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booknotes:

\n

 

\n

Gleason, William A. The Leisure Ethic: Work and Play in American Literature, 1840-1940. Stanford University Press, 1999. Print.

\n

 

\n

Basic argument:

\n

 

\n

Between 1840-1940, the traditional work ethic of Puritan values gradually gives way, under pressure from industrialization and then the rise of consumer capitalism, to a “gospel of play” or “leisure ethic.”  This shift developed from a compensatory ideal—that one must play to recoup one’s powers for work—to a more autonomous ideal that begins to trump work itself.  In other words, play goes from being a regrettable divergence from work as avocation to being the supreme state of life from which work is a regrettable divergence.  For Gleason, this is driven by the inability of either white- or blue-collar work to offer satisfaction and integration, so one finds one’s identity, pleasure, and purpose increasingly in play.

\n

 

\n

This shift finds expression in various spheres, from sports to education theory to the playground movement.  Movement peaks during Progressive era, but Gleason’s intervention is to show its roots in the m19thC, via Thoreau, then Twain.  It moves from being a set of values about the body—white bodies, decadent bodies, strategies for rebuilding bodies dessicated by repetitive or torpid forms of modern labor—to a “body of values” (5) on its own terms as an “ethic of play.”  Although the ideology is rooted in a middle-class perspective, it extended to all classes in a subsuming discourse of the health of the nation: “At stake was not the health of the class, but the soul of a nation” (11).

\n

 

\n

WG develops class differences next, arguing that middle-class versions of the leisure ethic emphasizes the liberating and humanizing aspects of the body at play: visual representations of play show adults thinking and wondering at play, whereas those of workers resemble Taylorist time and motion studies, with greater abstraction and deindividualization of figures and gestures.  This iconographic tendency maps onto an ideology of “individual self-control on the one hand and larger-scale systems of management on the other.”  [Hence for my purposes, the dump and like spaces allow for a bit of freedom to “wonder” (for Mazie) outside of the constraints of play.]

\n

 

\n

Another aspect of the play ethic concerns the role of individuation v. conformity to broader communal goals.  WG argues that the play movement promoted a normative arc of development that linked individuals with the national “species,” if you will: just as the US moved through the frontier period to a more civilized period, each child moved through stages, including a “big Injun” stage in which s/he experiments with the “natural” and anarchic energies of racial others.  That a prime focus on the movement was denizens of the urban ghetto means that the play movement sought to normalize the otherness of the other by allowing it to emerge and then be sanded down by the developmental work of the play ethic.  See 17-20.

\n

 

\n

The final gesture in the intro answers the question, “why go to imaginative literature”?  WG argues, in essence, that writers engaged the leisure ethic but with a critical edge.

\n

 

\n

1. Thoreau’s economy of work and play

\n

 

\n

Basic argument is that Thoreau was an early anticipator of the Prog-era discourse, critiquing the work ethic and imagining a more porous boundary between work and play.  He also anticipates the problem of cultural, social, and racial others through the figure of the Irish laborer, whom he treats with sympathy and antipathy by turns.

\n

 

\n

Thoreauvian quotes:

\n

 

\n

Like overtasked schoolboys, all my members, and nerves and sinews, petition thought for a recess,—and my very thigh bones itch to slip away from under me, and run and join the melee—I exult in stark inanity, leering in nature and the soul.

\n

 

\n

2. Frontier Fairy Tales: Cahan Rölvaag, and Play Progressivism

\n

 

\n

Basic argument is that immigrants “wrote back” to the progressive play ethic, emphasizing alternatives to the integration of immigrants via disciplinary modes of play.  They were working with/against dominant “play theory” narrative of isomorphic relationship between individual and collective development: American was gradually evolving from competitive capitalism to cooperative welfare capitalism and individuals similarly developed from anarchic states to more cooperative states, bound to “the gang, the company, the nation” (101).  Writing amid the political context of immigration restriction between 1917 Literacy Test Act and 1924 National Origins Act, Cahan and Rölvaag questioned the fruits of this mode of assimilation, pointing out the spiritual poverty of American capitalist “cooperation” that’s really discipline.

