Henry L. Carrigan Jr.

Almost 20 years ago, in his book Consilience, the prize-winning biologist E.O. Wilson argued for the unity of all human knowledge. In between writing about ants and island biogeography, Wilson has turned out eloquent and forceful works that compel us to reconsider the origins of human nature, the place of humans in the biosphere and the role of humans in preserving biodiversity in our world.

E.O. Wilson’s rich and provocative The Origins of Creativity singles out creativity—expressed in the stories we tell, the movies we watch, the books we write—as humanity’s defining trait. He locates the origins of creativity in hunter-gatherer societies 1,000 millennia ago when individuals would gather around the campfire to tell stories to entertain themselves or to forge bonds with others in the circle. Focusing on innovation, language, metaphors and irony, Wilson traces the ways that creativity serves as common ground for science and the humanities. The two modes of inquiry still have work to do, for the humanities must still strive to understand the deep genetic origins of consciousness, and science must continue its quest to understand the ancient values and feelings that make us human. He urges a “third enlightenment” in which we recognize that science and the humanities permeate each other. “The act of discovery,” he writes, “is completely a human story and scientific knowledge is the absolutely humanistic product of the human brain.”

Regaling us with stories of his meetings with Nabokov, his encounters with movies that illustrate deep human archetypes (the hero, the quest), and his preferences for the beauty of Fitzgerald’s The Great Gatsby over the social gossip of Jonathan Franzen’s novels, Wilson movingly illustrates the dynamic character and the depths of the creative process.

E.O. Wilson’s rich and provocative The Origins of Creativity singles out creativity—expressed in the stories we tell, the movies we watch, the books we write—as humanity’s defining trait; its “ultimate goal,” he points out, is “self-understanding.”

BookPage Top Pick in Nonfiction, September 2017

The story of Adam and Eve occupies two short chapters early in the biblical Book of Genesis and is never mentioned again in the Bible. But the story, as Stephen Greenblatt so vividly and beautifully points out in The Rise and Fall of Adam and Eve, lies at the foundation of Western culture’s enduring questions about the origins of human nature and our moral shortcomings.

With his typical eloquence, Greenblatt, the Pulitzer Prize-winning author of The Swerve, explores the life of a biblical story that artists, philosophers, theologians and poets have struggled for hundreds of years to understand and interpret. Augustine of Hippo laid out the most famous interpretation of the story by using the tale of Adam and Eve’s transgressions as the centerpiece for his own concept of original sin: We’re born sinners, since the act of sin is transmitted through sexual intercourse. For Augustine, as Greenblatt so felicitously puts it, “human sinfulness is a sexually transmitted disease.” The fourth-­century monk Jerome laid the blame for the couple’s wrongdoings at Eve’s feet, an interpretation that continues to foster mistreatment of women in churches and in society. Greenblatt paints an exquisite portrait of artists such as Albrecht Dürer, who imagined the beauty of the original couple in his engraving “The Fall of Man,” which illustrates, for Greenblatt, a “vision of those perfect bodies that existed before time and labor and mortality began.” In John Milton’s “Paradise Lost,” according to Greenblatt, Adam and Eve finally become real, depicting their struggle with freedom and innocence and the tension between the forces of good and evil.

In the end, Greenblatt elegantly concludes that the story of Adam and Eve is a powerful myth that deeply informs our understandings of temptation, innocence, freedom and betrayal, the choice between good and evil.

 

This article was originally published in the September 2017 issue of BookPage. Download the entire issue for the Kindle or Nook.

The story of Adam and Eve occupies two short chapters early in the biblical Book of Genesis and is never mentioned again in the Bible. But the story, as Stephen Greenblatt so vividly and beautifully points out in The Rise and Fall of Adam and Eve, lies at the foundation of Western culture’s enduring questions about the origins of human nature and our moral shortcomings.

They’re the greatest songwriters you've probably never heard of, but the songs that Boudleaux and Felice Bryant wrote might be part of the soundtrack of your life: “All I Have to Do Is Dream,” “Bye, Bye, Love,” “Wake Up, Little Susie” and “Devoted to You,” all made famous by the Everly Brothers in the late 1950s. Fans of the University of Tennessee also sing one of the Bryants’ songs—“Rocky Top”—many times every game day, and the rousing tune is now the Tennessee state song. Just a glimpse at the list of singers who have recorded the Bryants’ songs reveals a gathering of the royalty of country, pop and rock music: Kitty Wells, Eddy Arnold, George Jones, Ricky Nelson, Emmylou Harris, Nazareth, Simon and Garfunkel, and Donnie Osmond, among many others.

