What Actually Happens When Young People Read Disturbing Books.

when young people read disturbing books

Literacy scholars Gay Ivey and Peter Johnston are co-authors of the recently released book Teens Choosing to Read.  And, they point out in a recent blog post for Columbia University’s Teachers College Press that what actually happens when young people read “disturbing books” has been “lost in the political battles over ‘educationally suitable’ books.” [1]

Well…  Ivey and Johnston have studied this, and here’s what they learned: The students they interviewed, most of whom said they previously read little or nothing, “started reading like crazy” both in and out of school. And, their reading achievement improved. They also reported improved self-control, as well as developing more, and stronger, friendships and family relationships. Students also reported being “happier. Yes, happier.” [2] That’s no small consideration, given the recent rise in teens with anxiety disorders. 

More than 20% report being bullied, and over 60% have abused alcohol by 12th grade. About one out of six young adults indicate “they made a suicide plan in the past year,” a 40% rise in the past decade.[3] Black students who reported attempted suicide rose 50% in 2019. These figures are astronomically higher for LGBTQ+ students. Reading and talking about books that are personally meaningful can literally provide a lifeline for teens. [4]

Public School Superintendents list the post-pandemic decline in reading achievement among their biggest concerns, closely followed by bullying and disruptive behavior, as well as students’ mental health. [5]  Sadly, banning “disturbing books” takes a way one of the best tools educators have for addressing these concerns.

The article below is a more detailed look into Ivey and Johnston’s findings, with insights directly from students, teachers, and parents. They’ve have been leaders in their field for decades. So, we should pay attention to what they have to say on the subject of books and reading.

Emerging Adolescence in Engaged
Reading Communities

By Gay Ivey and Peter Johnston

This article addresses possibilities for children’s development
as they edge their way into young adult literature within
engaged reading and engaged classroom communities.

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ome years ago, in the early days of some research we were conducting in a middle school (Ivey & Johnston, 2013, 2015), Gay began to read Ellen Hopkins’s Identical (2008), a book requested by many of our eighth- grade participants. We were trying to understand what middle school students do when they have available to them both a wide range of books speaking to issues central to their lives and the free will to do what they want with the books, if anything at all. Like earlier books from Hopkins that were catalyzing mass reading and conversation in the community we studied, such as Crank (2004) and Burned (2006), Identical was unavailable in their school library, so we would need to buy it.

Less than a quarter of the way through the reading, Gay closed the book. So far in the story, a verse novel told by alternating narrators who were twin sisters, she had learned that one sister was being sexually abused by the father, and the other, feeling ignored, appeared to be envious of that relationship. That was all she needed to know to make a firm decision about whether or not that book would make the cut. That was a resounding no.

The next morning, she broke the news to students that she had major reservations about making Identical available. She explained what she had learned in the book to that point and how the thought of twelve-and thirteen- year- olds reading about such mature matters made her anxious for them. That was fine, they assured her, and they totally understood her concerns. Within a week, though, several copies were circulating around the school. Students had pooled their resources and were taking matters into their own hands. One of their teachers asked Gay if she had ever finished reading the book. “That’s too bad,” he replied when she said she had not, “but that’s your loss.”

No spoilers here, but Identical shortly became one of Gay’s all- time favorites. More important, though, was understanding the significance for students, and this was made clear in an end-of- year interview. Turning the tables on Gay, Talia (all names are pseudonyms) asked simply, “Why didn’t you want to buy us Identical?” But before Gay could answer and because Talia already knew Gay’s initial misgivings, she explained:

At the end, it was [the main character’s] boyfriend that stood by her, even when it seemed like she was crazy. That’s how a friend should be. When we got to middle school, people who used to be friends weren’t anymore. Everybody starts judging each other by what’s on the outside. Don’t you think we need books like that so we can talk about it?

This book deals with incest and other issues that make us and other adults nervous for children, but we cannot really know how readers find meaning. Talia’s comments suggest that at least in part, she was drawn to the intricate relational dynamics among the characters and saw them as indistinct from those of her own social world. Although the complexity of the characters’ lives might not have paralleled Talia’s life (but would those of some of her peers), becoming intertwined with them allowed her to empathize and perhaps see others outside of the narrative differently. So much for trying to comprehend younger readers’ experiences through adults’ eyes and minds only.

We imagine, though, that others who parent, teach, and study young adolescents, especially those even younger than Talia, experience some degree of trepidation at the thought of their children being drawn to books offering glimpses into complicated relationships, sexual situations, violence, substance abuse, strong language, and other realities most children gain at least awareness of by their teen years. In this article, we will share what we have learned from children edging their way into young adult literature. Most of our work has centered on eighth-grade students and, of course, some of the literature we will mention would not be of interest to fifth and sixth graders. Our point, though, is not to suggest what pre-and young adolescents should read, but instead to shed some light on why and how they read in order to inform practice and reduce anxieties.

We will start by describing the range of ways students tell us they use characters and their moral dilemmas as tools in their own lives. Next, we explain how we have theorized students’ experiences with text when they are engaged in reading narratives. We illustrate how conversation through and about texts and the discursive environment of the classroom shape students’ experiences with these texts. Finally, we offer some suggestions for supporting the engagement of readers emerging into adolescence.

adolescent reading a book

Children’s Views on Learning from Narratives

Across hundreds of interviews with middle school students over a six-year period (Ivey & Johnston, 2013, 2015), we documented myriad accounts of engaged reading much like Talia experienced. In these cases, students were in language arts classrooms where teachers resisted assigning specific books, supporting instead students’ explorations of texts they chose themselves and the conversations that emanated within and around those readings. Consequently, students felt both a sense of relevance and a sense of autonomy; that is, they were pursuing what mattered to them. These are conditions essential for deep engagement in reading (Guthrie, Wigfield & You, 2012).

Because no specific book was required and because no assignments were attached, students could abandon any book they did not like. In our experiences, students did not persist in reading a book they did not want to think about, and those they did read were undeniably offering them new information. For instance, several children reading A Child Called It (Pelzer, 1995) have explained what a sobering experience it was to realize that a mother might abuse her own son.

We might pause here to consider that children (and adults) unavoidably encounter disturbing narratives, and in surprising places. A recent news story centered on live- streaming video of nesting osprey is a great example. Internet viewers tuned in regularly to observe the development of babies from hatching to the moment they could take flight. In one instance, though, viewers became panicked as they saw, in real time, a mother osprey gruesomely attacking her own babies. Their worry turned to outrage when their pleas for rescue were rejected on the advice of osprey experts. Intervention, they said, is called for only when the harm is induced by humans.

In addition to being joyful, compassionate, and hopeful, human nature can also be surprising, and children are keen to explore these complexities of humanity. In fact, we have found students who routinely rejected books with happily ever after endings because they were left with little to ponder. We encountered other students who remained fixed on lighthearted series books through the middle grades, but turned their attention to more complex books once they heard and participated in conversations about them among their peers.

Students did confess that the texts they chose were somewhat alarming, but they maintained that this was not a reason to set a book aside. In fact, it was part of the appeal. But before adults find the idea of children reading “disturbing” books, well, disturbing, it makes sense to consider how children describe the consequences of this reading.

First, children explain that vicariously living through characters’ dilemmas and weighing their options makes them consider how they are navigating their own present and future lives. For instance, Jeremy experienced Homeboyz (Sitomer, 2008) and its main character this way:

It, like, takes you through stages of him growing up, while you’re, at the same time you’re reading the book, you’re thinking about him growing up. So, that makes you want to grow up with him and, like, be mature and not do, like, stupid stuff. (Ivey & Johnston, 2013, p. 270)

Numerous students have shared with us that particular narratives made them rethink drug experimentation or gang involvement— both possibilities they were already facing.

Reading about characters experiencing phenomena at the far edges of students’ own experiences is quite useful because it creates the opportunity to think through the consequences before they encounter similar situations head on. A student in an earlier study (Ivey, 1999) explained that characters should be a few steps ahead of her to stay relevant. By sixth grade, Casey had reached the age of characters she loved in fourth and fifth grades, and she complained, “I’m like them now. And I used to think, like, Wow! And now they ain’t interesting no more” (Ivey, 1999, p. 182).

Second, books that portray the complexity and sometimes the difficulty of what it means to be human— and this applies to readers of all ages— allow a range of readers to work with issues heavy on their hearts and ever-present in their lives. Carmela, who at age 11 lost her mother, considered Far from You (Schroeder, 2009) not only a comfort, but also a tool for working through the grief that permeated her world. Children at this age also are becoming more aware of social, economic, and political unevenness, and narratives bringing these issues to the surface help readers consider who they are and wish to be in relation to the world. When Maisha read The Rose That Grew from Concrete (Shakur, 1999), she reflected, “. . . it makes me think about how [Tupac’s] environment was growing up. I mean, I lived it [… and] his words reminded me of my own self in a way.” She continued, “It makes me feel I should be more thankful and take more responsibility and doing things that I think are right and trying to help other people out [. . .]. I feel like I have a way in life of helping a lot of people” (Ivey & Johnston, 2013, pp. 263– 264). The uncertainties about her own life that Maisha revealed in conversations about this text also helped her peers relate to her in more productive ways.

Third, when children experience new and sometimes unsettling information about the world through the eyes and minds of characters experiencing it firsthand, they become more sensitive to what others endure. Thus, as they are learning about the world through narratives, they are also learning more about the complexity of humans within it. As Aurelia put it:

I never knew how alone some people feel, or what it’s like to be in a mental hospital. Someone who attempts suicide, I don’t know how they feel, so [reading] helps me understand how they feel, and it gives me new ways to view life.

We hear from adults who are concerned that books “teach” what they would not want students to learn. Indeed, we are quite certain that the stu-dents who have shaped our thinking were changing, and that the books made available to them contrib-uted powerfully to these transformations. To worry that children might actually engage in risky, self- destructive, or unethical behaviors because characters do, though, would suggest that reading is an activity of transmission. Students themselves are quite articulate about the falseness of this notion. In fact, they reject this worry as foolhardy. For instance, venting over her parents’ opposition to her reading choices— books they had not read—Betsy explained:

I think most of the books I read have life lessons. Like Crank. When I read those [books by Ellen Hopkins], it’s not telling you, “Hey, go out and do drugs and have sex and stuff.” It’s telling you about how bad their life is if you do this stuff. What my parents don’t get is that it’s teaching me things that are good for me. It’s in a positive way, but they think it’s in a negative way. And I don’t think so.

Processes of Transformative Reading

Consider this scenario we observed. In the midst of a seventh-grade self-selected reading time, Marty interrupted the reading of the other students sitting in his cluster as he thought aloud, “Moron. Moron. Where’s the dictionary? I know what that word means but now I need to read the meaning.” He put down his copy of A Man Named Dave (Pelzer, 1999), found the entry for moron, and reported,

The first definition is a person with a mental deficiency. There’s a second definition. This one says a stupid person. His mom calls him a moron. I know what that means, but now I’m thinking about what it really means.

Several of his classmates had read A Child Called It and its sequel, which was Marty’s current book, and others had only heard conversations about them. Regardless, they joined Marty’s thinking. Scott restated, “Like you call somebody a moron or a retard.” Patterson asked, “Wasn’t it enough that she smeared crap on his face?” to which Jason added, “. . . and made him eat it.” After a few seconds of silence, Scott lamented, “We call people that all the time,” and Marty responded, “When I read this definition, I’m thinking that’s not a good name to call anybody.”

Educators familiar with the work of Louise Rosenblatt might recognize this event as transactional (1983). In other words, reading does not simply involve a transfer of information from text to reader, nor is it merely an interaction where reader and text remained unchanged through the experience (Rosenblatt, 1985). They instead shape and are shaped by each other. In this instance, Marty had developed a relationship with Dave Pelzer in the social world of the memoir, and through the first- person narrative, also felt Dave’s pain and con-fusion. Consequently, he protested the words and actions of Dave’s mother. His social imagination— not only the competence to imagine the mind of another, but the propensity to do so— was extended to the author, and then, through conversation and self- reflection, to others outside of the text who might also be harmed by his own words. Evidence of the linkages between reading and social imagination has been widespread in our own work, but is also found in studies of young children (e.g., Lysaker & Miller, 2013). The consequential transformations in readers’ relational lives and social beliefs have also been found with adults (e.g., Bal, Butterman, & Bakker, 2011; Bal & Veltkamp, 2013; Busselle & Bilandzic, 2009; Mar & Oatley, 2008).

To take this a step further, though, consider the significance of Marty’s sharing with classmates. We have documented countless instances of students recruiting others to their reading (Ivey & Johnston, 2013) because they wanted friends, teachers, and parents to work through points of confusion with them, to offer their perspectives, or just to share the intensity of the experience. That intensity opens the conversations that produce other shifts, including participants revealing information about themselves, the expansion and deepening of relationships, and the development of trust. Within a trusting community, intermediate and middle grades readers do not have to negotiate on their own unsettling information they encounter, and in our experience, they are not inclined to do so. This should make us less nervous about children who are choosing to read more mature subject matter and, frankly, more realistic, because rest assured, others will be talking with them about what they read. But also important, the narrative is now shared by and is a part of the community because Marty felt compelled to talk about it. Several days later, it was Patterson, rather than Marty, who revived the conversation when he announced, “This is still bothering me.” He continued, “Why doesn’t [Dave Pelzer] say something about the abuse when he was still a kid?” His classmates took up the problem:

Charlie: Everything seems normal when you’re a kid.

Patterson: But why does his mother do that stuff to him?

Scott: It makes me mad at her.

Charlie: Maybe it was done to her when she was a kid.

Patterson: I still don’t know why people don’t know. Can’t they see the cuts?

Scott: Sometimes you carry the biggest scars on the inside.

Charlie: Can you report that stuff like after 10 years?

