I’m sitting here on a black leather couch with scratched arms—the couch’s arms are scratched not mine, scratched by a cat named Remy who ran away years ago—I’m sitting here typing these dumb words while my daughter is a few feet off at the kitchen table working on a summer reading essay she should have started ages ago. The essay is on The Outsiders. She’s letting me help her, for once, but she’s complaining about the help, which is mostly in the form of questions by me—Why does it matter that they hide in a church? What does Frost’s poem mean? How does Johnny interpret the poem? What does it mean to save someone at great cost to yourself? She’d rather have answers.
I have a lot of tabs open on my browser, too. I’m looking through recent posts on Menthol Mountains, the blog of the late David Berman, who died yesterday way too young at 52, David Berman the singer-songwriter, the poet, the author of six Silver Jews albums and the slim poetry collection Actual Air and most recently an album called Purple Mountains by a band called Purple Mountains; David Berman, who died yesterday way too young at 52, was a voice in my ear and in my head from the time I was 15.
A: Try to picture yourself being shackled hand and foot to a tree, and someone firing a machine gun at you. Don’t you think that would make you a bit tense?
Was Berman allergic to interviews himself? He did a surprising number for the release of the Purple Mountains record. (John Lingan’s profile in The Ringer is particularly outstanding.) Most of the interviews and profiles told a sad story, a man living in a one-room apartment in the back of his record label Drag City’s offices, trying to stay sober. A man whose wife and ally and bandmate Cassie had left him; a man whose mother, an anchor in his life, had died in 2016. A man still estranged from his evil father.
These sad details are expressed in every lyric and chord of the Purple Mountains record. It opens with “That’s Just the Way That I Feel,” an unusually plain and plaintive title for Berman. The song begins thus:
Well, I don’t like talkin’ to myself
But someone’s gotta say it, hell
I mean, things have not been going well
This time I think I finally fucked myself
(The opener “Well, I don’t” echoes the opening of “How to Rent a Room,” the first track of my favorite Silver Jews record, The Natural Bridge: “No I don’t really want to die
/ I only want to die in your eyes.”)
“This time I think I finally fucked myself.” Purple Mountains returns to this idea of fucking oneself in the last song, “Maybe I’m the Only One for Me”:
If no one’s fond of fucking me
Maybe no one’s fucking fond of me
Yeah, maybe I’m the only one for me
I could pick through the record more, pull line after line out—I’ve been listening to the thing almost every day for a month—but the titles alone signal Berman’s deep pain: “She’s Making Friends, I’m Turning Stranger”; “Darkness and Cold”; “Nights that Won’t Happen”; the song “I Loved Being My Mother’s Son” is heartbreaking and I’ve found myself getting up to skip it because it’s too painful. Berman channeled all that pain into something beautiful; Purple Mountains is probably his best, most sincere, cohesive record. I hate that it was his last one, and I hate that its opening lines seemed to warn us—here’s the next set of lines from “That’s Just the Way That I Feel”:
You see, the life I live is sickening
I spent a decade playing chicken with oblivion
Day to day, I’m neck and neck with giving in
I’m the same old wreck I’ve always been
I’m not sure if I can listen to the record any time soon.
I was thrilled when Berman made new music. I wrote about hearing “All My Happiness Is Gone” for the first time, although I was really writing about myself, like I am here, and a friend, the friend who texted me three months ago to tell me that there was new music by David Berman and the friend who texted me last night to tell me that David Berman died. I was making dinner and my nephew and niece were over for the night and I was cooking angel hair pasta and I cried and I overcooked the angel hair pasta.
I wish David Berman were still alive.
(I’ve gotten up from the black leather cat-scratched couch a few times to look in on my daughter’s essay, which seems to be focusing on saving people and trying to stay golden and all that jazz.)
Everyone, he went on, speaks a language he does not understand, but which now and then is understood by others. That is enough to permit one to exist and at least to be misunderstood.
Did Berman understand his own language? I felt like I understood him, even at his most cryptic, in the poems of Actual Air or the lyrics of some of the weirder Silver Jews songs. Again, I felt like this was someone talking to me. I took “Advice to the Graduate” personally:
Sleep on your back and ash in your shoes
And always use the old sense of the words
Your third drink will lead you astray
Wandering down the backstreets of the world
I’m thinking now of the lines after those, too
On the last day of your life, don’t forget to die
The things that you do will always make your mama cry
It’s a little past noon now and my daughter is still writing, and I’m still writing, and I know she’s managed to say more than I have—that’s she’s over there spelling out what it means to sacrifice for others, what it means to stay gold and care about sunsets, and etc. But I think she might need me to make her a sandwich now.
Anna Burns’s third novel Milkman won the 2018 Man Booker Prize and was reviewed in a number of prominent publications. It hardly needs my recommendation at this point, but I do recommend it: It’s artful, horrific, endearing, and troubling, a claustrophobic, unrelenting depiction of terror and paranoia. It’s also really funny.
Scattershot snippets I’d heard about Milkman indicated that the novel was “difficult” and even “confusing” or “challenging,” in large part because of the novel’s major stylistic trope—the first-person narrator refuses to ascribe clear, “stable” names to the characters in the book.
Our narrator, an eighteen-year-old woman in Northern Ireland, is referred to variously as “daughter,” “middle sister,” and “maybe-girlfriend” (among other titles) depending on whom she is interacting with. Similarly, most other characters are referred to in such terms: “oldest friend,” “third brother-in-law,” or simply “neighbour,” a nebulous catchall. (There are “named’ characters of a sort though: “chef,” “tablets girl,” “nuclear boy,” “real milkman,” and, of course, the horrific titular character “milkman.”) This narrative device might disarm some readers initially, but I found it easy to sink into our first-person narrator’s distinctive, brave, funny voice, a voice that emerges into new states of knowing and new states of consciousness as the novel unfolds.
Naming, or rather not naming is especially rhetorically significant given the setting and context of Milkman. It is the late 1970s, and the strange hot cold silent loud civil war in Northern Ireland has been going on for the entirety of our narrator’s lifetime. It has fully colonized her consciousness, shaped her language. Significantly, the conflict itself cannot be named except obliquely, nebulously. When our narrator tries to describe this zeitgeist, she employs the vague term “political problems”; her third brother-in-law replies, “Are you referring to the sorrows, the losses, the troubles, the sadnesses?”
Similarly, phrases like Protestant or Catholic are never employed, let alone anything as specific as the British army and the IRA, or unionists and nationalists. There’s just “their side” and “our side.” The sides don’t ultimately matter in Milkman. Rather this is a novel about what a constant state of their side-our side does to a person.
Our narrator, bound since birth in this state of their side-our side, has difficulty clearly communicating the central conflict of Milkman. She finds herself the strange victim of the milkman, an older married man who is a top level operative of the renouncers, anti-government paramilitaries who essentially run her district. (To be clear, he is not a real milkman. There is a real milkman though, and he’s a good guy.) Milkman stalks the narrator, creeping up next to her in his white van as she walks home reading 19th-century novels (a habit that marks her as “beyond the pale,” an outsider in her community) or waylaying her as she runs in the park. He’s a nightmare force of patriarchal ideology, a creeper at the edge, but utterly empowered.
Milkman isn’t the narrator’s only stalker. No, there’s also Somebody McSomebody, who we meet, sort of, in the novel’s astonishing opening sentence: “The day Somebody McSomebody put a gun to my breast and called me a cat and threatened to shoot me was the same day the milkman died.” Somebody McSomebody is a poseur though. He’s a pretend renouncer, a would-be hardman also inscribed in the violent ideology of the the Troubles. The narrator calls him her “amateur stalker.”
The narrator uses variations of the word “stalk” in Milkman, but this word is meant to convey meaning to us, to a readership that might now better understand the term. (This effect of an older voice imposing its wisdom on a younger perceiver persists in Milkman.) What’s clear though is that nobody, or at least nobody in authority, can help the narrator from her stalkers:
That was the way it worked. Hard to define, this stalking, this predation, because it was piecemeal. A bit here, a bit there, maybe, maybe not, perhaps, don’t know. It was constant hints, symbolisms, representations, metaphors. He could have meant what I thought he’d meant, but equally, he might not have meant anything.
Our narrator lives in a constant state of maybe, a trope underscored by her relationship with “maybe-boyfriend” (himself something of an oddball). Maybe-boyfriend is a compelling character in Milkman, and perhaps something of tragic-absurd one as well. (One of the strangest details in the novel: maybe-boyfriend and his brothers are abandoned by his parents so that they can become world champion ballroom dancers—which they do (become world champion ballroom dancers, that is.)) In a particularly strong section of the book, maybe-boyfriend, a mechanic and car enthusiast, brings home the supercharger of a Bentley and shows it off to his neighbors. The jovial atmosphere slowly slides into a tense then paranoid exchange—Bentleys are English after all—which eventually erupts into violence. It’s a remarkably controlled episode that describes the ideology of the Troubles in a way that a historical textbook never could.
Even though our narrator lives in a perpetual maybe, she still understands her community and can describe it for us. She is intelligent and perceptive, and much of the humor in Milkman evinces from moments where she gets on a rhetorical roll, as when she describes her home as “our intricately coiled, overly secretive, hyper-gossipy, puritanical yet indecent, totalitarian district.” Horror and comedy conjoin in her absurd description of a run-in with the milkman as “talking to a sinister man while holding the head of a cat that had been bombed to death by Nazis.”
Radical horror, violence, and uncertainty percolate in Milkman. Paranoia rules on all levels, but by focusing primarily on the narrator’s being stalked by milkman, Burns offers a concrete portrait of a malevolent force that might otherwise be too sinister and abstract to properly convey in a fictional novel. At the same time, our narrator is able to extrapolate beyond her concrete circumstances to other injustices—
those big ones, the famous ones, the international ones – witch-burnings, footbindings, suttee, honour killings, female circumcision, rape, child marriages, retributions by stoning, female infanticide, gynaecological practices, maternal mortality, domestic servitude, treatment as chattels, as breeding stock, as possessions, girls going missing, girls being sold and all those other worldwide cultural, tribal and religious socialisations and scandalisations, also the warnings given against things throughout patriarchal history that were seen as uncommon for a woman to do or think or say.
Milkman is full of moments like this, rhetorical flights that help weave a richer picture of our narrator’s psychic state.
Milkman also shows us how that psychic state deteriorates. Our narrator was always an outsider, reading novels while walking or going on long runs as a way to tune out reality. Our narrator is aware of this tuning-out; indeed, it is her primary practice. However, as gossip and lies spread about her and the milkman, her consciousness begins to crumble–
Thing was though, before I’d gained the understanding of what was happening, my seemingly flattened approach to life became less a pretence and more and more real as time went on. At first an emotional numbness set in. Then my head, which initially had reassured with, ‘Excellent. Well done. Successfully am I fooling them in that they do not know who I am or what I’m thinking or what I’m feeling,’ now began itself to doubt I was even there. ‘Just a minute,’ it said. ‘Where is our reaction? We were having a privately expressed reaction but now we’re not having it. Where is it?’ Thus my feelings stopped expressing. Then they stopped existing. And now this numbance from nowhere had come so far on in its development that along with others in the area finding me inaccessible, I, too, came to find me inaccessible. My inner world, it seemed, had gone away.
This is a sad, remarkable, and genuinely horrifying passage. We get the horror of un-becoming, a kind of un-becoming that we might find in many other horror-tinged feminist works, from Charlotte Perkins Gilman’s “The Yellow Wallpaper” to Margaret Atwood’s The Handmaid’s Tale to Anna Kavan’s Ice to Marge Piercy’s Woman on the Edge of Time.
Not only is our heroine emotionally and psychologically drained, she also finds herself physically exhausted by the duress of being stalked—stalked now not only by the milkman, but also by the whispering community. No longer able to take the walks and runs that replenished her, she languishes. The horror and absurdity culminates when she is poisoned, for no real reason, by tablets girl, “our district poisoner” and must recover without the aid of professional medical care. (Nobody in the district can go to the hospital without fear of being thought an informant.)
After a serious bout of purging, the narrator recovers. While recovering, her triumvirate of “wee sisters” asks her to read them a story. Tellingly, they purloin their ma’s copy of The Exorcist. Milkman is a novel of possession and purging, of being inscribed in a preexisting symbolic order and forging a consciousness strong enough to resist and endure that order.
Milkman is a maybe-horror, but also a maybe-comedy (it even ends in a maybe-laugh), and like many strong works that showcase the intense relationship between horror and comedy (Kafka, Brazil, The King of Comedy, “Young Goodman Brown,” Twin Peaks, Goya, Bolaño, Get Out, Candide, Curb Your Enthusiasm, Funny Games, etc.)—like many strong works that showcase the intense relationship between horror and comedy, Milkman exists in a weird maybe-space, a queasy wonderful freaky upsetting maybe-space that, in its finest moments, makes us look at something we thought we might have understood in a wholly new way. Highly recommended.
Describing Geometry in the Dust is a challenge. I’ve deleted so many openings now and my frustration is mounting: so some very basic description:
Geometry in the Dust is a novel by the French author Pierre Senges with accompanying illustrations by the Oubapo comix artist Killoffer. The novel was originally published in France (as Géométrie dans la poussière) in 2004. The English translation is by Jacob Siefring, and was published by Inside the Castle earlier this year. Geometry in the Dust is 117 pages and includes 22 black and white illustrations. The prose is set in two columns per page, with infrequent inclusions of inset notes of a smaller font obtruding into the text proper. The typeset is Venetian. The book is approximately 217cm long, 172cm tall, and 10cm thick. It weighs approximately 210 grams.
This is a lousy way to describe a book.
What is it about?, you’ll want to know. What’s the plot? Who are the characters? What’s the drama, the conflict, the themes?, you’ll insist.
So there’s a geometer.
The geometer is a first-person “I” who addresses himself to the “inheriting prince” who rules a “country of sand.” The geometer is of course also addressing himself to you the reader. In addition to being a geometer, he is also
your minister (of Economy, of Religion, of War, and also of the City, we decided). As your sole, faithful minister, your counsellor, chamberlain, and your scapegoat, having weathered many dry seasons and countless reorganizations of your cabinet, I am your confidant too, and, judging from appearances–one can say this without offending the dignity of your kingdom or its constitution, we might even call me your friend.
And so we have our characters: Geometer and his absent audience, his sultan, his reader.
And so for plot? What is our friend, our confidant doing in Geometry in the Dust? He is trying to describe the city that he and his monarch (?) have…dreamed up? Built from scratch? Proposed as a thought experiment?
(I’m not sure.)
The reality or unreality of the city in question should be dispensed with entirely of course. The city is made of words, and it exists in Geometry in the Dust through words. Our narrator implores us in the novel’s second paragraph: “do not be afraid of words!”
So our narrator the geometer tries to describe the city, this city, the sultan’s city, in words. But of course capturing a city in words is a problem—
How does one form an idea of the city, when all one has seen of it are little pieces of it brought back from voyages in trunks? how to describe a metropolis to someone who has only ever known sand and its forms through the cycle of seasons? how to speak of snow to a Moor, of cannibalism to a vegetarian Jesuit?
Measuring a city for our narrator amounts to measuring the angles of waves as they break on the shore: an impossible task. Even metaphors run dry, point in the wrong directions, and ultimately, “all of these measures will be in vain and mediocre , the descriptions will be lost in allegories.” Nevertheless, our narrator will try.
This trying to describe the city is the plot, I suppose, such as it is. And it’s really quite marvelous, far richer and smarter and funnier than I’ve managed to capture here so far. Our geometer is observant, sharp, witty, strangely sincere, flighty and whimsical at times. He advises his prince, his reader, on the value of getting lost in the city (the only way to know it), and a lot of Geometry might amount to our narrator getting lost himself, losing us, leading us in, out, around.
“You will readily understand that a city is not composed only of itself,” he avers at one point, continuing that, “a city is composed of city, the intentions present in the city, and the difference between the city and those intentions…” Perhaps too Geometry is our narrator’s effort to measure the gaps and lacunae between split intentions, and to situate the various players that fill these gaps: black marketeers and insomniacs, calligraphers and macabre dancers, crowders and loners, musicians and animals (including “an alligator of the White Nile” to reside “in the conduits of our main sewer,” whose presence will surely “spice up the lives of your people, those incorrigible auditors of fables.” And if such an alligator can’t be find, never mind–just spread its legends. Words).
Andthemes?, you ask after. I don’t know. I’ve read Geometry twice now and it’s thick with themes, the basic one, I suppose (and I could be wrong) is: What is a city? (This is too easy, I know). Senges’ narrator invokes and evokes every manner of archaic text, imagined or otherwise; he considers our native tendencies, the roles outsiders play, the movements of crowds, what constitutes a garden, and so forth.
Maybe a better description of Geometry is to simply look at the text itself. Here is a short chapter (go on, read it—click on it if you need a bigger version):
Notice the punctuation: the semicolons, the dashes (em and en), the periods, the parentheses, the commas. Senges’ prose in Geometry is syntactically thick. Sentences, like alleys in a strange city, begin in one place and end up somewhere quite different. The interposition of jostling clauses might cause a reader to lose the subject, to drop the thread or diverge from the path (or pick your metaphor). The effect is sometimes profound, with our narrator arriving at some strange philosophical insight after piling clause upon clause that connects the original subject with something utterly outlandish. And sometimes, the effect is bathetic. In one such example, the narrator, instructing his sovereign on the proper modes of religious observance in the city, moves from a description of the ideal confessional to an evocation of Limbourg’s hell to the necessity of being able grasp a peanut between two fingers. The comical effect is not so much punctured as understood anew though when Senges’ narrator returns to the peanut as a central metaphor for the scope of a city (“there are roughly as many men in the city as peanuts in the city’s bowls”), a metaphor that he extends in clause after clause leading to an invocation of “Hop o’ my Thumb’s pebbles,” a reference to Charles Perrault fairy tale about a boy who uses riverstones to find his way home after having been abandoned in the woods by his parents.
What is the path through Geometry in the Dust? The inset notes, as you can see in the image above, also challenge the reader’s eye, as do the twin columns, so rare in contemporary novels.
