February 17, 2013 § Leave a Comment
This interview with Clémentine Deliss was published in 3:AM Magazine in December 2005:
Detour in the Orthodoxy: Andrew Gallix Interviews Clémentine Deliss
3:AM: I gather that Metronome was primarily an arts magazine. Why did you decide, after nine years, to launch into fiction with a new publishing house called Metronome Press?
CD: Metronome has always worked with fiction. The very first issues included texts of fiction rather than criticism or theoretical texts written by art critics. The intention has been to create a detour in the orthodoxy of a person’s work whether they are an artist, critic, or writer. There is no point in replicating the same identity that one carries as a professional within the context of Metronome. Metronome is there to create a short-circuit between professionals working in different fields of aesthetic practice, and in many cases, in different urban locations (spanning Africa to Europe). The spark or trigger that awakens professional curiosity is potent when a moment of differentiation or otherness is recognised by the participating interlocutors (there can be no complacency with regard to the intersection of different theoretical discourses within art). So fiction in the context of contemporary art practice sets up a certain field of expression in contrast to the more standardised forms of writing we find in art magazines. Metronome is an organ, not an art magazine as such. To set up Metronome Press is to build on the ongoing interest in fiction and translation, nothing more. There is no exception to the rule.
3:AM: Metronome Press is “dedicated to developing fiction and new styles of writing in relation to contemporary art practice”. Why are you so interested in the art/writing interface? Is the distinction between the two worlds disappearing?
CD: I am interested in experiments related to interpretation. Metronome is an interpretational tool rather than a vehicle for the promotion of artists’ works. Metronome Press has a similar attitude. It has not been set up within a literary field, but within the context of writing produced in relation to art production. Our challenge is the art world, and its discourse, not the literary world. We do not deny that visual artists can produce good literature, nor do we exclude the input of writers within our framework, but our main area of investigation is research and experimentation in art practice.
3:AM: Three of the first four novels in the collection are by writers (Tom Gidley, Tom McCarthy and Phyllis Kiehl) who also have artistic activities. Are they primarily artists who write on the side, or is writing integral to their artistic vision? Did you encourage any of them to take up the pen for the first time, or were all three already writers as well as artists?
CD: Phyllis Kiehl and Tom Gidley are primarily visual artists. Both have written in the past, and have now produced novels. They were writers before I knew them. I had published Phyllis Kiehl’s short stories in several earlier issues of Metronome (4, 5, 6, 7), and Tom Gidley had written a lot for Frieze in the past. I knew that Gidley had withdrawn for a while in order to write a book, and so I contacted him when we set up Metronome Press to see if he was interested. Phyllis was working on Fat Mountain Scenes whilst she and I were living in Paris. By publishing Fat Mountain Scenes, she was able to place her novel within the art context prior to the literary world of publishing.
3:AM: How did you come across Tom Gidley, Phyllis Kiehl and Tom McCarthy’s works?
CD: As I said above, I knew Tom Gidley and Tom McCarthy had both finished novels and whilst I had not read them, I was curious to follow up the hunch that fiction within art practice might be the way forward. And Phyllis as I said earlier, was in the process of writing her first novel as we both moved to Paris. It all made sense and their inclusion in the first collection of fiction produced by Metronome Press is a sign that perhaps there is a further interest out there. We are keen to receive manuscripts, scenarios, novels, etc., from artists.
3:AM: In the US, it is quite acceptable for writers to play music and do art (or vice versa), but not so much in Europe. Is this something that should be encouraged?
CD: It’s always interesting to enter different territories. Today there is an important shift in the way we view art as an aesthetic field or set of practices, rather than as differentiated compartmentalised art productions (theatre/dance/visual arts/literature/film, etc). But you have to be lucid about whatever crossover you are ready to experiment with, and the context in which you are doing it. For Metronome Press to take on the airs of a literary publishing house in Paris, with all the history this city has, would be suicide! However, for us to work within art practice using fiction as a means of expression, and encouraging artists to experiment with other styles of communication, seems a logical step to take in today’s world.
3:AM: Do you see Metronome Press as a French, English or Anglo-French venture? It is based in Paris, but the first four novels are in English and one of your web addresses is a UK address…
CD: Metronome Press is based in Paris. It has no nationalist identity. It relates to those locations where we live (and that is necessarily subjective) and to those locations where we have worked.
3:AM: You are republishing Charles Henri Ford and Parker Tyler’s The Young and Evil which had originally been published by Obelisk Press in 1933. How did this come about?
CD: Thomas Boutoux and I loved the book. It is languid and tight at the same time. A perfect combination of erotic thinking and scenic or episodic action with a touch of historical information on the art scene of the early twentieth century. We were fortunate to be able to secure the rights and reprint an edition that is laid out exactly as the first edition was. There are cheap versions from other publishers, but the graphics that Charles Henri Ford had developed are rarely respected.
3:AM: The latest issue of Metronome mixes fiction and erotica as a homage to Maurice Girodias‘s Olympia Press. Do you see Metronome Press as the heir of the Olympia Press?
CD: Metronome Press is inspired by the system that Girodias had developed. If we could have a hotel too and a bar like Girodias we’d be happy! Let’s hope, however, that we don’t enjoy the multiple bankruptcies that characterised Girodias’ professional career!
3:AM: Do you think the anglophone literary scene in Paris is about to enjoy a revival?
CD: I don’t think that is the issue� Everyone and everywhere is anglophone these days. But we do hope that Paris will open up even more to the international situation it has always nurtured.
October 15, 2012 § Leave a Comment
This appeared in The Guardian Books on 9 October 2012:
La Rentrée Littéraire Redux
The French books world’s demented annual commercial knockout context shows little sign of going away
[Eternal return... Parisian book buyers. Photograph: Alamy]
Much ink was expended, earlier this year, on the subject of parenting in France. For better or worse — usually the former — it was deemed far less “child-centric” than across the Channel. There is, however, at least one area where French kids set the agenda: the agenda (French for “diary”) itself.
Although nominally in December, the end of the year really occurs in early summer, when schools break up for a two-month hiatus. By August, Paris feels eerily empty, in a way that London, for instance, never does. At times, it almost looks like the local population has been wiped out by a neutron bomb, leaving hordes of tourists roaming around a ghost town. Most of those who cannot afford to go away are relegated — out of sight, out of mind and out of work — to the infamous banlieues, which, owing to some strange optical illusion, only become visible when they disappear in flames.
By the same token, it is September, and not January, which marks the true beginning of the year; a beginning that spells eternal recurrence rather than renaissance. “La rentrée” — the back-to-school season extended to the entire populace — never fails to remind me of Joey Kowalski, the narrator of Gombrowicz’s Ferdydurke, who, despite being 30 years old, is marched off to school as though he had been caught playing truant. “La rentrée” is the bell that signals the end of playtime; the restoration that follows revolution. In an annual re-enactment of the “retour à la normale” after the carnival of May 1968, everybody returns to the old “train-train quotidien”: the daily grind of “métro, boulot, dodo” (commute, work, bed — an expression derived from a poem by Pierre Béarn). A vague sense that real life is elsewhere (as Rimbaud never quite put it) lingers a while, before fading like suntans and memories of holiday romances.
The start of the new school year (“la rentrée scolaire”) coincides, give or take a few weeks, with the opening of the publishing season (“la rentrée littéraire”). In fact, both rentrées go together like cheese and wine, Alsace and Lorraine, or Deleuze and Guattari. This is not purely coincidental, since publishers are largely dependent upon education for the grooming of future generations of book buyers. The “rentrée littéraire” is the equivalent of cramming for your finals — a tome-intensive blitzkrieg geared towards the autumn literary prizes and subsequent Christmas sales. The season kicks off mid-August, really kicks in mid-October, and climaxes in November, when most book prizes are awarded: the illustrious Prix Goncourt (hot on the heels of the Grand Prix de l’Académie française in October) but also the Prix Décembre, Femina, Flore, Interallié, Médicis, Renaudot, and a few others besides. The major publishing houses tend to carpet bomb, chucking as many titles at these awards as they can, while the indies have no other choice but to go for surgical hits, on a wing and a press release.
So far, this year’s vintage has been pretty much business as usual, apart from the growing popularity of ebooks. At season’s close, 646 novels will have been released (compared with 654 in 2011 and 701 in 2010). If French fiction is down a little, the number of foreign titles remains constant (220 against 219 last year). As a result of the uncertain economic climate, there are fewer debuts (69 against 74) and more mass-market print runs (including Fifty Shades of Grey and the new JK Rowling). Pursuing a trend observed over the past few years, many of the heavyweights (Jean Echenoz, Patrick Modiano, Philippe Sollers et al.) have been held over until mid-October in order to heighten anticipation and maximize impact upon November’s book prizes.
Some of this season’s most hotly touted titles have a distinct whiff of déjà vu. There’s the new Houellebecq (Aurélien Bellenger, whose first book was an essay on the old Houellebecq). There’s the presidential campaign, which is fast becoming a sub-genre, with no less than seven books devoted to the latest instalment (including a non-fiction novelisation by HHhH author Laurent Binet). And then there’s the obligatory scandal which, this year, comes courtesy of Richard Millet (“l’affaire Millet”!) and his “literary praise” of mass murderer Anders Breivik.
The best take on the “rentrée littéraire” appears in Ecclesiastes: “of making many books there is no end”. In no other country is so much fiction published in such a short period of time. With hundreds of novels competing for a dozen prizes or so, most are destined to sink without trace — unsold and unread. Industry observers claim that if a debut novel has not caused a buzz by mid-September, it’s (French) toast. The result is a book glut comparable to Europe’s wine lakes and butter mountains.
David Meulemans, who heads indie press Aux Forges de Vulcain, made a few waves recently by announcing that he would not be taking part in this year’s rentrée. He described the publishing season as “mass commercial suicide”: a launch pad for prizes virtually no one stands a chance of ever winning. Sylvain Bourmeau — who praises the extraordinary diversity of publications on offer (belying, in his view, the French literati’s reputation for navel-gazing) — acknowledges, in Libération, that the rentrée is indeed a “weird national lottery”. For the past decade, Pierre Astier has been one of its most vocal critics. This former indie publisher, who went on to launch one of France’s first literary agencies, highlights the hypocrisy of a system — controlled by an old boys’ network — that fosters cut-throat competition without establishing a level playing field. Conflicts of interest abound; nepotism is rife. Being life members, the Goncourt judges are endowed with godly powers. Four of them even have books in the running for this year’s awards, which are usually carved up among the major publishing houses anyway. Astier also criticises the lack of openness to francophone writers, which he interprets as a sign that decolonisation has not gone far enough.
Although its quaint customs are often parodied (as in Patrick Besson’s Ma rentrée littéraire), the publishing season, is still widely seen as an instance of France’s cultural exceptionalism; its “droit à la différence” — or even différance.
July 29, 2012 § 1 Comment
This appeared in The Guardian (Comment is Free section) on 28 July 2012:
The Booker Steps Away From Being its Own Genre
The inclusion on the Man Booker longlist of four debuts and three novels from excellent indie publishers is a welcome sign
[Science Fiction novelist China Miéville has criticised the Booker Prize for becoming its own genre. Photograph: Sarah Lee for the Guardian]
The announcement of this year’s Booker longlist, just a few days before the opening of the Olympics, reminds us that literary jousting originated in ancient Greece. Modern literary competitions appeared shortly after the revival of the Olympic Games at the end of the 19th century. The Nobel prize in literature (1901) was followed by the Prix Goncourt in France (1903), the Pulitzer prizes in the States (1917) and the James Tait Black memorial prizes in Britain (1919). Compared with their Greekish forebears, they are far trickier affairs. Australian author Richard Flanagan is clearly no friend of contemporary book contests: in his view, they are often barometers “of bad taste” that only serve “to give dog shows a good name”.
The aristocratic authors of an earlier period often felt that there was something a little common, even humiliating, about wanting to be read by others, possibly of an inferior station. In Deceit, Desire, and the Novel, René Girard describes some of the excuses they came up with to give the impression that their works had got into print without their knowledge. La Rochefoucauld (to whom I am vaguely related through one of his descendants’ bastard offspring) claimed, for instance, that his manuscript had been stolen by a servant.
Thomas Bernhard had similar issues with literary prizes. My Prizes: An Accounting, published posthumously, is a series of diatribes against the nine eponymous prizes he received up until 1980 and the “assholes” who bestowed them upon him — which brings us back to the Booker.