Notice that Patterson’s question is not answered explicitly, but instead, his classmates offer several possibilities. What becomes clear, through collaboration around a problem, is the realization that serious, vexing matters like this one and others they encounter in texts defy simple explanations. In other words, the multiple perspectives offered on the text make it less likely for children to accept what they read at face value. Also relevant are the expansion of the conversation and the blurring of lines between social worlds in and out of the book. Although we cannot be certain, we might infer that Charlie has some personal experience, or at least deeper knowledge about the topic, that complicates the conversation. We are struck by how Scott, in his second comment, appears to take up Charlie’s way of thinking about the issue.

when young people read disturbing books

Provocative Texts Taken Up in Community

To our knowledge, most conversations around mature narratives taken up by the middle school students we studied moved in a direction most adults would consider healthy and pro-social. But keep in mind that children’s thoughts and talk were undoubtedly influenced by the discursive environments of their classrooms. The way teachers invited students to think about books with complex issues was apparent in how they introduced new texts to the class, including their own recent reading. For instance, one teacher began telling about Dirty Little Secret (Omololu, 2010) by sharing that she had a close friend, like the main character of the book, whose mother was struggling with the problem of hoarding. She talked to students frankly about how difficult the problem had been for her friend’s entire family, and how the book helped her understand her friend’s dilemma in new ways. In other words, she resisted sensationalizing the subject matter, instead treating a real issue— and perhaps one that touched the lives of students in her class—with sensitivity. She also talked about the text as a tool for thinking and for enhancing her relationship to her friend, rather than as a form of entertainment.

Although most reading was selected by students, the books that teachers selected for students to think through together—with teachers reading aloud— were precisely those that inspired fervent conversations that placed some students at the edge of their comfort zones. Routinely popular throughout our time with students was Jumping Off Swings ( Knowles, 2009), which allowed students to confront the implications of casual sex, questions about abortion, and the consequences of decision making on selves and others. In the midst of a reading in one eighth-grade classroom, one student shared with her classmates her belief that she had been one of those consequences and wondered if her mother regretted the decision to have her. Up to that point, the perspective of an unwanted baby had been missing.

Rather than evade the issue or offer reassurances she could not be certain about, the teacher asked the class, “If you worried you had not been a planned baby, what are some different ways you could think about that?” In asking for a range of possibilities, the teacher resists the urge to give closure, and in doing so, she also invites students to dig deeper and to entertain multiple perspectives. This reduced need for closure, as facilitated by the teacher, is important, not only because it influences the way children will perceive and interact with each other (Kruglanski, Pierro, Mannetti, & De Grada, 2006), but it also shapes how children might perceive and interact with new information in texts without the teacher present, as we saw in our earlier example with Marty and his friends.

Throughout their reading of Jumping Off Swings, children had a continuous discussion about characters’ decisions, particularly related to the difficult realities of sex at a young age. Several months later, the teacher invited students to read a newspaper article about a fifteen-year-old boy who was sentenced to juvenile detention for rape, then released when his accuser recanted her accusation and confessed that the encounter was consensual. His latest dilemma, though, was that his name had already been indelibly entered on the sex offender registry. Reacting to that problem, the children’s teacher admitted, “When we were talking about Ellie and Josh (characters in Jumping Off Swings), I never even offered that up in my mind as a possible consequence of having sex so young.” Along with characters Ellie and Josh, this falsely accused young man was struggling to have his life restored, and he became an additional factor in the ongoing problematizing of the issues. Thus, the conversation continued— both within the community and within individual minds— and raised the likelihood that there were other perspectives not yet explored. For instance, future reading might include Orbiting Jupiter (Schmidt, 2015), the story (as told by his sixth- grade foster brother) of a 13- year-old father not only grieving the death of the child’s mother, but also unable to see his child.

We believe it is no coincidence that students participating in this sort of dialogic classroom might be similarly dialogic in their thinking and conversations around text in the absence of a teacher. An example from one of our studies (Ivey & Johnston, 2015, pp. 316– 317) illustrates this point.

When Akeem wanted several of his classmates to read and talk about Response (Volponi, 2009), he opened it to a section he knew would raise the ire of his friends and told them to read. As expected, Xavier and Terris almost immediately questioned the use of “n—-r” and other issues of racism they gleaned from that short section. Santino took it personally, saying if anyone called him a “b–ner,” he would “take a swing at them.” Xavier countered that instead, he “should be chill like Luis.” Luis was a character from Perfect Chemistry (Elkeles, 2009), a fact that needed no clarification, since this character and others populated the classroom discourse, and these boys frequently talked about characters’ dilemmas and used them as tools for their own lives. The intertextuality in this space involved the narratives students read, past and ongoing conversations, the narratives of their life histories and futures, and those of others, including characters. As such, these collective influences widened both the possibilities for other perspectives and the basis for choosing possible responses to life’s complications.

It is this uncertainty and the expectation of multiple perspectives that keep students engaged—with the texts, with each other, and with their own lives. Comfort with uncertainty— a reduced need for closure— is what alters the ways students view knowledge and each other. It allows them to see their own perspectives as real contributions to com-munity knowledge building, and, as a result, allows them to not be fearful of asking difficult questions. Thus, rather than view the lure of particular texts as problems for teaching, we suggest that within a discursive environment inviting dialogic response, these texts might be viewed instead as productive tools for learning. We now turn to some ways to arrange for such engagements

Supporting Emerging Adolescents
through Engaged Reading and Conversation

We owe a tremendous debt to the middle grades teachers and students from whom we have learned. Below, we expand on several guiding principles that we credit to them.

Centralize Engagement:

Engagement requires relevance, and because we do not know exactly what children will find relevant, we must make available a wide range of texts from which they can choose. Choice is important. Students have made it clear that in earlier grades, they would choose, on principle, not to read books they were required to read. Meaningful choice fulfills the human need for autonomy. However, it also builds initiative in reading. Children learn to choose to read and to find books they find worthy of their time.

When children are reading a range of books they find engaging (personally meaningful and a little challenging in one way or another), they find they have to talk with one another. It is through participating in or overhearing these conversations that students gather the information they need in order to choose books they will find engaging. Without the talk, students would only have book covers and impersonal publicity reviews and abstracts to inform their choices. For example, for half of his eighth-grade year, Reginald persisted in reading adventure books with animal characters, which had been his practice since about third grade. So when we saw Reginald deeply engaged in Twisted (Anderson, 2007), a book focused on adolescent relationships, we asked him about it. He said he did not know he would be interested in this kind of story until his classmate, Peyton, shared with him a portion of the text featuring the character’s inner dialogue—a battle between his brain and his hormones. Reginald recognized this tension and decided to read on his own.

In other words, engagement is not only with the books themselves, it is also with characters and with others around the books. Through engagement with each other, children begin to assume that there are multiple viewpoints on most issues and multiple sides to people and situations. A conversation about a character’s grief, deception, or insecurities, for instance, might become a space where children reveal, from their own experiences, alternative ways to think through unsettling behaviors— not just of characters, but also of each other and of unknown others. Teachers might not only expect, but also encourage such spontaneous talk. Without permission to talk, some students would lose their way in their reading, and thus, their engagement. When they encounter tough spots in their reading— interruptions in their comprehension— they turn to peers to help them sort out meaning.

Because students are often prohibited from talking during “silent” reading times, teachers might have to prompt appropriate conversation until it becomes the students’ new norm. Such conversations might stem from teachers’ own reading, with comments such as “I want to get your thinking on why this character is doing this . . .”; teachers could invite students to do the same by asking, “Is one of your characters bugging you?” or “Does anyone have a character in their story who needs our help?” We have observed several consequences of these simple actions, such as students scheduling time with each other to sort out a point of confusion in a book or spur- of- the- moment peer groups that include students who are reading a book, those who have finished, and those who have not read the book, but who know the story from listening to other conversations. In the classrooms we have studied, students choose their own books, but they do, in fact, read many of the same books, albeit at different times across the year. Thus, each time a new reader picks up a book, conversation ensues, and new angles on meaning are considered.

For teachers who need opportunities to develop some confidence around the idea of teaching in a class where students are reading a range of texts at once— as opposed to a whole class novel— reading a carefully selected text aloud to students is a good way to start building engagement. It allows teacher and students to share the experience and provides an excellent opportunity to make available narratives, characters, and genres students might not seek out on their own. For instance, a teacher who notices students are not reading books written by authors of color might choose a book by Jason Reynolds, Coe Booth, Kwame Alexander, or Malin Alegria.

Talk about Books as Tools:

We want children to find books and the conversations within and around them to be resources for making sense of the world— tools for building a self and thus relationships with others and the world.

We mentioned earlier a teacher who resisted sensationalizing a book in which a character struggled with hoarding and instead described it as useful for understanding a friend and her family. In our experiences, a good principle to apply when talking about and through narratives is to assume that someone in the class has been touched by difficulties similar to those faced by characters in the story. The point is not to avoid these issues, but to invite a different sort of conversation about them— one that focuses on hard decisions, emotions, and perspectives rather than character traits, plot dynamics, or what characters do, per se.

We might also consider linking narratives with each other across time as part of the same larger conversation. For instance, All American Boys (Reynolds & Kiely, 2015), a book that deals centrally with racism in communities, features the brutal beating of a blameless Black teen by a White police officer. It is told in the alternating perspectives of the victim and a White classmate— a friend of the police officer— who witnessed the incident. Significant to point out in introducing this book would be what we gain from being allowed to enter the minds of two different characters, and the fact that this book is the result of a collaboration between a Black author and a White author, adding another layer of potential mind reading. Kinda’ Like Brothers (Booth, 2014) is told from the perspective of an 11- year- old boy who resents his mother’s newest foster children— a baby and a boy close to his own age. Using All American Boys as a model, a teacher might suggest how useful it would be to imagine, while reading, the perspective of the older foster child as we learn more about his life.

Although it is true that students will use provocative tidbits or quotes from their books to draw in other readers and conversation partners, we notice that the dialogue quickly migrates to more substantial matters, and in fact, this is precisely what students have in mind. In one class, a student shocked her peers when she stated matter- of- factly that a character in her book had kicked another in her private region. There was an immediate response of gasps and some giggles, but there were also worried looks on some classmates’ faces. When one asked, “What would make her do that?” the reader was prepared and eager to talk about how the character’s anger was connected to complex and difficult family matters, and these issues were taken up further in conversation.

Asking why was a common practice in this classroom, no doubt shaped by the teacher. When this teacher talks about her own reading, you might hear her say, “I am reading this because I want to understand why a mother would leave her daughters alone for days with no food,” or “I want to understand why a person would stop eating.” Her response to characters engaging in self-destructive or anti-social behavior was not to judge or condone the activity, but rather to humanize it and try to understand it.

Open New Perspectives:

When students have questions and uncertainties stemming from reading and conversation, it might be tempting to provide answers or, if the subject matter is uncomfortable, change the subject. Neither option is usually best for developing sophisticated thinking or healthy dispositions toward unsettling information encountered in texts.

Earlier we referred to an incident involving nesting osprey and what appeared to be a murderous mother bird. Viewers were infuriated that no action was taken to save the babies. Taking a cue from the teacher who habitually asks why, we might seek out explanations for the mother bird’s behavior. Doing so would likely result in a range of possible theories, for instance, that it was an act of mercy. It would also lead to other stories of osprey parents who were fiercely protective of their offspring. We would not get answers, but instead we would further complicate our thinking and potentially motivate additional research. These complications keep the uncertainty and the conversation alive, but also underscore the realization that in order to know something, you have to explore it from many sides.

Just because engaged conversations typically emanate from students’ questions, and students play a large role in orchestrating these conversations, does not mean that teachers are unnecessary to the process. On the contrary, teachers are critical to facilitating the continuation of talk and nudging students beyond simplistic interpretations. Living Dead Girl (Scott, 2008) is a wildly popular book in the school communities we know that have it in circulation. Younger readers of this book often get stuck on the question of why an abducted, sexually abused girl would not make more substantial attempts at freedom. Noticing that students in her class were perseverating on this perplexity, yet not ready to leave it, a teacher found other books told from the perspective of teens held captive, including Stolen (Christopher, 2012), the memoir A Stolen Life (Dugard, 2012), and Pointe (Colbert, 2014), a narrative from the perspective of a friend of a kidnap victim. Students read and circulated the books enthusiastically. In the process, they became aware of a range of theories on why an abducted child might stay with his or her captor, including Stockholm syndrome, fear, and shame. Their question about Living Dead Girl was not answered, per se, but their minds were opened to the possibility that this problem defies simple answers, and they generated new questions, thus perpetuating the conversation. In the process, these children were expanding their ability to imagine others’ perspectives and the complexity of human emotions and motivations.

when young people read disturbing books

Development, Needs, and Cognitive,
Social, and Emotional Coherence

It is tempting to think of children in terms of developmental stages in which they are ready for this but not for that, or in which one stage is preparation for another stage. Although we are writing here with emerging adolescents in mind, even young children are encouraged to think about difficult issues of gender and equity and moral dilemmas that arise in engagements with narratives. Excellent examples can be found in books like Black Ants and Buddhists: Thinking Critically in the Primary Grades (Cowhey, 2006), Creating Critical Class-rooms: Reading and Writing with an Edge (Lewison, Leland, & Harste, 2014), Negotiating Critical Literacies in Classrooms (Comber & Simpson, 2001), and Getting beyond “I like the book”: Creating Space for Critical Literacy in K– 6 (Vasquez et al., 2003). Indeed, we hope that teachers of young children also find some relevance in the perspective we have offered here.

With adolescents, who often choose “disturbing” books, it can also be tempting to worry that they will take up the lives of flawed characters as models to live into. However, we have only seen this in a positive sense, as when Xavier suggested that rather than “take a swing” at someone for a racist comment, he “should be chill like Luis,” a book character. Making problematic choices about life narratives may be more likely when a child feels alienated from the community (Newman & New-man, 2001). Fortunately, we have found that within the conversations students have about books, they find that they need each other in order to know and be known. They recognize that they belong to a learning community and are competent members of it, a perception that could derail the likelihood of dysfunctional narratives.

