Warning about what is supposed to be my home page

Consider this a public notice: I just found out that the url hankkalet (dot) com has been hijacked and now hosts some kind of sex site. (Yikes!)

My rights to the site apparently expired in November, which left it open to whoever wanted to own the rights. While my name is in the url, it is not my site and we are attempting to figure out how to have the content removed and the site shut down.

This apparently is not an unusual circumstance — there are trolls out there who watch for urls to expire, buy them up, and then post content designed to embarass former owners into ponying up payments to get the site back. It is a form of blackmail and morally and ethically repugnant.

In the meantime, use kaletblog.com, channel-surfing.blogspot.com and kaletblog.wordpress.com to get to my content.

Sorry for the inconvenience.

Send me an e-mail.

Notes on the humanities

The above quotation is from Martin Luther King Jr.’s Where Do We Go From Here, as excerpted in The Radical King. King’s point is simple — and may be more relevant today than it was in 1967 when he wrote this.
We have lived through — and continue to live through — a technological revolution that has altered our means of interacting and our relationship with the world.  Everything is now seemingly available and yet also made distant by digital communications. We live longer, thanks to changes in medicine and the spread of technology designed to prevent the spread of disease. But it is questionable whether we are living better.
Science is king — as evidenced by the move away from education in the humanities and the expansion of so-called STEM curricula. The theory is that expanding our focus on STEM — science, technology, engineering, and mathematics — will make us more competitive in the world, lift our incomes, and return the United States to a position of economic power.
This assumption ignores the facts that we remain one of the largest economies in the world and that we have experienced growth in recent years, modest though it might be. The issue isn’t continued growth, so much, as it is who gets to benefit from this growth. It is a question of distribution, which is an ethical and moral question that science and technology are not equipped to answer.
The growth in STEM classes has been accompanied by the lessening of the influence of humanities. President Obama has focused extensively in his higher education policy — which is targeted at community colleges — on STEM, and he has said little about the humanities. Others — like this Florida commission or the Republican governor of North Carolina— have gone farther, calling for students to pay more for humanities classes than those classes that supposedly produce useful, employer-desired skills. Literature, history, the other social sciences, under this approach, would be treated as frill classes, while business/finance and STEM courses would be considered the core of a good college education.

The impact is already being felt at community colleges. At Middlesex County College, one of the schools at which I teach, it is rare to come across students interested in writing, history, or philosophy. There are some, to be sure, but they are an extreme minority. There are few 200-level English courses offered in a given semester, and little appetite on the part of the college to sell students on the importance of the non-STEM, non-business curricula.

In recent years, some humanities professors have published op-ends offering defenses that essentially go like this: English classes will make you better at science, or music improves math skills. These notions maybe true, but they miss the larger point — which is what King was getting at in 1967.

Technology and science are value-neutral endeavors. New discoveries, new machinery, new devices are not necessarily good or bad (itch some exceptions like nuclear and chemical/biological weapons).  What matters is how the new discoveries are used, and that “how” is a moral and ethical question that cannot be answered purely through the use of science. This is where the humanities come in, or what King calls the “internal” or the “soul.”

King, writing 48 years ago, described it as a “gulf between our scientific progress and our moral progress.”
One of the great problems of mankind is that we suffer from. A poverty of spirit which stands in glaring contrast o our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.
This “moral and spiritual ‘lag’ must be redeemed,” he continues, because
When scientific power outruns moral power, we end up with guided missiles and misguided men. When we foolishly minimize the internal of our lives and maximize the external, we sign the warrant for our destruction.
I don’t want the religious language to obscure my point. King, obviously was a Christian minister, but he was speaking for something that is broader than organized religious belief. His point is that we need to nourish the contemplative and creative aspects of our lives, that we need novels and poetry, history and philosophy, religion and film and art and so on to remind us what it means to be human and — this is key — that we live in a world of uncertainty.

(I)t is precisely because science is so powerful that we need the humanities now more than ever. In your science, mathematics and engineering classes, you’re given facts, answers, knowledge, truth. Your professors say, “This is how things are.” They give you certainty. The humanities, at least the way I teach them, give you uncertainty, doubt and skepticism.

He follows with my favorite line from his piece: “The humanities are subversive. “

They undermine the claims of all authorities, whether political, religious or scientific. This skepticism is especially important when it comes to claims about humanity, about what we are, where we came from, and even what we can be and should be. Science has replaced religion as our main source of answers to these questions. Science has told us a lot about ourselves, and we’re learning more every day.

But the humanities remind us that we have an enormous capacity for deluding ourselves. They also tell us that every single human is unique, different than every other human, and each of us keeps changing in unpredictable ways. The societies we live in also keep changing–in part because of science and technology! So in certain important ways, humans resist the kind of explanations that science gives us.