Killoffer’s illustrations also challenge the reader. They do not necessarily correspond in pagination to the sections that they (may) illustrate; rather, they seem to obliquely capture the spirit of the novel. The following image is perhaps the most literal illustration in the novel, evoking something in the passage I shared above:
The experience of reading Geometry is confounding but also rewarding. The first time I read it, at least for the first third or so, I kept looking for all those basic signs of a novel—character, plot, clear conflict, etc. I was happy to find instead something else, something more challenging, but also something unexpectedly fun and funny. In its finest moments, Geometry evokes the essays that Borges disguised as short stories. Readers familiar with Italo Calvino and Georges Perec will find familiar notes here too, as well as those who love the absurd tangles Donald Barthelme’s sentences can take. But Senges is singular here, his own weird flavor, a flavor I enjoyed very much. Recommended.
As a huge fan of Remedios Varo’s art, I was thrilled last year when Wakefield Press published Margaret Carson’s Letters, Dreams and Other Writings.I reached out to Margaret, who was kind enough to talk to me about her translation in detail over a series of emails.
Biblioklept: When did you first see Remedios Varo’s art?
Margaret Carson: I first heard of Remedios Varo in the mid-80s, when I was living in Madrid. But it was by reading Janet Kaplan’s biography, Remedios Varo: Unexpected Journeys, that I learned more about her life and first saw many images of her paintings. That was in the 90s. On a trip to Mexico City at that same time, I was surprised to find in a bookstore a small collection of her writings, Cartas, sueños y otros textos, and I brought it home with me. I started translating parts of it and later heard about an exhibit of her paintings at the National Museum of Women in the Arts in Washington D.C., in 2000: The Magic of Remedios Varo. That was my first experience seeing her paintings up close, and it blew me away. Nothing compares to standing in front of one of her paintings to see the meticulous details, the true color, and the actual scale (her artworks can be much smaller than you imagine). Since then, I’ve seen other paintings, includingMimetismo/Mimicry andLa creación de las aves/The Creation of the Birds, at theMuseo de Arte Moderno in Mexico City, which has over thirty of her paintings—the largest collection in the world.
Exciting news for Varo fans in the New York area: MoMA has acquired one of her most extraordinary works,The Juggler, which will be put on display when the museum re-opens in October 2019. Can’t wait to see it!
Biblioklept: I’ve yet to see one of Varo’s pieces in a museum, unfortunately—just reproductions in books and online. But I love them. I think the first time I saw one of her works was in Women, Art, and Society by Whitney Chadwick, sometime in the late 1990s. There’s a tiny black and white reproduction of Celestial Pablum in there, next to a reproduction of a Dorothea Tanning painting. Leonor Fini also gets a black and white reproduction in that chapter, while Leonora Carrington’s Self-Portrait gets a larger, full-color reproduction. All of these painters, with the notable exception of Varo, also show up in another of Thames & Hudson’s World of Art series that was important to me when I was younger, Sarane Alexandrian’s Surrealist Art. While internet archives have made images of Varo’s works easily available to those who search for them, she is still something of a comparatively obscure figure, at least next to other Mexican artists like Frida Kahlo or Leonora Carrington. Have you noticed any change in her prominence as an artist since you first encountered her work?
MC: You brought up Whitney Chadwick, which reminds me of her essential book, Women Artists and the Surrealist Movement, first published in 1985 and still in print. If you don’t know it, take a look. That’s where many readers have had their first encounter with women surrealists. Chadwick devotes several pages to Varo and includes three color reproductions and many black and white images of her work. As to how well known Varo is, it’s hard to tell what causes an artist to move up or down in the fame game. Varo seems to have a solid core of admirers who had an encounter with her work, almost always in reproduction, and the images stick. Why is that? What is it about her paintings? Their inherent narrative quality, their mystical elements, their humor? The simple pleasure of looking at her meticulously composed scenes? I think she’s still fairly unknown, but did you know that in the first chapter of Pynchon’s The Crying of Lot 49 there’s a fascinating description of Varo’s Embroidering the Earth’s Mantle? I just met a young bookseller who told me that that’s how she first heard of Varo. And did you know that in chapter 9 of Amulet, Roberto Bolaño imagines that the main character, Auxilio Lacouture, visits Remedios Varo in her house? So Varo has already popped up in ways that go beyond her artwork.
Biblioklept: I’m a huge fan of Bolaño, and I read Amulet eight or nine years ago, but I’d honestly forgotten about the Varo episode! I just went back and reread the chapter, and there’s this wonderful strange moment where Varo shows Auxilio a landscape painting, the “last one,” or maybe the “second-to-last one” she’ll paint, and the painting causes an anxiety in Auxilio that manifests in the vision of “a man made of ice cubes, who will come and kiss” her on the mouth. I love the line because it’s so strange; it shows a kind of poetic rivalry on Bolaño’s part with Varo’s own imagery.
I’m also a huge Pynchon fan. I remember that I wasn’t able to find a reproduction of Embroidering the first time I read The Crying of Lot 49—like in the late nineties—but when I reread it a few years ago it was as easy as a simple internet search. So I think the internet is making her work more accessible. Pynchon apparently actually got to see Emboidering at a retrospective of Varo’s work in Mexico City in 1964, and, as Bill Brown notes, Pynchon essentially reinterprets the painting’s details from memory. He probably didn’t have a reproduction of it. Again, the author enters into a kind of rivalry with the poet.
Letters, Dreams & Other Writings contains a section that features Varo’s own descriptions of her paintings, comments intended for her family back in Spain. She describes Embroidering the Earth’s Mantle like this: “Under the orders of the Great Master, they’re embroidering the earth’s mantle, seas, mountains, and living things. Only the girl has woven a ruse in which she is seen beside her beloved.”
I’m curious about your translation here, particularly of the word “Only,” and the singular “girl,” which seems to contrast the “they” referenced in the previous sentence. Varo seems to describe two parts of the triptych, the second and the third panels. Can you talk a little bit about translating this description?
MC: Varo has a description for each of the paintings in the triptych (her descriptions, of course, shouldn’t close off other interpretations). That singular “girl” is introduced in the first painting,Toward the Tower, which shows a group of convent school girls riding fanciful bicycles made in part from their capes. Varo writes that while the eyes of the other girls are “as if hypnotized,” only the girl in front “resists the hypnosis.” (Sólo la muchacha del primer término se resiste a la hipnosis.) The girl clearly has a mind of her own. Varo follows her into the second painting, Embroidering the Earth’s Mantle. The original is: “Bajo las órdenes del Gran Maestro, bordan el manto terrestre, mares, montañas y seres vivos. Sólo la muchacha ha tejido una trampa en la que se le ve junto a su bienamado.” There’s a repetition in the Spanish, “Sólo la muchacha….” that I picked up in the translation “Only the girl has woven a ruse….” She’s the exception—she stands out from the other girls (“they”) who are under the influence and control of the Great Master and are embroidering what he commands. I could have said “Except that the girl has woven a ruse in which she is seen beside her beloved.” to underscore her act of rebellion more clearly, but then the parallelism would have been lost.
Getting back to the Bolaño, I’d like to re-read Amulet and think about how he works Varo into the narrative and whether he’s referencing any of her paintings or making them up — from your description, I suspect the latter. But more importantly, what did Varo represent to Bolaño? How did he come to know about her work? Did she have some sort of underground fame in Mexico City while he was living there?
I’m also fascinated by the fact that Auxilio visits Varo at her house, which I always make a point of passing by when I’m in Mexico City. (Again, Bolaño’s description is not based on reality.) Varo lived in Colonia Roma on Avenida Álvaro Obregón in a four-story building that’s now boarded up—someone told me it was damaged in an earthquake. But lights are on at night behind windows covered with newspapers, so someone’s living there. Is there any memory in the neighborhood that Varo lived there? It’s where she painted her most famous works. To me, it has a special aura, even in its dilapidated and boarded-up state.
Biblioklept: I’m pretty sure Bolaño made the painting up, although I did spend quite a bit of time looking for a real-world corollary for it. He definitely had a penchant for invention, often taking cult or outsider artists and then attributing works to them that don’t always exist. It seems possible that he could’ve been aware of the location of her house, but I’m guessing he was living in Spain and had been away from Mexico for ages when he wrote Amulet.
On of my favorite pieces in Letters, Dreams & Other Writings is “On Homo rodans,” a Borgesian send-up of scientific monographs. (Varo attributes the monograph to one “Hälikcio von Fuhrängschmidt”). While its style isn’t a huge departure from that of the letters or even fragments in the collection, it stands out a bit. Can you tell us a bit about translating “On Homo rodans,” and a bit about the piece itself?
MC: Homo rodans is one of Varo’s oddest creations. It has two parts: first, the “fossil find” of the humanoid figure with one big wheel instead of legs, which she crafted out of chicken and turkey neck bones and fish vertebrae. The second part is a pseudo-scientific treatise she wrote to accompany the “fossil,” which purports to explain its origin and the great significance it has—it’s basically a missing chapter in human evolution, a predecessor to Homo sapiens that depicts a road not taken: before evolving into a biped, humans were creatures on a monowheel. (That sort of figure is a recurring leitmotiv in her work—seeTransmisión ciclista con cristales from 1943,Caminos tortuosos from 1957.) I’d now like to clear up a misunderstanding that’s arisen with the English translation. To an English-speaking reader, “rodans” might look like a corrupted version of “rodents.” It’s a similarity that exists only in English. To Varo, rodans was a creative spin on rota, the Latin word for wheel, from which the Spanish rueda descends (in English we have rotate, rotary, rodeo). Varo wasn’t suggesting humankind descended from rats; she was imagining a wheeled ancestor and giving it a suitably Latinate name.
Varo wrote “On Homo rodans” by hand, in the style of an old illuminated manuscript (see attached photo), and gave its narrator the farfetched but seemingly authoritative name of Hälikcio von Fuhrängschmidt, an anthropologist who sets out to correct a colleague’s error about bones discovered on the southern slopes of the Carpathians. I think this was all for the sake of fun, like a lot of her writings. She probably never imagined that anyone would be interested in buying the sculpture and the treatise. It was just by accident, apparently, that someone happened to see it when she was showing it at a bookstore and acquired it for his boss, who was none other than the President of the Republic, Adolfo López Mateos. That was in 1959.
On an investigative level, I’d love to find out who owns Homo rodans now—the sculpture and original manuscript (does the López Mateos family still own it?). I’d also like to do some sleuthing to discover how it was that a small facsimile edition of the treatise was published a few years after Varo’s death. What called that into existence? Who read it? Was it reviewed? It’s because of that edition that we have the text in Spanish.
As to the translation itself, something that helped me catch the antiquated tones of the pedantic von Fuhrängschmidt were nineteenth-century bulletins on scientific expeditions and fossil excavations you can easily find using Google Books. But on the whole it was a wild ride. You’ll notice that the Homo rodans itself only comes up once, toward the end of the piece, after countless disquisitions on unrelated subjects (Babylonian wet nurses, the universal tendency toward hardening and softening (wink-wink), the transcendence of canes, the pterodactyl-turned-first-umbrella…), interspersed with quotes by ancient sages in nonsense Latin. Before I translated it, I thought “On Homo rodans” would mostly be about the one-wheeled fossil. It was only after I got into the translation that I realized the fossil find was just one stop on an extended absurdist romp.
Biblioklept: It’s interesting to me that you used old pieces of science writing as reference points. Was this to help convey the flavor of Varo’s prose, and to give an aural sense of what she’s parodying? Did you use similar techniques elsewhere in this translation, or in other translations of yours?
MC: The Edinburgh Encylopaedia, published in 1832, was an excellent resource to mine for old-fashioned scientific prose. Some of it rubbed off on the translation. “Osseous,” for example, referring to bones, was a word that peaked in the nineteenth century, according to Google Ngram, and it fit in perfectly.
For Varo’s recipes “To Induce Erotic Dreams” and “To Dream You Are King of England,” I consulted cookbooks such as Julia Child’s Mastering the Art of French Cooking to see how the instructions were worded. As strange as the recipes are, I had to keep to the conventions of the cookbook genre: “Set hens to boil.” “Reserve feathers.” “Take the four kilos of honey and with a spatula spread on the bedsheets.” It’s one example of how translators often look at companion texts in the language they’re translating into—some text that shares some stylistic feature with whatever is being translated, or that treats a similar topic. In a previous translation I did, Sergio Chejfec’s Baroni, a Journey, there’s a scene in which a cockfight takes place. Knowing nothing about cockfighting, I looked at Nathaniel West’s The Day of the Locust, where there’s a play-by-play of a cockfight in progress. I pilfered some of the language and phrasing there to help make the translation ring true in English.
Biblioklept: Varo’s “recipes” are a great example the tension between a conventional form and a kind of, I don’t know, absurd pivot in the language that creates a surreal image. Her letters, too, are infused with vivid and surreal images. She describes raising a “supernatural puppy,” details enclosing a “small volcano” and turning it into a kitchen, and tells one unidentified painter that he may be interested in her “residence in a piece of quartz.” Can you tell us a little bit about translating the letters? Were there letters of Varo’s that were perhaps more conventional that aren’t collected in Letters, Dreams & Other Writings?
MC: The original Cartas, sueños y otros textos contains only eight letters, but I’m sure Varo wrote many more. She had a genius for letter-writing, too—it was simply another medium she excelled at. As you say, the letters are infused with all sorts of surreal images and absurd scenarios, such as the “small volcano” that begins to rise on its own in the courtyard of someone’s house, throwing off lava that her friend Leonor Carrington is allergic to. That’s in my favorite letter, no. 7, “To Mr. Gardner,” i.e. Gerald Gardner, the great British popularizer of Wicca in the 1950s. It’s completely over-the-top! The most notorious is Letter 5, a kind of Surrealist prank, in which she picks a person’s name from the phone book and invites him to a New Year’s Eve party. (See Varo’s “Letter to a Stranger”). What comes next is left to your imagination: did the stranger show up, and if so, what happened?
As to other letters being published elsewhere, I’m aware of a few additional ones, to her mother and to some friends from her schooldays back in Spain, which were included in a personal memoir written by her niece, Beatriz Varo. I suppose you could call those letters more conventional, but they’re equally amusing to read, even when she’s telling her friends about her arduous ocean journey to Mexico in 1941, when she sailed from Europe on the Serpa Pinta with many other refugees who had been granted asylum in Mexico.
I was enchanted by all the letters and I’m hoping more of her correspondence turns up. I’d be especially interested in her side of the correspondence with Benjamin Péret after he returned to France in 1948. His letters to Varo are collected in his Oeuvres complètes, but no one seems to know where hers are…
Biblioklept: It’s a shame that we don’t have Varo’s letters to Péret. It seems like a lot of the work by the women surrealists of the twentieth century was perhaps at the time not seen as important as the work by the men. (I think of The New York Times’s obituary for Frida Kahlo, which opened with this line: “Frida Kahlo, wife of Diego Rivera, the noted painter, was found dead in her home today”). I think that your work, the work of Wakefield Press in general, and the work of other independent publishers is helping to bring the work of people like Varo, Leonora Carrington, Gisèle Prassinos, Unica Zürn and others to a wider audience though. What other women writers and artists would you like to see gain a wider audience?
MC: What writings are out there, out of print, or unknown, hidden in archives, uncatalogued, untranslated? The French poet and artist Alice Rahon, who also lived in Mexico City and moved in the same artistic circles as Varo, should be better known. She published a few books of poetry during her lifetime, and there’s an archive of unpublished work in Mexico City in both French and Spanish to be explored. A few poems in translation appear in Mary Ann Caws’s The Milk Bowl of Feathers, an anthology of surrealist writing published last year by New Directions, and I believe Mary Ann has been translating more of Rahon’s work. The Spanish artist Maruja Mallo, who was slightly older than Remedios Varo, also deserves more attention. Like Varo, she graduated from the prestigious Academia de Bellas Artes in Madrid and also lived in exile, in her case in Uruguay and Argentina, before returning to Spain in the 1960s. They both spent time in Paris in the 1930s, and I’m fairly sure they knew one another. Mallo has gotten some renewed interest lately—there was a recent gallery show in New York—and she has a short text “Surrealism as Manifest in My Work” in Penelope Rosemont’sSurrealist Women: An International Anthology. The artworks clearly take the lead for all three women, but their writings give a window into their strange art (and vice-versa), or maybe, can even stand independently, as do Leonora Carrington’s writings.
Biblioklept: Thanks for that list! I’m curious if you know how much of Carrington’s fiction Varo might have read. Was Carrington a stylistic influence? I’m also curious about other influences you detect in her writing, which seems so strange and original. “On Homo rodans” is definitely Borgesian, and Varo mentions reading Borges’s story “Deutsches Requiem” in one of the “Dreams” in the collection…who and what was Varo reading? How might it have influenced her writing?
MC:It’s hard to talk about influence because there must have always been a back-and-forth between Varo and Carrington and an intense sharing of mutual passions. They collaborated on a play, El santo cuerpo grasoso (“The Holy Oily Body”), written in the late 1940s and as far as I know, never performed for the general public. The original manuscript shows that they composed it in alternating lines, one hand followed by the other and back again, somewhat like a cadaver exquisit. They appear to have written it as a private amusement, to be performed by a small circle of friends. Carrington has a Varo-like character in The Hearing Trumpet, Carmella Velazquez, who, just as Varo did in the letter mentioned above, wrote letters to complete strangers she picked out of the phone book. She was the one who introduced Varo to Gerald Gardner, the Wicca popularizer. She may also have introduced her friend to Frank Sherwood Taylor, the British author of The Alchemists. A Spanish translation of this book was in Varo’s library.The heroine of Varo’s story “Mistress Thrompston Discovers by Accident the Source of the Tremendous Humidity that Reigns in the County of Kent” seems to be modeled on Carrington. There are other appearances by Carrington in the translation. Varo’sMimicry (Mimesis) makes an obvious nod to Carrington’sSelf-Portrait.
About their writings, keep in mind that Varo, unlike Carrington, never published her work during her lifetime, and it’s not clear she would have done so if offered the chance. Most of the texts I translated were found in Varo’s notebooks after her death. And don’t forget her long relationship with Benjamin Péret. A comparison of Varo’s and Péret’s writings would also be interesting. Her automatic writings probably date back to the time they were together. In Letters, Dreams Péret appears in the Felina Caprino-Mandrágora story as Benjamin Pérez, an avid bicyclist and the owner of a carrier-pigeon business. It’s a funny little scene, perhaps Péret-like in how it unfolds. All speculation, because I don’t know his work that well.
