Posts Tagged ‘publicity’

I do love my dystopian fiction, perhaps a little more than most. This novel is different than your classic dystopias because instead of presenting us with a new dystopian world, Eggers starts with a world very similar to ours and shows us how dystopia develops, or how it could develop from where we are now.

The basis of society’s transformation is The Circle. It starts with electronic health records, which we’re already moving toward in the United States, and joins them with banking and credit card information. Thus, each person has an online identity for purchases and prescriptions, a TruYou, which sounds sort of convenient in a creepy way. Now, imagine that all of this information is linked to Facebook, so your friends can Like and Comment on your dental cleanings and physical examinations.

The next step is SeeChange, a system of cameras placed everywhere. It’s sort of like the CCTV in London and other major cities, but the live feeds are broadcast on Facebook, with facial recognition software that automatically tags you so that people can watch you, wherever you are, whatever you’re doing. Also, it’s not the government posting cameras, it’s regular people. Imagine that you’re a regular customer at a kayak rental. You’re there enough that you have a fairly close relationship with the owner. You have a really hard day and need some serious paddle time, but it’s late at night and the shop is closed. You know the owner won’t mind if you borrow a boat, so you jump the fence and take one out. The time on the water does you a lot of good, but by the time you get back to shore the police are waiting to arrest you. You have them call the owner and she tells the police to let you go; she’s not going to press charges even though it is technically a theft. When you get to work in the morning, everyone is talking about your near-arrest, including your immediate supervisor and the president of the company. A number of coworkers don’t care about the crime but are hurt that you haven’t joined their kayaking groups on Facebook.

The kayak incident is the climax that drives us into the second half of the book, about transparency. The classic dystopian formula is in three parts, Thesis Antithesis Synthesis, but because Eggers’s story is not a classic dystopia, his book works differently. It is divided into three books, but the third is more of an epilogue. Transparency joins the ideas of TruYou and SeeChange – you wear a camera around your neck that broadcasts everything you see, say, and do, all the time. You can turn the sound off in the bathroom and you can take it off when you’re asleep, but otherwise your life is a reality show where friends and strangers can watch you at any time. There is one level of embarrassment at walking in on your parents having sex; there is a whole other level where you walk in on your parents having sex and accidentally broadcast that to forty thousand people on Twitter, where people comment on how great it is for two people at their ages and with their medical backgrounds to continue being interested in sexual activity. Politicians pick up on transparency and use it to virtue-signal to their constituents; it’s a snowball where once one representative goes transparent, they all have to or they look untrustworthy. There’s also a movement to move voting online and to make it mandatory, the sort of direct democracy a lot of people think they want to live in. It’s actually pretty horrible. I mean, politicians are people that we choose to make decisions for us – there are too many issues in this country for each citizen to inform themselves fully on each issue and make an intelligent decision. This is what representative government is all about. In the end, transparency alienates our protagonist because her friends and family can’t act naturally when everything they say becomes so very public.

So, let’s talk characters. Our protagonist is Mae, a bright young recruit at The Circle. She doesn’t immediately get into the idea that the company wants to own her entire life, but she eventually gets into it. She becomes the public face of The Circle, the first average citizen to go transparent. We’re told that she’s smart at the beginning of the book, but in time it becomes clear that she’s a pawn in bigger schemes. Supervisors keep manipulating her into having epiphanies about the everyone-together-all-the-time corporate culture, until she distills that culture into a few Orwellian sound bites. Her ending is totally 1984.

Mae turned to look at the three lines together. She blinked back tears, seeing it all there. Had she really thought of all that herself?
SECRETS ARE LIES
SHARING IS CARING
PRIVACY IS THEFT
Mae’s throat was tight, dry. She knew she couldn’t speak, so she hoped Bailey wouldn’t ask her to. As if sensing how she felt, that she was overcome, he winked at her and turned to the audience.

“Let’s thank Mae for her candor, her brilliance, and her consummate humanity, can we please?”

She can seem inconsistent, but I kind of understand her. A lot of her decisions are based on expediency – her dad will die without her company’s insurance, so she will do pretty much anything to keep the job. Add to that social pressure to go with the group and her capacity to commit to a decision even if she thinks it’s a bad one and kind of forced on her. She’s also controlled by her need for public approval, as manifested by Likes on her posts. So I think it’s understandable that she makes short-sighted decisions that seem random and inconsistent – she’s being indoctrinated in a cult-like atmosphere, so think of her more as a cult follower than a normal employee.

Mae’s best friend Annie got her the job at The Circle. Annie spends most of her time doing higher-level work with foreign governments while Mae is stuck in customer service. Annie’s life is ruined when she gets tapped as the pilot for PastPerfect, The Circle’s extension into family history. When people find out her British ancestors had Irish slaves, it’s pretty bad. When people find out her American ancestors had African slaves, it’s even worse. When a video surfaces of her parents watching someone die, it’s the end. Privilege has become a terrible word in American society, and it defines her family for thousands of years.

Mae has three boyfriends to deal with. Mercer is the ex that her parents still love. He hides from the spread of technology and has a John the Savage ending, though it’s not the climax like it was in Brave New World. Francis is the kind of supernerd who makes sense in a tech company but would have a hard time in the real world. Mae gets frustrated with his persistently premature ejaculations. Kalden is secret and shadowy, somehow inside The Circle but without espousing any of its ideals. He’s the kind of well-endowed lover that leaves Mae daydreaming, but it’s hard for her to trust him.

