Rebuked

O’Sullivan, James. “Electronic Literature’s Contemporary Moment: Brezze and Campbell’s ‘All the Delicates Duplicates’.” Los Angeles Review of Books, 7 November 2017:

Almost a decade has passed since 3:AM Magazine founder Andrew Gallix, writing in the Guardian, proclaimed the imminent death of electronic literature, that is, literature with an inherently computational aesthetic. There was some merit to Gallix’s argument, his concern being that the form’s emphasis on multi-modality was such that the word would eventually get lost. In many instances — say, where play is accentuated — this has indeed been the case. But today, for every work of e-lit that is more game than literary game, there are those pieces where language remains essential. All the Delicate Duplicates, the latest brainchild of Mez Breeze and Andy Campbell, is a superlative example of the latter, and thus a serious rebuke of Gallix’s assertion.

Electronic literature can be a lot of things — literary games, hypertexts, interactive fiction, generative poetry, bots — but it is always more than the product of digitization; ebooks, which merely mimic print on a screen, typically don’t count. E-lit relies on computational affordances for creative expression, privileging language within a constellation of modalities. Still, resistance to its charms endures.

Responding to Gallix’s provocation in a piece published in the Electronic Book Review, Dene Grigar*, current president of the Electronic Literature Organization, points to those barriers that have marginalized e-lit in classrooms and popular culture, arguing that resistance to the form emanates from “deeply-held views of the proper relationship between humans and machines, of what constitutes the good, the beautiful and the true, and of the nature of art.” (…)

(…) But the achievements of Duplicates are not just contextual. If Breeze and Campbell are to be commended for any aspect of their ambition, it should be for their efforts to juxtapose the literary and the digital in a manner that genuinely advances the field and forcefully responds to naysayers such as Gallix that, no, electronic literature is not dead, it is everywhere, it is thriving, and it is literary. Ten years ago, the future of electronic literature was legitimately being questioned. Ten years from now, I expect that we will be reflecting on the present moment as that which saw the form truly begin to build on the work of its pathfinders — to borrow from Grigar and Moulthrop — and progress toward its potential, both as an aesthetic experience and as an act of expression capable of permeating the public consciousness. There is little doubt that such reflection will place much focus on the work of Mez Breeze and Andy Campbell, the pathfinders of their day.

[* She accused me at the time of misquoting her in my Guardian piece, which is absolutely not true. I quoted her verbatim, and — sensing that what she had written might be misconstrued by some of her colleagues — had even gone to the trouble to double-check that I had permission to quote anything from the email in which she had answered my questions.]

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The Writer Postponed

This appeared in The Los Angeles Review of Books on 23 August 2015:

The Writer Postponed: Barthes at the BnF

roland-barthes

The BnF (Bibliothèque nationale de France) exhibition is one of numerous events commemorating the centenary of the birth of the author of “The Death of the Author” (1967). The exhibition is a rather modest affair compared with the grand 2002–03 retrospective at the Centre Pompidou — one that is far more in keeping with its subject’s endearing reticence. Curated by Éric Marty (who edited the complete works) Les écritures de Roland Barthes, Panorama is divided into two distinct parts. The first one consists of a series of white canvas wall panels, like the Chinese posters called dazibao, teeming with quotations, reproduced manuscript pages, and outsize photographs — including an inevitable Paris Match cover shot of the iconic Citroën DS, which the author of Mythologies famously likened to a Gothic cathedral. These dazibao conjure up Barthes’s 1974 trip to China (Carnets du voyage en Chine, 2009), his Zen inclinations, and his fondness for a partly fantasized Japan — a country he visited three times and wrote about, most famously, in Empire of Signs (1970). The use of fabric in lieu of paper could be construed as a nod to The Fashion System (1967) and, beyond that, to the semiologist’s dapper drapery metaphors. Stage curtains also spring to mind, of course. Barthes was deeply influenced by Bertolt Brecht in the 1950s, a period when his criticism revolved around drama: mostly avant-garde plays at first (until alternative theater was co-opted by Malraux and the Gaullist regime), but soon extending to canonical works. On Racine (1963) even became a cause célèbre, pitting the youngish bucks of la nouvelle critique against the academic establishment. Barthes would later reflect that theater — the personae of “life writing” and the performance of performativity — stood at the crossroads of his entire work. As a student, he dabbled in amateur dramatics, and he was always mesmerized by the manner in which the tragedian’s voice seceded into autonomous acting. Those who visited Barthes frequently fell under the spell of his voice. Chantal Thomas recalls that his speech rendered the silence it sprang from audible (Pour Roland Barthes, 2015). Philippe Roger mentions a sentence that still rings so distinctly in his ears that he could turn it into sheet music — despite having no recollection of what was actually said (Roland Barthes, roman, 1986). Barthes, who cherished “The Grain of the Voice” (1972) — “the body in the voice as it sings” — would no doubt have approved of his words time-lapsing into pure sound.

