Showing posts with label dissertation. Show all posts
Showing posts with label dissertation. Show all posts

Monday, October 27, 2014

'There were also - hold it, hold it!': R. A. Lafferty's Object-Opulent Ontology

One of the things I'll be looking at in my dissertation on Lafferty is how he evinces a wide-angle and deeply layered view of physical existence similar to that advocated by a recent philosophical movement known as 'object-oriented ontology' (OOO).  Graham Harman's writings on OOO, for example, are often replete with rhapsodic lists of non-human objects, a vivid reminder of the physical surfaces and entities that surround, uphold, and impinge on every one of us during every single second of every single day.  Lafferty's writing has a habit of frequently and lavishly enumerating such layered lists as well.  His story 'And Read the Flesh Between the Lines' (1974) contains the longest instance of this I have encountered so far.  The passage lasts for over two pages and it is one of my favourites.  It's too long to quote in totality in my dissertation, so I want to share it here. 

As the tale opens, there is a rumble in a room over Barnaby Sheen's garages, at Sheen's residence in Lafferty's native Oklahoma.  But before we get to the source of that rumble, Lafferty dishes out a historical feast of artifacts, and even the smells of previously occupying artifacts, with his characteristic erudition.  (And he slips in a line about something 'almost-ape', which will become the subject of the story.) 

The sense of deep (even though relatively recent) history Lafferty induces is poignantly nostalgic, quirky, and full of wonder.  It puts me in touch with my own boyhood moments spent overwhelmed and delighted in time-cluttered garages, rooms, attics, and the like, and of times with boyhood pals reading comic books and pursuing our hobbies.  And it reminds all of us what an endless array of overlapping objects and their 'remnants' accompany our human life.  Indeed, I suspect Lafferty would say that so-called 'inanimate' objects are a lot more animate than we think.  See, for example, his story 'Symposium' (1973).  And this would be in some measure of agreement with OOO theory.  To Lafferty, we are not alone - in this object-opulent sense as in others.  Life is full, even of 'non-living' things. 



Let’s hear a little about this room, then.

            In the time of Barnaby Sheen’s grandfather, who came out here from Pennsylvania at the first rumor of oil and who bought an anomalous “mansion,” this was not a room over the garages, but over the stable and carriage house.

            It was a hayloft, that’s what it was; an oatloft, a fodderloft.  And a little corner of it had been a harness room with brads and hammers and knives and needles as big as sailmakers’ needles, and a cobbler’s bench, and spokeshaves (for forming and trimming singletrees), and neat’s-foot oil, and all such.  The room, even in its later decades, had not lost any of its old smells.  There would always be the perfume of timothy hay, of sweet clover, of little bluestem grass and of prairie grass, of alfalfa, of Sudan grass, of sorghum cane, of hammered oats and of ground oats, of rock salt, of apples.  Yes, there was an old barrel there that would remember its apples for a hundred years.  Why had it been there?  Do not horses love apples for a treat?

            There was the smell of shorts and of bran, the smell of old field tobacco (it must have been cured up there in the jungle of rafters), the smell of seventy-five-year-old sparks (and the grindstone that had produced them was there, operable yet), the smell of buffalo robes (they used them for lap robes in wagons and buggies).  There was a forge there and other farrier’s tools (but they had been brought up from downstairs no more than sixty years ago, so their smell was not really ancient there).

            Then there were a few tokens of the automobile era, heavily built parts, cabinets, tools, old plugs, old oil smell.  There were backseats of very old cars to serve as sofas and benches, horns and spotlights and old battery cases, even very old carbide and kerosene headlights.  But these were in the minority:  there was not so much room for a room over the garages as for a room over the stables.

            There was another and later odor that was yet very evocative:  it could only be called the smell of almost-ape.

            And then there were our own remnants somewhat before this latter thing.  This had been a sort of club room for us when we were schoolboys and when we were summer boys.  There were trunks full of old funny papers.  They were from the St. Louis Post-Dispatch, the St. Louis Globe, The Kansas City Star, the Chicago Tribune—those were the big-city papers that were hawked in our town, and our own World and Tribune.  There were a few New York and Boston and Philadelphia funny papers also.  And the funnies of the different papers were not nearly so uniform as they later became.

