Tag Archives: Elim Garak

The Joy of Reading

This week, an odd sort of sorrow that explains my reading habits. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane


This week, an odd sort of sorrow that explains my reading habits.


On Sunday evening, I surprised myself by finishing reading Sebastian Smee’s new book Paris in Ruins: Love, War, and the Birth of Impressionism. I read a review of it in the New York Times several months ago in conjunction with the exhibition celebrating the 150th anniversary of the first Impressionist exposition which I saw at the Musée d’Orsay this summer and is now showing at the National Gallery of Art in Washington. I’ve long loved the works of Claude Monet, especially his choice and use of color, yet of all the impressionists in this exhibit the one who stood out to me the most was Berthe Morisot (1841–1895), one of the few women included in the 1874 exposition. This book tells the story of her life during the Second Empire, the Franco-Prussian War, the Paris Commune, and in the first three decades of the Third Republic at a time when France was a prosperous great power yet still politically unstable, something familiar to our own day. I’d first heard of the Commune as an underlying current of the macabre in Gaston Leroux’s 1910 novel The Phantom of the Opera, though this is the first time I’ve properly read about the Commune or its collapse during the Semaine sanglante, or Bloody Week of 21-28 May 1871.

“Berthe Morisot au bouquet des violets” by Édouard Manet (1872), Musée d’Orsay
“Pourtrait d’Édouard Manet,” by Henri Fantin-Latour (1867), Art Institute of Chicago

Over the months I read and listened to this book I felt that I got to know Morisot, her friend Édouard Manet (1832–1883), her sister Edma Morisot (1839–1921), her husband Eugène Manet (1833–1892), and her daughter Julie Manet (1878–1966). Early while reading this I went, as I often do, to the Internet to look at the paintings described and learn more about these people I was meeting on every page. It struck me that many of the children of these Impressionists lived well into the twentieth century, Julie died in 1966. I’ve been drawn to the Impressionists for how tangible their art is, as I’ve written here before in my early childhood in the 1990s the decades a century before, notably the Columbian Exposition of 1893, felt recent and quite tangible to me. That sense remains even as we now move toward the end of this first quarter of the twenty-first century, and so Morisot, Manet, and Monet feel more contemporary to me than perhaps they aught to. That their art began to be acquired for American museum collections in the first decades of the twentieth century makes them feel to me more contemporaneous with the 1893 World’s Fair, the Theodore Roosevelt Administration (1901–1909), or the earliest stirrings of silent film before World War I than with the American Civil War which erupted when these artists were first exhibiting their works. That their children lived into my grandparents’ and parents’ lives leaves people like Morisot who died nearly 130 years ago feeling like they were just here yesterday.

I think the setting of Paris also helps with this. The French capital has changed in some ways, for one the Métro was built after Morisot died, though after I finished reading Smee’s book on Sunday night it struck me looking at some of the addresses mentioned in the latter chapters of the book that she would have seen the Eiffel Tower rise over the Champs-du-Mars from her various homes just across the Seine in Passy. Again, these are all symbols of the Belle-Époque that marked the transition from the nineteenth to the twentieth centuries, and yet these are people whose lives began during the July Monarchy of Louis Philippe in the 1830s and 1840s, a decade which also saw the death of the Marquis de Lafayette (1757–1834) and some of the last great figures of the American and French Revolutions of the 1770s and 1780s. Do you see how time can seem to pinch when considering it on a personal level? Paris is a city that has changed in some ways yet in others it would still be recognizable to someone from the 1880s or 1890s. One of my favorite short stories that I’ve ever read is Andrew Robinson’s contribution to the Star Trek: Deep Space Nine anthology series Prophecy and Change, a story titled “The Calling” in which Robinson’s character from the TV show, Elim Garak, is sent by his planet’s government to seek assistance from the United Federation of Planets whose capital in the late twenty-fourth century is Paris, one of the great cities of Earth. Garak remarks that unlike most other Earth cities Paris feels ancient, and that the locals like to keep their particular sense of Frenchness in spite of all the interplanetary mingling going on at this point over 350 years from now.

Again, despite all the advances in technology from Robinson’s description of Paris in the late 2400s it sounds like it would still be recognizable to someone like me who knows it from the 2010s and 2020s or perhaps even to Morisot and Manet who knew it in the 1860s through the 1890s. That’s a bold claim that may be without much merit, but I’ll make it here because it speaks to something intensely Parisian, a city more modern in many respects than many of our great cities here in the United States with a constantly evolving transportation network, good healthcare, and some of the best educational institutions on the planet, yet still true to itself in its age. When I finished Robinson’s story, I was so moved that I considered trying to contact the author to tell him as much, though I haven’t built up the courage to do so yet. That’s something I’ve begun to do with fellow historians, at these conferences over the last three weeks I would often tell people whose books I’d read how much I enjoyed them. It’s something I hope people will say to me when I publish my own works later this decade.

