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Gatekeepers of Literary Greatness: Some Definitions and a Parable about Chickens
Posted By Joe Weil On December 15, 2010 @ 8:00 am In Academia,Aesthetics,Philosophy,Society,Writing | No Comments
In the interest of clarity, we will be using terms I’ve either borrowed or made up as a sort of “jargon” by which to navigate this series of essays. The first of these are the ten forms of “value.’ These are values by which cannons and books enter the world of letters. I name them:
1. Received/institutionalized value
2. True value
3. Illicit value
4. Integrated value
5. Inclusive value
6. Immediate value
7. Historical value
8. Market value
9. Normative value
10. Disruptive value
11. This is the extra value which we will call the court jester of values: dubious value.
A brief explanation of each of these:
Received value consists of works which no one questions the value of: Hamlet, Moby-Dick, etc. Many of these works exist as givens in the culture, and, when they are challenged, it is often done for flourish, to seem daring, or to make from that challenge a power move towards inclusion of a new aesthetic that is, at that moment, considered outside the established order. One is expected by critics, scholars, and authorities to have read, or to, at least, know the names of these works. Many become foundational texts, and one is compelled to read them as early as high school. They are received in so far as they are seldom questioned. They are institutionalized in so far as they are made required reading. They are generative in so far as they are the very works by which, from which, and around which the cultural apparatus is set into motion. They exist as the given structure.
True value is what the auditor simply desires or enjoys, irrespective of imposed or received value. Of course received value may shape his or her tastes towards true value (that is called education) but the auditor genuinely desires both to read these texts and gets pleasure from such reading. An interesting list of must read books made it to face book recently. It was the most hybrid list of these ten values I have yet seen and included the Da Vinci Code among its cannon. We are witnessing not a loss of the cannon, but what I will call a hybrid cannon between books that are considered master pieces and books that are considered part of the cultural meme. Americans do not like neat distinctions and it was not explained why a popular best seller would be a “must read” along with Tolstoy. It would be interesting to study this list for evidence in a shift or blurring of lines in our value systems.
Illicit value: The auditor knows that what he or she is reading has no true value. It is trash, a guilty pleasure, a work which, if exposed to the light of day, would lesson them in the eyes of their friends and peers. With the advent of the campy, a person may indulge in such reading as long as he or she lets you know that he or she knows this is “bad” work. It may even become a semiotic indicator of a sort of cool to indulge in such work. It is like a hipster who suddenly revels in owning ten Wayne Newton Albums. This is a game of irony, and is often played up as being no irony at all—but, rather, a hyper literal sense of embracing garbage in order to show oneself to be as free of any outside law and as arbitrary—as a god. It is hard to parse this illicit value out from true value. If one willfully indulges in nothing but Wayne Newton albums, one is either Andy Warhol, or an old lady at bingo. And given our society, there is a distinct possibility that every old lady at bingo, heightened by a situational slant of light is, indeed, Andy Warhol. Andy Warhol went to mass daily.
Integrated value: When one is aware of the mechanisms of one’s received values, or as fully aware as possible, is aware, and has refined one’s tastes to the point where an aesthetic argument, a reasonable one, can be made for exceptions, for a certain latitude within and without received and true values, then one may be said to have achieved “integrated value.” This is the position of the discerning critic. Intuition, bred from years of training or study, allows this auditor to make “informed” appraisals, and, more to the point, to step out of his aesthetic limitations to acknowledge work which, not being to his taste, he or she can still call well done. This rare and benevolent beast exists far more as an ideal than as a reality, but it is on this “nose” for exceptions that many careers are made, and by which, many “lost” works are reinstated. This is the aesthete as “hero.” He raises John Clare from the dead. He sees the talent in the raw. He may not be a king maker, but he knows how to whisper in the ears of king-makers. He is steady, and intelligent, and moves through the world with just the right balance of unpredictability and gravitas.
