Tag / Reading

by Edward Champion

Battling the Digital Babysitter: The Case for Reading and Curiosity

A new book by Jason Boog examines the effect of digital devices upon a toddler’s reading development, raising important questions on whether or not parents will be sufficiently prepared to deal with Common Core standards. Will the next generation of readers and thinkers be agile enough to meet tomorrow’s challenges?

BORN READING
by Jason Boog
Touchstone, 336 pages

On November 27, 1960, only a few months after Green Eggs and Ham was published, Dr. Seuss called for a movement more modest than the Ham and Eggs pension drive. Seuss argued that “children’s reading and children’s thinking are the rock bottom base upon which this country will rise. Or not rise.” He was deeply concerned about the increasing junk being published under the guise of juvenile fiction and he rightly pointed out how children were “eagerly welcoming the good writers who talk, not down to them as kiddies, but talk to them clearly and honestly as equals.” (In the same manifesto, the good Theodore Geisel also promulgated the fanciful claim that he was “mayor of La Jolla,” but this hardly detracts from his salient points.)

Eight years before this, Seuss had written another essay on how people laughed less as they grew older, with the fun “getting hemmed in by a world of regulations.” Yet even Seuss’s imagination could not have foreseen our world of digital devices, with the horrifying 2011 video of a one-year-old baby flipping through a physical magazine, her hand squeezing on fixed text and hoping to push it across a malleable vortex, and with her little fingers, yearning for any toy, trying to flip a photo because she believes that the page is a tablet. The parent, with the toxic cruise control bravado of a privileged Google Bus commuter who refuses to see the world beyond his soy vanilla latte and gluten-free muffin, offers the smug, self-congratulatory, and ire-inducing caption, “For my 1 year old daughter, a magazine is an iPad that does not work. It will remain so for her whole life. Steve Jobs has coded a part of her OS.”

With tablets and smartphones increasingly replacing television as the screen-based babysitter of choice for the overtaxed parent, we have very little knowledge on what this will mean for the next generation of readers and thinkers. With Common Core literary standards introducing preposterously dogmatic regulations (“Retell stories, including key details, and demonstrate understanding of their central message or lesson” reads one such farcical instruction) into classrooms with the same blindly faithful haste as the digital devices, any reliable advocate for imagination and salutary tomfoolery is left to wonder if we are preparing a generation that will surrender its wonder and humor earlier, without the pull of palpable paper to trigger some potential to raise this broken nation.

As a childless man often on call for friends with kids who demand yet another vivacious in-home performance of my free-form vaudeville show, I didn’t realize how much I cared about any of this until I read Jason Boog’s thoughtful Born Reading. (I also recommend Boog’s recent appearance on Colin Marshall’s excellent podcast, Notebooks on Cities and Culture, which discusses many of the issues in the book.) Boog harbors no illusion that we can go back to the analog ways, but he has gone out of his way to document his reading experiments with his daughter, Olive. He recognizes the overcrowded field of parenting handbooks, pointing out in the book’s early pages that he won’t be offended if the time-challenged parent doesn’t read beyond the introduction. But even with the book’s self-help thrust with sections devoted to a “Born Reading Playbook,” Boog’s volume is worth considering as a whole. Boog is candid enough to cop to enjoying Don Ho’s kitschy ditty “Tiny Bubbles,” but he also recognizes the nefarious ways that diabolical software developers sneak hypnotic advertisements into apps that are ostensibly intended to “educate.” We often forget this Faustian bargain, if we even bother to remember it at all.

The smartphone is only seven years old and the iPad, at the age of four, is only a year away from entering kindergarten. How are these new and ubiquitous technological tools shaping our real and decidedly more irreplaceable children? Boog rightfully points out, through the statements of Lisa Guernsey, that the conversations that adults have with their children before the age of two are more valuable than any interactive bauble. If a parent is too beleaguered, perhaps she can find a bedtime solution with the physical book, with its promise of enticing worlds beyond the real, its firm hold requiring neither wi-fi nor batteries, and its manifold possibilities for acting out stories. Last year, in a well-publicized report, the American Academy of Pediatrics recommended that parents discourage media exposure for children under the age of two. The AAP also suggested that children over that age should never spend more than two hours in front of a screen. Yet there remains the ineluctable lure of the digital babysitter. Put your kid in front of a screen playing mindless entertainment and, voila, even you too can get a few household chores done! But because the new screens are portable and more regularly used, even bright children such as Olive are tempted to imitate their parents, often resulting in workaround mimicry to postpone the inevitable moment when real digital devices will be as close to them as Barbie dolls and Matchbox cars:

Even before she turned two years old, Olive would mimic my cell phone cradle with various phone-shaped objects. I designed a pretend computer out of a cardboard box and an abandoned computer mouse, and Olive would dutifully plug in the mouse and press imaginary buttons on the box just like daddy.

Boog is extremely diligent in limiting his daughter’s digital usage, yet smartphones and tablets also offer undeniable value in summoning an immediate response to a child’s question. Boog describes calling up several images of Brahams after Olive asks what the famous composer looks like. In the analog days, parents offered approximate and often quite wrong answers to a child’s endless string of whys. But now that the highly specific answer has become commonplace thanks to Google, there remains the more troubling problem of how to encourage imagination and curiosity when nobody can be leisurely wrong anymore. Maybe the key for healthy digital implementation among toddlers resides in only using digital devices to promote curiosity. It is certainly an ethos that Boog subscribes to:

Reading for discovery can change the course of your child’s life. You can help him or her maintain a natural curiosity throughout school. This precious flame of scientific wonder can be snuffed so easily. Don’t let your child lose that sense of wonder. Follow up science books and apps with zoo visits or natural science museum trips. Make sure that part of your home library is dedicated to science, gross or scary as it may be.

