Chronotopos

Chronotopos

 Chronotopos

And this has been a dialog with my time and my place. But what is time? A river flowing? A long line leading from my beginning to my end? Alpha and Omega? An instant held between finger and thumb and so swiftly forgotten? A dream I dream when I am awake or asleep?  And which is my real dream, waking or sleeping, sleeping or lying awake?


            And what is my place? This house in which I now live? The garden I watch from my kitchen window? My town? This forested area where I think I belong? My county? My province? My region? And how do I relate to my “time” or my “place” to this being called “Roger”, this dream-Roger who dreams this post-amniotic ocean of life in which he now drifts?
            I dream I am male yet when I read Carl Jung I learn that a large part of me is female. I always thought I was masculine / macho / male, yet when a large part of me is feminine / hembra / female, I am no longer sure what I am. And how much does it matter?


            I have ten fingers yet I use only two to type. Two fingers manipulate twenty-six letters, selecting some, rejecting others, making careless mistakes, organizing and reorganizing, shuffling all those verbal cards. I turn this black-and-white keyboard world upside down when I think my subversive thoughts and type them onto the computer screen and then print them out on what starts as a snow-white page that slowly fills with ant-size letters.
            Time and place, male and female: I lay on my side in hospital and the young urologist shot me full of female hormones so my prostrate cancer would not take over my inner organs and destroy my life. Place and time: I lie awake at night and shape disturbing dreams, dreams I have never before dreamed of dreaming.


            Some nights I sense the end is drawing near. I fear it. In my beginning is my end. Beginning and end: both belong to me as do time and space, so central to the story of my life. For life will continue with or without me even if I am not there to bear witness. But I have been here, and parts of my story will remain embedded in the mind of each and every one of those who knew me and heard me speak.  

  Beethoven took the Fifth and rewrote it in his own image. I want to rewrite my life. I want my youth to return. I want to be young and athletic and lithe … I do not want to be this old man with a stick who bends double when he walks and sticks a blue sticker in the windscreen of his car.

I want to refuse to open the door when the postman knocks to deliver my mail. I know that soon he will bring me that registered letter, for which I must sign, with that last fatal message, the subpoena from which there is no appeal. I guess that like the snow and the wild geese, he’ll be back tomorrow, or the next day, in spite of those voices telling me that tomorrow never comes.
            And so, on an unusually Odd Sunday in a bar they once called Corked, or at another table in another wine bar with a different name, raise a glass to me when I am gone and leave an empty glass on the table for me. If you do, I promise I’ll be there.

Click on this link for Roger’s reading.
Chronotopos

Comments: This, as promised, is the final chapter from On Being Welsh. Chronotopos is Bakhtin’s theory that all our writing is a dialog with our time (chronos) and our place (topos). “Know me, know my time and place.” When we discover and explore our time and place we begin to understand ourselves and our roles in life. Then we can start rethinking who and what we are, what we have been, what we want to be, what we need to do in order to change. But first, we must know ourselves, for without self-knowledge, we are ships adrift, floating rudderless on a rising sea, or driven by the forceful wind of others into places where we may not wish to go. My friends, I raise a glass to you, filled, alas, with orange juice, because it is breakfast time, here in Island View, on the first Sunday, damp and cold and wet of 2022.

Where’s Home (2)

My home for 31 years

Where’s Home (2)
Part II of an open letter to Jan Hull

I ended yesterday’s letter with the words “There is a brighter side too, and I will get to that another day.” This is the day, and the brighter side is the sacredness of place. The Celtic Nations believe strongly in the sacredness of place. In the old religions we believed that places held spirits who dwelt in the rivers and streams, who lived in the trees and the orchards, who were a large part of the spirit of place and sacred space. You can still read some of this innate pantheism in The Chronicles of Narnia. Irish, Scottish, Welsh, French … we all have Celtic roots and, like the First Nations of Canada, we still believe in the sanctity of the land. This is an old tradition and a worthy one. Not all great ideas were born in Western Culture post the Industrial Revolution. Many pre-date our so called modern culture. Some should replace it.

I believe very strongly in the power of place. Sometimes, turning a corner one day, we know we are home. This is the feeling that comes so strongly through the second chapter of your book, Jan. Yes, the Maritimes (NB, NS, and PEI) are home for many people. It is indeed their One Small Corner. their querencia. What is a querencia, you ask? Well, it is the place that calls you, the place in which you want to live, the place in which you want to die. And yes, in this time of pandemic, death is on all our minds: those twin realities, sickness and death. Neither is easy. These times are not easy. But they become easier for those of us rooted in our time and our place and, like it or not, the human being, male, female, or other, must live in a dialog with their own time and place. This is the chrono- (time) -topos (place) of the Russian Philosopher, Mikhail Bakhtin.

Life is so much easier when we are in our own beloved space. When we are out of it, away from home, down the road, that is when we suffer most, Sometimes we are still able to flourish. Oftentimes, we wither and perish, like leaves on the tree. You, in your book, Where’s Home?, have offered us a glimpse of what that one small corner, the province of Nova Scotia, means to your correspondents and the ones with whom you have held dialog. We are all of us richer for that experience. Thank you, Jan, and on all our behalves, mine particularly, please thank your contributors.

One Small Corner

 And this is the good thing,
to find your one small corner
and to have your one small candle,
then to light it, and leave it burning
its sharp bright hole in the night.

 Around you, the walls you constructed;
inside, the reduced space, the secret garden,
the Holy of Holies where roses grow
and no cold wind disturbs you.

 “Is it over here?” you ask: “Or over here?”