I walked the length of these gauzy panels, repeatedly, to ensure I had not missed the entrance to some occult gallery room. En route, I spotted several other mildly bemused visitors doing likewise, l’air de rien. Just as the art of striptease conceals nudity (Mythologies, 1957), everything here is hidden in plain sight. The author is ubiquitous, but atomized; splintered into myriad shards of text. In her monumental new biography, Tiphaine Samoyault demonstrates how his fragmentary, aphoristic, and self-referential style resists analysis, often leaving commentators no other option but to paraphrase or quote. This, she says, is how he inhabits his texts. Barthes himself goes back to the etymology of the word “text,” which, in Latin, refers — precisely — to tissue. This tissue, he avers, has traditionally been regarded as a “ready-made veil” concealing meaning (which can only be unveiled through interpretation). Instead of prêt-à-porter, he suggests we consider text as a piece of material that is constantly in the process of being woven — he compares Proust’s work to that of a seamstress. In this “making” of the text, “the subject unmakes himself, like a spider dissolving in the constructive secretions of its web” (The Pleasure of the Text, 1973). However, it is also through these very secretions that the subject resurfaces, albeit in disseminated form, “like the ashes we strew into the wind after death” (Sade, Fourier, Loyola, 1971).

Roland Barthes was not averse to biography per se. In fact, he even toyed with the idea of writing one himself (on his beloved Schumann). Besides, the intersection between life and literature was arguably his central concern throughout his career. Samoyault traces his penchant for self-portraiture back to his sanatorium days, the diseased body being his first object of investigation. She goes on to claim that his main achievement was to take reading out of the book and into the world: to decipher, as it is now, post-Barthes, common to say, the world like a text. For Barthes, however, reading literature was a highly personal pursuit: it meant “rewriting the text of the work within the text of our lives” (Le Nouvel Observateur, 1979). Textual pleasure reaches its climax when a book “transmigrates into our life, whenever another writing (the Other’s writing) succeeds in writing fragments of our daily lives” (Sade, Fourier, Loyola). As Susan Sontag shrewdly observed, Barthes started off discussing Gide’s journal (which, in his view, turned the life and work into “a creative whole”) and ended up reflecting upon his own. During one of his last lectures, he even confessed (citing Kafka’s Diaries and Tolstoy’s Notebooks) that he had “sometimes come to prefer reading about the lives of certain writers to reading their works” — an admission that would have been anathema in the days of high post-structuralism. Indeed, diaries are repositories of what he had previously described as the “fantasy” of the writer figure, that is to say “the writer minus his work”. Readers often suspect novels of being thinly disguised biographies; Barthes believed, contrarily, that biographies were novels that dare not speak their name. Put bluntly, a writer cannot dissociate him or herself from the act of writing, just as it is impossible to discuss language in nonlinguistic terms. Roland Barthes by Roland Barthes (1975) is thus prefaced with the following caveat, which, significantly, appears in the author’s own elegant script: “It must all be considered as if spoken by a character in a novel”. The fragmentary memoir that ensues is narrated in the first and third (he, R.B.) persons singular: Barthes, in effect, becomes a character — several characters — in what he describes as “almost a novel: a novel without proper names”. The subject (himself, his life) is real, but the narrative voice belongs (of necessity) to the realm of fiction. A clear line is drawn between the “unproductive” time of childhood — depicted in the first pages through a series of captioned snapshots — and the “productive” time of writing that endures in textual form, rather than as memory. Since the text dispossesses the writer of his “narrative continuity” — “it takes my body elsewhere” — only the “unproductive life” can be presented in chronological (albeit pictorial) fashion. Much of the author’s work, from Empire of Signs onward, can be read as a quest for a biography of the productive life.