Providing a toddler with limitless words and endless options for discovery can mean the difference between a child armed the tools to succeed and one who gives up in a tougher world of standardized education. Betty Hart and Todd Risley conducted a famous study revealing a thirty million word gap between low and high income kids. This disparity revealed lasting effects later in life. But with enough active parental participation, it is possible to make a book stick. Boog describes repeatedly reading Dick and Jane and Vampires to Olive, often acting out the story with gusto. The book became such a fixture that Olive demanded the book at all hours.

For cash-strapped parents who don’t have the resources to fill their child’s bedroom with books, there is also the public library. Judy Blume’s oft-quoted suggestion that children should be allowed to read whatever they want holds true even in this hallowed space, which is not merely a secular temple for books, but a place for many kids and parents to come together. If Boog’s book ends on an appropriately grim note when considering the draconian Common Core standards, very much at odds with unhindered reading and free-flowing curiosity, it is nevertheless a welcome reminder that merely asking children to regurgitate knowledge is a recipe for chaos as the gap between the rich and the poor grows to its highest level since 1928. If we want to lift our nation beyond this crippling inequality, then it is vital for us to reject any measure that prevents parents and educators from talking with children as equals. The Seussian ideal will allow the next generation to embrace and challenge knowledge rather than have facts drilled into their heads with all the delicacy of a bureaucrat fumbling around with a jackhammer.

(Image: mbeo)

by Edward Champion

The Taming of Chance (Modern Library Nonfiction #98)

What do statistics and probability reveal about the natural world? And how does chance factor into the story? In our third essay in the Modern Library Nonfiction Challenge, we tackle Ian Hacking’s history of how many mathematical maxims came to be. We’ve included a YouTube presentation to show you how you can prove the law of large numbers in your very own home!

(This is the third entry in The Modern Library Nonfiction Challenge, an ambitious project to read and write about the Modern Library Nonfiction books from #100 to #1. There is also The Modern Library Reading Challenge, a fiction-based counterpart to this list. Previous entry: Operating Instructions.)

mlnf98In the bustling beginnings of the twentieth century, the ferociously independent mind who forever altered the way in which we look at the universe was living in poverty.* His name was Charles Sanders Peirce and he’d anticipated Heisenberg’s uncertainty principle by a few decades. In 1892, Peirce examined what he called the doctrine of necessity, which held that every single fact of the universe was determined by law. Because before Peirce came along, there were several social scientists who were determined to find laws in everything — whether it be an explanation for why you parted your hair at a certain angle with a comb, felt disgust towards specific members of the boy band One Direction, or ran into an old friend at a restaurant one hundred miles away from where you both live. Peirce declared that absolute chance — that is, spontaneity or anything we cannot predict before an event, such as the many fish that pelted upon the heads of puzzled citizens in Shasta County, California on a January night in 1903 — is a fundamental part of the universe. He concluded that even the careful rules discovered by scientists only come about because, to paraphrase Autolycus from A Winter’s Tale, although humans are not always naturally honest, chance sometimes makes them so.

The story of how Peirce’s brave stance was summoned from the roiling industry of men with abaci and rulers is adeptly set forth in Ian Hacking’s The Taming of Chance, a pleasantly head-tingling volume that I was compelled to read twice to ken the fine particulars. It’s difficult to articulate how revolutionary this idea was at the time, especially since we now live in an epoch in which much of existence feels preordained by statistics. We have witnessed Nate Silver’s demographic models anticipate election results and, as chronicled in Moneyball, player performance analysis has shifted the way in which professional baseball teams select their roster and steer their lineup into the playoffs, adding a strange computational taint that feels as squirmy as performance enhancing drugs.

But there was a time in human history in which chance was considered a superstition of the vulgar, even as Leibniz, seeing that a number of very smart people were beginning to chatter quite a bit about probability, argued that the true measure of a Prussian state resided in how you tallied the population. Leibniz figured that if Prussia had a central statistic office, it would not only be possible to gauge the nation’s power but perhaps lead to certain laws and theories about the way these resources worked.

This was obviously an idea that appealed to chin-stroking men in power. One does not rule an empire without keeping the possibility of expansion whirling in the mind. It didn’t take long for statistics offices to open and enthusiasts to start counting heads in faraway places. (Indeed, much like the early days of computers, the opening innovations originated from amateurs and enthusiasts.) These early statisticians logged births, deaths, social status, the number of able-bodied men who might be able to take up weapons in a violent conflict, and many other categories suggested by Leibniz (and others that weren’t). And they didn’t just count in Prussia. In 1799, Sir John Sinclair published a 21 volume Statistical Account of Scotland that undoubtedly broke the backs of many of the poor working stiffs who were forced to carry these heavy tomes to the guys determined to count it all. Some of the counters became quite obsessive in their efforts. Hacking reports that Sinclair, in particular, became so sinister in his efforts to get each minister of the Church of Scotland to provide a detailed congregation schedule that he began making threats shrouded in a jocose tone. Perhaps the early counters needed wild-eyed dogged advocates like Sinclair to establish an extremely thorough baseline.