Inclusive value: When we cannot kill, dismiss, or withstand an effective assault of outsiders on the cannon, then, first, the most presentable of the outsiders, then a charismatic maverick or two, and, finally, a general flood are acknowledged as having value. Their presence is considered a token of equity—of power sharing. In some respects, they remain in ghettos defined by gender, race, sexuality, or class. Some of these authors wish to be seen only as poets or novelists, sans their classification. This is the meaning of “post” race, post gender, and so on and so forth. Ina dislogistic sense, it can be viewed as “We have come along enough to be snobs just like the ones who kept us out.” In a neutral sense, it means: “We are now equal or, at least, in the ball park of equal and can be seen for our distinctions rather than for our representation. In the laudatory sense it means, some grand goal of life style leftism has been achieved, and the categories are outmoded. Others embrace being role models, representatives of the formerly excluded. Still others have “representation” thrust upon them. They represent whether they will or not. These ghettos provide a power base, but are also a limitation. This evolves over time until those who seem most out of type, most independent of either the prototype of the literary establishment, or the prototype of the exception, are, themselves, charged with the sin of impiety against the categorical. On the one hand, they do not fit the establishment. On the other, they do not fit the semiotics of the established “anti-establishment.” This is a problem with the categorical we will address as the course continues. Suffice it to say, inclusive “value” is grudgingly acknowledged by all but the most powerful, though, in the safety of private thought, a “black writer,” or a Chicano writer, or a trans-gender, black/Chicano writer might still never be allowed to live without his or her qualifiers. The true and integrative value with which a good reader approaches their work is the most a credible solution, but it is seldom allowed to go unchallenged. In the last fifty years identity, and multi-cultural attacks on the cannon have caused many an aesthete to become positively noble in their lament for standards (whatever those are). Some of these aesthetes belong to the very groups that were formerly excluded.
Immediate value is the buzz, the names on every graduate student’s lips: Mathew or Michael Dickman! La, la, la… Zapruder! Ala, ala… Alex Lemon! Such writers are well on their way to being crowned. Too much buzz, and they might be in for a fall. A steady buzz and they become a brand name. These are open sesame names that make a literary person look up to the minute. They are easy to drop as “names” that are not yet known by the masses. It keeps the outsiders defined and creates the allusion of knowing—a very powerful allusion.
Historical value: Writers raised from the dead because some group who feels outside the power structure wants in, or because they are needed to surround the crown jewels of a literary movement or time.
Market value: These are writers who have spent most of their lives derided for being pop novelists, but are then, through persistent buzz and sheer time, and their own longing to be taken seriously, taken seriously: Stephen King, and, oddly, the writer of the Da Vinci Code (Dan Brown) are cases in point. Somehow the Da Vinci Code ended up on a list of must read books that also includes acknowledged greats. This can only be explained by a confusion of values, and merge point where popularity, and the duration of popularity shares in some of the indicators of literary greatness. Sometimes it takes the French to crown pulp (The film noir craze that made serious writers out of detective novelists). There has been a general schism between what is wildly popular and what is “high art” since Dickens. Market value, once translated into literary value makes for a “classic.” There are writers considered serious who hit the jackpot (John Irving). But here, I am speaking of writers considered pulp who become “serious” because some critic, or a group of influential critics, mistakes their illicit value for true value. Their books may be filled with cliché, shoddy sentences, stock characters, but some “idea” takes hold of our collective imagination (or lack thereof) and makes them “serious.” This usually happens when actual sales start declining.
Normative value: these are your grant winning, smaller award winning serious poets and novelists. They define the norm of what is considered “good.” They do not reach the heights. They never sink too low. The creds and the respect in which they are held leads to tenure, and a small following of ideal and intelligent readers. They round out most parties, and most often throw them.
Disruptive value: An obscenity trial, an early death, a controversial topic, some strain of madness that intersects with the cultural meme, an energy that is as much extra-literary as literary creates a stir, and this stir leads to the writer having a semiotic significance.
Total obscurity during one’s actual life is another draw here: Whitman, Baudelaire, Flaubert, Joyce, Lawrence, and Ginsberg rose to fame on the broken wings of scandal. John Clare, Emily Dickinson, and Gerard Manley Hopkins rode on the wings of their former obscurity. This includes poets and novelists championed because they have been thrown into prison. All this is extra-literary, but so what? If we think only the literature counts when it comes to gate keepers of greatness, then we ought to buy a moon pie, and sit with our gal Lucy under the Brooklyn bridge and say: “gee, Lucy, some day, I’m going to buy this bridge for you.”
Dubious value: all ten of the above.
None of these values exist in isolated, pure form, and all of them bleed into the other, causing a hopeless mess I am attempting, through these ten kinds of value, to note—not define. I note these ten, and there may be more, but these ten are useful to our purpose for when we start looking at the structures operating behind gate keepers.
