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Jeff Halperin

Jeff Halperin

Category Archives: Literature

The Other Parts About the Crimes

21 Saturday Sep 2024

Posted by jdhalperin in Literature

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2666, Jeff Halperin, Roberto Bolaño

2666 is known mostly for Part 4 because it’s so long and repetitive in its disturbingness. It’s 280 pages, largely about the missing women found brutally murdered. There are 100+ accounts of bodies turning up with clinical, cold descriptions of the horrible end they faced. Femicide is as important a subject as it is hard to talk and read about, and nobody can accuse Bolaño of running away from the worst of it.

My friend is friends with the wonderful contemporary novelist, Noor Naga, and he told me of an interesting remark she made that completely makes sense to me, along the lines of, “no woman has ever recommended I read 2666.” No doubt she had in mind Part 4, about the Crimes.

With this in mind, and because almost everybody who writes about 2666 focuses on this aspect of the novel, I’d like to look at the other parts of Part 4 that I think play a key role in the novel. I wish I wrote this piece right after reading it, so it was fresher, but I made some notes mid-read. Excuse me if this piece is a little loose, but it’s a big, hard, complex section of the novel!

One track I didn’t notice before was the story about the narco ratting out the other smaller narco rival to the cops to take out a competitor. That happens again.

After women’s bodies are found in an area of town where upper class people own property, there’s a meeting between the mayor, the powerful narco Pedro Rengifo, and the police chief, Pedro Negrete. Head honchos. Later, Haas will say that “it’s all being taken care of.”

Then, Haas holds a press conference where he accuses people named the Uribe brothers, who own a trucking company, of being the serial killers, 30 murders, in and just outside Santa Teresa. Haas is never exonnerated, despite what he claims, but after his semi-secret phone calls in jail, and his connection to a powerful narco on the inside, he appears to be trying to associate the narco’s rivals with the murderers.

Just like neither narco bosses are innocent but one gives up the other to advance in their crimes, maybe the Uribe brothers are genuinely killers. They could be.

You never get an answer about who did it, you just get partial, foggy glimpses of the interworkings of a complex machine that is responsible for the deaths and for obscuring the guilty. It’s not a whodunit novel. It’s a what-dunnit.

There’s also a snuff film industry and drug trade that Haas seems to be involved in using computer dealing as a cover, and it goes to the top. The narcos are in on it. When Haas and his men kill and rape the caciques gang in jail in extremely brutal fashion, the cops watch. They supervise it. The cops didn’t merely turn a blind eye; “one had a camera [page 522]. Was that turned into a film?

Haas is protected by the narco Enrique Hernandzez, who is in cahoots with the cops and the politicians. That there’s corruption throughout the system isn’t exactly a new or novel observation, but if you read this part of Part 4 carefully, you’ll find an impressive level of care and details Bolaño invested in both showing and not showing the particulars. Everyone knows there’s mega corruption, but pinning the particulars down is trickier.

Kessler is followed by Negrete, probably, not the cops he’s touring with, as they fluff him up whereas Pedro Negrete doesn’t meet him at all, despite being police chief. This is for me a clue about who is on what side of the rival factions.

It’s amazing and revealing comparing the way Kessler and even the critics travel versus the poor migrants. Kessler has a mariachi band greet him and the mayor personally stamps his passport after waving immigration away. The Critics fly to this city and that for a conference or to have sex with each other and eat fancy dinners and drink cocktails. The migrants struggle to make it to Santa Teresa to find work, and many end up dead in a particularly nightmarish hell.

This comparison is silently implied, but once you think about it, it’s hard not to notice. It’s not just the contrast between luxury and squalor. The point is that the people travelling in luxury don’t really experience a border at all, whereas the poor working-class very much do.

The story of the guy on TV who tried to get into the US 345 times, once every four days, for the span of a year. What did he do for money? Because polleros are not cheap. He paid for the first few, then they gave him a discount, then they brought him as a talisman, as other migrants were hopeful that if anyone got caught by border guards, it would be him, not them.

One dark point. Yolanda Palacio talks so Sergio in El Rey del Taco [page 568] about the bright side, but in trying to frame things positively, she only reinforces the connection between the dark side of global capitalism and the murders: “Do you know which city Mexican city has the lowest female unemployment?” Of course, it’s Santa Teresa.

The desert and the sea are somehow the same thing in this novel. Recall Baudelaire’s epigraph, “An oasis of horror in a desert of boredom.” The image of the border crossings being desert islands and cities being ships is apt. This contrasts with Archimboldi’s love of coral and being underwater. Even the night sky comes up again and again. National borders are not the only borders in this novel that can be either concrete or porous. People’s dreams merge. Mirrors are a recurring motif in every section.

The police are misogynistic in their spare time and in their professional duty. The way these bear on each other is key. But even Sergio, the credible and dogged reporter who writes admirably about the murders, had an epiphany when, during a post-coital conversation with a sex worker, he realizes that the missing women aren’t sex workers; they work at the maquilladoras. Misogyny is in the air and nobody is immune, even the people who like to think they mean well, and do in fact work to achieve something positive.

Azucena Exquivel Plata, a very powerful Mexican congresswoman, has a friend Kelly who goes missing after working at what turn out to be high-class orgies with the narco Campuzano’s men, a narco banker (who maybe or maybe wasn’t there) and other high ups…one of the competing factions. For a second she feels bad that only her personal connection to all the murders is what pushed her to do something about them, but then she’s over it, saying that’s life. “No snuff films were made there” the private investigator on Kelly’s case says. This negation only opens up more questions. I’m not sure to what extent snuff films drive the seedy underworld of Santa Teresa. The drug trade and business in general seem very wrapped up in politics and are surely more lucrative?

But there’s a lot of talk about films, on different levels. Kessler, the big shot US detective, advises on Hollywood films. The congresswoman mentions films. Charlie Cruz (in Part 3) owns a video store and his house has the living room with no windows where they watch a porno. Movies come up all the time in Part 4. Is it because this is an entertainment society where media shapes public perception of what police do? Maybe it influences the police themselves? Or is the snuff film industry itself a driving force in things? Films are spoken of innocently, in artistic terms. In the way that global capitalism rests on poor laborers working in extremely precarious, dangerous conditions (Santa Teresa’s maquiladoras) to create products everyday people consume in North America or Europe, there’s a connection between the horrorific implications film have in Santa Teresa and the cache films have elsewhere. Ultimately, we all participate in the system and are complicit whether we mean to be or not.