And they prepare us to be better citizens, to disobey, as Erich Fromm would say. Part of the reason that our politics have become mired in nonsense is that we have come to expect easy answers. The citizenry has ceded its agency and now expects the a savior to arrive on the scene, whether it be Barack Obama on the left (we stupidly assumed everything would be fine when he was elected and, therefore, stopped the hard work of organizing and arguing) or Donald Trump et al on the right (it is true that the conservative movement is skeptical of science, but it is even more skeptical of questions and gray areas; it wants the certainty that a bloviator like Trump offers).

As Horgan says, the “humanities are more about questions than answers,” and students in a humanities class are “going to wrestle with some ridiculously big questions.”

Like, What is truth anyway? How do we know something is true? Or rather, why do we believe certain things are true and other things aren’t? Also, how do we decide whether something is wrong or right to do, for us personally or for society as a whole?

In my classes in recent years, we have discussed nonviolent protest and how King might have responded to Baltimore and Ferguson, whether responsibility to one’s community or family requires an obedience to authority, and how power should be used. My students are criminal justice majors, science majors and those seeking two-year technical degrees. Does someone who plans to be a dental hygienist or even a pharmacist need to read Martin Luther King’s “Letter from Birmingham Jail” or Gary Soto’s poetry? Not for their technical work, but not reading and not discussing these works — and many others — will leave them poorer intellectually and spiritually.


We are more than our scientific parts, and if we are to respect humanity we have to find ways to understand what it is that makes us human, what it means to be alive. The arts and humanities do that better than almost anything. Or, at least, that is my take on it.

Current reading list

I have a bad habit of trying to work my way through too many books at the same time. That means I have unfinished books lying around waiting for my attention even as I jump into new ones.

My current list is fairly diverse and includes a fairly broad array of genres. (This does not include the many books I  started early last year and set aside for reasons I can’t remember.)
The Radical King, by the Rev. Dr. Martin Luther King Jr., edited by Cornel West
On Disobedience, by Erich Fromm
A Brief History of Seven Killings, by Marlon James
Murder Ballads, by Jake Adan York
Perfidy, by James Ellroy
The Poet, the Lion, Talking Pictures, El Farolito, a Wedding in St. Roch, the Big Box Store, the Warp in the Mirror, Spring, Midnights, Fire & All, by C.D. Wright
Selected Poems, by William Carlos Williams
Various essays by Hannah Arendt
The Criminal comic book series by Ed Brubaker and Sean Phillips
Ultimate Spider-Man, Vol. 1: Power and Responsibility, by Brian Michael Bendis and Mark Bagley
The Ms. Marvel comics
There are lots of other books on the shelf I call my on-deck circle — books by Greil Marcus, Robert Hass and Junot Diaz — but I’ll try to plow through these even as the semester begins and my focus will turn to student work.

Quote of the Day: On C.D. Wright

C.D. Wright, as I said the other say in a tweet and yesterday in a blog post, is a touchstone for me. Her death is a blow to the poetry world. Craig Morgan Teicher, in an essay at NPR, offers what may be the most succinct public eulogy of Wright I’ve seen:

One of the quirks of literary criticism is the convention of referring, always, to the writing in the present tense, even if the writer must be referred to in the past. C.D. Wright, who is survived by her husband, the poet, novelist, and translator Forrest Gander, and their son, should have had many more books ahead of her; I grieve the loss of those books, too. But I’m grateful that I get to continue to refer to her work in the present; it will last. Wright left us not only a record of what she saw, but of her way of seeing, her slant, from which Truths will always be visible.

On C.D. Wright

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What follows is the annotation I wrote on C.D. Wright’s One Big Self as part of my master’s work at Fairleigh Dickinson. It is not really meant as a standalone essay and was incorporated into a much longer theoretical thesis on the use of outside sources and reporting in poetry.
The book, One Big Self, impressed me so, that I have gone back and read much of Wright’s work since and, as I wrote on Facebook and Twitter, Wright has become a touchstone poet for me, meaning that her work stands as an example or a beacon for me as I attempt to craft my own poems and send them out into the world. In fact, my book As an Alien in a Land of Promise, which should be out this spring from Piscataway House Press, uses similar techniques to those found in Wright’s work (and the work of other touchstones for me — Charles Reznikoff, Robert Hayden, Martha Collins, Muriel Rukeyser and, of course, William Carlos Williams). Wright didn’t teach me the techniques — I’d been using them most of my writing life as a way to integrate the two sides of my writer’s mind — but reading her work helped me refine my approach to them and for that I am deeply indebted.
I post this today as a way of honoring Wright, who died on Tuesday. Her singular voice will be missed.
Annotation of C.D. Wright, One Big Self