It must be remembered that none of these values exist in their pure form, and that a constant ongoing “rhetoric” exists between them, a call and response in which the rhetoric itself—the interactions and movements of the bodies, their “trace” is all that is truly visible (much as we know certain particles by their movements, by their trail, we know our values very often when they are embodied by a deed, or challenged by a deed). I will define rhetoric as follows:
Any symbolic act made to bridge or understand the gap between self and other or to widen that gap—to either find common ground or to claim for the ground the same impassable space as exists between “friend” and “foe.” Rhetoric occurs when ever two entities, or an entity speaking to itslef and therefore divided, wish to size up, define, mitigate, affirm, or “reform” or dismantle values which they may share in part, in whole, or by which they are in opposition. Rhetoric, in addition to persuading, also attacks, courts, seduces, and defines the context by which certain events will be perceived and, often, by which they may occur. And here’s another interesting idea: experiments at stanford have shown that languages create thought grooves which, when deep enough, may lead to the sort of trained incapacity Veblen spoke of. English for example ascribes an agen to any act regardless of intention or motive, and is very good at creating a memory for details all around the act, but it tends to be less concerned with motive or intention, and will leave these out of the sentence, if it leaves anything out. Agent and act will always remain, but intention and motive might disappear. this is not true in Spanish. The test that was given showed that, in Spanish, unless a glass was broken intentionally, the glass broke itself. The act was remembered, but the agent of the act was not considered important enough to remember unless the person intentionally and willfully broke the glass. It seems Spanish speakers did not remember such details because intention in the Spanish language often determines whether a perpetrator is needed. Otherwise “The glass broke itself” No mention of a breaker. In English, the language caused people to remember both the one who intentionally broke the glass and the one who unintentionally broke the glass, as “he broke the glass.” What the Spanish language speakers tended to leave out were the agents. What the English language speakers tended to leave out were the motives and intentions of the act. The different languages had taught the people in the experiment to concentrate on and remember different things. This means their cognition, their “thoughts” were differently grooved by the languages they spoke. A time orient, agent/act oriented langauge will create a far different rhetoric. It might be capable of far greater recall of the scene/act, but be far poorer at considering intention. A language in which time is not linear (and there are many) might create a person who sees the world very differently. Time and space, and even the way we view what is politically correct are all much more contingent on our training in rhetoric, and the grooving of one’s brain in certain languages, than on a specifically hard wired mechanism of thought that is “universal” and capable of surmounting the grooves of our trained capacity and incapacity. When a child says in Enlgish to his mommy: “the glass broke mommy,” the mother might reply: “Well, it didn’t just break by itself (enforcing the bias in English for agent/act) What did you do? Did you break the glass?” The child learns “I broke the glass”. or “Jimmy broke the glass.” The child does not learn as strongly that, without a deliberate will to break the glass, it just “broke” IN situations where they wish to defend someone they like, they might say: “by accident.” Not always. This goes a long way in explaining some of our current reliance on intention and motive free neutral speech– speech robbed of any nuance save for the process of who did what and where. This is considered full proof in English. We do not always take the intention into consideration, especially if it is good for our agenda to forget the motivational reason behind an act or statement. Certain “Waht’s” are censored without consdieration to their intent: for example, Mark Twain has his characters use the N word, and bigots use the N word. All that the politically correct focus on his the word– the act, not its intention or context. Reuslt: blanket censorship. This may just be because English, and especially American English tends to ignore motive and intent and focus on act and IN Spanish the act would be remembered, but not necessarily the agent. The glass broke. No one broke it. It broke. This is interesting when we apply it to a situation where someone sees the N word in Huckleberry Finn, and does not make a nuanced distinction between the intention of its use in Huck Finn and its use by a racist boss. Of course many try to make this distinction, but the tendency of English to emphasize Agent/act, and the tendency of Amercan English to simplify everything beyond motive, causes us to censor Huckelberry Finn as “inappropriate.” Someone broke a glass, and that is bad. Someone used the N word and that is bad. Context, motive, and intention are not as important as agent/act. This effects our political rhetoric, and we tend to islate verbal acts outside of context and intention in order to destroy our enemies. Why they did it is beside the point. Very scary when you think about it.