Our work has taught us that although there are changes in the dilemmas of humanity that engage children over time, there are continuities in instructional principles. For example, in order to become engaged, children need a sense of personal relevance and a degree of uncertainty. Uncertainty is provoked by teachers, peers, and characters who open different perspectives, foreground moral dilemmas, and expose emotional and relational lives. We are not simply teaching children to read— though we are doing that. We are helping children to see books as tools for their own development. Only when they are fully engaged do they bring to bear the full coherence of their cognitive, emotional, and relational lives. In this context, their academic needs are met (they do better on tests) but so are their developmental needs (Ivey & Johnston, 2013).

Human beings need a sense of autonomy, competence, and belonging (Ryan & Deci, 2000). When everyone is required to read the same book, some students are less likely to have these needs fulfilled, and the potential for engagement is reduced. Differences in competence, narrowly defined, are fore-grounded, and some students have less to bring to the conversations than others. By contrast, when students choose to read different, personally relevant books, they at once gain a sense of autonomy and a sense of competence. The basis for simplistic comparisons is removed. Meaningfulness is fore-grounded, and each student brings something new and different to literate conversations; they become full participants in an engaged learning community.

Students also find a measure of success in other ways, for example, by persuading and/or helping others to read books that engaged them in order to solicit their opinions. These, in turn, bring a sense of belonging, and the conversations about charac-ters’ emotional and relational lives expand social- emotional and moral development along with self- regulation (Bernier, Carlson, & Whipple, 2010; Finkel et al., 2006). Fostering these engagements, processes, and connections is the heart of language arts teaching with children of all ages.

This article originally appeared in Language Arts, a publication of NCTE.


Gay Ivey is the William E. Moran Distinguished Professor in Literacy at the University of North Carolina Greensboro and a past president of the Literacy Research Association.


Peter Johnston is professor emeritus of literacy teaching and learning at the University at Albany.
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Into the Classroom With ReadWriteThink

(powered by NCTE: National Council of Teachers of English)

Young adult literature has long been criticized for being too dark. It’s true that many YA authors choose to write about difficult topics. Violence, abuse, and trauma are never easy to stomach— in literature or in life. And yet if you talk to adults who actually work with teens, you soon learn that there are plenty of young people living the very situations we see depicted in YA lit. These teens deserve stories that tell the truth about their experience. So do teens whose lives are more sheltered. Literature can show us how ordinary people cope in the face of struggle and pain. In this podcast episode from ReadWriteThink.org, you’ll hear about teens who are dealing with a range of obstacles and hardships. http://bit.ly/1OINTDR 

In this lesson plan from ReadWriteThink.org, students participate in learning clubs, a grouping system used to organize active learning events based on student- selected areas of interest. Guided by the teacher, students select content area topics and draw on multiple texts— including websites, printed material, video, and music— to investigate their topics. Students then have the opportunity to share their learning using similar media, such as learning blogs.http://bit.ly/2c6l1Tz

In this lesson plan from ReadWriteThink.org, students write to their school librarian requesting that a specific text be added to the school library collection. Students use persuasive writing skills as well as online tools to write letters stating their cases. Students then have an opportunity to share their letters with the librarian.http://bit.ly/1qGEodB

#banned books        #benefits of the humanities          #Literacy        #benefits of reading

Endnotes:

[1] Gay Ivey and Peter Johnston. “What Happens When Young People Actually read ‘Disturbing’ Books.” Teachers College Press blog. October 31, 2023.

[2] Gay Ivey and Peter Johnston. “What Happens When Young People Actually read ‘Disturbing’ Books.” Teachers College Press blog. October 31, 2023.

[3] Gay Ivey and Peter Johnston. “What Happens When Young People Actually read ‘Disturbing’ Books.” Teachers College Press blog. October 31, 2023.

[4] Gay Ivey and Peter Johnston. “What Happens When Young People Actually read ‘Disturbing’ Books.” Teachers College Press blog. October 31, 2023.

[5] 2023 Voice of the Superintendent. EAB (formerly Education Advisory Board).

References:

Bal, P. M, Butterman, O. S., & Bakker, A. B. (2011). The influence of fictional narrative experience on work outcomes: A conceptual analysis and research model. Review of General Psychology, 15, 361– 370.

Bal, P. M., & Veltkamp, M. (2013). How does fiction reading influence empathy? An experimental investigation on the role of emotional transportation. PLoS ONE, 8(1), e55341. doi:10.1371/journal.pone.0055341

Bernier, A., Carlson, S. M., & Whipple, N. (2010). From external regulation to self- regulation: Early parenting precursors of young children’s executive functioning. Child Development, 81, 326– 339.

Busselle, R., & Bilandzic, H. (2009). Measuring narrative engagement. Media Psychology, 12, 321– 347. doi: 10.1080/15213260903287259

Comber, B., & Simpson, A. (Eds.). (2001). Negotiating critical literacies in classrooms. Mahwah, NJ: Lawrence Erlbaum.

Cowhey, M. (2006). Black ants and Buddhists: Thinking critically and teaching differently in the primary grades. Portland, ME: Stenhouse.

Finkel, E. J., Campbell, W. K., Brunell, A. B., Dalton, A. N., Scarbeck, S. J., & Chartrand, T. L. (2006). High- maintenance interaction: Inefficient social coordination impairs self- regulation. Journal of Personality and Social Psychology, 91, 456– 475.

Guthrie, J. T., Wigfield, A., & You, W. (2012). Instructional contexts for engagement and achievement in reading. In S. Christenson, C. Wylie, & A. Reschly (Eds.), Handbook of Research on Student Engagement (pp. 601– 634 ). New York, NY: Springer.

Ivey, G. (1999). A multicase study in the middle school: Complexities among young adolescent readers. Reading Research Quarterly, 34, 172– 192.

Ivey, G., & Johnston, P. H. (2013). Engagement with young adult literature: Outcomes and processes. Reading Research Quarterly, 48, 255– 275.

Ivey, G., & Johnston, P. H. (2015). Engaged reading as a collaborative transformative practice. Journal of Literacy Research, 47, 297– 327.

Kruglanski, A. W., Pierro, A., Mannetti, L., & De Grada, E. (2006). Groups as epistemic providers: Need for closure and the unfolding of group- centrism. Psychological Review, 113, 84– 100.

Lewison, M., Leland, C., & Harste, J. C. (2014). Creating critical classrooms: Reading and writing with an edge. New York, NY: Taylor & Francis.

Lysaker, J. T., & Miller, A. (2013). Engaging social imagination: The developmental work of wordless book reading. Journal of Early Childhood Literacy, 13, 147– 174.

Mar, R. A., & Oatley, K. (2008). The function of fiction is the abstraction and simulation of social experience. Perspectives on Psychological Science, 3, 173– 192.

Newman, B. M., & Newman, P. R. (2001). Group identity and alienation: Giving the we its due. Journal of Youth & Adolescence, 30, 515– 538.

Rosenblatt, L. (1983). Literature as exploration. New York, NY: The Modern Language Association of America.

Rosenblatt, L. (1985). Viewpoints: Transaction versus interaction: A terminological rescue operation. Research in the Teaching of English, 19, 96– 107.

Ryan, R. M., & Deci, E. L. (2000). Self- determination theory and the facilitation of intrinsic motivation, social development, and well- being. American Psychologist, 55, 68– 78.

Vasquez, V., Muise, M. R., Adamson, S. C., Heffernan, L., Chiola- Nakai, D., & Shear, J. (2003). Getting beyond “I like the book”: Creating space for critical literacy in K– 6 classrooms. Newark, DE: International Reading Association.

Children’s and Adolescent Literature Cited:

Anderson, L. H. (2007). Twisted. New York, NY: Penguin.

Booth, C. (2014). Kinda like brothers. New York, NY: Scholastic.

Christopher, L. (2012). Stolen. New York, NY: Chickenhouse.

Colbert, B. (2014). Pointe. New York, NY: Penguin.

Dugard, J. (2012). A stolen life: A memoir. New York, NY: Simon & Schuster.

Elkeles, S. (2009). Perfect chemistry. New York, NY: Walker.

Hopkins, E. (2004). Crank. New York, NY: Margaret K. McElderry.

Hopkins, E. (2006). Burned. New York, NY: Margaret K. McElderry.

Hopkins, E. (2008). Identical. New York, NY: Margaret K. McElderry.

Knowles, J. (2009). Jumping off swings. Somerville, MA: Candlewick.

Omololu, C. J. (2010). Dirty little secrets. New York, NY: Walker.

Pelzer, D. (1995). A child called It. Deerfield Beach, FL: Health Communications.

Pelzer, D. (1999). A man named Dave. New York, NY: Dutton.

Reynolds, J., & Kiely, B. (2015). All American boys. New York, NY: Atheneum.

Schmidt, G. D. (2015). Orbiting Jupiter. New York, NY: Clarion.

Schroeder, L. (2009). Far from you. New York, NY: Simon & Schuster.

Scott, E. (2008). Living dead girl. New York, NY: Simon Pulse.

Shakur, T. (1999). The rose that grew from concrete. New York, NY: MTV Books

Sitomer, A. L. (2008). Homeboyz. New York, NY: Hyperion.

Volponi, P. (2009). Response. New York, NY: Penguin.

Images:

What Actually Happens When Young People Read Disturbing Books:
Photo by Vladislav Anchuk on Unsplash

Children’s Views on Learning from Narratives: Photo by Johnny McClung on Unsplash

Processes of Transformative Reading: Photo by Thought Catalog on Unsplash

Provocative Texts Taken Up in Community: Photo by javier trueba on Unsplash

Supporting Emerging Adolescents Through Engaged Reading and Conversation:
Photo by Armando Arauz on Unsplash

Development, Needs, and Cognitive, Social & Emotional Coherence:
Photo by Hannah Busing on Unsplash




Reclaiming Claims: What English Students Want from English Profs

Why study literature?

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“So you like therapy, eh?”

I was in the Jellema Room, an intimidating chamber of dusty philosophical tracts, stale coffee, slow e-mail, and a coterie of would-be philosophers. As a philosophy major, I had earned the right to enter; as an English major, my presence had been challenged.

“What do you mean, therapy?”

“Isn’t that all you do in English classes?” my friend quipped. The coterie laughed. “You come to class and the teacher says, ‘OK, kiddies, what did you think of that? Did you liiiike that? How did it make you feeeel?’ ” He was on a roll.

I’m sure, in his self-amusement, my friend considered himself rather witty and original; in reality, his view of English fit neatly into a tradition of suspicion that fills the various halls and chambers of the academy as if gassed through the ventilation system: “Everyone knows,” as Andrew Delbanco (1999: 32), an English professor himself, writes, “that if you want to locate the laughingstock on your local campus these days, your best bet is to stop by the English department.” “After all,” my friend wound up his spiel, “that’s why so many people take English. It’s easy. It isn’t real.”

But the sentiment, it would seem, is not confined to the academy. Unless your parents happen to be English professors, telling them that you’ve settled on an English major can be a rather unsettling affair—ranging anywhere from nerve-racking to family-splitting. (One friend I know who decided on a Great Books program at a major university had such a falling out with his father that they haven’t spoken in two years.) Nor has it been easy since graduation to justify the decision I have made. Seeing old faces or being introduced to new ones, now with a degree in hand, I am continually asked the same question: “And what do you do now?”

At first, I began by answering with the truth: that I’m working a few part-time jobs, waiting on grad school, and trying to write. The reactions, I began to notice, could be classified Aristotelian style into two species: horror and romance. The first is by far the more common: Feigning a smile, the entrepreneuring-investment-banking-Lexus-driving-twenty-eight-year-old- lawyer thanks what deities she believes in that English never enticed her, says “Ohhh” rather awkwardly, and excuses herself to use the restroom. The other, the romantic, thinks I’m living in a cardboard box among the poor and outcast, writing words that will outlive our mortal, feeble flesh, changing lives in a future none of us will see. These, apparently, are the only two responses available for non–English majors attempting to understand what exactly I’m doing with my life.

Recently, I went through the same ordeal in meeting the family of a new friend. The father—a banker, of course—was lounging in a plush recliner behind his copy of Forbes magazine as the Asian Market Watch rambled on above a rush of stock quotes skimming across the screen. “And writing,” I said. He looked up. “Fake stuff or real?” I blinked, my mouth opened slightly in the universal expression of incomprehension. “I mean, are you writing fiction or non?” Now, I’m not so careful a judge of character as, say, Sherlock Holmes, Columbo, or the lady from Murder She Wrote, but I’m pretty sure that my questioner was not joking. Fiction, apparently, was fake.

This Book is Banned_Reclaiming Claims-Why read fiction?

Inside and outside the academy, the English professor and the English pupil run into a common problem: the rest of the world thinks what we do and what we study is fake. English ranges anywhere from “entertainment” to “therapy,” but it seldom enters the realm of the real—the “real,” I suppose, meaning a productive contribution to society yielding tangible, green results.

Thus the “So what?” of English rattles in the back of our minds like an empty can attached to an exhaust pipe. Why read fiction? Why spend one’s life teaching it? As another acquaintance once asked me, “What’s the point?” Some teachers deal with the question by ignoring it. A few might answer in strictly utilitarian terms: it pays the bills. Most, however, probably believe that literature has something important to impart—and it’s that importance, that something, that keeps them in the business. As Italo Calvino (1993: 1) writes, “My confidence in the future of literature consists in the knowledge that there are things that only literature can give us, by means particular to it.” What are those things?