Note, the bodies turn up in a maquilladora where laborers make TVs.

Part 4 is disturbing, and for extremely understandable reasons that aspect is usually what receives people’s focus. The novel revolves around the murders, panning in and out from different perspectives. If you read Part 4 carefully and can stomach description after description of corpses killed in gruesome ways, it’s the closest zoom Bolaño provides, the closest you get to seeing heart of darkness. But you never do and there’s no closure. It wouldn’t be solved by locking up one or two people, that’s the real point.

In the second last part of Part 4, the congresswoman is determined to get to the bottom of things. “I’ll be with you always, though you can’t see me, helping you every step of the way,” she says to Sergio. If Santa Teresa’s murders are shrouded, so to is a notable effort to solve them.

Part 1 opens on Christmas, Pelletier’s birthday, and Part 4 closes on Christmas. I think that’s a dark joke, if anything. The fictional town is called “Santa Teresa.” I have no idea if I’m reading too much into this, or if Bolaño is trying to subtly bury a little lightheartedness or maybe some balance into the darkest section of a very dark book, which ends with laugher coming from streets like black holes, “the only beacon that kept residents and strangers from getting lost.”

Mad, Haunted Amalfitano

30 Friday Aug 2024

Posted by jdhalperin in Literature

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2666, Amalfitano, Jeff Halperin, Roberto Bolano

The second part of 2666 begins with Amalfitano, the academic the Critics meet at the end of Part 1. He’s from Chile, lived in Spain, but moved to Santa Teresa. Actually it begins really with Lola, his daughter’s mother.

After Amalfitano establishes he’s going crazy in Santa Teresa, paranoid of the violence, the narrative moves to Lola abandoning the family, running around Europe (Barcelona, San Sebastian, elsewhere), pursuing a mad poet before and after he was committed to an asylum. It’s clear she loves him, but it’s unclear if they ever had sex, despite what Lola says about that party, and the poet appears to be gay.

Before 2666 hits you with a gauntlet of grisly murders, it offers us this, a free woman empowered to roam and make mistakes that harm her family, emotionally, but not physically. The damage is mostly left unsaid, but in her years of absensce, Amalfitano goes mad, though you can’t really call it madness when the thing he’s paranoid about is very real. “Madness really is contagious…”

He does talk to himself, hearing the voice of his overtly homophobic grandfather. Amalfitano has the idea, maybe from a science fiction novel he read, he can’t remember, but he believes “(or likes to think he believed)” that people in other cities don’t exist until you get there, and that the effort it takes for them to put themselves together was the result of the phenomenon known as jet lag, “which arose not from your exhaustion but from the exhaustion of the poeple who would still have been asleep if you hadn’t traveled.”

Is it madness if what’s making you lose your grip on reality very much exists, or is at least threatening and constantly lurking, all around you? The idea about jet lag here assumes other people get tired based on what you do, so while it’s speculative sci-fi and absurd to really believe, it inverts what Amalfitano really experiences. “They turned the pain of others into memories of one’s own.” Instead of other people making him feel scared, his travel makes other people tired (jet lag). So the theory goes.

But more than that, it doesn’t need to be real. It’s consoling. Amalfitano’s remarks could describe the novel 2666 itself:

“They turned pain, which is natural, enduring, and eternally triumphant, into personal memory, which is human, brief, and eternally elusive. They turned a brutal story of injustice and abuse, an incoherent howl with no beginning or end, into a neatly structured story in which suicide was always held out as a possibility. They turned flight into freedom, even if freedom meant no more than the perpetuation of flight. They turned chaos into order, even if it was at the cost of what is commonly known as sanity. [page 189].”

One of the novel’s most prominent and recurring images is the geometry textbook Amalfitano pins on his clothesline. A description of the geometry textbook’s separate parts could just as easily describe 2666: “each independent, but functionally correlated by the sweep of the whole.”

Amalfitano’s jet lag idea only came up because he couldn’t remember where the geometry textbook, Testamento geometrico, materialized from. Hanging it was Marcel Duchamp’s idea, “leaving a geometry book hanging exposed to the elements to see if it learns something about real life.”

“You’re going to destroy it,” said Rosa.

“Not me, nature.”

Amalfitano asks himself, “What made me come here? Why did I bring my daughter to this cursed city?” He watches the book hang “impassively” and resists the urge to take it down.

Later this let-it-be attitude will be in stark contrast to a sadistic prison inmate Klaus Haas, with long arms and iron hands, who believes “every individual controls his own fate.”

Agency is a recurring theme in 2666. Do the poor innocent victims have any? Do the journalists or even detectives? The few people interested in actually helping get to the root of the crimes face enormous obstacles, as they run up against powerful, deeply-entrenched institutions and the violently or violently apathetic attitudes they perpetuate. All Amalfitano knows is that he’d like to get his daughter away to Spain, where she’ll be safe. Though Lola wasn’t always very safe in Spain, and there was a fair amount of madness there, too.

Telepathy themes continue in Part 2. Not only does his grandfather speak to him, not only does Lola imaging she establishes telepathic contact with the poet [page 175], but “he thought about the telepathic Mapuches or Araucanians [page 216”], and recalls a short academic book examining the early history of the independence of Chile. This section touches on the a book about the secret history of the Aracunians, a group of Indigenous from Chile, whose state was “politically identical to the Greek state,” along with Chilean migrants who lived in Northern India and kept in permanent touch via telepathy.

Once the Spanish invaders learn that some Aracunians are telepaths, they cut their power by killing them, so the Aracunians develop another secret mode of communication, “Adkintuwe”: the power to send messages by the moving of tree branches. The world of Santa Teresa is dark and violent, but so is the broader interconnected world itself. If reality is so grim, why not look to the supernatural for help?

2666 is permeated by ghostly images, nightmares, and messages that seem to come from beyond. There are echoes within the novel’s sections that reinforce the theme that everything in the world itself is connected. The seer Florita Almada continues this in Part 4, and she’s alluded to briefly in the Amalfitano section. He sees her on TV [page 212].

