Category Archives: Criticism

On Reading within the Context of Gospel Values:
An Open Letter to Young Mormons (Part 2)

1.15.15 | | 7 comments

ICYMI: In part one of this letter, I address BYU-Idaho’s mission as a Church-sponsored university and place learning and reading within a gospel context; in the second half I walk through a reading of an essay titled “Medical Student” using the principles I outline in my opening discussion. (To encourage engagement with “Medical Student,” here’s a link to a PDF copy. The link will die at the end of this week. If you find this post after 1.17.2015 and would like to read the essay, email me at tyler [at] motleyvision [dot] org.)


I’ve shared this statement especially because it addresses the concern some students have that despite the fact that active Latter-day Saints try not to profane the Lord’s name or to otherwise use foul language, they felt they had compromised their moral standing by reading essays that contain profanity. I hope Pres. Young’s words clarify the idea that the inclusion of such stories in BYU-Idaho’s curriculum isn’t intended to condone the behavior in those stories or to force students into compromising their standards for the sake of a grade. To paraphrase him: “Shall BYU-Idaho practice evil? No; neither has BYU-Idaho told you to practice it, but to learn by the light of truth every principle there is in existence in the world.” more

On Reading within the Context of Gospel Values:
An Open Letter to Young Mormons (Part 1)

1.13.15 | | 7 comments

I’ve taught first-year writing at BYU-Idaho since 2010. The curriculum for the course I teach includes a student essay titled “Medical Student” by Margaret Parker. The essay is a well-written, day-in-the-life narrative profiling one aspect of the intense life lived by a med student named JD; this intensity is conveyed through the narrative’s fast-pacing and through some mild profanity. Because this life experience is likely completely foreign to BYU-Idaho’s student base, “Medical Student” appears on the reading list as part of a course unit called “Thinking about the Other.” The unit claims the following objectives:

This unit invites you to reflect on the question—who are they?—insofar as it can be answered by examining the beliefs, values, and experiences of other individuals whose perceptions of “reality” differ from your own. The assumption underlying this unit is that before you can engage in constructive communication about academic, social, and political issues, you must be able to understand and accurately report the experiences and positions of others.

At the end of this unit, you should be able to conduct effective primary research, such as observing and interviewing, to understand and accurately communicate the experiences and positions of someone whose perceptions differ from your own.

Within this context, “Medical Student” is meant to stretch students’ thinking about the people with whom we share this world, especially those who don’t share Latter-day Saint values. Some students (not a lot) struggle to get past the essay’s profanity and have approached me with their concerns. Which is fair enough: if they don’t want to read the essay, that’s their prerogative. One semester, though, a student had major concerns about it, which prompted her/him to worry about the school’s spiritual standing. The response escalated beyond anything I had previously experienced (I won’t go into details) and it prompted me to pray and think deeply about such concerns and how I might best address them with future students to encourage them to look at their education within the context of gospel values. The following letter grew out of that experience. I’m sharing it here because it explores a way of looking through the lens of Mormonism when we read texts that come from outside the Mormon literary tradition. more

Mormon literary criticism’s chicken and egg problem

12.18.14 | | 8 comments

After Scott Hales post here at AMV responding to Michael Austin’s survey of the current state of Mormon literary criticism at the Mormon Studies Review, the two scholars engaged in a back and forth Q&A at the Maxwell Institute’s blog, which mainly functioned as a way for Austin to respond to Hales’ critique of the focus of Austin’s survey. What his responses show is that his primary concern, and why he is focused on peer-reviewed publications, is that for him traditional scholarship is the best measure of Mormonism’s influence on the broader field as well as a signpost of Mormon cultural impact on/penetration in the broader culture and that too much of the current Mormon cultural production (literature and literary criticism) is inwardly focused.

Hales pushes back a little on that emphasis, specifically pointing out the lack of institutional support (especially from BYU) for Mormon literary criticism.

Austin responds with: “This is sort of a chicken-and-egg problem. I have long felt (and I said this in my 1995 article too) that institutional support will follow more peer-reviewed publications”.

I think he is absolutely correct in the case of Mormon literary criticism.

But it doesn’t have to be that way.

The gains made in the study of non-canonical literatures — Hispanic, Jewish, Greek, LGBT, women’s writing, etc. — at academic institutions came out of direct activism and focus on the community and specific academic resources investment (often hard fought to get) in those fields. Works became canonical and publishing opportunities opened up specifically as a result of that inward focus.