There are three heads of The Circle, and at one point they bring in three marine animals that sort of represent them. The seahorse is Ty – he hides at the bottom, guarding his children, which in this case are his ideas and inventions. He has very little contact with the public. The octopus is Eamon Bailey – he stretches out his tentacles in an effort to know and understand the world around him. He’s the warm fuzzy that people see – he wants to know people, and don’t we all want to be known? The shark is Stenton. He controls the money and therefore more than anyone else really understands or admits to themselves. Like Google and Apple, The Circle presents this image of a company that likes learning and exploring ways of connecting people to each other in an effort to mask the fact that they are profit-based institutions. Stenton is kept in the background as a sort of necessary evil, but he’s a shark. When they put all three animals in a tank together, the shark eats the other two. That’s what sharks do.

Whenever I see a group of three like this, I try to fit it into the Mind-Body-Soul symbolism, but these seem to be working in opposite directions. With the boyfriends, Mae rejects Mercer/Body, betrays Kalden/Soul, and ends up with Francis/Mind, which is disappointing. With the executives, Stenton/Body and Bailey/Soul make Ty/Mind unimportant, but the implication is that eventually Body will overpower Soul and reign supreme. Either way, a balance is impossible to sustain.

There was a film last year, with a lot of really big names like Emma Watson, Karen Gillan, Patton Oswalt, Tom Hanks, Bill Paxton, and Glenne Headley. But even though Eggers was working on it, it seems to have fared much worse than the book. I think the movie’s failure has to do with the very ideas the story addresses: the ending was changed to make it more marketable, and they had to reshoot several scenes because test audiences didn’t find the protagonist to be very likable. Since my theory is that Mae was chosen for her malleability and need for external approbation more than for her intelligence, I think Emma Watson might be too smart to play the character. I find it interesting that a film based on a book that is against crowd mentalities ruined the message by trying to appease the crowd mentality. I haven’t seen it yet, but I’m not fond of faithless adaptations, and I’m not so in love with the book that I’m ready to see the story as plastic.

The recent news about Facebook makes this book all the more timely. It seems that four or five years ago, a company called Cambridge Analytica stole data from thousands of Facebook profiles and used it to manipulate people’s ideas, pushing for unnecessarily conservative events like Brexit and the Trump election. Facebook is backpedalling as much as it can, but the information gathering was allowed under the privacy policies in place at the time. In related news, Facebook has been experiencing a decline in usage figures, so maybe this is the beginning of the end. Personally, I like the interface and the fact that most of my friends and family members are there – it’s a low-effort way for an introvert to maintain relationships. That being said, I don’t think it’s perfect either, and I have complicated feelings about putting personal information on my profile. I am curious, though – if Facebook falls, what will rise to take its place?

Above all, this is a book about privacy and the difference between our real selves and our public personas. I believe that all people need times and places where they are unobserved, where we can rest from the need to perform for others. We need a break from all that approval. The Circle presents us with a quick and easy path from where we are now to a world with no privacy, no relaxation, no disconnecting. For an introvert like me, this world is a nightmare. I’ve heard that this is a generational difference, that people of my generation are more individualistic while the kids born in the late 1990s and early 2000s are more communal, and if that’s true then many of them wouldn’t see the problem this book presents. And I suppose part of the problem with both book and film is that this is Generation X’s perception of what Millennials believe, which may not be accurate. But it’s interesting to explore these ideas and decide whether privacy is a big deal, and how important it is to us.

As a final note, I’d like to point out that in this book no one’s identity is stolen. A lot of us think that the main problem with online identities is that they can be falsified and the information used fraudulently, but that’s not the big problem for Eggers. It’s the ideas inherent in social media that are the problem, the Ding an sich and not the abuse of it.

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This was Kundera’s first novel, and in some ways, it explains his habitual themes more clearly. It’s like The Joke is a key to help understanding his entire oeuvre. While most of his other novels that I have read focus on the Prague Spring or other anti-Communist movements, this one predates all that. It starts with the generation that became Communist after World War II.

I have become such an inveterate skeptic that whenever someone starts listing his likes and dislikes I am unable to take it seriously, or to put it more precisely, I can accept it only as an indication of the person’s self-image. I didn’t for a moment believe that Helena breathed more easily in filthy, badly ventilated dives than in clean, well-ventilated restaurants or that she preferred raw alcohol and cheap, greasy food to haute cuisine. If her words had any value at all, it was because they revealed her predilection for a special pose, a pose long since outdated, out of style, a pose going back to the years of revolutionary enthusiasm, when anything “common,” “plebeian,” “plain,” or “coarse” was admired and anything “refined” or “elegant,” anything connected with good manners, was vilified.

