Showing posts with label book analysis. Show all posts
Showing posts with label book analysis. Show all posts

Saturday, June 24, 2023

Discussing fiction on a moral level at a book club

After:

Naomi Kanakia, "The Dreariness of Book Club Discussions," Los Angeles Review of Books, November 2, 2022.


The book club exists because we'd like to think the book will "improve our minds in some way" and "contribute measurably to our intellectual lives."

Yet even those of us who are talented critics struggle to say more than whether we liked the book. Adults consider our own enjoyment as an "explicit factor" in choosing to read.

Book clubs "interfere with the way a book is meant to be experienced," i.e., for pleasure, and thus "obviously draw their inspiration from that great temple of forced reading: high school." A book club has the broad form of a class discussion — "the schedule, the discussion, the forced reading."

Nonfiction is easier to discuss

It's easy to talk about books that are "fundamentally about ideas: What does the future hold? What motivates a person to kill for a cause? These are big, open questions that you can readily discuss. We all think about ideology. We all think about current events. We can engage easily with these texts and do it on a more even footing, arguing with their conclusions and adding our own experiences to provide a counterpoint."

Fiction is hard "unless you resort to deconstruction, power analysis, or high school–style New Criticism, there's simply not much to say beyond 'This is why you should/shouldn't read this book' - a topic for which, honestly, a few hundred words would usually suffice. Nonfiction, in contrast, offers a jumping-off point for talking about the broader implications of ideas and for arguing with the author's conclusions." You can't do this with fiction because "good fiction doesn't contain a clear viewpoint on the material," and insofar as it makes points, it "already contains whatever broader points you would want to make" but stated much better than you could possibly state them (which is why you read the book), and "moreover, fiction doesn't generalize: it's about specific people doing specific things," so for you to say that many people do not or should not do these things is N/A.

Yet book clubs choose fiction

They do so because fiction is enjoyable, or because of "a hangover from English class," or specifically because of "the complexity of the novel — for the way it eludes easy answers," which makes it seem as though there's something to be discussed, something to be gotten.

Choose moral analysis

So if you're going to read fiction for a book club, Kanakia suggests, you can do "moral analysis," which "is a bit simpler [than power analysis]: it takes the work as given, almost as if the story were nonfiction. In a moral analysis, you talk about the characters as freely and simply as if they were real people you know," which "we're usually unafraid to exercise when it comes to television shows or the lives of our friends." For context: Tolstoy's What Is Art? (1897) in which he argues that art is about moral edification, not pleasure. (This approach allows us to stay friends with each other, believe that reading the book was worthwhile, and avoid summarizing the whole book.) See also John Gardner's On Moral Fiction (1978).

Asking moral questions "might be uncomfortable, but if we don't want to explore that discomfort, we should probably just join a knitting circle instead."


See also: "Moral analysis of what is 'at stake in this story'". It's a 4-minute read on Medium.

abstract art that looks like a colorful staircase

"That’s part of the art of the novel, I think. To make you feel confused." John Dickerson

Saturday, November 29, 2014

Quobnah Ottobah Cugoano: An eighteenth-century Afro-Briton abolitionist

Quobnah Ottobah Cugoano grew up alongside the children of a king of Fantee in present-day Ghana. When he was 13, in the year 1770, he and the children were kidnapped in the woods by other Africans and sold to a European slave ship. He was unable to convince anyone to send word to his family. Finding that "death was more preferable than life," the captive women and children - while the men were chained beneath the deck - conspired to burn the ship and perish together, but one of the women betrayed their plan.

Cugoano was taken to the West Indies (that is, the Caribbean) before being sold to a master in England in 1772. Coincidentally, this was the same year that Lord Mansfield issued his famous ruling that prohibited slave-owners from pursuing their slaves who had escaped to other countries; this was commonly understood as the de facto abolition of slavery in England, 75 years after parliament had allowed private merchants to slave-trade on the west coast of Africa for a fee of ten pounds. It is not known how Cugoano eventually became a free man, but a decade after his arrival in England, he was working as a servant and was an abolitionist. Having been baptized with the name John Stewart, he came to accept Christianity as the one true religion.

