The Melancholia of Class: A Manifesto for the Working Class by Cynthia Cruz (review)

IF 0.1 4区 文学 0 LITERATURE AMERICAN BOOK REVIEW Pub Date : 2024-03-12 DOI:10.1353/abr.2023.a921803
Josh Polinard
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As Cruz states in chapter 3, \"Neoliberalism's message … states vehemently that we are all born with the same privileges, that we all have the same advantages, and that those who do not succeed have only their own ineptitude and/or laziness to blame.\"</p> <p>Although the bulk of Cruz's manifesto outlines the trajectory of other working-class artists' fulfillment of the rags-to-riches myth—albeit in a manner that calls the <em>fulfillment</em> part into question—it is the close examinations of her own struggle as a working-class author that are perhaps the most poignant. As she states in the previously mentioned chapter: <strong>[End Page 162]</strong></p> <blockquote> <p>When during my two years in the [MFA writing program] I was told repeatedly by my classmates and my professors that my poems made no sense, I felt ashamed and assumed, automatically, that they were right. As a result, I deleted large portions of my writing. It took me decades to recognize that the very things I was erasing in my writing were class-based, which is to say that what my classmates and teachers were unable to comprehend was my worldview. When I am told to make my work more \"clear,\" what I am actually being told is to make my writing adhere to a certain cultural aesthetic, which is formed and determined by middle-class writers and editors … assimilating into the literary elite is the payoff.</p> </blockquote> <p>What Cruz shares here speaks to the melancholia referred to in the title of the book, which Freud, in his essay \"Mourning and Melancholia,\" explains as \"mentally characterized by a profoundly painful depression … the inhibition of any kind of performance, and a reduction in the sense of self, expressed in self-recriminating and self-directed insults, intensifying into the delusory expectation of punishment.\"</p> <p>Cruz's examinations of artists such as Amy Winehouse and Christopher Molina, among others, further outline the decline of working-class artists who, for the most part, never recovered from the above-mentioned effects of this brand of melancholia. These examinations reveal not only a pattern in their respective declines but a tear in the fabric of the myth of meritocracy.</p> <p>In addition to its function as a memoir and manifesto, <em>The Melancholia of Class</em> serves as a useful guide for evaluating the authenticity of work purportedly intended to cause social change. As a case in point, Cruz's assessment of Barbara Loden's film <em>Wanda</em> (1971) contrasts the authentic aspects of Loden's work with the <em>slicker</em> attributes pervasive among films that make it past the gatekeepers of the mainstream film industry.</p> <blockquote> <p>Slickness implies seamless assimilation and conformism to [middle-class] culture. It also suggests that the artist has herself become slick; that she has forsaken who she was for a shiny, alternative version of herself. Loden's insistence on the authentic is demonstrated by a number of factors. 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Abstract

In lieu of an abstract, here is a brief excerpt of the content:

Reviewed by:

  • The Melancholia of Class: A Manifesto for the Working Class by Cynthia Cruz
  • Josh Polinard (bio)
the melancholia of class: a manifesto for the working class Cynthia Cruz
Repeater
https://repeaterbooks.com/product/the-melancholia-of-class-a-manifesto-for-the-working-class/
228 pages; Print, $14.95

Robin DiAngelo's bestseller White Fragility: Why It's So Hard for White People to Talk about Racism (2018) opens with a quote by Charles Baudelaire, arguably most known nowadays as a popular line from the 1995 film The Usual Suspects: "The greatest trick the devil ever pulled was convincing the world he didn't exist." The allusion implies that the most effective means of addressing white supremacy in the US is to first regard it as an insidious, silent oppressor, lurking in the shadows of a clandestine, all-but-completely-disavowed white privilege rather than solely as a signifier for pointy white hats and swastika-clad purveyors of amphetamines.

Cynthia Cruz's The Melancholia of Class: A Manifesto for the Working Class cautions us of a similar form of disavowal—one that secures the advantage of the ruling class by insisting there simply is no working class in the United States. As Cruz states in chapter 3, "Neoliberalism's message … states vehemently that we are all born with the same privileges, that we all have the same advantages, and that those who do not succeed have only their own ineptitude and/or laziness to blame."

Although the bulk of Cruz's manifesto outlines the trajectory of other working-class artists' fulfillment of the rags-to-riches myth—albeit in a manner that calls the fulfillment part into question—it is the close examinations of her own struggle as a working-class author that are perhaps the most poignant. As she states in the previously mentioned chapter: [End Page 162]

When during my two years in the [MFA writing program] I was told repeatedly by my classmates and my professors that my poems made no sense, I felt ashamed and assumed, automatically, that they were right. As a result, I deleted large portions of my writing. It took me decades to recognize that the very things I was erasing in my writing were class-based, which is to say that what my classmates and teachers were unable to comprehend was my worldview. When I am told to make my work more "clear," what I am actually being told is to make my writing adhere to a certain cultural aesthetic, which is formed and determined by middle-class writers and editors … assimilating into the literary elite is the payoff.

What Cruz shares here speaks to the melancholia referred to in the title of the book, which Freud, in his essay "Mourning and Melancholia," explains as "mentally characterized by a profoundly painful depression … the inhibition of any kind of performance, and a reduction in the sense of self, expressed in self-recriminating and self-directed insults, intensifying into the delusory expectation of punishment."

