Dinner With Henry Miller.

Henry Miller, author of The Tropic Of Cancer, at dinner with Brenda Venus in 1979 discussing literature, life and food.

-----Also on A Night OF Dostoevskian Smiles and Sadean Excesses:

-Henry Miller Asleep and Awake.
-Nabokov on "Lolita".
-The Logic of Existential Meaning.

Marco Polo’s Unicorn.

Towards the end of high-school, a close friend of the family suffered from a stroke that left him without the ability to read with any sustained proficiency. As such, M---- D---- gave me his collection of books that he had acquired over the years. He had majored in literature and the collection contained a good cross-section of the Western cannon – great books – from the inception of the Spanish novel through Dickens and Dostoevsky to the authors of the Latin American boom. There was much poetry, 18^th century English and French verse and anthologies of Bronze Age Greeks.

I can remember sitting with M---- D---- in hospital and talking of Nietzsche, Sartre and Camus and his smile of recognition and happiness that I was taking pleasure in reading and literature. That the books were going to good use. Whilst perpetually curious and striving for understanding, up to this point I had allowed my schooling to get in the way of my education. The collection was fuel to the fire. Among my favourites, the philosophical essays of Sartre and the novels of Camus helped to forge my own sense of self and my own set of principles without appeal to the eternal which I instinctively rejected. The eternal distinct of course, from eternity captured in the works of William Blake:

“ He who binds to himself a joy
Doth the winged life destroy;
But he who kisses the joy as it flies
Lives in Eternity's sunrise.”

To understand the concept of eternity, which I discovered in the poetry of Allen Ginsberg, it took years, the last stanza of Several Questions Answers and an acid trip to resolve that paradox of the ephemeral and yet ever present instant. The tab of acid which induced this epiphany, taken without thought during a rather drunken New Year’s Eve party, had produced a state of timelessness in which minutes seemed to last an eternity. In this state, conscious of my condition I contemplated Blake’s Marriage of Heaven and Hell and one particular line:

"If the doors of perception were cleansed every thing would appear to man as it is, infinite"

The key phrase “doors of perception” was later borrowed by Aldus Huxley, for the title of a book reflecting on his experience with mescaline. Not that I would indulge Huxley’s views on the educative use of mescaline, that the drug can cleanse the doors of perception by undermining the supposed “eliminative function” of the brain allowing one to perceive pure reality without mediation; but the effect of time elongation produced by the acid trip did exemplify the notion, each moment stretched out into an eternity of excruciating self-referential dialogue on books, character and destiny. Of course, perception is not a function of elimination but rather an act of construction. The solipsist Bishop Berkeley, not Blake or Huxley, was closer to the mark. Dual perceptive optical illusions demonstrates how perception is a function of ‘noticing an aspect’ which the brain constructs in conjunction with our previous experience into our perception of reality – only until we shift focus and recreate the picture yet again. Acid does not expand consciousness, in the sense suggested by Huxley's imitators; it merely interferes with how the brain interprets perceptual data allowing for the illusion of insight. The epiphany on eternity, less the result of true insight into the nature of reality was more the outcome of previously acquired mental furnishings: books and casual café conversations.

The Venetian traveller Marco Polo, while journeying through Asia found rhinoceroses and saw unicorns. The point here is that books, previously accumulated mental furnishings, inform our understanding and perception of the world (this should be taken as a simple statement of fact: there is no sociological or literary substitute for epistemology). Marco Polo saw unicorns, because European folklore had led him to believe that is what he was seeing.

Novocastrian Pentecostalism: An Account of a Service.

Church 180 is situated on Hunter Street, the main road through Newcastle’s central business district, and housed in The Royal, an old art-deco cinema. The building’s exterior is elaborate with several distinct sections of unique design, while its condition has somewhat deteriorated over the years. Aside from a small sign bolted to the wall that indicated the presence of a church, there is nothing external to the building that signals its use for religious services. I arrived an hour before the service and the only sign of activity was a coffee cart set up to the side of the main entrance, in an attached vehicle bay. Most people seemed to arrive on foot; however, given the nature of the street it is hard to find parking in the immediate vicinity. The cars that did arrive outside of the building were typical of the area, standard production-line family cars and some utility vehicles that all appeared to be in good condition and well kept.

