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• W2929597946 abstract "ESC 28, 2002 these events is globalization, this new system for reorganizing capitalism on a global scale. This involves massive change that touches all aspects of economic, social, and cultural life. Finally, it is significant that we first discussed these issues in Quebec City just a few weeks after the FTAA Summit. The fences and the police were gone, but there is no question on which side of the fence Norman’s spirit stood and stands.— The struggle continues. ‘ Tuesdays w ith ^[orman: fo r 6iynoise@yortqi.ca and Beyond DAPHNE READ University ofAlberta S o m e v o ic e s a r e im p r in t e d on o u r m e m o r ie s, in our con­ sciousness. When I was hit by a car when I was twelve, I sur­ faced into consciousness at the sound of my mother’s voice. “Tell me it’s a bad dream,” I begged her, and she answered, with the careful precision I associate with Norman, “Just think of it as a bad dream.” This response made me realize instantly, of course, that it was not. When I called Norman to say good bye last year, I had not spoken with him in a very long time. I wanted to tell him how important he had been in my life — that cliché that stands in for specificity and detail, for the not-said and the must-be-said. “From time to time,” he said, in the voice I remember so well, “you have been important to me,” and he identified that importance politically, in terms of feminism. It was a very short conversation, but it was vintage Norman: pre­ cise, honest, sharp, generous, funny, and passionate about his work with the Ontario Coalition Against Poverty. As soon as I heard his voice, I realized that Norman was imprinted in my memory and my consciousness and etched in my teaching cells. But wait, I hear his voice in my mind now as I write: voice? con­ sciousness? memory? Norman insisted that we think our ways through consciousness and ideology to generate knowledge of the social formations determining human action. If one were to attempt to write a biography of Norman, to “place” him as public intellectual, one might have to start, as 482 READERS’ FORUM he did in his last book, This Side of Heaven, with the geological history of the places he came from in the United States. And one would also have to study the historical and geographical determinants of Toronto and the site of York University. And one would have to be very careful about the “story” and stories one constructed because Norman was not interested in “story” (although he liked to tell stories). Committed to a Marxist the­ oretical approach, he would want us “to attempt to go beyond the local and immediate emotions and actions of individuals to consider critically the degree that these were historically deter­ mined” (xv). Ultimately, it would not be a biography of Norman as an individual at all, but a history “against the grain.” Al­ though it would be a fascinating project, I want here, however, to think about Norman through some of the details of his work as a teacher. I first met Norman in 1978 when I began my MA at York. Like Norman, I had spent a year in England in the mid-1970s. It was the heady days of Althusser, Eagleton, and others and of raging debates about Marxist theory and practice. For Norman, as he told us then, his year in England marked the “break” between liberalism and Marxism. For me, it was the heady days of the socialist-feminist women’s movement. For a wage, I “temped” for Chrysler Motors in Coventry, and for polit­ ical, social, and intellectual sustenance, I joined a socialistfeminist study group in Coventry and on Sundays commuted to a Marxist-feminist literary study group that met in London. When I arrived at York in 1978, I was stubbornly searching for ways to combine political commitment and literary studies, Marxism, feminism, and narrative. I found my way to Norman, and he supervised my MA..." @default.
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• W2929597946 date "2002-01-01" @default.
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• W2929597946 title "Tuesdays with Norman: For bignoise@yorku.ca and beyond" @default.
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• W2929597946 doi "https://doi.org/10.1353/esc.2002.0037" @default.
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