Back in the late fourth century, a lusty intellectual pondering his state of affairs to the point of great distress happened to hear a child chanting, “Pick up and read. Pick up and read.” Augustine, figuring it a divine command (as he was wont to do), picked up a Bible, read Romans 13, and found the experience somewhat refreshing (“it was as if a light of relief from all anxiety flooded into my heart” [VIII.29]). Next thing you know, he converted to Christianity, became a bishop, and was posthumously proclaimed a Doctor of the Church. The point is not to suggest that reading the Bible (or any other piece of literature) will necessarily make converts of us all. Rather, I mean to suggest that conversion, whether to Christ or to Camus, is held forth in every text as a distinct possibility—that is, that literature can act as the undiscovered fifth element, the alchemist’s stone offering those who touch it the possibility of leaving changed.

Moreover, I would argue, it is the possibility that literature can change us that draws most students in to hear it speak.[1] Many students—those not disillusioned by bad teachers—come to literature with a kind of brimming anticipation, waiting for what will appear. Another Augustine, one a bit more contemporary, illustrates such anticipation beautifully. Augustine (Gus) Orviston, the narrator of The River Why, is an angler so obsessed with fishing that he’s hardly read a book in the first twenty years of his life. When a tutor, Titus, finally convinces him to start reading, this is what occurs:

Scholar though he was, Titus was no academician: accuracy and intricacy of knowledge were to him not just secondary but twentysecondary to the love one felt for the things one studied, so whenever I was unable to love a book, even if I wanted to struggle with it, Titus whisked it away and proffered another. And when I challenged him on this he explained that philo meant “love” and Sophia meant “wisdom,” that every book he gave me was full of wisdom, but that in order for my reading of them to be truly philo-sophic I must not just read but love them. It seemed to work: at least I soon found myself eyeing the covers of unknown books with the same sense of expectancy I felt when scrutinizing the waters of a new stream. (Duncan 2002: 200–201)

Some might object at first to Titus’s whisking books away, offering sound arguments for the good of struggle despite a lack of pleasure. Of course, the objectors would be right: abandoning the struggle is no way to progress properly. But I read in this passage something far more fundamental occurring. Titus is teaching Gus to read, and the first part of reading is loving literature, and the greatest part of loving literature is approaching it with expectancy. It is that expectancy most English majors possess—an expectancy that something of substance will rise from the pages, and in catching it, the students themselves will be caught.

Still, say others, Gus is reading philosophy, not literature. Granted that the distinction between the two is often about as clear as the difference between Scottish and Irish accents to the ears of a Chinese farmer, the objectors are basically right: Gus reads nonfiction. Two responses should be made. First, Gus’s allusions to works of literature throughout The River Why (together with the fact that it’s a story he chooses to write) reveal a reading list filled with at least as much literature as philosophy.[2] Gus’s “philosophizing” is broader than the borders of the academic discipline called philosophy. But second, the manner of reading Gus is learning in this passage has nothing specific to do with philosophy. To put it in a way that sounds almost stupid in this context, Gus is discovering precisely what lovers of literature have always known: that literature is important.

Pick yourself up off the floor. Let us continue.

This Book is Banned_ Reclaiming Claims-.why read fiction

It is not just that literature is important; it is that the importance of literature is precisely what students of English take English to experience—a subtler point seemingly lost on many academics. Students do not take literature to learn only what constitutes a metaphor or a simile; they take literature because metaphors and similes say something. In other words, the answer to the question “What do students of literature want a literature class to teach?” is the same answer that ought to have put professors in the business to begin with: that it matters for their lives.

I remember my first day of English 311. I was a sophomore bent on a philosophy degree, fulfilling my literature requirement by taking a professor I had heard was a decent guy. When the clock struck 9:00, a tall, middle-aged man with a gray beard strode into class, his dark green sweater swinging down above his black pants and brown shoes. It was the day affectionately known as “Syllabus Day,” the do-nothing day, the day when the most important event of each class was figuring out whom you knew and where to sit. Our professor did not care where we sat. He plopped down his heavy Norton anthology on the front podium and turned around.

“What are you doing here?” he asked. We gazed up at him, a bit shocked. Some students had just rolled out of bed, and their greasy hair still stood on end. “Why are you in college?” he asked. “What are you in this English class for?” The questions came at us like bullets fired from a twelve-gauge shotgun. These were not the questions of Syllabus Day that we had come to know and love; we were not prepared to defend our purposes in life.

But the professor did not wait for any answers (good move). Instead, he began to run through a long list of statistics and quotations pointing to a culture sinking into mindlessness, into an inability to reflect and to question, into an incapacity to even consider the existence of a good life and a bad life, let alone know the difference between the two. He concluded: “The world is in need of people who can think. Let what you read this semester be the beginning of your thoughts, and above all things, let the stories you run across run across you. Saul Bellow once said, ‘The worst thing you can omit from your studies is yourself.’ These stories are all, in some way, yours.”

This Book is Banned_Reclaiming Claims-Why study English

I realize teaching is not necessarily about giving students what they want—that might amount to little more than free pizza. Still, a student’s desires are not entirely insignificant, particularly those desires students didn’t know they had. Good teachers have a way of eliciting those deep passions that students are either too embarrassed or too busy or too distracted to realize they possess. One of those deep passions is a desire for substance, for some weight other than a letter grade to hang on what we do, for some importance attached to our hours of study beyond a possible degree, career, house, family, and life of flat success. Sure, the numbers tell us that college is financially a good investment; but most eighteen-year-olds I’ve met are not interested in financial investments. They’re far more interested in understanding the world in which they live and determining for themselves whether it’s worth an investment of their lives.

Students, in other words, are ardent creatures—a claim that may surprise many professors who have noted only the drooping eyelids, the late papers, and the characteristic smirk or shrug of the shoulders that “proves” another case of apathy. Often, however, apathy is merely latent ardency, a desire for substance possessed without knowledge of the possession, a caring that relies on others to draw it out. The more professors treat students as if they do care—and as if they should—the more they will discover students who actually do. Latent ardency depends on the overt ardency of others to sneak out of its shell and take a look around.

Examine, for example, the case of Dorothea Brooke in George Eliot’s Middlemarch.

The intensity of her religious disposition . . . was but one aspect of a nature altogether ardent, theoretic, and intellectually consequent: and with such a nature, struggling in the bands of a narrow teaching, hemmed in by a social life which seemed nothing but a labyrinth of petty courses, a walled-in maze of small paths that led now whither, the outcome was sure to strike others as at once exaggeration and inconsistency. The thing which seemed to her best, she wanted to justify by the completest knowledge; and not to live in a pretended admission of rules which were never acted on. Into this soul-hunger as yet all her youthful passion was poured; the union which attracted her was one that would deliver her from her girlish subjection to her own ignorance, and give her the freedom of voluntary submission to a guide who would take her along the grandest path. (2000: 24–25)

Her desire for Mr. Casaubon, an old and ugly but intellectually eminent man, can be described as a desire for substance. Explaining the possibility of marriage to her sister, she says, “I should know what to do, when I got older: I should see how it was possible to lead a grand life here—now—in England” (25). The point is not that Dorothea is exceptional in her desires, but that she is quite normal. Many students find themselves full of “soul-hunger,” of a “youthful passion,” of an ardent desire to be told that the stories they are in the process of living somehow matter to the wider world in which they’re lived. Literature, with its array of stories, has the possibility of showing these students both how their lives matter and how to make them matter—a point I will illustrate soon.

But first, Dorothea has a sister, Celia, who cannot be ignored. Whereas Dorothea is full of passion to escape the constrained ignorance of her social norms, Celia is all too prepared to accept them. Her life is fulfilled not by large projects of social justice, but by marriage to the right person and a perfect-looking child. She does not have the “soul-hunger” that characterizes her sister and leads to her sister’s struggles. Though many students identify with Dorothea (and many would, if they could be shown that the source of their restlessness is a desire for substance), many others identify with Celia.

A classroom, therefore, is filled with both Dorotheas and Celias. The problem is that they cannot be sorted out. Many teachers, it would seem, notice the way a certain student dresses, or slouches, or writes, or whatever else, and assume they have the student pinned. If the professor then teaches literature as though the student does not care, the result will be a student who fulfills the professor’s expectations: she will not care a whit. What students of English want from their professors is the opening assumption that everyone is Dorothea, that everyone might care if they were shown a reason to—and the literature they are about to read might actually be the means to open them precisely to that possibility.

This Book is Banned_Reclaiming Claims-Why read fiction?

In Middlemarch we are given the opposite scenario. Mr. Casaubon, after marrying Dorothea, treats her as if she were Celia. As a result, Dorothea withers. Her life whittles away, lightened and expanded only when—occasionally—she finds reprieve from the clutches of her husband. Of Mr. Casaubon, Eliot writes: “There is hardly any contact more depressing to a young ardent creature than that of a mind in which years full of knowledge seem to have issued in a blank absence of interest or sympathy” (188). Her casual remark concerning the old man echoes down to teachers as a proclamation and a prediction. Unfortunately, many seem to have substituted knowledge for passion, filling themselves with facts they fire off above the heads of students, who in turn stare blankly through the windows in the room.

When my professor in English 311 finished firing directly at us in his opening day salvo, I looked over to find tears in the eyes of a friend. Corny, I know; almost unreal. Yet there it is. It happened. This guy—middle-aged, gray-bearded, dressed as only professors dress—strolls into class and tells us all to think, tells us literature can begin our thoughts, tells us, in essence, that our lives are implicated in the lives we read about, and that both, ultimately matter. It’s all my friend had needed to hear.

Which is not to conclude that that is all a teacher has to say. And here, the subject grows a bit trickier. For if we grant a (latent) desire in students to hear that the literature in which they are engrossed matters for the lives they live, we still have not established what a teacher is supposed to teach. How does a teacher mediate between a text and the (ardent) student who reads it?

This Book is Banned_Reclaiming Claims-Why read fiction?

Perhaps we should begin with what it seems is being taught. The answer, it seems to me, is some form of New Criticism—the text as a detached, lifeless body, lending itself to all sorts of interesting autopsies but never quite raising a finger to resist the scalpel at its chest. The reasons for New Criticism’s dominance in pedagogy (despite its decline in theory) are beyond the scope of this essay (and largely beyond the scope of my knowledge). Perhaps it amounts to little more than a lack of alternatives. Many schools of criticism and theory have arisen, but most have been too ideologically narrow to be adopted as a general pedagogical method (e.g., Marxism, feminism, and the like). Deconstruction, on the other hand, makes more universal claims concerning language but ends ultimately in a hopeless play of signifiers that yields little substance for a professor attempting to teach. Suffice it to say, as David Richter (1998: 708) writes, that “even today the critical practice of many American teachers of literature owes a great deal to Cleanth Brooks and William Empson.”

Thus we come to the crux of the problem. Texts, as taught, have lost the life that led students into English classes to begin with. How, then, without resorting to gushy, therapeutic questions of “feeeeling,” do teachers reattach a text and its significance to the lives of those who read it? How can literature matter enough to transform its students?

First and foremost, claiming that literature matters assumes that literature makes claims. It would appear, from my amateur observations, that philosophy is still considered a legitimate discipline because it’s in the business of sorting out truth-claims—universal statements made to change the way someone approaches any number of a range of subjects. Literature, on the other hand, has lost its claim to claims. As Robert Scholes writes in The Rise and Fall of Literature, “We are in trouble precisely because we have allowed ourselves to be persuaded that we cannot make truth claims but must go on ‘professing’ just the same” (qtd. in Delbanco 1999: 35). That need not be the case. Texts make claims whether professors explicate them or not, and it is the manner in which texts make them that reveals a bridge whereby the life of the text and the life of the reader may touch.

Yet the claims of literature differ vastly in form from the claims of philosophy. Where philosophy attempts to be explicit and clear (especially in the Anglo-Analytic arena), literature approaches through the indirect. Emily Dickinson (1963: 792) advised,

Tell all the truth,
but tell it slant.
Success in circuit lies.

It would seem that novelists listened. As Walker Percy (1991b: 304) notes, “Novelists are . . . disinclined to say anything straight out . . . since their stock-in-trade is indirection, if not guile, coming at things and people from the side so to speak, especially the blind side, the better to get at them.” That indirection comes through the construction of a world where claims dominate as natural laws. In other words, instead of using symbolic logic to elucidate truth-claims in the world, fiction uses symbols to intimate truth-claims within a worldview. The claim of each work is the guiding perception, the whole work as a whole claim, unparaphraseable, universal, and philosophically applicable to the world in which the reader lives. In essence, each text says to the reader, “This is the way things are,” and (occasionally), “This is the way things ought to be.”

Perhaps an illustration may help. Understanding the claim of a text involves entering the textual world where that claim dominates by natural law. In John Webster’s The Duchess of Malfi, for example, the natural law seems to be tragedy beyond the reach of hope as each character flickers out of existence like a candle caught by the wind. The world is a place where redemption does not exist. Darkness descends immediately as the house- lights dim and continues until the final curtain falls and the stage lights are blacked out. Good and bad alike are indiscriminately destroyed. As Antonio lies dying he utters these words, reflective of the play:

In all our Quest of Greatnes . . .
(Like wanton Boyes, whose pastime is their care)
We follow after bubbles, blowne in th’ayre.
Pleasure of life, what is ’t? onely the good houres
Of an Ague: meerely a preparative to rest,

To endure vexation. (1927: 120)

The quote is not meant to state the “claim” of The Duchess of Malfi, for the claim of The Duchess of Malfi is simply The Duchess of Malfi itself—its world as a presentation of the world. Yet Antonio’s words seem to let us in on the guiding natural law: The Duchess of Malfi presents a reality dominated by reckless cruelty—one in which individual lives are doomed to fade away and disappear. Thus the dying Bosolo reflects on the imminent death of the Cardinal lying beside him:

I do glory
That thou, which stood’st like a huge Piramid
Begun upon a large, and ample base,
Shalt end in a little point, a kind of nothing. (123)

As the Cardinal goes, so shall all others: ambition and nobility alike erased. The piled bodies in the final scene represent the inescapable law’s natural progression—a progression that leaves nothing to do but “make noble use / Of this great ruine” (124). Yet on the basis of this play alone, even that “noble use” seems doomed to fail. Tragic failure, inescapable and hopeless, descending on the good and bad alike, making useless human ambition and human nobility—this is the worldview of The Duchess of Malfi. To fully grasp that worldview, along with its concomitant views of human nature, one has to engage the entire drama, with all of its characters and all of its results. All paraphrases will in some way cheat the worldview they attempt to describe.