At a recent exhibition at the Museo de Arte Moderno in Mexico City of items from Remedios Varo’s archive, there were a few shelves of books from her library. I saw titles (in the original French, Spanish or English or in translation) by Jean Ray, H. P. Lovecraft, Rodney Collin (a British writer influenced by the mystics Pyotr Ouspensky and Gurdjieff), Orwell, Aldous Huxley, Katherine Mansfield, Simone Weil. That gives you an idea of other directions her reading took besides Borges. No way of knowing, though, all the books she read, or what her earliest reading was like growing up.
Biblioklept: Varo clearly read works of literature both in translation as well as in their original languages. In our own era, it’s very easy to quickly access all kinds of media from around the globe, including media that might not be as challenging to understand as literature might be. Why is reading literature in translation still important?
MC: You’re right—there’s more “content” than ever before and you can find it in a split second via Google. But if you’re asking, is there still a place for literature given the glut of writing, etc. on the Internet, I’d say yes, because it’s not an either/or. At the same time, I don’t think reading literature in translation is something meritorious in itself. It’s simply a natural consequence of being curious about what’s being written in other places: fiction, poetry, essays, plays, graphic novels, comics. It’s inevitable: a lot of it has to come to you in translation.
Biblioklept: One of the longer pieces in Letters, Dreams & Other Writings is titled “Project for a Theater Piece,” which you note was likely to be a collaboration with Leonora Carrington. For me, “Project for a Theater Piece” is simultaneously rich and frustrating. It opens with a character list that includes characters that we never get to meet (and omits characters we actually do meet), and has like a dozen plot openings that remain unresolved. This is what we might expect from a surrealist text: aporia, incongruity, dream logic (and some wonderful humor). At the same time, Varo’s writing strikes me as not bound to any kind of genre expectations.
MC: “Project for a Theater Piece” is indeed fragmentary and puzzling. Leonora (Carrington) and Eva (Sulzer) are inspirations for the Ellen Ramsbottom character. Daphne Fitz is inspired by Edward James, the eccentric Scottish arts patron who was a close friend of Leonora Carrington’s. He also seems to be the inspiration for the Poltergeist, who appears in the story wearing a short plaid skirt, sneakers and ankle socks, and is mistaken at first for a woman. I have no idea why it’s called “Project for a Theater Piece,” since it’s basically a cast of characters followed by two unconnected short stories. I’m assuming the editor of the original book, Isabel Castells, gave it that name. All the texts are said to be from Varo’s notebooks, so everything needed to be transcribed: in her introduction, Castells says that Varo’s last partner, Walter Gruen, did the transcription. I’m not sure if Castells saw the original; she may have been working only with Gruen’s transcription. Did the order in the book follow the order of the texts in Varo’s notebooks? Or was there some editorial intervention by Gruen and/or Castells linking them together? I don’t know. Castells also suggests that Leonora Carrington may have written parts that are missing, in a kind of surrealist chain story. If that’s true, it would be interesting to read “Project for a Theater Piece” against the collaborative play I mentioned above, El santo cuerpo grasoso/The Holy Oily Body, for stylistic similarities. Whatever the case, I wouldn’t read it as a finished text. It’s open to all sorts of speculations about the context in which it was written and about the editorial interventions that occurred later on in preparing the original edition of Cartas, sueños y otros textos for publication.
Biblioklept: I’m curious about the samples of automatic writing in the collection—specifically, I’m curious about how you approached translating them. Translating strikes me as a hyper-conscious art, a practice that involves a precision and command of tone, diction, rhythm, etc.—but automatic writing is, ostensibly, writing without consciousness.
MC: These texts seemed like prose poems to me, wonderful bizarre and disconnected, which led to some head scratching, and yes, a hyper-conscious translation. The text starts off with what seems to be a list of ingredients, like a recipe… or is it for some kind of magical spell? Each “ingredient” then becomes the lead word for a short sequence of images that often evoke Varo’s art: the egg, the crevice that widens (Harmony/Armonía), the raw silk being spun, which reminded me of the delicate lines crisscrossingFellow Feeling/Simpatía). The sequences in themselves don’t make much sense, but the words themselves are very clear and simple. Sometimes there’s some wordplay, such as “trasto trastorno, torno” in Incense (literally, “dish upset/overturned, turned”) which I translated as “dish depraved, lathe” to get some of the sound effects of the original and suggest the spindle in the next line. We don’t, unfortunately, have Varo’s description of the conditions under which she wrote these texts, or anything that tells us how she understood “automatic writing.” (Also, remember that she didn’t label these writings as such— it was the book’s editor.) She may not have been a purist. Whatever the case, this section is one of my favorites in the book. I love her random scattering of images and the lack of narrative direction. For me, the more nonsensical, the better.
Biblioklept: The issue of the editor’s hand is of course interesting. The “Automatic Writings” do feel…I don’t know, more automatic than some of the project ideas and fragments, which have narrative properties. There’s something wildly imagistic about the “Automatic Writings,” something cinematic really, mental imagery that seems like it couldn’t be painted. But then you read Varo’s descriptions of her own paintings, and you realize that her imaginative vision could realize seemingly impossible images in both paint and words.
MC: Yes, you wonder what her jumping-off points were. There are a couple of clues. In her “Unpublished Interview” at the beginning of the book, for example, she talks about how a painting develops: “I visualize it before I begin painting, and try to make it conform to the image I’ve already fashioned” (“lo visualizo antes de comenzar a pintar y trato de ajustarlo a la imagen que me he formado”). That’s about as close as she comes to describing her process explicitly. (By the way, it’s very possible that she created this interview herself. It was in one of her notebooks, undated, with both the questions and answers in her handwriting. A published version has never been found.)
I read the comments she made on her paintings a bit differently, though. She wrote these on the back of photos she sent to family in Spain after the paintings were finished, so she had her brother, mother and other family members in mind as she wrote. The wild creative impulses that went into the act of painting them have calmed down now. Still, she’s not giving away any of their secrets. Of course, when you’re reading the descriptions, you should also be looking at the images, just as her family was. She talks about things you notice in the paintings, but not about all of them.Her descriptions of Harmony and Talleur pour dames (p. 102) are little gems, in my opinion.
Biblioklept: Can you tell us anything about your next possible translation project?
MC: No projects at the moment and I’m not sure when I’ll pick up a new translation. Right now I’m doing some investigations around Remedios Varo and her circle of friends. I want to put her writings more in context, for example, that play she collaborated on with Leonora Carrington, or the Homo rodans piece. Or widen the lens to write about the “Surrealists of Calle Gabino Barreda,” the street in Mexico City where Varo and Péret lived in the 1940s. It seems to have been the center for a lot of creative and collaborative activity among the European surrealists in exile.
Biblioklept: Have you ever stolen a book?
MC: I’ve taken books people leave in laundry rooms or out on their front stoops, which happens a lot in brownstone neighborhoods in New York City. I also pass by a “Little Free Library” box on my way to work. I’m usually not tempted to take anything, but one day I saw a volume of Virginia Woolf’s Diaries and grabbed it!
I wrote about the first third of Anna Kavan’s 1967 novel Ice here and then wrote about the second third here. This third blog will discuss, sort of, the novel’s final third. If you want a very short review though, here goes: If you like novels that disrupt our conventional sense of how a novel should “work” and challenge the very process by which we understand narrative, you will like Ice. Like is maybe not the right verb here, but I’ll let it stand. Ice is simultaneously claustrophobic and expansive, personal and alienating, small and epic. Kavan conjures an apocalypse that refuses the promise of revelation that an apocalypse entails, leaving her readers and characters in a state of radical unknowing. Kavan’s strangeness is Kafkaesque, yes, but hardly imitative, instead drawing from the same wells of modern absurdity, but also sculpting that absurdity into something new, something postmodern, a tale that deconstructs its own telling with gothic earnestness. If you “like” weird ones, Ice might be for you.
So I finished reading Ice the other afternoon. I then made the mistake of reading Kate Zambreno’s marvelous afterword to the novel (originally published as “Anna Kavan” in Context N°18). Zambreno’s essay is fantastic. She reads Kavan’s novels and contextualizes them within and against the novelist’s life. If Zambreno’s essay were not a work rooted in biographical reality, it would be a highly-achieved short story. Kavan’s life was fascinating.
I used the noun “mistake” in the second sentence of the previous paragraph; what I mean to say is: I should have let myself write this third blog before I had any context about Kavan’s biography. I’m glad I initially skipped Jonathan Lethem’s foreword to the Penguin Classics 50th Anniversary Edition of Ice that I read, which would have done me the disservice of coloring the lens through which I read Ice. Zambreno’s essay is excellent, and I don’t begrudge it (Lethem’s is, like, fine), but the fact that Penguin felt the need to wedge Ice into such a contextual frame perhaps attests to the novel’s wonderful estranging weirdness.
Kavan structures her novel (structure is not the right verb) around three persons, all unnamed: the narrator, the girl, and the warden. The narrator and the warden pursue the girl, a cipher who is placed, displaced, replaced, and displaced again throughout Ice. But as the narrative progresses, it seems that this unstable menage a trois might simply be the narrator’s projection—indeed, Ice is a monomaniac narrative. Projection in the previous sentence is not the right word—I think it implies too much a level of psychological introspection that Ice subverts. There are objects and subjects and analyses in Kavan’s novel, but they never quite meet up.
The ever-shifting setting of the novel is apocalypse in the form of (of course) the titular ice. We never quite learn the specific cause of this apocalypse, although we do know that it is humanity itself that has engendered its own permanent victimhood. Beyond this slim explanation, Ice is a novel that defers, derails, and deconstructs our traditional notions of cause and effect. While there’s often a Ballardian tone to Kavan’s apocalyptic narrative, there’s none of the connective tissue that we might expect from even the strangest science fiction. There’s instead push and pull, contraction and expansion.
We see these oppositions at the beginning of Ch. 11, which initiates the novel’s final third. Our narrator somehow arrives at a safe harbor, a small paradise subsisting on illusions and borrowed time—
The past was forgotten, the long, hard, dangerous voyage and the preceding nightmare. Nothing but the nightmare had seemed real while it was going on, as if the other lost world had been imagined or dreamed. Now that world, no longer lost, was here the one solid reality. There were theatres, cinemas, restaurants and hotels, shops where goods of all sorts were sold freely, without coupons. The contrast was staggering. The relief overwhelming. The reaction too great. A kind of delirium was induced, a mad gaiety.
The passive voice our narrator employs here highlights his arcing agency as he moves from nightmare to a “solid reality” that will, in due time, disintegrate. And everything in Ice disintegrates, only to re-integrate into new textual territories.
The festivities went on and on: carnivals, battles of flowers, balls, regattas, concerts, processions. Nobody wanted to be reminded of what was happening in other parts of the world. Rumours coming from outside were suppressed by order of the consul, who had assumed responsibility for the maintenance of law and order, ‘pending the restoration of the status quo’. To speak of the catastrophe was an offence under the new regulations. The rule was to choose not to know.
“The rule was to choose not to know,” but our narrator’s delusions of grandeur won’t permit him to party nonstop at the threshold of apocalypse (even if he has the girl with him)—
I could not remain isolated from the rest of the world. I was involved with the fate of the planet, I had to take an active part in whatever was going on. The endless celebrations here seemed both boring and sinister, reminiscent of the orgies of the plague years. Now, as then, people were deluding themselves; they induced a false sense of security by means of self-indulgence and wishful thinking. I did not believe for one moment they had really escaped.
And so our narrator departs, leaving the girl (who must always be abandoned, found again, imprisoned, and stolen in endless deferrals of victimhood). He heads out in search of the indris, large lemurs who reside in Madagascar (the country is never named of course). These lemurs, whom the narrator claims sing sweetly, are absurd symbols of peace, a world that suspends the very predation and violence that the narrator has participated in and will continue to participate in.
In time he joins a guerrilla force—does it matter which one?—and finds his way back to the warden, a powerful warlord here in the end of days. The warden is horrified to learn that the narrator has abandoned the girl. He chides the narrator, underscoring Ice’s Sadean themes—
‘You don’t know how to handle her,’ he stated coldly. ‘I’d have licked her into shape. She only needs training. She has to be taught toughness, in life and in bed.’
The narrator though is not upset at this idea; rather, he is mortified that his sense of identification with the warden has been sundered:
At that moment I was more concerned with him, linked to him so closely, as if we shared the same blood. I could not bear to be alienated from him. ‘Why are you so angry?’ I went a step closer, tried to touch his sleeve, but he moved out of my reach. ‘Is it only because of her?’ I could not believe this, the bond between him and myself seemed so strong. Just then she was nothing to me by comparison, not even real. We could have shared her between us…’
But of course that sharing has happened throughout the novel, in the most cruel and sadistic way. The girl, a trace, the decenterd center, slips between narrator and warden, all three agents of the same narrative force.
As Ice approaches its apocalyptic conclusion, the narrator continues to contend with his disintegrating perception of reality. Perhaps the greatest strength of Kavan’s novel is the way in which it reckons with how a first-person perspective is always under duress, always under the pressure to witness to and account for a world that will not stand still, a world to which we can never fully acclimate—
I should have been inured to climatic changes; but I again felt I had moved out of ordinary life into an area of total strangeness. All this was real, it was really happening, but with a quality of the unreal; it was reality happening in quite a different way.
The final paragraphs of Ice give way to insular, speeding destruction, the narrator and the girl (and the warden, implicitly always with them) in a heated car shuttling through a dying world. Indeed, the narrator remarks near the very end that, “The world seemed to have come to an end already. It did not matter.” The final moments of Ice are sinister and a bit heartwarming, the final phallic image an ironic spike to the narrator’s conciliatory tone. And the apocalypse? Well, the narrative ends, and the world of Ice ends with it—much as it began, with a narrative voice, lost in the cold. Very highly recommended.
I stepped into Ice with almost no information about the book aside from the fact that it was a cult classic of the British avant-garde that I had somehow up until now missed. I dispensed with the blurb on the back and skipped Jonathan Lethem’s introduction, and I know nothing yet about Kavan herself—which is like, starting to itch, the not-knowing. The novel is so wonderfully strange, so perfectly frustrating in its surreal upheavals and affronts to a reader’s sense of how a novel is supposed to work.
We access the world of Ice through an unnamed narrator’s first-hand account, an account that the narrator himself constantly places under radical suspicion. Consider these lines early in Chapter 6:
I got only intermittent glimpses of my surroundings, which seemed vaguely familiar, and yet distorted, unreal. My ideas were confused. In a peculiar way, the unreality of the outer world appeared to be an extension of my own disturbed state of mind.
Our narrator drops hints at times that the world he conjures through his telling might be his own surreal creation, that his quest to find “the girl” (the slippery displaced decentered center of Ice) might all be a weird fantasy.
The weird fantasy continues to take plenty of weird turns in the middle third of Ice. Our hero continues to transmogrify into different roles—a victorious commander of some antique battle, claiming “the girl” as a prize for war, or a criminal unjustly detained, or a secret agent—a double agent—playing espionage he doesn’t understand as he tracks “the girl” from unnamed country to unnamed country.
The fantasies, which arise in bursts of literary pastiche and near-parody, showcase the narrator’s expanding and contracting sense of self. His ego vacillates between energy and lethargy, intense interest and detached boredom. Kavan’s narrator echoes any number of Edgar Allan Poe’s maniacs. Sometimes he’s a ghost, immaterial, a cipher—
Nobody took the least notice of me. I must have been recognized, but received no sign of recognition from anyone, felt increasingly derealized, as familiar faces came up and passed me without a glance.
A few paragraphs later he projects grand delusions—or rather, what I take to be grand delusions. Ice presents them as reality.
Reality for our narrator is the fight between stasis and action, a reality/unreality that we get as a sort of constant narrative implosion/explosion—
In spite of an almost feverish anxiety over the girl, instead of attempting to find her I stood there doing nothing at all; became aware of an odd sort of fragmentation of my ideas.
Those ideas are always fragmenting, which for some readers (by which I mean me) makes Ice a compelling read, and for others will undoubtedly lead to frustration. Again, Kavan’s novel upends our expectations of how a novel is supposed to work.
Our first-person narrator, privy to scenes he cannot possibly have attended, tries to stabilize the whole project for both himself and us, his readers (without whom we begin to suspect he cannot exist). All of a sudden (to use a stock phrase that Kavan employs in the quote below, a stock phrase that sums up Ice’s picaresque energy) our narrator dispenses with the impending apocalypse as simply incredible and instead elects to ponder a future beyond disaster—
No snow; no ruins; no armed guards. It was a miracle, a flashback to something dreamed. Then another shock, the sensation of a violent awakening, as it dawned on me that this was the reality, and those other things the dream. All of a sudden the life I had lately been living appeared unreal: it simply was not credible any longer. I felt a huge relief, it was like emerging into sunshine from a long cold black tunnel. I wanted to forget what had just been happening, to forget the girl and the senseless, frustrating pursuit I had been engaged in, and think only about the future.
Of course, the future has other plans, at least if we take “the reality” of Ice at face value. The novel anticipates total apocalypse. Indeed, our narrator learns that as the ice collapses countries north of him, “destruction must have been on a gigantic scale. Little could have survived.” Even if broadcasters and their listeners “actually seemed to believe their country would escape the cataclysm,” our sly savvy psychopathic narrator “knew no country was safe, no matter how far removed from the present devastation, which would spread and spread, and ultimately cover the entire planet.” Thank goodness the ecological collapse dramatized in the background of Ice is wholly an imaginative fictional conceit and not an impending reality!
The world is a victim of an unexplained disaster in Ice. The narrator too can’t fully explain his desire to victimize “the girl” he chases throughout the novel, although he does repeatedly describe it. Kavan’s cipher is a strange Sadean object for the narrator, and each chapter suggests that he might find a masochistic identification in her terror and torture—
Her face haunted me: the sweep of her long lashes, her timid enchanting smile; and then a change of expression I could produce at will, a sudden shift, a bruised look, a quick change to terror, to tears. The strength of the temptation alarmed me. The black descending arm of the executioner; my hands seizing her wrists … I was afraid the dream might turn out to be real … Something in her demanded victimization and terror, so she corrupted my dreams, led me into dark places I had no wish to explore. It was no longer clear to me which of us was the victim. Perhaps we were victims of one another.