In the lovingly crafted All I Have to Do Is Dream: The Boudleaux and Felice Bryant Story, Lee Wilson (daughter-in-law of her subjects) offers a tender and passionate portrait of the Bryants, who were among Nashville’s first professional songwriters. Drawing on interviews, anecdotes and archives, Wilson provides both a fan’s appreciation and what appears to be the first biography of the couple. She traces the lives of Boudleaux and Felice from childhood and youth to their first meeting in a hotel in Milwaukee, their elopement, their early struggles as songwriters and their eventual success and rise to the top as two of Nashville’s most respected and sought-after songwriters.

Born in Georgia to a musical family, Boudleaux (named for a French soldier who saved his father's life in World War I) got a violin for his fifth birthday and by the time he graduated from high school he was playing with the string band Uncle Ned and His Texas Wranglers, and then with Hank Penny and His Radio Cowboys, and on the WSB Barn Dance. Felice was a native of Milwaukee and a natural actor; as a young child she “single-handedly re-enacted for neighborhood kids the musicals she saw, taking all the parts and singing them herself.” She loved music and words—she read and re-read The Best Loved Poems of the American People—and Wilson points out that Felice’s love of poetry gave her a familiarity with melody and rhythm that she brought to her writing. After eloping, the couple moved to Moultrie, Georgia, where they parked their trailer on Boudleaux’s parents’ farm and eventually started writing songs together. As Wilson points out: “Felice could compose lyrics and could come up with melodies, but she couldn’t write them down. Boudleaux could preserve Felice’s melodies on paper as well as compose his own, and he found that her ideas sparked his own creativity.”

Little Jimmy Dickens took the Bryants’ song, “Country Boy,” and turned into a hit, and the Bryants never looked back. They worked very early with Nashville’s premier A&R man, Fred Rose (who wrote songs for Hank Williams, among others), who was at MGM at the time and who became their publisher. They eventually moved to Nashville and parked their trailer in Hillbilly Heaven—the Rainbow Trailer Court—whose previous residents included country singers Roy Acuff, Eddy Arnold and Cowboy Copas, among others. They lived just down the road from Chet Atkins, who said that the “Bryants changed the direction of music all over the world through their songs for the Everly Brothers.” In those early days, Boudleaux kept songs written on scraps of paper in his pockets; when he lost a coat whose pockets were filed with such scraps, Atkins suggested that the couple use accounting ledgers in which to write songs, and that became their method.

Among the best features of the book are the anecdotes from the couple that Wilson shares in sidebars. For example, Boudleaux on what makes a successful song: “I don’t know what makes a successful song. To carry that further, I would also say that nobody else knows. . . . The answer is somewhere beyond our ken, residing in that which is just outside reach of our normal senses, reposing in a benevolent providence, a bubble of luck, a good karma, or—well, your guess is as good as mine or anybody else’s.”

Boudleaux also reflected on making songwriting a career (and the hundreds of aspiring songwriters flocking to Nashville daily would do well to pay attention): “Unless you feel driven to compose and have all the instincts of a riverboat gambler, you should never seek songwriting as a profession. Unless you know in your heart that you’re great, feel in your bones that you’re lucky, and think in your soul that God just might let you get away with it, pick something more certain than composing, like chasing the white whale or eradicating the common housefly. We didn’t have the benefit of such sage advice. Now it’s too late to back up. We made it. Sometimes it pays to be ignorant.”

Wilson’s lavishly illustrated and fondly admiring biography provides a much-needed look at the lives and craft of two songwriters whose work should be even better known. 

 

In the lovingly crafted All I Have to Do Is Dream: The Boudleaux and Felice Bryant Story, Lee Wilson offers a tender and passionate portrait of the influential Nashville songwriters.

Every now and then a brilliant book comes along that helps us rethink what we know about a subject. Jonathan B. Losos’ fascinating, compulsively readable Improbable Destinies: Fate, Chance, and the Future of Evolution is just such a book; it offers an opportunity for us to ponder the process of evolution, the questions that have fueled recent debates and the extent to which evolutionary biology can be confirmed through experimentation.

