Poem for Mexico

What says Quetzalcoatl,
scales of monstrous feather,
turquoise, green, and gaudy gold,
whip of a body, tongue of purple flame?

He saw Huitzilopochtli when the winters came,
the closing night, the sun-dimmed altar,
tearing the heart of Copil,
all to no avail.

He sees the rabbit with the jaguar’s wound,
the serpent tooth that carries the salve,
a strange pyramid of human waste,
and yet a pyramid.

“Scatter the ashes,” says
Quetzalcoatl, scales of monstrous
feather, turquoise, green, and gaudy
gold, whip of a body, tongue of purple flame.

“The fire burns fierce in the heart of man.
And woman too. Lick the flame
and wish for the best,”
says the dios.

“Expect nothing,” says Quetzalcoatl,
scales of monstrous feather
to the wind.

(Gary Gautier)

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The Plumed Serpent: Race, Gender, and Primal Consciousness

Review and analysis of The Plumed Serpent, D. H. Lawrence (1926)
by Gary Gautier

First, the gorilla in the room. As The Plumed Serpent tells of a white woman (Kate) who finds herself in early 20th-century Mexico, a strange, frightening, and exhilarating place for her, many reviewers bog down in race/ethnicity/colonialism. Kate in fact gets mixed up with two Mexican men, Ramon (of mixed blood) and Cipriano (pure Indian), who seek renewal for Mexico through its ancient pagan cultures. The shallowest of reviewers see D. H. Lawrence promoting the “white man’s burden” of civilizing the savages, while the better ones remain ambivalent, sensing something different going on in the novel but fearing being tainted as enablers of the racist Western master narrative.

In fact, anyone not cowed by the politics of academic criticism can see, on the contrary, that The Plumed Serpent is Lawrence’s specific refutation of “the white man’s burden” narrative. Especially at this late point in his life (he died a few years later at age 44), Lawrence despised the place to which white man’s Western culture had brought us, with its deadening Christianity and its machines and its dehumanizing political ideologies. The cultural spread of The Plumed Serpent can be roughly divided into the white Western world, the modern Mexican world, and the pre-Hispanic world of ancient Mesoamerica, and Lawrence fleshes out a rich, writerly ambivalence toward all three, but his ultimate allegiance is clearly with the pre-Hispanic pagan world view. The whites have a world of “mechanical dominance” (2145*) and “mechanical connections” (2406), but even Kate is “weary to death of American automatism” (2145) and its deadening effects on the human soul. Lawrence doesn’t mince words about his view: “White men brought no salvation to Mexico. On the contrary, they find themselves at last shut in the tomb along with their dead god and the conquered race” (3110). The modern Mexican fares not much better, “divided against himself” (1461), torn between envy and resentment in both directions – toward the encroaching white culture and toward their repressed pagan roots. For all practical purposes, they – the modern Mexicans – “are swamped under the stagnant water of the white man’s Dead Sea consciousness” (1486). The only hope – and Lawrence had become increasingly misanthropic after the Great War, though his journeys in Mexico and southwest US after 1922 had lifted him somewhat – lies in “that timeless, primeval passion of the prehistoric races” (2686), of Quetzalcoatl and Huitzilopochtli, back when humans lived breast-to-breast with the cosmos, before Christianity tore the soul from the body, back when one’s allegiance to the greater community was visceral and human, not ideological and abstract. “We must go back and pick up the old threads. We must take up the old broken impulse that will connect us with the mystery of the cosmos again” (3154).

Thus, those moderns who chafe at the “white supremacist” aspect of Lawrence’s work are sort of like those who see racial slurs in probably the most impactful anti-racist novel in history, Huck Finn, and absurdly conclude that the novel promotes racism. Such reading requires a degree of resistance to critical thinking that can only be found at the graduate level of US universities today. These are exactly the people Lawrence is fighting against. Wearing their ideological blinders, they miss the whole point of both books. Are some of the racial expressions unacceptable by today’s standards? Of course, but if we are to appreciate cultural history at all, we must resist rejecting past works that fail to meet present standards, and, as Bill Maher says, “just grandfather in all the shit that you would have done yourself if you were alive then.” We don’t need to approve of a past era but we do need to read with a little context if we are to get at the nuance. In terms of the racial spread of characters, do I wish Lawrence had given more rounded Mexican characters in the novel? Sure, but then again, we have no range of white people either – only the struggling (Irish) Kate and the two unlikeable American men in the opening chapters. The novel is less about individual characters than about primeval forces working through the characters. Lawrence connects with the pagan roots and hidden blood of Mexico at a depth that “woke” critics can never know, since their analytic approach sees Mexicans and Mexico as flattened out caricatures of oppressor and oppressed in their political metric, which precludes their engaging at such a depth.