So rhetoric is the verbal mechanism of ritual, consensus, strife, uneasy truces, alliances, and at the core of all value systems, aesthetics, and orders of priority and procedure. One could say that each “surrealist” poem is a rhetorical subset of appeal to surrealism itself. Surrealism may be the title, and the poem may be what proceeds from that title, but both poem and title maintain an ongoing rhetoric with each other and with the audience, thus helping to both define and reconfigure the orientation of each. It is through different modes of appeal that surrealism itself evolves or fails to evolve. Whenever a rhetoric is in place for a profession, an aesthetic, or belief system, or a literary movement, two outcomes are inevitable: the presence of piety (an appeal to the sources of one’s being, in the forms of a jargon, an attitude,and a procedure or praxis that is considered proper) and an initiation towards the pure. We will explore piety as a secular and religious force which, in the strongest moments of enforcement may supersede the effectiveness of its own rhetoric, and even endanger the very values for which the rhetoric is first instituted (for example, when evolutionary biologists try to defend evolution by using the very language that infuriates the opposition, and offends people’s sensibilities).
A maxim: The more stable the rhetoric, the more hypertrophic its piety and its sense of initiation. At a critical level of stability, this hypertrophy of piety creates a bureaucratic state of utterance in which the means justify the means, the system perpetuates itself as pure rhetoric. It is unaware of itself as a rhetoric and believes it is existence itself. So: the lawyer who becomes the perfect embodiment of lawyer may be unable to accept any new developments in his field except as “impieties,” threats, forms of secular blasphemy. They are not the rhetoric of being a lawyer as he knows it, and he might react emotionally to this change. His level of piety sees such change as an affront even when it is pointed out to him that the change is necessary. A literary establishment might be so immured in the process of being a literary establishment that it might see “new” developments only when they fit preconceived notions of the new and proceed in ways the establishment considers non-threatening to its rhetoric. Anything truly new will be subject to resistance. The old orientation will not be able to assimilate it, and will therefore either reject, ignore, or attack it as symptomatic of a “decline” in standards.What speaks outside the grooves of our current language often creates the same hostility as a foreign language. If attacking this new discourse or rhetoric does not work, the old will take on some of the aspects of the new. This is what I call rhetorical mate selection. It is not the ideas of the new, but their rigor and jargon which people so often fear and protest against. How people “See” things is hopelessly related to how they express them. The first cars looked just like horseless carriages. How movement was expressed aestheticly took longer to change than how it was expressed in terms of horse verses horse power. The new will enter, but compromised by the old. A sort of merge point will be affected thus changing the orientation of old to new, and new to old. Another possibility, when a system has achieved extreme bureaucratic purity is that nothing can even be perceived as existing outside that system. All rhetorical, symbolic, and methodological force will be put to the purpose of subsuming this foreign matter into the old understanding of the system. This is what Veblen hinted at in his idea of “trained incapacity.” It is what John Dewey warned of in his concept of “Occupational psychosis.”
Now a parable borrowed from Burke’s expansion on John Dewey’s occupational psychosis and Veblen’s trained incapacity in his great book Permanence and Change:
Chicken are trained to answer a bell in order to eat. They are conditioned to this bell. Bell equals food. Food equals bell.
One day, a chicken answers the bell and is killed. This goes on for quite some time. The chicken’s training, which was perfect, and perfectly obeyed, now leads to his slaughter. Chickens are doing whatever chickens have been trained to do and have always done, and the results are disastrous. The chicken’s training is a groove, a cognitive rut that prevents him from avoiding disaster under new circumstances. At this point, only those chickens born outside the groove or unconditioned can arrive at the conclusion: bell equals death.
Some chickens, a very few, cease to respond to the bell. If this were a human system, with rhetoric and eastehtics involved, a rhteoric and aesthetics based on a system that is no longer working, that is producing results opposite to the wished for outcomes, then it might play out this way (Understand that I am complicating chickens here and simplifying human motivations to find a useful merge point):
Something is wrong with the way we answer the bell. That must be it. Neither the bell nor the system can be wrong—the protocol or ritual is wrong. What happens? Surface reform!
The system is purified. Not only do the chickens answer the bell with greater vehemence (the swelling of systems under threat), but they do so with renewed spirit and built a whole poetics around the truth of the bell. New rituals of bell response are invented, or the old rituals are reinstated in their supposed original purity. The chickens are purifying their system, purging it of corruption (sound familiar?).