I think that it must have been terribly thrilling to have been a Communist living during the revolution, seeing the old forms of civilization consciously destroyed and replaced by something rational, based on the ideology that you yourself are committed to. Ludvik Jahn is just such a young man, but he keeps a skeptical distance from the crowd. He has a friend, Marketa, who dives in head first, drinks the Kool-Aid, whatever other metaphor you might prefer for a complete commitment to a system of belief. So when she goes away to training camp, he writes her letters, just sort of messing with her because she’s gullible and naively enthusiastic. But. One postcard, intended as this sort of not-funny-to-everyone joke, gets picked up by the Party and his life gets ruined. Sarcasm always stings a little, but here that little sting turns around and eats his entire life. His best friend Zemanek votes him out of the Party, and therefore out of the university. He’s drafted by the military, but that little black mark on his record gets him sent to a prison squad, where he works in a mine with rioters, thieves, and political dissidents. They’re forced to work six days a week, but the only way to get leave passes or other privileges is to volunteer to work on Sunday too, so sometimes they’d go thirteen or twenty days without a break. It’s a lonely, miserable existence.

I know that my experience is not that bad – the universe is generally fairly gentle with me – but this does remind me of my expulsion from Texas, nearly a year ago. I work for a private language company that does intensive English programs, and they sent me to Texas to work at modifying our curriculum to expand the market to boarding schools with international students. Speaking strictly professionally, it was a resounding success. I kept careful records and had enough data to show that my students’ language skill had improved dramatically, but that wasn’t enough. Little did I know that the Christian school where I worked had been watching me like a hawk all year, and as soon as they figured out my Facebook identity they dug through everything I had ever posted, all four years of it, and used it as proof that I was anti-Christian and deserved to be fired. I’m not against Christians or their beliefs, as long as those beliefs aren’t being used to hurt anyone. They were aghast at all the pictures of men I’ve hit the Like button for, but they based their argument on a joke. It’s not a very funny joke, admittedly, but it was a joke nonetheless.

Back when I was religious, sometimes I’d joke with my friends on the day between Good Friday and Easter – Jesus is dead, we can do what we want while he isn’t looking. I even added a bit about him getting back from Hell, when I would go back to being good. Now, I agree that it’s not very funny, but it is completely orthodox. Many theologians have believed that Jesus spent his time between death and resurrection saving souls from their punishment – the Medievals called it The Harrowing of Hell. You can see it in the old Cycle plays (The York Cycle can be found in your local academic library). Before Jesus, everyone went to hell because of Original Sin, then Jesus went down there to personally bring to heaven all those who were actually good people. Now, because of Jesus, the decent people can skip hell and go to heaven. The Harrowing of Hell is a great cinematic moment in the history of the world as envisioned by the Christian Church, yet these people hadn’t heard of it. This is the problem with splinter groups (read: non-denominational independent Protestant Churches) – insufficient education. My supervisor called it a witch hunt because I’m gay, but because the company does want to keep this market open, they relocated me back to the Midwest. The little Christian school would have just fired me because in Texas it is perfectly legal to fire someone for being gay. My company was really great about the whole thing, appropriately appalled at the suggestion I be fired for my sexuality, so they sent me somewhere I would be surrounded by friends and unconditionally accepted. So, a good move.

What bothers me about all this is just how nice the Christians were, right up until they asked my boss to fire me. I should have figured something was wrong – my subconscious was sending all kinds of paranoia messages, like how I was avoiding open spaces because I kept seeing men aiming rifles at me. But I assumed it was a response to past situations and not the present one, and I knew they weren’t really there, so I figured I was just being crazy, like I was back when I was religious. But no, I was ignoring a present warning. I really ought to learn to trust myself. These people were not my friends, even though I thought they were and trusted them almost completely. A year later, I still have a serious aversion to churches. And strangers. And religions in general.

So, drifting back to changes in Czech society in the late 1940s. They absolutely rejected religion and capitalism, replacing them with a belief in progress, community, and communism. As such, familiar habits became crimes, such as sarcasm or a belief in God. The belief in God doesn’t fit with the officially atheistic stance of The Communist Party, but sarcasm is a subtler crime. It evinces a certain pessimism, an antagonistic way of seeing the world, and pessimism is a lack of faith in progress and hence anathema to the Communists. Sarcasm is not the product of happiness. It betokens disappointment and pride, a sense of intellectual superiority. When everyone in the community is holding hands and singing together, sarcasm is extremely anti-social. The Communists were trying to force an individualistic society into becoming collective, and some people resisted. Maintaining individual difference marked people as suspect because difference meant hierarchization. Part of this destruction of the individual is the erasure of the line between public and private spheres. Suddenly I understand why Kundera makes such a big deal out of this in later books – privacy was taken away by the Communist Revolution. It must have made it strange to arrive in the West and see exhibitionism, where people voluntarily arrange a private act for public viewing. So this explains his fascination with writing about public sex, and how weirdly scatological his middle-aged characters can get.

Ludvik’s sarcasm landed him in prison mines for several years. Finally he was allowed to finish his degree and become the academic he had always wanted to be. All this is mostly flashback – the present of the book is about revenge. He’s coming back to his hometown to avenge himself on the man who ruined his life. But he gets sidetracked when he sees Lucie.

