How Reading Shapes Us: Patrick Colm Hogan

How Reasoning (and Accident) Shape Reading: Notes on My Study and Teaching of Ethnic American Literature

By Patrick Colm Hogan, University of Connecticut patrick.hogan@uconn.edu

It appears that my engagement with ethnic American literature has been guided by more abstract considerations—and more trivial matters of happenstance—than may typically be the case. First, the happenstance. I had never studied American literature systematically. I had written some on Faulkner, due to an interest in “high Modernist” fiction (principally Joyce and Woolf). I had a longstanding admiration for Eliot’s “Four Quartets,” for its treatment of the philosophy of time. I took up Whitman due to his reworking of the Bhagavad Gita. But I had no sustained interest in American literature as such.

Why was that? In part, American literature was too much a matter of “us.” I had studied Irish literature due in equal parts to awe before the aesthetic genius of Joyce and a desire to please my parents; my mother’s hard disdain of literary study could be partially mollified by appeal to ethnic narcissism. (There were also more extended, familial reasons. My grandfather was a novelist, as well as Irish Labour Party politician; he knew Sean O’Casey, and named my father after the poet, Padraic Colum. I had an almost personal connection with the Irish Renaissance.) But I found that I couldn’t really teach Irish literature. Joyce, yes. The clientele for Ulysses was internationalist, like Joyce himself. But the one class I taught in Irish literature made me feel suffocated in the thinning air as we scaled the peaks of collective Irishness. They were smart students and nice people—probably nicer than me. But I just didn’t want to be in a group that was feeling all Irish together.

I had the same problem with American literature.

But then, over the years, students stopped taking my literary theory courses. What was I to teach? It seemed likely that only American literature had strong enough popular appeal to overcome the repellent force of my prodigious capacity to induce narcolepsy in otherwise alert undergraduates. So, I began teaching American literature.

Previously, when I had taught British literature, I had faced the issue of what distribution of works was most appropriate. Contrary to my department’s practice at the time (though with the generous support of my colleagues), I had zealously expanded Modern British Literature to include works from the empire and works by non-European immigrants. The same general considerations entered into my decisions about the scope of American literature.

Specifically, there are three broad kinds of criteria that bear on what literary works we study, in the classroom or in our scholarship. Two derive from the traditional purposes of literature, often identified as Horatian, but much more general—not only in the European tradition, but elsewhere as well. Sometimes, these are spoken of as “teaching” and “entertaining.” I will, rather, characterize these goals as ethical-political and aesthetic. The third type of criterion derives from the discipline of literary study itself. It bears on understanding, principally understanding the development of various literary works in relation to other works, movements, and so on. If I am teaching American literature, then, I have to choose works basically according to these three criteria.

So, I might decide it is important to teach Cooper’s Last of the Mohicans or Douglass’s Narrative of the Life of Frederick Douglass for its great influence. I might choose Faulkner’s As I Lay Dying or Baldwin’s Go Tell It on the Mountain for its aesthetic excellence. As these examples suggest, works of ethnic minority literature can and should be included in literary study by both of the preceding criteria. On the other hand, they are likely to be underrepresented in both cases. The nature of racial and ethnic hierarchization in the U.S. means that works by minority authors are less likely to have commanded the attention and exerted the influence that they merited. They are, of course, no less likely to be aesthetically excellent, but the biases of dominant in-groups (e.g., European Americans) make their full aesthetic appreciation rarer. Moreover, the topic I have been asked to consider here concerns ethnic American literature as a body of texts, not particular, individual works. It is possible to choose such a body of works for, say, aesthetic reasons (e.g., relative to European American works, I might find African American poetry, plays, and novels more emotionally engaging on the whole). However, aesthetic preference is more likely to bear on individual texts. For these reasons, the political estimation of works would appear to be the most relevant in the present context.