Barthes felt that lives should not be written in stone. After all, the past never stands still: memories are always being reimagined and reshuffled; identity is open to constant recomposition. If someone were to write his life, Barthes remarked, anticipating his own memoir, he hoped it would be limited to a few “biographemes” — “a few details, a few preferences, a few inflections” — which, “like Epicurean atoms,” would perhaps touch “some future body, destined to the same dispersion” (Sade, Fourier, Loyola). As Paul Valéry put it, in a letter he quotes, “It is strange how the passage of time turns every work — and so every man — into fragments. Nothing whole survives — just as a recollection is never anything more than debris, and only becomes sharper through false memories”. In his lectures on The Preparation of the Novel (1978–1980; published in 2003), Barthes establishes a distinction between two literary Platonic ideals: the Book and the Album. The former is the ultimate Gesamtkunstwerk — an instantiation of the Absolute in codex form. The latter (aphorisms, pensées, fragments, collages, journals, scrapbooks) stands at the other, resolutely immanent end of the spectrum. Given that nothing whole ever survives, Barthes draws the conclusion that “the future of the Book is the Album, just as the ruin is the future of the monument”: “What lives in us of the Book” — a quotation, for instance — “is the Album”. (Éric Marty recently edited a collection of the author’s miscellanea under that very title.) Similarly, what lives in us of the biography is the biographeme, that textual snapshot: “Photography has the same relation to History that the biographeme has to biography” (Camera Lucida: Reflections on Photography, 1980). Barthes’s oeuvre is dotted — punctuated — with prefigurations or echoes of the biographeme, which attests to the centrality of this concept. There is the gaping garment, for instance, pinpointed in The Pleasure of the Text as the scintillating locus of eroticism. There is “the Surprise, the Incident, the Haiku” — presented as near synonyms — which Mao’s China famously failed to deliver (Travels in China). And then there is the punctum: the accidental detail in a photograph (as opposed to the studium, its ostensible subject), which moves the observer to the poignant point where his or her involvement becomes intensely personal. One thinks of that passage in Empire of Signs where the author recalls that he never took any pictures of Japan. Quite the contrary, he explains: it is Japan that constellated him with flashes, as though from a camera not loaded with film. In her biography, Samoyault insists that, even at its most theoretical, Barthes’s criticism is never solely (soullessly) analytical. We always perceive the flash of the author’s desiring gaze.

The first part of the BnF exhibition illustrates Barthes’s definition of the “Album”. As its title indicates, it provides us with a panoramic view of the polymath’s multifaceted career. This dizzying, kaleidoscopic portrait of Roland Barthes — dissolved in the constructive secretions of his web — highlights his engagement with the world. The second part, tucked away in a room at the far end of the busy wall panels, is far more intimate. The dimmed lights instantly instill a quasi-religious ambience. The only audible sound comes, muffled, from headphones resting on black seats at the back. Enshrined in glass display cases, the manuscript of A Lover’s Discourse: Fragments (1977) and related relics (letters, index cards, artworks) take center stage. “So it is a lover who speaks and says:” — the magic Open Sesame formula — is inscribed on a blue wall, reminiscent of an Yves Klein monochrome or a manuscript illumination by the Limbourg brothers. Everything here represents the autobiographical, and indeed literary, turn in Barthes’s career: “It is the intimate which seeks utterance in me, seeks to make its cry heard, confronting generality, confronting science” (“Longtemps, je me suis couché de bonne heure …,” 1978).

One of the major lessons of Mythologies is that the world is always already written. Language — as Barthes put it, somewhat provocatively, during his inaugural lecture at the Collège de France in 1977 — is “fascist”. It speaks us, compels us to think and talk along certain lines. The task of literature is thus “to unexpress the expressible,” to take the intransitivity of writing to its logical conclusion by relinquishing meaning altogether: “For writing to be manifest in its truth (and not in its instrumentality) it must be illegible” (Critical Essays, 1964). In his memoir, Barthes writes that “he dreams of a world which would be exempt from meaning“. On several occasions, he praises the haiku for managing to “achieve exemption from meaning” whilst remaining perfectly intelligible. The arch-interpreter dreamt, paradoxically, of signifiers without signifieds. What attracted him to Japanese calligraphy was the interface between writing and painting. He was fascinated by the artistic tradition of “illegible writing” (linked to Chinese characters in the case of André Masson’s semiograms) that he studied in essays devoted to the likes of Bernard Réquichot or Cy Twombly. He even produced some elegant doodles of his own: an instance of what we would now call asemic writing is reproduced on one of the wall panels. The BnF exhibition also showcases several artworks (although that is perhaps too grand a word). The most interesting are multicolored squiggles that resemble a preliterate child’s impression of writing: writing as ludic abstraction.

