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Urban Fervor: Los Angeles Literature and Alternative Religion

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Urban Fervor: Los Angeles Literature and Alternative Religion City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 2006 Urban Fervor: Los Angeles Literature and Alternative Religion Christine M. Daley Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/1685 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] URBAN FERVOR: LOS ANGELES LITERATURE AND ALTERNATIVE RELIGION by CHRISTINE M. DALEY A dissertation submitted to the Graduate Faculty in English in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2006 UMI Number: 3213147 UMI Microform 3213147 Copyright 2006 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, MI 48106-1346 © 2006 CHRISTINE M. DALEY All Rights Reserved This manuscript has been read and accepted for the Graduate Faculty in English in satisfaction of the dissertation requirement for the degree of Docto r of Philosophy. Wayne Koestenbaum Date Chair of Examining Committee Steven Kruger Date Executive Officer Marc Dolan Gerhard Joseph Wayne Koestenbaum Supervision Committee THE CITY UNIVERSITY OF NE W YORK Abstract URBAN FERVOR: LOS ANGELES LITERATURE AND ALTERNATIVE RELIGION by Christine M. Daley Advisor: Professor Wayne Koestenbaum Using alternative religion and other dynamics within the spiritual life of Los Angeles opens up the city’s lit erary canon; employing religion as a critical lens illuminates the conjunction of history, literature, and urban growth that characterizes Los Angeles culture. This is especially relevant in a setting where, according to a 1941 guide to the city, “the multiplicity and diversity of faiths that flourish in the aptly named City of Angels probably cannot be duplicated in any other city on earth.” It is apparent, however, that the specific social phenomena of abundant sects in this urban space can provide keys to understanding the region’s culture. While religion plays a part in the history of Los Angeles from the city’s inception, its role becomes more complex, fragmentary, and pervasive in the twentieth century as the city undergoes rapid development. This p roject examines the role alternative religion plays in Los Angeles literature written between 1910 and 1960 and provides an overview of the spiritual culture of the city. Acknowledgements I would like to thank the following people for their generous ass istance with this project: Wayne Koestenbaum – for understanding my interests, directing my research, improving my writing, and encouraging me to be feisty Gerhard Joseph – for being a helpful and accommodating presence in some of my most enjoyable graduate studies Marc Dolan – for taking on this project at short notice and providing excellent feedback and support The faculty in the English Department at the CUNY Graduate Center – for challenging me as a scholar and writer and leading me to this subject Th e staff of the Baruch College School of Public Affairs and Loyola Law School – for providing me financial sustenance and helping me grow as a professional while completing this project Ellie Lippel and Stephanie Hart – for being supportive and loving frien ds, for believing in me always, and for making sure the rest of my life didn’t fall apart before I could finish Stephen Immerwahr – for his unfailing interest in my ideas, for reading my early drafts with enthusiasm, and for general championing of the cause Sacha and Jessica Blue Howells – for introducing me to the wealth of Los Angeles literature that inspired this dissertation The Los Angeles Public Library System – for delivering a vast array of out-of-print texts practically to my doorstep at a moment’ s notice and The City of Los Angeles – for remaining ever fascinating Table of Contents 1 Urban Fervor: An Introduction 1 2 Be Sure to Call Me Something: Alternative Religion & the Hollywood Novel 25 3 Hot Gospel: The Literary Life of Aimee Semple McPherson 62 4 Reveling in the Applause of the Faithful: A Religious Survey of Los Angeles 93 5 Apocalypse Salvation: Literary Dispatches from the End of the World 127 6 Urban Fervor: A Bibliography 166 Chapter On e Urban Fervor: An Introduction The literature of Los Angeles is underrepresented in critical theory, especially considering its ideal placement to provide important regional signs in further developing a complete American literary identity. The figure of the acolyte is a key to expanding the borders of this body of literature. Whether one pictures Nathanael West’s unruly mob, Aldous Huxley’s devotees of Belial , or Gore Vidal’s messiah, in the background one will inevitably find a palm tree and a film st udio. From the earnest to the absurd, unconventional belief systems create their own rhetoric, ripe for dissection and translation. Does the landscape