In François Ozon’s film Swimming Pool, a bestselling author (played by Charlotte Rampling) pays a visit to her publisher, where she bumps into an up-and-coming novelist who has just won a minor literary prize. After the latter’s departure, the publisher tries — and fails — to clear the air by describing the award as “hardly the Booker prize!” Charlotte Rampling’s character reminds him of what he always used to say at the beginning of his career: “Awards are like haemorrhoids: sooner or later, every arsehole gets one”. This scene epitomises the Booker effect: the petty rivalries and insidious corrupting influence.
Launched in 1969, the Booker was always conceived of as a publicity stunt designed to shift units. I think it is fair to say that no other literary prize in the world has ever received so much media attention. By 1990, when Gilbert Adair included a chapter entitled “Le Booker nouveau est arrivé” in his Barthes-inspired Myths and Memories, the prize had already become an institution, thanks to a marketing strategy not dissimilar to that of Beaujolais nouveau.
The Booker has always worn its commercialism on its sleeve: its official name — the Man Booker Prize — derives from its original (Booker-McConnell) and current (the Man Group) sponsors. This, of course, is not necessarily a bad thing. Trying to sell more books is certainly nothing to be ashamed of, and the Booker has two big advantages over the Gallic Goncourt: it is not controlled by the publishing industry and the judging panel changes every year. However, financial considerations do, regrettably, play a part in the selection process: a publisher must “contribute £5,000 towards general publicity if the book reaches the shortlist” and “a further £5,000 if the book wins the prize”. Indies may find it difficult to stump up this sort of money.
The Nobel is awarded to “the person who shall have produced in the field of literature the most outstanding work in an ideal direction”. Aimed at “the intelligent general audience,” the Booker never entertained such lofty ambitions. It was always resolutely middlebrow as last year’s controversy over “readable books” that “zip along” amply illustrated.
Since its inception, the prize has championed a type of well-made mainstream novel that reflects the liberal humanist world view of the Home Counties (sometimes with decorative postmodern knobs on). When a thriller found its way on to the longlist, many people thought that the judges had lost the plot, and were no longer able to recognise a Booker novel. This reaction only confirmed China Miéville‘s argument that despite traditionally shunning genre fiction, the Booker had itself become a genre. This, I feel, has been the prize’s most pernicious influence. The novel — which was meant to be the genre to end all genres in which philosophy and poetry would be reunited — has been reduced to innocuous literary fiction narratives written as though modernism had never happened.
This year, there has been no populist talk of jolly good reads or zip-along page-turners. On the contrary, chairman Peter Stothard signalled the judges’ intention to focus on “texts not reputations“: books “that you can make a sustained critical argument about”. The kind that “you don’t leave on the beach” and want to “read again and again”. Hence, perhaps, the presence of four debuts and three novels released by excellent indie publishers (And Other Stories, Myrmidon Books and Salt).
The inclusion of Deborah Levy‘s Swimming Home, one of the finest new novels I have read (and already reread) in a long time, seems like a very good omen indeed. It radiates the sensual languor of sun-drenched afternoons in the south of France and the disquieting, uncanny beauty only perceived by a true daytime insomniac. At times, it reminded me of Ozon’s film. Let us hope this year’s Booker will not be awarded to an arsehole.
Here is a longer — uncut and unedited — version of the above text. A draft, if you will:
The announcement of this year’s Booker longlist, just a few days before the opening of the Olympics, reminds us that literary jousting originated in Ancient Greece. These early competitions, however, were more akin to poetry slams or the itinerant Literary Death Match, than to the sedate book prizes we are accustomed to. Dithyrambic contests were collective, all-singing-and-dancing renditions of poetic works. The name of the victorious chorus would often go down in history, while that of the poet himself would be forgotten. It was, above all, the performance that was being assessed.
Modern literary competitions appeared shortly after the revival of the Olympic Games at the end of the nineteenth century. The Nobel Prize in Literature (1901) was followed by the Goncourt in France (1903), the Pulitzer in the States (1917) and the James Tait Black Memorial Prize in Britain (1919). Compared with their Greekish forbears, they are far trickier affairs. Australian author Richard Flanagan is clearly no friend of contemporary book contests: in his view, they are often barometers “of bad taste” that only serve “to give dog shows a good name”. Whether or not most prizes “get it mostly wrong,” he clearly has a point when it comes to the Nobel: “No one I know hails Sigrid Undset or Frans Eemil Sillanpaa or Par Lagerkvist — Nobel laureates in 1928 and 1939 and 1951, respectively — as globally significant writers, important as they are to their own national literatures, perhaps because no one I know has ever read them. Yet Tolstoy, Chekhov, Kafka, Fitzgerald, Joyce, Cortazar, Nabokov, Borges, Kundera, Roth and Bolano have all been passed over for the gong of gongs”.
According to Lars Iyer (whose novel Spurious was shortlisted for last year’s Not the Booker), “the prestige of authorship” — producing great works — has given way to “the prestige of an ephemeral kind of literary careerism,” which is sanctioned by book clubs and prizes: “With pomp and circumstance, the award ceremonies vainly bestow medals of greatness on novels that vaguely mime our fading memory of masterpiece. The prestige, the debris, the body of Literature remains even as the spirit has fled”. The aristocratic authors of an earlier period often felt that there was something a little common, even humiliating, about wanting to be read by others, possibly of an inferior station. In Deceit, Desire, and the Novel, René Girard describes some of the excuses they came up with to give the impression that their works had got into print without their knowledge. La Rochefoucauld (to whom I am vaguely related through one of his descendants’ bastard offspring) claimed, for instance, that his manuscript had been stolen by a servant. Thomas Bernhard had similar issues with literary prizes. In the autobiographical Wittgenstein’s Nephew (1982), he describes a cursory acceptance speech as “a few sentences, amounting to a small philosophical digression, the upshot of which was that man was a wretched creature and death a certainty”. My Prizes: An Accounting, published posthumously, is a series of diatribes against the nine eponymous prizes he received up until 1980 and the “assholes” who bestowed them upon him — which brings us back to the Booker.
In François Ozon’s film Swimming Pool (2003), a bestselling author (played by Charlotte Rampling) pays a visit to her publisher, where she bumps into an up-and-coming novelist who has just won a minor literary prize. After the latter’s departure, the publisher tries — and fails — to clear the air by describing the award as “hardly the Booker Prize!” Charlotte Rampling’s character reminds him of what he always used to say at the beginning of his career: “Awards are like haemorrhoids: sooner or later, every arsehole gets one”. This scene epitomises the Booker effect: the petty rivalries and insidious corrupting influence.
Launched in 1969, the Booker was always conceived of as a publicity stunt designed to shift units. I think it is fair to say that no other literary prize in the world has ever received so much media attention. By 1990, when Gilbert Adair included a chapter entitled “Le Booker nouveau est arrivé” in his Barthes-inspired Myths and Memories, the prize had already become an institution, thanks to a marketing strategy not dissimilar to that of Beaujolais nouveau. The Booker has always worn its commercialism on its sleeve: its official name — the Man Booker Prize — derives from its original (Booker-McConnell) and current (the Man Group) sponsors. This, of course, is not necessarily a bad thing. Trying to sell more books is certainly nothing to be ashamed of, and the Booker has two big advantages over the Gallic Goncourt: it is not controlled by the publishing industry and the judging panel changes every year. However, financial considerations do, regrettably, play a part in the selection process: a publisher must “contribute £5,000 towards general publicity if the book reaches the shortlist” and “a further £5,000 if the book wins the prize”. Indies may find it difficult to stump up this sort of money.
The Nobel is awarded to “the person who shall have produced in the field of literature the most outstanding work in an ideal direction”. Aimed at “the intelligent general audience,” the Booker never entertained such lofty ambitions. It was always resolutely middlebrow as last year’s controversy over “readable books” that “zip along” amply illustrated. Since its inception, the prize has championed a type of well-made mainstream novel that reflects the liberal humanist world view of the Home Counties (sometimes with decorative postmodern knobs on). When a thriller found its way on to the longlist, many people thought that the judges had lost the plot, and were no longer able to recognise a Booker novel. This reaction only confirmed China Miéville‘s argument that despite traditionally shunning genre fiction, the Booker had itself become a genre. This, I feel, has been the prize’s most pernicious influence. The Novel — which was meant to be the genre to end all genres in which philosophy and poetry would be reunited — has been reduced to innocuous literary fiction narratives written as though Modernism had never happened.
This year, there has been no populist talk of jolly good reads or zipalong page-turners. On the contrary, chairman Peter Stothard signalled the judges’ intention to focus on “texts not reputations“: books “that you can make a sustained critical argument about”. The kind that “you don’t leave on the beach” and want to “read again and again”. Hence, perhaps, the presence of four debuts and three novels released by excellent indie publishers (And Other Stories, Myrmidon Books and Salt). The inclusion of Deborah Levy‘s Swimming Home, one of the finest new novels I have read (and already reread) in a long time, seems like a very good omen indeed. It radiates the sensual languor of sun-drenched afternoons in the south of France and the disquieting, uncanny beauty only perceived by a true daytime insomniac. At times, it reminded me of Ozon’s film. Let us hope this year’s Booker will not be awarded to an arsehole!
July 22, 2012 § Leave a Comment
This appeared in Guardian Books on 10 July 2012:
Whatever Happened to 3:AM Magazine?
When the 3:AM website suddenly vanished last week, the might of social media helped track down the person who could switch the server back on. But what are the implications for online magazines?
[Turn it on again ... server outages were undeniably on the rise, but this time there was no website to check. Photograph: Thomas Northcut/Getty Images]
I concluded my last contribution to this site with a quotation from Maurice Blanchot: “Literature is going toward itself, toward its essence, which is disappearance”. Little did I know that 3:AM Magazine — the literary webzine I had edited with a group of friends for more than a decade — would shortly after vanish suddenly into cyberspace. Whether it was going toward its essence is a moot point, which falls outside of our present remit.
When I am not running late, I often check the website, along with my email, before setting off for work. The last time I performed this routine, I sat, for what seemed like ages, staring, bleary-eyed, at an empty page that obstinately refused to load. Blogger’s block, as I like to call it, is a less heroic, technological version of l’angoisse de la page blanche: the agony experienced by writers in front of a blank page. The only sign of activity came from the little dotted line going round and round in vicious circles like Sisyphus‘s boulder or — rather fittingly in this instance — nobody’s business. With hindsight, I realise it should have put me in mind of the proverbial dotted line on which dodgy contracts are carelessly signed. At this juncture, however, I wasn’t unduly worried — or at least I wasn’t yet aware that my relative (and frankly uncharacteristic) nonchalance may have been (was) inappropriate. After all, this sort of thing had been happening — not happening — on and off for several months, and each time normal service had resumed of its own accord, as if by magic.
Although rare, server outages were undeniably on the rise, and downtime had gone from a couple of hours to a couple of days. This, of course, should have prompted a reassessment of my non-interventionist attitude, but there was little I could do, short of moving the entire website to a new company and server, which is precisely the kind of drastic measure I was eager to postpone for as long as possible. Attempting to make contact with our host — whether by phone, email, carrier pigeon or Ouija board — was a fruitless exercise I had long given up in favour of more fulfilling pursuits such as staring at empty web pages failing to load. Besides, these outages afforded me a few guilty pleasures, not least a little breathing space from the frenzy of online activity: they reminded me of the carnivalesque atmosphere brought about, in my childhood household, by the power cuts of the 1970s. And there was the frisson of flirting with disaster without going all the way — until that fated morning when I tried to check the website only to discover that there was no website to check. There was still no website when I came home from work that evening, nor the following day, nor the day after that. When the expected resurrection had failed, Godot-like, to materialise for almost a week, we were forced to contemplate the nightmare scenario of having lost 12 years’ worth of archives.
The web is a Library of Babel that could go the way of the Library of Alexandria. It is the last word in the quest for a book in which everything would be said — a tradition that extends from epic poetry to Joyce’s Ulysses through the Bible, the Summa Theologica, Coleridge‘s omnium-gatherum and the great encyclopedias, as well as Mallarmé‘s “Grand Oeuvre”. It is the ultimate Gesamtkunstwerk — “the catalog of catalogs”, the “total” library conjured up by Borges — but it also marks the triumph of the ephemeral.