To give an example, and one that he’s probably uncomfortable with, but the pivot that Gideon Burton made towards Mormon literature studies that was unsupported (actively discouraged) by BYU and led to him having to pivot back away from is similar to pivots that were sometimes (but, admittedly, not always) supported in the 1970s/80s, as English professors whose Ph.D. may have been in Renaissance literature or early Modernism began to develop an interest in minority literatures. I don’t have a full accounting of that at my finger tips. And I know that it led to tensions and wars among faculty and between faculty and administration, etc. But it also led to a certain measure of institutional support and then when that proved successful to specific hiring for positions as well as fundraising to support the lecture series, publications, endowed chairs, joint appointments, conference travel, curriculum development, etc. that generate the kind of activity that leads to peer-reviewed essays and book deals with top university presses, etc.

Right now much of the work being done in Mormon literature studies is amateur. It’s very difficult to generate non-amateur scholarly work without some form of support.

I understand that BYU et. al. are loathe to support what is viewed as a fledgling field without much currency in the academic market. But I think if they took a hard look at how cultural studies fields have been legitimized over the past four decades, they’d find that just sitting around waiting for the national figures to appear before they through some weight behind them (and BYU sure is happy to do so when that happens) is a sure way to always be the bridesmaid and never the bride.

Now, I recognize that times have changed in academic and that some of the gains that minority literatures/cultural studies made have since been clawed back, but in that messy process, some gains were permanently made and the larger conversation was changed and most importantly a larger body of work was created as a result.

Still Dawning?: A Response to Michael Austin

12.8.14 | | 30 comments

Recently, I had the privilege of publishing a review of Steven Peck’s The Scholar of Moab and A Short Stay in Hell in the second issue of the Neal A. Maxwell Institute’s Mormon Studies Review. In the same issue, Michael Austin, a veteran of Mormon literary studies, published a piece entitled “The Brief History and Perpetually Exciting Future of Mormon Literary Studies.” Among Mormon literary scholars, Austin is best known for his essay “The Function of Mormon Literary Criticism at the Present Time,” which he published as a doctoral student in the mid-1990s. At the time, Austin was writing in response to the Cracroft-Jorgensen debate of the early-1990s, and his essay sought to give critics a much-needed new way to think about and order the study of Mormon fiction. It was an important essay in the development of Mormon literary theory, and it remains a touchstone of our evolving understanding of the definition of Mormon literature.

Austin’s latest essay seems deliberately less-ambitious, representing an effort to update scholars outside the field on the state of Mormon literature and Mormon literary studies. While much of the first third of the essay reiterates information Eugene England established in his landmark 1995 essay “Mormon Literature: Progress and Prospects,” Austin also includes valuable information about the study of Mormonism in American literary history and literary studies of Mormon sacred texts, particularly the Book of Mormon. His analysis of these latter two fields is where this essay excels most. Having recently published Re-reading Job: Understanding the Ancient World’s Greatest Poem (Greg Kofford Books, 2014) and the essay collection Peculiar Portrayals: Mormons on the Page, Stage, and Screen (Utah State UP, 2010), which he co-edited with Mark Decker, Austin writes from a deeply informed position and offers great insight for those who wish to begin work in these branches of Mormon literary studies.

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Mormon Sons and Mothers: A Review of Douglas Thayer’s Will Wonders Never Cease

11.17.14 | | 8 comments

Loyal readers of Douglas Thayer’s fiction will not be surprised—at least initially—by his latest novel, Will Wonders Never Cease: A Hopeful Novel for Mormon Mothers and Their Teenage Sons (Zarahemla Books, 2014). For the last half-century, Thayer has been writing stories about young Mormon men, still naïve in the faith, whose battles with wilderness and human nature leave them emotionally and physically scarred, yet also hopeful and spiritually more mature. His protagonists are not the guilt-drenched youths of Levi Peterson’s fiction, whose forbidden experiments with sin and sex leave them feeling acutely the classic division between body and spirit. Instead, they are sensitive, righteous young men who take beating after beating from a world where God observes more than he intervenes. Thayer’s protagonists are acquainted with death, cruelty, and injustice. If anything redeems them, makes them willing to hope, it is their awakening to grace and the strong influence of their mothers.