Cruz's examinations of artists such as Amy Winehouse and Christopher Molina, among others, further outline the decline of working-class artists who, for the most part, never recovered from the above-mentioned effects of this brand of melancholia. These examinations reveal not only a pattern in their respective declines but a tear in the fabric of the myth of meritocracy.

In addition to its function as a memoir and manifesto, The Melancholia of Class serves as a useful guide for evaluating the authenticity of work purportedly intended to cause social change. As a case in point, Cruz's assessment of Barbara Loden's film Wanda (1971) contrasts the authentic aspects of Loden's work with the slicker attributes pervasive among films that make it past the gatekeepers of the mainstream film industry.

Slickness implies seamless assimilation and conformism to [middle-class] culture. It also suggests that the artist has herself become slick; that she has forsaken who she was for a shiny, alternative version of herself. Loden's insistence on the authentic is demonstrated by a number of factors. For example, there are only two actors in the [End Page 163] film, and it was shot on a...

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阶级的忧郁症:辛西娅-克鲁兹的《工人阶级宣言》(评论)
以下是内容的简要摘录,以代替摘要:评论者 阶级的忧郁症:辛西娅-克鲁兹(Cynthia Cruz)著,乔希-波利纳德(Josh Polinard)(简历):《阶级的忧郁:工人阶级的宣言》(The Melancholia of Class: A Manifesto for the Working Class),辛西娅-克鲁兹(Cynthia Cruz)著,复读机 https://repeaterbooks.com/product/the-melancholia-of-class-a-manifesto-for-the-working-class/,228 页;印刷版,14.95 美元 罗宾-迪安吉洛(Robin DiAngelo)的畅销书《白色的脆弱:为什么白人很难谈论种族主义》(2018 年)以查尔斯-波德莱尔(Charles Baudelaire)的一句名言开篇,这句名言如今最广为人知的可能是 1995 年电影《惯犯》(The Usual Suspects)中的一句流行台词:"魔鬼最大的诡计就是让世人相信他并不存在"。这个典故暗示,要解决美国的白人至上主义问题,最有效的方法是首先将其视为一个阴险、沉默的压迫者,潜伏在一个秘密的、几乎被完全否认的白人特权的阴影中,而不仅仅是尖尖的白帽子和戴着纳粹标志的安非他明的传播者。辛西娅-克鲁兹(Cynthia Cruz)的《阶级的忧郁症》(The Melancholia of Class:工人阶级的宣言》告诫我们要警惕一种类似的否认形式--通过坚称美国根本不存在工人阶级来确保统治阶级的优势。正如克鲁兹在第3章中所说,"新自由主义的信息......激烈地指出,我们生来就拥有同样的特权,我们都有同样的优势,那些没有成功的人只能怪自己无能和/或懒惰"。尽管克鲁兹宣言的大部分内容都概述了其他工人阶级艺术家实现 "白手起家 "神话的轨迹--尽管她对实现神话的部分提出了质疑--但她对自己作为工人阶级作家的奋斗历程的仔细审视或许才是最令人感慨的。正如她在前面提到的章节中所说的那样:在[艺术硕士写作课程]的两年里,我的同学和教授一再告诉我,我的诗毫无意义,我感到羞愧,并自动认为他们是对的。结果,我删掉了自己的大部分作品。几十年后,我才意识到,我在写作中删除的东西都是以阶级为基础的,也就是说,我的同学和老师无法理解的是我的世界观。当我被告知要让我的作品更 "清晰 "时,我实际上被告知的是要让我的写作符合某种文化审美,而这种审美是由中产阶级作家和编辑形成和决定的......融入文学精英阶层是一种回报。 克鲁兹在此分享的内容与书名中提到的忧郁症不谋而合,弗洛伊德在《哀悼与忧郁症》一文中将忧郁症解释为 "精神上以极度痛苦的抑郁为特征......抑制任何形式的表现,自我意识降低,表现为自我谴责和自我侮辱,加剧为对惩罚的妄想期待"。克鲁兹对艾米-怀恩豪斯(Amy Winehouse)和克里斯托弗-莫利纳(Christopher Molina)等艺术家的研究,进一步勾勒出工人阶级艺术家的衰落,他们大多从未从这种忧郁症的上述影响中恢复过来。这些研究不仅揭示了他们各自衰落的模式,也揭示了 "功成名就 "神话结构的裂痕。除了作为回忆录和宣言的功能之外,《阶级的忧郁症》还是一本有用的指南,可用于评估据称旨在引起社会变革的作品的真实性。例如,克鲁兹在评价芭芭拉-洛登的电影《旺达》(1971 年)时,将洛登作品的真实一面与那些通过主流电影业把关人审查的电影中普遍存在的 "油滑 "属性进行了对比。 华而不实意味着对[中产阶级]文化的无缝同化和顺应。它还暗示艺术家自己也变得华而不实;她放弃了自己的本来面目,转而塑造一个光鲜亮丽、另类的自己。洛登对真实的坚持体现在很多方面。例如,影片中只有两名演员,而且是在一台...
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