It feels like the night sky, the stars, are the symbolic landmark that speak to characters in every section. They’re real, of course, but they don’t really say anything. They’re just there, visible to everybody in every section, in every part of the world. But there are beautiful extended passages about the stars, different kinds of stars (Hollywood stars, star athletes, dead stars we see as brilliant light in the sky), from a sweep of characters.

Many novels do this, of course! But stars hold a special significance in 2666 as the medium providing ballast in a topsy-tuvy world, a landmark hanging over the insane-real-dream world characters really live in. It’s like they gaze at them, hoping to see beyond Santa Teresa, hoping the dreamy-mythological thing stars represent manifests in their life instead of the cold haunting darkness cursing life in their city.

The Amalfitano section closes with a dream, fittingly, in which Boris Yeltsin, who looks as if Amalfitano invaded his dream and not the other way around, gives him a formula: “Life is demand and supply, or supply and demand, that’s what it all boils down to. But that’s no way to live. A third leg is needed to keep the table from collapsing into the garbage pit of the void. So take note. This is the equation: supply + demand + magic.” Magic is defined as “epic and it’s also sex and Dionysian mists and play.” Maybe it’s also madness and telepathy.

At the end of the dream, Amalfitano, the mad seeker of supernatural consolation who pins a book to a clothesline where it hangs impassively to its fate, “had no choice but to awake.”

Tone and Ambiguity in Bolano’s 2666

19 Monday Aug 2024

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2666, Jeff Halperin, Roberto Bolano

You can’t talk about the core subject of 2666 unemotionally, the mystery of missing and murdered porr women in Mexico. How exactly, as a writer, do you approach this topic, then?

In section four, about the killings, Bolaño is as detached and cold as a newspaper headline writer. This part of the novel itself is often newspaper clippings. They leave you wanting to know more, they’re open-ended.

Elswhere, throughout the novel, Bolaño’s tone is usually blunt and declarative, but is often full of contradictions and second-guessings. A character will say something matter of factly and then just as quickly backtrack, saying they aren’t sure, it could just as easily be the exact opposite.

2666 is told from the perspective of people whose job it is to know things–critics, professors, journalists, detectives–and they very seldom do. The closer they get, the less they know, and this theme is declared hundreds of times in sentences that pronounce one thing and then reverse course. The reversals are small and large, on different scales. But they encourage the reader to believe something before pulling the rug out a bit.

Here are a few examples from the text to illustrate this point:

“One day, when more than three months had gone by since their visit to Norton, one of them called the other and suggested a weekend in London. It’s unclear whether Pelletier or Espinoza made the call. In theory, it must have been the one with the strongest sense of loyalty, or of friendship, which amounts to the same thing, but in truth neither Pelletier nor Espinoza had a strong sense of any such virtue.” [pg. 64]

“And Norton told them no. And then she said maybe she did, it was hard to give a conclusive answer in that regard.” [pg. 72]

“It was Morini’s idea, because Morini had somehow learned that a man he considered to be one of the most disturbing painters of the twentieth century was living there. Or not. Maybe Morini hadn’t said that.” [pg. 87]

“He had the eyes of a blind man. I don’t mean he couldn’t see, but his eyes were just like the eyes of the blind, though I could be wrong about that.” [pg. 127]

There are lots of other examples, these are obviously all from The Part About the Critics, the first section. Ambiguity is one of the novel’s major themes. People are trying to figure something out all novel, then don’t, or can’t, for one reason or another. They might get very close, but even when they do, all they can pronounce with certainty is that they’ll never truly get all the way there: “Archimboldi is here,” said Pelletier, “and we’re here, and this is the closest we’ll ever be to him.” [pg. 159]

Indeed, the nearer they get to the mysterious writer, the more they “reread novels by Archimboldi that suddenly they didn’t understand.” [pg. 130]

Sometimes the characters [Harry Magana] have an outsider’s perspective, they don’t understand Mexico or Santa Teresa, but try hard to solve it and come up short. Sometimes it’s the opposite, that they’re insiders too close to Santa Teresa to even pursue answers about the killers, knowing its danger and futility. But Bolaño toys with us all along in regards to much smaller questions, not just the bigger ones.

Bolaño does this sentence by sentence, but also on a macro scale, in the novel’s structure. The opening of the novel is about trying to somehow locate the elusive novelist Archimboldi, while the fifth and final section is told from Archimboldi’s perspective and we’re with him the whole time.

This trick of conditioning the reader to both know and not know things all while continuing the search for truth makes the novel disorienting while luring you in deeper. You get accustomed to ambiguity, uncertainty, even while determined to forge ahead to pursue the answers. Whatever uncertainties lay ahead in the novel, you can’t trust what you think you already know, either.

Bolaño said that 2666 has a “hidden centre” in addition to the physical one, Santa Teresa, and there’s lots of speculation about what exactly this means. Given that the novel’s name 2666 comes from a different Bolaño story, the answer to the “hidden centre” might very well be contained outside this novel, too. There’s no end to the speculation and guesses. It makes the reading fun and engaging, like a puzzle that both has multiple answers and no answers but is somehow rich and not futile because that’s how reality is. It’s like playing hide and go seek with someone who may be hiding outside the boundaries of the game, and who may not even exist. The game is as fun as the search because that’s all there ever is.

Like the characters in the novel, readers need to content themselves to both knowing and not knowing. To the main question, who is responsible for the killings, is there even one specific answer? Is it a single person or group? Are the killings related? Are some things unknowable? It feels typical of the world of this novel to not even know that. Lurking threats are not the same thing as really knowing, even if the feeling of fear is real.

This is a discussion about the larger themes, but on rereading this novel I’ve felt intrigued by how often characters and the narrator cast a dubious light on things they’ve just said, and the dynamic of such sentences feels like it parallels the larger search for answers in the novel’s biggest question.

…”Not a cemetery in 1974 or in 1968, or 1975, but a cemetery in the year 2666, a forgotten cemetery under the eyelid of a corpse or an unborn child, bathed in the dispassionate fluids of an eye that tried so hard to forget one particular thing that it ended up forgetting everything else.” [excerpt from Bolaño’s 1999 short story “Amulet.”]

In this type of dark and foggy world, very much the world of 2666, certainty is anything but assured.