As the service time drew nearer people started to arrive in greater numbers and I approached the main entrance, which led into a large foyer with people milling about in conversation with each other. Near the front doors spread at intervals there were a team of greeters. Upon entering I was immediately noticed by a greeter dressed in a black collared shirt and dark slacks, who made eye contact and approached me to introduce himself and handed me a brochure that contained information about the church and its services. He asked me where I was from and introduced me to one of the younger Pastors at the service, dressed in a causal surf-brand t-shirt and jeans, who took me into the main body of the theatre and informed me that tonight’s service would have a special “rock theme”. He showed me to the seats and said that if I had any questions he’d be happy to answer them. At first I sat towards the back of the theatre, but given that even the front section of seats was not filled I moved forward before the service began. Perhaps the most striking feature of the space was the complete lack of obvious religious decoration, I scanned the room and it was merely a white-washed multi-purpose room with no crucifixes, no depictions or inscriptions. The most prominent feature were three large plasma televisions arranged upon high-platforms draped in a glossy black material. The space seemed secular in nature, and the people sat chatting as young children ran around playing. While the service itself seemed to be very youth-focused, the actual congregation was largely made up of middle-aged people with a scattering of individuals both younger and older than the mean. Their attire was casual to semi-formal with some men and women dressed in t-shirts and jeans, whilst other woman wore dresses, and other men sported jeans and collared shirts. The participants dressed in styles typical of middle and working class people of the area. The ethnic breakdown of the congregation was largely Caucasian, representative of the city, with few ethnic minorities present and the gender differential appeared to be roughly even.

To signal the commencement of the service, the plasma televisions were turned on and their screens displayed a count-down from three minutes and smoke machines started to bellow out mist that obscured part of the stage. No one seemed that fussed by this and continued to talk until the counter reached one minute to the beginning and people started to file in and the first section of chairs filled out quickly with approximately three hundred in attendance. In the last few seconds of the countdown, a band assembled on the stage and the lights dimmed, the music started with a jolt of guitar and drums as people stood up on their feet one by one until I could see no one sitting. I felt compelled to stand up and fain enjoyment – it would have been extremely conspicuous and odd to remain seated. Some people put their hands upward towards the roof, while others swayed with eyes closed and others still jumped about and danced. There was a feeling of anonymity given the dim lighting and invasive sound that permeated the hall to the extent you could not hear the person next to you. The first song was fast and energizing with the chorus line that went “everybody stand up if you praise him”, obviously designed to draw people into the service and uplift their moods. The lyrics were displayed upon the screens and I noticed that they were copyrighted by Hillsong church, Australia’s largest Church which would indicate a similar platform and uniformity of Pentecostal churches in Australia.

The band continued through two more songs, connected by bridges that melodically rose and fell between peaks of intensity and mellow lows, which lyrically concerned the awe inspiring power of Jesus and his love for all of us. It was at this moment that two points continued to recur to me. Firstly, that, as Sigmund Freud argued in The Future of An Illusion, the belief cannot be separated from the wish, as the lyrics continuity reiterated that Jesus gave himself for humanity, to save us, to protect us and that he is looking out for us. Secondly, that given the elaborate means employed to stimulate emotional response, how was it possible for participants to differentiate between the excitement of the music (alongside the general ambiance) and the experience of faith ('evidence of things unseen')? With the end of the first musical segment of the service, one of the Pastors started by noting that the music, band and theatrics of the service were a “mask” for god, that god was working through them to reach the congregation and help them feel the Holy Spirit.