I would distinguish three broad subdivisions of political purpose in studying literature by American ethnic minorities, or for that matter other “subaltern” groups (e.g., Dalits—former “Untouchables”—in India). Perhaps the most common reason for self-consciously choosing to study ethnic American literature in the U.S. is the empowerment of heritage students. Both “empowerment” and “heritage” seem to me unfortunate terms here, but they are the usual ones, so I use them here. “Empowerment” might at first seem to suggest an actual transmission of power. In fact, it refers to something else, or rather two other things. First, it refers to a rejection of social shaming and, commonly, an affirmation of group pride. The pride is in one’s “heritage,” which in this usage is usually taken to be ethno-racial. So, if we transport ourselves back a bit in time, we find the Irish being objects of ethno-racial denigration in American society. Individuals, identifying their heritage as “Irish” (not, say, as human), would come to feel “empowered,” first, insofar as they rejected this social shaming of the Irish and even came to feel proud of being Irish. Second, “empowerment” means conveying a sense that it is possible to overcome the social disabilities to which one’s ethno-racial group is subjected.

I used the example of the Irish here, since that would commonly be seen as my heritage group. Personally, I would like to see people identify with humanity as their heritage. After all, I had nothing to do with Yeats’s poetry. If I can feel proud of it, why not feel proud of Li Qingzhao’s poetry, to which I also contributed nothing, but which I actually find much more personally resonant. Moreover, this sort of ethno-racial pride seems to me the initial problem. Therefore, fostering it in any form seems problematic. On the other hand, I recognize that there is a vast difference between cultivating a sense of empowerment for African Americans and doing so for Irish Americans. The brutality of anti-black racism in the U.S. is almost inconceivable. And, of course, ethno-racial stereotyping and hostility are not limited to African Americans by any means. Clearly, empowerment of demeaned and endangered groups is ethically and politically necessary. That does not mean it is not problematic even in those cases. But it does mean that the source of the problem is ethno-racism from the dominant group and thus white critics (such as myself) are ethically and politically obligated to oppose hegemonic ethno-racism (the great plank in our own eye), rather than quibbling over the relatively minor problems of empowering subaltern groups (the mote in our brother’s or sister’s eye). Even so, I must admit that, in my own case, such empowerment is not a strong, personal reason for teaching and studying ethnic minority literature of the U.S.

The second common political reason for a focus on ethnic American literature concerns ideological critique, the opposition to dominant ethno-racial ideologies (e.g., the stereotyping of African Americans). Such critique has two elements. The perhaps more obvious component is informational. It is a matter of representing cultural practices, social relations, and material conditions of the group in question. I do not hold to the view that an author automatically represents his or her ethno-racial in-group accurately and out-groups with ideological bias. Everyone’s experiences of in- and out-groups are limited and to some degree biased. However, put simply, African Americans are more likely to share some distinctive experiences (e.g., of white racism) with one another and are more likely to see other African Americans as members of their in-group, rather than as outsiders. Though far from infallible, such tendencies are likely to provide at least a valuable corrective to the sorts of distortion that are likely to affect European American writings about African Americans.

The other component of ideological critique is perspectival. It involves the cultivation of a reader’s capacity and inclination to take up the point of view of someone from the relevant ethno-racial group. In other words, it is a matter of cultivating our effortful cognitive and affective empathy with a person from that group. This absolutely does not mean that we understand the group as a whole, or even that we have acquired a good sense of somehow prototypical cases. But that matters less than the fact that we have been guided by the author to simulate the subjectivity of someone whom we might otherwise have dismissed thoughtlessly. Here, too, white authors can and do at times cultivate such perspective-taking across ethno-racial identity divisions. However, the factors mentioned in the previous paragraph suggest that ethnic minority authors are likely to provide perspectives that to some degree complement those provided by white authors, correcting the latter, even when they are (differently) imperfect themselves. Another way of thinking about the issue is in terms of interpersonal stance. Interpersonal stance is our emotional attitude toward the experiences of another person or group of people; it governs, for example, whether we feel sympathy or Schadenfreude when faced with someone else’s pain. Studying a range of authors with different ideas and perspectives—prominently including ethnic minority writers—is one possible means of altering our interpersonal stance, not only toward characters, but (ideally)  toward members of the relevant social identity group in real life.

