Pankaj Mishra joins Adam Shatz to discuss A House for Mr Biswas, a pathbreaking work of postcolonial literature and a particularly powerful influence on Pankaj himself. They explore Naipaul’s fraught relationship to modernity, and the tensions between his attachment to individual freedom and his insistence on the constraints imposed by history.
In The Beggar’s Opera we enter a society turned upside down, where private vices are seen as public virtues, and the best way to survive is to assume the worst of everyone. The only force that can subvert this state of affairs is romantic love – an affection, we discover, that satire finds hard to cope with.
Elizabeth Barrett Browning’s deeply disturbing 1847 poem about a woman escaping slavery and killing her child was written to shock its intended white female readership to the abolitionist cause. Mark and Seamus look at the origins of the poem and its story, and its place among other abolitionist narratives of the time.
In the fifth episode of Among the Ancients II we turn to Greek lyric, focusing on Pindar’s victory odes, considered a benchmark for the sublime since antiquity, and the vivid, narrative-driven dithyrambs of Bacchylides.
Fabliaux were short, witty tales originating in northern France between the 12th and 14th centuries, often featuring crafty characters in rustic settings and overwhelmingly concerned with money and sex. In this episode Irina and Mary look at two of these comic verses, both containing surprisingly explicit sexual language, and consider the ways in which they influenced Boccaccio, Chaucer and others.
In the fourth episode of Human Conditions, the last of the series with Judith Butler, we fittingly turn to The Human Condition (1956). Judith and Adam discuss Hannah Arendt’s continued relevance and shortcomings, the book’s many surprising and baffling turns, and the transformative power of forgiveness.
According to one contemporary, the Earl of Rochester was a man who, in life as well is in poetry, ‘could not speak with any warmth, without repeated Oaths, which, upon any sort of provocation, came almost naturally from him.’ Clare and Colin consider why Restoration England was such a satirical hotbed, and describe the ways in which Rochester, with a poetry rich in bravado but shot through with anxiety, transformed the persona of the satirist.
Yeats’s great poem about the uprising of Irish republicans against British rule on 24 April 1916 marked a turning point in Ireland’s history and in Yeats’s career.
Some of the most compelling stories of the Classical world come from Herodotus‘ Histories, an account of the Persian Wars and a thousand things besides. Emily and Tom chart a course through Herodotus‘ history-as-epic, discussing how best to understand his approach to history, ethnography and myth.
Riddles are an ancient and universal form, but few people seem to have enjoyed them more than English Benedictine monks. The Exeter Book, a tenth century monastic collection of Old English verse, builds on the riddle tradition in two striking ways: first, the riddles don’t come with answers; second, they are sexually suggestive.
At turns expressionistic, confessional, clinical, sharply satirical and politically charged, Black Skin, White Masks is dazzlingly multivocal, sometimes self-contradictory but always compelling. Judith Butler and Adam Shatz, whose biography of Fanon was released in January, chart a course through some of the most explosive and elusive chapters of the book, and show why Fanon is still essential reading.
What did English satirists do after the archbishop of Canterbury banned the printing of satires in June 1599? They turned to the stage, and at the heart of the scene was Ben Jonson. Colin and Clare look at Jonson's finest play, Volpone, and challenge his traditional reputation as a refined, classical alternative to Shakespeare.
In their second episode, Mark and Seamus look at W.H. Auden's ‘Spain’. Auden travelled to Spain in January 1937 to support the Republican efforts in the civil war, and composed the poem shortly after his return a few months later to raise money for Medical Aid for Spain. It became a rallying cry in the fight against fascism, but was also heavily criticised.
Supposedly an enslaved man from sixth-century Samos, Aesop might not have ever really existed, but the fables attributed to him remain some of the most widely read examples of classical literature. Emily and Tom discuss how Aesop’s fables as we know them came to be, make sense of their moral contradictions and unpack some of the fables that are most opaque to modern readers.
All teachers know that the best way for students to learn a language is through swear words, and nobody knew this better than Aelfric Bata, a monk from Winchester whose Colloquies, compiled in around the year 1000, instructed pupils to swear in Latin with elaborate and vivid fluency.