Meanwhile, the chickens who willfully refuse to answer the bell are seen as impious, as negative, as renegades, ad rejects. The necessary sacrifice of a demonized opposition is enacted: The rebels are put in chicken prison or pecked to death. Then, still with no food, it is decided that food is not the end all be all of the system. No!Answering the bell must not be for such selfish reasons! Better to implement the system on a “pure” level for system’s sake beyond any reward, for “virtue” is its own reward! It is beautiful to die for the holiness of answering the bell, because it is right, and chickens must be willing to die for the principle of the bell. Of course, while agreeing to this in principle, very few chickens take this to its proposed extreme, but those whose power is wrapped up in the old system either do so, or they find a perfect victim (the necessary sacrifice of the perfect and divine victim)—a chicken who can answer the bell perfectly, without fear, with perfect grace, exemplifying all the best that a chicken stands for. He dies! The rest hang back. They have no food. First, they eat the chickens who refused to answer the bell. After all, they are impious. They may even be the cause of why the bell no longer equals food, but, rather, death. Then they “purify” answering the bell rather than answering it in a truly concrete sense. It is an “ideal,” not a reality.
They find a way to still obey the “spirit” of the bell rather than just failing to respond to it. They are now doing what the rebellious chickens did except for all the “right reasons.” Intention here is everything. When agent and act no longer add up, they fall upon intention, but their rhetorical system does not handle intention well, so that there must always be a moral reason why things turned to shit: it is primitive and simplistic, but, in a culture where the rhetoric allows only for obedience to the bell, it has great effectiveness. In this sense the chickens have all become Kantian moralists: true morality is not compliance, but the motivational piety of virtue. A merge point has been made between the chickens who answered the bell and those that refused. The terms of refusal have been converted into the rhetoric of “pure” or “virtual compliance.
Now the chickens no longer answer the bell, but they have built a whole value system around answering the bell, “in spirit.” The impiety of the non-compliant chickens has been subsumed into the new orientation of the older value system. In the old days, their ancestors were legalistic and forgot the spirit of the bell. That’s why they died (yes, that’s it). The ones who refused to answer the bell were right to a point, but they did not conform to the system and needed to be sacrificed. They did not have the right spirit of “pure response.”They were disrespectful in their revolt. The “new” chicken lives by the spirit of the bell. He finds ways to expiate the sin of not answering to it by seeing himself as “answering to it” in spirit. Meanwhile, chickens who are part of the power establishment of the spirit, start eating other chickens. This is rationalized as a necessary and ongoing sacrifice to the spirit of the bell (it is nice that it also allows them a new food source). Cannibalism is rationalized through symbol systems and ritual. The bell means death, but spiritualized, it means heaven (heaven, as the end to history, and the beginning of eternity is a laudatory term for death) The chickens eat each other. They are now conditioned not to answer the bell. If lucky, some impending victims might transcend conditioning and answer it in order to escape the certain death that awaits them. They would rather die answering the bell than by remaining to be eaten. They answer the bell and are fed instead of slaughtered. If the system triumphs enough, perhaps it survives by breeding some chickens for life and others for food. A few chickens might, out of desperation, answer to the bell and find the food again, but, by this time, they will be looked upon as outcasts. Actually answering the bell is now considered a sin! And so it goes, and goes and goes. One person’s piety is another’s impiety, and piety mingled with purity means holy war. We must be careful of the following words. They are always indicative of a system that is perceived as no longer functioning or that has gained such a level of function that it has created an unwanted sense of inertia. The words are: purity, solution, problem. Reform is another favorite.Wherever you see them you will hear the following arguments:
- The system must be fully implemented. What is wrong with the system is it has become too lax.
- The system has declined and must be restored to its true efficiency by some act of purgation (firing, lay-offs, resignations, rituals)
- The system is not wrong, its leaders are corrupt. Get new ones!
- The System must be overhauled, in point of fact, destroyed. (revolution)
- There never was a system and we were deluding ourselves. (nihilism, a distortion of scientific null positions).
Each one these suppositions has its own rhetoric, a rhetoric that seeks perfection and creates both trained capacities (the ability to negotiate and think inside that rhetoric) and trained incapacity (the inability to see anything except in terms of one’s own limited rhetoric).
