Rereading About Race: Returning to Tah-Nehisi Coates (III of III)

III. CONVEX

So the literal thesis of the book is Coates (who is six years older than me) warning his 15-year-old son to cherish his physical body. But who else does Coates address in his book besides his son and self-conscious? As a child of the 1990s I don’t feel he was addressing someone like me who:

• Recalls in 1991 riding in the van with my family past Luby’s in Killeen the day of the massacre heading to the nearby mall to buy my brother a birthday present;
• grew up in central Texas and one Saturday afternoon in 1993 turned on the TV to learn about the first shots fired in what became known as the Waco disaster at Mount Carmel;
• heard and saw in 1995 the horror of the Oklahoma City bombing as a response to Waco;
• amid all of these were things heard and read various school-shootings from the 90s, particularly the 1998 Westside Middle School shooting at Craighead County, Arkansas and the 1998 Thurston High School shooting at Springfield, Oregon so that:
• when, by the time I was 15 and one day heard on television in its “media language” [1] about the Columbine shooting in Littleton, Colorado in 1999, such language and the incidents they described had become routine, jejune, unremarkable.

All of these episodes of violence were committed by Americans who were not labeled black by our country’s media, and I mention this only to show that someone from a very different background than Mr. Coates can grow up well-aware of irrational white violence. Coates also mentions an episode where, as a kid he had a pistol pointed at him by another kid, while I had a rifle pointed at me by a peer when I was college-age––an experience that still stings when recalled.

As a reader I cannot blame a writer older or younger than me for not being a part of my own generation, so when I point out that Coates mentions shootings of the innocent by police to his son,[2] but nothing of school shootings, I cannot fault him for the omission. But out of my own curiosity, I seek to understand his silence, for teaching occurs only in silence.[3] I am curious because this particular silence seems a little strange when in the twenty-first century U.S., a classmate can destroy her peer’s body just as quickly as a cop.

But perhaps I’m being too specific. Perhaps I need to zoom out and inspect the broader picture. Here I find Coates’ overall critique is against systems, bureaucracies, and institutions, not individuals, such as the person who threatened him with a firearm.[4] In this sense he reminds me of Václav Havel.[5] Yet a school shooting is a specific kind of shooting, and all shootings (whether by cops or by classmates) damage human flesh, which is the criterion Coates abides by to warn his son. So maybe it doesn’t matter much that he doesn’t mention school shootings.

And Coates does (quite rightly) ridicule grade schools for their institutionalizing.[6] This is where my reading and dreaming have led me to compare him to Thoreau:

It is never too late to give up our prejudices. No way of thinking or doing, however ancient, can be trusted without proof. What everybody echoes or in silence passes by as true to-day may turn out to be falsehood to-morrow, mere smoke of opinion, which some had trusted for a cloud that would sprinkle fertilizing rain on their fields. What old people say you cannot do, you try and find that you can. Old deeds for old people, and new deeds for new. Old people did not know enough once, perchance, to fetch fresh fuel to keep the fire a-going; new people put a little dry wood under a pot, and are whirled round the globe with the speed of birds, in a way to kill old people, as the phrase is. Age is no better, hardly so well, qualified for an instructor as youth, for it has not profited so much as it has lost. One may almost doubt if the wisest man has learned anything of absolute value by living. Practically, the old have no very important advice to give the young, their own experience has been so partial, and their lives have been such miserable failures, for private reasons, as they must believe; and it may be that they have some faith left which belies that experience, and they are only less young than they were. I have lived some thirty years on this planet, and I have yet to hear the first syllable of valuable or even earnest advice from my seniors. They have told me nothing, and probably cannot tell me anything to the purpose. Here is life, an experiment to a great extent untried by me; but it does not avail me that they have tried it. If I have any experience which I think valuable, I am sure to reflect that this my Mentors said nothing about.[7]

(go back to PART II of III)

(go back to PART I of III)

NOTES

[1] Coates: “We live in a “goal-oriented” era. Our media vocabulary is full of hot takes, big ideas, and grand theories of everything,” (Between the World and Me 12).

[2] Coates, Between the World and Me 9.

[3] Quoting Gershom Scholem: “Teaching is transmitted in silence—not by silence…. Where teaching breaks silence, its relation to life becomes dialectical. The outward history of teaching is based upon this fact.” (Weidner, Daniel. “Reading Gershom Scholem.” The Jewish Quarterly Review. Vol. 96. No. 2. (Spring 2006) at 208–09.)

[4] Coates, Between the World and Me 18, 78.

[5] As Havel puts it: “Individuals need not believe all these mystifications, but they must behave as though they did, or they must at least tolerate them in silence, or get along well with those who work with them.” (“Moc bezmocných.” (“The Power of the Powerless”) October 1978. Translated by Paul Wilson. § IV.)

