A last word about the growth of creative writing courses (previous entries here and here) before their demand for paper deforests the world.

Unless compelled, the students will not read. According to Michael Wilding, who introduced creative writing at Sydney University:

Most of the people studying it and teaching it are deeply committed to writing, but many have little or no interest in books by other people. They all want to write, but have little interest in reading.? ? _ [Weekend Australian, Feb 9-10, 13]

An honorable exception, Alan Wearne at Newcastle University, will have none of that: he makes them read and what’s more limits the intake to 35. To get in there you need demonstrated talent. Elsewhere, the enrolment figures are in the hundreds, and the reading requirements slight or non-existent.

A surefire way of reducing the anxiety of influence, of course. It seems the creative writing people are adopting the educational approach favoured by our art schools from about 1970 on, with results now familiar.

 

Werl, as the new Doctor Who says, it all started some weeks ago when the partner brought home A.C. Grayling’s Towards the Light This is too well-known to need describing to my learned readership, but (if you came in late) it is a Whiggish account of those struggles for liberty which culminate in the UN’s 1948 Declaration of Human Rights. Grayling begins with the Reformation and the scientific revolution of the 17th century, goes on through the Encylopaedists, the American Revolution and 1789, describes the movements to achieve personal liberty for slaves, workers and women and ends with a polemic directed against those in Western governments who wish to protect us against terror by removing civil liberties.

People of a certain age and background may well ask what point there is in telling such a familiar story.
Younger people, however have not usually been encouraged to learn this particular narrative, and if they have been exposed to the humanities and social sciences, have encountered instead the various anti-Enlightenment stories that now constitute an orthodoxy in universities. They have heard, for example, that no possible historical narrative is superior to any other, that what is called Enlightenment is only another species of repression and that the central Western values of liberty, autonomy and equality before the law are nothing but masks of Power. They have learnt that reason itself is part of a repressive apparatus.
In other words they can make no meaningful distinction between their lives and those of (say) Afghani women under the Taliban. Oops.
That orthodoxy – never quite the only game in town – is fading today: what will replace it is unclear. Meanwhile, for all its shortcomings, Grayling’s book is a very useful one for the young – and we have some of those around the place.
Werl anyway: I began to think about reason and science and all that, and the ways in which Grayling’s book might be improved, and re-read Locke’s Second Treatise for the first time in decades, then dug out Leslie Stephen’s account of Shaftesbury and . . . I fell into the Age (always so-called) of Reason. That it might not have been – was any age? – but it was the age of lucid, graceful and flexible prose. Oh and of Johnson.
Forgetting briefly that I was supposed to be checking out the Whig story I picked up the century’s most famous Tory and was lost. It’s many years since I had occasion to read Johnson and for a week or so there I was struck dumb with admiration. It’s a wonderful feeling. I read straight through The Lives of the Poets, dutifully earmarking blogworthy bits until . . .
I picked up Boswell’s Life of Johnson to check something. But I’m up to A.D. 1762 Aetat. 53 and even Johnson can’t live forever.

 

From a 1967 internal report (released 1978) by the Inspector General of the CIA (and you should see his uniform!):

. . . There is a third point, which was not directly made by any of those we interviewed, but which emerges clearly from the interviews and from reviews of files. The point is that of frequent recourse to synecdoche – the mention of a part when the whole is to be understood, or vice-versa. Thus we encounter repeated references to phrases such as “disposing of Castro,” which may be read in the literal sense of assassinating him, when it is intended that it be read in the broader, figurative sense of dislodging the Castro regime. Reversing the coin, we find people speaking vaguely of “doing something about Castro” when it is clear that what they have specifically in mind is killing him. In a situation wherein those speaking may not have actually meant what they seemed to say or may not have said what they actually meant, they should not be surprised if their oral shorthand is interpreted differently than was intended.

_ quoted in Joan Didion, Miami, 1987

Ah, the advantages of a liberal education. It would be embarrassing to compare even this rather cumbersome example of the Inspector General’s prose with any of the recently-released ASIO transcripts.