In order to mimic the instant gratification provided by the web, Argentinian publisher Eterna Cadencia recently published an anthology of short stories using disappearing ink. Once you open the volume, the ink begins to fade in contact with light and air, vanishing completely within two months. In recent years, I have received a growing number of requests from early contributors to 3:AM Magazine, asking me to delete a poem or story of theirs. These people are usually applying for a new job, and find themselves haunted online by youthful incarnations of themselves that may jeopardise their futures. Yet it only took an instant for someone to switch off 3:AM‘s server and solve this problem. The past does not pass on the web; it lingers or resurfaces — unless, of course, it is wiped away. In our case, most of the material was retrievable via the Internet Archive, but as Sam Jordison pointed out in a recent email, how can we be sure that this site, or a similar one, will always be around? At least, in the old days of dead trees, you could safeguard copies of your journal in libraries or universities. When 3:AM was launched, I used to print out every new article we posted, but stopped when the site started running to thousands of pages. I had never imagined that the company I was paying to host, and indeed back up, our webzine would vanish without a word of warning, like disappearing ink.
3:AM‘s servers (located in Dallas, Texas) were owned by a company (based in Saint Joseph, Missouri) whose website was down. Emails bounced back and the phone had been disconnected. We naturally assumed that the owner — whose main claim to fame was his contribution to the penis-enlargement business — had done a runner. But as soon as the word was out, we were inundated with heart-warming messages of support and offers of help via social media, and within a few hours, Twitter had located the owner’s whereabouts. 3:AM readers informed us that he was now the landlord of — or an employee in (there were conflicting reports) — a tattoo parlour. Someone even kindly mailed me an overexposed picture of the aforementioned establishment.
American novelist Steve Himmer spotted that he and the alleged fugitive had a friend in common on Facebook, who was able to send a direct message. London-based author Susana Medina friended him and striked up a conversation. His mobile phone number and personal email addresses were soon unearthed and passed on by amateur sleuths. Blogger Edward Champion conducted a phone interview with the errant entrepreneur in which the latter claimed that he had wound up his web hosting business in 2008 and had no idea that he was still hosting us. He mentioned a “server admin in Bucharest” — name of Florin — who had been handling the company’s “lingering details”. If this is all true, and it could well be, 3:AM had been running on some unattended phantom server. I also wonder whom I have been paying all these years.
Thanks to our readers’ support, and to Champion’s fine detective work, the server has been switched back on (possibly by Florin) … until we migrate elsewhere.
July 13, 2012 § Leave a Comment
This article, translated by Iris Bernal, appeared in Función Lenguaje 2 (summer 2012)
La influencia de la ansiedad
“Llegamos demasiado tarde para decir algo que no se haya dicho ya” se lamentaba La Bruyère a finales del siglo XVII. El hecho de que el propio La Bruyère
llegara tarde al afirmar esto (el Eclesiasta y Terencio ya se habían adelantado a él en los siglos III y II AC) venía a demostrar su aserto. Según la precuela de Macedonio Fernández, anterior al Génesis, siempre hemos llegado demasiado tarde. Este autor imagina lo que bien podría haber sucedido cuando Dios estaba a punto de crear el universo. De pronto, una voz clama en el desierto, interrumpiendo el eterno silencio del espacio infinito, la misma que aterra a Pascal: “Todo ha sido escrito, todo ha sido dicho, todo ha sido hecho”, se lamenta. El Todopoderoso, que ya ha escuchado esto con anterioridad, sigue adelante sin darle importancia, dando sentido a la famosa ocurrencia de André Gide: “Todo está ya dicho, pero como nadie escucha, hay que volverlo a decir” (Le Traité du Narcisse, 1891). En el principio fue el verbo, y el verbo es anterior al principio mismo.
En su obra más influyente, The Anxiety of Influence (1973), Harold Bloom argumentaba que los grandes poetas románticos malinterpretaron a sus ilustres predecesores “con el fin de liberar un espacio imaginativo para sí mismos”. La figura del padre literario se asesinaba, metafóricamente hablando, a través de un proceso de “transgresión poética”. T.S. Eliot ya había expresado una idea similar a propósito de la de Philip Massinger: “Los poetas inmaduros imitan; los poetas maduros roban; los malos poetas desfiguran lo que toman, y los buenos poetas lo convierten en algo mejor, o al menos en algo diferente” (1920). Borges, discípulo de Macedonio, al cual Bloom hace referencia, compartía la misma longitud de onda (aunque en el extremo opuesto del dial) cuando exclamaba que “cada escritor crea sus propios precursores” (1951).
Según Bloom, este sentimiento de inferioridad es, más que un fenómeno característico del Renacimiento, el motor principal de la historia de la literatura:
“Llegar tarde no me parece en absoluto una condición histórica, sino una situación que pertenece al hecho literario como tal”. A lo largo de los siglos, la creación literaria ha sido siempre un diálogo de dos direcciones entre el pasado y el presente (el primero subsiste en el segundo; el segundo arroja luz sobre el primero). En sus Essais (1580), Montaigne ya se quejaba de la multiplicación de exégesis parasitarias: “Es más laborioso interpretar las interpretaciones que interpretar las cosas, y hay más libros sobre libros que sobre cualquier otro tema: no hacemos más que parafrasearnos unos a otros”. George Steiner, otro crítico sincero de “el Leviatán de papel del discurso secundario”, sostiene que la forma más elevada de paráfrasis se halla en la propia literatura: “Cuando el poeta critica al poeta desde el interior del poema, la hermenéutica lee el texto viviente que Hermes, el mensajero, ha traído del reino de los muertos inmortales” (Real Presences, 1989). Esto implica que la creación literaria no trata sobre la expresión del yo, sino sobre la recepción y la transmisión. “El verdadero poeta es hablado por
el lenguaje, el poeta es el médium elegido, por decirlo así, en virtud de su naturaleza osmótica, permeable, gracias a lo que Keats denomina su ‘capacidad negativa’. Antes de ser nuestro, el acto de recepción es el del artista-creador” (Grammars of Creation, 2001). Lo que llama la atención es que Steiner, cuya concepción de la literatura deriva de sus creencias religiosas, debería estar totalmente de acuerdo, en este punto, con Tom McCarthy, que viene, por decirlo de alguna manera, del otro lado de las barricadas. Para el autor de C (2010) -una novela que versa sobre la ficción como recepción y transmisión-, “el escritor es un receptor y el contenido ya está ahí. La tarea del escritor es filtrarlo, ejemplificarlo y remezclarlo; no de forma aleatoria sino de forma consciente
y atenta”. Dándole la vuelta a la cronología, él considera Finnegans Wake como el código fuente de la ficción anglófona: un nuevo comienzo, más que un hiato o un punto y
aparte. Por supuesto, McCarthy es un gran admirador de Maurice Blanchot, quien afirma en La Part du Feu que “la literatura, al igual que el discurso cotidiano, comienza con el final”; con lo que quiere decir la muerte (como posibilidad o imposibilidad). Si la literatura comienza con el final, concluye con el principio ya que la creación literaria, bajo su punto de vista, es una búsqueda maldita de su fuente de inspiración. Así como Orfeo no puede evitar mirar atrás para ver a Eurídice en la oscuridad del Hades (y de esta forma perderla para siempre) el escritor sacrifica su obra para permanecer fiel a su origen dionisíaco y oscuro. A la pregunta “¿dónde va la literatura?”, Blanchot nos da la siguiente respuesta: “La literatura va hacia ella misma, hacia su esencia, la cual es su desaparición” (Le Livre à Venir, 1959). El “contenido” está “ahí fuera” -siempre ahí- toda la literatura es “paráfrasis”: “¿Quién estaría interesado en un discurso nuevo y no transmitido? Lo importante no es contar, sino volverlo a contar, y en esta repetición, contarlo de nuevo como si fuera la primera vez” (L’Entretien Infini, 1969). Los escritores modernos deben “comenzar de cero en cada ocasión” mientras que sus ancestros simplemente tenían que “rellenar una forma dada” (Gabriel Josipovici, What
Ever Happened to Modernism?). La imposibilidad de empezar de cero (la ausencia de una “primera vez” definitiva) significa que la literatura fracasa al comenzar una y otra vez, como si se tratara de una compulsiva repetición inducida de forma traumática. En otras palabras, no cesa de acabar. La novela, dice Tom McCarthy, ha estado “viviendo su propia muerte” desde Don Quijote; la “experiencia del fracaso” es parte integral de su ADN. Si no estuviera muriendo, no estaría viva.
Escribiendo para el New York Review of Books en 1965, Frank Kermode afirmó que “el destino específico de la novela, considerada como un género, es el de estar siempre muriendo”. Y proseguía afirmando que la muerte de la novela era “el material sin el que la literatura moderna es inimaginable”. Esta cuestión de la muerte de la literatura es de hecho tan antigua como la propia literatura. Se puede rastrear hasta Juvenal y Tácito, pasando por David Shields, Samuel Richardson, y llegando a los escribas del fin-de-siècle. Para Richard B. Schwartz, el asunto empezó a torcerse en el Renacimiento tardío: “la Literatura en mayúsculas realmente murió con la aristocracia que la consumía” (After the Death of Literature, 1997). Según Steiner, el declive comenzó con la crisis lingüística que acompañó al auge de la novela. Después del siglo XVII (después de Milton), “la esfera del lenguaje” dejó de abarcar la mayor parte de la “experiencia y la realidad” (“The Retreat from the Word”, 1961). Las matemáticas se volvieron cada vez más difíciles de traducir al lenguaje; la pintura post-impresionista escapaba de toda verbalización; la lingüística y la filosofía destacaban el hecho de que las palabras se refieren a otras palabras… La proposición final del Tractatus (1921) de Wittgenstein atestigua esta intrusión de lo innombrable: “De lo que no se puede hablar, hay que callar”. Tan solo cuatro años antes, Kafka había conjeturado que quizá hubiera sido plausible escapar al canto de las Sirenas, pero no a su silencio.
Harold Bloom tiene razón: llegar tarde no es simplemente una “condición histórica”. Después de todo, ya era uno de los temas principales del Quijote. Así como señala Gabriel Josipovici, “este sentimiento de haber llegado, de algún modo, demasiado tarde, de haber perdido para siempre algo que alguna vez fue una posesión común, es una preocupación clave, la preocupación fundamental del Romanticismo” (What Ever Happened to Modernism?, 2010). En contra del ambiente de deterioro de la confianza en los poderes del lenguaje -igual que el “desencanto del mundo” de Schiller se estaba volviendo más aparente, y la legitimidad del escritor, en un “tiempo destituido” (Hölderlin) de Dioses ausentes y Sirenas mudas, parecía cada vez más arbitraria- la literatura llegó a ser considerada como un “absoluto” (Phillipe Lacoue-Labarthe y Jean-Luc Nancy, L’Absolu Littéraire: Théorie de la
littérature du romantisme allemand, 1968). Walter Benjamin describió de forma célebre el “lugar de nacimiento de la novela” como “el individuo en soledad”, un individuo aislado de la tradición que no puede reclamar ser el portavoz de la religión o la sociedad. Tan pronto como este “individuo en soledad” se elevaba al estatus de un alter deus, la tardanza esencial a toda la creatividad humana resultaba obvia. “Ninguna forma artística”, dice Steiner en Grammars of Creation (2001), “nace de la nada. Siempre viene después” y el “creador humano se enfurece ante [este] venir después, al ser, para siempre, segundo con respecto
al misterio original y originador de la formación de la forma” (Real Presences, 1990). William Marx ha analizado con gran maestría cómo en Francia las desmedidas reivindicaciones para la literatura condujeron a esta decadencia prolongada. Esta evolución, de lo sublime a lo ridículo, tuvo lugar en tres etapas. A finales del siglo XVIII, la literatura se transformó en un sucedáneo de la religión. En una segunda etapa, marcada por la arrogancia, los escritores intentaron aislarse del resto de la sociedad (el arte por el arte) desencadenando de este modo un proceso de marginalización. En una última fase, la devaluación de la literatura (a los ojos del público en general) fue interiorizada por los propios escritores e incorporada a sus obras (L’Adieu à la Littérature. Histoire d’une dévalorisation XVIIIe-XXe siècles, 2005).