His book, "Thoughts and Sentiments on the Evil of Slavery," was published in 1787, when he was about 30 years old. A revised version was published four years later.

In this book, Cugoano acknowledges that there were slaves in Africa, too, but says they were primarily prisoners of war or people who owed a debt and were treated relatively well. The same applies to slavery in ancient times. He thinks it may be possible to allow "a free, voluntary, and sociable servitude, which is the very basis of human society, either civil or religious, whereby we serve one another that we may be served, or do good that good may be done unto us, [which] is in all things requisite and agreeable to all law and justice." On his view, slavery may also be used as a punishment for lawbreakers.

He contrasts this ideal with the reality of slavery in the contemporary West Indies where "hard-hearted overseers have neither regard to the laws of God, nor the life of their fellow-men." Slaves are stripped and stared at, stowed like cattle in a stinking ship-hold, sold and separated from family forever. Cugoano personally witnessed a fellow slave in Grenada whipped for choosing to attend church rather than continue laboring in the field. He also refers to a well-known incident in 1780, where a captain threw over a hundred ailing slaves overboard because he preferred to attempt to recover their market value from his insurer.

He decries this modern type of slavery as "an evil of the first magnitude" that finds no justification in the Bible and is "contrary to all the genuine principles of Christianity." He lauded the writings of other abolitionists who describe how slavery is "to the great shame and disgrace of all Christian nations wherever it is admitted in any of their territories."

He proposes "days of mourning and fasting" for repentance, followed by "a total abolition of slavery" throughout Europe, to be enforced by warships sent to the African coast to ensure that emigrants are leaving voluntarily. During the transitional period, he recommends a lighter form of servitude for Afro-Britons: they should be freed, he says, after seven years of service which will compensate their keepers for the cost of their Christian education, and they should be released from their service only if they have become morally upright Christians, after which they should be compensated for their continued service or else they may elect to return to Africa to serve as Christian missionaries.

Cugoano explicitly rejects the European pro-slavery claims that African society is so terrible that its members consent to slavery as an improvement, and that slavery may be assumed to be harmless simply because other Europeans practice it. He also rejects the claim that dark skin is the curse from God known as the "mark of Cain" in the Bible. "The life of a black man is of as much regard in the sight of God, as the life of any other man," he writes.

Rather, violent imperialists and slave traders aren't truly Christian, but are part of the "synagogue of Satan" and the "Antichrist." He warns that breaking Biblical law by enslaving others will result in an eventual "awful visitation of the righteous judgment of God" which will be no less severe for its belatedness, perhaps manifesting in hurricanes, crop failures, national debt and individual poverty. As an economic strategy, freedom for all people would enable more national prosperity than would the keeping of a slave class.

He concludes:

"the voice of our complaint implies a vengeance ... and if it is not hearkened unto, it may yet arise with a louder voice, as the rolling thunder ... not only to shake the leaves of the most stout in heart, but to rend the mountains before them, and to cleave in pieces the rocks under them, and to go on with fury to smite the stoutest oaks in the forest"!

Image: Benkos Bioho statue © Creative Commons Attribution-Share Alike 2.0 Generic license Wikimedia Commons.

Article originally posted to Helium Network on Jan. 9, 2012.


If you'd like to learn more about my work, I've published books. Also, I write for Medium. There, readers with a paid membership don't have to worry about the paywall.

Building on research by historian Stephanie E. Jones-Rogers, a study shows active participation in slavery crossed gender lines. From 1856 to 1861, white women engaged in nearly a third of sales and purchases of enslaved people in the nation’s largest slave market. www.nytimes.com/2024/11/22/u...

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— Carole V. Bell (@cvbell.bsky.social) November 26, 2024 at 2:04 PM

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