Barthes never considered himself as a visual artist, and rightly so, but he derived a great deal of pleasure — “a kind of innocence” — from the sheer physicality of drawing or painting. The care with which he fashioned the file boxes for his famous index cards indicates that he also considered writing as a handicraft, as do the corrected proofs of A Lover’s Discourse, with their neatly redacted lines in blue felt-tip that look like erasure poetry. The author’s beautiful handwriting is as distinctive as the grain of the voice, where sound and meaning merge. Barthes, it is often said, wrote from the body. He sought to inscribe “the hand as it writes” — his very desire for writing, rather than his psychological subjectivity — into the body of his texts, thus substituting an erotics for hermeneutics. There is indeed a “return of the author” in Barthes’s work, but the author who returns is not the “Author-God” of realist fiction: “The author who leaves his text and comes into our life has no unity […] he is not a (civil, moral) person, he is a body”. It is through the body that the intimate makes its cry heard on the page.

Writing as pure gesture was, of course, only a fantasy. On this side of “the Utopia of language,” Barthes came to identify what he called “life writing” as a viable way of voicing the intimate. Simply put, life writing is writing as a way of life, whereby life becomes the text of the work — a text to be produced, not deciphered. In “The Death of the Author,” of all places, Barthes had already highlighted the “radical reversal” operated by Proust: “instead of putting his life into his novel, as is so often maintained, he made of his very life a work for which his own book was the model”. Despite disavowing that polemical essay in The Preparation of the Novel — as though he could hear time’s winged laundry van hurrying near — he reprised his assessment of Proust, going as far as to claim that: “the positioning of the life as work is now slowly emerging as a veritable historical shift in values”. In Search of Lost Time is “entirely woven out of him [Proust], out of his places, his friends, his family; that’s literally all there is in his novel” — and yet it is not an autobiography.

Whether Barthes would have written a novel — had he not been knocked over by that van in 1980, dying a month later at the age of 64 — remains a moot point. In an interview, given in 1977, he announced his intention to write a “real novel”. However, he then went on to explain that he was looking for a form that would enable him to detach the “novelistic” (le romanesque) from the novel — which no longer really sounds like a “real novel”. The following year, in his conference on Proust, he mentioned his “fantasized and probably impossible” book. The lectures on The Preparation of the Novel did nothing to clear up the ambiguity; au contraire: “Will I really write a Novel? I’ll answer this and only this. I’ll proceed as if I were going to write one”. Samoyault argues, in her biography, that he probably would have done so. Although he only left an eight-page outline for his projected “Vita Nova,” she believes that much of the material that has been published posthumously (Incidents, Mourning Diary, et cetera) along with vast swaths of the unpublished archives, would eventually have been integrated into some grand magnum opus.

There are numerous counterarguments. Even though he had his ear to the ground and finger on the pulse — championing some of the most cutting-edge artists of his day — Barthes considered himself as a man of the 19th century: the rearguard of the avant-garde, as he once put it. Samoyault highlights the fact that he felt far more at home with Schumann or Chateaubriand than Messiaen or Robbe-Grillet, hence his deep-rooted fear of being an impostor. Proust — whose innovative work also retained a strong traditional Human Comedy dimension — probably represented his beau idéal of literary modernity. For Barthes, however, being modern also meant knowing “what cannot be started over again,” and that kind of monumental novel belonged to the past. At the beginning of The Preparation of the Novel, he suggests that “The Impossible Novel” could have been a good alternative title for these lectures, echoing one of the central themes of Writing Degree Zero: “Modernism begins with the search for a Literature which is no longer possible”. This general cultural crisis was echoed by his own abandonment of novel-writing as a teenager. In a letter to a friend, explaining why he had given up his bildungsroman — a satire of social conventions in provincial France — he described the novel as an “anti-artistic genre” in which aesthetics is stifled by psychology, and form a mere accessory. He then spoke of his conception of an “artistic form of literature,” which he would go on to seek out through his criticism in later years. When he died, he was preparing a conference on Stendhal’s switch from diary to fiction, which had finally allowed him to express his love of Italy. Evidently, Barthes was hoping that “Vita Nova” would likewise enable him to express his love of his mother, with whom he had lived almost all his life, and whose death in 1977 had left him devastated. The title — a quote — was “One Always Fails to Speak of What One Loves”. He may have sensed that his novel would never get as close to the “impossible science of the unique being” as he wished.

