Tiassa
05-16-04, 05:26 PM
One of my personal weaknesses is footnotes and endnotes. No, in this case I'm not referring to my writing, though the case can be made equally on that count. Rather, I'm accustomed to a simple division that relates to readability. Normally, this division works for me, as it's derived from common patterns among the authors I read. But lately a couple of oddities have thrown me for a loop.
To start with a couple examples of what I'm used to. From Hirschman:• The term thus carried into its "commercial" career an overload meaning that denoted politeness, polished manners, and socially useful behavior in general. Even so, the persistent use of the term le doux commerce strikes us as an abberation for an age when the slave trade was at its peak and when trade in general was still a hazardous, adventurous, and often violent business. A century later the term was duly ridiculed by Marx who, in accounting for the primitive accumulation of capital, recounts some of the more violent episodes in the history of European commercial expansion and then exclaims sarcastically: "Das ist der doux comerce!" [aa]
[aa] - Das Kapital, Vol. I, Chapter 24, Section 6. The term became apparently a private joke between Marx and Engels. When the latter finally gave up, in 1869, his connection with the family textile firm in order to devote himself wholly to the socialist movement, he wrote Marx: "Hurrah! Today marks the end of the doux commerce, and I am a free man." Letter of July 1, 1869, in Karl Marx-Friedrich Engels, Werke (Berlin: Dietz, 1965), Vol. 32, p. 329. (Passions, 62)
The only oddity about Hirschman's footnotes are that I always have wondered what happens if you use alphabetic notes and run past twenty-six. I'd never seen an author bother to cycle through before. But that particular footnote, I promise, lends much to the discussion. It gives the discussion of doux commerce depth and texture. And unlike the bibliographic endnotes, the commentary seems an appropriate part of the discussion to warrant inclusion with the primary text.
And that's pretty much the division I'm used to.
But lately, I've become more and more accustomed to using the endnotes to include textual clarifications, as well, such as this from Pagels:• .... Sacred Essene texts like the Scroll of the War of the Sons of Light Against the Sons of Darkness reveal secrets of angelology, which the sectarians regarded as valuable and necessary information, for recognizing the interrelationship of supernatural forces, both good and evil, is essential for their sense of their own identity--and the way they identify others. [39]
[39] - Yigael Yadin, who edited the War Scroll, commented that this text, like others from Qûmran, "considerably extends our knowledge of Jewish angelology--a subject of utmost importance in the Judaism of that time" (Scroll, 229). But Yadin did not tell us what constitutes its importance: Discernment of spirits, the capacity to recognize and understand the interrelationship of supernatural forces, both good and evil, is essential to the Essenes' sense of their own identity and the way they identify others. Having set aside, not so much as wrong but inadequate, more traditional forms of Jewish identity, the Essenes articulate, through their accounts of the battle between angelic and demonic forces, on which side of the cosmic battle each person and each group of Jews stands. (Origin, 59-60, 193)
But what do you do when the light turns blue ...?°
I'm at a loss regarding whether or not to reproduce the next example. Quite simply, it is a new degree of accommodation that I'm just not accustomed to. I mean ... and some of my fellow posters thought my notes were obnoxious!
What to do when the endnote is five hundred words of information offering background and insight on a particular issue of the text? It seems to break the reading up horribly now that I'm constantly flipping to the back of the book in order to make sure the note is something that can wait for another day.
Admittedly, there's only a few endnotes that fall into the 500-1000 word range, but many run between two- and five-hundred.
Additionally, both Hirschman and the as-yet unquoted Stetkevych write very slender volumes of a style that would make a formal outline (e.g. for a student) useless; the outlines would cover more pages than the text of the books. In either case, to make a detailed discussion more suitable to a pop-audience set on tertiary histories at best, the books would see their lengths quadrupled at least, so there's a legitimate argument to be made for separating so many words from the primary text.