Fawn Parker: What We Both Know…Some Thoughts

15 Wednesday Mar 2023

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Barney's Version, Fawn Parker, Mordecai Richler, What We Both Know

I couldn’t read this wonderful novel without thinking of Barney’s Version. There are real parallels. I’m not saying Parker had Richler’s modern classic novel in mind, but I felt the parallels throughout.

Parker’s protagonist Hillary Greene is writing her father’s memoir, a famous and celebrated novelist, because he is losing his memory and ability to write due to ailing health in old age. In BV, Barney Panofsky tries to make sense of his own life in hindsight. He made a lot of money over the years but, surrounded by artists in youth who became not just successful but iconic, he is finally trying to give writing, art, a shot. He himself is suffering from Alzheimer’s.

Richler lets the reader judge whether Panofsky serves up his memories self-servingly or if he genuinely can’t remember. Is he misremembering old stories to paint a flattering portrait, is he actually losing his memory, or both? Panofsky was found not guilty of a murder in court, but public opinion isn’t so sure. He’s been such a shit for years, murder is not out of the question.

Hillary Greene is also an aspiring writer trying to grapple with Alzheimer’s (albeit not hers, her father’s), but it’s a woman in charge of controlling a man’s legacy. She will have the last say. Will she, though? She’s set to write Baby’s memoir in his name, not her own.

Baby looms over her, dominating her with his Big Writer energy. Family drama also weighs on her, to put it lightly. Even when she gets the power, she doesn’t totally have it because, and this is one of Parker’s themes, power needs to be claimed, not just handed. Greene might have the power to write how she pleases, but it’s not clear she will, or can. In life, there are complicated forces which interfere, and serve to prevent the full truth from coming out. These forces should be specified, since together they form a main theme of Parker’s novel.

a) Greene can’t fully trust what her father says–maybe he misremembers, or is lying, or is honest but isn’t divulging everything

b) Greene can’t fully remember her own memories, even recent ones. Memory plays tricks on her

c) The collision of a) and b) create a third anxiety about uncovering the past accurately; even when you get things right, you second-guess yourself

d) Her father’s agent and devoted fans–the world of The Writer–have a hold on Hillary, and undermine her mental independence. Charlie Rose shaped how people see him, now she will? She feels so marginal as a writer and daughter, the newfound power is daunting and she’s unsure she can answer it.

Panofsky writes his memoirs to clear his reputation, whereas Baby’s (Greene’s novelist father) public reputation is still in tact, despite threatening rumours of relationships with young women students that caused small-scale backlash in certain spheres of their lives. That’s the public darkness. In private, Hillary’s sister Pauline committed suicide, and Hillary learns about some dark family secrets while writing her father’s memoir. Modern DNA tests are a convenient plot device for drudging up old the unsavoury past.

The reader would love for Hillary to be hellbent on istina, an inner-light of truth truth-quest where only full honesty matters in the public and private reckoning. But in real life things are messy, and she needs to contend with how her family and other people will react to ugly truths becoming public. She needs to contend with herself processing it. There are levels to it.

Baby is her dad. As a Major Writer with a Calling, being in his presence in youth shaped and influenced her and her world-view (famous people growing up in her household were Jesus and Kafka). Literary readings were a natural part of her life in youth.

Despite the promise of the novel’s title, it feels like her father’s beastliness is not fully described, left unsaid. There’s abuse that feels like it occurred, but isn’t explicitly stated. At first I thought maybe I missed something. Did Parker describe Baby’s worst sin, and I didn’t pick up on it? I’d like to avoid spoilers here, but it’s interesting how a novel called “What We Both Know” leaves a fair amount, perhaps even the main thing, ambiguous.

Traumatized people seldom remember everything perfectly, in fact they often totally forget. Their memory blocks things out, as if to mercifully shield them from the traumatic experience.

WWBK posits some disturbing thoughts: In the Me Too era where we’re trying to reconcile and heal from past, what if the full truth can’t always emerge, despite the teller’s best attempts? What if knowing about the dark deed and not knowing about it are equally futile? The knowledge that doomed or at least damaged Pauline isn’t helping Hillary, either. By the time it can be known, it’s too late to prevent.

Also, the obstacles in the way of reconciliation aren’t put there solely by the guilty to conceal their guilt. Hillary has self-interested reasons not to divulge everything about her dad ranging from career, family, and deeper psychological ones.

It may seem thoughtless to begin a review about a book about a woman newly taking agency over her life and life story by comparing it to a different novel about a man describing his life, except male intrusion is very much a theme of What We Both Know. Barney’s memoir has three sections, each named for one of his ex-wives. The ghostly, haunting figure of “boogie” looms over Barney as a kind of father-figure. While Barney made a fortune distributing schlock on Canadian TV, boogie read Tolstoy in the original Russian and shocked and shrugged at the bourgeoisie rather than lowered himself by catering to their tastes.

Whatever conflict Hillary has with her father, and there’s conflict alright!, he’s still inextricably linked to her ideas about life and art. There’s no world for Hillary where a man isn’t centrally located in her life. That’s what she’s trying to build.

Ultimately, working on herself (her career, her friends, her sex life, her romantic life) and working on her writing project involves overcoming the same type of male influence. The public and private struggle is tied together.

I don’t want to generalize too much: the real Mordecai Richler by all accounts was a lovely man who raised five kids and loved Florence faithfully (the Charles Foran bio is excellent). The character Baby feels like a representative of one common and crusty species of The Male Writer, celebrated for prioritizing art above family, whose home smells like leather-bound books and the expensive scotch they drink, and whose inevitable sexual hijinks/misconduct adds to their public and professional persona and their mythological aura.

Richler wasn’t Panofsky, and it’d be wrong to reduce Parker’s novel to merely a social novel, or an essay in novel form. I hope I didn’t minimize it by discussing it largely in terms of its overarching themes. It’s a psychological novel which confronts a lot of underlying forces deftly and with considerable nuance.

If anything, the novel does a good job of showing how an apparently simmering Me Too scandal is connected on lower frequencies to various aspects of everyday life involving innocent people. Just like the genders are inverted, WWBK ends where Barney’s Version begins, with a writer’s promise to tell their own story.

Barney’s Version is Barney Panofsky recounting his own life his own way. Women are the landmarks along his journey. He was a shit, even if he only blames himself. He lived his life, and now he’s trying to find meaning in that life.