The final political reason is, so to speak, the “thinnest,” the one that involves the least significant political claims. However, it is arguably the most compelling. It is simply democratic representation. American literature includes authors from a diverse array of groups. Though it varies somewhat with our exact purposes (e.g., whether we are focusing on a particular theme, region, period, genre, or whatever), we would seem to have a prima facie obligation to select authors who are reasonably representative of the general literary populace. Indeed, this is likely to promote the political goals just discussed, but without the need for invoking political justifications, beyond favoring democracy—which, one hopes, is not a controversial preference for anyone studying American literature of any sort.

As it turns out, then, my apprehensions about the unbearable us-ness of U.S. literature were misplaced. Any body of literature has perspectival diversity and ideological complexity, which becomes clear even when one approaches the literature with just a basic concern for democratic representativeness. On the other hand, I still feel the need to qualify that concession and affirm the importance of reading outside one’s social identity categories, and hoping for a future society in which global identifications can displace those categories. Even with my appreciation of Walt Whitman and Amiri Baraka (with their sometimes particularistic, sometimes more global identifications), I remain closer in spirit to grieving Li Qingzhao or the simultaneously isolated and universe-embracing Li Bai.

Patrick Colm Hogan is a Board of Trustees Distinguished Professor in the English Department, the Program in Comparative Literary and Cultural Studies, and the Program in Cognitive Science at the University of Connecticut. He is the author of numerous books, including American Literature and American Identity from the Revolution through the Civil War: A Cognitive Cultural Study (Routledge, forthcoming).

How Reading Shapes Us: Frederick Luis Aldama

Try putting yourself in my place, the place I was in as a Latinx sophomore in high school when I experienced for the first time the “radioactive” shocks and revelations emitted by very well crafted novels and plays. A latch-key kid, I spent a lot of time at our local library. Fortunately, I became very good friends with a polymath librarian. She introduced me to all variety of wondrous storyworlds. They included, for instance, Yasunari Kawabata’s Beauty and Sadness that dished up a poignant lesson in the aesthetics of objects and nature, as well as of love; I discovered the ludic play with identities in Luigi Pirandello’s novels and plays—among them The Late Mattia Pascal, One, None and a Hundred Thousand, Six Characters in Search of an Author. And, I found my way to Max Frisch’s mind-bending  I’m Not Stiller as well as Friedrich Dürrenmatt’s crime fiction. What really caught my mind and that became my steady diet were novels by African American authors such as Toni Morison, John Edgar Wideman, and Ishmael Reed; I was stunned by how each used radically different shaping devices to uncover the underbelly of a racist US society.  I can say for certain that it was Reed’s Mumbo Jumbo that lead me back in time to Rabelais and Swift; it was the fabulous wordsmith of written vernacular, John Edgar Wideman, that would find its way back in my life many years later as one of main sources of inspiration for the writing of my own book of fiction, Long Stories Cut Short: Fictions from the Borderlands. 

It was in the space of the library filled with word-built storyworlds that I experienced the greatest shocks and revelations: my ecstatic reading of García Márquez’s One Hundred Years of Solitude. The novel as art and genre became the most magic source of pure delight. It would resurface again and again in my work, and most centrally in my first scholarly work, Postethnic Narrative Criticism (2003).

As confirmed by Fernando del Paso’s Palinuro of Mexico, no literary invention, no image, no word, no sound, no subject is foreign to the novel, this most capacious of vehicles. So when in college I read Goethe’s pronouncements about local and  national literatures evolving within national boundaries while pointing to a future synthesis that gives birth to a world literature, I was more than ready to agree. Everywhere each author is unique, a real creator, a true maker of narrative wonders. But while each author in each country and language is an innovator in subject matter, and sometimes also with respect to storytelling instruments  or techniques, it is also true that authors enrich over time the content of their toolbox, adding to it the most precise and delicate instruments to better tell stories according to the dictates and dictations of their minds. It’s a planetary toolbox to which all writers pitch in and is always at their disposal, an ongoing process existing at least since Homer. And it is the content of this toolbox that has become the substance of global literature. Now, of course, it is the toolbox itself that comprises the discipline called “narratology.” 