This Book is Banned_Reclaiming Claims-Why read fiction?

The important point in all this, however, is that the worldview of The Duchess of Malfi is the basis for a claim that extends beyond the borders of the drama, for the play’s claim is nothing less than an extension of its worldview into the world of its reader.[3] The Duchess of Malfi, like all literature, is proclaiming that its reality is reality. The bleak end is a prediction for the world of the spectator as much as an occurrence on the stage. The world of the text and the world of the reader overlap, and only in that overlapping does literature gain its significance, its possibility of effecting any change, its chance to speak to the one who reads. The Duchess of Malfi says, in effect, “These are the laws that govern our lives,” and in the end, it raises the crucial question for the student who engages with it: “Are these really the laws that govern my life?”

What this reattachment of textual worlds and textual claims requires of professors is a method distinguishable from New Criticism more in its ends than in its means. That is, instead of teaching The Duchess of Malfi as something strictly autonomous—examining its structures, wordplay, and the like in a system closed off from both the author and the reader—professors would teach The Duchess of Malfi as a world dominated by claims: that is, explorations of the text act as explorations of claims to which the reader must respond. To ask, “Can characters really change within this story?” is also to ask, “Can human beings really change?” To ask whether grace is available within the story is to ask whether grace is available to us. Each story, as a claim, declares that the reality of its characters is the reality of its readers.[4]

If texts are treated as realities meant to interpret the reality of their readers, then literary tools become absolutely indispensable. Students must know what a metaphor is, what a simile is, what rules govern various genres, and the like. A strictly therapeutic classroom—asking students only how they felt while reading or whether they liked what they read—does less to connect students to the text than teaching the intricate constructions that undergird it. Therapy-based English classes answer students knocking at the door not by opening it, but by asking them how they liked knocking: how did it make them feel? The more a student understands language and how it works, the more a student will be able to enter the literature that is read. The difference, however, is that what defined the telos for New Critics is changed into a means that serves another end. In other words, the typical disillusionment of students in literature classes could be countered by showing them that the “dry, boring, scholarly” activity of the English discipline is intimately linked to literature’s transformative powers. Understanding the claims made by a text (including the debate concerning what those claims actually are) relies upon the use of textual tools.

This Book is Banned_Reclaiming Claims-Why read fiction?

Consider, for example, “Nausicaa,” the thirteenth chapter of James Joyce’s Ulysses. One can read the chapter without any knowledge of genre. But understanding genre transforms the chapter and the claims that the chapter makes. Throughout, Joyce employs the language of a cheap romance novel to undercut such romance and reveal its inherent violence. He writes, for example, “She would fain have cried to him chokingly, held out her snowy slender arms to him to come, to feel his lips laid on her white brow, the cry of a young girl’s love, a little strangled cry, wrung from her, that cry that has rung through the ages” (1986: 300). The irony, of course, is that Leopold Bloom is voyeuristically gazing at a woman on the beach, so that the love they eventually make is nothing but masturbation, self-pleasure at the expense of another.[5] When the woman rises, Bloom notes with horror, “She’s lame! O! . . . Glad I didn’t know it when she was on show” (301). The limp bespeaks a violence, and the scene dashes notions of love established in romance novels through use of the very same genre. Understanding the literary genre is absolutely crucial to understanding the claim being made. A teacher connects the dots—connects the genre to the undercutting of the genre and finally to the claims made concerning love, violence, and voyeurism. Students are free to disagree with the final analysis, but such a final analysis will seldom even be reached without a teacher to guide. Those who lack the insight that a teacher can offer will see in this text little more than a pornographic scene.[6]

In the same way, new insights are discovered and new meanings encountered with the accumulated knowledge of each literary device. Such knowledge expands perception, so that the same text that once ran across a student’s mind like a river over rocks begins to seep in like rain into the soil. Some students bring their own ardency—their own “soul-hunger”—to the literature they read, some discover a dormant ardency awakened by their professor, but almost all students require the guidance and the knowledge a teacher offers to fill the hunger that they bring, to not only delight in literature but also to find in it the possibility of utter transformation—the possibility, each time, of conversion.

Such substantive reading leads to substantive reflection. In the same English 311 class where we were told to think as if for the first time, we read early twentieth-century American literature. Early twentieth-century American literature is nearly enough to cause a suicide or two. Prozac ought to be distributed as freely as hard candy to students subjected for a semester to the full brunt of naturalism. And yet, even naturalism, in all its doom—I always envision a foot slowly descending heel to toe on a helpless individual—could not annihilate a certain student’s sense that lives might matter, her life in particular. At one point, discussing the William Dean Howells story “Editha,” this classmate asked our professor a cutting question: “Why,” she asked, “did these naturalists bother to write? Writing itself seems to me a sign of hope. Editha, even if she is crushed, matters to me now where she never would have had no one bothered to write. Maybe because of Editha, I won’t end up an Editha myself.” Did the naturalists, though dooming, still hope despite it all? Regardless of how much or how little they thought human lives might matter, their fiction evoked a sense of worth decades after the authors were deceased. And this much I can affirm: that question would never have come if our teacher, from the start, had not thought the literature we were reading was making claims upon our lives.

This Book is Banned_Reclaiming Claims-Why read fiction?

To conclude, let me digress. Each year at the University of Chicago, incoming freshmen experience a sixty-minute oration titled “The Aims of Education”—an experience most of them probably consider an ordeal rather than an opportunity. In 2002, Andrew Abbott, a professor of sociology, spoke. After successfully annihilating any claim to the instrumental uses of education, he defined education as “the ability to make more and more complex, more and more profound and extensive, the meanings that we attach to events and phenomena” (2002: 7). As such, education is “the emergence of the habit of looking for new meanings, of seeking out new connections, of investing experience with complexity or extension that makes it richer and longer, even though it remains anchored in some local bit of both social space and social time” (7). In other words (and in the realm of English), education means the ability to read the same passage as one once did uneducated and find in it more implications for one’s life; it means the ability to bring more of one’s life to bear on more of one’s text, though reading the actual words takes no longer than it ever did; it means expanding experience, broadening it so that literature has the space to settle in; it means not only wanting to be transformed each time one reads, but being able to open oneself to such conversion. And the teacher that teaches this—not to dissect a text, but instead to cut its readers open—will teach students what they most wanted to learn: how literature matters for their lives.

In the end, students enter English classes because they believe that English matters, that it has something to say, and that, ultimately, their lives are implicated in and affected by what is said. This ardency (however latent) cannot be squelched by teachers who never attach texts and their claims to students and their lives. No author ever wrote who had nothing to say, and no text, however distant from its author’s intention, is silent. Students seek professors of English to be taught how to listen, how to hear with open ears the literature that they read. What brings many students to English classes is a substance greater than the weight of any grade and too important to be treated as a set of pedantic rules or an ungoverned territory of free and meaningless play; it is a substance that inspires the words of texts—that is, that breathes life into them—so that texts sit up and point their fingers at the lives of the students who read them, demanding a response. That is the substance that students seek; good teachers reveal how it is found.

Essayist bio:

Abram C. Van Engen is associate professor of English at Washington University in St. Louis, where he is also associate professor (by courtesy) at the John C. Danforth Center on Religion and Politics.  Professor Van Engen has published widely on religion and literature, focusing especially on seventeenth-century Puritans and the way they have been remembered and remade in American culture. Books include: City on a Hill: A History of American Exceptionalism,Sympathetic Puritans: Calvinist Fellow Feeling in Early New England,A History of American Puritan Literature, as well as Feeling Godly: Religious Affections and Christian Contact in Early North America.

https://www.abramvanengen.com 

Photo credit: Joe Angeles/WUSTL Photos

Please note: This essay first appeared in
Pedagogy: Critical Approaches to Teaching Literature,
Language, Composition, and Culture

(Volume 5, Issue 1, Winter 2005).

Pair with This Book is Banned’s section on The Art of Reading.

#literary criticism    #the art of reading     #liberal arts   #benefits of Humanities      #critical thinking

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Endnotes:

[1] Sir Philip Sidney laid out three goods of literature: it teaches, delights, and moves. In this essay, I do not mean to deny the power of delight in attracting readers to texts and students to English classes. After all, as Walker Percy (1991a: 246) says, “When all is said and done, a novel is only a story, and, unlike pathology, a story is supposed first, last, and always to give pleasure to the reader.” At the same time, I believe it is the possibility of changing readers (a mixture of both teaching and moving) that draws most students—wherein I understand students to be a group of people roughly between the ages of eighteen and twenty-two, unsure what exactly life has in store for them or they for it, and so existing in a state of (relative) openness, sorting out plausible reasons to move in one direction or another.

[2] So, for example, describing two boys wrestling with him only two pages later, he writes, they “disdained deodorant, and delighted in mashing my face into their armpits for the sheer Walt Whitmanesque celebration of it, and . . . roared extempore Songs of Their Selfs afterward, gloating over how much older and taller I was” (2002: 203).

[3] One is free to disagree with my interpretation of The Duchess of Malfi and its worldview, but in so doing, the debate will have been begun as to the claims of The Duchess of Malfi. I do not mean to imply that one will be right and the other will be wrong, as if texts had only one claim to make and once it was discovered the text itself could be shucked. A text exhibits many claims cast by its overarching worldview—a worldview that itself is open to debate. What I am attempting to maintain, however, is the attachment between debates concerning the text itself and the claims that the text makes upon its readers.

[4] Notice, please, that I am not suggesting that professors answer such questions on behalf of their students, or use literature as a set of didactic tracts to teach students how to live the life a certain professor considers best. Questions must be raised within the bounds of the text; let students answer such questions on their own grounds.

[5] “And then a rocket sprang and bang shot blind blank and O! then the Roman candle burst and it was like a sigh of Oh! and everyone cried O! O! in raptures and it gushed out of it a stream of rain gold hair threads and they shed and ah! they were all greeny dewy stars falling with golden, O so lovely, O, soft, sweet, soft!” (1986: 300).

[6] I once heard of an Irish fellow who first bought and read Ulysses because he spotted it in a store that sold pornographic books. A good teacher could explain that Ulysses criticizes precisely the fiction it was placed with on the shelf.

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Works Cited:

Abbot, Andrew. 2002. “The Aims of Education Address.” University of Chicago Record, 21 November, 4–8.

Augustine. 1991. Confessions, trans. Henry Chadwick. New York: Oxford University Press.

Calvino, Italo. 1993. Six Memos for the Next Millennium. New York: Vintage International.

Delbanco, Andrew. 1999. “The Decline and Fall of Literature.” New York Review of Books 46: 32–38.

Dickinson, Emily. 1963. The Poems of Emily Dickinson, ed. Thomas Johnson. Vol. 2. Cambridge, MA: Belknap Press of Harvard University.

Duncan, David James. 2002. The River Why. San Francisco: Sierra Club Books.

Eliot, George. 2000. Middlemarch. New York: Modern Library.

Joyce, James. 1986. Ulysses. New York: Vintage Books.

Percy, Walker. 1991a. “Accepting the National Book Award for The Moviegoer.” In Signposts in a Strange Land, ed. Patrick Samway, 245–46. New York: Picador.

———. 1991b. “Why Are You Catholic?” In Signposts in a Strange Land, ed. Patrick Samway, 304–15. New York: Picador.

Richter, David. 1998. The Critical Tradition: Classic Texts and Contemporary Trends. 2nd ed. Boston: Bedford/St. Martin’s.

Webster, John. 1927. The Complete Works of John Webster, ed. F. L. Lucas. Vol. 2. London: Chatto and Windus.

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Images:

1) Title image: Photo by Dollar Gill on Unsplash (lightly retouched)
2) Library Stacks: Photo by Ali Bergen on Unsplash
3) Fanned Book: Photo by Mishaal Zahed on Unsplash
4) Students: Photo by Alexis Brown on Unsplash
5)Middlemarch cover: George Eliot, Public domain via Project Gutenberg- https://www.gutenberg.org/files/145/145-h/145-h.htm
6) Stacked books: Photo by Alexander Grey on Unsplash
7) The Duchess of Malfi – Title page: John Webster, Public domain, via Wikimedia Commons.
8) Ulysses 1st edition cover: James Joyce, Public domain, via Wikimedia Commons
9) In conclusion/Scattered Books: Photo by Gülfer ERGİN on Unsplash




The Giver: A World Without Humanities

The Giver banned

Complement with Einstein… Champion of a Liberal Arts Education?

he Giver is about Jonas, an eleven-year-old boy who lives in a futuristic society where life appears to be nothing less than idyllic. If everything in this world is so perfect, what‘s the rub? Why was The Giver banned? Why has it been one of the most controversial books since its release in 1993?[1]

Like most books about so-called utopias, this society has a dark underbelly. And the most frequent reason for the book’s ongoing challenges is the claim that it’s “unsuited” to the middle-schoolers it is primarily assigned to.[2] Parents of a 2007 challenge summed up this sentiment with their characterization of Lowry’s book as “too dark” for preteens.[3]

The novel’s first notable banning came in 1994, when California parents complained about passages that deal with sexual awakening.[4] In 1995, a Kansas parent challenged The Giver over references to suicide and murder, as well as a perceived “degradation of motherhood and adolescence.”[5] In 1999, it was challenged in both Ohio and Florida by parents offended by mentions of suicide, infanticide, and euthanasia.[6] Challengers in 2007 added “adolescent pill-popping” to the list of objections.[7] The Giver continues to appear on the American Library Association’s list of 100 most banned and challenged books for all the same reasons.

