The following is an imperfect translation of a commentary by Luis Othoniel Rosa, writer, poet, anarchist and scholar who, among other things, teaches Latin American literary studies at the University of Nebraska. Luis’s original text in Spanish follows my translation.

What Does It Mean Today to Be Disruptive in Literature?

It means to affirm and to stop making ourselves of interest. Being disruptive in literature today would be to put an end to the era of questions and paradoxes, of undecipherable allegories and of the “writing of the self,” where the children of the white middle class write novels and poems about the silly traumas of their insipid lives. Being disruptive would be imagining possible worlds and manufacturing bold, new mythologies without fear of getting it wrong because it is no longer the writing self that matters, but the collective mind that thinks by means of our writing.

My last post dealt with weirdness in fiction. This post is an extension of that topic, related to two works I’ve read recently. The first of these is Donna Tartt’s Pulitzer Prize-winning novel, The Goldfinch, which I’ve only just gotten around to reading. (It’s nearly 800 pages long–that’s my excuse.) The second is a nonfiction memoir, Not the Kennedys, by a very talented newcomer, John O’Hern, who happens to be my cousin by marriage. These two books have absolutely nothing in common except that I happened to read them in the same month, and that both triggered more thoughts about how we humans confront an incomprehensible and incoherent world by writing about it.

The Goldfinch is, in my unhelpful opinion, less original and less spectacular than critics have made it out to be (maybe my next post will be about the weirdness of literary prizes).

Recently I attended a lecture about Irish “occasional poetry.” This doesn’t mean poetry written now and again; it means poetry written and performed for special occasions: holidays, commemorations, funerals and the like. The most obvious of these that comes to mind is “The Hill We Climb,” the poem commissioned for, written and performed by Amanda Gorman at President Biden’s inauguration.

I won’t get into a critique of the poem, except to say that I liked it on the whole, and that, like most people, I admire Ms. Gorman’s talents. Nor will I comment much on an infamous precursor, “Praise Song for the Day” by Elizabeth Alexander, performed at President Obama’s first inaugural in 2009. (Suffice to say that at the time I had a good rant about it with my favorite poet, Alexandra Burack, who also happens to be my cousin.)

Think of a movie or book you love where not a single character, not even the hero, is truly virtuous. For old-timers like me, “The Sting” (you know, starring Robert Redford) immediately comes to mind. For literary types, “The Talented Mr. Ripley” by Patricia Highsmith. Both are about con artists, though the crooks in “The Sting” are fun and are just ripping off illegal gamblers, where Mr. Ripley is, well, pretty much everything that personifies awfulness. The fact is that there are compelling anti-heroes for all literary tastes, the common ingredient being that we somehow end up rooting for them despite their criminality. What is the point of works like this–what are we supposed to do with them? Now that I’m working on a novel about a professional rumrunner during Prohibition (based very loosely on my grandfather), these questions are beginning to haunt me.

“She knew, to the moving of a feather, what she could do with him and what she could not. Her immediate wish was to enable him to draw all possible pleasure from his triumph of the day, and therefore she would say no word to signify that his glory was founded on her sacrifice.” –Anthony Trollope, Golden Lion of Granpère

Every inch the Victorian novelist, Trollope regarded female self-sacrifice as a cardinal virtue. And yet he was surprisingly ahead of his time–and ahead of other male writers–in exploring the problems of identity, self-worth and self-assertion among his female characters. He was sharply aware of the untenable and unethical oppression of women in patriarchal Victorian society. His scores of novels relentlessly explore this problem.

In today’s environment of openness and explicitness, when virtually anything can and will be said and written, it’s a logical assumption that our level of communication and understanding is higher than ever—that very little is left to be revealed.

This has always intuitively seemed wrong to me, but it was the happy coincidence of reading Andrew Sean Greer’s best-selling novel, Less, and Anthony Trollope’s 1867 opus, Phineas Finn, more or less together, that helped me understand why.

If you’re not familiar with Trollope, or with Victorian writing generally (or, for that matter, with Henry James, the primary link between 19^th and 20^th century aesthetics and sensibilities), it helps to know that these novels are really, really long.