At this point, the Pastors began to talk about the “awesome power of god” and how good it felt to praise him. Pumping his arm into the air, he claimed that earlier that day he had been unable to raise his arms above his shoulders until someone from the earlier service had prayed over him and healed his injury. Then, he discussed a section of the book of Hebrews that pertained to a high-priest in the time of Abraham who had received tithing from Abraham and foreshadowed the coming of Jesus who now represented the high-priest. And, just as in those days, it was the duty of the godly to tithe. He did not quote biblical scripture directly and the story was rendered in a colloquial and informal fashion, as he enthusiastically gestured and pasted up and down in front of the congregation. Buckets were passed down through the rows and people where encouraged to give to god, not man, as the funds required for running the church where for him and not man. Moreover, visitors at the service were invited to mark their details upon “connect cards” that would allow the Church to remain in contact with them and send news of upcoming events. As the bucket past me, I noticed it did not contain money but someone had dropped a connect card into it. This process completed, the congregation was invited to pray for a member who had been through some recent distress and anyone in their lives who was suffering through hard times. When the pastor was done with the group pray, a multimedia presentation was screened on the plasma televisions that relayed Church news from the return of the senior pastor from an overseas trip to planed activities of “connect groups” and the upcoming “couples night”. Music, media and theatrical flares were highly integrated into the service, or rather, seemed to constitute the main components of the service. After the Church news, the smoke machines were turned on and smoke obscured the stage as the band reemerged dressed as Kiss, the American rock band known for their elaborate costumes and face-painting, to preformed God Gave Rock 'n' Roll To You. The song and the original lyricist Russ Ballard’s life and theological questioning were used by the senior pastor as a means to discuss the book of Job and the question of what god does for man and how it isn’t for man to question god, but for god to question man.

The senior Pastor’s sermon was ushered in by another short multi-media production that used rock music and flashing graphics to signal who was delivering the sermon. Unlike the first pastor, the second pastor was more subdued and deliberate in his delivery and affected a solemn importance at crucial points in the speech, while still rendering scripture into distilled colloquialisms. Dressed in a collared shirt and blue- jeans, the pastor retold the story of Job, his misfortunes and resultant indignation levied at god for the existence of suffering. At which point, the pastor explained the response of god that came not in the form of answers but in further questions, designed to put Job in his place and emphasise his inability to comprehend the magnitude of the world and the power of its creator. The theological summation was: god is powerful beyond question and questions us in our purposes and not visa-versa. Toward the end of the sermon, the congregation was invited to close their eyes and bow their heads. The pastor continued to talk of Job and God, while personalizing the story and reiterating that some of the congregation might feel or have felt like Job and that it wasn’t for us to question god. He continued that it fell upon each individually to act against suffering in the world and live up to god’s expectations. He then invited people to take Jesus into their heart today and started to vaguely indicate positions in the room where people might wish to do so, “perhaps someone at the back wants to accept Jesus into their heart” and then the he asked people to raise their hand to indicate acceptance of Christ. He congratulated someone at the back and told them they weren’t the only one to make that decision today as others in the morning service had raised their hands. I opened my eyes and a girl seated to the left of me had raised her hand and seemed uneasy to have been the only person singled out.

After the Sermon was finished, the band again took to the stage and the lights were dimmed. Once the band was finished, the service was concluded and everyone was invited into the foyer for refreshments. It took roughly half an hour to forty five minutes for the congregation to dissipate as people took their time chatting amicably.

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Also on A Night of Dostoevskian Smiles and Sadean excesses:

- God Against The Maelstrom: Fundamentalism and Modernity.

- Marx on Religion.

- The Logic of Existential Meaning.

Adolf Hitler on Standpoint-Epistemology.

Of course, Hitler didn’t live long enough to rub shoulders with supporters of foucauldian discourse theory, feminist-standpoint epistemology or any form of ‘post-modern’ sociological analysis and the parallel does not invalidate their position. But, Rob Moore’s use of the quote in Towards the Sociology of The Truth was a delicious if somewhat cheeky deployment of the dictator’s views to attack epistemological relativism, which is self-undermining and damaging to the discipline of sociology if taken too seriously. As of now, I’m only a couple chapters into the work but I’ve found nothing to quibble with and find myself nodding and agreeing - perhaps, that’s a fault in and of itself but I’d recommend it to anyone interested in the sociology of knowledge, science or education.

God Against The Maelstrom: Fundamentalism and Modernity.