Granted, the society Lowry created contains some dark elements. There’s a reason for that. These dark elements prompt the reader to think about topics like ethics, democracy, and human interdependence. As one teacher points out, “there’s a lot of strength and power” in discussing questions like “what makes a good society?” and “what is my role in society?” with middle-schoolers. They’re beginning to grapple with such issues.[8] So, is The Giver really too dark for preteens? No. It’s just dark enough to spark a conversation about what kind of world they’ll want to build when their generation takes the reins.

Despite some challengers’ misguided ideas, The Giver is not a portal to the dark side. In fact, a careful reading like the one that follows, reveals that it’s a lesson in how to avoid going to the dark side.
———-

Liberal Arts — Rx for the Human Condition.

“You and I are the only ones with access to the books.”[9] This comment by The Giver seems like a throwaway line having more to do with his apprentice’s future living arrangements than anything. But it isn’t. This typically overlooked remark is actually the key to unlocking Lois Lowry’s novel, especially when considered alongside a similar statement made by The Giver later in the book… “Jonas, you and I are the only one who have feelings.”[10]

How are access to books and having feelings related? Ursula K. Le Guin sums it up nicely:

We read books to find out who we are. What other people, real or imaginary, do and think and feel—or have done and thought and felt; or might do and think and feel—is an essential guide to our understanding of what we ourselves are and may become… And a person who had never listened to nor read a tale or myth or parable or story, would remain ignorant of his own emotional and spiritual heights and depths, would not know quite fully what it is to be human. For the story—from Rumpelstiltskin to War and Peace—is one of the basic tools invented by the mind of man, for the purpose of gaining understanding.[11]


One example of the way literature broadens our horizons can be found in James Baldwin’s anecdote about a time when he was very young. He “assumed that no one had ever been born who was only five feet six inches tall, or been born poor, or been born ugly.”[12] “No one,” he believed, “had ever suffered” the way he did.[13] Then, after reading Dostoevsky, he realized that such concerns are common, if not universal. Baldwin described this realization as a “liberation,” one that empowered him to take charge of his life and write about such social issues, which lead him to become the cultural icon he is today.[14]
———-

The Giver banned

The Seductive World of The Giver.

Lois Lowry set out to seduce the reader with a world that “seems familiar, comfortable, and safe.”[15] On its face this unnamed community is an orderly and peaceful place where life appears to be nothing less than idyllic. Lowry got rid of everything she “fear[s] and dislike[s],” things like poverty, pain, inequality. And according to one of her young fans, the cherry on top of this utopian sundae is that the people in this world don’t even “have to do the dishes.”[16]

All that sounds great! However… the very word utopia indicates that they don’t exist. The term is derived from the Greek ou-topos meaning “no place” or “nowhere.” It was coined by Thomas More for his sixteenth-century book of the same name, as a pun on the nearly identical Greek word eu-topos, or “good place.”[17] So, Jonas’ world may be void of poverty, pain, and inequality, but what else is it missing?

Music, theatre, and art are all conspicuously absent. There’s no literature either, none of the novels, plays, poetry, or histories that address the human condition, broaden our horizons, and keep cultural memory alive. The Giver shows us what happens to society when a Liberal Arts education is deemed frivolous, when the Humanities and fine arts are cast aside, disciplines that produced the likes of our Founding Fathers among others. It’s an important and relevant message. Rather, a warning given our obsession with STEM studies over the past several decades to the neglect of a Liberal Arts Education.

According to a recent study, the downturn in Humanities degrees appears to be a global phenomenon. The Humanities’ share of bachelor’s degrees conferred in OECD (Organization for Economic Co-operation and Development) countries is at its smallest number since a complete accounting of Humanities degrees first became possible, in 1987. And the United States ranks below the OECD average – not only at the bachelor’s level, but for advanced degrees as well. [18]

Albert Einstein himself advocated a Liberal Arts education. He said, “it is not enough to teach a man a specialty,” noting “through it he may become a kind of useful machine, but not a harmoniously developed personality.”[19] Einstein also pointed out that “overemphasis” on merely finding a job, and “premature specialization on the ground of immediate usefulness, kill the spirit on which all cultural life depends,” including the technological insights STEM studies are intended to produce.[20] Einstein goes on to say that students “must acquire a vivid sense of the beautiful and of the morally good.”[21] Because ultimately, they “must learn to understand the motives of human beings, their illusions and their sufferings in order to acquire a proper relationship to individual fellow men and to the community.”[22]

It was clear to Einstein then and continues to be true today, neglecting the humanities is doubly destructive. Not only does an education lacking in these disciplines stunt the growth and development of the human person, it unleashes technology with no ethical constraints. We see both of these disastrous developments in The Giver.
———-

The Giver banned

When the Humanities are Neglected.

No one in The Giver’s world has experienced the universal emotional response to powerful music, like that produced by Beethoven, Wagner, or Nine Inch Nails, or Johnny Cash for that matter.[23] Nor have the citizens in this literally colorless community, where everything appears in black and white like a 1950s T.V. show, felt awestruck while gazing on a painting by the likes of DaVinci, Rembrandt, O’Keefe, or Basquiat. These arts are nonexistent, as are the emotions they evoke. This stunted emotional development is symbolized by the daily pill all citizens are required to take at the onset of sexual “stirrings,” a drug clearly designed to keep all emotions at bay.[24]

As Lowry’s protagonist Jonas points out, the only books in his dwelling are the “necessary reference volumes” that occupy a shelf in every household: “a dictionary, and the thick community volume containing descriptions of every office, factory, building, and committee. And The Book of Rules, of course.”[25]

Given this selection of books, Jonas’ community is undoubtedly well-organized and efficient. For example, all children in a given age-group dress identically, in clothing that reflects their stage of development and indicates their age.  The universal mode of transportation is the bicycle, and every child receives one in their ninth year. And the Department of Bicycle Repair keeps every bike in tip-top shape for the entire life of its owner. Every adolescent is assigned a job, one they’ll do for the rest of their working lives. Jobs are chosen by community elders according to each young adult’s proficiency and aptitude. From this point on, a student’s schooling consists exclusively of training for their future occupations.

This system does indeed produce capable workers. Like The Giver, says, “Everyone is well trained for his job.”[26] But as noted earlier, literature, or any other art for that matter, is non-existent in this society. There is nothing to cultivate an appreciation for the difference between “earning a living” and actually living.[27] And without the cultural memories and emotions that literature nurtures, as The Giver goes on to say, “it’s all meaningless.”[28]

The job Jonas was assigned, Receiver-in-Training, is like no other. He’d been selected as successor to the outgoing Receiver of Memories, a position of great honor. Through a bit of magical realism, the Receiver holds the collective memory of the entire world. But it’s time for the Receiver to pass these memories to Jonas. Therefore, he is now called The Giver. And by way of the same magical realism that allows him to hold an entire world’s memories, The Giver transfers these memories to Jonas through touch.

After receiving several memories from The Giver, Jonas realizes that he’s developed a new depth of feeling. His emotions are no longer the shallow sentiments dissected each night with endless talk and “precise language.”[29] He now understands that maternal love could be deeper than the anemic variety his mother has been conditioned to feel, more than simply a question of whether she “enjoy[s] him” – which she assures Jonas she does. And a father’s love is not limited to taking pride in his child’s accomplishments – which Jonas’ father confirms that he does. Jonas has experienced the physical sensations that come with emotions like joy and grief. He can truly say that he feels “such love” for his friends Asher and Fiona.[30] Sadly, he also understands that they can’t “feel it back.”[31]
———-

The Giver banned

And Back and Back and Back.[32]

During his first session as Receiver-in-training, Jonas was surprised and confused by the concept of previous generations. Bewildered, he tells The Giver, “I thought there was only us. I thought there was only now.”[33] He had never thought beyond his own nose so to speak. It never occurred to Jonas that his parents must have also had parents, never mind pondering questions about how or why his community developed the way it did, and how it may change in the future.

This scenario reflects the shortsighted perspective, and diminished understanding of the world that develops without a grasp of History. No matter who we are, where we live, or what we do for a living, studying history helps us understand how our world came to be, which in turn gives us insight into our place in society. Connecting with history also makes the world come alive. It fills us with curiosity, as it did for Jonas who suddenly had a string of questions: “Why don’t we have snow, and sleds, and hills? And when did we, in the past? Did my parents have sleds when they were young?”[34]

But history’s function doesn’t end with connecting the present to the past. Understanding how our society came to be doesn’t just give us insight into today’s world, it also helps us deal with the societal shifts that will inevitably occur in the future. In short, knowledge of history is a through line from the past-to the present-to the future. Bearing this in mind, the “releases” that take place in Jonas’ world, euthanizing the elderly and certain infants, reflect the severed connection to both the past and the future that occurs when history is deemed a frivolous subject. Once again, The Giver’s dystopian society exhibits the deficiencies that arise from an education lacking in the humanities.

On their face these euthanizations (which prompt virtually every banning of The Giver) embody the technologies that have been used unethically over the course of history. At a speaking engagement for Lowry’s book Number the Stars, a woman sighed loudly and asked “Why do we have to tell this Holocaust thing over and over? Is it really necessary?”[35] Lowry quoted her German daughter-in-law, who asserts “No one knows better than we Germans that we must tell this again and again.”[36]

Familiarity with the history of such atrocities and understanding the environment that produced them, is the first step toward preventing them from happening again. And realizing that such barbarity occurred can shed light on present-day circumstances. For example, knowing that smallpox-laden blankets were delivered to indigenous tribes as a means of quashing Indian resistance makes it easier to understand the Native American’s ardent response to the pandemic currently wreaking havoc in our nation.[37]

Finally, the study of philosophy is increasingly seen as nothing more than “navel-gazing.” Unfortunately, a failure to understand ethics increases the possibility that a technology like the euthanasia seen in The Giver’s world will be turned on the weak, sick, or non-conforming in our own. We’ve seen it before – but you have to be acquainted with history to know that.
———-

The Giver banned

The Road to Elsewhere.

As indicated above, The Giver passes “knowledge, history, memories, color, pain, laughter, love, and truth” along to Jonas.[38] The same thing happens every time we open a book. And like Jonas’ daily visits to The Giver do for him, the more books we read the more our horizons are expanded.

After a year of studying with The Giver, Jonas sees the river that borders the community differently. Prior to his training as Receiver of Memories Jonas only saw in black and white. Now he sees “all of the light and color” the river contains.[39] He now understands there’s an “Elsewhere” that the river came from, and an “Elsewhere” that the water is heading toward. Jonas has also learned enough about history and ethics that, like the middle-school students who read this book, he is asking questions like “what makes a good society”? And as a result, Jonas reaches the conclusion that his world isn’t what it could, or should be. But here’s the important thing… he’s inspired to do something about it.

Jonas realizes that the citizens of his community would benefit greatly if they shared the memories The Receiver of Memory now holds for them. They would acquire the sorely missed wisdom that comes with such knowledge. Together, Jonas and The Giver devise a plan to make the memories he carries go back to the people. It’ll be tricky and dangerous to pull off. And it will be painful for the community at first, but The Giver will help them integrate the difficult memories, as he had done with Jonas.

Unfortunately, things don’t go as planned. A sudden decision to “release” the infant Jonas had been helping care for forces him to slip out in the middle of night, baby in tow and ill-prepared for their journey. And this turn of events is symbolically significant.

It’s no coincidence that Jonas and Gabriel both have pale eyes, not to mention The Giver. Readers often ask if Jonas and Gabriel are brothers, or if The Giver is Jonas’ father. Given the way families are formed in Lowry’s book, this is certainly a practical explanation for why these three share the same eye color.  When we engage Lowry’s symbolism, however, we see that pale eyes signify a capacity for empathy, and the emotional development that Humanities nurture.

It’s also no coincidence that three generations are represented. The past is embodied in The Giver, whose abilities were severely restricted by The Committee of Elders. Jonas, of course personifies the present, with the infant Gabriel signifying the future Jonas is attempting to rescue from a dystopian past.

The process of returning the memories to the community, however, does work just as Jonas and The Giver anticipated. Through the same magical realism Lowry used when The Giver transferred memories to him, Jonas begins to “shed” these memories once he and Gabriel get beyond the bounds of the community.[40] As a result, the color, trees, wildflowers, and animals that had long been missing in his world, return to the landscape. Finally, after walking (apparently in circles) for days, at a point when it appears that he and Gabriel are going to die from starvation and exposure, they crest a snow-covered hill and come upon a place Jonas recognizes… from a memory of his own. It is familiar but different, he could see lights, red, yellow, and blue ones, twinkling on trees as they shine through the windows of places where families “created and kept memories, where they celebrated love.”[41] And Jonas could hear something he’d never heard before, something he knew must be music. “He heard people singing.”[42]
———-

In Conclusion.

With the return of memories long held by The Receiver, the people of Jonas’ world have clearly realized a thing or two about actually living. This final scene embodies what The Giver has to say about the significance of the humanities and the importance of a Liberal Arts education, an insight crystalized in Steve Jobs’ oft-quoted remark:

Technology alone is not enough. It’s technology married with liberal arts, married with the humanities, that yields the result that makes our hearts sing.[43]

As The Giver makes clear, the Humanities are central to cultural heritage, not to mention critical to our development as human beings. To quote Kurt Vonnegut, they “make your soul grow.” [44] But unlike the memories Jonas returned to the people, insights the humanities have to offer don’t magically take root in our minds. Which is why it’s crucial that Liberal Arts programs be supported rather than allowed to languish in the shadow of STEM studies. Lowry’s novel gives us a glimpse of what happens if we don’t.

That’s my take on Lois Lowry’s The Giver– what’s yours?
Check out this Discussion Guide to get you started.