This doesn’t mean I am all-in with Lawrence. As he re-envisions what it would be like for the old pagan world view to break through the crust of deadened modernity, he never quite sorts out, e.g., what to do with the brutality of blood sacrifice and the violence in general that cannot be easily separated from the old world view. But at least he does not sweep it under the rug. Much like Joseph Conrad’s Heart of Darkness, Lawrence’s Plumed Serpent finds a cultural pathway, exotic and primeval to the European mind, that brings him to a depth in the collective unconscious that is a place of both fascination and horror. Lawrence seems certain that the old pagan ways offer the only hope for renewal, but seems not quite certain of how to account for the blood violence in those ways. Kate feels the full weight of the ambivalence, as she “felt she had met the mystery of the natives, the strange and mysterious gentleness between a Scylla and Charybdis of violence” (2162). Indeed, the Homeric reference is no random allusion. Cipriano’s treatment of the prisoners near the end echoes The Odyssey’s slaughter in the great hall, where the generally admirable Odysseus dispatches the traitors with a brutality that gives the modern reader pause. Through Kate, Lawrence deals with the pagan world view of the ancients as honestly as he can, not with the philosopher’s eye on closing the syllogism, but with the poet’s eye on opening the vista with all of its beauties, its horrors, and its ambiguities.

Critics of Lawrence on gender are partly subject to the same rebuke as those in the postcolonial category above, but not quite as completely. Throughout his corpus, and The Plumed Serpent is no exception, the archetypal struggle of male and female forces, cosmic in scope, play out through individual characters. Such a binary may not be de rigueur today, and indeed may not be an accurate representation of gender in any universal sense. But the transcendental struggle of opposites, often cast as male and female, played out through the subjectivities of individuals, holds a large place in the history of ideas and has given rich food for thought, populating the landscapes of some of our most creative minds, from the visionary poems of William Blake, to Carl Jung and Joseph Campbell, to Camille Paglia and Virginia Woolf. If someone wants to complain that this archetypal struggle is too binary, I have no rebuttal. If someone wants to complain that the female principle in Lawrence’s particular iteration comes up short, I have mixed feelings. He frequently says and dramatizes that male and female are cosmic forces equal in potency, “the mystery of the Two Ways” (8284), Kate’s “woman’s greater self, and the greater self of man” (3011), a “slow wheel of dance” between “two great streams” (3019). Each needs the other to complete itself but each must remain in some way opaque, its strangeness forever intact. At times, the female ideal as pondered by Kate indeed seems a bit too aligned with passivity or submission. But she always makes her own final decisions, she is never eclipsed by the male potency (“though her woman’s nature was reciprocal to his male, surely it was more than that,” 9427), and it is she who saves Ramon, the hero, with the physical force of her own will. So there are legitimate bits to pick with gender, but it would be a mistake to let those bits negate the fantastic archetypal dynamics worked out in the novel.

Besides the risk of some infelicities in gender representations (a risk taken by any creative work of this magnitude), there are perhaps larger risks to Lawrence’s social vision. I do not mean the “white man’s burden” risk formulaically raised by woke critics, as this risk only applies if one skims the barest surface of the novel. But in his eagerness to strip away the ideological clutter of modernity and get back to human-to-human based structures of power, Lawrence leaves the dangers of hero-worship and fascism intact even at the depths of the novel. Ramon, with all of his good intentions regarding the spiritual renewal of a world become deadened, emerges as the cult leader par excellence. If Lawrence’s social vision differs from Ramon’s, this is difficult to decipher from the actual text on the page.

An interesting cinematic equivalent to this phenomenon might be Sam Peckinpah’s Pat Garrett and Billy the Kid (with Kris Kristofferson, James Coburn, and Bob Dylan). In that fine film, Pat and Billy wander villages separately, but each is clearly a man of power. The people in this frontier setting intuitively recognize what Lawrence calls “the voice of a master and authority” (6196). Whether they are breaking the law, helping a stranger, or killing someone who stands in the way, it matters not. There is an automatic allegiance to Billy when he is in town, and an automatic (though perhaps more grudging) allegiance to Pat when he is in town. To people in this outlier region, the laws of the state or ideological alignments are impossibly abstract. They recognize a man of power when they see one, and their allegiance naturally alights upon that man. One recognizes the phenomenon in the film, and it seems quite natural in context, but, as both Pat and Billy show by their moral ambiguity and unpredictability, there is a dark side to this natural expression of human bonding into power relations in a pre-state, pre-ideological manner. What if the man of power is Charles Manson or one of the fascist leaders who darkened the 20th century?

The Plumed Serpent runs the same risk as the Peckinpah film. There is something tantalizing about breaking through the crust of deadened modernity with a renewed spiritual energy based on the forgotten pagan ways, based not on ideological abstraction but on breast-to-breast contact with fellow humans and with the physicality of the cosmos. But there is a risk there that I’m not sure Lawrence addresses adequately. Ramon and Cipriano lead the renewal in this novel, but who will the leaders of power be tomorrow? To cast this back into psychoanalytic terms, note that Lawrence is contemporary with Freud as well as Jung. Besides the book’s rich exploration of the collective unconscious and its call to find redemptive energy in the primitive roots of consciousness, one can cast it in Freudian terms as well. Lawrence is a creature of the id, always trying to tease the dark power of the id into breaking through the soft tissue of the ego and the hard crust of the superego. Therein lies redemption for Lawrence, but I think it is safe to say that there is also a danger in giving the reins to the unregulated drives of the id.