Fundamentalism is a term that originated in the United States. Early in the 20th century, Protestant groups adopted the designation to differentiate themselves from forms of liberal Protestantism and secularists (Jones, 2010). The recent coinage of fundamentalism suggests that its development is related to modernity, and while fundamentalist movements are characterized by their commitment to traditional belief-systems, they are often highly innovative adaptations to the modern experience. In this paper, the relationship between fundamentalism and modernity will be analysed; first by elaborating the concept of modernity and then reviewing the theoretical literature on the defining characteristics of religious fundamentalism, which will be tied together with two specific case studies: Protestant fundamentalism and Islamic fundamentalism. It will be shown that religious fundamentalism is a defensive strategy employed in response to the uncertainties and rapid shifts of modernity.

The concept of modernity is elusive and has acquired several different connotations, each contested against each other (Joyce; 1995, p. 73). It can be employed both to denote a historical period and an attitude towards history. However, Marshal Berman (1997, p. 15) defined modernity as the experience of being swept up in the maelstrom of creative destruction and continual adaptation in which, as Marx and Engels put it, “all that is solid melts into the air”. This definition of modernity highlights the fleeting and ephemeral aspects of contemporary life, which are in turn dependent upon a series of social, political and economic forces that drive the maelstrom. “The bourgeoisie cannot exist”, Marx and Engels’ (1950, p. 36) argued, “without constantly revolutionising of the instrument of production” which overturns existing relations of production and causes “disturbance of all social conditions, everlasting uncertainty and agitation”. Thus, in a more definitive sense, the experience of modernity is the experience of modern capitalism and its related political, social and cultural trends. In the contemporary period, it is the experience of globalization, the processes of industrialisation and deindustrialization, nation-states, secularism and the Enlightenment world-view that constitute modernity (Berman, 1997). Fundamentalism developed in response to thetrends of modernization.

Fundamentalism, like the concept of modernity, has been defined by various features observed through empirical research and some convergence of understanding has been achieved. While the term was originally applied to one religious movement, within American Protestantism, it has now come to be applied to a wide range of movements across many religious traditions (Armstrong; 2009, p. 140). Fundamentalism is, according to Altemeyer and Hunsberger (1992, p. 118), defined as the belief that a religious tradition contains the absolute truth with regards to the laws of god and the rightful place of man, which have been neglected and opposed by malevolent forces that need to be combated to restore balance to the world. Hunter (1990, p. 58.) conceptualized fundamentalism as orthodoxy in conflict with modernity: modernity comprises a largely secular and sexuality infused popular culture that somewhat homogenously spread world-wide by the processes of globalization, which is culturally anathema to several religious traditions. Though, as it will be argued later, fundamentalism is both doctrinal and anti-doctrinal, fundamentalists adapt received scriptural traditions in furtherance their aims and cannot be considered strictly a form of orthodoxy. However, it can be argued that, as Hunter (1990, p. 58) continues:

‘‘All fundamentalist sects share the deep and worrisome belief that history has gone awry. What ‘went wrong’ with history is modernity in its various guises. The call of the fundamentalist, therefore is to make history right again.”

The notion that the world requires rectification is a prominent feature of North American Protestant fundamentalism that arose during a period of industrialization that displaced millions of people late 19th and early 20th century (Salzman ; 2008, p. 319). The origins of Protestant fundamentalism can be dated between 1910 and 1915 with the serial publication of twelve pamphlets, called The Fundamentals, which asserted the inerrancy of the bible and proclaimed a return to the fundamentals of faith against the influence of “higher criticism” from biblical scholarship and an opposition to the teaching of evolution and moral turpitude in the form of alcohol (Munson; 2003, p. 34). Protestant fundamentalism suffered an early defat with the Scopes Trail in 1925 and remained relatively dormant until it was revitalised during the era of stagflation and economic woe in the late 1970s with the emergence of the Jerry Farwell’s Moral Majority (Armstrong; 2009, p. 141). The perceived decline in Family values associated with the breakdown of the nuclear family and the granting of reproductive rights to women motivated a more publically visible fundamentalist movement (Munson; 2003, p. 34). Thus, in line with Marty and Appleby (1991, viii-x) conceptualization of fundamentalism, it is engaged in militant opposition to modernity: “militant, whether in the use of words and ideas or ballots or, in extreme cases bullets”.