            There were the comparatively more recent comic books.  We had been older then, almost too old for such things.  Yet there were a few thousand of them, mostly the original property of Cris Benedetti and John Penandrew.

            There was the taxidermy of George Drakos:  stuffed owls, snakes, barn swallows, water puppies, mountain boomers, flying squirrels, even foxes and wildcats.  And there were the dissections (also by Drakos) of frogs, of cat brains, of fish, of cow eyes, and many other specimens.  The best of these (those still maintaining themselves in good state) were preserved in formaldehyde in Pluto Water bottles.  Pluto Water bottles, with their bevel-fitted glass corks and wire-clamped holders, will contain formaldehyde forever:  this is a fact too little known.  (Is Pluto Water still in proper history, or has it been relegated out?)

            There were the Lepidoptera (the butterfly and night-moth collections) of Harry O’Donovan, and my own aggregations of rocks and rock fossils.  And there were all the homemade radios, gamma-ray machines, electrical gadgets generally, coils, magnet wire, resistors, tubes, of Barnaby Sheen.
 
            There were also—hold it, hold it!  If everything in that room were listed, there would not be books enough in the world to contain it all (there were even quite a few books in there).  There would be no limit to the remnants, not even to the remnants of a single day.


Friday, October 3, 2014

Eco-Monstrosity in Cormac McCarthy and R. A. Lafferty (my dissertation proposal - approved!)

For those who may not have picked up on it yet, I'm a 'mature student' (40 years old and just now getting round to obtaining a proper education).  I am, at last, in my final year of a joint-honours degree in Philosophy and English Literature at the University of Glasgow.  The following is the rough starting point of what I'll be writing this year for my final dissertation in the English Literature half of the degree.  I was relieved when the department approved it and found a supervisor for me (haven't talked to him yet, so I have no idea if he has any familiarity at all with Lafferty). 

After prematurely claiming (over three years ago) that I was going to write a chapter on Lafferty as a Chestertonian theological storyteller for a book of Lafferty essays, it is gratifying to see that something along those lines is finally coming to fruition, even if only for degree work.  Better late than never.  (The editor of the proposed book of essays on Lafferty, our beloved Andrew Ferguson, has since been sidetracked by the noble and even more exciting task of writing Lafferty's biography - with which, I recently heard, he is nearly finished.) 

I was not then really up to writing an essay on Lafferty, as I fairly quickly discovered.  I'm still not, but at least I have some theoretical tools and preoccupations to throw at it now.  Below is the dissertation proposal essentially as given to my department.  Please don't be too distracted by technical jargon with which you may not be familiar.  I had a word-limit that precluded much elucidation of the terminologies.  I hope some reasonably clear conception of what I'm attempting will still come through. 

As it reaches completion (in April), the paper will become both clearer and different.  I'm not sure how it will change, but I know it will to one degree or another.  Unfortunately, it's only a 10,000 word paper and I'm covering two authors, so it's not going to be able to cover as much ground as I'd like.  But I think putting Lafferty in conversation with a recognised 'great writer' is worth it and will provide its own fascinating illuminations.  Please let me know your questions and criticisms of the proposal and suggestions for further theoretical materials and for other elements or works of Lafferty's fiction to consider as regards the topic.  (Please do tell me if you see any egregious errors based on any expert knowledge you have!)



Dissertation proposal:

The primary texts the dissertation will consider are Cormac McCarthy’s ‘anti-western’ novel Blood Meridian (1985) and R. A. Lafferty’s historical Choctaw novel Okla Hannali (1972) as well as Lafferty’s short stories ‘Narrow Valley’, ‘Smoe and the Implicit Clay’, and ‘Days of Grass, Days of Straw’[1].  The question the dissertation asks is:  can the iterations of eco-monstrosity[2]  exemplified in these two Southwestern American regional writers be grounded in and yet transmogrify theological readings of ‘nature’?  I.e. do these texts show ‘dark ecology’ and theological ecology to be mutually exclusive or do they open the way for some sort of harmony or hybridity?  I argue the latter.  Evocations of monstrosity in these texts make room for comic rather than tragic (or nihilistic) ecologies, undergirded by ‘dark’ or ‘weird’ theologies.