As I mentioned, I started inhabiting the space of planetary literature years before I even knew the existence of such concept, not to speak of the term “narratology.” But at the same time my reading experience had been anything but parochial. So once again there was an openness on my part and a very intense curiosity.  

When I was an undergraduate at Berkeley and even more so as a graduate student at Stanford, I became extremely excited about Latinx literature and film and their study, but I also felt the pressing need to go to the roots, if they existed and had been scientifically studied, of the amazing phenomenon of  creativity: by what means in our possession as Latinxs and as human beings generally do we achieve the amazing feats of artistic creativity and scientific innovation. I wanted to understand better how is it that our brain has evolved the capacity to imagine, to sculpt a story initially formed in the mind, then to materialize it step by step, by trial and error, by frequent contrast between conception and provisional result, by a non-stop use of all intellectual and affective faculties, while the story is also being shaped by fingers typing or by writing done by hand or by vocal expression when dictating or simply testing the sound of the written word, as Flaubert famously did with all his texts in his gueuloir. Most often, films have a written support—a script—so this also applies to cinematographic creation which further includes the use of sound and cameras and many other things, and to the use of pencil and paper to geometrize narratives in the form of comics. 

How do we begin to get at an understanding of the foundations of creativity and storytelling? Well, first of all, cognitive science has made tremendous breakthroughs in this area; it’s no longer a largely speculative science with little empirical research and findings. On the contrary, it is now an exploratory and richly expansive science. The great advances in the neurosciences are helping the development of the subfield of neuro-aesthetics. Results based on verifiable research are allowing us to better understand how we create narratives and how our brains/minds work to step into storytelling schemas and then radically revise those schemas. Whether you are in a movie theater or home reading a novel or a comic book, it’s now possible to use non-invasive techniques to study what is going on in your brain. Acts of perception and the use of all our other senses can be studied to know how they reach such and such areas of the brain and are translated into both emotion and intellectual imaginative responses. 

Neurobiology is already a huge domain of knowledge and research, an enormous treasure trove of possible findings for the study of artistic creation in general and for literary and graphic books theory in particular. As far as narrative theory goes, well, already as an undergraduate at Berkeley I was drawn to courses taught by the remarkable narratologist, the late Seymour Chatman. Of course, these supplemented important courses on Chicanx—taught by professors Alfred Arteaga and Genaro Padilla—and African American literature—the late Professor Barbara Christian. As an undergraduate I found Chatman’s attention to story and discourse extremely important and suggestive; I also found Professor Robert Alter’s courses on style extremely productive. The tools and concepts of narrative theory allowed me to go beyond just character or thematic analysis. It allowed me to see not only how authors give respective shape to their Chicanx narratives but also how they build signposts into their fictions that, once the text is in the world, allow readers like myself to identify the cultural signifiers and thus be to a certain extent co-creators or co-authors of the text. 

Narrative theory continued to be an important part of my conceptual diet as I moved increasingly into the study of Latinx films and comic books. It continues to inform my writing and teaching, deepening an understanding of all of the shaping devices that are used by creators to make stories interesting, engaging, and alive. Narrative theorists over time have been able to refine and add to the kind of periodic table of shaping devices so that we can see better what is going on both in film, comic, and literature. It’s not surprising that I found myself gravitating toward narrative theory. It’s the natural space for a kind of analysis that I was hungry to use in my work and in my classrooms as a professor.

Frederick Luis Aldama

Cognition and Chicanx Culture: An Interview with Frederick Luis Aldama, Part I

Photo. Mario Grill

By Mario Grill

Frederick Luis Aldama is a cognitive cultural studies scholar and one of the leading figures in Latinx Studies. His work is therefore of central importance to our research at the Narrative Encounters Project.