The practice of heavy-duty counting resulted, as Hacking puts it, in a bona-fide “avalanche of numbers.” Yet the intersection of politics and statistics created considerable fracas. Hacking describes the bickering and backbiting that went down in Prussia. What was a statistical office? Should we let the obsessive amateurs run it? Despite all the raging egos, bountiful volumes of data were published. And because there was a great deal of paper being shuffled around, cities were compelled by an altogether different doctrine of necessity to establish central statistical hubs. During the 1860s, statistical administrations were set up in Berlin, New York, Stockholm, Vienna, Rome, Leipzig, Frankfurt-am-Main, and many others. But from these central offices emerged a East/West statistics turf war, with France and England playing the role of Biggie on the West and Prussia as Tupac on the East. The West believed that a combination of individual competition and natural welfare best served society, while the East created the welfare state to solve these problems. And these attitudes, which Hacking is good enough to confess as caricaturish even as he illustrates a large and quite important point, affected the way in which statistics were perceived. If you believe in a welfare state, you’re probably not going to see laws forged from the printed numbers. Because numbers are all about individual action. And if you believe in the Hobbesian notion of free will, you’re going to look for statistical laws in the criminal numbers, because laws are formed by individuals. This created new notions of statistical fatalism. It’s worth observing that science at the time was also expected to account for morality.

Unusual experiments ensued. What, for example, could the chest circumference of a Scotsman tell us about the stability of the universe? (Yes, the measurement of Scottish chests was seriously considered by a Belgian guy named Adolphe Quetelet, who was trying to work out theories about the average man. When we get to Stephen Jay Gould’s The Mismeasure of Man several years from now, #21 in the Modern Library Nonfiction canon, I shall explore more pernicious measurement ideas promulgated as “science.” Stay tuned!) More nefariously, if you could chart the frequency of how often the working classes called in sick, perhaps you could establish laws to determine who was shirking duty, track the unruly elements, and punish the agitators interfering with the natural law. (As we saw with William Lamb Melbourne’s story, the British government was quite keen to crack down on trade unions during the 1830s. So just imagine what a rabid ideologue armed with a set of corrupted and unproven “laws” could do. In fact, we don’t even have to jump that far back in time. Aside from the obvious Hollerith punch card example, one need only observe the flawed radicalization model presently used by the FBI and the DHS to crack down on Muslim “extremists.” Arun Kundnani’s recent book, The Muslims Are Coming, examines this issue further. And a future Bat Segundo episode featuring Kundnani will discuss this dangerous approach at length.)

Throughout all these efforts to establish laws from numbers (Newton’s law of gravity had inspired a league of scientists to seek a value for this new G constant, a process that took more than a century), Charles Babbage, Johann Christian Poggendorf, and many others began publishing tables of constants. It is one thing to publish atomic weights. It is quite another to measure the height, weight, pulse, and breath of humans by gender and ethnicity (along with animals). The latter constant sets are clearly not as objective as Babbage would like to believe. And yet the universe does adhere to certain undeniable principles, especially when you have a large data set.

It took juries for mathematicians to understand how to reconcile large numbers with probability theory. In 1808, Pierre-Simon Laplace became extremely concerned with the French jury system. At the time, twelve-member juries convicted an accused citizen by a simple majority. He calculated that a seven-to-five majority had a chance of error of one in three. The French code had adopted the unusual method of creating a higher court of five judges to step in if there was a disagreement with a majority verdict in the lower court. In other words, if the majority of the judges in the higher court agreed with the minority of jurors in the lower court that an accused person should be acquitted, then the accused person would be acquitted. Well, this complicated system bothered Laplace. Accused men often faced execution in the French courts. So if there was a substantial chance of error, then the system needed to be reformed. Laplace began to consider juries composed of different sizes and verdicts ranging from total majority (12:0) to partial majority (9:3, 8:4), and he computed the following odds (which I have reproduced from a very helpful table in Hacking’s book):

hacking-juryerror

The problems here become self-evident. You can’t have 1,001 people on a jury arguing over the fate of one man. On the other hand, you can’t have a 2/7 chance of error with a jury of twelve. (One of Laplace’s ideas was a 144 member jury delivering a 90:54 verdict. This involved a 1/773 chance of error. But that’s nowhere nearly as extreme as a Russian mathematician named M.V. Ostrogradsky, who wasted much ink arguing that a 212:200 majority was more reliable than a 12:0 verdict. Remember all this the next time you receive a jury duty notice. Had some of Laplace’s understandable concerns been more seriously considered, there’s a small chance that societies could have adopted larger juries in the interest of a fair trial.)

French law eventually changed the minimum conviction from 7:5 to 8:4. But it turned out that there was a better method to allow for a majority jury verdict. It was a principle that extended beyond mere frequency and juror reliability, taking into account Bernoulli’s ideas on drawing black and white balls from an urn to determine a probability value. It was called the law of large numbers. And the great thing is that you can observe this principle in action through a very simple experiment.

Here’s a way of seeing the law of large numbers in action. Take a quarter and flip it. Write down whether the results are heads or tails. Do it again. Keep doing this and keep a running tally of how many times the outcome is heads and how many times the coin comes up tails. For readers who are too lazy to try this at home, I’ve prepared a video and a table of my coin toss results:

edcointoss

The probability of a coin toss is 1:1. On average, the coin will turn up heads 50% of the time and tails 50% of the time. As you can see, while my early tosses leaned heavily towards heads, by the time I had reached the eighteenth toss, the law of large numbers ensured that my results skewed closer to 1:1 (in this case, 5:4) as I continued to toss the coin. Had I continued to toss the coin, I would have come closer to 1:1 with every toss.

galtonbox

The law of large numbers offered the solution to Laplace’s predicament. It also accounts for the mysterious picture at the head of this essay. That image is a working replica of a Galton box (also known as a quincunx). (If you’re ever in Boston, go to the Museum of Science and you can see a very large working replica of a Galton box in action.) Sir Francis Galton needed a very visual method of showing off the central limit theorem. So he designed a box, not unlike a pachinko machine, in which beans are dropped from the top and work their way down through a series of wooden pins, which cause them to fall along a random path. Most of the beans land in the center. Drop more beans and you will see a natural bell curve form, illustrating the law of large numbers and the central limit theorem.