In context (readers of Didion might agree) hr quotation of this passage reads like a rhetorical ploy-within-a-ploy. Precisely this kind of analysis, although considerably more subtle, is what she delivers in Miami, as in all her non-fiction from Salvador onwards. And like the Inspector-General, she pays the price of a certain laboriousness. In a world of crazy language, however, spelling it out may constitute a virtue.

That said, there is the question of Didion’s own copious use of synecdoche . . .

 

It started when I mentioned that Chaim Potok was inspired to write by reading Brideshead Revisited. Which brought this comment from Dr Phillips:

I have it on good authority that PG Wodehouse was inspired to write

 

A while ago I wrote about the swelling tide of creative writing students in our universities. The gist of that piece was that the universities are peddling disillusionment. But if my experience of drama students is any guide, ravening hordes of creative writers may not after all threaten society, and some creative writing students might get some real satisfaction and benefit from their degree.

Australia has a few vocational courses in drama and a lot more which bill themselves as non-vocational. These offer drama as part of an arts or humanities degree. In the advance publicity, and at enrolment, students are sternly advised that the course is not designed to train for the profession, though it makes a good basis for future training. (Even about that there are grounds for scepticism.) Some students listen and nod and continue to believe that in a few short years they will grace the stage or screen or even (O comble de joie) get a gig in a comedy series. Most of these give up the idea after a year or so. A handful keep the faith, and some of them do get jobs – often, I note, those who drop out.

So what of the others, the other 98% who graduate with a degree in drama? Why did they enrol, and what do they get out of it? Many years ago now I conducted a survey of second year students and came up with a surprise result: self-development. But in survey work, every discovery is a new puzzle. What did “self-development” mean? Were we back to the seventies?

I began to understand some years later when teaching a graduate class in non-fiction writing and a course in speech. In both classes, but especially in speech, there was an extraordinary level of commitment and energy, far more than in the conventional subjects I had been teaching. Students obviously valued these courses highly, in spite of the fact, about which we were upfront, that none of them planned to become full-time orators or authors. They valued the skills they were acquiring for their usefulness in a range of future jobs, in editing their workplace’s house magazine, or making those ‘presentations’ which are now de rigeur in business. So far so bread-and-butter – that’s the basis on which they were offered. But the special energy they brought to the work suggested a deeper and more personal investment.

It took quite a while before I realised what was happening. In both courses, part of the requirement was to talk or write about their personal experiences. They were not invited to explore them in groups, an activity I regard as quasi-therapeutic hogwash, but to turn them into formal public communications in which something more than ‘sincerity’ was required. And they did, especially in speech, with seriousness and passion and humour and sometimes very movingly. What they said mattered to them, and to the listening group and after a while I realised why.

It mattered so much there and then because there had not been such a space in their education since middle school – the era of ‘What I did on my holidays’. Overwhelmingly, when their education had called for the personal it had been for their personal opinion about issues. What we had done in the speech and writing options was to give students a chance to consider their lives and to articulate the results. And that I now think is at least part of what the drama students meant by ‘self-development’.

We’re talking about the 90s here. Churches shrinking or shrunk, the therapy movement surviving only in pockets, a strong and increasing tendency to convert all education into a species of training for business: where was the space of the personal? In the last redoubt, the humanities faculty, and there only in a few places. I feel privileged to have taught those courses.

Sp perhaps that’s what happening in the creative writing courses: a space for disciplined subjectivity, a place to consider life as a moral journey. (It won’t be that of course where Theory informs the teaching.)

More to come on this topic, but the Essendon-Collingwood match is calling.

 

All those who believe that young people need ‘relevance’ and ‘characters they can identify with’ should ponder this Wikipedia entry – Herman, BTW, is better known as Chaim Potok, author of The Chosen and My Name is Asher Lev.

Herman Harold Potok was born in the Bronx . . . to Jewish immigrants from Poland. His Hebrew name was Chaim Tzvi. He received an Orthodox Jewish education, but decided to become a writer as a teenager, after reading Evelyn Waugh‘s Brideshead Revisited.

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