En sus Vorlesungen über die Ästhetik (compiladas en 1835), Hegel declaró, de manera brillante, que el arte se había transformado en “algo del pasado”. No quería decir con esto, como a menudo se ha creído, que el arte y la literatura estuviesen muertos, o incluso en decadencia, sino que no podían seguir transmitiendo de forma adecuada las más elevadas aspiraciones espirituales de la humanidad. En otras palabras, no podían seguir siendo el instrumento para expresar lo Absoluto. Influido por Hegel, Blanchot se pregunta: “¿Está el arte alcanzando su final? ¿Está pereciendo la poesía por haberse visto reflejada en sí misma, igual que aquel que muere después de contemplar a Dios?” (Le Livre à Venir). Si, como él propone en otro sitio, “la literatura surge en el momento en el que la literatura se convierte en una pregunta”, entonces la respuesta es no (La Part du Feu, 1949). Sin embargo, al transformarse en una pregunta, la literatura se transforma a su vez en su propia respuesta, por lo que ya no es capaz de sincronizarse consigo misma. Uno podría alegar que la literatura es entonces la distancia que la separa de sí misma. “Aquellos viejos tiempos”, anteriores al Génesis según Witold Gombrowicz, “cuando Rabelais escribía cómo un niño hacía pis contra el tronco de un árbol” habían acabado. “Retroceder al universo de los géneros literarios no es una opción”, ratifica Gabriel Josipovici, “como tampoco lo es un retorno al mundo del ancien régime” (What Ever Happened to Modernism?). Esta crisis de identidad se agravaba por una conciencia cada vez mayor de las limitaciones de la creación literaria. La literatura ya no sabía exactamente lo que era, pero sí sabía lo que no era, lo que ya no era capaz de hacer. “Ser moderno”, como declaró Roland Barthes, “es conocer lo que ya no es posible”. Es también anhelar esa
imposibilidad, en la forma en la que Borges lo hacía en “el otro tigre, el que no está en el verso”. Tom McCarthy afirma que una novela es “algo que contiene su propia negación”, que clama contra sus propias limitaciones. Según este autor, la literatura es “un medio que sólo marcha cuando no funciona”: es “un fallo en el sistema, igual que un fallo en el ordenador”. “Fracasa otra vez. Fracasa mejor”, como decía Beckett en Worstward Ho (1983). Para Blanchot, es precisamente esta imposibilidad esencial de la literatura (su incapacidad para convertirse en una instancia del Absoluto hegeliano) lo que la preserva como posibilidad. La obra está siempre por venir.
La potencialidad, el angustioso vértigo de la libertad, es fundamental para la modernidad literaria. Pierre Menard responde a la arbitrariedad de la ficción (puesta de relieve por la libertad creativa) reescribiendo palabra por palabra Don Quijote y, de este modo, convierte la contingencia en necesidad (“Pierre Menard, autor de El Quijote”, 1939). Otra respuesta a esta cuestión es la de Henry James, que permite al lector sentir “la narración como podría haber sido” tras “la obra construida y limitada a la que él da vida” (Le Livre à Venir). Una creciente reticencia a dar vida a cualquier obra, por muy limitada que sea, se hizo sentir desde el siglo XVIII en adelante. En Sygdommen til Døden (1849), Kierkegaard observó cómo “se hace cada vez más plausible porque nada se vuelve real”. Llevando esta lógica hasta el extremo, Rousseau afirma que “No hay nada más bello que lo que no existe”, mientras que Keats resaltaba la belleza innombrable de las melodías “no escuchadas” (“Ode on a Grecian Urn”, 1819). Una figura emblemática, como señala Dominique Rabaté (Vers une Littérature de l’épuisement, 1991) es el “demonio de la posibilidad” lui-même: Monsieur Teste de Valéry, que se niega a reducir el campo de posibilidades convirtiendo cualquiera de ellas en realidad. Es un claro precursor del Ulrich de Musil -el epónimo Der Mann ohne Eigenschaften (1930-42)- al cual Blanchot describe como alguien que “no dice que no a la vida sino que aún no, quien finalmente actúa como si el mundo no pudiera nunca empezar excepto al día siguiente”. Otra figura representativa es Lord Chandos, de Hofmannstahl, el cual, habiendo renunciado a la literatura porque el lenguaje no puede “penetrar en el núcleo más íntimo de las cosas”, llegó a personificar un motín mudo instigado (en la vida real) por Rimbaud (Ein Brief “Lord Chandos”, 1902). Estos escritores cada vez más reticentes, los cuales, como el Bartleby de Melville, “preferirían no hacerlo” (“Bartleby, the Scrivener”, 1853), son los que Jean-Yves Jouannais denominó “artistas sin obra” (Artistes sans oeuvres, 1997); los partidarios de lo que Enrique Vila-Matas denomina la “literatura del no” (Bartleby y compañia, 2000).
La literatura ha ido muriendo inexorablemente a lo largo del siglo XX. En 1925, José Ortega y Gasset escribió sobre el “declive” de la novela. En 1930, Walter
Benjamin afirmaba que estaba en “crisis”. Theodor W. Adorno creía que no podía haber poesía después de Auschwitz. En 1959, Brion Gysin (el de los “cut-ups”) se quejaba de que la ficción llevaba un retraso de cincuenta años con respecto a la pintura. A principios de los ‘60, Alain Robbe-Grillet criticó la momificación de la novela en su encarnación del siglo XIX. En 1967, John Barth publicó “The Literature of Exhaustion”, texto en el que hablaba de “la extenuación de determinadas formas o el agotamiento de determinadas posibilidades”. Ese mismo año, Gore Vidal diagnosticó
que la novela estaba exhalando su último aliento. “Debemos continuar durante mucho tiempo hablando de obras y escribiéndolas, haciendo como que no nos damos cuenta de que la iglesia está vacía y que los feligreses se han ido a otra parte, a ocuparse de otros dioses”. En 1969, Ronald Sukenick publicó una colección de relatos breves titulada The Death of the Novel. A comienzos de los ‘70, el Nuevo Periodismo de Tom Wolfe fue considerado por algunos como el futuro de la escritura creativa. La muerte de la literatura y el mundo tal y como lo conocemos hoy en día, se convirtió en un tema de actualidad entre los académicos estadounidenses a principios de los ‘90 (ver, por ejemplo, la obra de Alvin Kernan titulada con gran acierto The Death of Literature, 1992). Habitualmente, argumentaban que los Departamentos de Inglés habían sido secuestrados por los estudios culturales, la Filosofía Continental y la corrección política enloquecida (a la que Bloom ha denominado “Escuela del Resentimiento”).
Desde entonces, han ocurrido dos cosas. La novela -que fue creada con el propósito de fusionar la poesía y la filosofía (según los primeros Románticos alemanes),
de contener los demás géneros e incluso, el universo entero (siguiendo la concepción de Mallarmé acerca de El Libro o el sueño de Borges de una “Biblioteca Total”)- ha sido relegada a la “ficción”, un género que aborda la creación literaria como si el siglo XX nunca hubiera existido. Al mismo tiempo, la era digital ha llevado el exceso de información (del cual ya se quejaba en su momento el Eclesiasta) a un nivel completamente nuevo. Como consecuencia de esto, David Shields cree que la novela ya no
está capacitada para reflejar la compleja vitalidad de la vida moderna: él prescribe nuevas formas híbridas de escritura (Reality Hunger, 2010). El poeta estadounidense (y fundador de UbuWeb) Kenneth Goldsmith nos pide encarecidamente que dejemos de escribir del todo para centrarnos en recombinar los textos que hemos ido acumulando a lo largo de los siglos (Uncreative Writing, 2011). Trasladando el retrato que James Joyce hizo de sí mismo como “el hombre del corta y pega” a la era digital, Mark Amerika afirma que hoy en día todos somos “remezcladores”. Sin embargo, ¿qué ocurriría si, tal como se preguntaba Lewis Carroll, las combinaciones de palabras fueran limitadas y ya las hubiéramos utilizado todas?
Según Steiner, somos “agonistas”, “vamos rezagados”: “No tenemos más comienzos” (Grammars of Creation). Para nosotros, el lenguaje “está desgastado por el
uso” y el “sentido de revelación, de profuso conocimiento” exhibido por los escritores del periodo Tudor, Isabelino y Jacobeo “nunca ha vuelto a ser plenamente recuperado”. En vísperas de los innombrables horrores de la Segunda Guerra Mundial, Adorno ya
sentía que “los cadáveres de las palabras, palabras fantasmales” era todo lo que habíamos dejado. El lenguaje se había corrompido, irremediablemente arruinado por “el uso de la tribu” (Mallarmé). ¿Es que acaso ya no podemos seguir el mandato de Ezra Pound de “hacerlo nuevo”?
“Incluso la propia originalidad ya no es capaz de sorprendernos”, escribe Lars Iyer en un destacable ensayo publicado recientemente por The White Review. Según este novelista y catedrático de filosofía, vivimos en “una era de palabras sin precedente” pero en la cual los Novelistas Importantes han dado paso a “una legión de escribas”. La literatura tan sólo sobrevive como ficción literaria kitsch: una “parodia de estilos pasados”; “una pantomima de sí misma”. Este es un terreno que Andrew Marr ha revisitado a comienzos del siglo XXI. La novela, hoy en día, “no reivindica ampliar los límites del modo en que entendemos el mundo” y se encuentra anclada a finales del siglo XIX: “Los cientos de buenos artesanos de la novela, que aprendieron de forma laboriosa y detallada las lecciones acerca de la construcción de la trama y los personajes, dónde ser recargados y cuándo lacónicos, se han convertido en réplicas modernas de
máquinas pensantes llevadas a su máximo nivel de desarrollo hace un siglo. Es como si el motor de combustión interna hubiera sido perfeccionado en 1870 y todos los coches de hoy en día fueran simples modelos victorianos con un estilo actualizado”. La conclusión a la que llegó Marr fue que la novela –tal como ocurrió anteriormente con “la sinfonía, el ballet, el arte figurativo o la cerámica esmaltada”– podría haber perdido ya su esplendor: “… las grandes obras, el tiempo de los descubrimientos, está muerto y no puede ser reabierto” (“Death of the Novel”, The Observer 27 de Mayo de 2001). En “The Literature of Exhaustion”, John Barth ya había pronosticado cómo “las ultimidades sentidas de nues- tro tiempo” (por ejemplo, el mismísimo final de la novela como “forma artística mayor”, tal como mencionaba Marr) podrían convertirse en alimento para obras futuras. En este sentido, Iyer da en el clavo. En su opinión, no estamos escribiendo las páginas finales de la literatura (su conclusión) sino más bien su “epílogo”: la nuestra es “una literatura después de la literatura”. Mientras que los poetas
Románticos de Bloom se sentían “subsidiarios” frente a sus
ilustres predecesores, Iyer cree que hemos llegado demasiado
tarde, y punto. La literatura hoy en día ya no es “la Cuestión en
sí misma, sino la Cuestión que se ha desvanecido”. La tarea del
escritor es “conjurar al fantasma” de una tradición que se ha
dado por vencida. De este modo, las novelas de Tom McCarthy,
Lee Rourke o el propio Iyer no son tanto la evidencia de un revival del nouveau roman, sino ejemplos de un nuevo tipo de ficción ontológica que explora las posibilidades perdidas del Modernismo.
Según Kathleen Fitzpatrick, la muerte de la novela ha sido utilizada por los novelistas como un ardid para garantizar su supervivencia (The Anxiety of Obsolescence: The American Novel in the Age of Television, 2006). Nos queda comprobar si, como afirma Iyer, nos hemos adentrado en una era post-literaria, o si por el contrario, la crónica acerca de la muerte de la literatura ha sido magnificada una vez más.
Una versión reducida de este artículo fue publicada en el periódico británico The Guardian,
el 10 de enero de 2012, con el título In theory: the death of literature.
July 5, 2012 § Leave a Comment
Here is my first interview with Jon Savage. It appeared in 3:AM Magazine in June 2002:
Andrew Gallix interviews Jon Savage
3:AM: You were about 23 when punk came along. When did you first hear about it and why did it appeal to you so much?
JS: Being a pop fan from the year dot: I was a teenager at the height of the mid-60s pop explosion. Wanting to rock and there being no rock. The countdown to punk was very simple: Nuggets (1972) and Hard Up Heroes (1973) rekindled interest in the hard, mutated sixties pop that you could buy in Rock On [Ted Carroll's record shop] in 73-75 (ie Yardbirds, Kinks, Who, Them etc). Patti Smith’s Horses. Charles Shaar Murray’s article about the Ramones (November 75). The Ramones’ first album (April 76). Television’s “Little Johnny Jewel”.
3:AM: I believe you were training to become a solicitor in 1975: did punk save you from a life of tedium like bank clerk Mark Perry, for instance?
JS: Yes. It enabled me ultimately to quit the law and enter the media — another kind of hell but not that particular kind of hell.
