcome the divisions between Americans & foreigners, Democrats & Republicans, rich & poor that are exacerbated by DJT & his policies? The Dalai remarks “Now the time has come to understand that we are the same human being on this planet..Humanity is all one big family.”It is pure misplaced confidence, even ignorance, to think America can be ‘first,’ or any other such thing. "The future of individual nations always depends on the well-being of their neighbors." We live and die together. “Religion alone is no longer sufficient,” the Dalai tells us. We need global secular ethics that can accept atheists and people of every religion. “We are not members of a particular religion at birth. But ethics are innate.” I have wondered about that in the past, and would require a fuller explanation, but generally speaking I go along with the first part: religion is learned and insufficient for ethical behavior, we already know from experience. Ethics, learned or innate, does tend to answer best those questions that might lead us away from god-like behaviors. The Dalai believes we have a wellspring of ethics within us that must be nurtured, in schools if possible. "Human development relies on cooperation and not competition." We focus too much on our differences rather than our commonalities. We all are born and die in the same way. "I look forward with joy to the day when children will learn the principles of nonviolence and peaceful conflict resolution--in other words secular ethics--at school."This sounds so completely radical, doesn't it? “Mindfulness, education, respect, tolerance, and nonviolence.”Somewhere along the line we lost our connection to ethics, inner values and personal integrity. We need to relearn these things we have bred out of ourselves. In the two visions of humankind, 1) that man is violent, inconsiderate, and aggressive, and 2) that man tends towards benevolence, harmony, and a peaceful life, the Dalai comes down in camp #2. So do I. Given the choice between the two lives, most of us will choose #2. How do we know? Suffering bothers us. “The real meaning of our life, whether with or without religion, is to be happy.”I have questioned this assertion of the Dalai’s for years, and I think he might be right after all. Unlike Christian religions which have a kind of strictness (a kind of Yankee meanness here in the USA) about them that doesn’t seem quite right somehow, the Dalai urges us to seek happiness. If that seems indulgent, remember that no one is happy alone. “Happiness is one hundred percent relational.” One thing the Dalai said that will stick with me a long time is that our enemies are our best teachers. We have the most to learn from them. Of course this is so. And patience is the most potent antidote to anger, satisfaction for greed, bravery for fear, and understanding for doubt. He has six principles that are fundamental to secular ethics: 1. NonviolenceThe essence of all religions is love. Therefore, we must presume, if we come across religious people who are not loving, something is wrong in the teaching or in the learning. This seems clear. ...more |
Notes are private!
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1
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not set
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not set
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May 23, 2018
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Hardcover
| |||||||||||||||
B075F68BFV
| 4.47
| 1,577,988
| Feb 20, 2018
| Feb 20, 2018
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really liked it
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It is of endless relief to me that this woman managed an escape from her family, though of course I know how the pain of leaving has scarred her. We a
It is of endless relief to me that this woman managed an escape from her family, though of course I know how the pain of leaving has scarred her. We all have scars at the end, I want to tell her. It is the ones gotten from life-threatening, abusive behaviors we do not have to accept as normal. As a memoir, this is simply a brilliant one. Whether or not it is true in all its details is beside the point. Tara herself says there are many different remembrances of conversations and events. She kept a journal that faithfully recorded how she heard things that happened during stressful times in her life. Her version has an internal consistency that is hard to ignore, and since she is the one “coming clean,” as it were, we are inclined to believe her version of events above others. It is also possible to see how a religious mindset could blind one to what actually happened. Tara Westover lived in a family of anti-government survivalists in northern Idaho. What happened to the children in her family was truly terrible, and exemplifies the definition of delusional in today’s secular society. At a time when our nation has grown to encompass many different religions, races, and ethnicities, Westover’s family, from their perch on a piece of land in northern Idaho, believed in self-reliance and in a single truth, even it meant sacrifice of the clan. Delusional people sometimes forget that creating a life presents a challenge to one’s set of beliefs, in that each individual comes with free will and a right to life. Tara recounts instances when her father’s investments in his scrapyard turned out badly, and incomes were strained to the point of breaking but for the ingenuity and generosity of family members determined to help out. But I will have to admit Tara’s descriptions of what her brother and father subjected her to while they were working in the scrapyard nearly blew out my blood pressure. With each sentence she stoked my indignation. At an early age I knew stupidity and exploitation when I saw it, but this could have been because of my own physical and mental weaknesses. Tara lasted longer in that environment because she was so able and strong. We get very little background on the family before Tara is born. That seems fair: Tara must understand her parents’ story is theirs to tell. Suffice it to say the father may have been an undiagnosed paranoid schizophrenic and bipolar. It appears he didn’t believe in public governance, or people coming together with good intent to solve societal wrongs. He believed in his own modified Mormon version of god and gospel and self-reliance. By itself this could almost be ignored except when he subjected his children to his mad imaginings, many of which were dangerous to their health and wellbeing. Tara never went to school as a youngster, and she was not home-schooled. Like two of her brothers before her, she read enough to pass the state ACT, after which she attended Brigham Young University in Provo, Utah. Her professors there were very impressed with her ability to think, and did what they could to advance her education by recommending her to attend Cambridge University in England. It must also be said that a bishop in the church there seemed to understand the obstacles Tara’s family presented by being so resistant to the larger world, and tried to help. Tara’s professors at Cambridge were likewise impressed with her ability to reason and recommended her for a scholarship to Harvard. There she pursued a degree looking at the constraints and obligations family ties present when considered in the context of the larger society in which we live, but she could only look at nineteenth century philosophers. The advancements in thinking in twentieth and twenty-first centuries was too diverse and modern for someone of her religious upbringing to consider. Nowhere do we get a sense of her understanding of race in our country and around the world. Her father may have been isolated out there in Idaho, but in his isolation he developed attitudes dangerously close to fascism. How has Tara developed her attitudes towards people of color after her upbringing would be interesting, if not particularly instructive. But we never learn that. She is an interesting case study. Perhaps her professors thought so, too. Without a doubt she has a fascinating story and is able to tell it well. I listened to the Random House audio of this book, very beautifully read by Julia Whelan. It was involving, but infuriating that any child would have to withstand that kind of thoughtlessness and carelessness on their own behalf. It undoubtedly gave her some kind of strengths, but angst and self-doubt also. I wish her good luck. It is quite a story. ...more |
Notes are private!