Lucie is from a different city. As a teenager, she had a gang that she was friends with, and when they got to be around sixteen they noticed that she was the only girl and proceeded to gang rape the shit out of her, repeatedly. Eventually she got away, and by that I mean got run out of town because everyone said she was a slut, and started a new life in a new town. There, she met Ludvik during his time in the mines and they had a thing for a while, but he never understood why she wouldn’t have sex with him. She’d try to be willing, but in the end she just couldn’t. She coped with the rape by creating a division between her body and soul – the one became dirty and corrupted with the violence of men, but the other was free and pure. She loved Ludvik with her soul, but she needed such an abyss between the physical and the emotional that she couldn’t have sex with him. Eventually they broke up over not having sex, and she left town to start over again. This third town is Ludvik’s childhood home, but she has no way of knowing that. She meets Kostka, a Christian determined to save her. Kostka was a professor at the time of Ludvik’s expulsion, and he was expelled for his religion a short time afterward. He helped to heal her internal divisions, and when the time is right she expresses that personal union by having sex with him, which can sound a little sordid and self-serving on his part, but it’s actually a big step for her to be able to give her body to someone she loves and respects. The sex doesn’t seem to benefit him much; it’s more for her, celebrating her newfound love for her own body. It only happened the one time, like a baptism, and then she went on to lead a conventional life in a conventional marriage to a conventional guy who probably beats her in the conventional way.

Ludvik really has one purpose in coming here: to sleep with Zemanek’s wife Helena. He thinks that cuckolding the guy who derailed his life will make up for all the suffering he’s gone through. But again, this relies on a sense of privacy that the mainstream has abandoned. Ludvik’s seduction succeeds, but his revenge fails because Zemanek doesn’t care. He’s fucking this girl who’s young enough to be his daughter and rubbing it in Helena’s face. Helena thinks she has found someone she can leave her husband for, but Ludvik isn’t looking for a commitment. She might be in love, but to him she’s just a revenge fuck. She has an assistant who’s in love with her and even younger than Zemanek’s girl, but she’s not into him, at least not yet.

Our other essential character is Jaroslav, Ludvik’s childhood friend. While Ludvik and Zemanek embrace the Party in their youth, Jaroslav doesn’t. He’s not in the center of the revolution. But, when the Party announces that it intends to foster art with Communist ideals that still retains a national character, he finds his way in. Jaroslav loves Moravian traditions, especially folk music. He organizes the traditional dances, he writes songs in the folk tradition with Communist-approved themes, he finds ways to keep doing what he loves doing even under a repressive regime. Ludvik may criticize, but Jaroslav did what we all do – he selected and expanded the canon. On a small scale, each of us who reads and writes does this; on a larger scale, academia has trends in what gets taught and what gets avoided. For example, in the 1960s Sir Walter Scott was considered one of the most important Romantic writers, equally with Byron, Keats, and Wordsworth. Now, his poetry is considered too long and tedious to teach, so we mention Ivanhoe in a survey class and move on. Other works get dropped for political reasons, like Heart of Darkness or The Education of Little Tree. Then we choose other things to add, like Felicia Hemans or Oroonoko. There are a lot of subtle currents that add up to big changes.

Youth is a terrible thing: it is a stage trod by children in buskins and fancy costumes mouthing speeches they’ve memorized and fanatically believe but only half understand. History too is a terrible thing: it so often ends up a playground for youth – the young Nero, the young Napoleon, fanaticized mobs of children whose simulated passions and primitive poses suddenly metamorphose into a catastrophically real reality.

When I think of all this, my whole set of values goes awry and I feel a deep hatred towards youth, coupled with a certain paradoxical indulgence towards the criminals of history, whose crimes I suddenly see as no more than the terrible restlessness of waiting to grow up.

While our situations are drastically different, to some extent Ludvik et al are going through the same thing that Generation X is doing today. In our late teens and early twenties, we felt like we were reshaping our world to be kinder, more welcoming. Now that we’re in our thirties or forties, it seems like we’re supposed to have made it, but at thirty-seven I don’t feel like I have anything more together than I did ten years ago. The universe has not acceded to my demand for a better world, and now people are fighting against the movement that I feel really made things better – the Obama presidency. The young people growing up don’t have the same values that people only fifteen years older than they are did. Jaroslav’s son hates folk music; he and his friends are all excited about modernity, so they’re wearing leather jackets and listening to rock music, and in a few years they will propel the Prague Spring to try to take their country back from their Communist parents. Youthful idealism can make a lot of good things happen, but as we age we develop compassion: we learn to see people as individuals instead of masses, ideas as shades of grey instead of the black-and-white ideologies of adolescence. Ludvik’s response, hating youth, is a result of his personal experience of betrayal.

But while it may seem that he is one of those criminals restless to grow up, I don’t feel like he has. This whole revenge thing smacks of immaturity. He sees Helena’s body as belonging to her husband, and his sex act as thieving something to balance the years of freedom stolen from him. Zemanek doesn’t see his wife’s body as his; the Communist idea seems closer to Brave New World, where everybody belongs to everybody else. A woman’s body is never her own. That’s why I think Lucie and Kostka’s experience is so important and good – Kostka teaches Lucie that her body belongs to her, and when they have sex it is her decision about what to do with her body. I don’t make any great claims to maturity myself; I’m preparing to see my family this summer, and as I look ahead, I’m not picturing spending time with the people I love, I’m imagining confrontations with the brothers I feel betrayed by. Without using this vocabulary for it, I’ve been visualizing revenge on them, not by sleeping with their wives but through cutting comments and burning indifference. But that doesn’t make me any better than Ludvik, and it’s not a path that will lead to a good time. I’m not the same person I was when bad things went down, and neither are they. As Kundera points out, revenge is either immediate or worthless. There are no other options.