In fact, Barthes had already written a fitting, at times heart-rending, tribute to his late mother in the shape of the second part of Camera Lucida. He was too modest and racked by doubts — “I am not fully a writer” — to gauge the importance of his own work. As Philippe Sollers noted, his reading of Balzac’s “Sarrasine” in S/Z (1970) had rewritten a competent story into a veritable masterpiece. Michel Foucault pointed out that his criticism had a prophetic quality: it actually shaped the course of contemporary literature, rather than merely reflecting it. Alain Robbe-Grillet, whom Barthes had championed in his early days, claimed that A Lover’s Discourse may come to be regarded as the nouveau nouveau roman. He believed that the future of the novel lay in the hands of someone, like Barthes, who was not a professional novelist. A Lover’s Discourse was published in 1977, the year Serge Doubrovsky coined the term “autofiction”: it is now obvious that Barthes was one of the originators of this genre. It is equally obvious that most of his books, starting with Empire of Signs (when he began speaking in his own name), could now be labeled novels. Unknowingly, he had redefined what fiction could be.

In his Critical Essays, Barthes describes the critic as a writer, “but a writer postponed,” whose goal — to write a novel — remains tantalizingly on the horizon, like abstract squiggles: “the critic is the man who is going to write and who, like the Proustian narrator, satisfies this expectation with a supplementary work, who creates himself by seeking himself and whose function is to accomplish his project of writing even while eluding it”. While dreaming of the Book, Barthes produced the Album.

Misreadings

Jamie Fisher, “A Patron Saint for Sadsacks: What Snark Says About Failure — and What Literature Says Back,” Los Angeles Review of Books 10 June 2015

The Biographical Dictionary of Literary Failure 300dpi

… In his introduction to the BDLF, Andrew Gallix suspects “that there is indeed a touch of Schadenfreude about the pleasure derived from reading these anecdotes of writerly woe.” There’s a name for this pleasure, and this narrative tradition: It’s snark. …

… Gallix’s introduction suggests that in writing the BDLF, Rose “may have been exorcising some demons of his own.” …

… Gallix places Rose’s work alongside any number of famous literary silences in the face of imperfection: “Rimbaud’s renunciation of poetry …, the Dada suicides, Wittgenstein’s coda to the Tractatus, the white paintings of Malevich or Rauschenberg, Yves Klein’s vacant exhibitions, as well (of course) as John Cage’s mute music piece.” Gallix describes the appeal of “absolute whiteness,” untrammeled potential.

This is true enough, in its way; any artist has coped with those moments of paralyzing uncertainty, when silence or irony seem better than wreckage. But Gallix’s misreading of Cage is, I think, telling. Cage intended the vacancy of the work to supply a stage for the ambient environment. His point wasn’t that art is incapable of speech, or that the artist has, finally, nothing to say. His intention was to draw a circle around a small section of public life and say, All that is inside this circle is art. It’s a circle of reception, an announcement that he is willing to listen. When Gallix calls Cage’s piece “mute,” he fails to understand that it is a stage for the people, and the experiences, we don’t usually choose to hear. …

Ink So Dense It’s Mute, Or the Purest Form of Literature

Erik Anderson, “The Sum of Two Cubes (And the Uses of Literature), Los Angeles Review of Books 23 September 2012

A light touch does not negate reality, nor, I might add, are all silences complicit. Anne Carson, in her moving elegy for her brother, talks about a muteness or opacity “which likes to show the truth by allowing it to be seen hiding.” And near the very end of Schizophrene, Bhanu Kapil gives us a page that has been totally blacked out. It’s an opaque square of ink and it defies you to see through it, or to place words on the page. There is some truth here, or perhaps some horror, that is inaccessible to us — something we are not allowed to see but are allowed to see hiding. The page has a famous precedent: in Laurence Sterne’s Tristram Shandy, a black page appears after the death of one of the characters. And as in Sterne’s famous book, the effect of the page is not, paradoxically, a sense of heaviness. Or at least, not a sense of heaviness alone: some weight has been lifted and this one page, of all the pages in the book, is allowed to levitate, to unhinge the book from its subject. It accomplishes this through a lightness so dark it’s opaque, through ink so dense it’s mute.

One could say it’s the most useless page in the book.

[…] Strangely enough, those black pages in Schizophrene and Tristram Shandy might be the purest form of literature there is, even though I’ll grant you it’s an impossible and undesirable ideal.

Quotes

“A reviewer said about my third book, a collection of linked stories, that if I kept going in this direction (i.e., toward concision), I’d wind up writing books composed of one very beautiful word. He meant it as a put-down, but to me it was wild praise.”
David Shields, “Life is Short; Art is Shorter,” Los Angeles Review of Books, 2 May 2011