 

C.D. Wright could not have found a better name for her book-length poem about Louisiana prison life than One Big Self. The poem is a collage of multiple voices crafted from Wright’s visits to several Louisiana prisons and her readings of numerous texts on prison life. The title, therefore, is a literal description of what is to follow and integral to understanding how the poem works – a description of a process in which the many voices become one.
The poem, part of a collaborative documentary project with photographer Deborah Luster, uses child-like lists about adult topics, seemingly random observations that echo later in the poem, and sections that an intrusive narrator who interrupts the narrative with direct address.  There are quotations from outside texts, snippets of interviews, dictionary definitions, texts from signs, all of which add up to far more than the poem’s individual parts. She melds these disparate pieces and voices — the prisoner and the textbook, the warden and the newspaper — to create a larger, single American voice. The poet Martin Earl, writing on The Poetry Foundations’Harriet the Blog, says Wright’s poem is “an embodimentof prison life,” an effort to use her poetic voice to broadcast the voices of the prisoners and prison workers of the south.
In One Big Self, Wright is interested in definitions – in this case, defining “the spirit” of our age.  Quoting Eric Schlosser in the prose introduction — “The spirit of every age … is manifest in its public works” (Wright, p. ix) — Wright makes the claim that it is the prisons that define us: “So this is who we are, the jailers, the jailed. This is the spirit of our age (Wright, p. ix).”
I wanted the banter, the idiom, the soft-spoken cadence of Louisiana speech to cut through the mass-media myopia. I wanted the heat, the humidity, the fecundity of Louisiana to travel right up the body. What I wanted was to convey the sense of normalcy for which humans strive under conditions that are anything but what we in the free world call normal, no matter what we may have done for which we were never charged. (Wright, p. xiv)
The poem itself opens with a list that sounds as if written for a child (Wright, p. 3), a style that repeats throughout the book:
Count your fingers
Count your toes
Count your nose holes
Count your blessings
Count your stars (lucky or not)
Before moving into more adult matter:
Count your loose change
Count the cars at the crossing
Count the miles to the state line
Count the ticks you pulled off the dog
Count your calluses
Count your shells
Count the points on the antlers
Count the newjacks’s keys
Count your cards, cut them again.
The tone then shifts immediately, to something more official – the voice of the warden, perhaps — though some of the language echoes the opening list (“Count heads. Count the men’s. Count the women’s.”), creating a seamless movement from section to section. At the same time, the poem shifts back and forth – even within sections – between prose and verse:
There are five main counts in the cell or work area. 4:45 first morning count. Inmate must stand for the count. The count takes as long as it takes. Control Center knows how many should be in what area. No one moves from area A to area B without Control knowing. If i/m is stuck out for the count i/m receives a write-up. Three writes-ups, and i/m goes to lockdown. Once
in lockdown, you will relinquish your things:
     plastic soapdish, jar of vaseline, comb or hairpick, paperback
Upon return to your unit the inventory officer
     will return your things:
soapdish, Vaseline, comb, hairpick, paperback
Upon release you may have your possessions:
soapdish, Vaseline, comb, pick, booth
     Whereupon your True Happiness can begin (Wright, p. 4)
            The meat of the poem, however, is the accretion of voices, a slow-building.
The section, “On the Lessening of Free-World Ties,” opens with description, a hybrid of prose and verse, justified to the left margin. It sets the scene and readies the reader for the stray, poeticized comments of inmates:
The caller can see the phone
ringing in its cradle; see the light pour to the tiled floor, the magazines
heaped by the door, the old zinnias in a pepper jar, the leftovers, the
dog’s bowl, the unread letters; can almost make out the handwriting
almost certain it is her own (Wright, p. 22)
What follows are snippets of interviews and explanation, in the voices of the inmates and the poem’s speaker, voices that build and melt together.
The men like The Young and the Restless.
Some of us be rootin’ for the bad guys; some of us be rootin’ for the good.
      — George
And some of us just be rootin’ . – from the turnrow
The women like Guiding Light
The women like Nora Roberts and John le Carre
The men like Danielle Steel and Lous L’Amour
Ever’body likes Jackie Collins
The men’s units are named for animals and trees
They keep the young ones in Eagle
Until they get a face on them
        The women’s units are named for signs of the zodiac. Capricorn is
        lockdown
     That’s my sign
She misses her clematis          he misses his dogs
       What they hold in common, their poverty (Wright, p. 22-23)