One final note worth mentioning, just on the formal elements of fiction. As with the other novels of D. H. Lawrence (and those of his modernist peers like Virginia Woolf and James Joyce), The Plumed Serpent advances not along a linear plot with a strong throughline but rather by circling deeper and deeper into the subjective and intersubjective spaces within and between the characters. Woolf’s To the Lighthouse is perhaps the most successful example of this kind of narrative structure, but D. H. Lawrence does it and does it well. And Lawrence is perhaps better than Woolf at filling in the physical landscape, creating a scene, in this case rich with the specific flora and fauna of Mexico, night sky and night rivers, villages and villagers, a sense of wonder and a sense of foreboding. It is wonderful indeed in that regard, but readers beware if you are looking for a suspense-driven novel with a strong plot. Also, be ready for a bit of long-windedness as Lawrence has Ramon create his own cycle of hymns and myths for the return of Quetzalcoatl. Lawrence was a formidable poet in his own right (see, e.g., Birds, Beasts, and Flowers), but it was a bit much in this context.

By the way, if you doubt my assessment of the novel’s themes, you might look to Lawrence’s non-fiction Apocalypse, written just a few years later (on his death bed) and published posthumously. Stripped of the powerful ambivalence and intersubjective force fields that make for great fiction, Lawrence goes straight to the point in that extended essay and makes his case. In his own voice, he speaks of the dead end of modernity and of the need to rejuvenate the old pagan world view, which we indeed still carry within us just as we still carry the primeval archetypes of Jung’s collective unconscious.

Thus, rightly or wrongly, smugly or humbly, I claim the man himself as my number one backup 😊

*Citations are to Kindle version locations. Most paperback editions are around 450 pages.

Selected references / click for links

                 

              

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(Click below for reviewer’s links)

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Lesser churches of Mexico

If you go to Mexico, don’t forget to some of the smaller churches. They dot the neighborhoods and are among the most colorful and welcoming.

Cholula

                  .                          Querétaro                                             San Miguel de Allende

                             Guanajuato                                                          Puebla

                                                                              Oaxaca

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Hitchhiking to Oaxaca

One problem with hitchhiking. In a metro area of 3 million (in this case, Puebla) without subways, you’re going to lose the first couple of hours trying to get to a decent spot beyond the edge of the city.

I was lucky enough to get a ride to the main (and quite hectic) bus station. After several well-intended misdirections, I found the gate for a bus to a (presumably) good spot on the road to Oaxaca. I bought my ticket. “The bus leaves in 50 minutes,” said the ticket guy. I didn’t want to lose another hour, so I walked out to the buses and asked a few drivers from the same company. “Leaving right now,” said one, and I boarded. I find this rather typical in Mexico. Everyone is incredibly kind and eager to help, but it is difficult to help with much clarity because the whole world is winging it. It ain’t Germany (though I love both equally – and both are great for hitchhiking).

The bus dropped me right at the toll booth of Hwy 150D. The toll takers were busy, so I just walked through the gates. Like everyone else. Yes, inside the toll booth of what we (in the US) would call a “controlled-access highway,” there is a mini human ecosystem on the shoulder: tables set up selling tacos and jugos, guys with flags offering to change tires, hitchhikers (me), people walking around selling M&Ms, toll workers on break, and some people just hanging out.

It took me 5 minutes to get set up, getting my highway info out so I could stuff my daypack into my backpack, get my OAX sign ready, stake out a spot at a safe distance from the vendors and such. Lots of big trucks coming through in the right lane, making it difficult. But in just 15 minutes, someone risks life and limb to cut through the trucks. A fiftyish couple, Lalo and Erika, heading from Xalapa to … yes, to Oaxaca. One ride. Hitchhiking is too easy in Mexico. Going through Guanajuato state and then here, I have never waited longer that 20 minutes for a ride, the people on the side of the road were all helpful (none of the hawk-eyed judgement leveled at hitchhikers in the US), and my drivers all relaxed and friendly, including couples more often than not (as opposed to the US, where it’s almost all single, blue-collar men that pick you up).

At Tehuacán, we turn right and go into the mountains. Lalo and Erika speak almost no English, for which I am grateful. My hitchhiking immersion strategy is working. The flora changes dramatically from agave and organ pipe cactus to big trees. Then we slope out into white sandy, rocky terrain dotted with individual trees standing dark and green in relief. Then red clay terrain. Then fully green mountains again. We are getting near Oaxaca.

“Watch out for the negra,” says Erika. “The yellow mole and the red one, the one they call ‘coloradito,’ are great. But the negra, the negra is spicy. Really spicy.”

I doubt anyone can beat the dark, chocolaty mole I had in a middle-aged woman’s home in Puebla, but since I’ve been in Mexico, half the people have told me that Puebla has the best food and half say Oaxaca. I would find the negra not spicy at all, but in any event, I took Erika’s comment under advisement.

(One final note about the people of Oaxaca — and my new friends there can reply as needed. They are among the nicest, friendliest, most relaxed people I’ve met, but put them behind the wheel of a car and it’s like their hair is on fire. Visitors beware when crossing those streets!)

PUEBLA

       

ON THE ROAD

 

OAXACA

      

     

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