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Endnotes:

[1] Ulaby, Neda. “Lois Lowry Says ‘The Giver’ Was Inspired By Her Father’s Memory Loss.” NPR. August 16, 2014; Blatt, Ben. “Why Do So Many Schools Try to Ban The Giver?” Slate. Aug 14, 2014.
[2] Blatt, “Why Do So Many Schools Try to Ban The Giver?”
[3] Dang, Shirley. “Parents say book unfit for students.” East Bay Times, Nov. 6, 2007.
[4] Reece, Arabella. “Lois Lowry, ‘The Giver.’” The Banned Books Project @Carnegie Mellon University, September 11, 2019.
[5] Baldassaro, Wolf. “Banned Books Awareness: The Giver by Lois Lowry.” World.edu. March 27, 2011.
[6] Reece, “Lois Lowry, ‘The Giver.’”
[7] Kurg, Judith F. Newsletter on Intellectual Freedom, Vol. 57, No. 1 (January, 2008), pg 8.
[8] Newsletter on Intellectual Freedom, (January, 2008).
[9] Lowry, Lois. The Giver. (New York: Houghton Mifflin Harcourt, 1993), 187.
[10] Lowry The Giver, 274.
[11] Le Guin, Ursula K. The Language of the Night: Essays on Fantasy and Science Fiction. Edited by Susan Wood. (New York: Ultramarine Publishing, 1979), 31.
[12] Baldwin, James. “The Artist’s Struggle for Integrity.” The Cross of Redemption: Uncollected Writings. Edited by Randall Kenan. (New York: Random House, 2010).
[13] Baldwin.
[14] Baldwin.
[15] Lowry, Lois. Newberry Acceptance Speech, June 1994.
[16] Lowry Newberry Acceptance Speech.
[17] “Thomas More’s Utopia” Learning English Timeline. British Library.[18] AAAS. Humanities Indicators: A Project of the American Academy of Arts & Sciences. June 14, 2021.[19] Fine, Benjamin. “Einstein Stresses Critical Thinking.” The New York Times. Oct. 5, 1952, pg 37
[20] Fine.
[21] Fine.
[22] Fine.
[23] Egermann, Hauke et al. “Music induces universal emotion-related psychophysiological responses: comparing Canadian listeners to Congolese Pygmies.” Frontiers in Psychology. January 7, 2015.
[24] Lowry The Giver, 76.
[25] Lowry The Giver, 140.
[26] Lowry The Giver, 139.
[27] Haas, Jim. “For the Sake of Humanity, Teach the Humanities.: Liberal arts education is essential to good citizenship.” Education Week. Nov. 14, 2016.
[28] Lowry The Giver, 139.
[29] Lowry The Giver, 235.
[30] Lowry The Giver, 243.
[31] Lowry The Giver, 243.
[32] Lowry The Giver, 193.
[33] Lowry The Giver, 146.
[34] Lowry The Giver, 156.
[35] Lowry Newberry Acceptance Speech.
[36] Lowry Newberry Acceptance Speech.
[37] Mayor, Adrienne. “The Nessus Shirt in the New World: Smallpox Blankets in History and Legend.” The Journal of American Folklore. Vol. 108, No. 427 (Winter 1995), 47.
[38] Lowry Newberry Acceptance Speech.
[39] Lowry The Giver, 235.
[40] Lowry The Giver, 301.
[41] Lowry The Giver, 318.
[42] Lowry The Giver, 319.
[43] Dediu, Horace. “Steve Jobs’ Ultimate Lesson for Companies.” Harvard Business Review. August 25, 2011.[44] Rix, Kate. “Kurt Vonnegut Urges Young People to Make Art and ‘Make Your Soul Grow.’”  Openculture.com  April 19, 2014.

Images:
1
Cover.  Lowry, Lois. The Giver.  (Boston: Houghton Mifflin, 1993).  Cover art designed by Cliff Nielsen. May be found at the following website: http://www.goodreads.com/book/show/2535710.The_Giver., Fair use, https://en.wikipedia.org/w/index.php?curid=46629786

2 Rainbow. Photo by Dave Hoefler on Unsplash
https://unsplash.com/photos/MethwOyZsZk?utm_source=unsplash&utm_medium=referral&utm_content=creditShareLink

3 No Humanities. Photo by Marius Masalar on Unsplash
https://unsplash.com/photos/rPOmLGwai2w?utm_source=unsplash&utm_medium=referral&utm_content=creditShareLink

4 And Back and Back. Freepik.com. https://www.freepik.com/vectors/background”>Background vector created by macrovector

5 The Road to Elsewhere. Photo by Andrew Neel on Unsplash
https://unsplash.com/photos/1-29wyvvLJA?utm_source=unsplash&utm_medium=referral&utm_content=creditShareLink




Einstein… Champion of a Liberal Arts Education?

Einstein, champion of a liberal arts education

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This Book is Banned_Scarlet Alphabet -AAlbert Einstein is literally the face of the STEM education so highly regarded in society today. We see his likeness on countless numbers of brochures for science programs, camps, and fairs. But, what did Einstein himself say about education? A lot of us would be shocked to discover that he championed a liberal arts education. Given (as the expression goes), when we look up “genius” in the dictionary we see a picture of Einstein, we should listen to what he has to say.
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What does Einstein say about a Liberal Arts education?

During Einstein’s first visit to the US, the Boston press greeted him with a question. The query came from Thomas Edison’s recently created test to evaluate potential employees. Edison’s survey was born of his view that “college men” (by which he meant those with a liberal arts education) “don’t seem to know anything.” The test consisted of practical questions like, “What is shellac,” and “Of what is glass made?”[1]  Not surprisingly, the question posed to Einstein was, “What is the speed of sound?” His response… “I don’t know. I don’t burden my memory with such facts that I can easily find in any textbook.”[2]  According to Einstein:

liberal arts education

The value of an education in a liberal arts college is not the learning of many facts but the training of the mind to think something that cannot be learned from textbooks.[3]

Though it seems paradoxical, Einstein believed that “the development of general ability for independent thinking and judgment should always be placed foremost, not the acquisition of special knowledge.”[4]  And his remarks aren’t limited to a student’s college years. He further states, “it is not enough to teach man a specialty. Through it he may become a kind of useful machine, but not a harmoniously developed personality.”[5]
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On a Practical Note.

As Einstein notes, overemphasizing “the competitive system,” and “immediate usefulness” kills the spirit that feeds cultural life. [6]  Not so ironically, this includes the new and innovative specialized knowledge on which STEM disciplines depend. Einstein sums up this thinking by asserting that those whose education is limited to specialized knowledge “more closely resemble a well-trained dog” than a well-rounded individual.[7]

On a practical note, Einstein also points out that those who have “learned to think and work independently” are able to adapt to “progress and changes” more readily than the person whose training principally consists of acquiring “detailed knowledge.”[8]  Given that career trajectories these days are not as steady as they once were, the capacity to adapt is more beneficial than ever.  An ability to adjust to new developments in the job market is increasingly necessary, especially considering that many current high school students will work in jobs that don’t even exist yet.

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Arts and Sciences: branches of the same tree.

Einstein reminds us that the “arts and sciences are branches of the same tree.”[9]  Directing his observation toward the medical sciences, he stressed that while “sufficient knowledge and a solid background in the sciences are essential,” it is “not enough.”[10]  Physicians are not just scientists, or good technicians. “[They] must be more than that… [They] must have a personal understanding and sympathy for the suffering of human beings.”[11]  And a good dose of liberal arts cultivates the compassion that makes the difference between simple health care professionals and exemplary clinicians.
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Literature & Medicine.

Literature & Medicine programs like the one administered by the Maine Humanities Council, which engage health care professionals with literature, exemplify what Einstein meant by the arts and sciences functioning as branches of the same tree. Evaluating patients requires the same skills employed by careful readers of literature. For example, respect for language, adopting points of view other than your own, as well as interpreting the meaning and significance of isolated phenomena (a clinician evaluating physical findings parallels a reader interpreting symbols and metaphors within a literary text).[12]

As any book lover will tell you, literature immerses the reader in situations outside their own experience. Consequently, Literature and Medicine programs amplify participants’ ability to not only interpret their patients’ illnesses, but care for them in a more comprehensive fashion. For example, engaging with Franz Kafka’s Metamorphosis enlightens participating clinicians to the ways illness and injury can disfigure, isolate, and transform a person. Depression, as depicted in Jane Kenyon’s collection of poetry, Otherwise, has helped participants realize the need to move beyond a strictly intellectual understanding of the illness. And reading Homer’s Iliad and Odyssey has deepened clinicians’ understanding of the ways warfare and post-traumatic stress disorder effect the individual.[13]
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A richer foundation for machine intelligence.

Another example of how arts and sciences are branches of the same tree concerns the research and development of the Artificial Intelligence that’s rapidly coming our way. As Fei-Fei Li, one of the top minds working in the field, remarks:

liberal arts education

Despite its name, there is nothing ‘artificial’ about this technology – it is made by humans, intended to behave like humans, and affects humans. So, if we want it to play a positive role in tomorrow’s world, it must be guided by human concerns.[14]

It’s no simple task, however, to make Artificial Intelligence sensitive to the scope of human thought. Li advocates connecting AI with fields like psychology, cognitive science, and sociology. Stressing that this approach provides a richer foundation for the development of machine intelligence, she calls on universities to promote interdisciplinary affiliations between computer science, social sciences, and the humanities.

In doing so, this intimidating technology would be more than the job displacing competition we worry about. According to Li, AI would become a partner in “securing our well-being,” by “enhancing us” rather than replacing us.[15]  And once again, the nuanced understanding necessary to make this visionary undertaking succeed is cultivated by the liberal arts. Without Humanities to shape technological advances like Artificial Intelligence, we end up with a dystopic society like the one in Lois Lowry’s book The Giver.
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The most important benefit of all.

Einstein also addressed an aspect of a liberal arts education typically overlooked in the STEM vs liberal arts debate… perhaps the most important benefit of all.  As he observed, these disciplines are “directed at ennobling man’s life.”[16]  For most of human history, education meant job training. Hunters and farmers taught the young to hunt and farm. And warriors taught their kids how to fight. Children of the ruling class were instructed in the arts of war, governance, and the exercise of authority. But, even that education was simply preparation for the roles they would assume as adults rather than for any broader purpose like truth, justice or equality.[17]

Around the fifth century BC, however, some of the Greek city-states began experimenting with a new form of government.[18]  They called it democracy. And they did so because, as noted by Athenian statesman Pericles, “power is in the hands not of a minority but of the whole people.”[19]  Not surprisingly, this radical change in government called for a simultaneous transformation of education. This innovative new curriculum was passed on to the Romans, and it came to be known as a liberal arts education. The term liberal is derived from the Latin liberalis, meaning instruction particularly suited to the youth who is free.[20]

Democratic governance is a complicated matter. And the liberal arts curriculum was specifically designed to nurture a community of engaged citizens, and bolster the robust exchange of ideas necessary for a democracy to function. Einstein reiterates the Greeks’ foundational sentiment when he observed that, in order to form proper relationships (both to other individuals, and the community we live in), we must learn to understand “the motives of human beings, their illusions and their sufferings.”[21]

Schooling limited to the instruction of practical skills certainly won’t facilitate the fellow-feeling that democracy is founded on. But, an education grounded in the liberal arts will. Books like Of Mice and Men, The Diary of Anne Frank, and Thirteen Reasons Why, for example, nurture the empathy necessary to understand where our fellow citizens are coming from.
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We need this today more than ever.

It’s no coincidence that the divisions prevalent in our country come at a time when there is so much disregard for a liberal arts education. Humanities programs in K-12 education have been diminishing for decades. And a liberal arts education is increasingly characterized as frivolous. So, no one should be surprised that today’s headlines are filled with stories about American democracy being in crisis.

Deliberation between an instrumental view of education, and those who consider it to be in and of itself, goes back as far as Plato. Inspired by Socrates, Plato and Aristotle considered education to be a search for truth. On the other hand, the rhetorician Isocrates and his followers believed a person could arrive at virtue and make a good living through more practical skills. This debate clearly continues to the present day.[22]

The more practical perspective may have gained the upper hand as early as the ancient world, but as Einstein emphasized above, the Arts and STEM disciplines are “branches of the same tree.” A liberal arts education teaches us to think independently, as well as connect with our fellow human beings. And it actually makes science better.

But don’t take my word for it… listen to Einstein.

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#liberal arts     #benefits of the humanities      #Plato      #critical thinking

Endnotes:

[1] “Edison on College Men.” New York Times, May 6, 1921; “Edison Questions Stir Up a Storm.” New York Times. May 11,1921.
[2] Frank, Philipp. Einstein, His Life and Times. Translated by George Rosen. Edited and Revised by Suichi Kusaka. (New York: Alfred A. Knopf, Inc., 1947), 164.
[3] Frank, 164.
[4] Einstein, Albert. “On Education.” In Out of My Later Years: The Scientist, Philosopher, and Man Portrayed Through His Own Words.  (New York: Open Road integrated Media, 1950).
[5] Fine, Benjamin. “Einstein Stresses Critical Thinking.” The New York Times. October 5, 1952.
[6] Fine.
[7] Fine.
[8] Einstein. “On Education.” In Out of My Later Years.
[9] Einstein. “Moral Decay.” In Out of my Later Years: The Scientist, Philosopher, and Man Portrayed Through His Own Words.  (New York: Open Road integrated Media, 1950).
[10] Fine.
[11] Fine.
[12] Bonebakker, Victoria. “Humanities at the heart of healthcare.” Hektoen International: A Journal of Medical Humanities. 
[13] Bonebakker.
[14] Daly, Ciarán. “Fei-Fei Li: How To Build Human-Centered AI.” AI Business. March 12, 2018.
[15] Daly.
[16] Einstein, Albert. “Moral Decay.” In Out of My Later Years.
[17] Zakaria, Fareed. In Defense of a Liberal Education. (New York: W. W. Norton &Co, 2015).
[18] Kimball, Bruce, The Liberal Arts Tradition: A Documentary History. (New York: University Press of America, Inc., 2010), 1.
[19] Thucydides. History of the Peloponnesian War. Translated by Rex Warner (New York: Penguin, 1954), 2.37.
[20] Kimball. The Liberal Arts Tradition, 14.
[21] Fine.
[22] Zakaria; Kimball, The Liberal Arts Tradition; Kimball, Bruce. Orators & Philosophers: A History of the Idea of Liberal Education. (New York: College Entrance Examination Board, 1995).