Despite all this, there was still the matter of statistical fatalism to iron out, along with an understandable distrust of statistics among artists and the general population, which went well beyond Disraeli’s infamous “There are three kinds of lies: lies, damned lies, and statistics” quote. Hacking is a rigorous enough scholar to reveal how Dickens, Dostoevsky, and Balzac were skeptical of utilitarian statistics. Balzac, in particular, delved into “conjugal statistics” in his Physiology of Marriage to deduce the number of virtuous women. They had every reason to be, given how heavily philosophers leaned on determinism. (See also William James’s “The Dilemma of Determinism.”) A German philosopher named Ernst Cassirer was a big determinism booster, pinpointing its beginnings in 1872. Hacking challenges Cassierer by pointing out that determinism incorporated the doctrine of necessity earlier in the 1850s, an important distinction in returning back to Peirce’s idea of absolute chance.

I’ve been forced to elide a number of vital contributors to probability and some French investigations into suicide in an attempt to convey Hacking’s intricate narrative. But the one word that made Perice’s contributions so necessary was “normality.” This was the true danger of statistical ideas being applied to the moral sciences. When “normality” became the ideal, it was greatly desirable to extirpate anything “abnormal” or “aberrant” from the grand human garden, even though certain crime rates were indeed quite normal. We see similar zero tolerance measures practiced today by certain regressive members of law enforcement or, more recently, New York Mayor Bill de Blasio’s impossible pledge to rid New York City of all traffic deaths by 2024. As the law of large numbers and Galton’s box observed, some statistics are inevitable. Yet it was also important for Peirce to deny the doctrine of necessity. Again, without chance, Peirce pointed out that we could not have had all these laws in the first place.

It was strangely comforting to learn that, despite all the nineteenth century innovations in mathematics and probability, chance remains very much a part of life. Yet when one begins to consider stock market algorithms (and the concomitant flash crashes), as well as our collective willingness to impart voluminous personal data to social media companies who are sharing these numbers with other data brokers, I cannot help but ponder whether we are willfully submitting to another “law of large numbers.” Chance may favor the prepared mind, as Pasteur once said. So why court predictability?

* Peirce’s attempts to secure academic employment and financial succor were thwarted by a Canadian scientist named Simon Newcomb. (A good overview of the correspondence between the two men can be found at the immensely helpful “Perice Gateway” website.)

Next Up: Janet Malcolm’s The Journalist and the Murderer!

by Edward Champion

Melbourne (Modern Library Nonfiction #100)

How can a bumbling statesman from the 19th century help us cultivate more tolerance for humankind? Lord David Cecil’s biography offers some unexpected possibilities. We examine the curious case of William Lamb Melbourne in the first of our Modern Library Nonfiction essays.

(This is the first entry in The Modern Library Nonfiction Challenge, an ambitious project to read and write about the Modern Library Nonfiction books from #100 to #1. There is also The Modern Library Reading Challenge, a fiction-based counterpart to this list.)

mlnf100History has produced such a rich pile of devious political figures who spend every spare minute scheming and plotting their rise that today’s aspiring aristocrats, who can be found working every connection to get their kids into bright educational citadels and reliable sinecures, cannot come close to such cutthroat monomania. Yet there are also those who blunder into top office like bumpkins crashing high-class weddings through the simple repetitive act of placing one foot in front the other. William Lamb, aka Lord Melbourne, Prime Minister of the United Kingdom for eight years (1834, 1835-1841) and the subject of Lord David Cecil’s generous biography, was one such man.

Melbourne was a ponderous speaker, a bookish man who reportedly dozed off in the middle of a conversation, a leader largely blind to the way people beneath his station lived, and a cautionary tale for any soul who avoids conflict. “He pondered, he compared, he memorized,” writes Cecil of Melbourne in middle age, just before his improbable political career begins, “the Elizabethan drama, for instance, he knew so well that he could repeat by heart whole scenes not only of Shakespeare but of Massinger; the margins of his books were black with the markings of his flowing, illegible hand.” Melbourne was so mind-bogglingly passive in his actions that he not only refused to intervene in his wife’s adulterous affairs, but he believed that each infidelity would pass with the fleeting speed of a common cold.

It’s easy to ridicule Melbourne and the people of that time (as the bitterly judgmental Carrie A.A. Frye and Philip Ziegler, another Melbourne biographer, have). Melbourne was cuckolded by Lord Byron. When Byron would no longer plant his flagpole in Lady Caroline Lamb, Melbourne’s wife gradually traded down in her boys on the side until she tapped Edward Bulwer-Lytton (best known today for inspiring a writing contest for wretched writing). Caroline would go on to write Glenarvon, an awful roman à clef which exposed the Byron episode and left the Lambs open to disgrace and derision. When his wife died, the lonely Melbourne sought solace with another Caroline (the remarkable Caroline Norton, a tireless crusader who would go on to campaign successfully for legislative acts rectifying the second-class status of women), there was an attempt at blackmail. When Queen Victoria ascended to the throne, Melbourne became her unlikely tutor and constant companion, wasting a good chunk of his late years because the young Queen required constant attention (much of it documented in Victoria’s journals, which are now digitized and accessible through arrangement with your library; Cecil is good enough to quote from many of these entries).