3:AM: Unlike Mark Perry, you graduated from Cambridge University. Did your social/intellectual background prevent you from feeling totally integrated within the new scene or, on the contrary, did it help you better understand its numerous influences and appreciate it even more?
JS: Um, I would have to say that despite the influence that those three years of University might well have had on me, you would have to place 13 years of growing in Ealing, and another 8 of being a teenager in Kensington and wandering around central London. I’m a West Londoner and was acutely aware of my pop-saturated environment. So for me not to be fascinated by punk would have been stranger. Plus there is the emotional element (oh sorry, because I have a brain I’m not supposed to have any emotions) and I was totally pissed off, isolated and alienated, in 1976.
3:AM: Why did you pick up a pen rather than a guitar? Did you ever consider forming a band?
JS: No, because to be in a band, in 1977, was to go up and down the country in a van getting spat at. I don’t think so. Plus, I was working in the lawyers’ office at the time and so was unable. Steven Lavers and I had a concept band called Para — I was Para Noia and he was Para Normal — but that’s all it was. If I had been in the same situation 12 years later (like Bob Stanley of St Etienne) then I would have no doubt started tinkering around with samplers.
3:AM: When did you start your fanzine London’s Outrage? Were you directly influenced by Sniffin’ Glue? What were your favourite fanzines?
JS: London’s Outrage was done at the end of November 1976: went to see The Clash, saw The Sex Pistols, and did it in two days. I was highly influenced by Sniffin’ Glue, Who Put The Bomp, Bam Balam, and, on the visual side, Claude Pelieu and John Heartfield.
3:AM: Could you tell us about how you produced London’s Outrage, how it was distributed and how many copies you sold?
JS: 50 copies xeroxed. 1000 copies printed. Distributed through Rough Trade — the first one, I might add. All sold. London’s Outrage 2 (all photos and montage set in Notting Hill, Ladbroke Grave and Notting Dale) — only 50 copies xeroxed and sold.
3:AM: I was surprised to discover that Sniffin’ Glue actually had an office: did you also have a professional approach to your zine? Did you ever consider turning London’s Outrage into a more commercial proposition like Jamming, for instance?
JS: No. I always disliked Jamming because I hated The Jam and the whole point of fanzines was to construct a new verbal / visual language, not to ape the existing music media. I also thought Sniffin’ Glue lost its edge when it got ‘professional’. Plus I thought Danny Baker was an idiot, unlike Mark Perry for whom I have great respect.
3:AM: “Outrage” was a punk buzzword like “boredom” or “anarchy”, but why exactly did you call your fanzine London’s Outrage?
JS: It was already on the Sex Pistols’ flyer (for the Notre Dame Hall gig) that I converted for the front cover. Easy.
3:AM: In a TV programme a few years ago, you spoke of the influence of Sheperd’s Bush on the Sex Pistols and of Notting Hill / Ladbroke Grove on The Clash: what impact did London have on the punk scene?
JS: Well, it started in London, didn’t it? This is too wide a question. The answers are in England’s Dreaming. The one thing I would say was that London was so decrepit that 15-25 year olds could leave home and squat or find cheap flats. Obviously, this is no longer possible.
3:AM: What were the punk years like for you on a day-to-day basis? Did you hang out at Louise’s [where the Pistols and the Bromley Contingent used to hang out] in the early days?
3:AM: Were you a regular at The Roxy [London's first exclusively punk club]?
3:AM: Did you shop in Sex, Seditionaries, Acme Attractions, Boy or Beaufort Market [all on London's King's Road]?
JS: Yes. In a way that was my introduction because I shopped in Acme and must have been to Sex before I heard the British punk groups. I didn’t shop in Boy because I thought it was naff. My friend Poly Styrene had a stall in Beaufort Market, so I used to hang out there.
3:AM: Who were your favourite bands? Do you still listen to some of them today?
JS: Ramones, Sex Pistols, early Television, early Clash, The Adverts, The Buzzcocks, The Saints, Wire, Penetration, The Slits, Siouxsie, Subway Sect, The Prefects, X-Ray Spex — the distaff side. Still listen to them today, not all the time, but I still like the energy, the humour and the strong emotions. I hated The Jam and The Stranglers: ghastly retro rubbish, old information. The point about punk was that everything should be new.
3:AM: In England’s Dreaming, you claim that punk’s gay roots were hidden as soon as the movement went overground: how important were those roots?
JS: As important as they are throughout the history of popular culture and artistic movements: damn near central. Many of punk’s original participants were gay, and much of the original aesthetic was also. There is much about this in England’s Dreaming. Gay involvement in pop culture is always downplayed, if not ignored, by scared and insecure het boys who can’t admit that much of what they love comes from queers. Well it does, so get used to it.
3:AM: How did you graduate from the world of fanzines to the weekly music press, Sounds, Melody Maker and later The Face?
JS: Quick pick up of anyone on the scene who had a brain in early 1977: in my case, thanks to Dave Fudger and Vivienne Goldman. For the rest of it, read Paul Gorman’s In Their Own Write.
3:AM: How did you get on with other young, hip gunslinging punk rock critics like Tony Parsons, Julie Burchill, Caroline Coon, John Ingham or Jane Suck?
JS: This is the bitching question, right? Pass.
3:AM: Much of what you have written (on Joy Division, for instance, or the intro to The Manual) is punk-related: is it still very much an influence for you?
JS: Well, obviously. It’s not like I’m sitting here with spiked up hair or bondage strides, but I do not regret any aspect of my involvement with punk at all and despise those who, in order to achieve some illusory ‘adulthood’, deride their adolescent ideals. I think that successful adulthood depends on the integration of youthful ideals with mature experience of the world.
3:AM: Where does your obsession with pop culture (from Picture Post Idols to house music through The Kinks) come from?
JS: Being a sentient being with quivering antennae in early sixties suburbia. The Beatles hit hard, and then I saw the Kinks on the telly in summer 1964 and couldn’t believe that boys could look like girls and make such an unholy racket. Compared to the other great option, sport, this mix of glamour and perceptual subversion was so much more attractive. Football: just a bunch of people in bad clothes running round in the rain, getting shouted at. I still loathe sport culture, not the sport. I was 10 in 1963, so the whole parade of sixties pop was unfurled before my greedy eyes. I couldn’t get enough of it.
3:AM: How did you come to write The Faber Book of Pop with Hanif Kureishi?
JS: His idea. A good one, as it happens.
3:AM: Did you like him as a writer?
JS: I liked Buddha, didn’t like Intimacy at all. Ultimately, we both want quite different things.
3:AM: Why do you think it took so long for punk to have an impact on British fiction?
JS: Because fiction always lags behind music. And because the literary ‘scene’ in England is SO vile. Example: when in 1975, I left university for the world, my guides were not Martin Amis or Ian McEwan, but Patti Smith and The Ramones. They told me all I needed to know, not the overhyped products of an incredibly small, and inward-looking clique.
3:AM: Who are your favourite contemporary British writers?
JS: I don’t think in these terms. All my reading is concentrated on my work which is at present located in the 1930s.
3:AM: How did the British Film Institute’s Never Mind the Jubilee punk season come about?
JS: I was asked by Hilary Smith (National Film Theatre Head) and I said yes. I knew most of the footage because of the research I’d done for England’s Dreaming and Arena’s Punk and the Pistols programme.
3:AM: What impact do you hope it will have? Punk is often seen retrospectively through the black and white photos of the music press: maybe these films will show how colourful it really was? It might also prove once and for all that there were no mohicans back in 77…
JS: Well that’s a start! I think seeing beyond the cliches presented by lame thirty/fortysomethings (example: Never Mind the Buzzcocks — a total travesty; another example, the super-straight Nick Hornby) is extremely important: punk was wild, outcast, vicious and protective at the same time. It wasn’t boring, and it wasn’t straight (I don’t mean this just in terms of sexuality, but in a perceptual sense). It did not, initally, reinforce the dominant values. So if you’re pissed off, you might pick up some tips. You might find a bunch of outcasts coming together curiously uplifting. There is, also, some great music there (and that’s where I came into all of this). Otherwise: punk is dead. It was 25 years ago: half an adult lifetime. Bye bye.
March 26, 2012 § Leave a Comment
This appeared in 3:AM Magazine on 11 July 2011:
L’Homme qui arrêta d’écrire, Marc-Edouard Nabe, 2010
Marc-Edouard Nabe has always relished playing with fire, but never more so than when he burned what would have been the fifth volume of his journal. His main motivation was to avoid being trapped in a Shandyesque race with time, ending up pigeonholed as a diarist. Nevertheless, he went on to describe this event in Alain Zannini (2002), a novel so blatantly autobiographical that it even bore his real name as its title (Nabe, short for “nabot” — midget — is a nom de plume). The implication was clear: having lived his life in order to narrate it, Zannini had gradually become Nabe’s creation. What, then, would happen if the writer were to stop writing?
This ontological question is raised in L’Homme qui arrêta d’écrire (“The Man Who Stopped Writing”), which begins with the author-narrator’s paradoxical assertion — given the length of the book, let alone its very existence — that he has forsaken literature after being dropped by his publisher. “A publisher paying me to write books nobody reads,” he deadpans, “I thought this would go on for ever.”
For the best part of two decades, the real-life Nabe had received a monthly wage from Les Editions du Rocher, but this stipend was suddenly withdrawn when they were bought out in 2005. The novelist responded by taking legal action. Throughout the lengthy lawsuit, he expressed himself by means of posters, which his hardcore supporters pasted all over the walls of France’s major cities. He also maintained the fiction that his authorial days were over, so as to remain in character while secretly writing his novel about writing no more.
The appearance of L’Homme qui arrêta d’écrire thus came as quite a surprise, not least because Nabe chose to go down the self-publishing, or rather “anti-publishing”, route. The minimalist jet-black cover has a whiff of piracy about it: no barcode, no ISBN, no publisher’s name or logo; the spine remains bare. On the front, the author’s name is reduced to “Nabe” as if it had become a brand, and on the back you only find a number, indicating that it is the author’s twenty-eighth published work (and seventh novel). The book is only available through an official website and a handful of highly unlikely retailers (a butcher’s, a florist’s, a hairdresser’s and three restaurants at the last count). By cutting out the middleman, Nabe claims to be able to make a 70% profit, instead of the usual 10%, on each copy sold. The initial print run — funded by the sale of paintings (Nabe is also an artist and jazz guitarist) — sold out within a month; there have been three more since. Last year, the novel was shortlisted for the prestigious Renaudot prize — a first for a self-published volume in France — and last month, the online platform morphed into a full-blown company.
This declaration of war on the publishing industry is in keeping with Nabe’s image as an écrivain maudit. “Great artists,” says the protagonist, as Baudelaire’s Flowers of Evil manuscript is auctioned off at Sotheby’s, “have but one purpose: to become moral alibis for the bastards of posterity”. Initially accused of being a crypto-fascist (partly because of his predilection for Céline and Lucien Rebatet), Nabe is now frequently depicted as a pro-Palestinian leftist (whose anti-Americanism, it must be said, borders on the pathological). His first television appearance, in 1985, proved so incendiary that he was beaten up by a leading anti-racist campaigner. Every day, he declared — looking every inch the provocative young fogey, complete with centre parting, bow tie and retro spectacles — I shoot up with a Montblanc pen full of “utter hatred of humanity”. A great admirer of Jacques Mesrine, Nabe famously befriended the flamboyant bankrobber Albert Spaggiari as well as the Venezuelan terrorist Carlos the Jackal. Following 9/11, he produced a pamphlet entitled Une Lueur d’espoir (“A Glimmer of Hope”) and argued repeatedly that bin Laden was only acting in self-defence. In 2003, he even travelled to Baghdad, where he protested against the invasion of Iraq in typically Gallic fashion: by writing a novel. These antics may have earned him a large cult following, but Mazarine Pingeot summed up the views of many when she declared that Nabe was “unfortunately” a great writer.
Despite running to almost 700 pages, L’Homme qui arrêta d’écrire has no chapters or even paragraphs, as though it were shot in real time, like 24, the American TV series the narrator watches. If the dialogue is a little didactic — even Socratic — at times, there are far fewer purple passages than usual. This is the affectless, almost pedestrian, prose of someone who will not even allow himself to sign an autograph or compose a letter any more. The novel is meant to read as if it were unwritten. This tonal blankness (often reminiscent of Houellebecq’s) is marred on occasion by poor punning, but it can also be shot through with flashes of sheer poetry: a vintage sewing machine is likened to a “giant bee in mourning”; a brunette’s hair looks like it has been “soaked in liquid night”.
