The Arts of the Essay

This is the lead post in a series on The Arts of the Essay, a list of series items appearing below, beginning with thoughts on Bonnie Rough’s essay “Notes on the Space We Take Up.”

“Oh, yes, THAT essay,” said Zach Murphy, “Best one ever!”  One of my favorite students, Zach—besides being a very good writer—is also a very good magician, so, since transformations and appearance/reality were a big theme in a recent class he was in, I figured, Why not begin each session with one of his card tricks? You think a card is here but it’s there. You think it’s the Jack of Hearts but it’s really the Queen.  All fabulous, I thought, an alchemy that’s always thrilled me even though I know it’s a trick and involves misdirection.

5-Pgraph

I think of Murphy now because in this series I want to talk about the alchemy of a great essay, which in many cases involves misdirection.  The alchemy happens between what often appears like a random surface, a surface which seems rambling, illusive, full of crazy jumps.  But that surface often co-exists with—is in creative tension with—an underlying structure that’s often surprisingly symmetrical, sometimes even linear.

Linearity is king, I suppose, and clarity, too, and one way we’ve evolved to instill these traits is the Five-Paragraph Theme, parodied in Boynton’s famous cartoon—though I’m not necessarily embarking on a diatribe against the form.  Students do need straightening out…sometimes.  They need to be able to stick to the point…sometimes.  And if I had to grade as many essays as those gallant teachers had to grade, I’d adopt some form I could scan quickly and understand quickly too.

Race-LinearHowever, you don’t read most great essays quickly, and they often do not present an apparent, clear thesis about a topic—at least not at first. They circle a topic, probe it, weigh it, attempt some something with it—all things consistent with the etymology of the word “essay,” from the Latin and French exagium (the act of weighing: but notice it’s the act, not necessarily the exact weight itself), or the infinitive essayer (to “try” or “attempt”).

As in many things, especially in the U.S., there’s also a racial component to why we gravitate towards the linear, the “clear.”  In her provocative book Other People’s Children, Lisa Delpit remarks on research which found that “…there was a tendency among young white children to tell ‘topic-centered’ narratives—stories focused on one event—and a tendency among black youngsters, especially girls, to tell ‘episodic’ narratives—stories that include shifting scenes and are typically longer.”  They were full of associations and were non-linear, something that bothered all white adults responding to the stories, but not black adults.  And who usually hands out the grades?

Language2So we could say that whiteness gravitates towards the Five-Paragraph Theme, the linear outline, the check list, the grading rubric, but race is only one aspect of it.  Many of the writers I write about in this series are white, after all.   Perhaps the larger issue is language itself, in whose very foundation is buried an intractable ambiguity, even a kind of wander lust.  A semiotician, one who studies the nature of signs, would say we think there’s a solid, natural connection between a sign and the thing it signifies.  But there isn’t.  There’s always a meaning gap, a failure of the sign to communicate completely; and what it does communicate is largely a cultural construction.  Nothing natural about it.  In reality all signs float, they travel here and there, meaning this and that.  A great writer, a great essay, taps into the power of this ambiguity, this wandering trait in all language. “The great thing about human language,” said the noted essayist and doctor Lewis Thomas, “is that it prevents us from sticking to the matter at hand.”  That’s how new things are discovered, new things said.

There’s also a kind of randomness in a great essay, one that mirrors most of the conversations we have with our friends. True, I do have a friend who sometimes calls up, saying, “Richard, I’d like to discuss three things with you. One…Two…Three,” but that’s unusual.  Usually our friend conversations drift, and circle, and shift.  “I just love him.  He’s so random!”  I’ve heard many, many people say.  That’s one reason almost every student—not just Zach Murphy—in every class I use it loves that Bonnie Rough essay the most. It’s so random, and yet, underneath, so structured. What’s the underlying structure that holds random, rambling friend conversations together?  It’s, well, friendship.  One usually develops historically, even linearly—it starts at one point—but it grows and deepens through drifts, and circles, and shifts.

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Embracing and Fearing the Void: The Root of Racism

Baldwin-Yellow1James Baldwin once called America a nation “dedicated to the death of the paradox,” a people particularly fond of the straight-forward answer: the Yes-No, the Black-White, the Just-The-Facts, Ma’am, reply.  Which could make reading Baldwin particularly difficult.  As Raoul Peck, director of I Am Not Your Negro—the academy-award-nominated film about Baldwin—recently said: his sentences “hit you on one side, and once you think you understood the sentence, then he would hit you with the second part of the sentence.”  As in this passage, one of the most important in Baldwin’s entire work.

“We take our shape, it is true, within and against the cage of reality bequeathed us at our birth; and yet it is precisely through our dependence on this reality that we are most endlessly betrayed.  Society is held together by our need; we bind it together with legend, myth, coercion, fearing that without it we will be hurled into that void, within which, like the earth before the Word was spoken, the foundations of society are hidden.  From this void—ourselves—it is the function of society to protect us; but it is only this void, our unknown selves, demanding, forever, a new act of creation, which can save us—“from the evil that is in the world.”  With the same motion, at the same time, it is this toward which we endless struggle and from which, endlessly, we struggle to escape.”