Left; Mario Grill, Right; Frederick Luis Aldama

As Arts & Humanities Distinguished Professor, he teaches Latinx literature, comics, film, and pop culture at The Ohio State University. He is also an affiliate faculty of the Center for Cognitive and Behavioral Brain Imaging as well as co-founder and core faculty member of OSU’s Project Narrative. He is the recipient of the Rodica C. Botoman Award for Distinguished Teaching and Mentoring as well as the Susan M. Hartmann Mentoring and Leadership Award and he is founder and director of the award winning outreach center at OSU, LASER: Latinx Space for Enrichment & Research. He is founder and co-director of Humanities & Cognitive Sciences High School Summer Institute. Togetherwith his brother, Arturo Aldama, and Patrick Colm Hogan, in 2005 he established the Cognitive Approaches to Literature and Culture series at the University of Texas Press; he currently continues to co-edit this as the Cognitive Approaches to Culture Series with Ohio State University Press. He is editor and coeditor of 8 additional academic press book series as well as editor of Latinographix, a trade-press series that publishes Latinx graphic fiction and nonfiction. He is the award-winning author, co-author, and editor of 36 books. In 2018, Latinx Superheroes in Mainstream Comics won the International Latino Book Award and the Eisner Award for Best Scholarly Work. Aldama’s other book publications include: Your Brain on Latino Comics: From Gus Arriola to Los Bros Hernandez (2009), Latino/a Literature in the Classroom: Twenty-first-century Approaches to Teaching (2015), The Routledge Companion to Latina/o Popular Culture (2016), and Latino/a Children’s and Young Adult Writers on the Art of Storytelling (2018). You can read more about his work and life here: www.professorlatinx.com

During a visit to The Ohio State University in April 2019, I had the pleasure of interviewing Professor Aldama. We spoke about his work as well as potential developments in cognitive literary studies focusing on Chicanx literature. Here is the first part of the interview. The second and third part will follow in separate posts.

Setting the Tone and Cognitive Cultural Studies

MG: In both your teaching and scholarship, you use narrative theory, cognitive science, and insights from Latinx and Latin American cultural theory. What would you say are some of the benefits of working on the intersection of these disciplines and cultures and how can such interdisciplinary cross-fertilization enrich our understandings of ‘the other’?

FLA: First, let me say thank you, Mario, for this interview and for clearing the space to talk about this. Okay, so something happened when I was an undergraduate at Berkeley that came into sharp focus as a graduate student at Stanford. I was extremely excited about Latinx literature and film and the study of it but I wanted to get at the kind of roots, the deeper, say, foundations of where creativity comes from: how we can create as Latinxs and as human beings generally. I wanted to understand better how is it that our brain has evolved the capacity to imagine, to sculpt a story imagined in the mind, then to realize materially this story either through typing of fingers to create words on a page, using sound and cameras to make a film, or using pencil and paper to geometrize narratives in the form of comics.

How do we begin to get at an understanding of the foundations of creativity and storytelling? Well, first of all, cognitive sciences has made tremendous breakthroughs in this area; it’s no longer a deterministic science. It is an exploratory and richly expansive science. The neurosciences, especially the subfield of neuro-aesthetics as informed by the advances in neurosciences, has been also extremely fruitful. With these research advances, we can understand better how we create and how our brains/minds work to step into storytelling schemas and then radically revise those schemas. Whether you are in a movie theater or reading a comic book, today we can better understand how perception and our senses translate information into both emotion and intellectual imaginative responses. To get at this knowledge foundation I had to go the sciences.