The narrator here seems to double himself with “the girl,” his erstwhile cipher and victim. As Ice progresses, we begin to sense that he is also a double of “the warden,” a presence of masculine force and authority—
In an indescribable way our looks tangled together. I seemed to be looking at my own reflection. Suddenly I was entangled in utmost confusion, not sure which of us was which. We were like halves of one being, joined in some mysterious symbiosis. I fought to retain my identity, but all my efforts failed to keep us apart. I continually found I was not myself, but him. At one moment I actually seemed to be wearing his clothes.
I’ll read he final third of Kavan’s Ice tonight or tomorrow, and I’m sure I’ll pull together another riff on it. I’ll close simply by pointing out that I really like what the novel is doing. More to come.
The first three words of Anna Kavan’s 1967 novel Ice are “I was lost,” a simple declaration that seems to serve as a mission statement for the next 60 odd pages. I read these 60 odd pages (63, to be precise, in my Penguin Classics 50th Anniversary Edition of the novel) today, often feeling lost, and glad of it. I like it when I don’t really know what a book is doing, and Ice is such a book.
Ice is told in first-person by an as-yet-unnamed narrator who strikes me as more than a little unreliable. “Reality had always been something of an unknown quantity to me,” he tells us early in the first chapter, admitting that, “At times this could be disturbing.”
Kavan crafts a disturbing, dreamlike tone from the novel’s opening pages, a sinister menace that intensified over the five chapters that I read today. The novel’s settings are detailed but also indistinct, not tethered to any specific time or place, yet nevertheless vaguely familiar. Ice starts in a place like England, and our narrator soon travels to what seems like a Scandinavian country—more on that in a minute—and it’s unclear when exactly the story is taking place: the past? The future? A twisted version of now?
What is clear is that Ice is set in a world that has fallen or is falling into ruin. The word ruins repeats throughout the book; there’s a sense of a post-war world that never recovered—crumbling walls, abandoned buildings, and a reliance on ancient fortresses as symbols of civilization. It’s simultaneously real and unreal, uncanny, disquieting. “The situation was alarming, the atmosphere tense, the emergency imminent,” our narrator tells us, pointing to the vague horror that writhes under the novel’s surface.
Our unnamed narrator repeatedly underscores Ice’s central unreality, an unreality that it is possible he, as the narrator, actually is creating through his witnessing and telling:
I was aware of an uncertainty of the real, in my surroundings and in myself. What I saw had no solidity, it was all made of mist and nylon, with nothing behind.”
Our narrator, who claims to have been at times a soldier and at times an explorer, admits that his medication might contribute to his sense of unreality, to his getting lost. Reading Ice is to get lost from paragraph to paragraph, which I mean in the most complimentary sense. I often had to backtrack, especially in the early chapters, to make sure I hadn’t somehow missed a sentence or stray line of connective tissue that might explain why we had suddenly ended up in, say, a Boschian-nightmare battle, or in the inside of a mesmerist’s chamber in a high tower.
The first swerve into unreality (if it is indeed unreality) happens in the opening paragraphs. Our narrator is lost, driving icy hills, looking for the home of a woman (“the girl”) he claims is his former betrothed, now married to another. It’s not quite clear why he needs to see her, but he’s looking for her, and he’s lost. (I have just describe the plot of the first several chapters.) Here is how we first meet the girl:
An unearthly whiteness began to bloom on the hedges. I passed a gap and glanced through. For a moment, my lights picked out like searchlights the girl’s naked body, slight as a child’s, ivory white against the dead white of the snow, her hair bright as spun glass. She did not look in my direction. Motionless, she kept her eyes fixed on the walls moving slowly towards her, a glassy, glittering circle of solid ice, of which she was the centre. Dazzling flashes came from the ice-cliffs far over her head; below, the outermost fringes of ice had already reached her, immobilized her, set hard as concrete over her feet and ankles. I watched the ice climb higher, covering knees and thighs, saw her mouth open, a black hole in the white face, heard her thin, agonized scream. I felt no pity for her. On the contrary, I derived an indescribable pleasure from seeing her suffer. I disapproved of my own callousness, but there it was.
Kavan’s narrator never fully explains that what he might have just communicated to the readers was an hallucination or other species of unreality. He concedes that his medication (for “trauma” inflicted by the girl’s desertion of him) leads him to have nightmares and visions, always of the girl becoming a “victim” of some kind (the word victim repeats throughout Ice).
He finally arrives at the house of the girl and her husband. Kavan layers this visit with his memories (or fantasies?) of at least one other visit to their home. Kavan condenses these scenes with surreal fabulsim. Our narrator, like Vonnegut’s hero Billy Pilgrim, seems unstuck in time, yet also seems unable, or unwilling, to provide his audience any guideposts. We get lost together.
Our narrator can also see sights that seem impossible to a first-person perspective—he seems able to see the girl in rooms we understand to be closed, in spaces we understand to be private, from distances we understand to be impossible. In one such instance, he even seems to peer through the girl’s own consciousness:
Instead of the darkness, she faced a stupendous sky-conflagration, an incredible glacial dream-scene. Cold coruscations of rainbow fire pulsed overhead, shot through by shafts of pure incandescence thrown out by mountains of solid ice towering all around. Closer, the trees round the house, sheathed in ice, dripped and sparkled with weird prismatic jewels, reflecting the vivid changing cascades above. Instead of the familiar night sky, the aurora borealis formed a blazing, vibrating roof of intense cold and colour, beneath which the earth was trapped with all its inhabitants, walled in by those impassable glittering ice-cliffs. The world had become an arctic prison from which no escape was possible, all its creatures trapped as securely as were the trees, already lifeless inside their deadly resplendent armour.
This apocalyptic vision is a foretaste of images to come later in the novel, although Kavan (or her narrator, I should write) is more interested, for now anyway, in the dream-like psychological apocalypse of the girl over the ecological apocalypse vaguely hinted at in initial chapters (“a steep rise in radioactive pollution, pointing to the explosion of a nuclear device,” “substantial climatic change,” impending secret wars).
The girl moves closer to the “arctic prison” of her vision after running away from home and husband (or is she kidnapped?)—and our narrator follows her, trusting his intuition, which somehow gets him on a ship headed to a Scandinavianish country in a town that pulses with mythical dread. Here, the girl seems to be imprisoned by a man called only “the warden” in a fortress called the High House. Our narrator, as before, is able to access this private space, which he describes for us in horrific, archetypal terms:
She was in bed, not asleep, waiting. A faint pinkish glow came from a lamp beside her. The wide bed stood on a platform, bed and platform alike covered in sheepskin, facing a great mirror nearly as long as the wall. Alone here, where nobody could hear her, where nobody was meant to hear, she was cut off from all contact, totally vulnerable, at the mercy of the man who came in without knocking, without a word, his cold, very bright blue eyes pouncing on hers in the glass. She crouched motionless, staring silently into the mirror, as if mesmerized. The hypnotic power of his eyes could destroy her will, already weakened by the mother who for years had persistently crushed it into submission. Forced since childhood into a victim’s pattern of thought and behaviour, she was defenceless against his aggressive will, which was able to take complete possession of her. I saw it happen
“I saw it happen”: How?
Our narrator poses as a researcher of ruins in the town; the warden allows it (or at least seems to allow it) in the hopes that the narrator will convince his countrymen to help the warden’s country with the coming apocalypse. Meanwhile, the girl seems subject to multiple instances of becoming a victim, sacrificial and otherwise. (There are cliffs, there are dragons, there are battles, there are phosphorescent skeletons). How real these instances are is impossible to say. They are real enough to the narrator in any case, even if he seems able to walk away from them after a paragraph or two. “I had a curious feeling that I was living on several planes simultaneously,” he tells us, adding that “the overlapping of these planes was confusing.”
Confusing is one word, although Kafkaesque would do as well. I have tried to avoid using the word Kafkaesque to describe literature of late—it’s overused, and a bit of a crutch. Ice is reminiscent of The Castle, sure, but that’s not why I use the term here. Kavan’s writing achieves what Kafka’s writing achieves: It evokes the image and psychology of apocalypse while at the same time negating, displacing, suspending, delaying, or otherwise withholding the revelation that apocalypse promises. It is apocalypse without explanation, without understanding, without wisdom. It is being lost.
Kavan’s novel’s fable-like quality also calls to mind Angela Carter’s stories and novels, and the psychological dynamics recall J.G. Ballard (whose blurb appears on my copy). There are other notes of course—Charlotte Perkins Gilman, Robin Hardy’s 1973 film The Wicker Man, Piercy’s Woman on the Edge of Time—but Ice strikes me as its own flavor and idiom of strange, a flavor and idiom I am digging very much right now. More thoughts to come.
Marlon James’s novel Black Leopard, Red Wolf is a postmodern fantasy that takes place in medieval sub-Saharan Africa. Set against the backdrop of two warring states, the North Kingdom and the South Kingdom, Black Leopard, Red Wolf is the story—or stories, really—of Tracker, a man “with a nose” who can track down pretty much anyone (as long as he’s got the scent).
The central quest of Black Leopard, Red Wolf is for Tracker to find and recover a missing child of great importance. An explanation of exactly how and why the child is so important is deferred repeatedly; indeed, James’s novel is as much a detective story as it is a fantasy. In his detective-quest, Tracker partners with a number of strange allies: a talkative giant (who tells us repeatedly that he is not a giant), an anti-witch who places charms on Tracker, a duplicitous Moon Witch, a skin-shedding warrior-spy, a sandy-colored soldier from an alien land, a surly archer, a very smart buffalo, and more, more, more.
I used the word allies above, but truculent Tracker is just as likely to fight against the members of his fellowship as he is to fight with them. Black Leopard, Red Wolf runs on the same logic we find in comic books, where heroes fight each other first and then figure out why they are fighting each other after the fact. Sure, they’ll band together to fight lightning zombies, vampires, or roof-walking night demons—but they’re just as likely to go at each other with brass knuckles, axes, or arrows right after.
Chief among Tracker’s allies/rivals is the Leopard, a shapeshifter. Throughout the book, Tracker and the Leopard fall in and fall out, fight and fuck, laugh and scream. Their bond is forged early in the novel, when they work together to rescue Mingi children, outcast mutants with strange appearances and stranger abilities. These children become an ersatz family for Tracker and provide an emotional ballast to a novel that often reads like a violent tangle of chaotic, meaningless tangents.
The fact that Leopard and Tracker—the title characters for the novel (Tracker gets his eye sucked out by a were-hyena and replaces it with a magical wolf eye; don’t ask)—the fact that Leopard and Tracker save children, particularly strange children is central to understanding their motivations in their quest to save the missing child.
From the outset though, the reader has to doubt just how successful the quest will be. Black Leopard, Red Wolf opens with these intriguing sentences: “The child is dead. There is nothing left to know.” These lines for foreground the novel’s two major themes: radical infanticide and the problem of knowing what we know and (story)telling what we know.
James’s novel uses infanticidal threat as the impetus for its central plot, the fellowship’s quest to save a child. In the backdrop though is Tracker’s oedipal rage toward his father/grandfather (don’t ask), a rage born out of the infanticidal threats Tracker himself has survived. Tracker has survived, but he is not at peace. He is perhaps the angriest narrator I have ever read, quick to temper and driven by (oedipal) impulses of revenge against a target he cannot name. His anger boils over repeatedly, and not just at his foes, but at his partners and his lovers—the Leopard, in particular.
At the same time, Black Leopard, Red Wolf transports us to scenes of strange love and strange families. James’s novel shows how radical love—Tracker and his Mingi children—might mediate, disrupt, or upend the impulses of revenge. And yet there is nothing permanent or stable in this postmodern novel.
Indeed, Black Leopard, Red Wolf is very much about the problem of how we know what we know and how we can express what we know. Tracker is our narrator, but he doesn’t tell us his story straight (there is nothing straight about this queer novel). Tracker tells his stories—the novel—to someone he addresses as inquisitor, but we never learn how Tracker came to be the inquisitor’s captive. Like Sheherezade in One Thousand and One Nights, Tracker seems to spin his story as a life-saving trick.
Black Leopard, Red Wolf is a tangle, a fluid that courses this way and that, a jumble of time and space. Like the “Ten and Nine Doors” that Tracker’s fellowship uses to teleport from one city-state to another, the narrative leaps through time and space, discursive and discontinuous. Tracker nests his narrative as well. We get tales inside tales inside tales, a matryoshka doll without a clear and definite shape. I occasionally felt submerged in reading James’s novel, as if I’d disappeared into an undersea cave only to find some strange current that bore me elsewhere.
Late in Black Leopard, Red Wolf, Tracker neatly summarizes the novel’s deconstruction of a stable truth, and then reverses the roles, demanding testimony from the inquisitor:
And that is all and all is truth, great inquisitor. You wanted a tale, did you not? From the dawn of it to the dusk of it, and such is the tale I have given you. What you wanted was testimony, but what you really wanted was story, is it not true? Now you sound like men I have heard of, men coming from the West for they heard of slave flesh, men who ask, Is this true? When we find this, shall we seek no more? It is truth as you call it, truth in entire? What is truth when it always expands and shrinks? Truth is just another story.
James has planned to write two sequels to Black Leopard, Red Wolf in what he is calling his “Dark Star” trilogy, and he’s stated that each entry in the series will, like an episode in Akira Kurosawa’s 1950 film Rashomon, tell the story from another perspective. After all, “Truth is just another story.”
Of course, Tracker’s telling can be confounding, even exhausting. James’s prose often feels picaresque, one-damn-thing-happening-after-another, a phantasmagoria of sex and violence signifying nothing—only it doesn’t signify nothing. It means something. Many readers won’t want to puzzle that out though.
A lot of the plot is delivered after the fact of the action. We get a form of clunky post-exposition—another form of storytelling, really, with one character summarizing the fragmented details the reader has been wading through for another character. In a kind of metatextual recognition of his tale’s messiness, James will often wink at the reader through his characters. Summarizing pages and pages of plot for the Leopard (and the reader), Tracker finds himself befuddled:
I told the Leopard all this and this is truth, I was more confused by the telling than he was by listening. Only when he repeated all that I said did I understand it.
A few chapters later, the pattern repeats. “The more you tell me the less I know,” one character tells another. Even storytelling can’t stabilize the truth.
While the plot’s unwieldiness can become tiresome, it is not a defect of the book as much as an intentional feature. However, some of the battle scenes fall into a kind of mechanical repetition of blank violence. Tracker tells us again and again how he “hacked” or “yanked,” etc. in scenes that become duller and duller as there are more of them.
The book is far more fun when it’s weirder—Tracker getting trapped by a mutant spider demon who sprays webs all over his face, or Tracker swimming with mermaids to the land of the dead, or Tracker and his companion visiting a technologically-advanced tree city-state ruled by a mad queen. James’s best set pieces don’t need battles to reverberate with energy.
There’s so much more in Black Leopard, Red Wolf that I haven’t touched on. The novel is lurid and horny, abject and affecting. It’s often quite funny, and, in the end, it turned out to be unexpectedly moving. It’s also exhausting and confusing, and will likely prove divisive for many readers. It’s clear that Lord of the Rings was a reference point for James (the word “fellowship” is oft-repeated in his novel), but Black Leopard, Red Wolf reminded me more of Jonathan Littell’s The Kindly Ones than it did a traditional fantasy.
In its vivid weirdness and pure invention, James’s book also reminded me of Brian Catling’s novel The Vorrh. However, Catling’s novel often takes the colonialist viewpoint. Black Leopard, Red Wolf points to a fantasy that could reverse our own history, potentially obliterate that viewpoint’s existence. When Tracker asks the inquisitor, “Now you sound like men I have heard of, men coming from the West for they heard of slave flesh, men who ask, Is this true?”, his questioning seems to point to the larger implications of the James’s Dark Star universe—a precolonial space with a looming threat from the West. Late in Black Leopard, Red Wolf, one character warns the others that the warring between the North and South Kingdoms, between tribes and city-states must end. There’s an existential threat on the horizon. I find the potential storytelling here intriguing.
Black Leopard, Red Wolf is clearly Not for Everybody. It’s violent and strange, and the sex in it will likely upset conservative readers. It’s also shaggy and unwieldy. It probably has a future as a cult novel. You just sort of have to go with its fluid (in every sense of that word) program and enjoy the ride. I enjoyed it very much and am looking forward to the sequel.
In February of 2002, three friends came to visit me and my girlfriend in our tiny apartment in Tokyo. We had been living there for just a few months, since September of 2001. I was ostensibly teaching English, but really just serving as a conversation partner for overworked salarymen, bored hobbyists, and hopeless teens. These folks were essentially being scammed by a national corporation pretending to be a school for language instruction. It was my first job out of college. I loved Tokyo and I had made a ton of friends and I was tired all the time. It was famous times for me, and I was thrilled that my friends came to share a week of it.
My friends brought with them a care package, bolstered with items from my parents and other friends. The care package included things that weren’t easy to get in Tokyo, like taco shells and NyQuil. There was a bottle of Jack Daniels that never made it to Japan. My friends drank it on the airplane, which I guess you could still do just a few months after 9/11. There was also the October 2001 issue of Harper’s Magazine.
Last month my dean called me into his office and explained that I would have to move out of my office. We would all have to move out of our offices; our beloved shabby building was to be gutted that summer, sooner than to be expected, and the college would not be able to store much beyond a few file cabinets and boxes of books. Take all that art home, etc. This was a stressful chore at the end of term, not just because it necessitated moving physical items at the same time I had finals to grade and students to meet with (students tend to show up to office hours a lot this time of year), but also because I had essentially been using my office as a proxy storage facility for the last decade, and it was crammed with stuff I probably needed to just, like, hell, go ahead and part with.