Structurally, L’Homme qui arrêta d’écrire is a 21st-century reworking of Dante’s Divine Comedy, taking us all the way from Inferno to Paradiso via Purgatorio. The picaresque plot begins when the protagonist abandons his calling, and spans seven days during which events that really took place over several years are skilfully conflated. At a loose end, the “post-writer” wanders around town and meets Jean-Phi, a young celebrity blogger who acts as his Virgil, guiding him through his post-literary vita nuova. Nabe’s mouthpiece dreams of a “literary lobotomy” that would rid him of all the bookish references preventing him from living fully in the here and now. Try as he may, Jean-Phi is unable to wean him off his old ways, and each new stroll through the streets of Paris gives rise to a digression about Raymond Roussel‘s birthplace or Proust‘s childhood haunts. However, as the days go by, and his life becomes increasingly bound up with Jean-Phi’s youthful entourage, the narrator rediscovers the pleasure of living gratuitously, without having to worry about transmuting his experiences into words. In the final pages, Mallarmé‘s famous dictum that “The world was made in order to result in a beautiful book” appears on a poster but, crucially, it has been misquoted, so that it is now the book which results in a beautiful world.
The protagonist inhabits this inverted world. Early on, he wonders if his new condition does not necessarily imply that he has himself become a character, as if a writer and his creation were but two sides of the same coin. The names of all the famous living people who appear in the novel have been slightly doctored (Depardieu, for instance, becomes Depardieux). This is no doubt to avoid lawsuits, but it also seems to indicate that they too have stepped through the looking-glass, on the other side of which they are exposed as grotesque parodies of themselves. As one of Jean-Phi’s friends remarks, a mere typo can suddenly plunge you into another universe.
One of the key scenes is a chance meeting with Alain Delons (Delon), on the seventh day. The narrator explains that he is his favourite actor because in all his major films Delon/s goes on a quest for a doppelgänger he could replace or who could replace him. The same, of course, can be said about the novelist’s entire oeuvre, which is haunted by the figure of the double. Narrator and author are as indistinguishable as ever, here, although the former is clearly an anti-Nabe, inhabiting a parallel universe where he has been defeated by his detractors. L’Homme qui arrêta d’écrire, proof of the real-life author’s triumph, is an affirmation of the truth of fiction, as well as of the virtues of unmediated life: after all, he wrote his novel by pretending not to. Give Nabe a mask, and he will tell you the truth. Just don’t ask him — or me, for that matter — who the doppelgänger is.
Zannini/Nabe once quipped that Alain Zannini — in which Zannini meets Nabe — was told in the “double person singular”. Sometimes, however, I really is another, rather than just the other half of a divided self. Although no oil painting, Michel Houellebecq is Dorian Gray to Nabe’s picture — the acceptable face of controversy. Or at least this is Nabe’s spin on events. In the early 90s, both men lived at the same address (103 Rue de la Convention in the fifteenth arrondissement of Paris) facing each other, like bookends, across a cobbled courtyard. Both belong to the same generation, come from similar lower middle-class backgrounds, had domineering Corsican mothers they rebelled against, established their reputations by courting controversy and chronicled the demise of French joie de vivre. Nabe was, in fact, the senior partner in this relationship, up until the success of Atomised in 1998.
In The Map and the Territory, which finally earned him the Goncourt prize last year, Houellebecq depicted his own murder. Nabe immediately outed himself as the culprit in the course of an interview. What he really meant is that Houellebecq had committed literary suicide, by selling out and writing a Goncourt novel. Losing the Renaudot prize, on the other hand, reaffirmed Nabe’s outsider status. Like his master, Céline, he remains untainted by recognition, alone against the world; beyond the pale. With an eye on posterity, Marc-Edouard Nabe is biding his time.
March 25, 2012 § Leave a Comment
This is the phantom foreword to H. P. Tinker’s short-story collection, The Swank Bisexual Wine Bar of Modernity (2007). It went through several incarnations, before the author finally decided he wanted the book to stand alone; forewordless. And this is me in La Baule, on 21 July 2006, writing the aforementioned piece whilst shamelessly flaunting my bald patch (picture taken through the open window by my now-phantom spouse, Emilie Gallix).
…’Everything is to be found in Peter Rabbit,’ the Consul liked to say…
- Malcolm Lowry, Under the Volcano
Privately Paul Gauguin considers himself an undiscovered genius. “But,” he tells Woody Allen over the phone, “What happens to an undiscovered genius when his genius is finally discovered? What is that all about? Where does he go then?
- HP Tinker, “Paul Gauguin Trapped on the 37th Floor”
In one of the stories collected here, the mourners attending the funeral of an anonymous writer suddenly wonder: “So, what do we know of the author? Do we really know anything at all?” (“The Death of the Author” p. 105). The same question could be asked of HP Tinker himself. Despite the occasional circling Trewin or Prosser, he remains elusive; a cult figure on the literary fringes (1). This self-styled “Thomas Pynchon of Chorlton-cum-Hardy” claims that “writers should be read, not seen” and that “the work should speak for itself” (2). The work itself, however, is wilfully keeping stum… (3)
…”Paul Gauguin Trapped on the 37th Floor”, for instance — which mimicks the clapped-out conventions of celebrity documentaries — takes Joe Orton’s satire of tabloidese and vox pops to its illogical conclusion. A voiceover-style narrative is interspersed with the Post-Impressionist’s impressions and snippets of interviews: “Paul loves to laugh and to make other people laugh. He also loves to dance. He has been blessed with the gift of tap. Not a lot of people know that” (p. 7). These soundbites come courtesy of a gaggle of friends and acquaintances ranging from the plausible (Van Gogh, Toulouse Lautrec) to the risible (Edith Piaf, Carl Jung or Nico). Such glaring anachronisms serve to break down the barriers of rationality and conjure up a world of promiscuous commingling where the pleasure principle runs riot (4). The mockumentary format is ideally suited to the episodic nature of Tinker’s stories with their air-tight paragraphs à la Flaubert, their picaresque jumpcuts from one incident to the next, or their wild goose chases “via a chain of wholly convoluted plot developments” (“Kandahar!” p. 19).
Direction, or the lack thereof, is a leitmotif throughout this anthology and, indeed, the author’s entire corpus to date. Consider “Le Fantastique Voyage de HP Tinker”, with its self-reflexive Jules Verne-meets-Todorov-on Sarah Records title and disconcerting final sentence: “…I decide to solicit legal advice on precisely which direction I should be proceeding in” (p. 117). “Where are we going?” (p. 17) wonders Paul Gauguin mirroring the reader’s bafflement as the opening story careers towards its unlikely close. The artist’s question echoes the paragraph composed solely of the word “lost” repeated (for some reason) 92 times (p. 14) which, in turn, reflects the labyrinthine “Morrissey Exhibition” with its disorienting carpet scheme: “You can certainly get lost in there. Totally lost. Completely lost. Utterly lost. Horribly, horribly, lost. So horribly lost that you fear you might never find yourself again” (p. 128). The narrator of the ironically-titled “You Can Probably Guess My Trajectory” confesses, “I needed to find myself, or at least somebody similar” (5) only to find himself (or at least somebody similar) accidentally in Stockholm where “the streets thronged with lost sports commentators asking for directions”. The “oddly convoluted directions” (p. 27) he is himself offered give rise to a Proustian travelogue (6) which — as is common in Tinker’s fiction — reduces locales to bare toponymy: “I licked my wounds in Lisbon and Tangiers. Then ate surprisingly badly in Madrid. Next, the warm air of Dakar stang my lungs. (I ignored Istanbul completely.)” (p. 30). “Son of Sinbad” concludes with the very thought that the only uncharted territories are indeed those of the imagination: “‘There’s nothing out there,’ he says, ‘you understand that, don’t you?’ and you say, ‘Yes, oh yes,’ eyes swimming with disappointment, knee-deep in thoughts of yawning oceans, uncrossed beaches, man-made islands, wine-dark women, unfashionably family-orientated coastal resorts…” (p. 49).
Angst proving resistant to geography, the itinerary morphs into a “search for experience”, a “quest for something different” (“Kandahar!” p. 22); rerouted inwards it thus becomes a journey of “self-discovery”, as the peripatetic protagonist of “Vic Chews It Over” — Vic, presumably — puts it (p. 38). However, all this experimentation only leads to an aporetic cul-de-sac that is strangely reminiscent of the fate of post-Symbolist Western literature: “I fell into abstraction. I travelled through complex textures, however dense and demoralising they became. I dug down, deep into the langue and parole of the situation. Words that once meant an awful lot to me, now held little or no meaning in my current context” (p. 30). In a few deft sentences, HP Tinker charts the far-reaching (philosophical as well as literary) consequences of the (Mallarmean but also Barthelmean) disjunction between signifier and signified.
When the misguided anti-hero of “Kandahar!” follows the directions of a Firbankian monk he discovers in his hotel bathroom (eating gazpacho and listening to Limp Bizkit), we know that his odyssey is bound to come full circle: “…and following his directions, I set off on a journey, following and swimming his directions, swimming across an open sea from one island, and jumping from the top of a 120-foot waterfall, swimming his directions from one island to another, crawling past armed guards…but swimming back because it got late, so late the monk was already sleeping in my bed by the time I got back to my room…” (pp. 23-24). We have now reached the “literary pottage” of postmodernism (“Death of the Author” p. 108), the eternally-recycled primordial alphabet soup — and a very weird soup it is too.
Placing undecideability at the heart of his work, HP Tinker positively revels in the negativity of this impasse. “Nobody,” we are told, “is quite sure” what “exactly took place between the paper-thin walls of the Mexican sex hotel” (“Mexican Sex Hotel” p. 52). If Robert Rauschenberg transformed the erasure of a de Kooning drawing into a work of art, the author goes one step further by erasing a non-existent original. His short stories? Allegories pointing — most impolitely — to a subtext which is not really there (8). Rites of passage leading nowhere, except up their own ars rhetorica, like so many quests without grails. Hatfuls of hollow — without hats. The literary equivalent of losing something you never actually had in the first place, and then going looking for it again. At great length.
Most characters here are hankering after some ever-elusive — oft-illusive — goal. The General, for instance, inhabits “an intricate warren” of rooms which form “a mysterious labyrinth he can wander through, dusting and hoovering the narrow passageways as he goes about his business, as if in search of some unknown land” (p. 31). Entering the Mexican sex hotel is “like stepping into another world” of passages “shelving off into mysteriously-darkened chambers” (p. 51). The quest for an “unknown land”, “another world” — the “Swank Bisexual Bar of Modernity” itself, if you will — leads one into a maze from which there is no escape, a “corridor of illusions” (“Le Fantastique Voyage de HP Tinker” p. 114) built to baffle: “What level am I on? You may well ask, on occasion. Is that way up or down? What’s through that door? Where in the name of Jesus am I?” (“The Morrissey Exhibition” p. 128). Spatial topsy-turviness provides a perfect metaphor for the mock-heroic (8) reversal of high and low registers which so often contributes — mainly through incongruous juxtapositions — to the mind-boggling confusion of reader, character, narrator and author alike: “You are totally confused and understand nothing” (“The Countess of Monte Cristo” p. 80).
This descent into nothingness (“The next morning, in the shaving mirror: an empty space,” “You Can Go Home Again” p. 120) is perhaps best illustrated by Tinker’s penchant for pulp pastiche. Take “The Investigation”, a story which brazenly advertises its mock-epistemological dimension: “It is an investigation into meaning…meaning, do you see?” (p. 79). Unlike your run-of-the-mill whodunnit — where Truth is eventually brought to book — this (clearly ontological) investigation reveals nothing whatsoever. On the contrary, refusing to let in daylight upon magic, Tinker adds layer upon layer of opacity as if performing one of his characters’ customary reverse stripteases (9). Unsurprisingly, we learn in fine that “The investigation goes on”, a denouement as open-ended as Tinker’s fiction itself (p. 68)…
So what exactly will you find inside the Swank Bisexual Bar of Modernity? Bawdy moustaches. The wildest of similes (10). Donald Barthelme rutting with a buxom Oulipian in the pale fire of a Nabokovian footnote. Morrisseyspotting aplenty. Devastating satire of Swiftian proportions (11). Lashings of hardcore gastroporn (12). Bewildering Lynchian filmic devices. Uncanny Orton pastiches (13). A recurrent association between artistic creation and immoderate masturbation. Relentless self-reflexivity; postmodernism gone mad (14). A very British brand of Surrealism that owes as much to the Goon Show, Monty Python or Glen Baxter as to the Continental heavyweights. At times, the feeling of Woody Allen stranded on a Carry On film set. Whereas his absurdist forebears could only gratify us with a sardonic grimace, Tinker does laugh-out-loud. Whereas much “experimental” fiction is deserving of study yet tiresome to sit down and read, he reconciles — seemingly effortlessly — the avant-garde with the plaisir du texte. His thrilling “A-level Surrealism” (“You Can Probably Guess My Trajectory” p. 29) — as far removed from the cosy world of Amis or Barnes as it is possible to get (15) — manages the feat of being at once experimental and accessible. The book you are (probably) holding in your hands is what French critics would describe as un OVNI littéraire: nothing less than a literary UFO…
(1) Susan Tomaselli claimed in http://www.dogmatika.com that “If HP Tinker didn’t exist, you’d have to make him up”.