In any successful evolution from one trained incapacity or capacity to another, there is a rhetorical and aesthetic merge point: the system stoops to its opposition and the opposition takes on enough coloration of the system it opposes to mate with it. I call this systemic mate selection. I had a student write a good paper on the “Starbucksing” of Dunkin Donuts, and the Dunking Donutsing of Starbucks. Starbucks has become less and less hang friendly, more like a factory for premium coffee. Gone are the poets and musicians. Dunkin donuts has become more “stylish”– offering poor man’s versions of specialty coffees and various up scale landscaping while keeping their garish colors as a semiotic badge of pride against the trademark “green” of the “eco-friendly” new age competitor. Starbucks does not seem to hire old or especially odd looking people, and that’s a nice rhetorical irony given their sustainability, new age aesthetics. This betrays their major target market: Americans who would never step foot in a dunkin donuts or a walmart, and are life style conservatives or leftists. Both coffee empires play up their images as distinct while merging their actions.IN the same way slam poets and spoken word artists become academics. At the college grand slams, speakers boasted of their academic positions. Slam becomes more and more about a formula hardened by def jam, and related to no greater freedom or innovation than academic poetry.Academics start dressing down, give up their suits for the leisure wear that has status and “looks ” professional (but would have gotten them fired only forty years ago)Most of the time, the opposition is no true opposition but merely an aporia within the system itself (the slam artist comes from the same university background as the academic. It is largely in house, and both want the same thing: for their systems to be in power and for their group to decide who is in and out of the gates). Most human change is neither revolutionary nor evolutionary; it is based on the farce of trained capacity and incapacity. Of course this farce leads up to slaughtering the innocent, deifying the guilty, killing the prophets, and reducing genocide to theory. It also determines which schools of poetry get a share of controlling the prizes and the NEA.It allows for a professionalism in creative writing totally at odds with the Rimbaud, Ginsberg, Joyce, or Plath the professionals champion as great. They tame these creatures and do their best to pretend the life and the art are separate, and one can keep the art and forget the life because nothing makes a poet more acceptable than death.Baraka reads a just ok poem/rant at the 2002 Dodge festival in which he asks the question where were the Israelis when the twin towers went down, and he is stating a typical position of global leftism since the late forties (that Zionism and Jews are not one and the same) and he is vilified, condemned, and the politicians who put him in a position as representative pretend to be shocked as well as appalled. The secret message of such positions are: “you’re famous, Mr. Baraka, and we want to use your glitter to show how forward thinking we are, and how much we love the arts (they probably never read his poetry deeply) now please shut up and don’t say anything controversial.” Why? Because in his position as representative of New Jersey poetry, he is supposed to be uncontroversial or “controversial” in all the acceptable ways, and to say things in the most compromised form possible. Rants are not liked by people who worship Mary Oliver, and I was there and I saw them hating Baraka before he even mentioned the thing that got him “in trouble.” He represented a a maverick in the process of inclusive value. Rita Dove or Lucille Clifton would have been adored, and if they said the same line in a poem, no one would have noticed. After all they were all so “post color and class,” and Baraka still insists that color, and, even more so class, cheapen and corrupt American discourse. Of course, just 8 years later, he is brought back in glory when the Dodge festival is held in Newark. It’s all high comedy, and any person who would be pure, and above this farce will be killed, slaughtered, ignored, or seen as an idiot (until the chickens in power realize they need his vicarious glamor and claim him as a hero in retrospect). We call rich people who are crazy eccentrics. We call poets who the status quo has decided to recognize “controversial.” By the time someone is called controversial, he or she is often already part of the establishment– that part that listed under acceptable renegades.
Read any argument in the literary world and you will find these ten forms of value, these five attitudes towards a troubled system, and the chicken parable represented. We are going to study the mechanisms of these arguments—their “value” their rhetoric, their piety and rituals of initiation, and expiation and, most importantly, their application to the manufacturing of power in the literary world triumphant, the literary world militant, and the literary world pending. I forgot to mention the most pernicious of values and the true way favors are bestowed: “Studied with.” If you scratch under the service of any grant winning list, you will find four in ten who are totally without connection to the judges. This connection has, at best, two degrees of separation as opposed to the usual six. Why should we be shocked or appalled? After all, diners in New jersey are almost all owned by Greeks. Why should the literary establishment not be owned by birds of a feather and why should it not consolidate its power among known gate keepers? The problem arises when literary establishments claim it is greatness or quality that determines most awards and posterity. To an extent this is true. Don’t you think your friends are wonderful? We should not be upset by this state of affairs. It is not corrupt. What is corrupt is pretending it does not exist to the extent it does. LEtters of recommendation are only different in kind not purpose from the old hand written letters that allowed a young gentlemen access to the leading circles of society. Poets that rise from “obscurity” have some fully connected patrons: Emily Dickinson: daughter of a congressman, (family had Emerson as a house guest), and Emily had the chief editor of the Atlantic Monthly as a pen pal. John Clare was originally championed by Lords who thought themselves enlightened during a vogue for peasant poets. We could go on. Sans connections or the help of a patron, writers have one alternative: make their own alliances, throw their own party, and hope someone notices.
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