When I learned from Paul Douglass’s Lady Caroline Lamb just how abhorrently Melbourne had treated the largely forgotten badass Isaac Nathan, I began to grow less tolerant of Melbourne’s nonplussed nature. Nathan — a Jewish composer who wrote the groundbreaking Hebrew Melodies and suffered from the Jewish exclusion laws which denied him the ability to vote, run for office, or pursue justice in the courts against the scabrous opportunists who stole his lyrics, often without credit or compensation — befriended Caroline and set many of her words to music. Despite Nathan defending Caroline when she was disgraced (to the lively extent of fighting duels and even publishing a defense of her character in Fugitive Pieces after her death), Melbourne refused to pay Nathan for services rendered to the Whigs when Nathan really needed the cash, leaving Nathan humiliated and bankrupt and forced to flee to Australia, where he was to write Don John of Austria (the first opera composed and performed in Australia), became the first to research indigenous music and the first settler in this new and exciting country to be killed by a tram. (Don’t worry. Nathan died at 74. It was an accident.)

Melbourne’s clueless cruelty also emerged as organized labor became a more vocal part of British life. In March 1834, a group of laborers in Dorset started a trade-union and it was discovered that these men had administered secret oaths as part of the membership. Several of these men were arrested and sentenced to seven years of penal transportation. At the time, Melbourne was Home Secretary. Instead of overturning this remarkably harsh punishment, Melbourne asked the local magistrates about the temperament of these men. He was informed by these tendentious adjudicators that they were scoundrels. Melbourne, strictly on this point of secret oaths, confirmed this inhumane sentence. And during the next month, a group of thirty thousand marched to Whitehall to demand redress. He refused to see these leaders. And this austere decision set back the trade-union movement for years. As Cecil writes:

“So far from being criminals and revolutionaries, they were sober, respectable men enough, driven into lawless courses largely by ignorance and hunger and by the struggle to hang up their families on wages lately reduced to seven shillings a week. Melbourne was not to blame for not realizing their true characters. He was not there, and he had to trust to the reports of his subordinates.”

Melbourne also did not intervene when the revolting laborers of 1830 (during the Swing Riots) were sent to the gallows. Even Cecil is forced to accept the “painful and disturbing” prospect of an ostensibly kind-hearted man who wished to uphold the death sentence even when prisoners were not intended to be executed. Yet as callous as these consequences were, contributing to great unrest in the immediate years that followed, one has to remember that these terrible measures emerged in response to fears over recent turmoil in France and while parliamentary reform was being hashed out at a frustratingly glacial pace. There was a palpable anxiety that events across the English Channel would be reenacted at home.

How did such a man ascend to Prime Minister? Largely because there was nobody else. In 1834, King William IV needed someone who could keep variegated political factions together and, although the King didn’t care much for Melbourne, he liked him better than the other candidates. After all, this wasn’t exactly a position that you could leave open because you didn’t care for the present spate of résumés. Melbourne almost didn’t take the job. (Indeed, near the end of his stint as Prime Minister, he drifted forward with listlessness and exhaustion. Obligation seemed to be the only quality that kept him going.) An opportunistic little creep named Tom Young, who ensconced himself into Melbourne’s administrative circle through skillful cunning, was the one who played to Melbourne’s vanity and love for the classics, securing Melbourne’s commitment with the following words: “Why, damn it all, such a position was never held by any Greek or Roman: and if it only last three months, it will be worth while to have been Prime Minister of England.”

Melbourne was a weird Prime Minister. His strategy involved ridding himself of loud and querulous colleagues and keeping the new Government as calm as possible, even as he remained obdurate in his decision making. This approach did not sit well with some of the more boisterous statesmen. In a moment that could almost be pulled out of a David Lynch movie, Cecil describes Lord Henry Brougham visiting Melbourne’s house just after learning that he would not have a place in the new government. “Do you think I am mad?” shouts Brougham over and over again, his tone and gestures rising with violence as he repeats this question, almost anticipating the charismatic psychosis of Blue Velvet‘s Frank Booth. Yet the highly avoidant Melbourne could not fend off the King, assorted radicals, and any number of people who beseeched him for attention. “Damn it!” he cried to himself. “Why can’t they be quiet?” (In 1836, the aforementioned Norton blackmail episode went down, with Melbourne emerging largely unscathed even while living at Downing Street.)

I can’t entirely pardon Melbourne for some of his asshattery, but Cecil’s careful touch allowed me to understand and even empathize with some of Melbourne’s flaws, for he was also quite idiosyncratic. He stuffed his coats with endless notes. He would emit several strange sounds before beginning to talk. He would shout at random servants and ask them what time it was rather than consult a watch. These quirks allowed him to be liked by the right people, or, perhaps more accurately, tolerated because his actions were so endearingly inexplicable. Perhaps they felt sorry for him because of the Glenarvon episode, although Cecil doesn’t really address how that scandal besmirched his later life, long after Caroline was gone.

