I just read a post on The China Beat about Wolf Totem’s reception among Western reviewers.  I haven’t read more than a couple of pages of the book, which I found out about through the Very Short List*, but I feel like I’m going to be into it pretty soon.  Anyway, without knowing a whole lot about the book, it’s interesting to see how varied the response to it is.  Over on Paper Cuts, Jennifer Schuessler calls the reviews of the novel “strangely fevered, if not always appreciative.”

In my own classroom, I’ve just distributed copies of The Odyssey to my sophomores.  For some reason, I always end the year with it, even though it’s the toughest read of our three district-required works (the others are Macbeth and Huck Finn).  I’m not sure why, but every year I feel the need to really sell The Odyssey to my sophomores.  I find myself engaging in some serious used-car-salesman-esque hucksterism (”It’s so good–there’s action, adventure, romance, sex, the works. I can’t believe you’re refusing to even open this book.  You’ll love it!”) to convince my students that a 400+ page epic from almost four millenia ago is going to be fun, or even interesting, to read.

I guess part of the problem is that I feel the need to convince my students that reading a book is going to give them a similar experience to watching a movie or playing a video game, when that couldn’t be any less truthful.  We read books for very different reasons than we watch movies, and that’s okay.  A movie is a two hour commitment, give or take.  It is meant to be consumed in one sitting (I only give five stars on Netflix to movies during which I don’t get up to go to the bathroom or anything).  We can get a lot from watching movies, and some even go as deep (or deeper) than do our greatest books.  TV shows like The Wire, too, can play out as almost Dickensian, introducing us to characters and subplots that boggle the mind.

But reading a book requires a different mindset.  And when I try to communicate this to my students, they tend to shut down.  So I’m asking if any teachers who are reading have any metaphors, allegories, parables, etc they use to explain how and why we should read.  Please post them here, if you don’t mind.

* Why haven’t you subscribed to this yet?  You really should.

Has anyone else (aside from Clay, who turned me on to it) seen the NYC Students Blog?  If you haven’t yet, take a few minutes and read it, then come back.  I’ll be here.

Anyway, am I told to be excited by the idea of a few high school students using a blog to organize protests, to call the system to account, and to pass information along?

Why don’t we have this in my district?

Sweet. Clay tagged me. Let’s knock out the rules, then on to the meat of this thing:

  • Select and briefly review one teen novel, classic or modern, which is a sure antidote to the daze of high school.
  • Title your post Meme: High School Daze to Praise.
  • Include an image with your post.
  • Tag four blogger colleagues

Okay. So I want to start by saying that there’s no such thing as a “sure antidote to the daze of high school.” Because, y’see, high school’s “daze” is due to so much more than the novels selected by some English teacher. Can I assign Slaughterhouse-Five and then sit back and assume that my work is done, that my little angels will proceed to meet their academic potential in all of their classes? Will On the Road encourage Ryan to shed his conformist exterior and embrace life? Will The Bell Jar prevent Beth’s becoming another teen suicide statistic?

Nope.

So I don’t buy this thing at all. I don’t believe that literature has that kind of power, or at least the kind of power we English teachers hope it has. I’m not going to pick a universally interesting book; instead, I’d like to write a little bit about the book that woke me up a little when I was in high school.

Squeeky Burroughs Asleep, Hale County, Alabama, 1936 (Walker Evans)

Entering my senior year in high school, I figured I was a pretty fancy reader. English was the only class I really paid any attention to–why bother with math or science or even history when I could focus my attention on Mr. Decker’s rambling discussions about Shakespeare, St. Exupery, and Gogol? Why bother balancing chem equations when I could explicate a poem? And what was all that business about showing my work?

For my senior year, I enrolled in AP English. As a professional educator now, I believe that the AP system is a load of crap. It exists, as do so many pieces of our educational system, to make money for the testing companies. Why should anyone have to pay money to take an exam? The AP courses themselves, though, serve as a place to collect the students who really want to take that course, who proclaim themselves willing to put in a lot of extra effort to do some higher-level work in a particular subject. It’s become a prestige thing, which is unfortunate, and a way to boost students’ GPAs (at our school, at least, Honors- and AP-level courses are weighted). That’s another post.

In my AP English class back in the ‘94-’95 school year, Mr. Leonard gave us a hot mess of good and engaging literature to read. Nobody who took that class will ever forget the day he climbed up on a desk to demonstrate the bark of a dying dog in a poem; likewise, we’re all scarred by the Swedish TV version of Hamlet that rivaled the Black Knight scene in Monty Python and the Holy Grail for absurd bloodiness.