Common is the key word and describes the impact of the quick cuts from voice to voice – the creation of a common voice and sensibility that elevates the tales and opinions of the inmates, people society views as trash but who Wright avoids categorizing.
It is important to note, of course, that Wright is orchestrating the entire collage, even as she “maintain(s) something of the journalistic distance of class reportage. (Earl, Web)
 – and frequently signals as such to the reader through the use of an intrusive narrator. Throughout, there are sections headed “My Dear Conflicted Reader” (Wright, p. 14), “My Dear Affluent Reader” (p. 24), “Dear Dying Town” (p. 27), “Dear Unbidden, Unbred” (p. 38), “Dear Prisoner” (p. 42), “Dear Child of God” (p. 61), “Dear Errant Kid” (p. 76), and “Dear Virtual Lifer” (p. 77). The sections that follow the heading, sometimes verse, sometimes prose, sometimes both, stay in the epistolary voice, an addressee implied.  Writing to the “Child of God,” the speaker –the poet, perhaps? – as what we assume is a prisoner a favor:
If you will allow me time. To make a dove. I will spend it
Well. A half success is more than can be hoped for. And
Turning on the hope machine is dangerous to contemplate. First
I have to find a solid bottom. Where the scum gets hard and
The scutwork starts. One requires ideal tools: a huge suitcase
            Of love     a set of de-iced wings     the ghost of a flea.
Music intermittent of ongoing. Here.  One exits the forest
Of men and women. Here. One re-dreams the big blown dream
Of socialism. Deep in the suckhole. Where Lou Vindie kept
Her hammer. Under her pillow. Like a wedge of wedding cake.
Working from my best memory. Of a bird I first saw nesting.
In the razor wire. (Wright, p. 61)
Wright also turns to inserted texts or to facsimiles of outside text to expand the palette of voices to which she can turn. Two sections on consecutive pages use the technique, injecting an official tone into the poem and a commentary on what has been called the prison-industrial complex. “Dialing Dungeons for Dollars,” which is subtitled “Prison Realty”, describes the Corrections Corporation America in the voice of the newspaper business pages:
publicly traded
                        on the New York Stock Exchange under the symbol PZN
The good news is:
Corrections Corporation of America increased its inmate mandays by 12%     From 15.1 million in 1998 to 16.9 million in 1999     A manday is one inmate held for one day for which the company bills government a per diem     The increase in mandays in 1999 led to a 19% increase in CCA’s revenues for the year to $787 million.
Then there is Wackenhut Wackenhut Wackenhut
underwritten by Prudential Securities (Wright, p. 28)
The next section, “Modern Times,” offers more authoritative text – this time seemingly from a history or criminal justice text book. “Modern Times,” she writes,
have seen a new spirit come over the peace agencies engaged in the war on crime. This spirit rose with the entrance of Finger Print Science into the battle. (Wright, p. 29)
This leads to a consideration of forensic science in a colloquial, spoken tone, interspersed with descriptions of crimes.
You’ve got your plain loops, plain arches, tented arches, twin loops,
lateral pocket loops, central pocket loops, whorls, and your
accidentals
Found: his nineteen-year-old testicles
in a bag in the river
How can that be shriven
Found: fourth body of a woman
     in a barrel
The man in the middle is Jesus
Bullets from a sawed-off gun fan out faster
170 tablets of Ectasy
What if it’s the drugs, stupid
Stippling is mostly confined to a 2- to 3-foot distance (Wright, p. 29)
There is a danger that the disparate sources could create a scattered, incoherent whole. But the use of repetition and echoes – of specific tactics (lists of things to count repeat throughout, the intrusive narrator) and specific language (“the women like/the men like” motif) – create a structural framework within which the disjointed narrative can be tied together even as it reaches into the far corners of the subject matter.  Earl calls them “familiar islands of language for the reader,” which “allows for accretion within the collage, which gradually increases tension and works to create a sense of movement, the feeling that there is a kind of progress or inevitability.” (Earl, Web)
            “It gets old / The way we do things,” the speaker says as the poem comes to a close. The speaker is “all stirred up” and takes out the tintypes – the raw photos taken by Wright’s collaborator – “And drew the prisoners around me.” (Wright, p. 80) It is a final gesture that underscores the collage work – like a quilt —  that drives this poem forward and collapses multiple voices into a single song.


Sources:

Earl, Martin (April 2, 2009). “One Big Self: Finding The Noble Vernacular (C.D. Wright / Deborah Luster),” Harriet the Blog/The Poetry Foundation Web site. Retrieved from http://www.poetryfoundation.org/harriet/2009/04/one-big-self-finding-the-noble-vernacular-cd-wright-deborah-luster/

Wright, C.D. One Big Self. Port Townsend, Wash.: Copper Canyon Press, 2007.

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