As far as narrative theory goes, well, already as an undergraduate at Berkeley I was drawn to courses taught by Seymour Chatman. Of course, these supplemented important courses on Chicanx (taught by professors Alfred Arteaga and Genaro Padilla) and African American literature (the late Professor Barbara Christian). As an undergraduate I found Chatman’s attention to story and discourse extremely generative; I also found Professor Robert Alter’s courses on style extremely productive. The tools and concepts of narrative theory allowed me to go beyond just character or thematic analysis. It allowed me to see not only how authors give respective shape to their Chicanx narratives but also how they build signposts into their fictions that, once the text is in the world, are co-constructed by readers like myself. Narrative theory continued to be an important part of my conceptual diet as I moved increasingly into the study of Latinx films and comic books. It continues to inform my writing and teaching, deepening an understanding of all of the shaping devices that are used by creators to make stories interesting, engaging, and alive. Narrative theorists over time have been able to refine and add to the kind of periodic table of shaping devices so that we can kind of see better what is going on both in film, comic, and literature. It’s not surprising that I found myself gravitating toward narrative theory. It’s the natural space for kind of analysis that I was hungry to use in my work and in my classrooms as a professor.

MG: You bring us to issues and debates regarding cognitive cultural studies. This approach is often criticized for focusing too narrowly on the interaction between a text and a single, highly abstract reader, neglecting the cultural and ethnic diversity of the actual audiences. What do you think of this critique and how would you argue against it since this is coming up again and again?

FLA: Anytime you mention “science” someone is going to have a quick knee-jerk reaction. For them, science is a stand-in for universals and essentialism that has been used to erase regional, ethnic, racial, gender, sexual differences. It will obliterate the intersectionalities and specificities that make up our vary varied human condition. With long histories of science being used to justify racism, sexism, and homophobia, believe me, I get it. Today, we’re seeing something new, as I already mentioned. We can go to the cognitive sciences to explore and enrich in non-deterministic ways. Indeed, these insights can bolster our positions against racism, sexism, classism, and homophobia.

But let me take us to one of the deep reasons why I found my way to the cognitive sciences. I wanted to insert myself into the foundations of epistemological equations. The foundations that we have evolved as a species for thousands of years; foundations that have allowed us to create a multinetworked brain that allows our emotion system to interface with our prefrontal cortex when we create fiction, for instance. I am asking questions that are at the foundations—the roots, if you will—of who we are, how we are in the world, and how we create and transform the world.

Now, of course, these are going to express themselves uniquely, as uniquely as each of us are a unique person in this world. But if you start at the ends of the branches, your work will forever be infinite. It’s fine to work at the ends of the, say, many thousand branches that have grown from the roots, but one might never get at the foundations that I’m interested in knowing more about.

So, bottom-line is: Yes, we are all born with innate capacities for the growing of a language faculty (I am totally on board with Chomsky), long and short term memory processes, the growing of emotion systems and so on. And, yes, these innate capacities will grow in extraordinarily unique ways within specifics of time and place; they will grow into the many different personalities that make up the world. Those are definitively shaped by things like your race, your ethnicity, your gender, and as we grow and come into, our sexuality all of these things are going to inform and shape the kind of expression of this universal stuff that we all share.

MG: This means that you would also agree that fictional narratives invite our readers to step into the imaginary shoes of a character that is slightly or uniquely different from them and allows them to see what such a life may be like. Would you say that all ethnic American literary texts do so using the same methods? Or, are there distinct differences in how this happens, for instance, in Chicanx or Latinx literature to be more general?

FLA: Yes, you are right, I mean basically literature, film, comics all invite anybody to engage with them on a deep level: to co-create and co-imagine. Of course, different creators might have different ideal audiences in mind. With someone creating a specifically Chicanx comic book superhero, there are going to be elements that anybody can step into and understand and feel. There are also going to be, depending on the degree of will and specificity on the part of the creator, things that an outsider to Chicanx culture might not get. And, different creators decide if they will or how they will educate outsider readers.

Coco (2017) is a good example: It had a huge, deep, appeal with Chicanx and Mexican (in Mexico) communities and families. In fact the big numbers in terms of box office sales came from our communities. At the same time, it also appealed to many many non-Chicanx and Mexican audiences. When we create, we can make a narrative fiction we can have a singular, restrictive ideal audience in mind. We can also have multiple ideal audiences. And, at the end of the day, because we share common ground in terms of our faculty for imagining, feeling, and thinking, no matter if more restricted or expansive in terms of built-in ideal audiences, narrative fiction always opens its arms to everybody.

Part II >

Mario Grill