Harvard biologist Losos raises two key questions that lie at the heart of conversations about evolution: Is it predictable? Or is it contingent? These questions spiral into more queries: If the process of natural selection and adaptation takes place slowly over time—as scientists traditionally believed—can we really observe it and reach provable conclusions? Can we conduct large field experiments that would give us insights into evolution?

Drawing on his own experiments with lizards, as well as on the research of others in the Galapagos, Losos illustrates that the pace of evolutionary change is not glacial, and that evolutionary change can be observed over a relatively short time. He also concludes that convergence—in which species living in similar environments will adapt similar features—has emerged as a challenge to those scientists who argue that evolution is unpredictable, random and nonrepeatable. Losos demonstrates that “the contingencies of history play a minor role, their effects erased by the predictable push of natural selection.”

With vivacious writing and thoughtful, provocative insights, Losos’ captivating study of evolution deserves to be read alongside the books of E.O. Wilson (The Social Conquest of Earth) and Stephen Jay Gould (Wonderful Life).

 

This article was originally published in the August 2017 issue of BookPage. Download the entire issue for the Kindle or Nook.

Every now and then a brilliant book comes along that helps us rethink what we know about a subject. Jonathan B. Losos’ fascinating, compulsively readable Improbable Destinies: Fate, Chance, and the Future of Evolution is just such a book.

We all recall one momentous event in our lives that dramatically altered our direction and violently shook our sense of self, shaping us in myriad ways. In his absorbing and lovely The Hue and Cry at Our House: A Year Remembered, Benjamin Taylor recalls such an event, using it as the tantalizing entry point to his memories of growing up gay and Jewish in Texas.

Early on the morning of November 22, 1963, 11-year-old Taylor gets to shake President John F. Kennedy’s hand in Fort Worth, Texas. Later that day, he hears the news that Kennedy has been assassinated. In achingly gorgeous prose, Taylor reflects on the incongruity of these two moments, which leads to childhood remembrances of making and losing friends, his discovery of a love of politics and playwriting, and his halting lessons in the ways that families sometimes fall apart. He writes about his family with a clear-eyed vision: “The hue and cry at our house was against disorder, bedevilment, despair.”

In this memoir, Taylor pulls his family and his young life from the shores of forgetting, and he tells us he’s heaped up this “monument because my family—Annette, Sol, Tommy, Robby too—have vanished and I cannot allow oblivion to own them altogether.” Although his memoir sometimes moves confusingly between 1963 and 1964 and the present, Taylor nevertheless captivates with his vibrant recollections of immense moments and the life that grew out of them.

We all recall one momentous event in our lives that dramatically altered our direction and violently shook our sense of self, shaping us in myriad ways. In his absorbing and lovely The Hue and Cry at Our House: A Year Remembered, Benjamin Taylor recalls such an event, using it as the tantalizing entry point to his memories of growing up gay and Jewish in Texas.

Southerners love a good meal as much as they love a good story, and sitting down with food historian John T. Edge’s The Potlikker Papers: A Food History of the Modern South is like sitting down to a bountiful Sunday Southern dinner.

Edge uncovers the rich narratives that lie beneath Southern food, illustrating the tangled and compelling webs of politics and social history that are often served up alongside our biscuits and gravy. For example, Georgia Gilmore, a cook and waitress who worked for the railroad, literally fueled the Montgomery Bus Boycott by opening her house and cooking for and feeding protestors. Rather than condemning fast food restaurants such as Popeye’s and Bojangles’, Edge sees them as emblems of the South and its food. As he points out in his introduction, in the 1930s even Southern politicians argued about food—in a series of letters to the editor of the Atlanta Journal-Constitution, they debated over whether to dunk or crumble cornbread into potlikker. Edge uses potlikker—the rich broth that’s left after a pot of greens or peas boil down—to illustrate the diverse and rich ingredients that coalesce in the South. Edge introduces us to great Southern writers like Eugene Walter who also wrote passionately about food, as well as cooks like Matt Lee and Ted Lee who understand that “cooking and eating and sharing food is a passkey to a newer South.”

Edge’s delightful and charming book invites us to pull up a chair for a satisfying repast of tales that illustrate that the food history of the modern South reveals the dynamic character of Southern history itself.

Southerners love a good meal as much as they love a good story, and sitting down with food historian John T. Edge’s The Potlikker Papers: A Food History of the Modern South is like sitting down to a bountiful Sunday Southern dinner.