(2) Quoted from a rare interview published in http://www.3ammagazine.com in 2001.
(3) Significantly, an early abandoned Tinker novel was entitled “The Man Who Would Be Mute”.
(4) This Paul Gauguin (whose works include Jacob Wrestling Grandma Moses and Woman Chasing Bagel Down Fifth Avenue) designs Clarice Cliff’s corporate logo, ogles Russ Meyer’s Vixen! on TV (“The heroine has unfeasibly large breasts, Paul Gauguin notes, unable to take his eyes off the screen” p. 8), crashes on Willem de Kooning’s sofa bed (after attending Jackson Pollock’s housewarming party — with Man Ray), receives an erotic postcard from Yoko Ono and mouth-to-mouth resuscitation from Vivien Leigh (“I was merely struggling with the baby shrimp” p. 11).
(5) After all, “I is another” in these post-Rimbaldian times.
(6) See also this characteristic extract from “The Countess of Monte Cristo”: “Heathrow. Rio. Lisbon. Brussels. Bruges. Rome. Venice. Barcelona. Madrid. Prague. Parma. St Petersburg. Moscow. Cape Town. Then Heathrow again” (p. 87).
(7) The subtext is either distanced and stylised into oblivion, or so obscure that it might as well not exist. “The General”, for instance, was inspired by a real person, but the story is obviously more than a private joke. So: is this objective correlation gone mad, or something else? Perhaps a clue can be found in “You Can Go Home Again” where Noël Coward reflects upon his work-in-progress which is “going nowhere”: “I wonder, he thinks to himself, is the subject too close to home?” (p. 118).
(8) The scuffle described like a Homeric epic in “[Just Like] Tom Paulin’s Blues” is a prime example of Tinker’s take on the mock-heroic (p. 96).
(9) “Every young Parisian girl wore woolly tights and thick overcoats, their pert, erect nipples completely hidden by several layers of obtrusive material” (“Vic Chews It Over” p. 39).
(10) Tinker is the master of weird similes: “…the plot thickening around you the way a good pasta should” (“The Countess of Monte Cristo” p. 78).
(11) 12 “Kandahar!” provides a scathing attack on the collateral damage of the so-called War on Terror: “Everywhere was bombed. My street was bombed. Then the street next to mine. Then the street next to the street next to mine. Night and day, they bombed all the wrong places….they were quite methodical about it” (p. 24). “(Just Like) Tom Paulin’s Blues” is one long, brilliant exercise in pricking an intellectual bubble of pomposity.
(12) The anthology is awash with Fluxus caffs, Franco-Pakistani bistros, Zen-like seafood platters, “media-friendly virtual tapas bars” and “funky post-coital noodle eateries” (“Kandahar” p. 23). Food frequently stands for the victory of base instincts over lofty ideals — a staple of comedy: “Who are we? Where did we come from? Where are we going? What are we doing here? What are we going to do next? How can we escape everything that is artificial and conventional? What can we have for lunch? Why is there no food in this house? Did I forget to visit the supermarket? Are these potato cakes stale? Where is the green curry I was freezing? Am I all out of seaweed fasoli? Is a Brie sandwich at all feasible in the circumstances?” (“Paul Gauguin Trapped on the 37th Floor” p. 17).
(13) The recurrent Ortonesque mixture of American Psycho-style granguignol and laugh-out-loud comedy is perfectly illustrated by the opening scene of “The Investigation” which describes a detective contemplating a gruesome murder scene. A woman, hanging from a light fitting has been “expertly skinned”, one of her hands has been chopped off and her mouth is “full of shit”. The detective observes that this is the “sickest sight” he has seen “since he chanced upon the contents of David Niven’s fridge in 1972″ (p. 59).
(14) There’s the guy in “Kandahar!”, for instance, who wants to produce a machine “to go back in time and kill the inventor of the funky bassline” thus giving rise to “a better world, one without the Red Hot Chili Peppers” (p. 20).
(15) Among his contemporaries the most obvious points of comparison are David Foster Wallace and, perhaps, William T Vollmann.
March 20, 2012 § Leave a Comment
This appeared in Bookslut on 5 March 2012 (issue 118):
Dogma by Lars Iyer
For Scheherazade, storytelling cannot end; for Lars Iyer, it cannot begin. Two novels in, and some reviewers are wondering where his trilogy is going, if anywhere. According to Alfred Hickling, in The Guardian, this “lack of direction becomes self-defeating”. He has a point. It is, in fact, the point.
Spurious, last year’s debut, precedes Dogma, its nominal sequel, but it would make little difference if one were to read them in reverse order, simultaneously, or even back to front. Both volumes can be dipped into at random, safe in the knowledge that the very same obsessions and characters will recur, like some trauma-induced repetition compulsion. Readers of Spurious will rediscover Lars and W. — the self-styled “landfill thinkers” — modeled on the author himself and his colleague William Large, two English philosophy lecturers who have both published books on the works of Maurice Blanchot. Their relationship revolves around the cruel but hilarious abuse that W. constantly heaps on Lars, a modus operandi that baffles their North American hosts: “Don’t they understand that it’s the only way we can express affection? It’s a British working class thing, W. told them, but they only looked at us blankly”. Lars is mocked for everything from his lack of style (“No woman would have permitted your vest phase“) to his non-thinking (“‘It’s like Zen,’ says W. ‘Pure absence’”). On the very first page, W. likens the roaring of the sea to his friend’s alleged stupidity: “It’s the sound of unlearning, he says. It’s the sound of Lars, of the chaos that undoes every idea”. They go off on a sparsely-attended lecture tour of the Deep South (“Six bored people, looking at their watches. Did we come all the way for this?”) during which they pontificate over pints of Big Ass Beer, buy souvenir togas in Athens, and are immortalized on the banks of the Mississippi for W.’s Facebook page: “He rides me like a horse. I ride him like a horse. Sal rides both of us, like two horses, with the camera set on automatic”. W. and Lars also attend music festivals, where they neck Plymouth Gin from water bottles, discussing Jandek’s “non-music” (“the ‘non-’ is not privative”) and Josh T. Pearson’s integrity (“He speaks from inside the burning bush”). They look for religion in the everyday (“‘Are you going religious?’ says Sal. ‘I hate it when you go religious’”) and attempt to step into life like Rosenzweig (“This is where philosophy must begin anew, right here in the pub!”). Most significantly perhaps, they launch their own intellectual movement, the eponymous Dogma: “Dogma was greater than us. Dogma was broader, more generous. Weren’t we only swallows in the updraft? Weren’t we leaves swept up in an autumn storm?”
On the final page, W. asks his companion to be his Boswell, thus providing the trilogy with its creative primal scene. Lars, Dogma‘s narrator, plays the part of “the Delphic Pythia, speaking for the Oracle”: he carries out his duties to the letter, almost completely erasing his own voice from the book. Most of the time, it is W. we hear speaking through Lars. He speaks of Lars, but also for Lars — in his place — as though he were a ventriloquist, but the ventriloquist is himself ventriloquized since Lars is reporting all of this. W. even begins to wonder if Lars has not conjured him up “from a sense of his own failure,” and some reviewers have speculated that he may indeed be a figment of the narrator’s imagination. Lars’s very self-effacement provides a kind of passive (possibly passive-aggressive) resistance to W., simply by letting him express himself fully. One is reminded of that medieval depiction of Socrates taking dictation from Plato, in which Derrida makes out “Plato getting an erection in Socrates’s back” (The Post Card: From Socrates to Freud and Beyond). Moving on from Lars’s hypothetical erection, there are two explicit references to ventriloquism in Dogma. The second one is clearly attributed to W., and provides a nice instance of dramatic irony: “Our eternal puppet show, says W. Our endless ventriloquy. Who’s speaking through us? Who’s using our voices?” The first reference, however, remains anonymous. W’s external monologue seems to have been completely absorbed, here, by a narrative voice whose origin is no longer clearly Lars: “We were ventriloquised; we spoke, but not with our voices”.
Like its predecessor, Dogma is composed of individual fragments that originated as blog posts on the author’s website. In spite of this episodic pattern, the novel is expertly crafted throughout. A few throwaway remarks about the “famous Poles of Plymouth” in the opening pages segue seamlessly into an evocation of Stroszek; itself forestalling the American lecture tour during which W. and Lars identify with the protagonists of Herzog’s film: “They’d come to escape the past! And what did Bruno find? The dancing chicken, W. says”.
Some of these fragments are arranged in sequences, while others could be shuffled around like the loose pages in Marc Saporta’s book-in-a-box. Structurally, as well as thematically, each stand-alone vignette embodies the hope — ever dashed, but eternally springing — of a radical new departure: “We need a realitätpunkt, W. says. A point of absolute certainty, from which everything could begin. But the only thing of which he can be certain is the eternal crumbling of our foundations, the eternal stop sign of our idiocy”.
The very possibility of starting afresh — of turning over a new leaf, and then another — seems to have vanished, hence the lack of direction; of narrative drive. Spurious never really begins: it opens in medias res. Dogma never really ends, as the final Beckettian sentence testifies: “It’s time to die, says W. But death does not come”. The novel stops and starts; it repeats on itself as though it had binged on Plymouth Gin: “Every day, the same failure”. Lars and W. mooch about in the dead time of stasis, a disjointed time, which is not so much dead, as endlessly dying. “But that’s just it: death doesn’t want us, W. says,” in an earlier passage, “It isn’t our time, and it will never be our time.” Things are forever coming to an end, but the end itself never comes: “The conditions for the end are here, W. says, but not the end itself, not yet…” The two characters are suspended in this liminal state, stupefied by the non-stop inertia of late capitalism, “pushing [their] shopping cart full of Plymouth Gin through the gathering darkness,” biding their time: “The apocalypse is imminent, things are coming to an end, but in the meantime…? It’s always the meantime in the pub, W. says”. And again: “Only the disaster is real, W. says. There is no future. And isn’t that a relief: that there is no future? And meanwhile, his long fall. Meanwhile our long fall through the clouds…” And yet again: “Perhaps this is a great waiting room; this, the time before a dentist’s appointment, when nothing very important happens: we leaf through a magazine, we gaze out of the window … But they’ve forgotten to call our names, haven’t they? They’ve forgotten we are here, in the eternal waiting room”.
And what exactly is this mean limbo time? Even the seemingly gormless narrator has an answer, albeit a second-hand one: “The infinite wearing away, I said, quoting Blanchot. Eternullity, I said, quoting Lefebvre”. “We’re dead men,” W. later concurs, “the walking dead.”
Messianism — that desperate hope, or hopeful despair — lies at the very heart of Dogma. “You need a volume of Rosenzweig with you at all times,” W. explains, producing The Star of Redemption from his trusty man bag aboard a Greyhound bus bound for Memphis (of all places). Back in Britain, he boasts that he is “still reading Rosenzweig, very slowly, in German, every morning” despite failing to “understand a word” of it. He describes himself as “a man of the end who yearns for the beginning,” but beginning and end are but interchangeable opt-outs from the “endless end,” symbolized by the “eternal scratching of the rats” under Lars’s floorboards, or the “endless, remorseless teaching” that is the “wreck of the humanities“. The Mersey Estuary at sunset is likened to “the end of the world” or “the beginning,” as though both times were indeed identical. The desire to be born again is just that: a desire to be born again, to be borne back. W.’s longing for the Apocalypse is thus mirrored by his nostalgia for an idyllic childhood (“Ah, his Canadian years!”), his vision of Lars and himself as “idiot Whitmans” in “blousy shirts” roaming a prelapsarian America, and even his matutinal work routine:
- Four AM; five AM — he’s ready for work; he opens his books, he takes notes as the sky brightens over Stonehouse roofs. He’s there at the inception, at the beginning of everything, even before the pigeons start cooing like maniacs on his window-ledge. He’s up before anyone else, he knows that, but there’s still no chance of thinking. Not a thought has come to him in recent months; not one. He’s stalled, W. says. [...] But when wasn’t he stalled? [...] No matter how early he gets up, he misses his appointment with thought; no matter how he tries to surprise it by being there before everyone else.