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1
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Mar 19, 2018
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Mar 23, 2018
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Mar 19, 2018
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Audible Audio
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0060959495
| 9780060959494
| 0060959495
| 4.33
| 1,448
| Jan 09, 2001
| Dec 18, 2001
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really liked it
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bell hooks was especially prolific in the early part of this century, publishing sometimes two books a year. This book, published in 2001, has two epi
bell hooks was especially prolific in the early part of this century, publishing sometimes two books a year. This book, published in 2001, has two epigraphs to set the tone. “Salvation is being on the right road, not having reached a destination.” —MLK, Jr.This is another of hooks' conversational books, not so academic that we stumble on the words or the concepts, but with clear sentences. Perhaps one day, with all the struggle for fairness, justice, and rights, black people will lead the nation and show the world how to resist domination. She quotes Lorraine Hansberry, the playwright who died so tragically young and who will nonetheless never be forgotten for her timeless play, Raisin in the Sun: ‘Perhaps we shall be the teachers when it is done. Out of the depths of pain we have thought to be our sole heritage for this world—O we know about love’hooks points out that “Baldwin and Hansberry believed that black identity was forged in triumphant struggle to resist dehumanization, that the choice to love was a necessary dimension of liberation.” In Chapter One, hooks lays out a spiritual crisis—an emotional and material crisis—in the black community, members of which are experiencing lovelessness. hooks wrote this is 2001, but it is something we can see clear as day in our society right now. “As long as black folks normalize loss and abandonment, acting as though is an easy feat to overcome the psychological wounds this pain inflicts, we will not lay the groundwork for emotional well being that makes love possible.”That just makes so much sense to me, and it is clear that some white and black folks don’t expect love from anyone, and they don’t know how to share it, either. Love does not play a part in their lives at all. hooks’ chapter headings in this book give us some idea of where she is going with the thinking in this book: The Issue of Self-Love Valuing Ourselves Rightly Moving Beyond Shame Mama Love Cherishing Single Mothers Loving Black Masculinity Heterosexual Love Union & Reunion Embracing Gayness Unbroken Circles Loving Justice On this 50th anniversary of the death of Martin Luther King, it is appropriate for bell hooks to praise what MLK got entirely right: that his love ethic is central to any meaningful challenge to domination. But what he missed, hooks says, is that although MLK addressed the need for black folk to love their enemies and oppressors, but he did not address enough the need for black folk to love themselves. hooks tells us that MLK and Malcom X were both assassinated just when they’d begun to hone a truly revolutionary vision of liberation, one rooted both in a love ethic and a willingness to resist domination in all its forms. But we’re still here, and we need that vision more than ever in this world of haves and have-nots. We are all foot soldiers in this battle for right. ...more |
Notes are private!
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1
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Mar 06, 2018
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Apr 06, 2018
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Mar 06, 2018
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Paperback
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1573220221
| 9781573220224
| 1573220221
| 4.14
| 125,972
| 1995
| Jan 23, 1996
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I never read this book when it was first published in 1996, but it was required reading in the high school of the town where I lived after publication
I never read this book when it was first published in 1996, but it was required reading in the high school of the town where I lived after publication. In fact, I have the Tenth Anniversary edition of this book and in the Afterword, McBridge tell us by the tenth anniversary over two million copies had sold worldwide, translated into more than twenty languages, serialized in the New York Times, and studied by thousands of students each year in literature, sociology, history and creative writing classes. What strikes me now, reading it twenty-two years later, is the parallel between James McBride’s white mother and Trevor Noah’s black one. Both women crossed race lines romantically and tried to give their mixed children the best possible education within their reach. The kids didn’t take advantage in the ways their mothers had hoped, but the love the mothers had for their children did magic and something about the striving stuck. iIn his Afterword McBride tells us that may be the reason the work resonated so widely: more families than not have some mix somewhere in their family trees, and they relate strongly to this history. Details change but the basic struggle remains the same. McBride, along with his eleven brothers and sisters, is multi-talented. Everyone in the family learned to play an instrument or sing, tell stories or draw. James’ special skills are telling a story and playing music, and all his life he moved between the two, getting hired and leaving one or the other, then starting a new book and playing music for diversity and cash. It is fascinating to me that kind of rounded life always seemed enough for him; he didn’t get caught in the racket of making money for its own sake. One sister, Helen, left home early and precipitously. The kind of rough-and-tumble upbringing the family experienced doesn't work for everyone. Some of us are simply more sensitive and require a softer hand. It can be traumatic to be in such a large, rambunctious group, whatever James' experience was. At least he noticed, and mentioned it. Since most of you reading this will be familiar with this book, I will just quickly point out a few things I admired. His process of getting the story from his mother was kind of ingenious. Plenty of families will have the experience of bumping up against their parents desire to keep some areas of their life private, with the result that the whole doesn’t make as much sense as it should. If I am not mistaken, McBride worked on this story for fifteen years at least, or at least he dreamed about working on it. He had a job working for the Boston Globe right out of college when a Mother’s Day piece he wrote ran to huge acclaim. To expand it, he had to convince his mother to tell her story…but it was years and years before she dropped the last veils. Ruthie, or Rachel as she was known growing up, was unhappy about leaving her own family, but realized she had no other option. It must have been such a wrenching experience for everyone, that time of giving an ultimatum and having it accepted. But Ruthie was looking forward to living with black people because “they did not judge.” She apparently never changed her mind about that. When McBride left on a Greyhound for Oberlin at seventeen, his mother accompanied him to the station. He’d been some trouble in high school, acting out and skipping school, playing music but also hanging around with an iffy crowd. His mother was very glad he’d found a place that would take him with his poor grades, and he’d won a scholarship to boot. She had to give him up and though she stood strong through the goodbye kisses and hugs, she broke down crying just around the corner of the building as the bus took off. Yes, the book could be studied for lots of reasons, but it is a great example of how to write a memoir that doesn’t feel past. It feels as though it is all happening now, or close enough to it to still have fragments of the past showing up in the present. I wonder about that…how he did that, what he was thinking, what the struggle was, and whether or not it was heavily directed by an editor. I don’t think it was, actually, because no one could come up with that kind of structure without it being integral to the material and the creation process. But McBride does this kind of brilliant sleight of hand in his other works as well. And reading this has given me some insight into the John Brown character he drew for us in National Book Award-winning The Good Lord Bird. McBride’s narrator Onion appeared to have a real affection for Brown, despite recognizing the man was bonkers. He wasn’t condescending. I couldn’t quite figure that out when I read it the first time. I think I might get it now. ...more |
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Feb 18, 2018
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Feb 23, 2018
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Feb 18, 2018
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Hardcover
| ||||||||||||||||
0822220091
| 9780822220091
| 0822220091
| 4.03
| 1,213
| 2005
| Jan 01, 2005
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it was amazing
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In the past several weeks I have reviewed two Pulitzer Prize-winning plays by Lynn Nottage, Sweat and Ruined. Both were brilliant works, simple in con