As long as people can escape to the realm of fairy tales, they are full of nobility, compassion, and poetry. In the realm of everyday existence they are, alas, more likely to be full of caution, mistrust, and suspicion.

The fate of this book is like the fate of its protagonist. Kundera wrote it as a novel, not a political satire. The problem with realism is that if you show real problems realistically, people think you’re exaggerating or being satirical. So, the Communists saw his book the same way his fictional Communists saw Ludvik’s joke, as a serious attack on the establishment. Westerners heard of it and started translating, but they translated poorly and only the bits that served their agendas. Eventually the author left Czechoslovakia and moved to Paris, and he set about having his novels retranslated, so while my copy is an approved translation, it’s not the final definitive one that Kundera supervised in the 1990s. Everyone took it so seriously, even when the title warns us not to.

This author was recommended to me as something completely different, something that could shock me back into myself. I’ve been feeling disconnected from myself, and a shock could be what I need. As I’ve been thinking about it, I’ve realized that I need to get back to the piano. Playing music is important to me, but I’ve been neglecting it. I suppose part of this is that he isn’t in favor of having a piano in the house. I know they’re heavy, but they’re also meaningful. Meaningful things should have weight.

The thing that has struck me about Tagore is not his difference, but his similarity. His title points to the parallels between the domestic and public spheres, which I’ve been fascinated with for more than ten years. Think Sense and Sensibility. In fact, I tend to keep a strict delineation between the two. Which is why I don’t invite people to my house. Living with a family is challenging for me because I have to share decision-making and it’s difficult to have a physical space that is only mine. For instance, we took his daughter to a theme park yesterday, but he doesn’t like roller coasters. I was there to spend time with him, so I didn’t ride them. Do you know how dismal and dull theme parks are if you don’t go on the rides?

There are three narrators, but Bimala is the one I find most important. She’s stuck in a triangle with Nikhil and Sandip. Nikhil and Bimala have been married for nine years. He’s an intellectual, seems to be some sort of magistrate for the district, which is in Bengal, the northeastern part of India. A good bit of Bengal is now Bangladesh. Sandip is Nikhil’s friend, who is working for an independent India. Sandip comes over for a day or two, but he decides to extend his visit because Bimala is a special person. She’s not presented as especially beautiful, but she has something. Nikhil has been trying to encourage her to become his equal, but it’s not working. She just keeps being a traditional Indian wife, which to her means complete submission. The women tend to live separated from men, and Nikhil wants to spend more time with her. It’s countercultural, but it’s not illegal or irreligious. He pushes gently, and she remains unmoved. Her job is domesticity, and that means following strict conventions.

And then Sandip notices her. He doesn’t want some weird blurring of society’s gender roles. He doesn’t really want to bring her into a man’s world. To him, Bimala is a goddess. With him, she feels like the divine embodiment of the nation. She gains confidence, not by being invited to share her husband’s life, but by being put on the culturally approved pedestal. Sandip is really good with her (NB: I didn’t say ‘to her’). The prolonged seduction goes very well for a while; he’s a great manipulator, but not even the best can keep it up indefinitely. Eventually he has to make a direct demand, and she sees what he is but is in too deep to turn back.

With Sandip, it’s all about The Cause. His cause is the country. Under British rule, European goods have been flooding into the country. A vital part of claiming their national identity is rejecting foreign goods. Sandip and his followers use Any Means Necessary – if only one guy is still transporting imports across the river, you sink his boat. It looks like a nonviolent protest, but it’s not really. These people are ruining the lives of the very people they claim to want to save. So when Sandip asks Bimala for money to finance the cause, he asks for too much for her to get on her own. When she has to steal for The Cause, she knows she’s gone too far and starts trying to pull herself out.

Nikhil is very much an All Lives Matter type of guy. I don’t mean that he denies the importance of fighting against discrimination, I mean that he really values all lives. India is not as important as Humanity. He’s sort of a stand-in for Tagore, someone who believes that you can’t take away someone’s livelihood without giving him a life of equal or greater value. Home rule for India is important because of the systematic oppression of the Indian people by the English, not because it’s an inherent good. He has a strong value for people, while Sandip cares more about principles. And Sandip’s principles are ethnocentric and misogynistic. He tells people that he only cares about the country, but he’s really in this for himself. He found a way to rise in caste, so he is taking advantage of the personal benefits without being overly concerned about the Motherland.

My theory of life makes me certain that the Great is cruel. To be just is for ordinary men—it is reserved for the great to be unjust. The surface of the earth was even. The volcano butted it with its fiery horn and found its own eminence—its justice was not towards its obstacle, but towards itself. Successful injustice and genuine cruelty have been the only forces by which individual or nation has become millionaire or monarch.

That is why I preach the great discipline of Injustice. I say to everyone: Deliverance is based upon injustice. Injustice is the fire which must keep on burning something in order to save itself from becoming ashes. Whenever an individual or nation becomes incapable of perpetrating injustice it is swept into the dust-bin of the world.