Imagine watching your father die slowly from a degenerative neurological disease so rare that there is no cure. Imagine, then, coming to grips when you learn the disease is genetic and there is a good chance that you carry those genes, and will not only die from the disease but pass it along to your children. If you could take a simple blood test to reveal whether or not you have the genes, would you take it?

Part medical mystery, part family history and part medical history, Gina Kolata’s gripping Mercies in Disguise: A Story of Hope, a Family’s Genetic Destiny, and the Science That Rescued Them tells the story of one small-town Southern family ravaged by a mysterious illness. The Baxley family of Hartsville, South Carolina, always felt they were special. They were even named the South Carolina Family of the Year in 1985 by former governor Richard Riley. Following family patriarch Bill Baxley’s death, they discovered their specialness arose not only from hard work and community respect but from carrying a rare disease that started to afflict almost every member of the family.

After watching her father die slowly from Gerstmann-­Sträussler-Scheinker (GSS) disease, Amanda Baxley, Bill Baxley’s granddaughter, tests positive for this degenerative illness that is plaguing her family. In poignant detail, Kolata tells of Amanda’s fear, hope, strength and courage as she chooses to undergo preimplantation genetic diagnosis, a procedure in which embryos with the disease are discarded while a healthy one is implanted. As a result of this procedure, Amanda delivers twins not long after her father breathes his last breath, and she sees her children as a gift of life from her father.

Kolata’s book tells a riveting tale of fear and fierce determination in the face of an overwhelming medical situation that at first seems hopeless.

This article was originally published in the April 2017 issue of BookPage. Download the entire issue for the Kindle or Nook.

Imagine watching your father die slowly from a degenerative neurological disease so rare that there is no cure. Imagine, then, coming to grips when you learn the disease is genetic and there is a good chance that you carry those genes, and will not only die from the disease but pass it along to your children. If you could take a simple blood test to reveal whether or not you have the genes, would you take it?

What is the next step in human evolution? Will human beings become cyborgs, implanted with chips that enable us to control our environment? Or will humans, in their never-ending quest for perfection, become gods, erasing the human altogether?

In his provocative and lively new study, Homo Deus: A Brief History of Tomorrow, Israeli historian Yuval Noah Harari, author of the 2015 bestseller Sapiens, asks challenging questions about the future of humanity and the longstanding belief that places humans at the center of the universe (humanism). In the first section of the book, Harari examines the relationships between humans and animals, contending that if we want to understand how super-intelligent cyborgs might treat humans, we should examine how humans treat their less intelligent animal cousins. He then proceeds to explore how humans elevated themselves to the center of the universe, developing a humanist creed that continues to have both liberating and oppressive consequences (economic prosperity, democratic institutions, wars, poverty).

In a final section, Harari looks at the next stage of human development, or demise, by asking how humanity’s search for “immortality, bliss, and divinity shake the foundations of our belief in humanity.” Harari refuses the role of prophet, but he does contend that Homo sapiens will disappear once technology gives us the ability to re-engineer human minds.

Thought-provoking and enlightening, Harari’s book is a must-read for anyone interested in the future of our species.

 

This article was originally published in the March 2017 issue of BookPage. Download the entire issue for the Kindle or Nook.

In his provocative and lively new study, Homo Deus: A Brief History of Tomorrow, Israeli historian Yuval Noah Harari, author of the 2015 bestseller Sapiens, asks challenging questions about the future of humanity and the longstanding belief that places humans at the center of the universe (humanism). In the first section of the book, Harari examines the relationships between humans and animals, contending that if we want to understand how super-intelligent cyborgs might treat humans, we should examine how humans treat their less intelligent animal cousins. He then proceeds to explore how humans elevated themselves to the center of the universe, developing a humanist creed that continues to have both liberating and oppressive consequences (economic prosperity, democratic institutions, wars, poverty).

When Shirley Jackson's now-classic story "The Lottery" appeared in the June 26, 1948, issue of The New Yorker, readers wrote in to the magazine decrying the story as "outrageous," "shocking," "gruesome" and "utterly pointless." In spite of such responses, within a year the story was included in Prize Stories of 1949 and 55 Short Stories from The New Yorker, acknowledging the power of Jackson's storytelling craft and introducing very widely a writer whose first novel, The Road Through the Wall (1948), had disappointing sales but cannily and hauntingly depicted the humorous, horrific and sometimes macabre irony of suburban life.