It’s no accident Hillary needs to get the first story about Baby out of the way before she can begin to tell “her own” story. She needs to work through this crap before beginning to live, even if she’s approaching middle-age.

Put another way, the focus on Me Too stories is often about their most salacious aspects–how the clearly guilty at their worst abuse the clearly innocent at their most innocent. But the daily grind of having someone like Baby rule over you for years is enough to cause lasting damage, even if the thing they’re in the public crosshairs for happened to someone else. Untangling it is messy, privately and publicly.

There are also some great philosophical discussions about how time moves, if it’s real, how relative time and perception are. Things like that. It’s a serious look at various dimensions of a social phenomena that, while it’s gone mainstream, is still not fully explored or understood. Even if you wanted to look at it fully, doing so is hard. It involves threading together several people’s stories, and zooming in and out to harmonize the macro and micro perspectives.

Such public reckonings are probably thought to be a binary choice of privately telling or hiding the truth, but aspects of Me Too stories can be so deeply personal, psychological, complicated, and multi-layered that a person may genuinely struggle to track down and understand their own story and get it out, even if they were determined to. That’s what this is about.

I’m reluctant to imagine the life fictional characters lead after their story ends. Like Nabokov says, fictional characters are just their writer’s galley slaves and have no independent existence. But Barney’s mind is gone before he learns of the exonerating evidence of what happened to Boogie’s body. He was decades older than Parker’s character Hillary Greene but never got to enjoy the public accepting his total innocence. I wish Greene finds mental peace to move forward with her life and story in healthy ways, that she can transcend the Baby-man bullshit dragging her down while she still has lots of years to enjoy it.

The novel is less about her doing this and more about the levels of struggle involved in the attempt.

Book Review: In the City of Pigs, by André Forget

19 Tuesday Jul 2022

Posted by jdhalperin in Literature

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After Realism, Andre forget, CanLit, Contemporary Canadian writers, Important modern writers, In the City of Pigs, New Canadian authors, Toronto writers

Cover of In the City of Pigs, Dundurn Press, June 2022

Finally, we get Forget’s debut novel. It was no disappointment! Forget knows a thing or two about Canadian literature—the former editor in chief of The Puritan also has a Master’s of English with a focus on CanLit. I only mention this to say he knows what traditional pitfalls to avoid.

In April 2022, Forget released a collection of short stories he edited and compiled called After Realism, “24 short stories for the 21st century.” Whatever you expect upon hearing the dreaded phrase “CanLit,” you will get something different when you read In the City of Pigs.

Cover of After Realism, Vehicule Press, April 2022

Forget’s protagonist Alexander Otzakov navigates the semi-secret world of Toronto Money, which uses art as a mask in various ways, most notably to make itself seem noble and high-minded while committing shady deals. In the City of Pigs explores this literally and figuratively. ICP is refreshingly frank about sex and money in a way Toronto is not known for. What is really behind the large art grants? What is the nature of the grease that makes property deals work? Most profoundly and practically: does anybody who lives in the city even care?

The literal strain is the plot, which is straightforward, but I won’t reveal here to avoid spoilers. But the novel’s heart explores the relationship between art and money by asking what art really is. Forget is hardly the first author to ask, but his answers avoid debut-novel cliches, and are smart enough to make the novel essential reading, if for no other reason.

I suspect what people are liable to call “digressions” in my view is the novel’s meat and potatoes. No useful answer about the relationship between money and art can come from someone who doesn’t understand art, and Forget leaves his reader with no doubt about his grasp of the subject.

There are lengthy discussions about, for example, an underwater organ that makes the reader consider not only what hearing music really is but what seeing music is like, ie, pipes playing Bach underwater releasing air bubbles in certain patterns that render music visible. I happen to have read Pynchon’s Against the Day before reading this novel, and was reminded of Pynchon’s wonderful “digressions” about transmitting radio waves and other signals through the aether.

“God is the throbbing hum of an inhumanly low frequency, a bass note that sustains the universe,” is a sentence I’ll quote here for two reasons. I love it. Also, it describes Bootsy Collins’ role in Parliament Funkadelic so well. There’s no mention of funk in this novel, but great novels make you think of other unrelated things and tie them together. The novel’s in-depth discussions of classical music were joyful, even or especially when they were over my head.

The novel’s title comes from Plato by way of a fictional art group that launches guerilla events in abandoned buildings in the city. Without getting into the particulars, this is a novel that juxtaposes Plato, Toronto arts societies, Faust, Mozart, Toronto gentry, and gentrification. Local staples like The Communist’s Daughter abound.

For one thing, it references Dundas West and Norm MacDonald. It’s set in Toronto and Halifax, two cities I lived in. The protagonist is a former-musician, so dialogue brims with strong opinions and scathing judgements, two things always fun.

Perhaps the novel may be described as an apolitical look at political power via art. It’s also about love, sex, and money. It’s a broad novel I don’t mean to reduce narrowly. It’s about thinking and living.

The wealthy power brokers are treated fairly, which is to say the state of inner-life and creativity in their soul is not ignored while their deeds and machinations are described accurately. The loathing is earned, not pre-determined. The moral and artistic world of this novel may have exacting standards, but it gives everyone a chance!

Perhaps the best observation is that what seems like flagrantly corrupt business deals and cynical co-opting of art is something the general public will simply not give a shit about. When it comes to how business is really conducted, the public is as apathetic towards it as it is about serious art.

The novel’s highbrow strains are high, but Forget’s head is refreshingly not up his ass. Joyce responded to critics’ accusations Ulysses was inaccessible by pointing out that his characters were mostly poor. Bloom tabulates his day’s expenses at the novel’s end, and Otzakov looks for an affordable place to live. It is a very grounded novel.

There are tender, truthful moments where people discuss the full dimensions of their relationships in ways that echo Mordecai Richler in Barney’s Version. It’s funny and frank about unsavoury instincts and impulses that balance the highbrow chatter.

Forget takes on Toronto’s tendency to praise itself for being polite enough to avoid discussing how real power and money really work, while talking about much else along the way in novel ways, from booze to drugs and more. There are parties and pities aplenty.

It refreshingly explores whether the very idea of art is rarified, indulgent, useless shit in today’s age of ascending maga fascism just as intensely as it looks at the connection between art and commerce. In other words, the perspective comes from a deep desire for knowledge, honesty, and concern for people.