Sandip is concerned with his own greatness, and he doesn’t care who suffers, because he sees it as his right to be unjust to everyone. The only thing that matters is that Sandip remains comfortable and rises to the top. And yes, his sexual politics are as bad as his public policy.

We are men, we are kings, we must have our tribute. Ever since we have come upon the Earth we have been plundering her; and the more we claimed, the more she submitted. From primeval days have we men been plucking fruits, cutting down trees, digging up the soil, killing beast, bird and fish. From the bottom of the sea, from underneath the ground, from the very jaws of death, it has all been grabbing and grabbing and grabbing—no strong-box in Nature’s store-room has been respected or left unrifled. The one delight of this Earth is to fulfil the claims of those who are men. She has been made fertile and beautiful and complete through her endless sacrifices to them. But for this, she would be lost in the wilderness, not knowing herself, the doors of her heart shut, her diamonds and pearls never seeing the light.

Likewise, by sheer force of our claims, we men have opened up all the latent possibilities of women. In the process of surrendering themselves to us, they have ever gained their true greatness. Because they had to bring all the diamonds of their happiness and the pearls of their sorrow into our royal treasury, they have found their true wealth. So for men to accept is truly to give: for women to give is truly to gain.

As things progress, our three narrators start to realize that they don’t understand each other, but while they phrase it as a gender problem, I think it’s bigger than that. Does any person really know another? There are depths that stay hidden. We are always growing and changing, and even people who know each other well have to ask each other what they’re thinking. There is something isolating about being in existence.

There’s more going on. Think about Burke and Austen – there is no distinction between private and public spheres. Sandip and Nikhil represent their ideologies, the revolutionary new India and the colonial establishment. Bimala is the nation, caught between the two. In Tagore’s schema, the revolution doesn’t care about the individual lives of the poor; it only pretends to so that the leaders can enrich themselves and acquire power. The conservatives try to protect and take care of people. The poor may have only partial freedom, but the boundaries of their lives are invisible, like Pierre’s Ambiguities. The purpose of the maharaja is to make sure they don’t feel the ties that bind them, and Nikhil is good at it. Not good enough to stop Sandip’s influence, but good. His rule is sufficiently relaxed that disorder can grow up fairly quickly because Nikhil will not infringe on the revolutionaries’ right of self-determination. So long as they’re not hurting someone else. Sandip isn’t opposed to hurting others, and he ends up damaging himself in the process. Not physically, but he is disdainful of Nikhil’s intellectualism even though he spends more of his narration time on abstraction than Nikhil. Nikhil is interested in realities; Sandip is interested in justifying his self-centeredness.

So. Passionate manipulator vs intellectual idealist? It reminds me of the current presidential race in America. Sandip is Mr Trump, fighting to advance his position even though he’s unsuited to greater power, and destroying everyone he comes into contact with. He’s like the Russians who engineered a Communist revolution to concentrate an entire nation’s resources in the hands of a select few. Nikhil is like President Obama, idealistic and hopeful, struggling to guide people into happiness without the success he’d like. It’s difficult to make people both free and well behaved. I think Trump’s entire campaign is utter lunacy. The fact that the Republican Party chose a candidate that has no experience in diplomacy is baffling, and the fact that enough Americans admire him that he actually has a good chance of winning the election is proof of massive ignorance. People are afraid, so they trust the one who tells them they are right to be afraid.

In both the book and in reality, Muslims are an issue. For them, there is something more important than national identities or the rights and wrongs of politics. The world is full of suffering, but it’s possible to rise above the suffering by submitting one’s will to God. All kinds of suffering. The flavor of the suffering is immaterial, since suffering is temporary and God gives us the strength to overcome it. Accepting suffering is essential to submission and brings glory to God. These ideas are inimical to revolution, even the type of revolution Trump is working toward. Minimizing one’s own suffering thus is important and healthy, whether a belief in God is involved or not. Minimizing the suffering of others is dangerous and can lead to fanaticism. When a person believes that causing suffering that others submit to brings glory to God, that person is dangerous and the world needs him to have as little power as possible. Causing suffering is bad, I’d even say evil, and people who do it carelessly do not deserve to become President of the United States.

Tagore may not have been shock therapy, but it has gotten me reading again. I’m grateful for the suggestion; it’s provoked the response I needed. Thanks, E.

I read this on Project Gutenberg, which leads me to distrust the ellipses. I read a book on PG once that had whole paragraphs missing. This is a good book, sort of sad, but beautiful. And it’s a warning. Electing Trump will give us the worst case of Buyer’s Remorse in American history. Don’t do it. Do whatever you can to prevent this, even if it means voting for a woman you don’t really believe in. He must be stopped. Some people talk about moving out of the country, but will that be safe? Is there any corner of the world that will be safe if DT has access to the American military?

According to Hardy’s own preface, this was meant to be a bit of a joke, a funny story between the more dramatic Far From the Madding Crowd and The Return of the Native. Don’t let that make you think it’s any shorter than the others; it’s quite as long as any late Victorian novel can expect to be. And personally, I didn’t think the joke was very funny. I’ve spent too much time on the edges of society to be amused by the struggles inherent in the position.