In the past several weeks I have reviewed two Pulitzer Prize-winning plays by Lynn Nottage, Sweat and Ruined. Both were brilliant works, simple in concept and staging, complex in emotional resonance and social commentary. The prizes awarded for those later plays included the promise of her earlier plays, like this one, which first came to the stage when Nottage was thirty-nine. It is 1905. An exceptionally-talented unmarried black seamstress, Esther, sews lingerie for wealthy white women and the black prostitutes they envy…envy for their bodies, their freedom, and the fact that the black women are getting nooky while the white wives are not. Esther is not especially pretty but hopes one day to marry. She carries on a long-distance romantic relationship by mail with a man she has never met. Eventually the brawny workman from Barbados who is digging the Panama Canal comes to New York. The play is visually exciting: there is much color and sensuality in the fabrics Esther chooses for her craft, all bought from an orthodox Jewish salesman named Marks who has a weakness for a good story. He is also unmarried, and like Esther, is engaged to a person he has never met. Esther and Marks are attracted to one another through their mutual love of fabric, but could never consider an alliance, given that she is black and he is Jewish. Special moments of emotional truth come when Esther describes her epistolary relationship with the man from Barbados to her best friend, Mayme, a beautiful woman wearing herself out working the Tenderloin district for uncaring brutes. Mayme teases Esther mercilessly for her naiveté when it comes to men, but suddenly “acknowledges Esther’s hurt” when the teasing veers into disrespect and Mayme takes Esther’s face between her hands. Moments of tenderness like these punctuate the work; everyone who knows Esther wants to protect her from hurt. The play showcases black female friendship, and the close sense of community that forms around people of talent who earn little yet depend upon one another to hold one another up. We also see the souring of a marital relationship when the husband is dependent, and the exploitative and ultimately dismissive relationship between a black wage earner and her white mistress who doesn't see the power disparity in their relationship. The interactions between characters so familiar in our society, are nonetheless treated with great sensitivity, subtlety, and particularity. The play takes only a couple hours to read and yet offers a lot of story and visual excitement…and sound! Mayme, it turns out, is a talented pianist who ends up turning tricks and playing ragtime to a syncopated beat. Imagine Viola Davis in the role of Esther, which she did play off-Broadway in 2004 at the Roundabout Theatre Company in New York City, for which she won several awards and was nominated for several more. As it turns out, the story has the ring of personal history: Lynn Nottage's own grandmother was a seamstress in New York and her grandfather was Barbadian who worked on the Panama Canal. The play is a reimagining of history, since few details are known. Clips of the play, and of producers talking about the play are posted on my blog. ...more |
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Jan 29, 2018
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Jan 29, 2018
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Jan 29, 2018
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Paperback
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041592913X
| 9780415929134
| 041592913X
| 4.23
| 2,677
| Jan 01, 2000
| Oct 26, 2000
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it was amazing
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bell hooks shares her upbringing and personal history with us in this book, and for that reason it is worth savoring. She has a very conversational st
bell hooks shares her upbringing and personal history with us in this book, and for that reason it is worth savoring. She has a very conversational style in this book; she is not writing a polemic. But she is teaching. This book reminds us that America does indeed have a class hierarchy, and indicates how that plays out for citizens. hooks reminds us that in a culture where money is the measure of value, it is believed that everything and everybody can be bought. But money is not the standard where other values are more important: “Solidarity with the poor is the only path that can lead out nation back to a vision of community that can effectively challenge and eliminate violence and exploitation.”Acquiring wealth or items of value make us fearful that someone will take those things away from us. hooks herself had such an experience, having bought a fancy car she found herself being less generous. A material object with which she identified altered her relationship to others. She caught this recognizable mindset exactly: human beings do this. It doesn’t mean we shouldn’t admire or have lovely things. We just have to acknowledge they change us and our relationship with others, and find a way to compensate for this. Money or beautiful things is not the point, not the point of our existence. We have to look harder, deeper for that. This book was published in 2000, shortly after hooks’ prolific period studying, writing, speaking in the 1990s. The push for more—more money, more power—has always been with us but hadn’t infected the vast middle class, perhaps because it was unimaginable, until this period when unheard-of wealth was within reach for many in the middle class. hooks is just reminding us not to lose our sensibility to the false god, gold. Chapter Five, called “The Politics of Greed,” is just as relevant now as it was when written twenty years or so ago, perhaps more so. That’s the thing with bell hooks: she seems to have sprung full-grown from the head of Athena or whomever. She is grounded in a way we can dream of, finding her way to answers some of us will only discover in old age, if at all. She talks about addiction in a way that hurts, it seems so familiar to many now. “Those who suffer the weight of this greed-based predatory capitalism are the addicted. Robbed of the capacity to function as citizens of any community (unable to work, to commune with others, even to eat), they become the dehumanized victims of an ongoing protracted genocide. Unlike the drugs used in the past, like marijuana and heroin, drugs like cocaine and crack/cocaine disturbed the mental health of the addicted and created in them cravings so great that no moral or ethical logic could intervene to stop immoral behavior.”We recognize this language today, though the drug choice has changed to opioids. In her chapter entitled “Being Rich,” hooks explains that the poor and working class have been taught by mass media to think like and aspire to the values and attitudes of the rich ruling classes, ideologically joining with the rich to protect their class interests. We are all taught to believe that the wealthy have earned their right to rule because they are rich, without examination into the sources of that wealth and the exploitation it may represent, and we therefore often abandon any political commitment to economic justice. In the old days of an emerging Christian ethic, the disciples were puzzled to learn from Jesus that the rich must work harder for grace because they will be tempted to hoard their wealth and exploit others to increase their wealth. “Nowadays much new age spirituality attempts to undermine traditional biblical condemnation of the greedy rich by insisting that those who prosper are the chosen, the spiritual elect. But there is a great difference between celebrating prosperity and the pursuit of unlimited wealth.”In later chapters hooks addresses the new wealth of American blacks and how allegiance to the new class interests of successful black people may supersede their racial solidarity. We must be mindful that an exploitative rule set allowed certain talents to break barriers most cannot and this should not be taken as the kind of success any of us consider complete. In general and from the outside, it does not appear that successful blacks are ignoring their brethren, but I do not think the same can be said of white citizens. hooks actually addresses this in her chapter entitled “White Poverty: The Politics of Invisibility.” While the black poor were ostracized in the larger society, they managed to stick together, live together, worship together. In some ways, this was unavoidable where the society was segregated. But poor whites lived everywhere, and because of segregation, had no common cause with poor blacks, and were not accepted by wealthier whites. Doubly despised, we could say. It is not so far from that time to today, when poor whites embarrass their wealthier brethren. hooks is saying that we must bridge this divide and recognize the basic humanity we all share, across race, class, sexuality, and national origin. We have to surrender our attachment to material possessions, eliminate the false hierarchies based on wealth, color, sex, etc. and interact based on more lasting values. A final few chapters suggest ways for us to ease into new relationships with one another. hooks is indispensable as a thought leader. ...more |
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Mar 2018
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Mar 21, 2018
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Jan 22, 2018
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Paperback
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3.92
| 396
| 1965
| 1965
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really liked it
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How the world turns. Lorraine Hansberry’s second play featuring a loose gang of liberal strivers and losers who struggle to make their voices heard po