Compare also some passages from Don Delillo’s novel Libra. NY: Viking. 1988:

I’ll tell you what it means, these orbiting sensors that can hear us in our beds. It means the end of loyalty. The more complex the systems [in a novel], the less conviction in people [who read it]. Conviction will be drained out of us. Devices will drain us, make us vague and pliant…. (p. 77) The Agency is always willing to consider a man in a new light. This is the nature of the business. There are shadows, there are new lights. The deeper the ambiguity, the more we believe, the more we trust, the more we band together. (p. 259)

[6] Coates, Between the World and Me 34.

[7] Thoreau, Walden, “I. On Economy.”

Stuck in Class: A Pseudo Story

If all language is metaphor, then, there is literary nothing literal.

––C. S. Lewis[i]

Attempt to defrag: You are Charlie Parton. You step over the dead snakes in the street and enter a convenience store where everything smells clean but many (though not all) products have been used and/or opened, not as if the place has been robbed or vandalized, but as if someone had earlier been invited there by the proprietor for a random, rampant, unsealing of the wares…. And out in the parking lot the trees see you, but the forest sees through you….

Come to think of it–have you actually been daydreaming in class this whole time and are now about to get called out for it? Hasn’t Professor Lewis just been explaining to you how, when you don’t play, you argue, that whenever you misplace your creativity, you turn to deliberation?[ii]

I remember misplacing my creativity the day I raised my hand, and got called on from behind the lectern, and thereby confessed that I wanted no more to read about local food and national politics, not when humans are being merely advertised rather than advertised to.[iii] I attempted to say: “Just because it’s on the radio doesn’t mean we have to suspend belief in the evidence of our senses.”[iv]

But Professor Tolkien curtly replied back: “It is to idols that men turned (and turn) for quick and literal answers.”[v] And I say what’s wrong with being weary of idols and advertisers and empty answers? Yet this failure of my intellect left me impatient.[vi] After all, Tolkien’s answer was an easy answer! Were these words mine I would’ve said to the advertisers that “I despised them for daring so little when they could do so much, they lacked faith and I had it.”[vii]

NOTES

[i] Lewis, Clive Staples. “Bluspels and Flalansferes” Rehabilitations and Other Essays. London: Oxford UP. 1939. Reprinted in The Importance of Language. Edited by Max Black. NJ: Prentice-Hall. 1962. 36–50 at 45.

[ii] Rhetoric is the readiest substitute for poetry (Lewis, Allegory of Love. Oxford 1936. Second Edition. 1946. p. 56). “The greatest cause of verbicide is the fact that most people are obviously far more anxious to express their approval and disapproval of things than to describe them,” (ibid 7). Proverbs were often admired for their rhetorical beauty, but not their substance (ibid 101). And:

Very roughly, we might almost say that in Rhetoric imagination is present for the sake of passion (and, therefore, in the long run, for the sake of action), while in poetry passion is present for the sake of imagination, and therefore, in the long run, for the sake of wisdom or spiritual health—the rightness and richness of a man’s total response to the world. (ibid 54)

When a word ceases to be a term of description and becomes merely a term of praise, it no longer tells you facts about the object: It only tells you about the speaker’s attitude to that object. (Lewis, Mere Christianity. 1944. Macmillan, NY. 1952. p. 10)

[iii] Thoreau, Henry David. Walden: or, Life in the Woods. Boston, MA: Ticknor & Fields. 1854. “IV. Sounds.”

[iv] Delillo, Don. White Noise. NY: Penguin. 1985. VI, 22–23.

[v] Tolkien, J. R. R. “Beowulf: the Monsters and the Critics” Monsters and Critics – the Essays of J. R. R. Tolkien. Ed. Christopher Tolkien. 1983. 2006. Harper Collins. 44.

[vi] Johnson, Samuel. “Rambler No. 32 – Saturday, 7 July 1750.”

[vii] Camus, Albert. “Le renégat.” From The Fall and Exile and the Kingdom. Translated by Justine O’Brien. New York: Modern Library. 1957. 187.

5 Things to Read for Tuesday

From the looks of these first three links, it appears the New York Review of Books is celebrating things Italia this month:

1. Andrew Butterfield writes on some Botticelli exhibits in Berlin: “Botticelli: Love, Wisdom, Terror,” May 26, 2016.
2. Tim Parks writes on “How Italy Improved My English,” May 10, 2016.
3. Matt Donovan discovers that tourists used to climb the Pantheon in “Climbing the Eye of God,” May 13, 2016.
4. Sam Jordison of The Guardian writes about Delillo’s work, both old and new, in “White Noise is an outsider’s look inside small-town Americana,” May 17, 2016.
5. Sarah Boxer of The Atlantic has an article “Reading Proust on My Cellphone,” June 2016.

Four More Recent Reads

“It’s Spring Again [a review of Don Delillo’s new novel Zero K]” by Abraham Socher, Jewish Review of Books, Spring 2016.

“The United Monarchy: Rereading the Bible and the Archaeological Evidence” by (the always articulate) Lawrence H. Schiffman.

“Interview with Daniel C. Matt – translator of the Pritzker edition of the Zohar” by Alan Brill, Kavvanah blog, March 17, 2016.

“Managing Expectations,” reflections on uncooperative, ungrateful patients, by Dr. Aaron Rothstein, The New Atlantis, March 30, 2016.