I filled boxes with old mass-market paperbacks that had migrated, triple-stacked, to my shelves over the years, and took them to classrooms, where students swooped on them with an eagerness that I found frankly shocking. I gave away posters and framed art, little plastic toys and boxes of permanent markers. I surrendered a green Underwood typewriter I’d lugged around for years to a student who promised to write poems on it. I ditched hard copies of over a decade of work I’d originated–lecture notes and quizzes and the like. And I shredded years and years of student work. All of this was cathartic and a little exhausting.
The materials in my office represented, in a way, more than a decade of my unwillingness to fully surrender the crap I’d accumulated over the years. My children needed their own space for their own things, and scores of cheap paperback books, a ribbonless typewriter, cheap ¥100-shop masks, Simpsons Lego figurines, and boxes and binders of papers had to go somewhere. There were shelves in my office though. Filing cabinets too. And I filled one of those filing cabinet drawers with around a hundred back issues of Harper’s Magazine that I could not bear to part with.
Beginning in 1998, I subscribed on and off to Harper’s for twenty years. The magazine’s journalism and short stories were a developmental influence on me, and its editorial position in the early years of Bush 2 were especially important to how I conceived of both politics and rhetoric. The book reviews—John Leonard’s in particular—were always a favorite, too, as was “Harper’s Index,” a monthly poem comprised of data.
But it was the “Readings” section of Harper’s that I loved the most. Short extracts—musings, art, poetry, petitions, found poetry, jokes, essays, letters, lists, rebukes, rejoinders, absurdities, profundities, hilarities. And art! Lots and lots of art–photography, oil painting, drawings, and so on. Harper’s “Readings” section was like a curated feed of the best content, before such a vile term as “curated feed of the best content” existed. (Please forgive me for typing “curated feed of the best content” and know that I will never forgive myself). “Readings” influenced this blog, Biblioklept, tremendously.
The “Readings” section of the October 2001 issue of Harper’s Magazine does not feature any big names, other than Lucian Freud. (His painting Leigh on Green Sofa is there, but is not as intriguing as Clive Smith’s Waited, which looks like it could be a Freud painting from a previous era). The most memorable bits of this “Readings” section are a selection of excerpts from fourth graders’ essays about their experiences with their school’s rat infestation (“I saw a rat in the classroom. It was big and weird and I saw it by Sierra’s shoes. I saw it by the trash”), and this riddle:
So I disposed of, by giving away or recycling or cutting up, almost every issue of Harper’s I’d accrued over the years. By “cutting up,” I mean that I cut sections out of certain issues—mostly bits from the “Readings” section, or essays, or short stories—stuff from Margaret Atwood, William Burroughs, Wells Tower, Ursula Le Guin.
I ended up keeping eleven issues, including the October 2001 issue.
How did I decide what to keep? In some cases, I knew what I was looking for in some cases—a “Folio” section by William T. Vollmann that was later collected in Imperial, for instance, or stories and essays by old masters like William Gass and Robert Coover. Also, the double-sized June 2000 issue, the 150th Anniversary edition loaded with ringers, both in “Readings” (Barry Hannah, Gertrude Stein, Orson Welles, Mark, Twain, JL Borges) and in the magazine proper (Tom Wolfe, Russell Banks, Ha Jin, Annie Proulx). For the most part, my aim was to cut out stories or essays, but sometimes I’d end up with an issue to of-its-time to dispose of. The February 2008 of Harper’s was very 2008, for instance: David Foster Wallace, Slavoj Žižek, Malcolm Morley’s painting Death of Dale Earnhardt—
–and Ursula Le Guin’s essay “Staying Awake: Notes on the Alleged Decline of Reading.” As I went to cut out the William Gass essay on Malcolm Lowry from the January 2008 issue, I browsed the contents long enough to see a story by Ben Marcus and readings from Robert Walser and Grace Paley. There’s also a full-page image of Julie Heffernan’s painting Self Portrait as Post Script.
(I have stolen and skewed the title of Julie Heffernan’s painting for the title of my own silly blog post, which is, after all, simply my own postscript, my own unnecessary, sentimental, messy afterthought on throwing out years and years of papers, an afterthought bumbling about in the semblance of a crude self portrait, a little sketch about then and now).
Gass’s name on the cover from an issue one year later, January 2009, saved a section memorializing David Foster Wallace, including selections from Zadie Smith, George Saunders, and Don DeLillo. (The issue also has an exhaustive triple-length “Harper’s Index” titled “A retrospective of the Bush era). A 2005 issue—again Bill Gass’s name on the cover—included a drawing by George Boorujy, who I interviewed on this site in 2012.
For the most part though, I threw issues away.
I did not throw out the October 2001 issue of Harper’s. I probably read it half a dozen times back in 2002. It would be a lie to say the issue is tattooed into my brain, but it’s there—like a kind of psychic residue, a blurry vibe of a weird time in my young life. I most remembered “All God’s Children Can Dance,” a short story by Haruki Marukami, an author I’ve never thought was particularly good—but I loved this story. It was the first Marukami I read and it opened with the line, “Yoshiya woke with the worst possible hangover,” and included details like riding the Marunouchi Line, the train I took every day or almost every day to work in Shinjuku to chat about my Florida lifestyle with sweating business guys and lonely housewives. The story is very Raymond Carver (it’s translated by Jay Rubin) and not especially good, I realize, as I stop to reread it now, but I love it.
The October 2001 issue of Harper’s Magazine also features a charming essay about dinosaurs as pop culture by Jack Hitt, a sad riff on Alzheimer’s by Eleanor Clooney, and a lead story about troubles in Palestine by Chris Hedges. None of these selections are particularly remarkable. What’s strange to me about the issue, I guess, is that it bears absolutely no trace whatsoever of the September 11th terrorist attacks. It’s as if the event simply had not happened yet, which it hadn’t, at least for a magazine already planned and executed weeks ahead of time. I’m guessing that the issue probably was on sale in September of 2001. So the October 2001 issue of Harper’s was already a relic when it came to me in February of 2002; the world had shifted at the time of its publication. By the time I read it the U.S. military had been in Afghanistan for four months already. They are still there today.
This publishing lag in the October 2001 issue of Harper’s seems utterly bizarre in retrospect, especially given the tenor of issues a few months later. I kept the January and March 2002 issues, both brought over by a friend who visited me in Tokyo (maybe the worst house guest I’ve ever had. We sang karaoke until 8am on my 23rd birthday). Both issues are suffused in the horror of the new normal, and both feature fantastic short fiction — “The New Female Head” by Ben Marcus in the January issue, and Adam Johnson’s “Teen Sniper,” a tale that could give George Saunders a run for his money.
I searched just now for links to free online versions of “The New Female Head” and “Teen Sniper,” but I couldn’t find any. If you have a subscription to Harper’s, you can read them there, online, as pdfs or as, uh, microfiche. I haven’t used the digital archive in a long time, but I recall its being clunky and somewhat hard to use. And even if it can lead you to a pdf version of, say, an old Steven Millhauser or Don DeLillo story, the online archive simply can’t replicate the stochastic reading experience of flipping through a magazine, tumbling from weird short readings to art to lists of statistics before settling down in a long feature essay (or skimming through one of Lapham’s lectures).
My subscription is lapsed now—I don’t think the magazine is as good as it used to be—but I’ll occasionally peruse an issue at the library or flick through it at the bookstore. I’m sure something on some future cover will tempt me to commit to purchasing the issue and rounding out my archive to a nice dozen issues. For now though, I’m content to skim through this old issue from October 2001, in which Lewis Lapham, in a “Notebook” column dated September 1, 2001, concludes, quite ironically, that “Fortunately we don’t live in times that try men’s souls.” And then maybe I’ll skim through some of the later issues I held on to and see how that assessment panned out.
Octavia Butler’s 1993 novel Parable of the Sower imagines what a radical affirmation of life might look like set against a backdrop of impending extinction. Set between 2024 and 2027, Parable of the Sower conjures a crumbling America. Hyperinflation abounds, infrastructure is falling apart, water is scarce, environmental collapse is imminent, and the social institutions that bind the nation have all but frayed.
When we first meet our narrator Lauren Olamina, she is one of the lucky few who has a life of moderate comfort, stability, and security. Lauren lives in a gated community in a sort of compound with her brothers, stepmother, and father, an academic/preacher. Lauren’s father is the ersatz leader of this community, He leads the neighborhood’s shooting practices, trains them in survival skills, and organizes a perimeter watch against the thieves and arsonists that constantly threaten their survival. He is the central role model for Lauren, who takes his lessons to heart. When the community finally fragments under an attack it can’t endure, Lauren is the only one of her family to survive. She even has the presence of mind to grab her bug-out bag.
After this initial staging of events, Parable of the Sower turns into a road novel. Lauren and two other survivors of the compound head north along the California freeways, slowly gathering followers. Lauren’s leadership drives the novel and inspires those around her. She offers her followers an alternative to the predation around them, a predation most strongly figured in the roving bands of arsonists that prey on travelers and communities alike. She offers her followers the prospect of belonging to a We—an interracial, inter-generational collective.
Lauren’s leadership capability derives from two strands. The first strand is the religion she is creating, an idea she calls “Earthseed.” The basic premise of Earthseed (one that the novel repeats ad nauseum) is that “God is Change.” Another tenet is that people are the seeds of the earth (like, uh, Earthseed—get it?). Lauren’s long-term vision is that humanity might seed a new planet. The post-WW2 dream of NASA and the futurity of exploration—a Manifest Destiny of the stars—glows in the background of Sower, and often points to a more interesting conclusion than the novel finally musters.
The second source of Lauren’s drive comes from a condition she suffers called hyperempathy or “sharing,” a mutation that’s the result of her birth-mother’s drug addiction during pregnancy. Simply put, when Lauren witnesses another person’s injury, she feels their pain. This affliction is a devastating weakness in a predatory, violent (non)society: for Lauren, self-defense entails self-harm. At the same time, Lauren’s hyperempathy is a strength—it makes her understand, at the most visceral level, the need for a community to work together in order to thrive in a world that seems to be dying.
Perhaps the greatest strength of Butler’s novel is that she shows her readers what Lauren can never quite see—namely that Lauren’s hyperempathy is a strength. Sower assumes the form of a journal, Lauren’s first-person recollections scrawled out in rare moments of respite from the terrors of the road. While her first-person perspective is generously broad (she seems to see a lot), she still never quite realizes that her hyperempathy contributes to her strength as a leader. Lauren’s hyperempathy necessitates imaginative forethought; it also entails a need to act decisively in times of crisis. And Parable of the Sower is all crisis, all the time.
Lauren’s journal style mixes the high with the low. She cribs the poetry of her Earthseed religion from the King James Version of the Bible, with often corny results. (I am pretty sure the corniness is unintentional). She’s also occasionally psychologically introspective, going through thought experiments to better understand those around her.
Despite its Earthseed flights into poetical musings and boldly-declared profundities, most of Lauren’s narrative is strangely mundane in its accounting of a slow apocalypse though. There are seemingly-endless lists of supplies to be bought or scavenged, survival chores to be checked off, and California roads to be traversed (sections of Parable of the Sower often reminded me more of the SNL recurring sketch “The Californians” than, say, Cormac McCarthy’s The Road). The bulk of Butler’s book hovers around disaster prepping, finding temporary shelter, and looting bodies, motifs that won’t seem strange to contemporary audiences reared on cable television and addicted to battle royale video games.
Lauren is 15 at the novel’s outset in 2024, yet she seems fully mature. If this was a coming-of-age novel, I missed it—Lauren, while far from perfect, is generally self-assured in her powers of decision making. At a quite literal level, she commands the narrative, propelling it forward without any of the wishy-washiness we might get from the narrator of, say, The Handmaid’s Tale. If Lauren second-guesses herself, she doesn’t bother to second-guess her second guesses. Butler seems to envision her rather as a hero-model for the coming disaster the novel anticipates. Much of Parable of the Sower reads like a checklist of What To Do After the End of Civilization.
The novel’s biggest weakness is that it can’t quite articulate just how bad things have gotten. Is this actually The End of Civilization? Butler paints a bleak picture. Drought is the new norm. Most Americans are illiterate. Work is hard to find. The roads are too dangerous to travel at night. Packs of feral dogs hunt down humans. Packs of feral children eat humans. Women live with the constant threat of rape. Overt racism is fully normalized. Company towns make a comeback, issuing scrip instead of currency, leading to indentured servitude. Water is a commodity to literally kill for, the police are essentially an organized gang, and a large portion of the population are addicted to a drug that makes setting fires better than sex. Murder is an open business, and there is no recourse to any established justice.
And at the same time that it evokes all of these apocalyptic images and themes, Butler’s novel points to tinges of normalcy—a presidential election carried out sans violence, the sense that a university system is still in play, various notations of different regulatory bodies. Parable of the Sower often reads like The Walking Dead or The Road, but then it might turn a weird corner to uncanny normalcy, where characters shop in a Walmart-like (if hyperbolized) superstore. As one character puts it,
Federal, state, and local governments still exist— in name at least— and sometimes they manage to do something more than collect taxes and send in the military. And the money is still good. That amazes me. However much more you need of it to buy anything these days, it is still accepted. That may be a hopeful sign— or perhaps it’s only more evidence of what I just said: We haven’t hit bottom yet.
Perhaps what I perceive here is simply Butler showing her narrator’s essential naivete, a naivete that doesn’t evince on the surface of the first-person narration. Lauren doesn’t know what she doesn’t know. She doesn’t fully understand how bad things have gotten because she doesn’t fully understand the potential in America that existed before her own life. But she does intuit how bad things are. Despite her intuition, she’s hopeful. This hope, and the despair that foregrounds it, evinces strongly in the final moments of the book. Lauren has finally made it to a kind of promised-land, a frontier-space where she can create a new life with a new love, a much-older man named Bankole. Bankole was a doctor in his old life, but now he’s a survivor. At the end of the novel, he mourns the American dream, the American we, and mourns that Lauren cannot mourn it with him:
He said nothing for a while. Then he stopped and put his hand on my shoulder to stop me. At first he only stood looking at me, almost studying my face. “You’re so young,” he said. “It seems almost criminal that you should be so young in these terrible times. I wish you could have known this country when it was still salvageable.”
“It might survive,” I said, “changed, but still itself.”
“No.” He drew me to his side and put one arm around me. “Human beings will survive of course. Some other countries will survive. Maybe they’ll absorb what’s left of us. Or maybe we’ll just break up into a lot of little states quarreling and fighting with each other over whatever crumbs are left. That’s almost happened now with states shutting themselves off from one another, treating state lines as national borders. As bright as you are, I don’t think you understand—I don’t think you can understand what we’ve lost. Perhaps that’s a blessing.”
Banokole’s summary of America in the late 2020s seems like a dire if hyperbolic prognostication of our current trajectory. More than a quarter century ago, Butler knew what was up. Butler also offered an answer to the problem in her mouthpiece Lauren, who replies to her (way-too-much older) lover Bankole, “We’ve got work to do.”
Parable of the Sower is not a particularly fun novel, although of course, it never intends to be. The dour tone is appropriate to its subject matter, I suppose, but that grim tone can become exhausting. The novel’s trajectory and moral vision keep it from falling into an exercise in nihilism or apocalypse porn, like, say, The Walking Dead. But like The Walking Dead, Butler’s novel often plods along. Maybe this is a rhetorical feature—maybe Butler intends her reader to feel just as weary and depressed as Lauren.
Parable of the Sower was published just a year after a superficially-similar novel, Neal Stephenson’s Snow Crash, which also presciently envisions a fragmenting America where like-groups seal themselves off from each other. In contrast though, Stephenson’s novel is zany and vibrant, a cartoon world devoid of any hyperempathy that might get in the way of anarchic fun. Over 25 years old now, many of the tropes in both Snow Crash and Parable of the Sower have so fully infiltrated our media—books and video games, films and television shows—that their initial vital strangeness is hard to detect.
The dystopian tropes of Parable of the Sower don’t feel particularly fresh in 2019, but the novel’s prescience still has an alarming bite. (Her sequel, Parable of the Talents, features a right-wing Presidential candidate who runs on the promise to “Make America great again”). Sower works best as an extended thought experiment on what might happen to society—to democracy in particular—when impending ecological collapse threatens our very existence. And Butler proposes a solution to the problems posed in her thought experiment: “We’ve got work to do.”
“We’ve got work to do” not only summarizes Parable of the Sower’s central message, it also describes current zeitgeist. Lauren would have been born in 2009; my daughter was born in 2007 and my son in 2010. She could be one of their classmates; she could be my own daughter. The novel’s vision of hyperempathy in the face of brutality and creeping fascism points back to that phrase — “We’ve got work to do” — which of course, requires a We. The we here is a radical affirmation, an echo even of the We the People that so boldly engendered a U.S. America. But Butler’s vision, conveyed through Lauren, is far more pluralistic and diverse than the We the framers evoked in the Preamble to the Constitution. Butler’s we names the namelessness of a coming society, a society that seems impossible and yet is possible, its possibility instantiated in the simple proof that it can be imagined. Parable of the Sower ultimately points toward the seeds of that imagining.
Let’s begin with a paragraph from Joy Williams’ story “Winter Chemistry.” Let’s begin with this paragraph because I think it makes a better argument for reading Joy Williams’ story “Winter Chemistry” than I ever could. Here’s the paragraph:
Judy Cushman and Julep Lee had become friends the summer before when they were on the beach. It was a bitter, shining Maine day and they were alone except for two people drowning just beyond the breaker line. The two girls sat on the beach, eating potato chips, unable to decide if the people were drowning or if they were just having a good time. Even after they disappeared, the girls could not believe they had really done it. They went home and the next day read about it in the newspapers. From that day on, they spent all their time together, even though they never mentioned the incident again.
The paragraph is a perfect little short story on its own, the second part of its second sentence deployed in a simple, casually devastating manner (“they were alone except for two people drowning just beyond the breaker line”). There’s a wonderful ambiguity to the whole passage, an ambiguity most resonant in the second “they” of the fourth sentence—what is the referent of that “they”? The drowned victims? Or the girls who witnessed the drowning, inert, snacking?
Stripes of ambiguity like this one run throughout the sixteen stories in Joy Williams’ 1982 debut collection Taking Care. Williams’ characters—often young girls or young women—cannot quite fit what they immediately perceive into a coherent schema of the phenomenological world.