Ruth Franklin's elegant Shirley Jackson: A Rather Haunted Life now provides what has long been missing: a sensitive, incisive, thoroughly detailed reading of Jackson's stories and novels as they issue from the writer’s never-very-happy life. In an almost year-by-year examination, Franklin draws on letters, journals and Jackson's writings to narrate the days of a young woman whose own conventional mother was disappointed, and even horrified, that her daughter was not very conventional: "Geraldine wanted a pretty little girl, and what she got was a lumpish redhead."

Franklin nimbly guides us through Jackson's childhood in California, where she was always writing, and her family's move to Rochester, New York, in her senior year of high school. While attending Syracuse University, she met her future husband, Stanley Edgar Hyman, and published her first story, "Janice," in the school's literary magazine. The book also chronicles her difficult, tumultuous marriage to Hyman, a professor and prominent literary critic, and her devotion to her four children.

Franklin provides sparkling readings of Jackson's writing, including the challenges she faced with each novel or story, ranging from her less well-known novel, Hangsaman, to her more familiar tales of urban chill, The Haunting of Hill House and We Have Always Lived in the Castle, as well as autobiographical collections such as Life Among the Savages. All of her writings dwell on the tension of inhabiting the roles of housewife and mother and bestselling author.

This luminous critical biography reveals a writer who thought her task—much like Hawthorne and Poe—was to pull back the curtain on the darkness of the human heart. Franklin smartly succeeds in drawing so colorful a portrait of the author that we’re encouraged to pick up one of her stories or novels and read Jackson all over again.

When Shirley Jackson's now-classic story "The Lottery" appeared in the June 26, 1948, issue of The New Yorker, readers wrote in to the magazine decrying the story as "outrageous," "shocking," "gruesome" and "utterly pointless." In spite of such responses, within a year the story was included in Prize Stories of 1949 and 55 Short Stories from The New Yorker, acknowledging the power of Jackson's storytelling craft and introducing very widely a writer whose first novel, The Road Through the Wall (1948), had disappointing sales but cannily and hauntingly depicted the humorous, horrific and sometimes macabre irony of suburban life.

In his typically colorful and entertaining style, Tom Wolfe brooks no argument as he boldly declares in The Kingdom of Speech that language is the attribute that distinguishes humans from animals. Speech, he proclaims in the book’s opening pages, is “the attribute of all attributes and is 95 percent plus of what lifts man above animal!”

Wolfe arrives at his conclusion after a whirlwind tour of the development of evolutionary theory. Darwin, Wolfe points out, fails to provide in The Origin of Species any clues to the way that natural selection explains the development of language. Wolfe humorously observes that “mildly negative reviews of his book hit [Darwin] like body blows, and the fierce ones cut him through to the gizzard.” 

Wolfe points out that in the 19th century, Max Müller and Alfred Russel Wallace challenged Darwin on the subject of language and natural selection, with Müller contending that language elevates animals in the fullest way. Although Darwin attempts to explain the rise of language as a part of the evolutionary process in The Descent of Man, he fails miserably, according to Wolfe, and, as a result, “in the entire debate over the Evolution of man—language—was abandoned, thrown down the memory hole, from 1872-1949.”

Linguist Noam Chomsky—whom Wolfe calls “Noam Charisma”—rides in on his semantic white horse, introducing “universal grammar,” with which every child is born. Through his field studies with a small tribe in Brazil, one of Chomsky’s students, David Everett, concludes that speech is an artifact and explains “man’s power over all other creatures in a way Evolution all by itself can’t begin to.”

In the end, Wolfe declares that speech will soon be recognized as the “Fourth Kingdom of the Earth” alongside the animal, vegetable and mineral kingdoms.

Stimulating, clever and witty, Wolfe’s little book is sure to provoke discussion about the role language plays in making us human.

 

This article was originally published in the September 2016 issue of BookPage. Download the entire issue for the Kindle or Nook.

In his typically colorful and entertaining style, Tom Wolfe brooks no argument as he boldly declares in The Kingdom of Speech that language is the attribute that distinguishes humans from animals. Speech, he proclaims in the book’s opening pages, is “the attribute of all attributes and is 95 percent plus of what lifts man above animal!”