If you do not know, I cannot tell you.

But I will say this: turning a corner one day
you will suddenly know
that you have found a perfection
that you will seek again, in vain,
for the rest of your life.

Bakhtin’s Chronotopos

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Bakhtin’s Chronotopos
Thursday Thoughts
13 April 2017

This note is an adjunct to Dr. Margaret Sorick’s piece, The Novelist’s Pen, that I re-blogged yesterday. The author, Dr. Sorick, raises some important issues, upon which I would like to elaborate further. Dr. Sorick begins her article with a quote from the Marquis de Sade in which de Sade states that “The novel … is the ‘picture of the manners of every age.’” Dr. Sorick then adds her own comment to this: “What a weighty responsibility lies on the shoulders of the novelist then. To capture the truth of an age, to illuminate that which history’s light does not reach.”

Bakhtin’s Chronotopos may be summarized as “man’s dialog with his time (chronos) and place (topos).” Clearly, man, in this instance, stands for human being / writer / author, and it should be understood in this fashion. By extension, an author’s time and place is clearly the time and place in which an author lives. For me, my time is the early 21st Century and my place is Island View, New Brunswick. Dr. Sorick presents the reader with the question, rephrased in my own words, ‘are we doomed to write from our own time and place or can we insert ourselves into another time and place to write, for example, a historical novel of, let us say, the First World War’? Clearly, we can study ‘another time, another place’ and when we do so our dialog extends from our time and place into another’s time and place, and this second time and place will become one that we will in some way make our own. The exact historical resonance of that time and place and its substantial links with our own, will depend upon the skill and ability of the artist.

However, if I read the New Criticism correctly, we read and understand only from our own time and place. We must eliminate the author, eliminate the historical time, and read only the text that we have before us. There is no time and place other than our own time and place. I could be wrong about this, but it is my understanding that, for the New Critics of the Chicago School, we must not look beyond the text for the text is everything. In creating a text, we create a world, and that world is the only world. There is nothing beyond it.

I was educated in a rather different fashion. While in Graduate School, at the University of Toronto, there were in the department where I was studying, two opposing sets of ideas. One followed the New Criticism and concentrated on the text, the text, and nothing but the text. The other followed the more traditional idea of the text in context. According to this school of thought, it was necessary to understand the time and place from which the original author was writing. Without that knowledge, the reader or critic was in grave danger of misinterpreting the text by approaching it from a single point of view: that of the modern reader.

Theory is one thing; practice is another. While both points of view stand up in theory, what happens when we see them working in practice? I will, with apologies, take a single example, that of the Adventure with The Galley Slaves, that occurs in Don Quixote, Part One (1605).

If we read this from the point of view of a 21st Century reader, then we see a gentleman adventurer, dressed in out-of-date, old-fashioned armour, meeting a chain gang of criminals walking towards imprisonment in the infamous galleys of the Spanish navy, where they will row for a number of years as part of their prison sentences. Don Quixote stops and politely requests each galley slave to explain why he is going to the galleys. He receives a series of answers that allow him to observe that the slaves are being forced against their will and, in an act of charity, he helps free them. From a 21st century point of view, this episode had been read as an act of social justice, the freeing of the innocent. This act of social justice resonates across the centuries and is a call for more understanding and a better sense of social justice and freedom in our own times.

When we immerse ourselves in Cervantes and the Golden Age of Spain, a very different picture emerges. Cervantes, the author, was always interested in the Spanish picaresque novel and he imitated it on several occasions. One of his artistic experiments in the Don Quixote, was an attempt at writing a picaresque adventure. Cervantes’s chronos is the junction between the sixteenth and seventeenth centuries. His topos is the countryside of Spain where the chain gangs were a relatively common sight. In this instance, the language of the galley slaves is the double talk of thieves’ slang. They are all, in their own minds, innocent and the double meaning of their language shows that this is so. Don Quixote accepts their innocence, as proven by his interpretation of their double-speak, and contributes to freeing them. His act is not, in the mind of the times, an act of social justice, but a crime against the laws of the land. He is pursued by the Santa Hermandad, the equivalent of the country’s police, for a crime against the state. Only his own state of total madness saves him from arrest.

Can we hold both pictures, that of the twenty-first century reader and that of the seventeenth century reader in our minds at one and the same time? I think we can. BUT, and it is a big BUT, hence the capitals, I also think that we must be aware of these two radically different points of view: (1) what we read and understand and (2) what ‘they’ would have read and probably understood. That said, throughout the seventeenth century, with a few notable exceptions, the great playwright Calderón de la Barca being one of them, the Quixote was seen as a work of humor in which a madman created comedy while doing crazy things and breaking all the laws of the land.

Let us return now to Dr. Sorick’s original statement: “What a weighty responsibility lies on the shoulders of the novelist then. To capture the truth of an age, to illuminate that which history’s light does not reach.” To seek to find comfort and understanding in another age, on the terms of that age, is a very great and difficult undertaking. That said, an event that is re-created in such a way that the event stands out and on its own is an artistic achievement. We are then entitled, as readers, to interpret that event in whatever way we please, social justice or criminal act, in the case of the Galley Slaves. However, we must also be aware of the biases and distortions that accompany us as we travel back in time and look at their lives through our own eyes. The world has changed, will change, and we will continue to evolve. We must always be aware of that.

In conclusion, I agree with Dr. Meg Sorick, as both readers and artists we bear a great and heavy responsibility indeed. As artists and critics, we must do our research. As readers, we must understand the limitations imposed upon us by our own time and place.