For me, though, the best memory of that class came from struggling with, and eventually loving, Let Us Now Praise Famous Men. James Agee and Walker Evans’s masterpiece, Famous Men is a multigenre study of Alabama sharecroppers during the mid-1930s. Agee’s prose and Evans’s indelible photographs combine to make the book the most visceral reading experience I’ve ever had.

Who are you who will read these words and study these photographs, and through what cause, by what chance, and for what purpose, and by what right do you qualify to, and what will you do about it; and the question, Why we make this book, and set it at large, and by what right, and for what purpose, and to what good end, or none: the whole memory of the South in its six-thousand-mile parade and flowering outlay of the facades of cities, and of the eyes in the streets of towns, and of hotels, and of the trembling heat, and of the wide wild opening of the tragic land, wearing the trapped frail flowers of its garden of faces; the fleet flush and flower and fainting of the human crop it raises; the virulent, insolent, deceitful, pitying, infinitesimal and frenzied running and searching, on this colossal peasant map, of two angry, futile and bottomless, botched and overcomplicated youthful intelligences in the service of an anger and of a love and of an undiscernible truth, and in the frightening vanity of their would-be purity; the sustaining, even now, and forward moving, lifted on the lifting of this day as ships on a wave, above whom, in a few hours, night once more will stand up in his stars…

The book began as an assignment for Agee, a journalist, and Evans, a photographer. They were to find out about the living conditions of white sharecroppers in the midst of the Depression. Overwhelmed by their experiences, though, Agee and Evans turned their notes and photographs and interviews into a hefty book that is impossible to characterize as belonging to one particular genre. Some sections read as straight journalism. Some sections are nothing if not beautifully executed poetry. The whole thing has the feel of the postmodern in its willingness to challenge existing forms, in its eagerness to include the author and photographer as characters, in its direct appeals to the reader. This is a book that demolishes the fourth wall and brings the reader in.

This is not a book for everyone. This is a book that could fall victim to what Clay calls “schooliness.” There’s a temptation, I’m sure, to have students extract all the vocabulary words and write context-clue sentences. There’s a temptation to do other, even stupider, things to our students. That’s part of why I’ve never tried to teach this book (I’m sure if I wanted to, I could scrounge up the funds to buy a class set or two. My school has a lot of money). But mostly, I’m afraid that if I did teach this book, there wouldn’t be any students who were like me, ready to be challenged and changed by a book from 70 years ago.

Oh, and I tag these folks (not all of them are high school English teachers, which I hope is okay):  Tree, David, Kim, and Adrian.

Allie Mae Burroughs (Walker Evans)

From ArkiBlog (some highlights):

1. Allow events to change you. You have to be willing to grow. Growth is different from something that happens to you. You produce it. You live it. The prerequisites for growth: the openness to experience events and the willingness to be changed by them.

2. Forget about good. Good is a known quantity. Good is what we all agree on. Growth is not necessarily good. Growth is an exploration of unlit recesses that may or may not yield to our research. As long as you stick to good you’ll never have real growth…

39. Coffee breaks, cab rides, green rooms. Real growth often happens outside of where we intend it to, in the interstitial spaces — what Dr. Seuss calls “the waiting place.” Hans Ulrich Obrist once organized a science and art conference with all of the infrastructure of a conference — the parties, chats, lunches, airport arrivals — but with no actual conference. Apparently it was hugely successful and spawned many ongoing collaborations.

&c.   There are 43 individual lines in this manifesto, and most of them can easily apply to what I think I’m trying to do in my classroom, with the youth group, with the Writing Project, with the bands, and with my life in general.  Do yourself a favor and read the whole piece.

The problem, though, with this kind of manifesto/credo is that while it’d be wicked cool to be able to say you follow the whole thing, it requires a big leap of faith.  Right before I read the ArkiBlog post, I came across this in A.J. Jacobs’s amazingly wise and funny book The Year of Living Biblically:One Man’s Quest to Follow the Bible as Literally as Possible.

The emphasis on faith is a key difference between modern Judaism and current evangelical Christianity.  Judaism has a slogan: deed over creed.  There’s an emphasis on behavior; follow the rules of the Torah, and eventually you’ll come to believe.  But evangelical Christianity says you must first believe in Jesus, then the good works will naturally follow.

Is it possible that the Jewish approach might help here?  Does it make sense to accept the principles of this manifesto as practices to strive for, hoping that somewhere along the way we’ll have a conversion experience and start to do them as if there were no other way?  Am I asking the right questions?

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