In the opening story, “The Lover,” for instance, Williams portrays a woman dissociating, told in a present-tense, free indirect style that trips into our hero’s troubled mind:
The girl wants to be in love. Her face is thin with the thinness of a failed lover. It is so difficult! Love is concentration, she feels, but she can remember nothing. She tries to recollect two things a day. In the morning with her coffee, she tries to remember and in the evening, with her first bourbon and water, she tries to remember as well. She has been trying to remember the birth of her child now for several days. Nothing returns to her. Life is so intrusive! Everyone was talking. There was too much conversation! … The girl wished that they would stop talking. She wished that they would turn the radio on instead and be still. The baby inside her was hard and glossy as an ear of corn. She wanted to say something witty or charming so that they would know she was fine and would stop talking. While she was thinking of something perfectly balanced and amusing to say, the baby was born.
There are over a dozen exclamation marks in “The Lover,” deployed in artful disregard for the conventional creative writing advice that eschews using those pointed poles. I don’t think I’ve ever seen a story use exclamation marks so effectively: “There was too much conversation!” Williams evokes her character’s emerging anxiety as it tips close to mania. We never discover a cause for her dissociation and neither does she. We get only the fallout, the effects, sentences piling together without a clear destination other than dissociation. She tries to find some kind of an answer, calling up an AM radio show called Action Line to talk to the Answer Man:
The girl goes to the telephone and dials hurriedly. It is very late. She whispers, not wanting to wake the child. There is static and humming. “I can’t make you out,” the Answer Man shouts. “Are you a phronemophobiac?” The girl says more firmly, “I want to know my hour.” “Your hour came, dear,” he says. “It went when you were sleeping. It came and saw you dreaming and it went back to where it was.”
A later story in Taking Care, “The Excursion,” returns to the themes of dissociation we saw in “The Lover.” In “The Excursion,” a girl named Jenny is unstuck in time. Her consciousness reels between childhood and adulthood; memories of her parents compound with adult experiences with her lover in Mexico. The result is startling, disorienting, and often upsetting. (And again, Williams deploys her exclamation marks like artful verbal pricks).
“The Lover” and “The Excursion” are probably the two most formally-daring stories in Taking Care, but their ambiguous spirit is part and parcel of the collection as a whole. Consider “Shorelines,” a rare first-person perspective story, which begins with the narrator trying to set order where there is none:
I want to explain. There are only the two of us, the child and me. I sleep alone. Jace is gone. My hair is wavy, my posture good. I drink a little. Food bores me. It takes so long to eat. Being honest, I must say I drink. I drink, perhaps, more than moderately, but that is why there is so much milk. I have a terrible thirst. Rum and Coke. Grocery wine. Anything that cools. Gin and juices of all sorts. My breasts are always aching, particularly the left, the earnest one, which the baby refuses to favor. First comforts must be learned, I suppose. It’s a matter of exposure.
“I want to explain,” our unnamed narrator declares, but her mind seems to wander away from this mission almost immediately. Who is Jace, and where has he gone? We never really find out, but we do get puzzling, upsetting clues, like this one:
It has always been Jace only. We were children together. We lived in the same house. It was a big house on the water. Jace remembers it precisely. I remember it not as well. There were eleven people in that house and a dog beneath it, tied night and day to the pilings. Eleven of us and always a baby. It doesn’t seem reasonable now when I think on it, but there were always eleven of us and always a baby. The diapers and the tiny clothes, hanging out to dry, for years!
Is Jace the father of the baby? Is he the narrator’s brother? The tingling ambiguities remain as the story concludes, the narrator still waiting on a return that may or may not happen.
What makes Williams’ ambiguities resonate so strongly is her precise evocation of place. Her stories happen in real physical space, the concrete details of which often contrast strongly with her character’s abstracted consciousnesses. “Shorelines” is one of several Florida stories in the collection, and Williams writes authoritatively about the Sunshine State without devolving into the caricature or grotesquerie that pervades so much writing about Florida. (As a Floridian, nothing annoys me quite so much in fiction as certain writers’ tendencies to exoticize Florida).
“Shepherd” is another of Wiliams’ Florida stories. (And one of her dog stories. And grief stories. And unnamed-girl-hero stories). It is set in the Florida Keys, where Williams lived for some time—her early career was in doing research for the U.S. Navy Marine Laboratory in Siesta Key, Florida. (Williams’ best-selling book is actually a history and tour guide of the Florida Keys). “Shepherd” is a sad story, one of the most basic stories in literature, really: Your dog dies. The story is ultimately about perception. After the dog’s death, the girl’s boyfriend cannot comprehend her grief. He scolds her:
“I think you’re wonderful, but I think a little realism is in order here. You would stand and scream at that dog, darling.” …
“I wasn’t screaming,” she said. The dog had a famous trick. The girl would ask, “Do you love me?” and he would leap up, all fours, into her arms. Everyone had been amazed.
While most readers will sympathize with the girl, her boyfriend’s perspective introduces an unsettling ambiguity. And yet Williams, or at least her character, resolves some of this ambiguity in what I take to be the story’s thesis:
Silence was a thing entrusted to the animals, the girl thought. Many things that human words have harmed are restored again by the silence of animals.
Taking Care is a bipolar book. Florida is one of its poles. Maine, where Williams grew up, is the other. “Winter Chemistry” (originally published in a different version as “A Story about Friends”) is a Maine story. In “Winter Chemistry,” two teenage girls, bored, play at something they don’t have the language for yet. Their game entails spying on their chemistry teacher, whom they both maybe are in love with. The girls may not comprehend what their emerging sexuality entails, but they do feel the physical world. Consider Williams’ evocation of Maine’s winter:
The cold didn’t invent anything like the summer has a habit of doing and it didn’t disclose anything like the spring. It lay powerfully encamped—waiting, altering one’s ambitions, encouraging ends. The cold made for an ache, a restlessness and an irritation, and thinking that fell in odd and unemployable directions.
The story propels the aching duo in “odd and unemployable directions” — and towards an unexpected violence foreshadowed earlier in the summer, as the two munched chips on the beach, watching a pair of swimmers drown.
In “Train,” Williams gives us another pair of girls, Danica and Jane. They are traveling from Maine to Florida, traversing the poles of Williams’ Taking Care. They explore “the entire train, from north to south” and find most of the adults drunk, or at least getting there. Jane’s parents, the Muirheads, clearly, strongly, definitively out of love, are in a fight. The adult world’s authority is always under suspicion in Taking Care. And yet the adults in Williams’ stories see what the children cannot yet see:
“Do you think Jane and I will be friends forever?” Dan asked.
Mr. Muirhead looked surprised. “Definitely not. Jane will not have friends. Jane will have husbands, enemies and lawyers.” He cracked ice noisily with his white teeth. “I’m glad you enjoyed your summer, Dan, and I hope you’re enjoying your childhood. When you grow up, a shadow falls. Everything’s sunny and then this big Goddamn wing or something passes overhead.”
“Oh,” Dan said.
In another Maine story, “Escapes,” a little girl named Lizzie comes to realize the scope of her mother’s alcoholism after the mother breaks down during a magician’s act. (As I type it out, this premise sounds far zanier than it reads in the book). Lizzie’s final awful epiphany is still coded in ambiguity though:
I had never seen my mother sleeping and I watched her as she must once have watched me, as everyone watches a sleeping thing, not knowing how it would turn out or when. then slowly I began to eat the donut with my mittened hands. The sour hair of the wool mingled with the tasteless crumbs and this utterly absorbed my attention. I pretended someone was feeding me.
Lizzie, like many of the characters in Taking Care, is realizing that she will have to take care of herself.
The theme of caretaking evinces most strongly in the titular story. “Taking Care” seems to be set in Maine, although it’s not entirely clear. The story focuses on “Jones, the preacher,” who “has been in love all his life”; indeed, “Jones’s love is much too apparent and it arouses neglect.” Jones takes care of himself only so that he can take care of others. His wife is diagnosed with cancer; his daughter, in the midst of a nervous breakdown, has run away to Mexico, leaving Jones to care for her infant daughter, his only grandchild. The story is devastating in its evocation of love and duty, and ends although its ending is ambiguous, it nevertheless concludes on an achingly-sweet grace note.
Jones’s enduring, patient love is unusual in Taking Care, where friendships splinter, marriages fail, and children realize their parents’ vices and frailties might be their true inheritance. These are stories of domestic doom and incipient madness, alcoholism and lost pets. There’s humor here, but the humor is ice dry, and never applied as even a palliative to the central sadness of Taking Care. Williams’ humor is something closer to cosmic absurdity, a recognition of the ambiguity at the core of being human, of not knowing. It’s the humor of two girls eating chips on a beach, unable to decide if the people they are gazing at are drowning or just having a good time.
I enjoyed many of the stories in “Taking Care” very much, and especially enjoyed the stranger, more formally-adventurous ones, like “The Lover” and “The Excursion.” I look forward to reading more of Joy Williams’ work. Highly recommended.
Ishmael Reed’s 1974 novel The Last Days of Louisiana Red is a sharp, zany satire of US culture at the end of the twentieth century. The novel, Reed’s fourth, is a sequel of sorts to Mumbo Jumbo (1972), and features that earlier novel’s protagonist, the Neo-HooDoo ghost detective Papa LaBas.
In Mumbo Jumbo, Reed gave us the story of an uptight secret society, the Wallflower Order, and their attempt to root out and eradicate “Jes’ Grew,” a psychic virus that spreads freedom and takes its form in arts like jazz and the jitterbug. The Last Days of Louisiana Red also employs a psychic virus to drive its plot, although this transmission is far deadlier. “Louisiana Red” is a poisonous mental disease that afflicts black people in the Americas, causing them to fall into a neo-slave mentality in which they act like “Crabs in the Barrel…Each crab trying to keep the other from reaching the top.”
The Last Days of Louisiana Red begins with Ed Yellings, “an american negro itinerant who popped into Berkeley during the age of Nat King Cole. People looked around one day and there he was.” Yellings is the West Coast counterpart to New-York-based Papa LeBas, a fellow Worker of Neo-HooDoo who fights against the secret forces of psychic slavery.
Sliding into the mythological motif that ripple through Louisiana Red, Reed writes,
When Osiris entered Egypt, cannibalism was in vogue. He stopped men from eating men. Thousands of years later when Ed Yellings entered Berkeley, there was a plague too, but not as savage. After centuries of learning how to be subtle, the scheming beast that is man had acquired the ability to cover up.
Yellings’ mission is to destroy the psychic cannibalism that afflicts his people. He gets to it, and earns “a reputation for being not only a Worker [of the voodoo arts] but a worker too.” Yellings’ working class bona fides helps solidify his sympathies and his mission:
Since he worked with workers, he gained a knowledge of the workers’ lot. He knew that their lives were bitter. He experienced their surliness, their downtroddenness, their spitefulness and the hatred they had for one another and for their wives and their kids. He saw them repeatedly go against their own best interests as they were swayed and bedazzled by modern subliminal techniques, manipulated by politicians and corporate tycoons, who posed as their friends while sapping their energy. Whose political campaigns amounted to: “Get the Nigger.”
As always, Reed’s diagnosis of late 20th-century American culture seems to belong, unfortunately, just as much to our own time, giving his novels a perhaps-unintended sheen of prescience. Reed’s work points to dystopia, even as his heroes work for freedom and justice. And yet Reed gives equal air time to the forces that oppress freedom and justice, forces that find expression in “Louisiana Red”:
Louisiana Red was the way they related to one another, oppressed one another, maimed and murdered one another., carving one another while above their heads, fifty thousand feet, billionaires few in custom-made jet planes equipped with saunas tennis courts swimming pools discotheques and meeting rooms decorated like a Merv Griffin Show set….
The miserable workers were anti-negro, anti-chicano, anti-puerto rican, anti-asian, anti-native american, had forgotten their guild oaths, disrespected craftsmanship; produced badly made cars and appliances and were stimulated by gangster-controlled entertainment; turned out worms in the tuna fish, spiders in the soup, inflamatory toys, tumorous chickens, d.d.t. in fish and the brand new condominium built on quicksand.
As a means to fight the culture of erosion, decay, and entropy, Yellings founds the Solid Gumbo Works. Here, he manufactures a gumbo—a spell, really—to combat “Louisiana Red.” In the process he manages to cure cancer, which pisses off a lot of big corporations, and pretty soon Yellings is murdered. Papa LeBas is sent in from New York to solve the case.
Papa LeBas runs into trouble pretty quickly, mostly by way of Yellings’ adult children: Wolf, Street, Sister, and the provocative and gifted Minnie, who leads a group of militants called the Moochers. Each of the children seem to embody an allegorical parallel to some aspect of the American counterculture of the late sixties and seventies, allowing Reed to mash up genres and skewer ideologies. There are a lot flavors in this gumbo: voodoo lore and California history bubble in the same pot as riffs on astrology and Cab Calloway’s hit “Minnie the Moocher.” Reed frequently compares and contrasts East with West, New York with California, underscoring the latter’s anxieties of influence about being the New World of the New World. Throughout the novel, we get routines on Amos & Andy, slapstick pastiches straight out of George Herriman’s Krazy Kat comix, hysterical nods to Kafka. Reed plays off early blaxploitation films like Sweet Sweetback’s Baadasssss Song and Superfly (not to mention Putney Swope), and synthesizes these tropes with kung fu imagery and neo-Nazi nostalgia garb. He turns Aunt Jemima into a loa at one point.
Reed’s prose ping-pongs between genres, skittering from pulp fiction noir to surrealist frenzies, from bizarre sex to raucous action, from political essaying to postmodernist mythologizing. Through these stylistic shifts, Reed satirizes a host of ideologies that feed into “Louisiana Red.” Aspects of the Berkeley youth movement, radical feminism, free love, and intellectual hucksterism all get skewered, but through an allegorical lens—Reed dares us, often explicitly (by way of a character named Chorus) to read Louisiana Red as an allegorical retelling of Sophocles’ Antigone.
This retelling is both tragic and comic though, premodern and postmodern, a carnival of varied voices. The chapters are short, the sentences sting, and the plot shuttles along, pivoting from episode to episode with manic picaresque glee. Reed’s narrator is always way out there in front of both the reader and the novel’s characters, hollering at us to keep up.
Ultimately, The Last Days of Louisiana Red is a bit of a shaggy dog. It’s not that it doesn’t have a climax—it does, it has lots of climaxes, some quite literal. And it’s not that the novel doesn’t have a point—it very much does. Rather, it’s that Reed employs his detective story as a frame for the larger argument he wants to make about American culture. Sure, Papa LaBas gets to the bottom of Yellings’ murder, but that’s not ultimately what the narrative is about.
When we get to the final chapter, we find LaBas, sitting alone “on a plain box” in the empty offices of the Solid Gumbo Works reflecting on the case in a way that, in short, sums up what The Last Days of Louisiana Red is about:
He thought of the eaters and the eaten of this parable on Gumbo…all ‘oppressed people’ who often, like Tod Browning ‘Freaks,’ have their own boot on their own neck. They exist to give the LaBases, Wolfs and Sisters of these groups the business, so as to prevent them from taking care of Business, Occupation, Work. They are the moochers who cooperate with their ‘oppression,’ for they have the mentality of the prey who thinks his destruction at the fangs of the killer is the natural order of things and colludes with his own death. The Workers exist to tell the ‘prey’ that they were meant to bring down killers three times their size, using the old morality as their guide: Voodoo, Confucianism, the ancient Egyptian inner duties, using the technique of camouflage, independent camouflages like the leopard shark, ruler of the seas for five million years. Doc John, ‘the black Cagliostro,’ rises again over the American scene. The Workers conjure and command the spirit of Doc John to walk the land.
So here, near the end of The Last Days of Louisiana Red, Papa LeBas—and Ishmael Reed, of course—conjures up the spirit of Doctor John, the voodoo healer who escaped slavery and brought knowledge of the hoodoo arts to his people. There’s a promise of hope and optimism here at the novel’s end, despite its many bitter flavors. But the passage cited above is not the final moments of Louisiana Red—no, the novel, ends, despite what I wrote about its being a shaggy dog story, with a marvelous punchline.
Ishmael Reed remains an underappreciated novelist whose early work seems as vital as ever. The Last Days of Louisiana Red is probably not the best starting place for him, but it’s a great novel to read right after Mumbo Jumbo, which is a great starting place to read Reed. In any case: Read Reed. Highly recommended.
João Gilberto Noll’s short novel Lord is an abject and surreal tale of madness. Madness is perhaps not the correct term, although it does point towards Lord’s gothic and abject modes. Perhaps it’s more accurate to say that in Lord, Noll gives us a consciousness dissolving and reconstituting itself, a first-person voice shifting from one reality to the next with absurdly picaresque energy.
That first-person voice is “a Brazilian who wrote books that were mostly well received by critics but not the public.” The Brazilian novelist travels to cold winter London on an unspecified “mission.” Indeed, the mission remains unspecified to both reader and narrator alike, although it does seem to involve an English university. The man who arranges for the narrator to come to London is himself a shifting cipher in Lord, transforming into different entities—at least in the narrator’s (often paranoid) view. We get the sense in Lord that consciousness is always under radical duress, that a state of being might collapse at any time or give way to some other, unknown state of being.
Throughout Lord, Noll dramatizes abject consciousness in turmoil. Early on, the narrator, already feeling uncertain about why he has moved halfway across the world, arrives at a university’s Portuguese department. In a book-lined office, he attempts to stabilize himself through the textual “reality” of printed matter:
The walls were covered with books. I trailed my hand over them as if to confirm the reality I was living in. Though I knew I was not living an unreality per se—like those born out of a simple dream and ending up in a nightmare, which we can only escape from when we wake up sweaty, trembling, and confused.
The irony is that the narrator has not fully comprehended yet that he is living an unreality, that he is actually narrating the nightmare. Noll’s hero is an unfixed voice, a voice that can’t square the signifiers around him with any stable signified meaning in his consciousness.
Slowly (but not too slowly—Lord moves at a steady clip), the narrator embraces this abjection and wills the dissolution of his self and its reformation into some new other. “My tiredness did not demand sleep, but, damn!, how I craved some indistinguishability between bodies, volumes, and formats,” he tells us.