In 1971, the great rock critic Lester Bangs famously denounced James' Taylor's music (in the essay, "James Taylor Marked for Death") as "I-Rock, because it is so relentlessly, involutedly egocentric," making Bangs want to push Taylor (and Elton John) off a cliff.

Rock historian Mark Ribowsky (Dreams to Remember: Otis Redding, Stax Records, and the Transformation of Southern Soul) takes a gentler approach to the singer-songwriter whose familiar songs such as "Fire and Rain" and "Carolina on My Mind" form the soundtrack of the lives of a generation of baby boomers who now hold wine and cheese parties at his concerts.

Drawing on new interviews with various figures in the music industry and on previously published interviews with Taylor and articles about him, Ribowsky artfully chronicles Taylor's life from a childhood alternating between Chapel Hill, North Carolina, and Cape Cod; his early and enduring musical friendship and partnership with Danny Kortchmar; his heroin addiction and his time at McLean Hospital for depression; his affair of the heart with Joni Mitchell; his marriage to Carly Simon; and his time as the first American artist signed to Apple Records.

Ribowksy examines Taylor's music album-by-album from Mud Slide Slim—which some critics compared to Van Morrison's Astral Weeks and Joni Mitchell's Blue—to his 2015 Before This World, which was hailed as relaxed as Taylor's earlier albums but richer and riskier.

Although it is unfortunate that Taylor's own voice is missing here, Ribowksy nevertheless offers a rich and nuanced portrait of a musician who channeled his own struggles with addiction, loneliness and uncertainty into enduring ballads of the hopefulness that can emerge when we embrace our shortcomings.

In 1971, the great rock critic Lester Bangs famously denounced James' Taylor's music (in the essay, "James Taylor Marked for Death") as "I-Rock, because it is so relentlessly, involutedly egocentric," making Bangs want to push Taylor (and Elton John) off a cliff.

When Harry Crews died in 2012, the Southern Gothic tradition that started gathering steam when the “Dixie Limited,” William Faulkner, rolled down the tracks—picking up Flannery O'Connor, Carson McCullers, Larry Brown, James Dickey and Barry Hannah along the way—died with him.

Fortunately for readers, when he was a young reporter for the Gainesville Sun, Ted Geltner drew the assignment of interviewing Crews, whose 1973 novel, The Hawk is Dying, was being turned into a film. That initial conversation with the cantankerous novelist and University of Florida English professor eventually blossomed into a symbiotic relationship between the two, with Crews in his later years often calling on Geltner to drive him to pick up his medicine or his beer and Geltner absorbing the stories that he would later turn into a biography of Crews.

Geltner's Blood, Bone, and Marrow: A Biography of Harry Crews brings to colorful life the Georgia writer so driven by his craft that he once advised young writers, "If you're gonna write, for God in heaven's sake, try to get naked. Try to write the truth. Try to get underneath all the sham, all the excuses, all the lies that you've been told."

Crews was born in Bacon County, Georgia, on June 7, 1935, to poor tenant farmers; his father, Ray, died of a heart attack one night while the not-yet 2-year-old Harry was sleeping next to him in the bed. Life hurtled downhill from that moment, for his mother, Myrtice, married Ray's brother, Pascal, who turned violent and abusive when he was drunk. When he was 5, Crews had a bout with childhood polio, which left him with a limp the rest of his life. The following year, playing a game of "pop-the-whip," he was hurled into a vat of scalding water used to scald pigs; he survived only because his head stayed above water, but the damage was done: "[W]hen my shirt was taken off, my back came off with it." In his own autobiography, A Childhood (1978), Crews writes of his early days, "When something went wrong, it almost always brought something else with it. It was a world in which survival depended on raw courage, a courage born out of desperation and sustained by a lack of alternatives."

Very early, though, Crews fell in love with stories. There were only two books in the Crews' house: the Bible and the Sears Roebuck catalog. He and his friend, Willalee Bookatee, would spend hours making up stories about the models in the pages of the catalog.

When he was 17, Crews joined the Marines, where he started reading seriously, and when he was discharged, he used the G.I. Bill to matriculate at the University of Florida, where he decided to become a writer. There, he studied with the great Agrarian poet and novelist Andrew Lytle—who had also once taught Flannery O'Connor and James Dickey—with whom Crews would eventually develop an antagonistic relationship.