If any book that I’ve recently read speaks to this sense of timelessness yet also is populated by such profoundly vibrant characters it’s Paula Lafferty’s new fantasy novel La Vie de Guinevere in which a woman named Vera living in early twenty-first century Glastonbury in the southwest of England discovers she’s a time-traveling Queen Guinevere and is brought back to the seventh century to fulfill her obligations as queen. I’ve known Paula for over a decade now, she’s one of the pastors of my Mom’s church, and I count her among my good friends, so I’ve been excited to hear progress of this book over the last few years when we’ve met for meals and crossed paths. I read this book during my trip to Toronto over Halloween weekend and finished it on the 6th of November in Houston and again this is one where I quickly began to feel familiar with the characters and where I looked forward to visiting with them again. Paula’s way of breathing life into them made them feel contemporary in a way that most stories set in the Early Middle Ages don’t. Glastonbury is a great setting for good portions of this story; it’s another one of these timeless places, one that I’ve yet to visit, yet it speaks to an element of maturity in the English countryside that seems foreign to our young society here in the American Midwest.

And yet, there is a degree of that agedness that you can find in my cousin Chelsea Burton Dunn’s series of books By Moonlight telling the story of a Kansas City woman named Vee. These books are set here in town, many of the main characters live in my neighborhood, yet things are not quite as they seem for most of the Brooksiders in question are werewolves. I read the first book over the course of one evening, during which time I met Vee and Shane, the werewolf pack leader, and his family. Knowing Chelsea I was able to recognize the story, its setting, and characters quickly and began to feel a sense of comfort around them. These were just more people I was meeting, albeit on paper only. Now when I drive or walk down the street where the werewolves are said to live in these books, I find my mind thinking of them. In this instance, having the story take place so close to home makes it easier for me to find joy in reading it. These are the furthest sorts of stories from my usual fare, especially from the history, anthropology, and zoology works I read for my studies, yet there’s still a place for them and their characters to flourish in the imagination.

I have a tendency of getting close to finishing a book and then setting it aside for a while and leaving it unfinished. I think this goes back to my sense as an only child that the characters in the books I read often feel far more familiar by the time I’m finished with the story, and so I don’t want to see them leave my regular daily life where I spend a good hour or so each day visiting with them and learning more about their lives and experiences. It’s silly in some cases, yet it’s truly a factor in my reading. I remember doing this reading Judith Herrin’s Byzantium in 2016 and 2017, building up a several month gap near the end of the book in part because I didn’t want the story to end. That may also be why my greatest attempt at fiction, my stories about Erasmus Plumwood, remain unfinished. That and that I’ve been translating Thevet’s Singularitez and writing my dissertation.

There is a special joy in reading that is lost in other media. The stories are projected from the page into our imaginations whence they come to life for us to see in our mind’s eye. I love watching television shows and seeing films, in fact I’m eager to go see Robert Zemeckis’s new film Here and Ridley Scott’s Gladiator II, yet reading is much more personal and intimate. It’s a story acted out on the perfect sized stage, a stage that can project just to the individual or to a group if the book is read aloud. At the moment both of the Morisot paintings at the Nelson-Atkins are off view, one is in Nice for a Morisot retrospective exhibit, yet I still chose to wander the Impressionist galleries of the museum this Monday to see the light and color and life which Morisot and her friends envisioned in the last decades of the nineteenth century and the first decades of the twentieth century. Their lives continue to recede into the past, like Eurydice’s eternal fall from Orpheus’s outstretched arms into the dark of Hades, yet for me there’s still a string tethering the Impressionists and me and all the generations in between. That’s a string I will leave bound as long as possible even as time pulls us further apart. It’s a string I will rejuvenate by going to see their paintings and reading more about their lives even as the distance between us continues to grow.


Masks

This week on the Wednesday Blog, how we present ourselves to the world around us and in the mirror to our own reflections. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane

This Monday saw the twenty-second anniversary of the attacks on September 11th, 2001. I decided I’d talk about that day and the days and years that followed with my 8th grade U.S. History students as it most closely dealt with their own curriculum more than with anyone else who I’m teaching right now. I told them that to me 9/11 was the true beginning of the 21st century, rather than Millennium Night the year before. That’s because so much of this century has been defined for me by its violence, its chaos, and its terror. This compares to what I remember of the late 1990s as a time of peace, optimism, and wonder from my own childish eyes at the time. I saw the world as a little boy, not noticing most of the troubles or worries of the world, just gazing in awe and wonder at what was before me in the moment.