The narrator carries his project of transformation even farther, applying cosmetics and hair dye to alter his appearance and “find a new source for [his] new formation”:
My lack of definition was already greater than me, although I had lost myself and begun to suspect that even my English boss couldn’t do anything to bring me back to me. I needed to keep up this task of being every- one somehow, because without it I wouldn’t even make it as far as the corner: without asking anyone, I happened to have overcome being the individual whom I had mechanically created for other people. I had to find a new source for my new formation, even now in my fifties, and that fountain would come from him, that light brown-haired man with makeup on, who lived in London for the time being without exactly remembering why.
Lord’s narrator takes this new version of himself on various London adventures, most of which are lurid and gross, and many of which are downright horny. Our Brazilian writer (who is slowly unbecoming a Brazilian writer) visits museums and has weird sex encounters, sleeps on the streets and takes a soapy bath with a Professor of Latin American Studies. Lord moves at a rapid and occasionally bewildering pace, giving the narrator’s quest a mock-ironic urgency. In Edgar Garbeletto’s capable English translation from the Portuguese, the paragraphs go on for pages but the sentences are choppy, riddled with colons and dashes, lurches and leaps, falls and stops.
Through this turbulent rhetoric, Lord’s narrator channels other voices, sublimating them into the text proper. The narrator absorbs bits and pieces of the other voices he encounters, dissolving his consciousness into and out of them as he strives for transformation. He also absorbs bits and pieces of bodies—fluids and other detritus, other abject bits of our human borders.
Our narrator is obsessed with borders, but his transgression of them has little to do with a moral framework. For the narrator, moral semblance is simply the result of an “individual…mechanically created for other people.” Rather, the narrator is fascinated by what makes a consciousness conscious. However, he’s not yet willing to cross the ultimate border, despite his fascination. In one little episode of Lord, our hero happens upon a dying man on the street. He watches the man pass from life:
I squeezed his hand. His mouth opened, and I could see the pool of blood that had overflowed his rotten teeth. That death, in some way, in some corner of my mind, gave me tremendous satisfaction. Someone was not afraid to go all the way to the end. To do for others what everyone tried to avoid. I wished I could follow him, but I didn’t have his bravery; I lacked the necessary elements to consummate the act. I needed that hug today.
A strange hug indeed!
The apparent finality of death as cessation-of consciousness holds a certain appeal to Lord’s narrator, whose quest is perhaps to overcome abjection via transformation. But it’s not easy,
It’s not just a snap, man: it’s being stuck in this limbo between staying in England and going back to South America that made me unrecognizable to myself anymore, it didn’t let me transfigure myself, it wouldn’t let me leave this stupid little body here, vomit myself out in disgust, or turn me into someone else.
Indeed, the quest in Lord might be summarized by that phrase: “vomit myself out in disgust.” While the voice in Lord remains untethered by the normal strictures of narrative (or even moral) logic, it is hardly free or disembodied. Indeed, the relationship between bodies and consciousness is perhaps the primary problem of Lord. Our narrator’s voice has a body that can’t catch up to what’s happening in its consciousness. Hence the novel’s preoccupation with the corporeal reality of bodies: blood, urine, semen, sweat, vomit…all the leaking stuff of humanity spurting out, transgressing the apparent borders and showing those borders are but a moral fiction.
In one abject episode, our narrator attempts to dispel London himself from his consciousness:
On a corner in Bloomsbury, a totally unexpected need to vomit hit me. I wiped myself with a sheet of newspaper that was fluttering by. But I couldn’t stop; I realized it was London I was throwing up, London with its ghosts and impossible missions, already entirely unsuccessful.
Tellingly, the narrator grasps a newspaper that just happens to be “fluttering by” to clean himself, to restore the moral fiction of an arranged, presentable self. The newspaper, like the books in the university office, is another nod to Lord’s metatextual motif. The written word proves to be illusory as an anchor in Noll’s novel—it cannot codify consciousness, it cannot fix meaning. Hence, the novel’s strange, disruptive rhetorical program, which takes first-person consciousness and literally deconstructs it.
The fact that Noll’s hero is/was a writer, “a Brazilian who wrote books that were mostly well received by critics but not the public,” suggests another metatextual nod. Lord’s narrator is a strange cipher of Noll himself. In 2004, the year Lord was published, Noll served as writer-in-residence at the Centre for the Study of Brazilian Culture and Society at King’s College London. But the narrator is a cipher of Noll only—a voice that deconstructs and reconstructs itself, autofiction that dissolves the self.
This abject voice tries to reinvent itself from the outside in, only to vomit the inside back out again. Utter disintegration seems fatally imminent; madness seems inescapable. As one reaches the final pages of Lord, one senses that the narrative might fall apart into nothing—which, to be clear, it doesn’t. Lord sticks its ending a strangely and suitably satisfying way. I won’t give away the end, but instead reverse the course of my previous sentence: Lord falls apart into something.
Like Quiet Creature on the Cornerand Atlantic Hotel (the other Noll books currently available in English translation), Lord is propelled on its own dream-nightmare logic. It’s fucked-up, gross, abject, and surreal. It’s permeated by a vague horror. Reading it might make parts of your stomach hurt. I like these particular flavors, and I particularly like a book that doesn’t just upset me with its themes and its plot, but also with its style and its rhetoric. Lord certainly isn’t for everyone, but I loved it, and I think that there’s an audience of weirdos out there like me who will really dig this book too. Highly recommended.
João Gilberto Noll’s Lord is new from Two Lines Press. It is the third novel by Noll Two Lines has published. I hope they publish more.
I enjoyed Season 3 of True Detective, and thought the season finale, which aired last night on HBO, was especially good. Like the season as a whole, this eighth episode, “Now Am Found,” was rich, sad, ironic, often menacingly sinister, and ultimately ambiguous. “Now Am Found” showed that, like the two seasons that preceded it, True Detective’s third season was ultimately not about the criminal investigation purportedly at its center. Rather, True Detective is about the people who investigate the crimes, and how the investigations impact their relationships.
Three relationships drive the third season of True Detective: the relationship between Detective Wayne Hays (Mahershala Ali) and his partner Detective Roland West (Stephen Dorff); the relationship between Hays and his girlfriend and then wife Amelia Reardon (Carmen Ejogo); and the strange relationship between iterations of Hays himself, primarily versions of himself from 1980, 1990, and 2015. Like Season 1 of True Detective, Season 3 employs multiple timelines, often to a purposefully confounding effect.
Looping timelines are part of True Detective’s DNA. In Season 1, Rustin Cohle (Matthew McConaughey) proclaims that “time is a flat circle,” paraphrasing Nietzsche’s idea of eternal recurrence. Our souls will infinitely repeat everything we have ever done or will do. Season 3dramatizes Cohle’s proclamation via its viewpoint character, Wayne Hays, who is, to borrow a phrase of Kurt Vonnegut’s “unstuck in time.” Hays is in the early stages of a creeping dementia in the 2015 timeline, and throughout the series his consciousness veers between the years.
In 1980, Hays and West begin investigating the murder of Will Purcell and the kidnapping of his sister, Julie Purcell. Hays also meets his future wife Amelia in this investigation. In 1990, a second investigation into the Purcell case is under way; Hays and West attempt to right some of the wrongs that went down in the 1980 case. In 2015, Hays and West initiate a third Purcell investigation (not letting the fact that they are no longer police officers stand in their way). True Detective Season 3 unspools, tangles, and ties these threads into a bewildering and often thrilling tapestry, ultimately depicting a man whose mind is falling apart.
Like the episodes before it, “Now Am Found” dips freely from timeline to timeline. However, this final episode is bookended by two scenes that deviate from the main 1980-1990-2015 plotlines. The opening scene seems to be set a few years after 1990—perhaps in ’94 or ’95. Amelia is teaching English at the University of Arkansas, where Hays is now the head of campus security. In an idyllic moment that restages their initial meeting in 1980, Hays sticks his head into Amelia’s classroom to hear her read a bit of Delmore Schwartz’s poem “Calmly We Walk through This April’s Day.” This moment is the only glimpse we get of this timeline, a timeline that Amelia and Hays promise to create for themselves roughly half way through “Now Am Found.” In a scene that caps the end, or an end (there are no tidy ends in True Detective) to the 1990 timeline, Amelia and Hays agree that their relationship has been inextricably bound up in the Purcell case; their partnership’s genesis was rooted in murder and mystery. They elect to start anew, to write their own conclusion. The episode’s beginning delivers this conclusion, an ironic inversion that represents the season’s approach to linear time.
The second scene that deviates from the 1980-1990-2015 plotlines is the very last shot, which I will come to momentarily. First though, let me address the third-to-last and second-to-last scenes (which, after all, is what this blog’s title promised).
The season’s third-to-last scene comes after Hays follows one last lead as to where Julie Purcell might be. The lead comes from a vision of Amelia (prompted by reading a snippet of the true crime book she wrote about the case, which Hays has never fully read). The vision is a phantom, a ghost emanating from his own consciousness, and it directs him to write another conclusion in the Purcell case—a happy ending with a family restored. However, when Hays finally makes it to the woman whom he believes is Julie Purcell, his dementia undoes him. He calls his son, who arrives along with Hays’ daughter, to bring the old man home. Hays hands over the last clue to the Purcell case—the address he drove to—to his son, who is also a detective. The loop remains open.
Hays and his grown children return to Hays’ son’s house. This third-to-last scene plays out as a glowing, bright fantasy of familial reconciliation, extending that reconciliation to Hays’ once-estranged partner West. The family (including West) gaze on their children from the porch, iced teas in hand, rocking softly, their hands touching. It’s almost too godddamn corny for words.
The scene swells with menace though. The sun promises to set, and we pan to a shot of Hays’ grandchildren, boy and girl on bikes. The shot echoes the first episode’s shots of Will and Julie Purcell riding their bikes into the night, into peril. Hays will never get outside of the circle in which his consciousness is circumscribed.
Through Hays’ consciousness we depart the scene entirely. In a fantastic shot, we see Hays’ face submerge into time. Mahershala Ali is excellent in True Detective Season 3, and his eyes are especially expressive, signalling shifts in consciousness, in realization and unrealization.
The third-to-last scene transitions to the second-to-last scene through Hays’ eyeball. We end up at the VFW bar, all the way back in 1980, to reconcile with the person missing from the family reunion depicted in 2015: Amelia.
Amelia, like West, was both partner and rival to Hays. Their partnership seemed doomed after the fallout of the 1980 investigation. Amelia, also a true detective, authors an article that damns Hays’ career. This point of resentment boils throughout the season, particularly during the 1990 strands; resentment and competition are seeded into their partnership. And yet when Amelia arrives at the VFW bar, searching for a resolution, a conclusion if not a reconciliation, she opens something new in Hays, who cries before her and then asks her to marry him. The two exit into a glowing light, off to repeat their parts in a circle to which the viewers have already borne witness. This scene too is coded in subtle irony. Their new beginning will not set them free from the arc of their circle.
The light resolves into darkness, and we find ourselves some place utterly new yet wholly recognizable. Amelia is gone; the family is gone. This scene is Hays alone, somewhere in the jungles of Vietnam. It’s likely some time around 1965. Hays turns and looks directly toward the camera, but also, perhaps, directly at some version of himself, some version from 1980, 1990, 2015. He seems to gaze forward at the eye that gazed backward at him from half a century in the future.
Wayne Hays then turns and walks into the enveloping jungle. He disappears. Season 3 of True Detective is over.
The moment that Hays disappears into a Vietnamese jungle is ambiguous, sure. But given True Detective’s formal thesis that “time is a flat circle,” we can also read this ending as a suggestion that Hays is bound to repeat his arc. The Vietnam War is in many ways the founding unaddressed trauma of Hays’ life, and the series in a bleakly ironic gesture puts him right back there at the ending.
The title of “Now Am Found” clearly alludes to “Amazing Grace,” but the episode’s events ironically show that Hays can never be found. True, there are momentary gestures of reconciliation, of “being found” — by his son and daughter, by Amelia, by his partner West — but Hays is a consciousness in fragments, a kind of damned loop of a person suffering through a purgatory he doesn’t fully have the language to describe, let alone communicate to another person.
Some viewers may have found the final shot of “Now Am Found” bewildering, inexplicable, or unnecessary. I thought it was a sad, rich image that provided a vital coda for a sad, rich television show. The final image serves to reinforce the series’ trope of eternal recurrence, undoing (or, more charitably simply complicating) the episode’s opening scene, in which we saw a peaceful, happy Hays and Amelia. But if the final scene in Vietnam undoes the domestic bliss that Hays and Amelia authored for themselves, it also points to the promise of futurity, of a future that goes on and on and on.
Origin of the Brunists is Robert Coover’s first novel. First published in 1966, this long novel tells the story of an apocalyptic religious cult that forms around the sole survivor of a mining accident. The novel begins with the Brunists prepping for the upcoming end of the world (doomsday is scheduled for the weekend). After this somewhat bewildering prologue, the novel shifts back a few months in time, to lay out the cult’s genesis, a fatal mining accident.
Origin of the Brunist’s early chapters are an engrossing and unexpectedly smooth launch into a 500+ page novel. I read the first 70 pages in one night, rapt in the weird world of West Condon, the fictional midwesternish mining town where the Brunist cult originates. I woke up the next morning and continued to read in bed. I was, and am, enthusiastic.
The second chapter of Origin of the Brunists is especially enthralling. Propulsive and engaging, the chapter zooms through the various consciousnesses of West Condon on the night of the novel’s originating disaster, the horrific mining collapse that imperils hundreds of miners. Coover inhabits the voices and minds of his characters with an easy if often grimy grace here. Evocation of consciousness has marked much of Coover’s work, from the early short story “The Brother” (1962) to his recent novel Huck Out West (2017). The man can throw his voice around. Origin of the Brunists overflows with voices. In small snatches of dialog and free-indirect speech, we get an aural and vivid picture of the miners, their children and spouses, as well as the other residents of West Condon.
The mining disaster chapter shuttles along with a filmic quality. Coover intercuts scenes of the miners escaping (or failing to escape) with a highschool basketball game, teenage lust in a parked car, and other odds and ends of West Condon life. The chapter builds in tension, reminding one of the climax of an epic movie, but one wedged unexpectedly at the narrative’s outset.
Indeed, Coover’s contest with film is something of a trademark. A signal example of this style can be found in the stories in his 1987 collection A Night at the Movies, or You Must Remember This. Stories like “The Phantom of the Movie Palace” and “Lap Dissolves” wrestle with film as a medium, deconstructing author and text, filmmakers and audiences, film reels and book pages. In the Night stories (and elsewhere, always elsewhere), Coover employs a host of metatextual techniques, dissolving one narrative into another, overlapping archetypes and synthesizing tropes, blending fables and history and commercial culture into a critique of American Pop mythology.
Coover’s metafiction always points back at its own origin, its own creation, a move that can at times take on a winking tone, a nudging elbow to the reader’s metaphorical ribs—Hey bub, see what I’m doing here? Coover’s metafictional techniques often lead him and his reader into cartoon landscapes, where postmodernly-plastic characters bounce manically off realistic contours. The best of Coover’s metafictions (like “The Babysitter,” 1969) tease their postmodern plastic into a synthesis of character, plot, and theme. However, in large doses Coover’s metafictions can tax the reader’s patience and will—the simplest example that comes to mind is “The Hat Act” (from Pricksongs & Descants, 1969), a seemingly-interminable Möbius loop that riffs on performance, trickery, and imagination. (And horniness).
I’m dwelling on Coover’s metafictional myth-making because I think of it as his calling card. And yet Origin of the Brunists bears only the faintest traces of Coover’s trademark metafictionalist moves (mostly, so far anyway, by way of its erstwhile hero, the journalist Tiger Miller). Coover’s debut reads rather as a work of highly-detailed, highly-descriptive realism, a realism that pushes its satirical edges up against the absurdity of modern American life. It reminds me very much of William Gass’s first novel Omensetter’s Luck (1966) and John Barth’s first two novels, The Floating Opera (1956) and The End of the Road (1958). (Barth heavily revised both of the novels in 1967). There’s a post-Faulknerian style here, something that can’t rightly be described as modern or postmodern. These novels distort reality without rupturing it in the way that the authors’ later works do. Later works like Barth’s Chimera (1973), Gass’s The Tunnel (1995), and Coover’s The Public Burning (1977) dismantle genre structures and tropes and rebuild them in new forms. (I might contrast here with the first novels of William Gaddis (The Recognitions, 1955), Thomas Pynchon (V., 1963), and Ishmael Reed (The Freelance Pallbearers, 1967), all of which employ postmodern and metafictional techniques right out of the gate—but that’s perhaps appropriate material for another riff).
While Origin of the Brunists doesn’t tip into Coover’s metatextual mode, it points towards his mythic style, but in a subtle, restrained way, as in this description of the moments preceding a high-school basketball game:
A ritual buzzer alerts the young athletes on the West Condon court and strikes a blurred roar from the two confronting masses of spectators. In a body, all stand. The mute patterns of run-pass-leap-thrust dissolve, congealing into two tight knots on either extremity of the court, each governed by a taut-faced dark-suited hierarch. Six young novices in black, breasts ablaze with the mark of their confession, discipline the brute roars into pulsing chants with soft loops of arm and skirt, while, at their backs, five acolytes of the invading persuasion pressed immodestly into sleek diabolic red, rattle talismans with red and white paper tails, seeking to neutralize the efficacy of the West Condon locomotive. Young peddlers circulate, selling condiments indiscriminately to all. A light oil of warm-up perspiration anoints the shoulders of the ten athletes chosen as they explode out of their respective rings to confront each other. Some of them cross themselves, some clap and cry oaths, others tweak their genitals.
These mythical touches are rare in the first section of Origin of the Brunists though. Instead, Coover seems to tease out the West Condoners’ building of their own mythology, one cobbled from the apocalyptic strands of rural American Christianity, a religion divined through signs and wonders.
Such signs have much of their origin in Ely Collins, a miner-cum-preacher who meets his fate in the disaster. In a shocking scene that plays out with frank realism, Collins loses his leg:
“It’s okay, boys,” Collins whispered up at them. “I kin take it.” And he took to praying again.
Strelchuk lifted the ax in the air and thought: Jesus! what if I miss, I’ve never swung a goddamn ax much, what if I hit the wrong leg, or—?