How the world turns. Lorraine Hansberry’s second play featuring a loose gang of liberal strivers and losers who struggle to make their voices heard politically, just might be, if viewed through a reducing lens, the grudging voices of enlightened conservatives in a disintegrating GOP. A creative conservative playwright—if such a person existed (how would we know, there is no proof)—could adapt this quietly devastating but ultimately fierce and brave and humane play to reflect conservative’s acknowledgement that their adherents are composed of just this diverse band of individuals working together for governance that works within law and without corruption or favor. It is Black History Month and PBS recently aired an American Masters special retrospective on the life of Lorraine Hansberry, playwright forever famous for her universally-loved play, A Raisin in the Sun. Hansberry was friends with James Baldwin and Nina Simone, and suffered along with them the ignorance and backwardness of the stodgy thinking among white Americans, both liberals and conservatives, at the time. Hansberry was only thirty-four years old when she died, shortly after her second play opened to mixed reviews on Broadway October 14, 1964 for one-hundred-and-one performances. Earlier that same year Hansberry had been diagnosed with pancreatic cancer, and she was struggling to write and revise the play through her disorientation and pain. Within a few short months of the October opening she would be dead, on January 12, 1965, and that day her play closed on Broadway for good. When I picked this play up recently, I struggled with the 1960s-scent of it, despite its superficial relevance to now: a diverse and politically active group of people agitate to find, field, and elect the candidate of their choice in an important local election. Sounds like a play that could live forever, right? Hansberry’s instincts were so spot-on. My initial recoil from the datedness of the play began to change near the end of Act Two when things start to unravel for real, paying bare the true heart of things and the work’s universality. Act Three is icing on the cake. So it is that first act that was the problem all along, I guess. The play has three acts and a cast of nine. Each of the characters seems to represent a larger group; there is a mixed race man, a prostitute, a gay man, a Jewish man…you get the picture. Each of their difficulties in society needs addressing, and is the reason they band together politically to elect someone they believe will look after them. Each of the characters has high ideals but don’t necessarily treat others within their diverse group with the dignity they demand for themselves. The person they elect to represent them politically uses their support to get elected and then sells them out to monied interests. The play could be a total bummer, but it is strangely lit from within by the naïve voice of a failed actress who, despite her lack of education and her inability to act, can see beyond what people say to what they do. She can see, for instance, that her husband cares more about helping people he doesn’t personally know rather than caring about the woman he is married to. To her he is dismissive, condescending, paternal. The mixed-race character has attitudes every bit as narrow, prejudiced, and cruel as those that had persecuted him his entire life. There is a supporter of Goldwater in the mix: she is intelligent, compassionate, and brave but also an anti-Semite and racist. In other words, people are complicated, and Hansberry allows us some time to digest that before suggesting we get up because we have work to do: “Yes…weep now, darling, weep. Let us both weep. That is the first thing: to let ourselves feel again…Then, tomorrow, we shall make something strong of this sorrow…”We can’t just lie around bemoaning our foolishness and inadequacies but must make something of the hurt it causes us. “…people wanna be better than they are…and I hurt terribly today, and that hurt is desperation and desperation is—energy and energy can move things.” I am not a believer in the conservative political or social platform. However, I am not wholly on board with liberal political groups either because they appear to be tone deaf and righteous and sometimes wrong. I believe the best solutions for government are often forged in the fire of differing opinions. We need a strong confident conservative voice in this country, not crazy far right closed-mindedness, to keep the left from blowing up their own side. Therefore I hope conservatives pull themselves together and remember what they believe. The edition of this play I am reading has a Foreword written by a show-goer at the time the show played Broadway, John Braine, and an Introduction written by Hansberry’s former husband, the Jewish song writer Robert Nemiroff. I could not read these sections first—I had to go directly to the play, of course, or I wouldn’t know whereof they spoke. It is with some frustration I ask publishers to explain why these detailed examinations and discussions of the play are not placed at the end of the book in an Afterword or an Epilogue. That is where we want to read them. Those later sections are generally written by the play’s author, I realize, but convention sometimes needs to be shaken up. Anyway, I read them after the play and was glad for them. Braine is convinced the play is a great one which was damned, not because of Act One which I have suggested, but because of the ending: the play acknowledges the inadequacies of each of the characters and does not condemn nor moralize. The affirmation and acceptance of man’s failures was the greatest sin, no matter that the idea was to do better tomorrow. Braine suggests a different age or a different country, perhaps, would find a public more at ease with what the brilliant and forward-thinking Hansberry had given us. I felt similarly, my mind going directly to moderate conservatives who are being pushed around so they no longer know what they believe. Principled conservatives have gay people and black people and Jews in their ranks and somehow still manage to classify themselves as conservatives first. Hansberry’s friend James Baldwin tried to explain his ‘troubling ambivalence’ after seeing it—until he realized that what made him uncomfortable was Brustein’s ‘particular quality of commitment.’ In other words, Brustein continued to believe in commitment to our ideals, even when people let him down. For Baldwin, the play became an experience in soul-searching. Ex-husband Nemiroff, for his part, thought the play brilliant, so full of ideas it couldn’t be easily classified or digested. Apparently the play’s only ‘rave’ review was from the Wall Street Journal correspondent: “…The taste left in the mouth after then final curtain is both bitter and good. For the playwright herself has taste, of the best kind.” But Hansberry never counted on plaudits. “…if there was one thing Lorraine Hansberry did not believe, it was that talent will ‘out’ in the end.” She herself thought the play was good, with lots of funny lines of which she was inordinately proud. ...more |
Notes are private!
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Feb 02, 2018
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Feb 12, 2018
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Jan 19, 2018
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Hardcover
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0399591141
| 9780399591143
| 0399591141
| 3.62
| 1,923
| Jan 02, 2018
| Jan 02, 2018
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it was amazing
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One reason this debut novel succeeds so very well are the layers. It can be enjoyed by teens but just as well by adults. Race, religion, ethnicity, fa
One reason this debut novel succeeds so very well are the layers. It can be enjoyed by teens but just as well by adults. Race, religion, ethnicity, family dynamics, growing up, sexual awakenings, being harassed, winning admiration, feeling out of place, making friends and losing them…all these things are eloquently addressed in the hip hop slang of a white boy trying to fit in a primarily minority school in Boston. He is twelve and on the cusp. Graham-Felsen gets the awkwardness and uncertainty of twelve just right. The time is 1990s Boston before the explosion of high-speed internet and we are treated to the excruciatingly slow process of downloading color jpegs, presumably from dial-up modems. The segregation in Boston schools does not feel so distant, however. The white-black friendship between David and Marlon, our narrator and a boy in his class, always feels a bit tentative and unsure, just like the boys themselves. On an ordinary day, most of us might not be rapt listening to the thoughts of a twelve-year-old for nearly three hundred pages, but David’s jive language adds a layer of complexity to the picture that completely works. We understand that he uses this language with his friends and peers and not with his parents, two Harvard-educated hippies now living with their two sons in Jamaica Plain. The Arnold Arboretum, one of the largest collection of plant species from around the world, is part of David’s walk to his ‘ghetto’ school so that he can avoid the housing projects where he has been harassed. Everything about the setting, the characters, the situations ring true. Dave’s parents believe in public schools so they won't consider a private school for David but instead encourage him to win a place at Boston Latin, the best public school in the city for grades 7-12. Dave and Marlon both have their sights set on Harvard because of the money they could make: just a look at the statistics for heads of corporations and heads of state tell them a Harvard degree is stone cold gold. But Graham-Felsen adds the spice—that layering again—by having a teacher looking to show the boys what’s possible bring them to meet a city councilor who graduated Harvard and who has some pretty harsh things to say about the experience. The city councilor is black and knows that Harvard’s aura of success mostly works for whites but less well for people of color. Another of Dave’s classmates, Jimmy, is Vietnamese and living in what Dave calls a real ghetto in Chinatown. One day Jimmy surreptitiously shows Dave a switchblade he’d brought to school; Dave considers getting a blade like it for his own protection, and so visits Jimmy’s ‘crib.’ This scene is painfully realistic and beautifully rendered. Jimmy knows there is practically no chance he will get into Boston Latin because of the quotas for Asian students. Reverse quotas. All of this rich material is artfully mined by Graham-Felsen. It never feels heavy handed; the absurdity of the blond white boy speaking inner-city lingo just lightens the whole experience, even when we have reason to feel sadness, for example when considering that members of both Dave and Marlon’s families struggle with a mental illness diagnosis. Dave’s younger brother refuses to speak for a reason never revealed, and Marlon’s mother may be bipolar or schizophrenic. The families deal the best they can, both very differently, naturally. The very best parts of the novel may be those sections that are not about being white, but are about being black: when Dave convinces Marlon to help clear snow to make some loot, most of Dave’s old customers don’t answer the door when Marlon rings the bell. Or the time the boys are invited to a party in a nice section of Jamaica Plain and are followed by a cop car as they walk. Or the times Marlon wants Dave to just figure it out why he does not want to get caught doing something even marginally illegal, or why he does not want to pick up recyclable cans at a Harvard reunion, or why he has never entered the gates at Arnold Arboretum despite the fact it is free to everyone, or why he doesn’t want to attend an exclusive arts camp in New Hampshire for the summer. Finally I know the answer to the joke about what the whitest thing I ever did is. Everyone will have their own answers, and it is worth spending the time to figure out what your answer would be to this question. The novel is a triumph of noticing, of seeing color and speaking of it, as well as a paean to youth, to curiosity, to seeking, to becoming. I hope everyone gets a chance to weigh in on this one--it's a real conversation starter. Families can read it together. It’s a crossover novel on many levels. Listening to this book is a terrific way to enjoy the language. Brilliantly read by Prentice Onayemi and published by Random House Audio, this book is available for Whispersync. The book is a fast read, and I moved between the two. Beaks & Geeks, a free Random House Soundcloud podcast, posted an interview with Graham-Felsen that is really worthwhile. Graham-Felsen also wrote a short piece for Lit Hub that is worth a glance. ...more |
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Jan 03, 2018
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Jan 07, 2018
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Jan 03, 2018
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Hardcover
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081299731X
| 9780812997316
| 081299731X
| 4.16
| 5,757
| Jul 11, 2017
| Jul 11, 2017
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it was amazing
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Michelle Kuo’s debut stopped me in my tracks. All other work I had on my plate was shoved to the side while I read this nonfiction detailing Kuo’s aft
Michelle Kuo’s debut stopped me in my tracks. All other work I had on my plate was shoved to the side while I read this nonfiction detailing Kuo’s after-college years teaching English to at-risk kids in Helena, Arkansas in the Mississippi Delta. As a piece of literature, this memoir succeeds beautifully; her organization is laced with poetry, and the work exudes a kind of transcendental grace. More than once I found myself barking out sobs at the waste of lives we tolerate every day and for her recognition of the means by which we acknowledge and express thanks. Back in 2009 Kuo had published a piece in the NYT Magazine about her two years teaching in Arkansas, and a special student she had there. In one year that student’s reading had progressed two grade levels and his attendance had improved dramatically. His classmates has also named Ms. Kuo a great influence on their lives. The at-risk school closed for lack of funding just as her kids were entering high school. Then Ms. Kuo left to attend law school in Boston. One of the things I liked best about this story is the self-interrogation Kuo subjects herself to on her reasons for choosing to teach in the Delta. She explains how racism impacted her and how, learning of writers of the civil rights movement, she felt exhilarated and enabled. But she did not think she would do well trying to change the minds of self-interested people in power. She thought she could bring notions of empowerment to those who had no advocates. Kuo’s parents are my favorite characters in this story. Immigrants from Taiwan, they’d sacrificed everything to give their children more opportunities. When their clever and talented daughter graduated from Harvard and chose to teach in the Mississippi Delta region, they are confused, embarrassed, hurt. She could go anywhere and do anything, and she chooses social and racial justice work in the deep South. She doesn’t claim religious beliefs, and the work wasn’t easy. By the end of her story we can all see that her generosity of spirit comes directly from her parents, though they didn’t recognize it at first. Kuo names the chapters in her story after works of literature: poems, short stories, novels, or in one case, after the words of an affidavit her prize student, Patrick, signs to acknowledge his role in the death of a man. Patrick had dropped out of school when Ms. Kuo left for law school, had allowed his reading and writing skills to languish, and was a vulnerable teen with no oversight in a town that didn’t care very much. Kuo returns to the Delta to teach Patrick in prison, organizing her life so that she can try, in a few short months, to bring back some of the promising boy she’d seen years ago. There were other teachers from northern schools who’d come to the Delta to teach in underserved communities and some had stayed. When Kuo returned to Helena, she was treated to their successes: the segregated black school did better on their state math scores than did the white schools. For the first time white families were complaining their kids didn’t have the same opportunity at their better-resourced schools. What Kuo hadn’t been prepared for was that the man she saw in jail bore almost no resemblance to the promising boy she’d left years before. Now nineteen, Patrick could no longer read or write well. He expected nothing from anyone, least of all from himself. But he did remember what it felt like to have Ms. Kuo as a teacher. “It made going to school—you know, made it really mean something, somebody that care for you.” Kuo infuses her work with the language of poets, and insists that we, like Patrick, listen to the sounds and decipher the deeper meanings. She shows us what teaching can be, and what a gift it is when done right. Discipline and good behavior often comes from not wanting to disappoint a mentor, and that impetus is what Kuo provided for Patrick. She draws for us the everyday reality of Patrick’s world so we do not blame him for his own inadequacies. In this way, the memoir is a political book. We are persuaded that certain educational and social polices are not as helpful as others. We can see that there can be benefits to assistance and huge, disgraceful, unacceptable human losses without them. It is unforgivable of us to allow such disparities in opportunity, but we need those whose opportunity is stolen to acknowledge and address that lack. Ms. Kuo teaches us about that nexus, and we are grateful. ...more |
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Jan 24, 2018
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Jan 27, 2018
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Jan 02, 2018
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Hardcover
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1891830430
| 9781891830433
| 1891830430
| 4.06
| 118,223
| Jul 23, 2003
| Aug 18, 2003
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it was amazing
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Wow. Every bit as earthshaking and meaningful as Marjane Satrapi’s Persepolis: The Story of a Childhood, this graphic novel by Craig Thompson publishe