What I can say is that Cecil does such a classy job conveying the shenanigans of these often loutish patricians — the rampant adultery, the tolerated insane behavior, the strange manner that all this infiltrated British poetry and politics — that I was placed in the unusual position of fighting strong desires to throw my mind into the mire of the French Revolution, parliamentary protocol, and numerous other subjects. In the last two years, we have seen wild ideological sentiment (exacerbated by Twitter) and staunch stylistic preference (e.g., any polemical book on the lyrical essay) erode the possibilities of understanding human nuance. Melbourne reminds us that the more receptive we are to factual details that trouble or intrigue us, the more willing we are to commiserate with a person’s embarrassing qualities. Perhaps this was one reason why Melbourne was one of John F. Kennedy’s favorite books.

Cecil found both a subject and a tone that recalls John P. Marquand’s Pulitzer Prize-winning 1937 novel, The Late George Apley, published just two years before Cecil’s first half of Melbourne. He tells us baldly at the end that Melbourne’s death caused no great stir during the nineteenth century’s rampantly changing atmosphere. It is a crushing realization. Like Apley, Melbourne outlived his time and took in his personal and professional regrets with a resigned agreeableness. Melbourne’s life is often a sad portrait, yet we are somehow won over by him. Cecil’s book is a welcome reminder that if we’re going to judge someone, maybe we should buffet the impulse to castigate them with a smidgen of kindness, reserving our wrath for the real monsters. Without that vital flexibility that allows us to evolve, there may come a point when we outlive our time too. Sooner than Melbourne.

Next Up: Anne Lamott’s Operating Instructions!

by Edward Champion

Kim (Modern Library #78)

In the next thrilling Modern Library installment, our intrepid reader reads Kipling’s major novel and is troubled by the sour and regressive taint.

(This is the twenty-third entry in the The Modern Library Reading Challenge, an ambitious project to read the entire Modern Library from #100 to #1. Previous entry: A Room with a View)

Three years ago, my jocular compadre Lydia Kiesling pointed out that Kim‘s festering reputation as an imperialist watermark had hindered her from a serious plunge. She rightly identified a “Post-Colonial Burn Index” for this type of literature, whereby enduring high and mighty white males braying in turgid and self-congratulatory sentences about their entitled position was an experience about as pleasant as being repeatedly kicked in the teeth by a herd of Thoroughbred racehorses that had been paddocked too long without option of rotary gallop.

While Lydia found Kim to be a pleasant surprise, I felt Kipling’s “masterpiece” to be largely repugnant: the kind of pernicious slog that turns good people into Aryan crusaders if they don’t move on quickly to something else. The book’s enticing aesthetic of geography, esoteric terminology, Arabic names, Jainist neologisms, and now commonplace food wasn’t enough to shake the deeply unsettling feeling that Kipling, despite his welcome overtures, really wanted all of India to remain subservient to the Anglo way, perhaps because this was the only way he could reckon with his nostalgia for a time long passed. This novel was his swan song to India. And while the book is sometimes an engaging adventure, it is too fraught with covert condescension.

Among many disgraceful stereotypes, Kim is a novel which describes how “Kim could lie like an Oriental,” how “[a]ll hours of the twenty-four are alike to the Oriental” and describes both “the Oriental’s indifference to mere noise,” how “Orientals understand speed,” and how a project “[falls] back, Oriental-fashion, on time and chance.” There is a Russian agent who announces late in the book, “It is we who can deal with Orientals.” (This sentiment of “dealing with Orientals” is later echoed by Hurree.) But the fun doesn’t stop there. There’s an odious drummer-boy from Liverpool who badgers Kim when he “[talks] the same as a nigger.”

This is far more insidious than Kingsley Amis writing of Kim‘s problematic meticulousness, “if he says coriander when he means cardamum I will let it go.” As my homeboy Edward Said wisely observed in Culture and Imperialism:

…yes, Kipling can get into the skin of others with some sympathy. But no, Kipling never forgets that Kim is an irrefragable part of British India: the Great Game does go on, with Kim a part of it, no matter how many parables the lama fashions. We are naturally entitled to read Kim as a novel belonging to the world’s greatest literature, free to some degree from its encumbering historical and political circumstances. Yet by the same token, we must not unilaterally abrogate the corrections in it, and carefully observed by Kipling, to its contemporary actuality.

The depictions of residents from the Far and Near East as lesser beings have been held up as criticisms of racism by some Kipling scholars. But given that the novel goes out of its way to grant thirteen-year-old Kimball O’Hara, “burned black as any native,” the luxury of swinging both ways as sahib and a boy capable of disguising himself in “native-fashion,” there’s a decidedly privileged feel to Kim’s picaresque adventures which gives any 21st century reading experience a sour and regressive taint.

So what is Kim‘s appeal? For me, the lama is the novel’s high point. He finds Kim in Lahore. He sets out with the boy to seek the physical manifestation of their respective visions (for Kim, a Red Bull in a green field; for the lama, “The River of the Arrow”). He serves as a remarkably patient patriarchal figure throughout. The novel felt more honest when Kim used the lama’s otherness to skimp out on train fare or when Kim was free to get into wild adventures without obligation or mimesis.

The sympathetic socialist critic Irving Howe is perhaps the closest in describing why the novel is still worth a soupçon of consideration. Howe observes that Kipling was “a jingo and a bully, or defender of bullies,” but identifies Kim as a work that involves seeing the world “as an apprehension of things as they are” and “accepting, even venerating sainthood, without at all proposing to surrender the world, or even worldliness, to saints.” But one of the chief frustrations about Kim is that, for all of Kipling’s erudition about India, he is blind to his own inherent prejudices.

No matter how liberated Kim may be, he is still identified by how he is seen or how he is “suited”:

The pallor of hunger suited Kim very well as he stood, tall and slim, in his sad-coloured, sweeping robes, one hand on his rosary and the other in the attitude of benediction, faithfully copied from the lama. An English observer might have said that he looked rather like the young saint of a stained-glass window, whereas he was but a growing lad faint with emptiness.

