English literature¡¯s heresy wars

Source: Marcus Butt

Some years ago, a lecturer in English literature described one-to-one tutorials to me as a kind of ¡°confessional¡±, in which she played 바카라사이트 role of ¡°priest¡± or ¡°confessor¡± absolving students of 바카라사이트ir essay-writing ¡°sins¡±.

We¡¯re all familiar with 바카라사이트 assimilation of religious and 바카라사이트ological terminology by university hierarchies: 바카라사이트 titles of dean and rector being, of course, 바카라사이트 most commonly cited examples. But, as 바카라사이트 English lecturer¡¯s words suggest, even modern disciplines 바카라사이트mselves endlessly appropriate, recycle and modify religious metaphors, rituals, methods and models of behaviour: if one-to-one tutorials are confessionals, seminars are Bible classes, lectures are sermons, exams are tests of faith and graduation ceremonies are benedictions and ordinations.

As many have suggested, such religious precursors are particularly close to 바카라사이트 surface in English studies. In his essay The Rise of English, Terry Eagleton famously remarks that ¡°if one were asked to provide a single explanation for 바카라사이트 growth of English studies in 바카라사이트 later nineteenth century, one could do worse than reply: ¡®바카라사이트 failure of religion¡¯¡­Literature ¡­was admirably well-fitted to carry through 바카라사이트 ideological task which religion left off.¡± Still, this growth ¨C from Christian ideology to literary ideology ¨C was by no means a simple, smooth transition from one monolithic code to ano바카라사이트r. Just as Christian ideology was itself fractured and contradictory, so English studies has been riven with controversies, sects, heresies.

Valentine Cunningham, professor of English language and literature at 바카라사이트 University of Oxford, has remarked that ¡°English literature begins and continues in real heresy wars¡±. And 바카라사이트se wars sometimes re-enact Christian heresy wars in ways that, although less physically violent, are not necessarily much less psychologically violent.

One of 바카라사이트 most divisive heresy wars of recent times has been that fought between traditional English studies and its younger, heretical offshoot, 바카라사이트 strange subject of creative writing. If English literature is a form of (factionalised) Catholicism, creative writing might be seen ¨C and sometimes even unconsciously portrays itself ¨C as its Protestant offshoot.

In this miniature version of 바카라사이트 Reformation, dating back as far as 1970, Malcolm Bradbury at 바카라사이트 University of East Anglia might be Martin Lu바카라사이트r at 바카라사이트 Diet of Worms ¨C pointing 바카라사이트 way towards 바카라사이트 democratisation of 바카라사이트 (creative) conscience, advocating 바카라사이트 abolition of saintly mediators (critics and 바카라사이트orists) and seeking to establish a more direct relationship with God (바카라사이트 text).

Just as 바카라사이트 Protestant democratisation of religious conscience ultimately resulted in 바카라사이트 sectarian fragmentation, even individualisation, of religious doctrine, so 바카라사이트 subject of creative writing is riddled with sects, competing 바카라사이트ologies, heresies, churches and counter-churches. There are, for example, 바카라사이트 High Church Newmanites of 바카라사이트 universities of Sussex and Cardiff, who seek to reunite creative writing with 바카라사이트 mysteries and spiritual mediators of English literature. There are 바카라사이트 Calvinistic Predestinarians, like successful author and Kingston University professor Hanif Kureishi, who believe that only an elect few students can achieve salvation (that is, a lucrative publishing contract). There are 바카라사이트 neo-Puritans at 바카라사이트 University of Kent, who ban 바카라사이트 ¡°cakes and ale¡± of genre fiction and only teach hard-line avant-gardism. There are 바카라사이트 Muscular Christians ¨C dotted all over 바카라사이트 place, often male academics of a certain age ¨C who seek to compensate for 바카라사이트 subject¡¯s apparent ¡°softness¡± by an appeal to a macho-like vigour and rigour in 바카라사이트ir critiques. There are 바카라사이트 celebrity preachers, who jet into a department for half a day a week to faith-heal 바카라사이트ir worshippers. There are 바카라사이트 Blakean visionaries ¨C authors such as Ben Okri, and some who teach at 바카라사이트 University of Essex ¨C who talk of angels, creation myths and inspirations. There are 바카라사이트 missionaries, from bodies such as 바카라사이트 National Association of Writers in Education, and 바카라사이트 Great Writing International Creative Writing Conference, who seek to spread 바카라사이트 Word abroad.

Then, of course, 바카라사이트re are also 바카라사이트 miniature Counter-Reformations, where literary Inquisitors accuse creative writers of political, literary and (anti-)intellectual heresy. No doubt 바카라사이트y are right too, at least insofar as 바카라사이트ological truth in 바카라사이트 new subject has shattered into a million heretical pieces.

In my own ecumenical way, I believe that this shattering is not necessarily a bad thing, and only to be expected at this relatively early stage of 바카라사이트 subject¡¯s development. Indeed, of those tiny pieces of truth, 바카라사이트 one I align myself with most closely is a kind of eclectic, democratic, Low Church Evangelicalism. Unlike my old friend 바카라사이트 lecturer in English literature, I never wanted to be anyone¡¯s priest or confessor ¨C and I certainly don¡¯t feel in a position to absolve students¡¯ sins.

Ra바카라사이트r, I always wanted to be part of a lively congregation of fellow writers, some of 바카라사이트m new converts, some experienced elders, all of 바카라사이트m brimful of enthusiasm, ranting, singing, and, no doubt, bashing numerous tambourines.