Without reducing an artistic, imaginative work to a didactic social novel, Forget recalls Michael Brooks’ edict to be ruthless to systems and kind to people. The “power” he explores here is not about a particular political party or easy satire of a specific corporation or industry. But about the interlocking systems we all operate within, albeit from very different positions and heights.

The moth just wants to move towards the light because that is the moth’s nature. “I’m the moth, you’re the moth…”

Forget understands that human nature may be constant in regards to this system, but not everybody needs to find somewhere to live. Moths may all be drawn to light, but some are flying in a podiatrist’s office while others are in Rosedale.

Jeffrey’s Version—My literary and literal journey with Richler’s beloved novel

19 Thursday Sep 2019

Posted by jdhalperin in Literature

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Barney's Version, Jeff Halperin, Mordecai Richler, Nabarun Bhattacharya, Noah Richler

One day I stumbled on Barney’s Version at a book sale at my local bank for $1, and because I had heard the name Mordecai Richler before I thought, sure. It was 2008 or so. I had just finished doing a literature degree at Dal and thought I knew something about books.

But this one was just so funny, so honest, and seemed in all conceivable senses to be designed for me personally. This is not the place to analyze the novel or discuss anything inside it. I just want to tell a story that has a middle and ending that you won’t see coming, because I certainly didn’t!

Barney’s Version made me want to become a writer. So I started writing, and soon went on to read all Richler’s other books (except, on the written advice of Mordecai himself, his first three novels). Currently on my shelf are 27 Mordy books.

I read his non-fiction, secondary criticisms, the wonderful Foran bio, and even found for $2 a signed hardcover copy of Don’t Stick Your Neck Out. The Incomparable Atuk was released in the US under this alternate title. What I’m saying is, I got big into him!

In 2014 I was writing arts stuff for a TO website with a small but noble readership when I learned Noah Richler was curating the Luminato literary fest. I emailed him some questions, and we went back and forth a bit.

We met at the event, and soon after he graciously and very surprisingly invited me to “his local” to chat more over beer. I was excited! Noah has worked for decades as a journalist around the world, and is a great writer in his own right.

We talked about literature. He asked if I had ever read any of his father’s work, and I responded, “yes.” He asked me if I write fiction and I said “yes” again. He asked what my novel was called, I said it didn’t have a name yet. He asked what it was about. “Love and advertising.” He said that would make a perfect title, and he was right, so I called it that. (This novel is currently unpublished.)

Anyway, in about a year’s time I moved to New Delhi to help launch an international news station, World Is One News. I worked on the web desk, and my editor at WION has since become a dear, dear friend of mine. Tathagata Bhattacharya has reported from four continents, and has an astounding depth of knowledg on topics ranging from dog breeds, world history, military armaments, finance, to Dead/Band/Dylan. He also knows literature in his bones.

His grandmother, who died in 2016, was Mahasweta Devi, one of India’s most revered authors and social activists, and I understand was a runner up for the Noble Prize in literature, having published over 80 works. T’s father, who died in 2014, was Nabarun Bhattacharya, a radical Bengali novelist who transformed that language’s literature.

T leant me a copy of Vasily Grossman’s epic Life and Fate, inscribed by his father Nabarun. “Dear Bao, For a Brave Life & a Bravely Faced Fate.” I loved that novel, and it was good to get my head out of news for a bit and back into literature.

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After a visit home to Toronto, I gifted to him an inscribed copy of Barney’s Version. He read and really liked it, saying it was funny and so readable, but its weave and structure was deceptively complex. Precisely.

Anyway, witnessing Tathagata proudly handle his father and grandmother’s legacy–ie corresponding with publishers, fans, news agencies, posting pictures and anecdotes on Facebook–inspired me to contact Noah again. Why not just be straight up and share a story he’d probably like, rather than be self conscious and do nothing?

I emailed Noah, reminded him who I was, and told him that I didn’t want to be a Fan Boy back when we met, but actually I had read all his father’s books. I told him that BV is what made me want to write, and how I gifted BV to Tathagata and he enjoyed it, and I explained who Tathagata was and that seeing him honour Mahasweta and Nabarun’s works is what made me want to reach out to him. I also sent him a picture of a copy of Barney’s Version sold in India, with a cover I had never seen before.

I got back a very long and warm email! And to my total amazement, actually, Noah had interviewed Mahasweta Devi for the BBC. Jewish Montreal, Toronto, Calcutta, London — small little world! Noah’s email was extremely gracious and friendly. In it he politely asked if I could do a favour and buy and ship to him a copy of Barney’s Version with the cover he had never seen before either for his mother’s archive (the Florence, ie Mordecai’s wife, the model of Miriam in BV no doubt). He’d reimburse me, of course.

Back in Toronto we met and had a very nice talk. After our initial meeting but before I had gone to India, he had been a high-profile federal candidate for the NDP, and had written a fun, candid and very well received book about the experience, Fear and Loathing on the Campaign Trail.

I gave him the copy of Barney’s Version with the Indian cover, and of course refused his money—I was very honoured and frankly tickled to contribute my favourite novel to Florence Richler’s own archive.

Over the years I’ve bought probably 10-15 copies of that novel for people. I left 3 or 4 in India. In addition to my reading copy I have the Uncorrected Proofs too, still with the handwritten notes from the reviewer and a letter from Knopf Canada outlining/boosting the novel, and advertising Mordecai’s availability for interviews.

I’m only telling this story because the other day on Twitter I saw someone with the handle “Barney Panofsky’s Best Intentions,” and told him that I followed him solely on the basis of his most excellent name. I couldn’t tweet this story to him, too long, so I wrote this. Why didn’t I tell this story earlier? Maybe I’m uncomfortable name-dropping and it’s impossible to tell this story without doing that. But really, who gives a shit.

I’m happy to celebrate Mordecai! My darling Mordecai! I say that while there are “Greater” novels, BV remains my comfort food, my bagel lox and cream cheese, and my death-bed meal.

And actually a documentary came out literally just two days ago entitled “Nabarun,” about the literature of Nabarun Bhattacharya. I had heard so much about him from T, and praise for his writing from other Bengalis, but until watching this documentary I had never seen him on video or heard him speak, either in Bengali or in English. The raw footage of him was excellent, and very inspiring even! Plus my dear bud Tathagata is in the documentary too, and I haven’t seen him since 2017. Pranati Bhattacharya, Nabarun’s wife and T’s mom, is also in it, a force to be reckoned with who I met briefly shortly before she died.