of Los Angeles draw the fervid? Or does it create them? I. If you ask a random selection of readers what text comes to mind when they hear the phrase “Los Angeles literature,” they will almost invariably mention Nathanael West’s 1939 novel The Day of the Locust. The tragic tale of Hollywood dreams dashed seems to be the entry point into the city’s lite rature, and as we will see in Chapter Five, it is a bleak and violent entrance. In his characteristically cynical style, West provides various portraits of alternative religion in Los Angeles: miracle solvents, Dr. Know-All Pierce -All, the Church of Christ Physical, the Church Invisible, the Tabernacle of the Third Coming, the crusade against salt, Temple Moderne, brain -breathing, and “a crazy jumble of dietary rules, economics, and Biblical threats” (141). During my initiation to Los Angeles literature th rough The Day of the Locust, I was under the impression that this frantic bounty of religion was part of West’s feverish nightmare rather than an essential element of Los Angeles culture. As I expanded my reading, I discovered that time and time again, wri ting in Los Angeles about Los Angeles echoed West’s portrayals of this religious fecundity. Surprisingly, there appeared to be a glaring lack of critical discussion about this constant theme running through the bulk of Los Angeles literature in the twenti eth century: an obsession with alternative religion and its role in this particular urban culture. This is remarkable since scholars now agree that “[nothing] better illustrates the modern West’s evolution from a colonial region – looking elsewhere for its cultural cues – into a pacemaking, trendsetting, postregional culture than does California, with its diverse, chaotic, always invigorating panopoly of religious denominations, associations, sects, and cults” (Malone & Etulain quoted in Ernst 45). What dis cussion did exist during the first half of the twentieth century was dismissive and derisive: the “quacks and charlatans” school of criticism, if you will. The proliferation of religious alternatives was not explored with any depth by the earliest critics of the urban scene. In a 1926 article for the Baltimore Evening Sun, it seemed as if H.L. Mencken were going to tackle the reason why so many Americans were drawn to the spirituality of Southern California in his study of popular evangelist Aimee Semple M cPherson.1 Alas, we are not so lucky as to receive any critical thinking on the subject: What brought this commonplace and transparent mountebank to her present high estate, with thousands crowding her tabernacle daily and money flowing 1 For more on the literary life of Aimee Semple McPherson, see Chapter Three: “Hot Gospel.” in upon her from w hole regiments of eager dupes? The answer, it seems to me, is as plain as mud. For years she has been wandering about the West, first as a side-show wriggler, then as a faith healer, and finally as a cow-town evangelist. One day, inspired by God, she decid ed to try her fortune in Los Angeles. Instantly she was a roaring success. And why? For the plain reason that there were more morons collected in Los Angeles than in any other place on earth – because it was a pasture foreordained for evangelists, and she was the first comer to give it anything low enough for its taste and comprehension (65). Mencken was not alone in his condescension and superficial analysis. Bruce Bliven also uses a cattle metaphor to describe Los Angeles in an article for The New Republi c in 1927: “Here is the world’s prize collection of cranks, semi -cranks, placid creatures whose bovine expression shows that each of them is studying, without much hope of success, to be a high -grade moron, angry or ecstatic exponents of food fads, sun-bat hing, ancient Greek costumes, diaphragm breathing and the imminent second coming of Christ” (xv). In his 1932 autobiography Laughing in the Jungle, Slovenian anarchist and immigrant Louis Adamic provides a tally of his L.A. periodical reading: On Saturday s, I saw church advertisements in the Times and the Examiner announcing sermons apparently by the leading preachers in the city on such topics as “What Would Jesus Do if He Were a Great Movie Director Like Cecil de Mille?” or “ – If He Were President of the Advertising Club?” One minister was self -described as an “ex -gambler, now a mighty hunter before the Lord,” and his subject one Sunday was “Who Killed the Dead Sea?” An evangelist advertised himself as “a drunkard, gambler, pimp, and outcast for twenty ye ars; five times around the world as a hobo; now a miracle of grace.” Still another contended that “millions now living will never die” and that the Second Coming would soon occur in southern California “because here the climate is just like that in the Holy Land” (208).
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