Wow. Every bit as earthshaking and meaningful as Marjane Satrapi’s Persepolis: The Story of a Childhood, this graphic novel by Craig Thompson published in 2003 by Top Shelf is one thoughtful Americans do not want to miss. Christian evangelical notions of life on earth and what comes after are a huge part of the narrative of our nation. Even today when our population is more diverse than ever, the history of these core beliefs within our citizenry continue to affect the direction of our politics. Teenagers instilled with these notions rarely have the intellectual wherewithal to question those received ideas. Paradoxically, perhaps because of those early teachings and the constraints of his upbringing, the author--the main character in this memoir-- has the discipline and strength to look squarely at his life, the beliefs of his parents, and think again. This graphic novel won two Eisner Awards, three Harvey Awards, and two Ignatz Awards in 2004 and a Prix de la critique for the French edition a year later. A strict Christian evangelical family raises two sons in rural Wisconsin; we watch the boys grow up, from sleeping together in the same room/same bed they move to their own rooms, go to summer camp, get harassed at school, romance a girl. Sometimes graphic novels get a few things right, like the artwork, or the pacing. In this case, Thompson seemed to get everything right. The growing up story is poignant and real and revealing about farm life in Wisconsin in a close-knit religious family. Craig goes to visit his girlfriend Raina who lives in the snowiest city in the contiguous United States, in the Upper Peninsula of far north Michigan....in winter. We are treated to Raina's home life as well, another Christian family who struggles under enormous pressures. Graphic novels are especially impressive because they must portray characters from an endless array of angles, and in this case, we recognize a character as he grows over a period of years. Moreover, we are feeling that character struggle with the promises and constraints of his religion and the actual manifestation of those teachings that he can see. When Craig’s pastor suggests he consider a religious calling, Craig seriously contemplates the idea. The graphic novel drops into lower gear here and we see the quality of the intellect behind the work. Craig’s thinking and research into the Bible is Jesuitical, deep and challenging, and he is left with too many unanswered questions and lingering doubts. Different mentorship probably would have produced a different result. This portion of the book is careful, allowing Craig to slip away, leaving the door to his family open, and conflict at bay. Thompson’s drawing skill is exceptional and smart, unmistakably capturing movement from life. The group scenes are especially exciting; for example, he might draw a high school cafeteria with many tables of students doing all manner of shenanigans. It is Bruegel, in ink. Thompson didn’t hold back on this book: it is 582 pages, not including the credits. He took the time to draw out his religious questioning and didn’t rush us through his moments of insight and revelation. I especially appreciated the belly laughs he led us to near the end of the memoir when some of the church elders in his hometown warned Craig not to consider going to art school, lest it lead him to sin. Our hearts nearly break with what the teen will miss if he doesn’t follow his passion, but again he manages to avoid confrontation while following his dreams. Thompson has continued his remarkable success, and in 2011 Pantheon Books published Habibi, a book Thompson had begun working on in 2004 after traveling in Europe for a time. Influenced by Arabic calligraphy and Islamic mythology, Thompson tells us "I'm playing with Islam in the same way I was playing with Christianity in Blankets.” [Wiki]. On my blog I have posted two videos of Thompson demonstrating and discussing his work. The first is short and covers his childhood and all books. The second is a 56 minute interview, with slides, of Thompson discussing Habibi. I am completely wowed by this man, his work, and the depth and scope of his intellect. Highly recommended. ...more |
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Jan 14, 2018
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Jan 17, 2018
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Dec 30, 2017
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Paperback
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0525510974
| 9780525510970
| 0525510974
| 4.03
| 631
| 2018
| Dec 05, 2017
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liked it
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I don’t have anything against popes per se. It seems to me that some men are genuinely holy men, in that they have thought long and hard about life on
I don’t have anything against popes per se. It seems to me that some men are genuinely holy men, in that they have thought long and hard about life on earth and prefer the alternative: heaven. Pope Francis seems to have absorbed more than a few of the lessons taught in Christianity, and he is a good spokesperson. When he says he makes mistakes, we believe him. Earlier this month, Pope Francis defended Bishop Juan Barros for being unaware of sexual abuse committed by his mentor, the Reverend Fernando Karadima, who was notorious and hated within Chile. Unfortunately, parishioners in Chile are not satisfied with the investigation done that cleared Barros. [image] Bishop Juan Barros Pope Francis’ support for Barros could very well be one of those ‘mistakes’ the Pope speaks of. At first the pontiff seems to be sympathetic to the victims of abuse and then backs off, suggesting the Church is being scammed by ‘supposed’ victims. He must be getting information from internal sources. If I were him, I would have to doubt internal sources at least as much as believers. After all, the Church has failed its believers badly in the past, with abuse of minors, corruption, graft, and lack of humility right at the top of the list of wrongs. It must be hard to be part of such a large and wealthy organization and still preach humility with any degree of sincerity. Pope Francis managed it better than anyone, but he may be struggling now. When he preaches forgiveness, I might find forgiveness in my heart for him, but not so much for the pedos. Let them deal with the law first and then let's talk. This book is divided into four sections; within those sections are very short statements he has given on different occasions between the years 2013-2016. The pieces are lessons that contain admonishments or suggestions. Those who like to meditate each day on spiritual lessons may find this form very successful for their practice. Nearly every passage I marked out as insightful, useful, or on a subject discussed for years within the Catholic community came from the summer of 2013 when Pope Francis addressed celibacy: “Once made, these vows of chastity never end, rather, they endure…when a priest is not a father to his community, when a nun is not a mother to all those with whom she works, he or she becomes sad…This sadness comes from failing to live a truly consecrated life, which, on the contrary, always makes us fruitful, fertile…the beauty of consecration is joy, always joy.”We can see he means well, but not everyone is cut out to be a priest, let alone a pope, perhaps even less so today. On another hot-button topic, the role of women in the Church, Pope Francis says this: “The Church recognizes the indispensable contribution that women make to society, their sensitivity, their intuition, and other distinctive skills that women, more than men, tend to possess. For example, the special attention that women bestow on others, an attention often—but not exclusively—expressed in maternity. I happily acknowledge how many women share pastoral responsibilities with priests, how they guide people, families, and groups and thoughtfully contribute to theological studies.Dear Pope Francis sounds like he is trying to make nice but his words are so old-fashioned I am not reassured. I would not be the person interested in reforming this edifice and in cranking open the minds of men who long ago closed their minds to an entire sex. No. But I credit any woman willing to take it on. It is truly a labor of generosity and love. The question remains, is the Church relevant today, or is it still standing but dead inside? The audio produced by Penguin Random House and beautifully read by Arthur Morey is a good way to enjoy this title, though if using each little entry for meditation you may prefer the written copy. Translated by Oonagh Stransky. Pope Francis was born in Buenos Aires December 17, 1936, and was christened with the name Jorge Mario Bergoglio. He became the Bishop of Rome and the 266th Pope of the Catholic Church on March 13, 2013. ...more |
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Dec 25, 2017
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Jan 27, 2018
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Dec 25, 2017
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Hardcover
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0826344852
| 9780826344854
| 0826344852
| 4.35
| 440
| Jul 14, 1995
| Aug 16, 2008
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Celeste Fremon met Father Boyle and learned of his work in the early 90's, and she published the first version of this book in 1995. Since then she ha
Celeste Fremon met Father Boyle and learned of his work in the early 90's, and she published the first version of this book in 1995. Since then she has added an Introduction and Epilogue and continued her work witnessing and documenting the work of Father Greg Boyle in East Los Angeles. She is a senior fellow for Social Justice/New Media at the USC Annenberg Institute for Justice and runs a website on Criminal Justice in the public interest at WitnessLA.com. She tells the story of Father Boyle that he cannot tell, the successes and failures, perceptions of him among the community, the totality of what he brings to the marginalized. The only problem is that everything seems thrown together, which I understand is because it is real life and moving and therefore difficult to capture. I guess I'd hoped a journalist could do with language what us ordinary folks cannot. In any case, this is important documentation of an underserved community, to understate the situation. ...more |
Notes are private!