Of course, it is easy to overlook the influence of mothers in Thayer’s fiction. Thayer, like Cormac McCarthy or Ernest Hemingway, is not known for writing strong female characters—not because his work doesn’t have them, but because the testosterone level in his stories has a tendency to overwhelm the narrative to the point of muffling (though never silencing) female voices. This is certainly true in the three novels that precede Will Wonders Never CeaseSummer Fire (1983), The Conversion of Jeff Williams (2003), and The Tree House (2009)—each of which has a significant female character who occupies the role usually given to a sage old man in most storytelling traditions. These female characters are uniformly motherly and wise to the ways and wiles of the world. They are frank and intelligent, always ready with advice and counsel, and deeply caring. Moreover, so much of what they do is to compensate for the adult men in the novels, whose physical ailments, spiritually immaturity, and emotional stuntedness make them little more than cautionary tales for the young protagonists. Still, despite the overwhelming influence these female characters have, as well as the crucial role they play in each narrative, they never seem to take center stage in the reader’s mind.

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On the Mormon Vision of Language: The Word of Enoch

11.16.14 | | no comments

In this week’s ruminations, I circle back to the pattern I mentioned last week and delve a bit more into Enoch’s language use, as detailed in Moses 6-7.

(Direct link to the audio file.)

(All posts in this series. // All audio files from this series.)

Mormon narrative art: writers and critics

10.10.14 | | 11 comments

Some of the comments (across twitter, the blogs and Facebook–ah, the joys of online discussion in a social media world) about the Association for Mormon Letters deal with a core tension that has existed in the AML, and, of course, in the project of literature itself: the writer and the critic.

This is not a tension that the AML is going to solve. But I do think it has a decent chance of pulling in some of each crowd for the following reasons:

  1. Many of the most active personalities in the field are both writers and critics.
  2. There are not many other viable forums for writing — creative or critical — that focus on Mormon thought and the Mormon experience.
  3. Mormonism does not have a theology per se, but Mormons themselves are used to talking about various aspects of doctrine and interpreting them in different ways and telling stories that relate to them and our understanding of them. The project of literature, both writing fiction and writing criticism, is not all that different. And I would hope that both writers and critics experience that commonality as the go about their work and that they are both interested when their thoughts about Mormonism intersect with the work they write and read.
  4. Related to that, I don’t see how you can be engaged with the project of narrative art without being both a creative writer and a critic. No writing is truly autonomic. It all comes from engagement with particular concerns and forms and images and stories and those are shaped by other things that the author has read as much if not more than their direct lived experience.
  5. Writers and critics have overlapping needs/interests but not the exact same ones. They also have needs/interests that can be better met by other organizations. And, I hope, ones that can be best met by the AML. One of the things that we need to do moving forward is look at how the activities of the AML fit with that spectrum of needs. It seems to me that those projects where there is overlap between the two (messy) categories should be a priority. But that there should also be activities that speak more strongly to one or the other to help strengthen overall engagement with the AML.
  6. One concrete idea: while it’s nice to have a journal that includes both criticism and fiction, one or the other category (not to mention the various forms of fiction [film, drama, etc.]) tends to be lose out depending on the primary interest of the editor. It might make sense to split out the two projects so that there’s one publication for criticism and one for narrative art. Or perhaps one publication but rotating editors/themes.
  7. Note that by criticism, I include all reader reactions to narrative art, including formal and informal reviews as well as scholarship and reporting that deal with all the extra-textual stuff related to the production, distribution and reception of narrative art.

What am I missing? Or even more bluntly: am I completely wrong? Is there no way to attract both narrative artists and critics? What do you all find most interesting in the intersection between the two? What bores you?

Rectifying by Review: my take on Moriah Jovan’s Magdalene

9.9.14 | | 27 comments

When Magdalene was nominated to be considered by the Whitney committee for the 2011 awards, Jennie Hansen, a well-known LDS reviewer and writer, posted a review on Goodreads that caused quite a stir in our little LDS writing community. Her review was short and to the point. She wrote:

“Disjointed, sloppy writing. Lacks real knowledge of Mormons and leadership in the Church. Too much vulgarity for vulgarities sake makes this story crude and amateurish.”  If you are interested, you may read and/or comment on this review here. more