About jd

Joseph Duemer is Professor of Humanities at Clarkson University in northern New York state. His most recent book of poems is Magical Thinking from Ohio State University Press (2001). He lives with his wife Carole, two Jack Russell terriers, Jett & Penny, & a Chocolate Lab, Angel, on the stony bank of the Raquette River in South Colton.



William James, From Varieties of Religious Experience:

“I accept the universe” is reported to have been a favorite utterance of our New England transcendentalist, Margaret Fuller; and when some one repeated this phrase to Thomas Carlyle, his sardonic comment is said to have been: “Gad! she’d better!”

Got My Visa for Vietnam

I’ll be heading for Hanoi later this fall. On my early trips to Vietnam, beginning in the mid-1990s, I was mostly interested in the American War & it’s effects on the country. I read a lot of history. But you can’t really understand the war without understanding Vietnam whole. (This is certainly true of any country & makes writing history in the conventional sense impossible, I suppose.) Still, it is possible to work one’s way backward in time & outward in space (both physical & cultural) from the war. All the while hurtling into the future. After that early study of history, I mostly wanted to forget the war–or at least to quit framing the place I had come to love–in terms of the war. I forget the exact figure, but I think something like 70% of the population of Vietnam has been born since 1975 when the war ended & the country was unified.

Rainy evening in Hanoi (2012)

Over the last couple of weeks, though, I have listened to the audiobook versions of two books about the war, one I’ve read more than once & have used as a text when teaching a course on Vietnam, the other new to me: Stanley Karnow’s Vietnam: A History 1 , and Lien-Hang T. Nguyễn’s recent (2013) Hanoi’s War. Neither book is a “straight history”–Karnow’s is a journalist;s history, with frequent first-person interjections into the narrative; nor is Karnow’s book a history of Vietnam: it spends part of its first chapter sketching in the long, long history of the country, but its focus is the twentieth century wars in Vietnam. Nguyễn’s volume covers essentially the same period, with even more focus on the American phase of the war, with the additional narrowing that a specifically diplomatic history requires.

Note: Before going further, I want to remark on that narration of these two audiobooks. Karnow’s text is narrated by Edward Holland, Nguyễn’s by Hillary Huber. Holland is a fine narrator, with good tone, pacing, and timbre, whereas Huber has few of these qualities. Still, Huber is the superior narrator because she took an hour or two to learn how to pronounce Vietnamese–not perfectly, but adequately. It was very difficult to listen to Holland pronounce “Ngô Đình Diệm” as “No Din Dee-em” some 500 times. There is a difference between a barred Đ and an unbarred D: the first is pronounced as in English, but the unbarred D is pronounced more like Z. This is only the most egregious of the narrator’s errors, which accumulate until anyone who has even a passing knowledge of Vietnamese will be tempted to stop listening. This is not the snobbery of one who has learned a little Vietnamese–I would not expect either narrator to try to pronounce the tones 2 of Vietnamese, but basic phonetics is, well, basic.3

The two books complement each other. Karnow’s account has helped to shape the conventional wisdom about the war while Nguyễn’s account self-consciously sets about to revise that same conventional wisdom. Karnow relies on interviews & journalistic sources for the most part while Nguyen makes extensive use of Vietnamese archives that have only recently become available. 4 The conventional view of the war is that Hồ Chí Minh directed the North’s efforts until perhaps a year before his death in 1969. Nguyễn’s research makes clear that Hồ Chí Minh & his general Võ Nguyên Giáp were largely sidelined in the early 1960s by Lê Duẩn & Lê Đức Thọ (the “brothers Lê”). Furthermore, Nguyen argues persuasively that Hồ Chí Minh & Võ Nguyên Giáp were, at least within their peculiar historical context, moderates who might have shortened the war by negotiating with the US years before Lê Duẩn was prepared to make that move. Continue reading

The Red and the Black & The Stranger?

Did Albert Camus find inspiration for his most famous character, Meursault, in the figure of that errant nincompoop Julien Sorel from Stendhal’s The Red and the Black? 1 I cannot be the first to notice this genealogical line of descent, but I can’t remember ever having seen it remarked upon. (Not that I am anything like a scholar of the French novel.) Camus wrote in 1955, “I summarized The Stranger a long time ago, with a remark I admit was highly paradoxical: ‘In our society any man who does not weep at his mother’s funeral runs the risk of being sentenced to death.’ I only meant that the hero of my book is condemned because he does not play the game.” 2 Julien’s problem is that he sees the nature of the game but cannot keep himself from being caught up in it. In any case, both characters face execution by the guillotine with courage, both have been read as modern Christ figures (Sorel is the son of a carpenter!) Both commit their crimes with a pistol & in a state of what we would now I think call derealization.

James Wood on Atheism & Atheists


At the end of an interview in Slate, the critic James wood said something that resonated with my own experience:

I’m always amazed anew that there are quite so many atheists in this country, and that they are quite so completely fanatical. That is to say, if you are unwise enough, as I have been, to write a sort of plague on both their houses type of piece, in which you are mildly critical of certain elements of the new atheism as well as being fairly obviously critical of religiosity, you get no quarter from the atheistic camp. That always sort of surprises me. There really is no space for any—I won’t say middle position because it isn’t a middle position. I’m a nonbeliever. But that there is no tolerance for the remotest whisper of rational discourse about the fact of religious practice, about the existence of religious practice, is dismaying to me.