Looking back, that $1 I spent for my original copy of Barney’s Version was my best investment ever…I wish I could stretch every buck this far!

Love and Advertising — Prologue: Dean Galbraith’s Scorn

16 Saturday Feb 2019

Posted by jdhalperin in Literature

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fiction, Jeff Halperin, Love and Advertising, Novel

Dean Galbraith, up in his office in the tall tower of the Henry Hicks building, was giddy at the start of another academic season. But this year some hideous fear began to creep in and fester, threatening the pleasure he took seeing young students come into their own, maturing as thinkers and people. Schmoozing and balancing the departments’ budgets was always to him a sordid business way beneath the academic and interpersonal development he lived to foster in students. Nowhere did the Greeks or Romans extol the virtues of glad handing. Yes, the Romans were administrative pioneers, but it was their dullest achievement. Muses don’t sing about efficient, thorough public records.

A professor could affect too few students and Galbraith had no hunger to research, but he considered it a shame to spend time away from getting to know the students—challenging them, busting their balls, showing them that academia was rigorous and difficult but rewarding, civilizing and exciting but never stuffy or pretentious.

Of course he accepted that his job contained some unavoidable bullshit, but lately administration wasn’t just a banal chore. He saw himself as overseeing the death blow to the classical notion of university: business, management, and the ever-expanding rackets of marketing and sociology were choking real academics to death, enrollment and expansion in these departments slated to be higher than ever with no end in sight. The humanities, literature, history, classics, philosophy shrunk every year. Galbraith felt complicit, guilty. But the guilt fell most to another man.

The ultimate academic desecration was a fraud skilled in all ways of pretending: Berringer. As he did daily, Galbraith decided to recharge his animus by opening up Dr. Stephen Berringer’s latest work, reading from whatever page he happened to open (such a random disordered entry into the book jived with such an incoherent disordered text):

A scholarly Reflection:

Dr. Stephen Berringer

By applying a neo-Foucouldian lens to a systems discourse it’s easy to trace the setbacks caused by neo-cons and other critical analysts of their ilk. It can be seen, therefore, that more investigation is wanting, but, on the other hand, its corollary is true too, namely that the talk and feedback loop has increased the vivacity of grassroots initiatives, and plans are coming steadily along to bring about the fundamental change up from the ground. Fruit is bound for harvest as indispensable momentum has been gained in this and in other related and interrelated fields. Incidentally, a retrospective glance at historically bypassed alternatives to the accepted narratives and viewpoints isn’t just a vital reconstruction that adds definitively to the wider scope, as mitigating and transcending the accepted biases is required or we are hopelessly lacking completion, but often is a mirror of the real thing itself. The truth is the narrative as told for decades, flipped upside down and inverted. It is necessary, therefore, to bring up the rear, as it were, and ensure that this crucial aspect doesn’t dwindle. The strength of current bonds, agreements, and cross lateral academic joint suppositions depends upon the intrinsic strength of this arrived at result of reflexive academia. We ignore these findings at our collective peril: we cannot possibly move forward until we accept these findings and resolve to pledge solidarity.

Galbraith burst out laughing at this last preposterous bit, but checked himself, thinking mirth an inappropriate reaction to something already debauching a generation. Galbraith laughed hard and often, and that the suppression of joy was the proper response to Berringer’s writing proved that the prose was deplorable. He had to restrain two rumblings in his belly, laughter and the first stages of puke. Either to make spiritual amends for laughing or to physically expunge what was mentally ingested, he reached the toilet before getting sick then gargled mouthwash, specifically stored in his office to freshen his breath after Berringer readings.

Berringer was the spiritual guide, the chief fiend of the political radicals on tenure that infested Dalhousie, the “academic deadwood” pileup from which no university is immune. They weren’t new to Dal but could no longer be safely laughed away. They were gaining ground. But who could read this shit? You’d have to be a madman to find any meaning in it! The undecipherable, destructive and manifestly absurd claims cloaked in the populist underdog language wooed the innocent lesser lights of campus, students only guilty of signing up for education, not abuse. Of course this was a scandalous disgrace even if annual tradition, but resigning in protest would only replace him with a different overseer, one who would no doubt applaud and encourage the atrocity.

These blank-slate sociologists, tabula rasa Marxists, wilfully blind or shamefully ignorant of congenital inheritance’s impact on human nature, were here under his watch, safe and handsomely paid instead of interred and forgotten about in the local asylum. About these professors, cheerfully termed “social construction workers,” Galbraith consulted his lawyer about filing a human rights grievance, suing for obscenity or for loss of enjoyment of life. His lawyer counselled against it. “Besides,” the lawyer said, “you don’t want to create a toxic workplace environment.” “They’re a toxic work environment! Fuck them and fuck you! You’re fired!” So he fired this lawyer, an eminent distinguished professional with a sterling record that shone beyond Halifax to the furthest corners of Nova Scotia. But the next lawyer also advised against Galbraith’s wishes.

“Sorry Jerry, but Berringer’s students don’t meet the accepted legal criteria of ‘child soldiers.’”Anyway, he reasoned, they craved a cause, and even if they should win in court it would only give them another thing to cry about, demonstrate against, boycott, sit-in, lock-out, and spend pleasant afternoons plastering propaganda to telephone poles in solidarity against. These things, of course, not just their favourite pastime but their existential reason for being.

Berringer ingratiated himself to the student base by making radical claims about cultural capital he knew they loved. They loved him for transforming their views, making them see things in a new light, no matter how dim the light. He proudly attached his name to intellectual brands: every kind of Marxism, feminism, reconstructionism, socialism, even if in practice they were mutually conflicting. Say, promoting a UN petition demanding increased First World funding for the Third World while simultaneously supporting an anti-imperialist mandate urging an end to First World financial meddling in the developing world under the phony pretext of promoting economic sustainability. Berringer was a veritable bullshit hydra.