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1
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Dec 21, 2017
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Dec 21, 2017
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Dec 21, 2017
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Paperback
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0829437398
| 9780829437393
| 0829437398
| 3.67
| 39
| Oct 01, 2012
| Oct 01, 2012
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liked it
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A couple of weeks ago I finished Barking to the Choir by Greg Boyle, S.J. Boyle’s writing about his ministry in Los Angeles was both deeply aware of t
A couple of weeks ago I finished Barking to the Choir by Greg Boyle, S.J. Boyle’s writing about his ministry in Los Angeles was both deeply aware of the human condition and deeply funny. His humor was the kind that could make us examine our own experience for other instances of that kind of vulnerability and human error that make life poignant rather than tragic. Father Boyle mentioned in passing that he decided to become a Jesuit because he found the order socially relevant and really funny. My father was educated by Jesuits, and his admirers always said his humor was Jesuitical: thoughtful, and complex. So I went looking for Jesuits and humor and found Jake Martin. This book was published in 2012, and tells of Jake’s Irish Catholic upbringing, the death of his father when he was young, his fabulously funny females on his mother’s side. Jake watched a lot of television growing up, and, coming from a family of wise-cracking females, he learned early the value of making people laugh. He is able to discuss particular episodes in long-running comedy TV series, which is pretty much lost on me since I never watched more than one or two episodes of any series. More importantly then, Jake seems to have internalized what makes good comedy socially relevant and long-lasting, besides being merely funny. He just touches on this vastly interesting subject area and therefore makes one want to learn more about what comedy is. Becoming a Jesuit may not seem like much a career path for a boy whose greatest goal was to appear on Saturday Night Live, but actually it would make a brilliant synergy if he could make it work. I saw a short YouTube video of Jake talking about his decision to go into the Jesuits and I was surprised. He seemed much more uncomfortable speaking in front of an audience than I was expecting. All the hand-waving and the aw-shucks unpracticed responses were at odds with the stuff he’d written in this book which seemed to indicate a man who’d reconciled with his earlier bad habits as an ordinary citizen and was looking deeper into the mysteries of both successful comedy and his faith. He seems on solid ground with the theory; why is he uncomfortable in practice and on stage? He wasn’t funny in the book, but he stoked our interest in finding something funny about faith, about God’s will on earth, and in human vulnerability and striving. I made it hard for him because I opened the book randomly and expected him to land immediately. It actually worked…I continued reading, perplexed at his seeming gentleness and naiveté. Somehow the link between comedy and gentleness has been broken for me. It would surprise me if he could hold his own among the troupe at Second City, a famous improv comedy spot in Chicago where he began his comedic education on stage. Second City was the start for many stars we watch on national television today, so Martin is well-connected in that way. I hope he can pull it off eventually, if he is just getting started now (actually, five years ago this book was published & we haven't heard of him yet). At least he appears to understand what a big canvas he has and what a huge number of examples he has of everyday ridiculousness. ...more |
Notes are private!
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1
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Dec 24, 2017
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Dec 25, 2017
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Dec 11, 2017
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Paperback
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1439153027
| 9781439153024
| 1439153027
| 4.48
| 26,506
| Mar 09, 2009
| Mar 09, 2010
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it was amazing
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It could be the thing I like best about Boyle’s stories are the changes made to one word of common phrases so that the meanings come up again, fresh a
It could be the thing I like best about Boyle’s stories are the changes made to one word of common phrases so that the meanings come up again, fresh and clear and relatable, like “wash your iniquities,” or “I hear your cancer’s in intermission.” The other thing I enjoy Father Boyle’s work for is to hear how he takes the thoughts and work of others to meditate on. In this book he quotes the poet Mary Oliver many times, Rumi, Mother Teresa, Pema Chödrön, among others. There is always something interesting in what those leaders of thought say, and also in how Father Boyle chooses to apply their lessons to his daily life and ministry. And let’s put this in perspective. I am not a religious person, having become inured to such teachings in Catholic schools—how did they manage to strip the joy and beauty out of love, for cripes’ sake? And then, of course, the scandal that enveloped the Catholic Church, revealing even ordained ministers to be hypocrites… Since then I just try to pay attention. When goodness appears in our daily life, what happens? When evil appears, what happens? How to deal with evil? How to consider at the bad things people do? How to look at the people who do these bad things? Father Boyle gives us his answers to these questions. He’s interesting, and he seems to be able to transform bad attitudes into good ones. He has written only two books, both of which are wonderful to read, but are also good texts for meditation, since his writing style are short…parables, really. Boyle has a M.A. in English, and his ability to write may reflect his interest in reading. But take for example, his paraphrase of Mother Teresa: “We’ve just forgotten that we belong to each other.”You can put that at the beginning of a tale or at the end. It says it all. ...more |
Notes are private!
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1
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not set
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not set
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Dec 01, 2017
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Hardcover
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1476726159
| 9781476726151
| 1476726159
| 4.57
| 5,940
| 2017
| Nov 14, 2017
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it was amazing
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This book radiates such loving-kindness, one wishes everyone could share in the bounty. I had not heard of Boyle’s 2009 No. 1 bestseller, called Tatto
This book radiates such loving-kindness, one wishes everyone could share in the bounty. I had not heard of Boyle’s 2009 No. 1 bestseller, called Tattoos on the Heart: The Power of Boundless Compassion, before I heard Krista Tippett interview Father Boyle for her podcast On Being. This second book is a series of true stories about the gang members, former convicts, drug dealers and addicts Father Boyle knows from his ministry, Homeboy Industries, in Los Angeles. Each anecdote carries with it a reminder of what burdens people carry, a prod to do better in our lives, and something small (or big) to meditate on. A highlight of this book are Boyle’s pointing to and holding up some of the homies’ mangling of common phrases—phrases so ordinary to many of us that we rush by them, never stopping to think them through carefully. By misunderstanding phrases only heard and never read, the homies sometimes hit upon a better, deeper meaning that speaks to their experiences, e.g., “I’m at a pitchfork in my life.” Father Boyle is following the teaching of the Dalai Lama, Pope Francis, Dorothy Day, Mother Theresa, and every other effective practitioner of faith and loving-kindness on earth by going with the exhortation to “Stay Close to the Poor.” He discusses this in his usual discursive style near the end of this book, asking “Is God inclusive or exclusive?…In the end, though, the measure of our compassion with what Martin Luther King calls ‘the last, the least, and the lost’ lies less in our service to those on the margins, and more in our willingness to see ourselves in kinship with them.”Radical kinship. If you’ve ever experienced a blast of radical kinship—an openhearted, limitless generosity—you will know it is transformative. And that is where Father Boyle is going. There are no bad people, only bad actions. We’re all in a stage of becoming. We all are equally able to find grace and create the kind of environment we seek, if given a place to rest and to experience love without expectation of return. “We are charged not with obliterating our diversity and difference but instead with heightening our connection to each other.”This is his answer to reconciling diversity and connectedness. It is often thought that the more diverse we are, the less we have in common, the less we can come together over shared goals. This book tells a different story. Father Boyle’s book about gang members in L.A. finding a place of peace to gather their thoughts together is the antidote to a political world in which power and money are operative goals. We’d all like a little more power, to live as we like without anybody else’s say so, but sometimes the lack of power is the key to humility, and thus to a wide and deep world of loving-kindness. But as Boyle tells Terry Gross in a Fresh Air interview: “Prayer is not going to fix our healthcare system. Stop it. Don’t think that. You actually have to do something about guns, you can’t just pray.” This is powerful stuff, folks, and will be my gift to family and friends at this year-end. When you get your own copy, look carefully at the author photo on the inside back jacket. Have you ever seen a group of people more radiant in your lives? ...more |
Notes are private!