It is never early enough for W. (who believes things started going downhill in the mid-Neolithic); but neither is it ever late enough. Just as the end keeps on ending endlessly, the novel itself keeps on beginning inexorably. In the paradoxical incipit of Grammars of Creation, George Steiner declares that “We have no more beginnings”: here, we have nothing but beginnings, but it comes to the same thing really. One is reminded of W., “looking for the America hidden by America”: “a perpetually new America stretching its limbs in the sun”. Dogma is also constantly in the process of becoming, which is why — for all the talk of exhaustion and Armageddon — it feels so vital and remarkably angst-free. We learn that Lars had once travelled to Patmos, where the Book of Revelation was written, but ended up by accident on Paros, “the party island.” Short of a revelation, the novel turns into a comic celebration.
Each new fragment harbors the potential to disrupt the continuum represented by the (theoretically infinite) succession of paragraphs. This promise of a revolutionary revelation — the achievement of artistic closure — is never fulfilled, and it produces a daisy chain of failed fragments: a compulsion to retread the same ground. W. claims that our reading is “only the shadow of reading, the search for the world-historical importance that reading once had”. Likewise, Dogma is only the shadow of a novel, the search for the world-historical importance that novels once had. It gestures towards the kind of book it could be if novels still mattered; if only it could take itself seriously enough to really get going. At times, this phantom book shines through the pages “like a watermark”.
Roland Barthes famously argued that “to be modern is to know that which is not possible any more”. By this token, Dogma is resolutely modern. Lars and W.’s saving grace is their acute awareness of their limitations; an awareness that can be extended to the book itself: “We know we fall short, desperately short. We know our task is too great for us, but at least we have a sense of it, its greatness”. In a recent interview at Ready Steady Book, Iyer explained that “Kafka’s work transmits a sense of the importance of notions of God, of belief, even as it deprives us of them”. This is precisely what Dogma does for literature. The book’s apparent lack of direction is part of a strategy to sabotage its literariness; to ensure that it does not become another bogus piece of literary fiction.
For the Romantics, the early German Romantics, in particular, a fragment was a synecdoche standing for a larger, ideal work left to the reader’s imagination. What is missing here is not a bigger, better book that could have been, or indeed could still be, written, but one that is no longer possible at all. In Dogma, W. is nagged by the fear that he may already have had his great idea without knowing it. When he finally loses his university job, he is caught unawares, although it is something he had been predicting right from the start: “He had been waiting for the end, W. says, and still the end surprised him”. Gradually, almost imperceptibly, we move from a sense of impending doom to a feeling that the disaster is already behind us; haunting us: “It’s time, W. says. No, it’s after time. It’s too late. We’re living a posthumous life”. In the final pages, Lars is also described as living each day “as though it were the day after the last”.
According to Iyer, who recently wrote an anti-manifesto on the subject, ours is a “literature which comes after literature”. If John Barth (“The Literature of Exhaustion,” 1967) and the High Postmodernists wrote literature’s conclusion, we are now writing its epilogue. Whereas Harold Bloom’s Romantic poets felt “belated” vis-à-vis their illustrious predecessors, we feel belated with regards to literature itself. For us, literature can no longer be “the Thing itself”; it can only be “about the vanished Thing”. From this point of view, Lars Iyer’s work ranks alongside the hauntological novels of Tom McCarthy and Lee Rourke, which excavate the lost futures of literary modernity.
January 21, 2012 § Leave a Comment
This appeared in Guardian Books on 10 January 2012:
The Death of Literature
The fact that people have been proclaiming its passing for centuries only makes the sense of its ending more acute
[The end: headstone in Lund Cemetery, Nevada. Photograph: Deon Reynolds/Getty]
“We come too late to say anything which has not been said already,” lamented La Bruyère at the end of the 17th century. The fact that he came too late even to say this (Terence having pipped him to the post back in the 2nd century BC) merely proved his point — a point which Macedonio Fernández took one step backwards when he sketched out a prequel to Genesis. God is just about to create everything. Suddenly a voice in the wilderness pipes up, interrupting the eternal silence of infinite space that so terrified Pascal: “Everything has been written, everything has been said, everything has been done.” Rolling His eyes, the Almighty retorts (doing his best Morrissey impression) that he has heard this one before — many a time. He then presses ahead with the creation of the heavens and the earth and all the creepy-crawlies that creepeth and crawleth upon it. In the beginning was the word — and, word is, before that too.
In his most influential book, The Anxiety of Influence (1973), Harold Bloom argued that the greatest Romantic poets misread their illustrious predecessors “so as to clear imaginative space for themselves”. The literary father figure was killed, figuratively speaking, through a process of “poetic misprision”. TS Eliot had already expressed a similar idea in 1920, when he claimed that “Immature poets imitate; mature poets steal; bad poets deface what they take, and good poets make it into something better, or at least something different”. Borges (a disciple of Fernández, whom Bloom references) was on the same wavelength (but at the other end of the dial) when he claimed that “each writer creates his precursors”.
According to Bloom, this feeling of “secondariness” is not specifically a Romantic phenomenon, but rather the very engine of literary history. Down the centuries, literature has always been a two-way dialogue between past and present — the former living on in the latter; the latter casting new light upon the former. George Steiner thus contends that the highest form of literary criticism is to be found within literature itself: “In the poet’s criticism of the poet from within the poem, hermeneutics reads the living text which Hermes, the messenger, has brought from the undying dead” (Real Presences, 1989). This implies that writing is not, primarily, about self-expression, but about reception and transmission; as Winnie the Pooh once put it, with uncharacteristic menace, “Poetry and Hums aren’t things which you get, they’re things which get you”. What is striking here is that Steiner — steeped in the Judaeo-Christian tradition; scourge of Gallic theory — should be in total agreement, on this point, with novelist Tom McCarthy, who comes, as it were, from the other side of the barricades. For the author of C — a novel which is all about fiction as reception and transmission — “the writer is a receiver and the content is already out there. The task of the writer is to filter it, to sample it and remix it — not in some random way, but conscientiously and attentively”. Turning chronology on its head, he sees Finnegans Wake as the source code of anglophone literature — a new beginning — rather than a dead end or a full stop. The novel, says McCarthy, has been “living out its own death” ever since Don Quixote; the “experience of failure” being integral to its DNA. If it weren’t dying, the novel would not be alive.
According to Steiner, the rise of the novel was contemporaneous with a growing linguistic crisis. After the 17th century — after Milton — “the sphere of language” ceased to encompass most of “experience and reality” (“The Retreat from the Word“, 1961). Mathematics became increasingly untranslatable into words, post-Impressionist painting likewise escaped verbalisation; linguistics and philosophy highlighted the fact that words refer to other words … The final proposition in Wittgenstein‘s Tractatus (1921) bears witness to this encroachment of the unspeakable: “Whereof one cannot speak, thereof one must be silent”. Four years earlier, Kafka had conjectured that it may have been possible to escape the sirens’ singing, but not their silence.
Harold Bloom is right: belatedness is not merely an “historical condition”. After all, it was already one of the major themes in Don Quixote. Yet, as Gabriel Josipovici points out, “this sense of somehow having arrived too late, of having lost for ever something that was once a common possession, is a, if not the, key Romantic concern” (What Ever Happened to Modernism?, 2010). Against the backdrop of declining confidence in the powers of language — just as Schiller‘s “disenchantment of the world” was becoming ever more apparent, and the writer’s legitimacy, in a “destitute time” (Hölderlin) of absent gods and silent sirens, seemed increasingly arbitrary — literature came to be considered as an “absolute“. Walter Benjamin famously described the “birthplace of the novel” as “the solitary individual”: an individual cut off from tradition, who could no longer claim to be the mouthpiece of society. As soon as this “solitary individual” was elevated to the status of an alter deus, the essential belatedness of human creativity became glaringly obvious. “No art form,” says Steiner, “comes out of nothing. Always, it comes after,” and the “human maker rages at [this] coming after, at being, forever, second to the original and originating mystery of the forming of form”.
As early as 1758, Samuel Richardson had wondered if the novel were not just a fad, whose time had already run out. By the 20th century, the picture looked far bleaker. Theodor Adorno felt that there could be no poetry after Auschwitz. In 1959, Brion Gysin complained that fiction was lagging 50 years behind painting. In the early 60s, Alain Robbe-Grillet attacked the mummification of the novel in its 19th-century incarnation. In 1967, John Barth published “The Literature of Exhaustion” in which he spoke of “the used-upness of certain forms or exhaustion of certain possibilities”. The same year, Gore Vidal diagnosed that the novel was already in its death throes: “we shall go on for quite a long time talking of books and writing books, pretending all the while not to notice that the church is empty and the parishioners have gone elsewhere to attend other gods”. The death of literature, and the world as we know it, became a fashionable topic among US academics in the early 90s (see, for instance, Alvin Kernan’s aptly-titled The Death of Literature, 1992). Their argument was usually that English departments had been hijacked by cultural studies, Continental theory or political correctness gone mad (Bloom’s “School of Resentment”).
Since then, two things have happened. The novel — which was meant to fuse poetry and philosophy, to subsume all other genres and even the entire universe (following Mallarmé‘s conception of The Book or Borges’s dream of a “Total Library”) — has been reduced to “literary fiction”: a genre that approaches writing as if the 20th century had never happened. At the same time, the digital age has taken information overload to a whole new level. As a result, David Shields believes that the novel is no longer equipped to reflect the vitality and complexity of modern life (Reality Hunger, 2010). Kenneth Goldsmith — the poet to whom we owe the wonder that is UbuWeb — urges us to stop writing altogether in order to focus on recombining the texts we’ve accumulated over the centuries (Uncreative Writing, 2011). We may all be “remixologists” now, but what if (as Lewis Carroll wondered) word combinations were limited, and we had used them all up?
According to Steiner, we are “terminalists”, “latecomers”: “we have no more beginnings“. For us, language “is worn by long usage” and the “sense of discovery, of exuberant acquisition” exhibited by writers during the Tudor, Elizabethan and Jacobean periods “has never been fully recaptured”. On the eve of the unspeakable horrors of the second world war, Adorno already felt that “the carcass of words, phantom words” was all we had left. Language had been corrupted; irredeemably soiled by “the usage of the tribe” (Mallarmé). Perhaps is it no longer possible for us to follow Ezra Pound‘s injunction to “make it new”.
“Even originality itself no longer has the ability to surprise us,” writes Lars Iyer in a remarkable essay recently published by The White Review. According to the author of Spurious (shortlisted for the Guardian‘s Not the Booker Prize), we live in “an unprecedented age of words”, but one in which Important Novelists have given way to “a legion of keystroke labourers”. Literature only survives as literary-fiction kitsch: a “parody of past forms”; a “pantomime of itself”. In “The Literature of Exhaustion”, Barth had envisaged how the “felt ultimacies of our time” (ie the end of the novel as “major art form”) could become the material of future works. Iyer cranks this up a notch. We are no longer writing literature’s conclusion but its “epilogue”: ours is a “literature which comes after literature”. Where Bloom’s Romantic poets felt “belated” vis-à-vis their predecessors, Iyer feels that we have come too late for literature, full stop. Literature today is thus no longer “the Thing itself, but about the vanished Thing”. The writer’s task is “to conjure the ghost” of a tradition that has given it up. By this token, the novels of Tom McCarthy, Lee Rourke and Iyer himself are not so much evidence of a nouveau roman revival as instances of a new type of hauntological fiction which explores the lost futures of Modernism.
Given that Iyer has published two books on the work of Maurice Blanchot, one cannot but think of the French author’s answer to the question ‘Where is literature going?’: “literature is going toward itself, toward its essence, which is disappearance”. Perhaps the “Thing itself” was about “the vanished Thing” all along – but stop me, oh-oh-oh, stop me, stop me if you think that you’ve heard this one before.