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Walt Whitman's Mystical Ethics of Comradeship: Homosexuality and the Marginality of Friendship at the Crossroads of Modernity

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Review
Whitman's religion revolved around his concept of comradeship, an original alternative to the type of competitive masculinity emerging in the wake of industrialization and nineteenth-century capitalism. Shedding new light on the life and original message of a poet who warned future generation of treating him as a literary figure, Herrero Brasas concludes that Whitman was a moral reformer and grand theorist akin to other grand theorists of his day.
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From the Back Cover
A giant of American letters, Walt Whitman is known both as a poet and, to many, as an early precursor of the gay liberation movement. This revealing book recovers for today's reader a lost Whitman, delving into the original context and intentions of his poetry and prose. As Juan A. Herrero Brasas shows, Whitman saw himself as a founder of a new religion. Indeed, disciples gathered around him: the "hot little prophets" as they came to be called by early biographers. Whitman's religion revolved around his concept of comradeship, an original alternative to the type of competitive masculinity emerging in the wake of industrialization and nineteenth-century capitalism. Shedding new light on the life and original message of a poet who warned future generations against treating him as merely a literary figure, Herrero Brasas concludes that Whitman was a moral reformer and grand theorist akin to other grand theorists of his day.
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Product details
Paperback: 216 pages
Publisher: SUNY Press (January 2, 2011)
Language: English
ISBN-10: 1438430108
ISBN-13: 978-1438430102
Product Dimensions:
6 x 0.5 x 9 inches
Shipping Weight: 12 ounces (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
2 customer reviews
Amazon Best Sellers Rank:
#1,140,685 in Books (See Top 100 in Books)
WALT WHITMAN'S MYSTICAL ETHICS of COMRADESHIP by J uan Brasas is a wondrous voyage of exploration into the long hidden world of Walt Whitman and his work. At last someone has had the honesty and ardor to look at the facts, the true happenings,and the brilliant poetry of an American genius -- all often edited or scrubbed by the apologist or "moralists" of today or the past. Revealing the heart of the man and his intentions, Juan Brasas' impressive research and clear exposition is a major illumination of perhaps America's greatest poet. I was a teacher of American literature and have read over 173 books,essays, dissertations, biographies , and facsimiles of early editions with Walt's editing and changing of provocative pronouns ,etc. This work explodes the myths of sterilizing untruths about the poet and offers us a sublime understanding of his vision of a world based on comradeship . To state that this work is remarkable is an understatement . If you are a teacher, a minister, a lover of humanity and poetry a historian ; if you are straight or gay ,or I between, you owe it to yourself and the search for truths to read this work.
I don't usually resort to hyperbole, but, quite frankly, this is a staggeringly good book. It is one of those academic books that is so illuminating that one finds oneself repeatedly going back to reread sections over again. Brasas, whilst always scholarly, is never obscure or obfuscating. Indeed, he has a remarkably lucid prose style. The book begins, quite properly, by setting the discussion of Whitman's ethic of comradeship within the context of his philosophy as a whole. The fact was that neither Whitman nor his disciples regarded his "Leaves of Grass" as simply a book of pretty poems, an addition to the literary canon, the way his work tends to be regarded today. Instead, Whitman saw himself as something like a prophet of a new religion, one which sought to celebrate the body, especially the male body, as divine, to reassert the classical ideal of identifying the good and the beautiful, and to replace a Christian morality of self-denial with a religion of sensuality, and affection between men. However - and this is crucial - Brasas shows how Whitman would not have approved of modern gay politics or of "sexual identity" as constructed by the modern gay movement. His object was not to assert rights for a minority - he did not think of himself as belonging to a minority. What he wanted was affectionate behaviour between males to become more widespread in society in general.The whole notion of "sexual identity", therefore, would have been utter anathema to him. For the effect of the gay movement has been to narrow, rather than widen, the affective and erotic possibilities for the majority of males. Males are much less likely to explore close and affectionate relationships with other males if they view this as characterising a minority with which they cannot identify. Kinsey showed how teenage boys were essentially bisexual in their behaviour and psychology up until the 1950s. The emergence of the gay movement, and the construction of rigid sexual identities since then, has probably robbed boys of this side of their emotional life. Nothing could have been more antithetical to Whitman's hopes.In addition to this, the gay movement has constructed the gay identity rather narrowly and has itself become intolerant of the diversity that used to characterise the early gay movement. For example, despite the protests of an earlier generation of activists, such as Harry Hay (now quietly forgotten), the gay movement in the 1970s and 1980s threw pederasts to the dogs in its indecent scramble towards respectability. On this point, it is interesting to note that Whitman himself would hardly have fitted into modern notions of gay identity. His lovers were all a generation (or more) younger than himself and this was clearly his preferred relationship. Indeed, it is now known that Whitman himself, when he was a schoolteacher, had sexual relations with some of the boys he taught. This happened in Southold on Long Island. There is no reason to think that these relations were anything other than consenting, but this was irrelevant then (as it would be now) and Whitman was tarred and feathered by a mob after he was denounced by a local Presbyterian clergyman (This incident is described on pp. 90-1 of this volume). Naturally this "scandal" is something he preferred to bury in the past, particularly after he acquired a degree of fame. Fearful though tarring and feathering could be (Whitman took a month to recover from his injuries and trauma), it is, frankly, almost benign compared to what he would suffer at the hands of the media, public opinion and the law in our own times.So one thing this volume does is show how different to any modern notion of gay politics was Whitman's ethics of comradeship. Indeed, it is interesting to note that, generally speaking, Whitman would not have supported modern leftist causes. For example, he would have been utterly opposed to modern feminism as undermining the complementarity of male and female roles. The true Walt Whitman, then, would be far more out of step with our society than he was with his own. And the corollary of this is that he is potentially a lot more subversive now than he was in his own time. This is precisely why it is important to resist the crass appropriation of Walt Whitman by the modern gay movement. Who knows? Maybe one day, as Brasas speculates at the end of his book, in the centuries to come, Whitman's dream of true liberation, of comradeship, might yet be revived.
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