Citings & Sightings of Dante's Works in Contemporary Culture
In her blog, Geraldine DeRuiter takes issue with her experience with Southwest Airlines’ seating policy, writing, “THIS IS WHAT HAPPENS WHEN YOU DO NOT HAVE ASSIGNED SEATING. Everyone has an “it’s me or them” mentality that extends to the entire flight. I want to sit here. . .”
“There is a special circle of hell for all of these people” [. . .] –Geraldine DeRuiter, The Everywhereist, March 8, 2017.
“If an institutional investment professional were to be guided through Hell (a la Dante’s Inferno), he would pass by five circles of torment … all of which would contain colleagues frantically checking calendars and clocks, desperate to get through to-do lists that grow faster than items can be checked off. Time is indeed a valuable commodity, and the lack of it can be hell on earth.
“While the only way out of the Inferno was through the center of earth, the way out for investment professionals is much easier, thankfully. While it is impossible to add hours to the day, it is possible to reclaim some of those hours and put them to better use. Let’s follow our guide – not Dante’s Virgil, but our own modern-day Technos – through the five circles of hell for institutional investment professionals.” –Ken Akoundi, Backstop Blog, 2018
Read the full article here.
“Teaching Dante’s Divine Comedy in 2020 is not without its challenges. In 2012, the UN-sanctioned human rights organization Gherush92 proclaimed that Dante’s poem was discriminatory, anti-Semitic, Islamophobic, and should not be taught in classrooms. For some years now, I have taken this objection as my point of departure in crafting my Dante course and promoted a reading of the poem that interrogates issues of social justice with respect to the representation of religious and cultural difference, gender and sexuality, and social class. In the wake of a summer of protest, I felt all the more impelled to bring such considerations to bear in my Dante class this Fall. [. . .]” –Akash Kumar, “A Dante Who Valorizes Difference,” The Medieval Studies Institute Blog, Indiana University
Akash Kumar is Visiting Assistant Professor of Italian at Indiana University. Read his full essay on teaching Dante through the lens of social justice here.
“‘No, that’s definitely the way you want to go,’ said the same man in the hi-vis jacket, whose integrity we were beginning to doubt. But every route we tried, the satnav eventually led us back to the same roundabout, often by the most circuitous of routes. We had no mobile coverage, so could not raise a map by those means. It was like an episode of The Prisoner. Every wrong turning we took, we expected a huge white barrage balloon to head us off.” –Marcus Berkmann, The Independent, October 9, 2015
“Dante’s Inferno has always been so funny to me because its this really important classic that is constantly referenced, but at the same time it’s really just a burn book. Dante Alighieri is Regina George and he wrote an entire book about a bunch of people he hates and why he hates them. Dante took out his pink gel pen and wrote out in big cursive letters: Achilles is a slut.” —aphrodarling on tumblr (April 24, 2019)
Regina George is the antagonist of the 2004 film Mean Girls.
Contributed by Kate McKee (Bowdoin College ’22)
“It was then she appeared, Beatrice, she who would show me, just in time, the illusion of the beast and the spell to return it to the glass.
Virgil, who was able to bring me into this world but not out of it, because of his own self imprisonment in it, began to fade from view and as he paled so Beatrice seemed to absorb his substance and morphed into my new guide.” –Roger Williamson, Saatchi Art, October 24, 2015
“In our little excursion through centuries spanning medieval classic to contemporary literature we come now to an end that is really the beginning. Piccarda explained as early as Canto 4 of Paradiso that everywhere in Paradise is Paradise. Yet as a concession to the limited human understanding Dante is introduced to a split up version where the blessed are categorized like in a lexicon.
One could also say the blessed were planted like lovely flowers into different beds of the same garden. The original Hebrew version of the Bible speaks of the Paradise as ‘gan’ what means garden. Only when translated into Greek gan became paradeisos. And as already stated in the very beginning the Greek word paradeisos deceives from a Persian word meaning ‘walled-around place’.
So, the question remains: Is Hogwarts just another ‘walled around place’? Or is Hogwarts Paradise?
[. . .]
Hogwarts is the solid ground that gives the students a home in the outside world as well as in their mind. Only if the students lower their protection and that of the school, Voldemort and the ideas he stand for have a chance to cling to the minds. Otherwise, Hogwarts and his inhabitants are a patch of outer and inner eternity, a temenos, a gan, a paradeisos, the same place Dante saw on Good Friday 1300. Was Dante perhaps truly magical?” –Aviva Brueckner, Stranger Between Worlds, July 10, 2011
“Dante can seem overwhelming. T.S. Eliot’s peremptory declaration that ‘Dante and Shakespeare divide the modern world between them: there is no third’ is more likely to be off-putting these days than inspiring. Shakespeare’s plays are constantly being staged and filmed, and in all sorts of ways, with big names in the big parts, and when we see them we can connect with the characters and the issues with not too much effort.
Dante is much more remote – a medieval Italian author, writing about a trip he claims to have made through Hell, Purgatory and Paradise at Easter 1300, escorted first by a very dead poet, Virgil, and then by his dead beloved, Beatrice. and meeting the souls of lots of people we only vaguely know of, if we’ve heard of them at all. First he sees the damned being punished in ways we are likely to find grotesque or repulsive. And then, when he meets souls working their way towards heavenly bliss or already enjoying it, there are increasing doses of philosophy and theology for us to digest.
[. . .]
The addictiveness is evident from the fact that Dante enthusiasts, Christian or not, find it hard to imagine Hell in any other way, and spend happy minutes musing about which circle is best suited to some particular friend, enemy or public figure. Dante thought Paradise was much more difficult to get into and much more difficult to describe. We are certainly not accustomed to prolonged evocations of happiness. Paradiso gives us one way, and an astoundingly dynamic one, of thinking about what human happiness might ultimately be.” –Peter Hainsworth, Oxford University Press Blog, February 27, 2015
“Join the journey, canto by canto, through Dante’s universe. This is a world of beauty, terror, holiness, humor and wisdom that is one of the world’s greatest creations.
[. . .]
This website/blogsite is a response to requests from some that we study and journey together. It will slowly expand through the weeks, months and years… or it will disappear all together. Several of us will begin walking through the entire Divine Comedy by Dante, not with me doing all the work, but with all of us involved in reading a canto a week or so, and then sharing insights, discoveries, etc. I will add other posts as I study in other areas.” —Perpetual Astonishment, February 17, 2014
“I was recently in my hometown of San Francisco, walking through the Mission district on Christmas Eve looking for a place to pop into and get some work done. I had some grading to finish for my Chaucer class. I worked for a bit in a café at Valencia and 24th St. But when it closed early at 4pm, because of the holiday, I made my way toward the local library a couple blocks away.
[. . .]
“Wrapped around the face of the building were etchings of names, six per column, and the first read: Homer, Virgil, Rabelais, Chaucer, Shakespeare, Dante. My eyes followed the carved words around to the side where they ended, each name digging a pit deeper into my stomach. Here I was, in the heart of the Mission, a Latinx neighborhood for as long as most San Franciscans’ memories can reach back to, and a building that is meant to represent knowledge, learning, community, safety. . . is encased with the names of white men. I wanted this old stone building, this old library in the Mission, to offer me some solace amidst a devastating present, to remind me that knowledge, education, and learning are paths out of socio-economic oppression.
“Instead, it reminded me that those paths too often lead us toward our own epistemological oppression—and do too little for the places and people we came from. The façade of the Mission library reminded me that those paths belong to white men; the rest of us merely walk them. [. . .]” –Sierra Lomuto, “A White Canon in a World of Color,” Medievalists of Color (March 26, 2019)