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1
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Nov 28, 2017
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Nov 30, 2017
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Nov 19, 2017
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Hardcover
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110187161X
| 9781101871614
| 110187161X
| 4.29
| 3,472
| Aug 11, 2016
| May 23, 2017
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it was amazing
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[image]
An inverted gold crown on a jet background graces my cover of Kei Miller’s 2016 novel Augustown and the fiction points to the couple of da
[image]
An inverted gold crown on a jet background graces my cover of Kei Miller’s 2016 novel Augustown and the fiction points to the couple of days in the 20th C when the power structure inverted in a small town in Jamaica. A flying preacher, Alexander Bedward, is instrumental in inspiring the beginnings of the Rastafarian movement in 1920’s Jamaica. That story is wrapped around a more current parallel story of Gina, the clever girl some thought would also fly. "...the stories bounce against each other like echoes..." Power and powerlessness entwine in this novel. A town is populated with memorable figures like blind Ma Taffy, gun- and drug-runner Marlon, the dread-headed part-white child Kaia born out of wedlock, the childless spinster Sister Gilzene who could sing an operatic soprano, Rastafarian fruit peddler Clarky, the uptight upright teacher Mr. Saint-Josephs whom we suspect is insane, and a white family: a corporate father with ugly values, his wife learning to ignore him, and a boy who was selfish in the way white people are when they ‘do not see color.’ A bit of a thriller, this novel, because we scent blood early on, with the guns Marlon stashes under Ma Taffy’s house, Clarky dying, and crazy old Bedward rising up like some kind of lunatic second “The rastaman thinks, draw me a map of what you seeOnly after I looked for interviews with Miller did I realize he is considered a poet first, though in descriptions of his education he says he started with prose stories. He is lavishly talented, and writes with an enlightened sexual awareness. This novel has a strong set of female characters and in his 2010 collection of poems called A Light Song of Light, we also get that sense of even ground, and more: Every bed was made illegal by the brushMiller saves his challenges for colonialists and from his words we recognize Miller understands rage and sorrow. "...how they have forced us to live in a world lacking in mermaids--mermaids who understood that they simply were, and did not need permission to exist or to be beautiful. The law concerning mermaids only caused mermaids to pass a law concerning man: that they would never again cross our boundaries of sand; never lift their torsos up from the surf; never again wave at sailors, salt dripping from their curls; would never again enter our dry and stifling world."Historical figures feature in this poetry collection, including Alexander Bedward again, Singerman (Marley?), Nathaniel Morgan, Coolie Duppy, etc. and there is a strong scent of homesickness. Miller has lived in Great Britain for some years now and perhaps is telling the same story over and over, in a new way each time, pruning and training the branches until they remind him of home. In the poetry collection The Cartographer Tries to Map a Way to Zion published in 2014, Miller’s language is English but there appear so many words we have never seen that we are unsteady, unsure, very nearly undone. UnsettledThe unsettlement one feels when reading the poem is curiously the way Miller makes us feel in his novel, though he does not use such words. We retain a kind of distance. Just as well. There is danger everywhere. The only other place that ever gave me this sense of familiarity and menace was another island with a bloody colonial history, Tasmania. This is a new cultural sphere; it takes some time to accustom to this point-of-view. The language which is at once foreign and familiar, continental and island, melodic and profane, knowing and naive. Hope is not an obvious choice when one is the underclass. Rastafarians have a mighty sense of their closeness to god and ghost. White folk don’t offer the same opportunities. This truth is such a relief after centuries of colonial cant. We can feel the tide, the sun, the heat; we smell the flowers, the sea, the mangoes. Miller’s language in Augustown is easily poetic, not caught in it but casual and natural. The story, Gina’s growing up and standing up, is where we’re focused. And yet…and yet the bleaching light on the sunbaked road and the overhanging flowers thrust their way into the story, embellishing it, making us a little homesick, too. The chapter on autoclaps squeezed the heart and was almost pure poetry. This chapter made the book Kei Miller’s. Any other author may have left that chapter out, and they would have been utterly wrong. We, humans in the world, for centuries in every country, have put men in charge of…everything…our well-being, our safety, our protection. Since barely cognizant, I have always thought that was a lot to lay on one half of the human race. Kei Miller seems to understand this. Extraordinary. ...more |
Notes are private!
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1
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Nov 18, 2017
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Dec 03, 2017
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Nov 12, 2017
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Hardcover
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0735217688
| 9780735217683
| 0735217688
| 4.03
| 66,534
| Aug 15, 2017
| Aug 15, 2017
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liked it
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Shamsie’s novel was long-listed for the Man Booker Prize for 2017. It is topical: two British families with Muslim religious roots and Pakistani backg
Shamsie’s novel was long-listed for the Man Booker Prize for 2017. It is topical: two British families with Muslim religious roots and Pakistani backgrounds cone together in a doomed pas de deux . The author Shamsie, according to cover copy, grew up in Karachi, and yet in her picture she has the round eyes of a Westerner. The cultural difficulties she writes of may not be too difficult for her to imagine, I’m guessing. I read this novel very fast—it has a strange, porous density to it. The meaning of sentences are all on the surface. The detail in the opening chapter is a blind, leading nowhere except providing an excuse for a meeting of the two families. The girl's family is orphaned. The boy’s family needs no introduction, being daily in the news for British political leadership and therefore on display. The disconnect between the two is wide, and should be difficult to overcome. We are not entirely convinced at any time. Love—what is it after all—and who can lay claim to it? The just-past teenage son of a British minister? Not so fast. The beauty of the girl--is it enough when one is feted by the most desirable creatures in one’s class? Not so fast. And jihad—it is brought in clumsily, inauthentically, casually. It may be just like those things, but I doubt it. In the end this struck me as an early attempt by a sort-of-promising author except that there was no weight to any of it. I felt no responsibility for what the characters learned or hadn’t learned, and the young people’s insistence upon their own desires was disturbing to me and unlike everything I have known of Southeastern Asian society. I got no sense of the enormously consequential decision in Sophocles' Antigone , despite the epigraph quoting Seamus Heaney's translation of the play. Instead, the book could more easily be read as a reworking of Romeo & Juliet. I felt no grandeur in this novel, however. Alas. ...more |
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Sep 18, 2017
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Sep 18, 2017
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4.11
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4.33
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4.14
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4.23
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3.92
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3.62
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4.16
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4.06
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4.03
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4.35
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3.67
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4.48
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it was amazing
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4.57
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it was amazing
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4.03
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Sep 18, 2017
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Sep 18, 2017
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