My early childhood wasn’t a time of blissful ignorance akin to the early moments in the story of Siddhartha Gautama, later known as the Buddha, who knew no suffering in his princely palace until his curiosity led him out onto the street and into the real world for the first time. I knew bad things happened, and that there were people misled into evil. I had seen the effects of death and had an idea of what it was, but none of these essences of our reality set themselves into that visceral sensation of knowing until after that sunny Tuesday morning when the world changed all around me, and I and my classmates in our third grade room on the upper floor of St. Patrick’s School in Kansas City, Kansas were unaware of it all, the great tempest brewing around us on that cloudless day.

Over the last few weeks on my drives to and from my new day job at another parochial school on the Kansas side of the border I’ve been listening to a new audiobook of Andrew Robinson’s A Stitch in Time, a novel following the life of Star Trek: Deep Space Nine‘s beloved Cardassian spy-turned-simple tailor Elim Garak. The audiobook is narrated by Robinson, who played Garak throughout DS9‘s original 1993-1999 run, much to the delight of fans of the show such as myself. I of course had already read A Stitch in Time, and its anthologized sequel the story “The Calling” which was published in 2003 in the delightful collection Prophecy and Change. Let me briefly digress from this week’s topic to say that as much as I loved reading and now listening to A Stitch in Time, Robinson’s “The Calling” remains for me the greatest sequel I have yet read for how beautifully it captures a sensation of peace and resolution coming to a people as maligned by their own poor decisions as the Cardassians.

Many moments stuck out to me from A Stitch in Time, yet the pinnacle of these was Garak’s realization that everyone around him, himself included, regularly wears masks to hide their true intentions and weaknesses. These masks might be physical, like an ancient theatre mask or the famed half mask worn by Gaston Leroux’s Phantom of the Opera, but more often they are built in the wearer’s personality and projection to those around them. So, when I was trying to find a conclusion to my recollections about 9/11 this Monday, I thought of Garak and the masks. I told them that everyone wears them, everyone has something they highlight for all to see, and that beneath that mask of power, popularity, ferocity, clownery, or even awkwardness lies another person. That person may be self-conscious or afraid of showing their true face, or they may have just grown used to wearing that mask from a time when they were unsure how to face the world around them. Still, behind every emotion we express there lies another human being who like all of us was once born naked, exposed, powerless, and most importantly innocent of both good and evil.

To me, 9/11 was a moment of great tragedy for what we chose to do in its aftermath. The United States was quick to act in launching the largest manhunt in human history to capture and kill the leader of Al-Qaeda, Osama Bin Laden, and in the process to ensure that countries like Afghanistan under the Taliban would no longer be safe havens for terrorists. The enemy soon shifted, once a role filled by the Nazis and later by the Soviets, a role that had shifted without focus for some time now began to sharpen in relief towards terrorists, but not any old terrorist, only Muslim terrorists were the true enemy. The rage of America fed a deep Islamophobia which still burns bright within this country. Yet as that rage was noticed for its power it was quickly monetized and commercialized, utilized by those wishing for quick victories against their political rivals at home at the expense of compromise and civil discourse. The longest legacy of 9/11 was a new political era in American history driven by fear and hatred of the other, whether foreign or domestic.

The masks that Bin Laden and all those who use terror and fear to achieve their aims may seem powerful in the moment yet quickly crack under pressure from demands for justification. They do not seek to ensure passage to some blissful afterlife like the death masks or sarcophagi of the Egyptian mummies, but instead seek to do the greatest amount of harm to those in the way for the short term gains of greater terror among one’s enemies and greater publicity for one’s cause. To fight these masks, we adopted our own versions of them, donned visages painted red in our own rage, and forgot what each other’s faces beneath those masks looked like.

Beneath each mask lies another person, who fears their own weaknesses and searches often in vain for their strengths within the great dark forests of our fears. It is often hard for me to focus on all the things I’ve accomplished in my thirty years amid all those memories of embarrassment and pain, and this new job working with young people just learning how to fit into their own skin has helped me tremendously to be comfortable in my own as an adult and a sometimes leader. I tried to impart my deepest held belief on all of this in my last point about this week’s somber anniversary before moving onto Monday’s lessons; that we should never celebrate the death of those who have done evil things, for as evil as that person’s choices may have been they were still just another person behind a mask. Perhaps, that mask had become their face, engrained seething onto their skin until they could not remember the face beneath, until they could not see the child they once were, the innocence they once embodied. Theirs is a mask which they could still lower, a false vision of strength they could let go of, if only they didn’t fear the warm sunlight touching their face for the first time in so very long.