In some ways, this book feels a little like a sequel; the exposition is pretty serious, as in Jane Austen’s Persuasion. Four years ago, Christopher Julian was in love with Ethelberta Chickerel. He was rich and she was a butler’s daughter, so nothing came of it. Instead, she married even further above herself; her husband died a few weeks later, still a minor, so she was sort of adopted into the in-laws’ family. Now he’s fallen in the world; she’s the young, wealthy, beautiful widow Mrs Petherwin, and he’s just Kit Julian, the local music teacher and church organist. It seems like they’d be a good fit for each other, but one of Hardy’s jokes is the way that things build up and then come to nothing.

‘I thought at one time that our futures might have been different from what they are apparently becoming,’ he said then, regarding her as a stall-reader regards the brilliant book he cannot afford to buy. ‘But one gets weary of repining about that.

In the end, he gets a happy finish, a happier one than Ethelberta gets, I believe.

Ethelberta is not a woman to be envied.

A talent for demureness under difficulties without the cold-bloodedness which renders such a bearing natural and easy, a face and hand reigning unmoved outside a heart by nature turbulent as a wave, is a constitutional arrangement much to be desired by people in general; yet, had Ethelberta been framed with less of that gift in her, her life might have been more comfortable as an experience, and brighter as an example, though perhaps duller as a story.

She’s precisely the type that people enjoy reading about, but very few would actually want to be. She was always intelligent and sensitive, so her family gave her a better education than her brothers and sisters received. She became a teacher, then a governess, then married the boss’s son and became a lady. She’s acutely aware of how precarious her social position is and is determined to keep that position no matter the cost. During the first third of the story, she lives with her mother-in-law with a cover story to explain where she came from, so she’s fairly secure and has time to say things like:

Well, no; for what between continually wanting to love, to escape the blank lives of those who do not, and wanting not to love, to keep out of the miseries of those who do, I get foolishly warm and foolishly cold by turns.

But when the mother-in-law dies, she has to shift for herself. How does a single woman work without losing her social position? This is the 1870s, not the 2010s, so this is a serious question for her. The dilemma is easier to understand if we see the social position not only as a circle of friends, but as an identity. Ethelberta is struggling to maintain the vision she has of herself, to continue being the person she truly believes herself to be. It’s more serious than most modern readers would consider.

Persons waging a harassing social fight are apt in the interest of the combat to forget the smallness of the end in view; and the hints that perishing historical remnants afforded her of the attenuating effects of time even upon great struggles corrected the apparent scale of her own. She was reminded that in a strife for such a ludicrously small object as the entry of drawing-rooms, winning, equally with losing, is below the zero of the true philosopher’s concern.

She’s apparently not a true philosopher, because this is only a brief flash on her consciousness. She sets herself up running a rooming house for wealthy, respectable foreigners; since she can’t advertise too extensively (she can’t seem to need money), it never pays well. She supplements her income by becoming a public storyteller, one step removed from an actress. That one step preserves her respectability and position. Unfortunately, she doesn’t go about it sensibly; one show a week, or a fortnight, would keep her audience coming back and preserve the novelty of the entertainment. Going out every night, people get used to it. She loses her popularity and her position declines.

She stood there, as all women stand who have made themselves remarkable by their originality, or devotion to any singular cause, as a person freed of her hampering and inconvenient sex, and, by virtue of her popularity, unfettered from the conventionalities of manner prescribed by custom for household womankind. The charter to move abroad unchaperoned, which society for good reasons grants only to women of three sorts – the famous, the ministering, and the improper – Ethelberta was in a fair way to make splendid use of: instead of walking in protected lanes she experienced that luxury of isolation which normally is enjoyed by men alone, in conjunction with the attention naturally bestowed on a woman young and fair.

And thank God for the improper. They introduce the world to new possibilities. They may be shunned for their audacity, but they are eventually copied and end up setting the ton of the next age. There is no question for Hardy that the fact of her being a woman is the defining feature of her life. As a man, Ethelberta would have been able to fight up the social ladder through education and success in some public enterprise; as a woman, the education is indispensable, but success in public enterprise would prevent her attaining the position she’s after. For a woman to be a public personality is too vulgar. Her only avenue to success is marriage.

Which is why poor Kit doesn’t stand a chance. It doesn’t matter how she feels about him – he’s not moving in the right circles any more. There are several other suitors to her hand, but she doesn’t love any of them and she’s afraid that they wouldn’t love her if they knew about her family. The poor old woman who ‘owns’ the rooming house where she lives is really her mother; the cook and the housemaid are her older sisters; the footman is her fourteen-year-old brother. And her father, of course, is still butler to one of the gentry’s best families.