“Goddamn you, Mike!” Jinx screamed, losing control. “Quit messing around! This gas is knocking me out, man! We got to get us out of here!”
And while he was screaming away like that, Strelchuk came down with the ax, caught the leg right where he aimed, true and clean, just below the knee, and the blood flew everywhere, and Juliano was crying like a goddamn baby, and Bruno, his face blood-sprayed, went dumb, mouth agape, and broke away in a silent fit, but the leg was still hooked on, they couldn’t get him free. Preach was still praying to beat hell and never even whimpered. Mike raised the ax again and drove down with all the goddamn strength he had, felt the bone this time, heard the crack, felt the sickening braking of the ax in tough tissue, and he turned and vomited. He was gagging and hacking and crying and the blood was everywhere, and still that goddamn leg was hooked on. Mario ripped away Collins’ pant leg, took the wedge he had in his pocket, pressed it up against Collins’ thigh. Strelchuk whipped off his leather belt and, using it as a tourniquet against the wedge, they stopped the heavy bleeding. Pontormo whined Italian. Strelchuk grabbed up the ax once more. His hands were greasy with blood and it was wet on his chest and face. He was afraid of missing or losing hold, and the shakes were rattling him, so he took short hacking strokes, and at last it broke off. They dragged him free. And Preacher Collins, that game old sonuvabitch, he was still praying.
I’ve quoted at such length to give a sense of Coover’s meticulousness in Origin of the Brunists. The novel is thick with life, thick with voices, mimetic detail, shapes, smells, colors, sounds. West Condon feels utterly real, making the novel’s dramatic absurdities all the more pronounced. The characters tell stories, weep and pray, bury their desires. Coover’s command of character isn’t absolute, but if his West Condoners sometimes teeter on the edge of grotesquerie they are nevertheless real, or as real as words on a page can be. More to come.
Roberto Bolaño died at the young age of 50 in 2003, just as his work was beginning to gain a wider audience and broader critical acclaim. It wasn’t until after his death that his work was published in English. Just a few months after Bolaño died, New Directions published By Night in Chile in translation by Chris Andrews. A year later, they published Andrews’ translation of Distant Star, and completed the loose trilogy of these short novels with the publication of Amulet in early 2007. A few months after the publication of Amulet, FS&G published Natasha Wimmer’s translation of The Savage Detectives, which had been originally published in Spain a decade earlier. By the time Wimmer’s translation of 2666 hit the shelves in 2008, Bolaño had become a literary sensation in the U.S., only half a decade after his death.
2666 is arguably Bolaño’s masterpiece, and certainly one of the defining books of the first decade of the 21st century. I read the book in a fevered rush, and then read it again, and then again. As far as I can tell, there are more essays and reviews about 2666 on Biblioklept than any other book. It was the second book I read by Bolaño—admittedly, a first reading of The Savage Detectives left me a perplexed and cold, but I’ve since returned to that novel with a broader understanding and appreciation of Bolaño’s project, a project that seemed to expand yearly after Bolaño’s demise.
Indeed, it became something of a joke in literary circles, What, another Bolaño? He drops books from beyond the grave like Tupac drops albums! There are the short story collections (translated by Andrews) that trickled out between 2007 and 2012, along with harder to classify collections, like The Secret of Evil (Andrews, 2012) and Nazi Literature in the Americas(Andrews, 2008), a jangling set of keys to the Bolañoverse. Another set of keys came in the wonderful collection The Unknown University, a compendium of Bolaño’s poetry in translation by Laura Healy published by New Directions in 2013.
Then there are the novels that seemed to arrive every year or so: The Skating Rink(Andrews, 2009), Monsieur Pain (Andrews, 2010), Antwerp (Wimmer, 2010), The Third Reich (Wimmer, 2011), A Little Lumpen Novelita (Wimmer, 2014). Bolaño composed these pieces primarily in the 1980s, when he still thought of himself as a poet. These novels lack the vitality and vibrancy of his later work—the short story collections, the trilogy of short novels that began with Distant Star, and his big books, The Savage Detectives and 2666.
Indeed, for many Bolaño fans, reading these early novels feels like its own project—winnowing for seeds, pulling at the threads that will cohere into something grander in the Bolaño’s future (which, from a readerly perspective, is the past). So when FS&G published Wimmer’s translation of Woes of the True Policeman in 2012, it was hard for many readers to see the novel as anything but ancillary materials for 2666—it was hard to read the novel as a discrete work, on its own. Instead, the question Woes asked Bolaño fans was, Where does this fit in the Bolañoverse?
The same question is in play for the latest posthumous Bolaño release, The Spirit of Science Fiction (Penguin, Wimmer). A simple read, and one that is not incorrect, is that The Spirit of Science Fiction feels like a trial run at The Savage Detectives. In particular, Spirit blueprints the first and third sections of The Savage Detectives, sections that revolve around the immature adventures of two would-be poets in Mexico City in the 1970s. Instead of Arturo Belano and Ulisses Lima though, we get Jan Schrella (“alias Roberto Bolaño”) and Remo. These two heroes divide Bolaño’s literary ambitions into poetry and prose, posterity and potboiler pulp fiction. In The Savage Detectives, Arturo Belano and Ulisses Lima will synthesize these ambitions more grandly in their literary quest.
Jan and Remo’s questing in Spirit isn’t quite as grand. Remo wants to figure out why there are so many literary magazines in Mexico City; Jan spends his days writing to American science fiction writers. They manage to get mixed up with a set of sisters and their friend—poets of course. (Everyone in the novel is a poet, even—especially—a skinny motorcycle mechanic). The sisters prefigure the Font sisters of The Savage Detectives, and much of their plot feels like a sketch for that richer work.
Their friend Laura is a more interesting figure—a bit sinister, a cipher really, an iteration of the Lisas and Lupes that we find elsewhere in Bolaño’s fiction—in particular in some of the poetry collected in The Unknown Univeristy. Indeed, the final section of The Spirit of Science Fiction, “Mexican Manifesto,” was originally published in a different form in that collection. Some of the best parts of Spirit feel like failed poems, poems that want to be prose, unpoetical, mad, howling, jolly poems. Like 2666 or The Savage Detectives, the plot of Spirit careens, splinters, dares the reader to put the fragments together.
There is structure though: The main of the novel is told in first-person perspective by Remo. He’s seventeen, and has come from Chile to Mexico City with his friend Jan to live destitute in a garret and write bad articles under a pseudonym while he pursues his poetry. He gets sidetrack by love and other matters.
A third strand runs throughout Spirit. In a series of segments set in some presumable future, a female journalist interviews Jan in the middle of a bizarre drunken party somewhere in the dark woods. Jan has won a prize for a sci-fi novel that he summarizes for the journalist who listens, downing vodka after vodka. Jan’s prize-winning sci-fi novel meshes elements that will be familiar to Bolaño’s readers—apocalyptic desolation, failed communication, esoteric histories of Latin America, mystery authors. Etc. It’s even partially set in the Unknown University. The interview segments seem perched on the edge of their own sinister apocalypse, a typically-Bolañoesque move, as if a seemingly-normal situation might topple over into malevolence at any moment. Unfortunately though, these sections seem to have been abandoned.
Indeed, much of Spirit reads like a patchwork of abandoned drafts, riddled with material and ideas that will pop up in later novels—the tabletop gaming of The Third Reich, the fascination of Nazi iconography we see in Nazi Literature in the Americas, the reckoning of post-colonialism which belongs to The Savage Detectives in particular, as well as the Bolañoverse as a whole. Too, Spirit shares the ominous swells and sinister reverberations that we identify with both Bolaño’s prose and poetry—the book shows the joyful optimism of youth poised on the cusp of unnameable disaster.
In short, there’s a lot of great writing in The Spirit of Science Fiction—plenty of moments that satisfy, if only temporarily, our cravings for more Bolaño. And yet the novel is clearly unfinished, which, if you’ve read Bolaño—and I’m assuming if you’ve hung out this far into this review, you’ve read Bolaño, and like, if you haven’t read Bolaño, I think he’s great, and a great starting point for reading him would be Distant Star or the short story collection Last Evenings on Earth—and, where was I? Okay: The Spirit of Science Fiction is clearly an unfinished piece, which, if you’ve read Bolaño, may seem like a Bolañoesque feature—his works point to an indeterminancy, an oblique, inconclusive, resolutely unfinishedness. (Think of the final lines/images of The Savage Detectives, for example).
And yet Spirit’s unfinishedness is not of a piece with the general aporia that belongs to Bolaño’s finished unfinished works—it seems, rather, an abandoned project, a draft to be repurposed later. Which, of course, it was—we already got the material that Spirit helped inspirit—in The Savage Detectives, in Nazi Literature, in 2666—in Bolaño’s best materials.
Paradoxically then, The Spirit of Science Fiction leaves the reader—by which I mean the Bolaño fan—by which I mean, let’s be honest, this Bolaño fan—Spirit leaves this reader hungry for more, for the pages to gallop on and on, to careen into more dread and manic joy and bad poetry and good poetry and pilfered stories and excessive metaphors. More: More Bolaño.
And then how could this review be a complaint? Well it isn’t. I enjoyed The Spirit of Science Fiction, was hungry for it before I even touched it, and then left hungry, wanting more: More Bolaño.
Evening in Paradise is the second posthumously-published collection of short stories by the American writer Lucia Berlin. The book collects twenty-two stories originally published between 1981 and 1999. Most of the stories center around a semi-autobiographical version of Berlin herself. Like the excellent compendium A Manual for Cleaning Women which preceded it, Evening in Paradise is crammed with life. These stories teem with electric energy—even when their immediate subject matters might seem banal on the surface. Evening in Paradise shows an artist shaping the events of her life, big and small, wild and tragic, sharp and dull, into an impressionistic and urgent patchwork of tales that add up to a fictional memoir of sorts. As Berlin’s eldest son Mark Berlin noted in a 2005 essay on his mother (which serves as an introduction to Evening in Paradise),
Ma wrote true stories; not necessarily autobiographical, but close enough for horseshoes. Our family stories and memories have been slowly reshaped, embellished and edited to the extent that I’m not sure what really happened all the time. Lucia said this didn’t matter: the story is the thing.
The first stories in the collection feel sharply autobiographical. Both “The Musical Vanity Boxes” and “Sometimes in the Summer” are told by a first-person narrator named “Lucia” who details the small adventures of her childhood early 1940s in El Paso, Texas. Lucia and her friend slip over borders of all sorts, passing not only into Juarez, but also into a more complicated version of themselves as they mature. There’s a subtle menace rumbling under these stories. A mature Berlin looks back, knows what her girl protagonist does not yet know about the world and its dark joys and sinister terrors. The writer shows us a narrator gazing on life’s bright lights, even as she—the writer—draws our attention to the edge of those lights, to the threatening shadows on the margin.
Like A Manual for Cleaning Women, the stories in Evening in Paradise follow an arc of maturation—they are organized not chronologically by dates of composition or publication, but organized rather around the age of the central protagonist, the Berlin stand-in.
We find this protagonist simultaneously struggling and thriving in her teenage years. “Anando: A Gothic Romance” lives up to its subtitle. Set in Chile in an ex-pat community, “Andado” features a version of Berlin’s own teenage family—the father, a somewhat-absent mining engineer; the mother a depressed alcoholic. It’s no wonder then that our hero “Laura” is so easily seduced — “ruined” — by an older man. In one telling aside, the third-person narrator assesses a subtle moment of the seduction from the distance of time:
She was simply enveloped.
This would never happen to her again. When she grew older she would always be in control, even when being submissive. This would be the first and the last time anyone took over herself.
In “Itinerary,” another fictionalized-version of Berlin departs Chile for college in New Mexico. She leaves on her own, taking a series of planes and being greeted by a series of hosts, each of which reveals, inadvertently, something about her family which she had not previously seen, something that would be obvious though to any mature eyes settling on the family with objective distance. Berlin’s first-person narrator never quite names what is revealed to her; instead, she takes us up to the moment where we see her seeing what she has previously been blind to, yet still does not quite have the language to name. The final lines of “Itinerary” are a sort of negative epiphany:
It was sunset as we circled Albuquerque. The Sandias and the miles of rocky desert were a deep coral pink. I felt old. Not grown up, but the way I do now. That there was so much I did not see or understand, and now it is too late. The air was cold in New Mexico. No one met me.
The middle section of Evening in Paradise gives way to a series of stories focusing on young wives and young mothers different iterations of Berlin in the fifties. “Lead Street, Albuquerque” is particularly fascinating. Here, Berlin splits the material of her life into two different characters—the narrator, a somewhat hapless housewife who’s relegated to washing the dishes while her artist-husband and his artist-friends chat about hepcat stuff—and “Maria” — “seventeen, American, but grew up in South America, acts foreign, shy. English major.” A mature narrator looks back, half-mockingly and half-lovingly, at an ingénue-muse version of herself, the pair framed in the same tale. And our narrator turns toward her own life in the same attitude in turn:
Is there a word opposite of déjà vu? Or a word to describe how I saw my whole future flash before my eyes? I saw that I’d stay at the Albuquerque National Bank and Bernie would get his doctorate and keep on painting bad paintings and making muddy pottery and would get tenure. We would have two daughters and one would a dentist and the other a cocaine addict. Well, of course I didn’t know all that, but I saw how things would be hard. And I knew that years and years from then Bernie would probably leave me for one of his students and I’d be devastated but then would go back to school and when I was fifty I’d finally do things I wanted to do, but I would be tired.
The push-pull of artistic ambition against domestic life’s constraints ripple through these middle stories, where women raise kids and clean houses while men pursue their muses—writing, jazz, painting. There are small resentments and sordid affairs, banal routines and burgeoning substance abuse problems. Threaded through these stories is a common theme though, summed up in the last line of “Cherry Blossom Time,” when the hero Cassandra addresses her husband: “David. Please talk to me.”
The collection’s title story marks a shift in the trajectory of the Berlinverse, and stands out as a bit of an oddity. “Evening in Paradise” is the only piece here that doesn’t feature a straightforward Berlin stand-in; indeed, the story doesn’t have a strong central persona at all. Rather, “Evening” plays like a series of elegiac vignettes centered around the Oceano hotel–notably its bar—in Puerto Vallarta, Mexico. It’s 1963 and cast and crew of The Night of the Iguana are causing a ruckus in the small fishing town, drinking heavily, taking up with beach gigolos, smoking reefers—and even shooting heroin and snorting coke. Richard Burton and Elizabeth Taylor burst in and out; Ava Gardner looms larger than life. Director John Huston sits in the bar’s corner, drinking homemade mescal from a mayonnaise jar. There’s scheming and screaming, and generally famous times—but, like the title declares, the scene announces the end of an era.
“Evening in Paradise,” without a Berlin-protagonist, resets the stage, moving us to Mexico for a while, and introducing heroin as a major trope. In the next tale, “La Barca de la Ilusion,” Maya and her husband Buzz move to Yelapa (in Jalisco, Mexico) so that Buzz can kick heroin. “La Barca” is a standout in the collection, a slow burn of a tale, but one packed with lifetimes of storytelling. Buzz, born to a wealthy Boston family, drops out of Harvard to play saxophone in jazz clubs. He marries an heiress named Circe (I know, right?), starts a Volkswagen franchise, becomes a millionaire, has an affair with Maya, divorces Circe, etc. The problem remains though: “Heroin is easy to hide if you are rich, because you always have it.” That problem transgresses the paradise of Yalapa in the form of Victor, a menacing drug dealer who’s had his hooks in Buzz for years. Victor is a creature from the shadows, the sinister specter that haunted the background of the earlier tales of Evening in Paradise finally made manifest. I won’t spoil the rest of the story, but it swells to a startling, cinematic climax.
Characters like Victor and Buzz and Circe show up in different iterations in successive stories, like “My Life Is an Open Book” and “The Wives,” before Evening in Paradise gives over to Berlin’s Oakland years. Stories like “Noël, 1974” feature Berlin’s sons—excuse me, Berlin’s stand-in’s sons. These stories also feature her alter-ego’s high-functioning alcoholism. (Again, features that will be familiar to fans of the stories in A Manual for Cleaning Women).
The one-pager “The Pony Bar, Oakland” serves as something of a summary of the material that preceded it, delivered in Berlin’s economical prose. “There are certain perfect particular sounds. A tennis ball, a golf ball hit just right….Pool is erotic any way you look at it” the narrator begins, perched on a bar stool, as the sounds of billiards take her back in time to a cricket match in Chile:
Cricket in Santiago. Red parasols, green grass, white Andes. Red and white striped canvas chairs at the Prince of Wales Country Club. I signed chits for lemonade, tipped the tuxedoed waiters, applauded John Wells. Perfect crack of the cricket bat. I wore white, was careful of the grass stains, flirted with the boys who wore Grange school gray flannels, blue blazers in summertime. Cucumber sandwiches with tea, plans for Sunday at Viña del Mar.
The narrator remarks that she felt like an alien in that privileged childhood, just as she feels like an alien here at the Pony Bar in Oakland, sitting next to a tattooed biker. Berlin—or hey, sorry, Berlin’s stand-in—is never at home, but also at home every where. The tale ends as she glances at the hinges tattooed on the biker’s wrists, elbows, knees. The story ends in a wry punchline:
“You need a hinge on your neck,” I said.
“You need a screw up your ass.”
The smoky bar reverberating with the erotic sounds of pool transmutes into expatriate pastimes and then lands back into unglamorous Oakland, to culminate in a dirty joke. “Pony Bar, Oakland” condenses Evening in Paradise’s themes of memory, sensation, and life into a spare but evocative tale.
Later stories, like “Our Brother’s Keeper,” “Lost in the Louvre,” and “Luna Nueva” work in much the same way, filling a few slim pages with full fat life. These late stories are reflective and fully mature—still questioning and questing, but also shining with a strange peace, a strange reconciling to the sinister forces that vibrate under life’s vivid contours of family, work, culture, persona. I’ll confess that there’s something in these stories that I don’t fully appreciate—something beyond my forty years, something that their narrators see that I don’t maybe—maybe not yet, maybe not ever. But I’ll be happy to revisit them—and Berlin’s work in general—in years to come. Highly recommended.