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More than fifty years after Etiemble's watershed dissertation, Benjamin Ivry has written "Arthur Rimbaud", a brief, fascinating, but ultimately somewhat disingenuous biographical gloss on Rimbaud's life. Ivry's book is the first in a series of books to be published by Absolute Press, books intended "to explore and portray the various and often unexpected ways in which homosexuality has informed the life and creative work of the influential gay and lesbian artists, writers, singers, dancers, composers, and actors of our time." It is, in other words, a book which has an agenda--an agenda which once again seeks to fit the enigmatic nature of Rimbaud's biography into a mythology, this time a mythology of Rimbaud as a founding saint of modern gay culture. Thus, Rimbaud's brilliant, complex and poetically difficult masterpieces, "Une Saison en Enfer" and "Illuminations", works which are laden with symbol and mystery, with a radically innovative poetic vitality, are reduced by Ivry to the product of Rimbaud's erstwhile homoerotic relationship with Paul Verlaine. Every aspect of Rimbaud's brief life as a poet, in Ivry's depiction, is driven by Rimbaud's "gayness", by his love for Verlaine, by his presumed disinterest in women. Never mind other aspects of Rimbaud's biography--his severe mother, his absent father, his religious upbringing, his revolutionary poetic work itself! Moreover, while the book contains a useful bibliography, it is devoid of footnotes, so it is impossible to ascertain the veracity of the speculations which permeate Ivry's text.
Having said all of this, I also must say that Ivry is an outstanding writer--his prose sparkles--and this little book is definitely worth reading if you have an interest in Rimbaud because it provides fascinating details on Rimbaud's relationship with Verlaine and others. In particular, the book extensively discusses the gay aspects of Rimbaud's life and poetry and Rimbaud's influence on subsequent writers from Cocteau to Kerouac to Jim Morrison. These are aspects of Rimbaud's life which are not explored very closely by Starkie's definitive biography and, if you read Ivry's book with some degree of skepticism, it provides a fascinating and provocative complement to the standard treatment of Rimbaud's life
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Well, read this book and you'll find out what it's really like. Everyone I tell this story to is amazed by this family's experience.
To fully appreciate this book you must periodically while reading the book imagine yourself in these folk's situation.
You'll never look at sailing across the ocean the same way again
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The intentionality of the author highly acclaimed by the New Critics is, from now on, collapsed. As a reader in favor of the active role of the reading process I must say this is a valuable work to understand the process of critical reading.
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Firstly, most of his evidence is linguistic, based an argument that Yiddish has Slavic roots. Now ignoring for the moment that such arguments might extend to saying that African-Americans come from England because they speak English, the thesis is flawed for other reasons. Yiddish was spoken throughout central, eastern, and southern Europe and includes words and idiom from a range of languages across this region.
That said, the crucial proof that Wexler theory is false is genetic rather than linguistic. The Y chromosome of Jews (which passes from son to son, altered only through mutation) has similar markers that are found on Jews from every region. In other words, Jews from France, Poland, Yemen, Iraq, and India, all show clear indication of common ancestry. Moreover, certain genetic diseases seem to be common among the various groups. If as Wexler argues, the decedents of native European people's who adopted Jewish religion and custom made up the majority of modern Jews, than they would be genetically distinct from the rest of world Jewry. Given that they are not, Wexler's argument does not hold water.
I do not feel that Wexler is correct that Yiddish is structurally a Slavic language rather than a Germanic language. I also disagree with his conclusion that the Turkic ancestors of many Ashkenazim came from the Balkans, because evidence quite clearly shows that most Turks who became Jews lived in the territory which is now Ukraine and Russia. He also fails to prove that the West Slavs definitely converted to Judaism. His hypothesis essentially is that Sorbians and Polabians were owned by Jews as slaves and that they converted to Judaism, but he admits that there is no documentary evidence that these particular Slavic groups ever converted, and almost entirely relies upon linguistic and cultural arguments, many of which are untenable.
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Disclosure: I've never met or heard of the authors or their book before finding it on Amazon.
However, there are several unforgivable errors, ranging from the glaring (Rimbaud had his right leg amputated, not the left) to the merely annoying (quotes from a couple of poems are misattributed). Also, Ivry seems at times so carried away with his subject that he relies too much on supposition to prove a point: for example, there is absolutely no evidence that Verlaine commissioned Rosman's famous painting of a bed-ridden, gunshot-wounded Rimbaud.
What I did like about this book was the final chapter, a fascinating collection of quotes from gay artists, poets, writers and film-makers through the years, proving that, as Eugene Borza once said about Alexander the Great, there are as many Rimbauds as there are those who profess a serious interest in him.