I could really feel where Ethelberta is coming from, for most of the book. My parents were not well suited to one another – my father started working on a farm when he was fourteen, and the highest he ever rose was to an HVAC technician, the kind of maintenance worker who fixes your heating and air conditioning. My mother studied French and Latin at school and became a teacher, one of the most respectable positions for middle-class American women in the late 1960s. But pregnant women couldn’t teach in elementary schools in the early 1970s, so she had to leave work before my oldest brother was born. Then followed more than a decade of poor financial decisions, six more children, and a divorce. I grew up with a sense of decayed grandeur, surrounded by the feeling that we’re somehow better than the other people in our economic position and the only way to get what I truly deserve is to get a scholarship to a good university, work hard, get a good job, and never come back to rural North Carolina again. I wanted my mother to be proud of me, so I did get the scholarship and work hard, though the rest of that hasn’t quite played out. Some of my siblings got out like I did, but others accepted the reduced circumstances and found work as electricians and auto mechanics. Ethelberta’s family accepts her snobbery and the inequality of their positions, but my family hasn’t been quite as successful. We’re all pretty sensitive, so the fact that our ambitions have led in different directions has created some possibly irreparable conflicts. I try to keep peaceful relations with everyone. It’s not always easy to mix with the more country siblings because I still talk like I’m from Massachusetts, but I find that the rewards are worth the effort. My oldest brother’s wife has invited me to stay with them when I come Down East for Christmas, and this weekend my youngest brother drove twelve hours in one day so that he could see me for about ninety minutes. He’s been listening to the news, so he’s been worried about IS detaining or killing me. He held me so tight – I have a hard time believing in my ability to produce such intensity of feeling, but I can’t doubt that it’s there. The friends I’m staying with were impressed with our similarities: they knew one of my more ambitious brothers ten years ago, and apparently #3 and I have enough resemblance that you can see it, but #7 and I look like we’ve spent years studying each other to get our mannerisms exactly identical. Yet he loves big trucks, Mustangs, and wearing baseball caps, and I read Thomas Hardy novels when I’m vacationing in Paris or São Paulo. Cultural differences that arise from economic disparity may determine whom we feel comfortable living with, but with a little forbearance and good manners, those differences don’t have to limit whom we love.

Hardy’s characters don’t necessarily practice the forbearance unless it’s within their own family circle. Ethelberta’s brother and future brother-in-law end up traveling together one night, and the carpenter and the peer don’t really see eye to eye.

If every man of title was as useful as you are to-night, sir, I’d never call them lumber again as long as I live.’

‘How singular!’

‘There’s never a bit of rubbish that won’t come in use if you keep it seven years.’

In the final third of the novel, Ethelberta’s secret is in danger of getting out, so she determines that a hasty marriage is the only solution.

Life is a battle, they say; but it is only so in the sense that a game of chess is a battle – there is no seriousness in it; it may be put an end to at any inconvenient moment by owning yourself beaten, with a careless “Ha-ha!” and sweeping your pieces into the box.

Hardy says this, but Ethelberta can’t own herself beaten. She can’t see her quest for social position as unimportant or a game. She’s serious; she plays for keeps. She angles for the guy with the highest title, even though he’s older than her dad and has a very low character. Toward the end the novel gets a little Radcliffean, with the vicious viscount in the castle with the beautiful young heroine married in ignorance and partially against her will, but it turns out all right. This book is supposed to be funny, after all.

There are some jokes I appreciated, but they’re generally one-liners.

Ethelberta breathed a sort of exclamation, not right out, but stealthily, like a parson’s damn.

Or

‘O Joey, you wicked boy! If mother only knew that you smoked!’

‘I don’t mind the wickedness so much as the smell.

Or

Like the British Constitution, she owes her success in practice to her inconsistencies in principle.

There’s one little piece that I enjoyed because it seems so realistic, and I think must have happened rather frequently, despite its absence from most novels. Two maids and a footman have just prepared the upper dining room for the dinner in the middle of a ball, and while the quality are dancing on the lower floor,

Away then ran the housemaid and Menlove, and the young footman started at their heels. Round the room, over the furniture, under the furniture, out of one window, along the balcony, in at another window, again round the room – so they glided with the swiftness of swallows and the noiselessness of ghosts. Then the housemaid drew a jew’s harp from her pocket, and struck up a lively waltz sotto voce. The footman seized Menlove, who appeared nothing loth, and began spinning gently round the room with her, to the time of the fascinating measure

‘Which fashion hails, from countesses to queens,
And maids and valets dance behind the scenes.’

One of the most important messages of the novel is the reminder that servants are real people too. They may be treated like furniture, but the only difference between them and their supposed masters is the accident of birth. Their emotional lives are as rich, their pleasures both as simple and as complex. A good servant can still be a man of feeling who takes a bit of fun when no one’s looking.

Hardy introduces some new vocabulary that I like, such as ‘man-famine.’ In the 1870s, young men were being sent out to the colonies to build the empire, so there weren’t many at home. Another example of the hidden effect of imperialism that Said talks about. He also gives us the word ‘indifferentist,’ which I rather like. It seems to imply not only that someone doesn’t care about a given situation, but that he’s studied his indifference and employs it as a tool.

There are also some passages that strike me as beautiful, even in a book that treats serious questions of gender and class as jokes. When Christopher Julian meets Mr Chickerel for the first time, he responds to the family resemblance without knowing that this is Ethelberta’s father.

Ethelberta’s face was there, as the landscape is in the map, the romance in the history, the aim in the deed: denuded, rayless, and sorry, but discernible.

I’m kind of surprised that this novel isn’t more popular with the critics. Hardy is more explicit in his criticism of social structures and gender strictures than in his other books, so it would seem that the Marxists and feminists would have been all over it. But I guess not; some people can’t understand the concept of serious comedy.