Is not Kipling complicit in how his characters are seen by the reader, who may be an “English observer” of another sort? In the gnarly opening chapters, we see Kim “flat on his belly” while a tall man stands “erect as an arrow.” And this is hardly the first time the novel resorts to a descriptive style where “erect” positioning is so closely identified to social station or caste.

Unlike Edmund Wilson, who complained about how the novel doesn’t live up to “what the reader tends to expect,” I don’t have any particular problems with the book’s inconclusive finale. Fiction has no obligation to answer everything. Kipling’s efforts to reconcile the book’s spiritual side (the Buddhist idea of the Wheel of Things, as introduced by the lama) with its espionage side (the Great Game of geopolitical conflict “that never ceases day and night”) smack of a desperate effort to sandwich disparate ingredients into a luncheon that cannot possibly satisfy everybody, let alone account for the complexities of a massive nation. It is fundamentally impossible for either Kipling or Kim to make a dichotomous choice when there is, quite literally, so much territory covered on the Great Trunk Road, on board the “te-rain,” and along the “long, peaceful line of the Himalayas.” (In deference to the lama’s portent, there are quite a number of “rivers” in this book, often through rail and road.) The Middle Way may be the “path to freedom,” but the river that the lama does eventually find cannot be found on any map.

But I am with Wilson in calling out Kipling’s failings to confront a very real crisis. I am hardly alone. Even the enthusiastic biographer Martin Seymour-Smith was to confess, “Kim is not, for me, quite the masterpiece that it is for many critics,” believing the problem to stem from the novel being simultaneously a children’s book and an adult’s book. Seymour-Smith also posits the interesting theory that Kipling’s failure to return to India and confront its considerable change is one of the reasons it is not quite right.

Kim lacks the imagination and the deft command of Kipling’s shorter fiction. But this novel was such a despondent read that I don’t think I’ll be reading this blustery Nobel laureate again for at least another decade. If I want a Great Game, I’ll drag out Cranium or Twister from the closet.

Next Up: James Joyce’s Finnegans Wake! (This will take a very long time!)

by Edward Champion

A Bend in the River (Modern Library #83)

In the latest Modern Library Reading Challenge installment, Our Correspondent ponders whether VS Naipaul can ever overcome his monstrous tendencies.

(This is the eighteenth entry in the The Modern Library Reading Challenge, an ambitious project to read the entire Modern Library from #100 to #1. Previous entry: The Death of the Heart)

There are so many unpardonable cruelties collected in Patrick French’s gripping (and authorized!) biography, The World Is What It Is, that it’s difficult to know where to start in condemning V.S. Naipaul’s boorish behavior, while also praising his prowess on the page. And yet I can’t quite do that either. I’ve read A Bend in the River twice, and I have to conclude that the book’s pat pronouncements about colonialism, even with the adept take on self-deception and willful naïveté, aren’t especially staggering. By the time the shopkeeper Salim shows his colleague Indar around the African town where he lives and reveals how little he knows (“All the key points of the town I knew could be shown in a couple of hours, as I discovered when I drove him around later that morning”), it was abundantly clear to me that he would never know.

Perhaps the mid-career rise of Naipaul’s rep was all in the timing. French suggests that “[a] rising disillusion with the post-colonial project in many countries lead to Vidia being projected as the voice of truth, the scourge who by virtue of his ethnicity and his intellect could see things that others were seeking to disguise.” But Naipaul does deserve props for depicting how a revolutionary leader (referred to as “the Big Man”), even after the aloof establishment of a McDonald’s-like Bigburger restaurant and a dubious university, steers an unnamed African nation to the same scorched earth which existed before. And this, along with a sad and desperate historian named Raymond and the many ruined monuments seen from previous regimes, makes Bend a rock-hard reading experience for the strident geopolitical junkie. (When I first read Bend, I had this image of Wolf Blitzer shouting aloud passages on CNN, demanding reader responses from Romney and Santorum. I did my best to shake off this terrifying vision of the dreaded bearded bloviator. But my imagination revolted. Because not long after this, I had a weird dream where Blitzer kidnapped me and ordered me to burn all books aside from Naipaul. Blitzer then set himself on fire and began laughing like a psychotic, refusing to let me extinguish the conflagration. And I woke up. This may explain, in part, why it’s taken me many weeks to get to this essay.)

The Andrew Seal types will tell you that the novel’s appeal involves how Naipaul has demonstrated how order is not necessarily in opposition to complexity. And the academic Fawzia Mustafa has rightly suggested that Bend is very much about how one’s relationship to Africa is determined through a misread. (Miscerique probat populus et feodera jungi, a commemorative plague at the dock, is deliberately misread throughout the book.)

But this still doesn’t make up for Naipaul short-changing the African people, who are little more than crude caricatures serving this allegorical exercise. There are marchandes like Zabeth, who pick up supplies from Salim’s store and have “a special smell” that is “strong and unpleasant.” There is the houseboy Ildephonse, who becomes an ad hoc restaurant manager who turns “vacant” when his bosses leave. This leads Salim to conclude:

I noticed this alteration in the African staff in other places as well. It made you feel that while they did their jobs in their various glossy settings, they were only acting for the people who employed them; that the job itself was meaningless to them; and that they had the gift — when they were left alone, and had no one to act for — of separating themselves in spirit from their setting, their job, their uniform.