Baldwin-NotesOfThis comes from an essay about Harriet Beecher Stowe, “Everybody’s Protest Novel,” the lead essay—after a short, important autobiographical introduction—of Baldwin’s 1955 collection Notes of a Native Son. It twists and turns, beginning with the paradox of being shaped and betrayed by the same reality, and ending with us struggling towards “this void” and struggling to escape it “With the same motion, at the same time….”  It cannot be said enough: this is typical of Baldwin, partly because he was so dedicated to capturing—and honoring—the complexity of the human situation.  In this passage he also leads us straight to the paradox of racism with a phrase that might go by us quickly.  “From this void—ourselves—,” “void” and “ourselves” standing next to each other, the dashes acting as an equals sign: void = ourselves.  A few words later the equivalence snaps into sharper focus as “this void” becomes “our unknown selves.”  We fear this void—our unknown selves—because it is unknown, yet we sense that this unknown self is the fount of our own creativity, which causes us to create in order to name this void—make it known—yet, paradoxically, if it were known we sense our creativity would dry up.

This void has a color…black.  It is the void out of which God speaks, saying “Let there be light.”  Yet the light lasts only a day time, before night time returns. This void—blackness, darkness—is also associated with our sins, which we try to escape by wiping them clean or denying them so that we may be eternal children of light. As a nation we have denied, even tried to wipe out, black people to deny or wipe clean what many have called our country’s “original sin:” slavery and the racism that must attend slavery.

In “Many Thousands Gone,” the essay on Richard Wright that follows “Everybody’s Protest Novel,” Baldwin says what he will say in many ways throughout his career: “Our dehumanization of the Negro then is indivisible from our dehumanization of ourselves: the loss of our own identity is the price we pay for our annulment of his.”  The
root of racism, and of any other way we dehumanize others, is our inability to accept that we are both black and white, yes and no.  We think purity is big, that it leads to Truth, but it actually diminishes and simplifies what we are and causes us to diminish and simplify any human being who reminds us of our complexity and impurity.

This article is part of a series on James Baldwin.  Go to the series’ Lead Post.

Go to a list of Black Writers on this site, and the Teaching Diversity main page.

I deal with the theological implications of black/white duality in my sermon “Theology and Race.”

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The Paradox of “Leadership Lists”

Lists2So many books on leadership and management feature lists.  There’s Edwards Deming’s “14 Management Principles,” Steven Covey’s “7 Habits of Highly Effective People,” Robert Quinn’s “8 Seed Thoughts.”

Saul Alinsky’s Rules for Radicals contains 11 rules on “the ethics of means and ends” and 13 rules on tactics.  Even Robert Greenleaf’s essay The Servant as Leader, at least the way I read it, contains eight qualities or actions of servant leadership.  (Go to the Lead Post in my series on this important essay to see my list of what I think his list is!)

What does this communicate about the process of becoming a leader? Many leadership books read like stereotypical self-help books, and, more important, one is tempted to read them as if they were cook books.  Do this, this, and this, and out will pop the leader in you. Yet so many of these books also talk about more mysterious processes, processes that may have yielded lists but actually start with deep intuitions and feelings for what is right. Robert Quinn’s book Change the World: How Ordinary People Can Accomplish Extraordinary Results throws irony on top of paradox by starting each chapter with Lists3quotes from Jesus, Gandhi, and Martin Luther King, Jr.  “Ordinary People”?  But as he pushes his take on deep change—his Advanced Change Theory (ACT), with its “8 Seed Thoughts”—he says, in a section titled “The Inaccessibility of ACT”: “Understanding of the transformational process does not emanate from logical analysis…it does not come from external authority of the theological institution.  It emanates from principled living and higher levels of moral reason…”—this last reference stemming from another list, Kohlberg’s ubiquitous “Six Stages of Moral Reasoning.”

At one point even crusty, hard-nosed Saul Alinsky, defining the qualities of a great organizer, turns to Adam Smith’s The Money Game, where Smith describes a great fund manager:  “It is personal intuition, sensing patterns of behavior.  There is always something unknown, undiscerned…You can’t just graduate an analyst into managing funds.  What is it the good managers have?  It’s a kind of locked-in concentration, an intuition, a feel, nothing that can be schooled.  The first thing you have to know is yourself.”  In “Art, Rhythm, Intuition, and Social Change” I wrote of how important “sensing patterns” was to a list of qualities and actions Robert Greenleaf’s servant leader had to have.  And as to how he came up with the idea of servant leadership itself (and started a whole field of leadership thinking), Robert Greenleaf says, “I didn’t get the notion of the servant as leader from conscious logic. Rather it came to me as an intuitive insight. And I do not see what is relevant from my own searching and experience in terms of a logical progression from premise to conclusion.”

Lists1It’s a constant, nagging question.  How much can anything, let alone leadership, be taught? For years I’ve told my writing students that their ability to write will come 40% from just writing themselves, 40% from reading, and only 20% from what I teach them—and that last could be a generous estimate.  From just writing and reading will come a feeling for the resonances of words, the rhythms of sentences, the pace of an entire composition. And these percentages don’t take into account what may be the most important thing of all: what, as Quinn might say, “emanates from principled living.”  Here “principled living” could be taken more broadly as meaning the intensity with which writers live and feel the “human condition.”  This last phrase—also mysterious—perhaps finally boils down to how much empathy writers have for others…and for themselves.

How do you develop that?  There’s certainly lots of books, each containing lists pointing to more lists in a nearly infinite regression, all supposed to guide us there.  But maybe only 20% there.  And that’s IF we understand that those lists are finally just approximations, more or less honest, that could help lead us to more difficult, mysterious, powerful places in our selves.

This article is part of a series on John Greenleaf’s The Servant as Leader.  Go to the series’ Lead Post.

Go to the main page for Leadership for Social Change.

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