\n

 

\n

Long riff on development of parks and play spaces follows: Olmstead wants a bit of country (or frontier) in city, but it’s a highly regulated and elite-managed country; Riis and other reformers do something similar, albeit on a smaller and more reachable scale for residents of downtown, and with more sympathy for the freedom of the “Street Arabs” who roamed its streets.  The PAA was a prominent voice of play theory that amalgamated this urban design and the developmental psychology of G. Stanley Hall, who taught many of the theorists (109).  Hall argues that the city child must be “perpetually incite[d] to visit ... the field, forest, hill, [and] shore, ... the true houses of childhood in this wild, undomesticated stage from whic modern conditions have kidnapped and transported him” (qtd. 109).  So, Hall’s “recapitulation” thesis aligns childhood development with the need, via the Turner thesis, for Americans to avoid decadence by returning to the “frontier” in some form.  The “higher” modes of development, in other words, can only emerge properly if they’re incited by a temporary detour through the primitive.  Here are the stages, via Hall:

\n

 

\n

Baby (0-3)

\n

Dramatic (3-6)

\n

Big Injun (6-11)

\n

Stage of Loyalty (11-14)

\n

 

\n

BI is the decisive stage, the “anarchistic age, the age of the individual,” whose “proving ground is the playground.”  Qtd. 110, but from PLAY IN EDUCATION (1915).  But WG emphasizes the thoroughly planned and administered state of this play.

\n

 

\n

I skimmed the close readings, but the point seems to be that assimilation is possible and even compulsory for immigrants, but it comes at a heavy cost: in Cahan’s case, we see that proving one’s “fitness” turns out to sunder real connections to community and leave one alone, if outwardly prosperous.

\n

 

\n

 

\n

Further Review:

\n

 

\n

Look up Playground Association of America (PAA), founded in 1906.

\n

Get Joseph Lee, PLAY IN EDUCATION (1915): director of PAA after Gulick, until 1937.

\n

See various books on play and exercise by Luther Gulick, NYC-based reformer who was principle of Pratt Institute HS (1900-03), PE director for NYC pub schools ((1903-06), president of PAA (1906-10), etc.  See A PHILOSOPHY OF  PLAY.

\n

Henry Curtis, EDUCATION THROUGH PLAY: he’s director of NYC playgrounds from 98-01, studied with Hall at Clark, ran the D.C. system thereafter.

\n

Sarah Chinn’s book

\n

Look up the Everwear playground apparatus from the 1920s.

\n

Cavallo, MUSCLES AND MORALS

\n

Goodman, CHOOSING SIDES

\n

Guttmann, A WHOLE NEW BALL GAME: this trio WG uses to frame up a discussion of the ideology of the play movement.

\n

Look for PAA’s series of pamphlets: where are they?  Published in NYC.

\n

 

\n

 

\n

 

\n

 

\n

 

\n

 

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• Anchored Note, page 1
225: HJ as \"pragmatic pluralist\"

As such, he loathes \"American simplicity\" and claims in behalf of identity and embraces \"the piling up of complications of every sort.\"

• Anchored Note, page 2
226-7: background

James returns to the US in 1903 after a twenty-year hiatus as an expat in what RP calls \"a calculated act of affiliation with the new century and its endless possibilities\" (227).  He \"bears witness to the transition from a Victorian culture of hierarchy and homogeneity to a more unsettling urban modernity\" (227).

• Anchored Note, page 4
abracadabrant (230)

RP notes the intimacy of language and modernity for James: the coinage captures something of the new grammar of modernity as visual phenomenon.

• Anchored Note, page 5
233: first use of 'ethnic' in English

... on p. 121 of AS.

• Anchored Note, page 5
genealogical move

232: late James aligned with pragmatist brethren: William James, Du Bois, Dewey, Locke, Ellison.

• Anchored Note, page 6
\"at home\" and \"alien\"

RP notes that James takes pains to align his alienation from the new century with that of the immigrant \"aliens\": he's the \"resorted absentee\" and himself stems from \"extremely recent migrations\"; he's also \"at home\" as much as the immigrants, who are \"really more at home ... than they had ever in their lives been before\" (qtr 235, from James 125).

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Volume 24, Number 2, Summer 2012

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Late Teens in the US were \"heroic period of Deweyan pragmatism\" when the U was a \"privileged sanctuary o attempts to reconstruct the American social order\" (63).

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