Stetkevych: 112 pages text, 41 pages of notes, and then we get to the bibliography. The Pagels note above is an aberration; most of her notes are more traditionally concise. But even Pagels' book, which seeks a certain narrative comfort in its presentation, checks in at only 184 pages with 20 or so pages of notes. Hirschman's endnotes are entirely bibliographic.
Reading Hirshcman's footnotes, for instance, is barely a skip out of rhythm. It's not taxing to flip to the back of the book for Pagels. A few of the notes might be better-served as parenthetic citations, but hey ... she's the Princeton professor, so far be it for me to quibble such a small point.
But Stetkevych, as enlightening and nearly wondrous as it all seems, is problematic reading because it is arrhythmical by necessity of the information contained in the endnotes. However, I understand the problem of putting hundreds of words in small type at the bottom of the page; I have seen books before where the text of the page is only four or five lines long while a massive footnote plays itself out from the prior page.
And so I find myself at an odd moment of literary criticism regarding a book that I haven't even finished: should an author attempt a greater narrative presence in order to shepherd the broader information within the primary text, or do we reach a degree of informational transfer where accessibility isn't so prominent an issue and give over to a necessary degree of specialization that understands the footnotes and tolerates or even thrives within the stylistic arrhythmia?
The answer(s) have internal creative value as well, but for once I've been put in my place by the apparent necessity of what an author is trying to convey. I actually had to chain-smoke this morning (a rare occurrence for me) because I got pissed off at an endnote--"Oh, you've got to be (expletive gerund-as-adverb) kidding me!"
_____________________
Notes
° light turns blue - See Shel Silverstein, "Signals." From A Light in the Attic; embarrassingly, I have misplaced my copy of that book and am unable to bring you the page citation. I found an online copy of the poem, buried in someone's sentimental meanderings. See http://www.rapunzellstower.com/thirdfloor/silverstein.php
Works Cited
• Hirschman, Albert O. The Passions and the Interests: Political Arguments for Capitalism before Its Triumph. Princeton: Princeton Univ. Press, 1977.
• Pagels, Elaine. The Origin of Satan. New York: Vintage, 1996 (1995)
See Also
• Stetkevych, Jaroslav. Muhammad and the Golden Bough: Reconstructing Arabian Myth. Bloomington: Indiana Univ. Press, 1996.
To start with a couple examples of what I'm used to. From Hirschman:• The term thus carried into its "commercial" career an overload meaning that denoted politeness, polished manners, and socially useful behavior in general. Even so, the persistent use of the term le doux commerce strikes us as an abberation for an age when the slave trade was at its peak and when trade in general was still a hazardous, adventurous, and often violent business. A century later the term was duly ridiculed by Marx who, in accounting for the primitive accumulation of capital, recounts some of the more violent episodes in the history of European commercial expansion and then exclaims sarcastically: "Das ist der doux comerce!" [aa]
[aa] - Das Kapital, Vol. I, Chapter 24, Section 6. The term became apparently a private joke between Marx and Engels. When the latter finally gave up, in 1869, his connection with the family textile firm in order to devote himself wholly to the socialist movement, he wrote Marx: "Hurrah! Today marks the end of the doux commerce, and I am a free man." Letter of July 1, 1869, in Karl Marx-Friedrich Engels, Werke (Berlin: Dietz, 1965), Vol. 32, p. 329. (Passions, 62)
The only oddity about Hirschman's footnotes are that I always have wondered what happens if you use alphabetic notes and run past twenty-six. I'd never seen an author bother to cycle through before. But that particular footnote, I promise, lends much to the discussion. It gives the discussion of doux commerce depth and texture. And unlike the bibliographic endnotes, the commentary seems an appropriate part of the discussion to warrant inclusion with the primary text.
And that's pretty much the division I'm used to.