Geltner, now an associate professor of journalism at Valdosta State University, ranges carefully over these details of Crews' life, providing the outline on which he can arrange the real stories of Harry Crews: his fierce dedication to the craft of writing and his all-consuming fire to tell stories, his incessant womanizing and his bouts of relentless drinking and drug use, his attention to his writing students, and his often painful journey to understand his own suffering through telling the stories of a cast of characters scarred by the haunting, weird, and violent landscape of the South and their families.

Geltner richly chronicles each of Crews' novels, providing details of character and plot, situating them in the context of Crews' life, and sharing the growing critical praise for each one. Crews' first novel, The Gospel Singer (1968), published while he was teaching at Broward Community College, opens in the jail cell in Enigma, Georgia, where Willalee Bookatee is being held for the murder and rape of MaryBeth Carter. Yet, as it turns out, it is likely a protégé of the Gospel Singer, "the midget with the largest foot in the world," who has returned to Enigma, and worshipped by the people in the town. It's a tale of unrequited evil set in a world where men masquerade as good, worship each other, elevating some among them to god-like status, and where conscience lies hidden from view. Critics compared Crews to Carson McCullers and Tennessee Williams, and declared that his novel testified to "the inescapability of man's actions—or his inaction."

Crews' star continued to rise with the publication of Naked in Garden Hills (1969), This Thing Don't Lead to Heaven (1970), Karate is a Thing of the Spirit (1971), Car (1972), The Hawk is Dying (1973), The Gypsy's Curse (1974), and A Feast of Snakes (1976), which Geltner calls "a powerful and unique descent into the depths of human misery and angst." (212). Following A Feast of Snakes, Crews didn't publish another novel until 1987, All We Need of Hell, followed by three novels—The Knockout Artist (1988), Body (1990) and Scar Lover (1992)—fueled by his deep immersion in boxing and bodybuilding.

For a short period, Crews hung out with Madonna and her then-husband Sean Penn, and Madonna told Crews he was "definitely the coolest guy in the universe." Lydia Lunch and Kim Gordon of the band Sonic Youth, enamored of Crews' writing and persona, formed a band called Harry Crews, releasing one album—a live album called Naked in Garden Hills—of songs made up of the names of Crews' novels.

Once, when Crews was asked what it took to become a real novelist, he shouted out, "Blood! . . . Bone! . . . Marrow!"

With the power of a spellbinding storyteller, Geltner splendidly captures Crews' blood, bone and marrow by leading us on a journey through all we need of Crews' hell, recognizing that without passing through this hellacious suffering, we can never truly understand him. Geltner's biography compels us to seek out Crews' novels to read, or re-read, and to discover the voices of a South just off the interstates and at the edges of its glittering urban centers.

When Harry Crews died in 2012, the Southern Gothic tradition that started gathering steam when the “Dixie Limited,” William Faulkner, rolled down the tracks—picking up Flannery O'Connor, Carson McCullers, Larry Brown, James Dickey and Barry Hannah along the way—died with him.

Can we know anything with certainty? Of all the knowledge we hold dear today, what will we still be certain of 50 or 100 years from now?

In But What If We’re Wrong? Thinking About the Present as If It Were the Past, cultural critic Chuck Klosterman mischievously poses these questions about many aspects of culture and science in an effort to get us to consider the relative character of all knowledge. 

Take team sports, for example. In Klosterman’s view, we’re building a world in which the competitive nature and emotionally and physically injurious character of team sports don’t fit as they once did. “We want a pain-free world where everyone is the same, even if they are not. That can’t happen in world where we’re still keeping score.” 

Rock music, writes Klosterman, “will recede out of view, just as all great things eventually do.” Some 500 years from now, when a college professor attempts to bring to life the concept of rock music through one artist, will it be Chuck Berry or Bob Dylan? Klosterman doesn’t think it will be Dylan; if it is, though, he doesn’t know if that means things went right or wrong, but probably both. 

As it turns out, it’s not so much that anyone’s right or wrong about various matters; it’s just that the cultural contexts in which all knowledge is viewed change from one generation to the next. One thing we can be certain of: We’re all wrong some of the time.

 

This article was originally published in the June 2016 issue of BookPage. Download the entire issue for the Kindle or Nook.

Can we know anything with certainty? Of all the knowledge we hold dear today, what will we still be certain of 50 or 100 years from now?

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