Granted, the matryoshka-like idea here is that Salim, the Indian émigré who has set up shop and plays squash at the Hellenic Club and is often clueless about how much he is reviled by apparent pals and locals, is the imperialist mirror image to what he sees. The Africans — especially the family servant Metty (nicknamed this because of his interracial background) — develop sentiments that Salim refuses to see. Even outright revolution is beyond his scope. There’s one stirring moment in which Salim visits a school with Indar and is challenged by a student: “Would the honourable visitor state whether he feels that Africans have been depersonalized by Christianity?” Yet Salim refuses to ken these kernels of discontent, later remarking, “I thought how far we had both come, to talk about Africa like this.”

So Naipaul’s novel made for a frustrating experience. On one hand, he wants to expose Salim’s inherent hypocrisy and nastiness. But I have good reason to believe that Naipaul himself embraces it, which is probably why this ugliness smoulders off the page. So while I can admire Naipual’s hard-hitting imagery (“smooth white lips of bread over mangled black tongues of meat”) and his knack for myopic maxims (“We make ourselves according to the ideas of our possibilities” and “The airplane is faster than the heart”), I’d be lying if I didn’t say that I’ve been eagerly anticipating a reading life without Naipaul. (Not quite. Like a Romero zombie, A House for Mr. Biswas is on the Modern Library list at #72.)

A Bend in the River isn’t a bad book. It isn’t as overrated or as desperate to please as Midnight’s Children.* But I don’t think I would call it a classic. While one should take care to separate the author from his work, I have learned that Naipaul has largely drawn from his life. (Indeed, if you read French’s book, it can be handily argued that “V.S. Naipaul” is Naipaul’s favorite subject.) I’ve really wanted to understand why so many people would refuse to question such a flagrant sociopath. Naipaul is a good writer, but he’s certainly not great if we stack the smug scamp against Conrad, Doris Lessing, Chinua Achebe, or Ngũgĩ wa Thiong’o. All could easily clean Naipaul’s clock.

How has Naipaul mined from his life? One monstrous moment bubbles to the brim. Here’s Naipaul writing his mother in 1956, remarking upon a fellow boat passenger:

Poor thing, she was so frightened at the thought of travelling alone for the first time out of Trinidad at the age of thirty-five. She palled up with me and begged me in case of any alarm or trouble to come and look after her. The red nigger woman is really delightfully simple. You know, in ships, the chairs and tables are all chained to the floor to prevent them from rolling about the place when the sea gets rough. I told the woman that the tables and chairs were chained to prevent people stealing them. And, she believed it. ‘Eh, eh,’ she said, “But look at that, eh.” And again: passengers in different parts of the ship are assigned to different lifeboats (there are 6 on the Golfito). I told her that she had to find out which lifeboat was hers because, in case of any trouble, they were not going to let her get into any old lifeboat. In fact, if they found her in the wrong boat they were going to throw her into the sea. It was, I told her, the origins of the phrase ‘to be in the wrong boat.’

It is already mind-boggling enough to consider anyone who would practice such unmitigated spite towards a woman who was harming nobody. It is another thing altogether to boast about such baleful behavior to your own mother. Naipaul is clearly a man whose central pleasure involves terrorizing any figures “who are nothing” or “who allow themselves to become nothing,” to invoke, as French has with his biography title, A Bend in the River‘s famous opening.

As we read Bend, we learn that the writer and his antihero aren’t terribly different. Here’s Salim responding to poor Ferdinand, when the latter expresses a desire to find a better life studying in America:

I said, “Why should I send you to America? Why should I spend money on you?”

He had nothing to say. After the desperation and the trip through the rain, the whole thing might just have been another attempt at conversation.

Was it only his simplicity? I felt my temper rising — the rain and the lightning and the unnatural darkness of the afternoon had something to do with that.

I said, “Why do you think I have obligations to you? What have you done for me?”

The same question might likewise be addressed to the vile Vidia.

* * *

“I love you because you are so mean,” wrote Eve Babitz to Naipaul shortly after Bend‘s publication. But why should we celebrate an author who offers little more than meanness in life and in art? I ponder the type of blindsided reader who would only pine for the negative. Because it sure as hell isn’t me. Sure, I may have been seduced by Elizabeth Bowen’s brand of cruelty in the last installment, but there was enough carefully orchestrated character flinging to keep me intrigued. With Naipaul, the prose was often so slick that I felt my soul being clogged up by a BP-sized oil spill. I haven’t even brought up the unintentionally hilarious affair with Yvette, which is so rooted in preposterous male fantasy that one wonders if Vidia has ever understood women. (This is the same man who has the audacity to claim that women cannot write.)

“Carrying on” may help you negotiate the frontier, but that passive place doesn’t help you connect with other people or overcome your assumptions. That’s certainly Naipaul’s point. Yet I came away from this novel thinking that Naipaul was just as much monstrum horrendum, informe, ingens, cui lumen ademptum as his characters.

* — And since I’m being a little hard on Rushdie, in the interest of balance, I should probably relate this remarkably insensitive Naipaul anecdote. Naipaul has remained so committed to steely misanthropy that he refused to sign a petition supporting Salman Rushdie after Khomeini issued his fatwa, adding (according to the French bio), “I don’t know his books, but I’ve been aware of his statements. I found them usually left-wing and trivial and antiquated.” And he didn’t stop there. Naipaul would call the fatwa “an extreme form of literary criticism.” It’s one thing to dislike Rushdie’s books. It’s another thing to employ one’s literary sensibilities as justification for murder.

Next Up: Wallace Stegner’s Angle of Repose!