The term “Islamic fundamentalism” has been applied to forms of Islamic ideology that developed during the early to mid-20th century in the context of Western cultural and political incursion into Middle East and repressive governments that attempted to imitate the West’s secular version of modernization (Armstrong; 2009, p. 141). The Egyptian scholar Sayyid Qutb, often regarded as the founder of Islamic fundamentalism, was subject to political repression as a member of the Muslim Brotherhood by Nasser’s secular regime and developed the notion that secularism and Islam were incompatible (Armstrong; 2009, p. 144). His opposition to the cultural and political influence of the West, and the repressive regimes that imitated Western modernization, lead him to expand the concept of Jahiliyya, or pre-Islamic ignorance, and redefine the duty of Muslims as opposition to jahiliyya which he applied to modernity throughout the world without distinction (Euben; 1997, p, 442). The redefinition of Jahiliyya was a major theological innovation, which demonstrates the adaptability of fundamentalist ideology, at once stridently doctrinal and implicitly anti-doctrinal (Armstrong; 2009, p. 144). Islamic fundamentalists are militant in their opposition to jahiliyya, which is equivalent to opposition to modernity en masse, which further underscores the relationship between the modernity and the rise of religious fundamentalism.

The concept of modernity, an elusive attempt to conceptualize the ephemeral and neoteric, has been defined as the experience of modern society and the economic, political and cultural trends that mark the era. Globalization, the process of economic and cultural interaction and acculturation, the processes of industrialization and deindustrialization that contribute to the maelstrom of modern capitalism have led to defensive reaction by religious groups known as fundamentalists. Fundamentalism is defined by the strong adherence to religious traditions, such a Protestant fundamentalists belief in the inerrancy of the bible and Islamic fundamentalists belief in the absolute truth of the Qur’an, and the belief that history’s proper path has been disrupted by malevolent forces that require militant opposition from true believers. Economic malaise and uncertainties conjured up by the rapidly shifting condition of modernity can accentuate the appeal of religious fundamentalism as an explanation of current woes and panacea for insecurities. But, while attached to the idea of traditional values, fundamentalists can be both doctrinal and anti-doctrinal. Sayyid Qutb’s use of the Islamic concept of Jahiliyya as the functional equivalent of modernity demonstrates this tendency. In this sense, fundamentalism is not orthodoxy in conflict with modernity: Fundamentalism is a defensive and innovative response to modernity, which attempts to arrest the maelstrom of uncertainty and rectify the world.

Bibliography.

Altemeyer, B. and Hunsberger, B. (1992), “Authoritarianism, Religious Fundamentalism, Quest and Prejudice”, The International Journal for the Psychology of Religion, Vol. 2., pp. 113-133.

Armstrong, K. (2009), Islam: A Short History, London; Phoenix.
Berman, M. (1997), All That Is Solid Melts Into Air: The Experience Of Modernity, London; Verso.

Euben, R. (1997), “ Premodern, Antimodern or Postmodern? Islamic and Western Critiques of Modernity” , The Review of Politics, Vol. 59, No. 3, p.429-459.

Hunter, J.P. (1990) “Fundamentalism in its Global Contours”, N.J. Cohen (ed.), The Fundamentalist Phenomena, Michigan; William B. Erdmans Publishing Company, p. 56-72.

Joyce, P. (1995), “The End of Social History?”, Social History, Vol.20, No. 1, pp. 73-91.

Marty, M.E. and Appleby, R.S. (1991) Fundamentalism Observed, Vol. 1, Chicago; University of Chicago Press.

Marx, K. and Engels, F. (1950), “Manifesto of The Communist Party”, Selected Works, Vol. 1, Moscow; Foreign Languages Publishing House, pp. 33-61.

Munson, H. (2003), “‘Fundamentalism’ Ancient & Modern”, Daedalus, Vol. 132, No. 3.

Salzman, M.B. (2008), “Globalization, Religious Fundamentalism and the Need for Meaning”, International Journal of Intercultural Relations, Vol. 31, No. 3, pp. 318-327.

Henry Miller Asleep and Awake

Tom Schiller's documentary on Henry Miller, the author of The Tropic of Cancer, and the intricacies of his bathroom walls.

'Risk'

And then the day came,
When the risk to remain tight
In a bud
Was more painful
Than the risk
it took
to blossom.

- Anaïs Nin.