Lafferty is well known as a ‘funny’ writer, though his ‘tall tales’ are often grotesque and even gory.  It is also well known that Lafferty’s devout Roman Catholic beliefs infused all his work.  So it is no surprise that his ecology is ultimately theological and comic.  But it is not always appreciated that Lafferty’s fiction only achieves this ‘theo-comedy’ (to borrow a term from the theologian Thomas Oden) by way of much ambiguity and carnivalised horror.  McCarthy’s harrowing and hyper-violent novels, on the other hand, are often thought to be eloquent tracts for an unflinchingly bleak nihilism.  It is often argued that Blood Meridian in particular subverts theological readings of the world, but I will argue that it subverts only theologies that cannot embrace ‘dark’ ecology and thereby clears the way for more adequate theologies.

It is arguably rare that the disciplines of ecology, theology, and monster theory all three intersect in one study.  Certainly the proposed texts of this dissertation do not appear to have received this triangulated critical reading.  Both authors are, in any case, far from over-subscribed by academics and are thus ripe for more theoretical work.  McCarthy studies are now numerous but by no means enormous.  Lafferty studies are nearly non-existent[3] and as this obscure author is being slowly rediscovered[4], critical work is needed.  More generally, the worldwide growth in cultural awareness of both ecological and religious debates gives urgency to a cross-discipline study such as this.

The main critical tools the dissertation employs consist of Timothy Morton’s dark ecology[5], Graham Harman’s object-oriented ontology (‘weird realism’)[6], and Timothy Beal’s theology of monsters[7].  The foci of the reading will be the emphases the primary texts place on monstrous (usually grotesque or gigantic) evocations of flora, fauna, and landscape, and the place of humans therein that religious worldviews purport to provide.  With these tools I aim to show that the texts under consideration evince a theologically pertinent eco-monstrosity that serves to situate and orient readers within a dangerous but genuinely all-inclusive ontology.  The monsters here are not ‘off the map’ – the monsters are the map.  Further, the texts evince no easy disjunction between a so-called ‘post-human’ eco-centricity and the theo-comic ecology of, for example, Roman Catholic doctrine. Rather, the monstrous ecologies of the texts—in their strange grotesqueries and violences and in their characters’ lengthy theological declamations—tend to agitate for a ‘dark’ and ‘weird’ hybridisation of theological ecology and dark ecology:  a conceptual space in which humans are decentralised in certain respects (radically contextualised by the non-human environment) even as they bear the divine image.


[1] Possibly also drawing from the stories ‘Snuffles’, ‘And Walk Now Gently Through the Fire’, and ‘All Pieces of a River Shore’.
[2] This can be considered a particular artistic iteration of eco-centric or post-human or post-equilibrium ecocritical theories.
[3] Andrew Ferguson’s master’s dissertation ‘Lafferty and His World’ is the only ‘official’ academic work I know of on Lafferty so far, but a handful of critical reviews and comments can also be dug up - e.g. brief but insightful critical comments on Lafferty’s writing can be found from the likes of Ursula Le Guin, Brian Aldiss, John Clute, and Neil Gaiman.  Ferguson in his paper utilises Mikhail Bakhtin’s ideas on carnival and grotesque and Walter J. Ong’s ideas on orality to read Lafferty’s body of work:  http://www.academia.edu/329007/Lafferty_and_His_World.  Ferguson, a doctoral candidate at the University of Virginia, is currently writing the first biography of Lafferty.
[4] The Locus Science Fiction Foundation has recently acquired the rights to Lafferty’s works and through them Centipede Press have published the first of what is projected to be twelve volumes collecting the complete short stories by Lafferty:  The Man Who Made Models: The Collected Short Fiction Volume One (2013), Centipede Press, Lakewood.
[5] E.g. Ecology Without Nature: Rethinking Environmental Aesthetics (2007), Harvard University Press, Cambridge.
[6] E.g. Guerrilla Metaphysics: Phenomenology and the Carpentry of Things (2005), Open Court Publishing, Peru; Weird Realism: Lovecraft and Philosophy (2012), John Hunt Publishing, Alresford.
[7] Religion and Its Monsters (2002), Routledge, London.



The Dissertation Reading Stack!
'It was all strong talk with the horns and hooves still on it.'
(R. A. Lafferty, The Devil is Dead)