But lately, I've become more and more accustomed to using the endnotes to include textual clarifications, as well, such as this from Pagels:• .... Sacred Essene texts like the Scroll of the War of the Sons of Light Against the Sons of Darkness reveal secrets of angelology, which the sectarians regarded as valuable and necessary information, for recognizing the interrelationship of supernatural forces, both good and evil, is essential for their sense of their own identity--and the way they identify others. [39]
[39] - Yigael Yadin, who edited the War Scroll, commented that this text, like others from Qûmran, "considerably extends our knowledge of Jewish angelology--a subject of utmost importance in the Judaism of that time" (Scroll, 229). But Yadin did not tell us what constitutes its importance: Discernment of spirits, the capacity to recognize and understand the interrelationship of supernatural forces, both good and evil, is essential to the Essenes' sense of their own identity and the way they identify others. Having set aside, not so much as wrong but inadequate, more traditional forms of Jewish identity, the Essenes articulate, through their accounts of the battle between angelic and demonic forces, on which side of the cosmic battle each person and each group of Jews stands. (Origin, 59-60, 193)
But what do you do when the light turns blue ...?°
I'm at a loss regarding whether or not to reproduce the next example. Quite simply, it is a new degree of accommodation that I'm just not accustomed to. I mean ... and some of my fellow posters thought my notes were obnoxious!
What to do when the endnote is five hundred words of information offering background and insight on a particular issue of the text? It seems to break the reading up horribly now that I'm constantly flipping to the back of the book in order to make sure the note is something that can wait for another day.
Admittedly, there's only a few endnotes that fall into the 500-1000 word range, but many run between two- and five-hundred.
Additionally, both Hirschman and the as-yet unquoted Stetkevych write very slender volumes of a style that would make a formal outline (e.g. for a student) useless; the outlines would cover more pages than the text of the books. In either case, to make a detailed discussion more suitable to a pop-audience set on tertiary histories at best, the books would see their lengths quadrupled at least, so there's a legitimate argument to be made for separating so many words from the primary text.
Stetkevych: 112 pages text, 41 pages of notes, and then we get to the bibliography. The Pagels note above is an aberration; most of her notes are more traditionally concise. But even Pagels' book, which seeks a certain narrative comfort in its presentation, checks in at only 184 pages with 20 or so pages of notes. Hirschman's endnotes are entirely bibliographic.
Reading Hirshcman's footnotes, for instance, is barely a skip out of rhythm. It's not taxing to flip to the back of the book for Pagels. A few of the notes might be better-served as parenthetic citations, but hey ... she's the Princeton professor, so far be it for me to quibble such a small point.
But Stetkevych, as enlightening and nearly wondrous as it all seems, is problematic reading because it is arrhythmical by necessity of the information contained in the endnotes. However, I understand the problem of putting hundreds of words in small type at the bottom of the page; I have seen books before where the text of the page is only four or five lines long while a massive footnote plays itself out from the prior page.
And so I find myself at an odd moment of literary criticism regarding a book that I haven't even finished: should an author attempt a greater narrative presence in order to shepherd the broader information within the primary text, or do we reach a degree of informational transfer where accessibility isn't so prominent an issue and give over to a necessary degree of specialization that understands the footnotes and tolerates or even thrives within the stylistic arrhythmia?
The answer(s) have internal creative value as well, but for once I've been put in my place by the apparent necessity of what an author is trying to convey. I actually had to chain-smoke this morning (a rare occurrence for me) because I got pissed off at an endnote--"Oh, you've got to be (expletive gerund-as-adverb) kidding me!"
_____________________
Notes
° light turns blue - See Shel Silverstein, "Signals." From A Light in the Attic; embarrassingly, I have misplaced my copy of that book and am unable to bring you the page citation. I found an online copy of the poem, buried in someone's sentimental meanderings. See http://www.rapunzellstower.com/thirdfloor/silverstein.php
Works Cited
• Hirschman, Albert O. The Passions and the Interests: Political Arguments for Capitalism before Its Triumph. Princeton: Princeton Univ. Press, 1977.
• Pagels, Elaine. The Origin of Satan. New York: Vintage, 1996 (1995)
See Also
• Stetkevych, Jaroslav. Muhammad and the Golden Bough: Reconstructing Arabian Myth. Bloomington: Indiana Univ. Press, 1996.