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We May Read for Enjoyment, but Literature Isn’t Written Just to Entertain Us.

the purpose of literature

hy are books written, if not for a reader’s enjoyment? People have been telling stories since the dawn of time.  As Ursula K. Le Guin points out, “There have been great societies that did not use the wheel, but there have been no societies that did not tell stories.”[1] That said, as much as some of us like to just kick back and ride a good narrative, storytelling has never been just about entertainment.

Narrative is so important because stories have always been the best way to pass on essential knowledge. It’s important to know the best place to look for grubs, for example, or the rules and expectations of the clan. Putting this information in an entertaining package not only helped it take root in young minds, a message embedded in an enjoyable story was more likely to be passed on.[2] And narrative continues to serve such a  purpose.

The Celtic tale about a supernatural woman winning the footrace she was forced to run against the king’s chariot despite being in the throes of birth pangs, is a fantastic story to be sure.[3]  But the underlying message in The Curse of Macha is that we should treat our mothers well. It isn’t called the “Curse” of Macha for nothing. Yarns about the child-snatching arctic sea monster Qallupilluk are exciting on their face, but the lesson is clear. “Inuit children, ‘it is never safe to play on the beach alone!’”[4] And the warning imbedded in the fairy tale thriller Little Red Riding Hood is quite simply, “don’t talk to strangers.”[5]
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the purpose of literature

Legends and Epic Poetry
Shape History and Cultural Beliefs.

Take Gilgamesh for instance, said to be the oldest written story in the world.[6] The epic’s hero was a historical king of the Mesopotamian city Uruk, and versions of his legendary deeds had been handed down in oral fashion for hundreds of years. Gilgamesh’s exploits involve the face-changing monster Humbaba, a pantheon of gods and goddesses, not to mention the wild man Enkidu. Though they are indeed gripping tales of adventure, they were “printed” during the reign of King Shulgi (of the Third Dynasty of Ur) for a political purpose. King Shulgi claimed the gods and ancient Kings of Uruk as ancestors in order to strengthen the legitimacy of his own kingship.[7] Literally setting the epic in stone, or in this case clay tablets, gives King Shulgi’s claim an authority impervious to challenge. And given the permanent nature of the written word, he gets to control what is now an incontrovertible narrative.

When it comes to Virgil’s Aeneid who doesn’t love a good battle scene, especially one fueled by a vindictive goddess? But once again, there’s more to it than that. There is a longstanding view that Virgil was commissioned to write his epic poem by Emperor Augustus, in an effort to unite the Roman people after a long period of civil conflict. The Aeneid not only depicts the founding of Roman society, it hearkens back to a period of strength and glory in Rome’s past. Virgil uses the long-running conflict between Rome and Carthage to unify the Roman people by reminding them of a time when their greatest threat was from a foreign power.[8]

Merlin, and the references to dragons in Arthurian legend are great fun. But yet again, the reason for their existence is not entertainment. During the period following the Norman conquest of England, Celtic literature exploded.  And much of it revolved around triumphs of Celtic Britons against their new masters, clearly sending a political message to the Normans. All such stories need a hero for the troops to rally around, which is where Arthur comes in. But the Normans were there to stay and ultimately, Arthurian legend served to introduce them to the culture and past of the Celts.[9]
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the purpose of literature

Literature is a Fundamental
Source of New Insights.

Literature, and a liberal arts education generally, is a fundamental source of cultivating new insights.[10]  L. Frank Baum may have claimed that The Wonderful Wizard of Oz is simply a “wonder tale” written to bring pleasure to children of his era, but the fact that he characterizes his work as a “modernized fairy tale” confirms its function as commentary. Baum reveals one newly discovered insight by stating that the “fearsome morals” in the Grimm and Anderson tales are no longer necessary because “modern education includes morality.”[11]

Published in 1951, the insights expressed in J. D. Salinger’s Catcher in the Rye are in response to a newly nuclear world, post-World War II uniformity, and the numbing malaise produced by materialism. Catcher’s teenaged protagonist, Holden Caulfield, is the quintessential anti-hero. He considers just about everyone to be “phony,” as mindlessly falling in line with artificial conventions, and amiability is simply camouflage for self-interest. In a generation defined by conformity, Caulfield has been described as “an icon of restlessness, discontent, rebellion, opposition to the status quo.”[12] Holden Caulfield was a lightning rod for such sensibility, opening the door to the anti-establishment culture that defined the following decade (1960s).[13]

But what about The Zombie Survival Guide and its companion World War Z? Surely those are intended as entertainment. Nope. Needless to say, all writers want their books to be well-received, and Max Brooks is no different. But it is important to note that Brooks had the HIV epidemic in mind when he wrote those.  Not to mention that the CDC was inspired to form a zombie task force, and to establish a Zombie Preparedness page on their website. The campaign is tongue-in-cheek of course, but the CDC put Brooks’ insights to use, in order to educate people about very real hazard preparedness.[14] More broadly, the first of these books is about responding to tragedy when it inevitably strikes, whether that tragedy takes the shape of a tornado, a flood, or the death of your mother, things “that come into your life without prejudice, and destroy it.”[15] The follow-up work, World War Z, is essentially how not to deal with such “zombies.”
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the purpose of literature

Books Allow us to See the World
Through Someone Else’s Eyes.

Perhaps the most important function literature serves is to enable us to see the world through someone else’s eyes. This viewpoint not only broadens our horizons, it helps us realize as Neil Gaiman phrases it “that behind every pair of eyes, there’s somebody like us.”[16] Ralph Ellison’s Invisible Man specifically deals with this issue, of not being seen as a unique individual, but merely as a stereotype and therefore not fully human. Books like Ellison’s, that is works that facilitate a shift in perspective by shedding light on uncomfortable situations, may not be “fun,” but as you know by now, literature isn’t written just to entertain us.

Concisely put, literature cultivates empathy. According to John Steinbeck, a base theme runs through “every bit of honest writing in the world,” and that theme is we should “try to understand men (and by that he means people).”[17]  Elaborating on his point Steinbeck further stated, “if you understand each other you will be kind to each other.”[18] In keeping with his observation, the concept of understanding forms the foundation of Steinbeck’s novella Of Mice and Men. Bearing literature’s function of cultivating empathy in mind offers significant insight into other books like this one as well, those with a less than joyful plotline. Franz Kafka sums it up nicely, “If the book we’re reading doesn’t wake us up with a blow on the head, what are we reading it for?… A book must be the axe for the frozen sea inside us.”[19]

The understanding and kindness Steinbeck was referring to goes beyond the “be nice” variety we all learned about in kindergarten. As H. G. Wells observed, the success of civilization itself “amounts ultimately to a success of sympathy and understanding.”[20] Fittingly, Wells indicated that if it had been up to him, every candidate applying for the post of Workhouse Master would be required to pass an exam on Charles Dickens’ Oliver Twist.[21] For Dickens was a master at revealing the humanity in characters typically seen as unsympathetic during the Victorian era. And in doing so, he exposed how inhumane the social institutions of his day were.
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the purpose of literature

Novels are a Powerful Platform
for Examining Societal Ills.

As Dickens’ work shows us, literature provides a powerful platform for examining societal ills. Novelists of every generation have put unjust, and inappropriate conduct on display. It is critical to remember, however, that depicting such behavior does not mean endorsing it. Sadly, the vast majority of “banned books” are deleted from school curriculums or removed from libraries, because those who challenge them fail to understand this very important point. F. Scott Fitzgerald’s The Great Gatsby is a perfect example of such unfortunate misinterpretation. Readings of this novel are all too often limited to plot, as a period piece set in the decadent “Roaring Twenties,” glorifying alcohol, adultery, and wealth obtained at any moral cost. Fitzgerald, of course, belonged to the World War I-era “Lost Generation.” In a clear Gatsby reference, Beat author John Clellon Holmes described the Lost Generation as “discovered in a roadster, laughing hysterically because nothing meant anything anymore.”[22] Fitzgerald is not condoning the self-destructive practices he depicts. Rather, he shines a light on this conduct as commentary on how devastating The Great War was, in the hope of waking people up to the fact that those lost on the battlefield were not the only casualties.[23]

Authors and their works continue to present, analyze, and illuminate social maladies through and through. Words may appear innocent and powerless when we see them in the dictionary, but as Nathaniel Hawthorne observes, they become incredibly potent “in the hands of one who knows how to combine them.”[24] Some social wounds are so cruel, and so deeply ingrained that, as Toni Morrison points out, unlike reparations, vengeance, or even the justice victims of societal ills seek, it is only writers who can turn such trauma and sorrow into meaning. Only writers can sharpen our moral imagination. Once again, and more emphatically than ever, literature is not written simply for a reader’s gratification. To quote Morrison precisely, “a writer’s life and work are not a gift to mankind; they are its necessity.”[25]

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Be sure to check out these companion articles:

Novels are Like a Layer Cake,
Be Sure to Get Every Bite.

If You’re Not Engaging a Book’s Symbolic Language,
You Aren’t Really Reading It.

Literary Devices:  
Literary Devices: The Author’s Toolbox

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#literary criticism     #The Art of Reading   #liberal arts      #critical thinking


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Endnotes:

[1] Le Guin, Ursula K. The Language of the Night: Essays on Fantasy and Science Fiction. (New York: Harper Collins, 1992), 22.
[2]Gaiman, Neil. “How Stories Last.” The Long Now Foundation.  Video Seminar. (June 9, 2015).
[3] Gantz, Jeffrey. Early Irish Myths and Sagas. (New York: Penguin Books, 1981), 128-129.
[4] Qallupilluit. http://www.inuitmyths.com/story_qua.htm ; Doucleff, Michaeleen and Jane Greenhalgh. “How Inuit Parents Teach Kids To Control Their Anger.” NPR.org.
[5] Perrault, Charles. Tales of Passed Times. (London: J. M. Dent & Co, 1900), 23.
[6] Mitchell, Stephen. Gilgamesh: A new English version. (London: Profile Books Ltd., 2005), 8.
[7] Kovacs, Maureen Gallery. The Epic of Gilgamesh. (Stanford, California: Stanford University Press, 1989), xxii-xxiii.
[8] “Making Rome great again: fake views in the ancient world.” University of Cambridge, Research.
[9] The British History of Geoffrey of Monmouth. Translated by A. Thompson, Esq. (1842 edition); Wood, Michael. “King Arthur, ‘Once and Future King.’” BBC History.
[10] Taylor, Charles. A Secular Age. (Cambridge: Harvard University Press, 2007), 732.
[11] Baum, L. Frank. The Wonderful Wizard of Oz. (New York: Harper Collins, 1987), 1.
[12] Shields, David and Shane Salerno. Salinger. (New York: Simon and Schuster, 2013), 260.
[13] Castronovo, David “Holden Caulfield’s Legacy.” New England Review. Vol. 22, No 2 (Sprint, 2001), 180; Shields, David and Shane Salerno. Salinger. (New York: Simon and Schuster, 2013), 260.
[14] Brodesser-Akner, Taffy. “I can’t think of anything less funny than dying in a zombie attack.” The New York Times. June 23, 2013; https://www.cdc.gov/cpr/zombie/index.htm
[15] Brodesser-Akner.
[16] Gaiman, Neil. “How Stories Last.” The Long Now Foundation.  Video Seminar. (June 9, 2015).
[17] Steinbeck, John. Journal entry quoted in Steinbeck Center director Susan Shillinglaw’s introduction to the 1993 Penguin Classics edition of Steinbeck’s Of Mice and Men.
[18] Ibid.
[19] Kafka, Franz. Letters to Friends, Family and Editors. Translated by Richard and Clara Winston. (New York: Schocken Books, 2016), 16.
[20] Wells, H. G. “The Contemporary Novel.” The Atlantic Monthly. (January, 1912), 1.
[21] Wells.
[22] Holmes, John Clellon. “This is the Beat Generation.” The New York Times. Nov. 16, 1952.
[23] Licari, T. S. “’The Great Gatsby’ and the Suppression of War Experience.” The F. Scott Fitzgerald Review. (Vol. 17, 2019), 207-208.
[24] Nathaniel Hawthorne. Quoted by William Safire. “On language; Gifts of Gab for ’99.” New York Times Magazine. Dec. 13, 1998.
[25] Morrison, Toni. “Peril.” Burn this Book: notes on literature and engagement. Ed. Toni Morrison. (New York: Harper, 2009), 4.

Images:

[1] Legends and Epic Poetry.  The Gilgamesh Flood Tablet is a Mesopotamian clay artifact created in 700 BCE. It lives at the The British Museum in London. The image is in the public domain, and tagged epic poem, cuneiform and artifact. Source:  https://www.britishmuseum.org/collection/object/W_K-3375

[2] Literature is a Fundamental Source of New Insights. Photo by Kari Shea on Unsplash. https://unsplash.com/photos/QfAX7_xjxm4?utm_source=unsplash&utm_medium=referral&utm_content=creditShareLink

[3] See the World Through Someone Else’s Eyes. Photo by jesse orrico on Unsplash.
https://unsplash.com/photos/OqQyk8vN30k?utm_source=unsplash&utm_medium=referral&utm_content=creditShareLink

[4] Platform for Examining Societal Ills. Photo by The New York Public Library  on Unsplash. https://unsplash.com/photos/fMFqbGVP2is?utm_source=unsplash&utm_medium=referral&utm_content=creditShareLink