But there were more threats than Berringer. The cynical marketing and advertising professors, sophistry devils reappropriating university’s prestige earned from the bygone days when professors knew Latin and Greek, who taught subjects proudly developed over centuries, not simply invented last Tuesday. Marketing and advertising degrees were proudly framed proof students had not just the willingness but the expertise to swindle society, turning people with hearts and minds into lobotomized consumers. After leaving Dalhousie these uncultured bats from hell could now enter the world and amass a fortune by making everyone around them retarded. Galbraith believed that modern university, his included, was just about society’s largest threat. Not exactly a terrorist training camp, but close.

Galbraith once put out feelers to see if he could abolish the marketing and advertising program on humanitarian grounds, but was unsuccessful. A flabbergasted Kofi Annan wrote him back in a polite yet insistent tone claiming to be busy in Sudan. “I don’t want to take him from his important work,” said Galbraith, “because thanks to the UN Darfur is once again a tourist magnet. That putrid organization. As warlords butcher on industrial scales and blame it on Israel, Annan is busy making sure that, under absolutely no circumstance, does he dislodge his thumb from his ass.” Unsuccessful as it was, the effort caused considerable rumbling against him from professors in these departments. “Do you know that Galbraith voiced objection to our department in the UN? No, literally, the United Nations!”

Galbraith was the de facto leader of his faction, and was very far from the only traditional old-school academic. Higher education no longer favoured learning for its own sake. That anyone would study to simply elevate their soul was beyond naive. Decadent. Privileged. Suggesting university should exist so students could learn something earned you funny looks. It was just social emancipation for historically marginalized people, or an economic investment for the highly unmarginalized. The ancients lasted for centuries, but were disappearing because the economy demanded students learn contemporary garbage. His loathing for everything modern increased in degree and breadth.“Stare into the abyss and laugh,” was the Greeks phrase that best captured the outlook Galbraith cherished, that blend of stoicism and dark humour.

He laughed in the face of what personally and professionally threatened him. He just couldn’t help but giggle. Sometimes guffawed with everything he had. He despised how some profs concealed their radical views, unleashing them only once they were safely tenured, but enjoyed that tenure was an anagram for retune. He liked that the Marxists’ shanty offices crammed with messy book shelves, coffee-encrusted mugs and yellowing plants neighboured the newly constructed Marketing department, a lavish and gleaming steel-and-glass monstrosity.“Two appropriate habitats for two opprobrious rabid rats.” These private unshared quips popped into his mind constantly, making him smile through that thick red-tinged beard, a grin that appeared seemingly for no reason, leading others to think him a madman.

Though Galbraith saw the commoditization of higher learning developing a mile away, for years he pretended it couldn’t grow and swallow everything he stood for. Caring, intelligent, duty-bound professors, of who, again, there were many, constituted an impregnable fortress guarding centuries of noble tradition. But this year he felt something change, the momentum switched. He needed to fight more than ever.

In the official Dalhousie pamphlets welcoming students and parents to the city he inserted quotations from Tolstoy and Orwell. Inspired by a cherished comedy, during frosh week he instituted an academic decathlon featuring subjects like “Rabelais,” “Gogol,” “dog shit and the human response,” “Thucydides,” to take place before the cheers and jeers of packed drunks enjoying life inside the Student Union Building.

He should have known last year that change was coming when inviting students to his home for dinner was made illegal. He and his wife Sally served wonderful food and French wine to select students. These were put to an abrupt halt: Dr. Phyllis Stein’s popular “exploitation of females in society” lectures had a devastating effect upon the campus climate, and the way students regarded him and males in general. Stein, a rousing success, implanted in the students a higher awareness of “everyday sublimations of oppressive patriarchal gender hierarchies,” which eroded the students’ basic sense of trust in half the human population.

Stein’s treatment of Lolita convinced the helpless students that any old, seemingly-nice gentleman was just a cunning pederast, biding his time. The sweeter the appearance, the more elaborate and diabolical the impending debauchery. The calculus was grim: if a man who seemed like a gentleman was a brute and a man who seemed like a brute was a brute, who was left? Nobody was innocent. Galbraith’s formerly celebrated dinners didn’t just end, but that they ever occurred caused a dark fear and suspicion in many hearts. “I’m not some lecherous pervert, I’m the dean of this university!”

“Ya, because history’s never seen a powerful old white man lewdly abuse power.”

“Crusty wench.”

“Exactly.”

All he wanted was to feed kids delicious food! Offer good wine he knew students couldn’t afford! This was civilization to him. Most of all, to demonstrate that education and sharing their deepest thoughts could lead to wonderful laughs and an overflow of warm satisfaction, not just accursed grades or revenue.

And artistically misconstruing Nabokov, this, this was unforgivable. Satanic bitch! Yes Stein was attached to the university as a tenured prof, Galbraith reasoned, but could still be choked to death. No, she didn’t warrant that. Berringer was sociology’s ring leader. And Carrie in advertising—that Hollywood-vacuous, money-chasing philistine—was no slouch either.

The more Galbraith considered this sordid cast, the more assured he became in his belief that the highest form of intellectual honesty, the purest and most effective way to stand up for the enlightened values of Voltaire and his company, was to remain in his post to sabotage the guilty programs and people of Dalhousie.

 

The Arrogance & Ignorance of “Western Culture” Boosters

09 Saturday Feb 2019

Posted by jdhalperin in Literature

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art for art's sake, Gogol, Kafka, Literary views, Nabokov, Proust, Tolstoy, Western culture

I’d like to address here a common thing I see, which is North Americans assuming that Western Culture is automatically superior to the cultural output from other countries.

To begin, I will never say a bad word about the literature of the Canon—my point is a more basic one: how can anybody who only reads English possibly judge non-English literature? People judge culture based on its prestige. The literary heroes of the Canon are the best writers from the countries with money. Military and political centres. It is no accident! Let’s not confuse fame and prestige with talent.

Again, I am not taking away anything from Proust, Kafka, Bellow, Nabokov. Love these writers! I do, everyone should. But I can’t read Bhattacharya in his native Bengal, I can’t read Ghalib’s ghazals in their original. Or for that matter, Kafka or Proust, Or Belano in Spanish, or Tolstoy in Russian. When people say Western Culture is superior, what are they actually saying?

Western books are often considered, rightly, to be the bedrocks of literature because generations of writers around the world read the Bible and Homer, Shakespeare and Joyce. Often, an angry type of critic believes that removing these books from the centre of the discussion is nouveau philistine junk. I’d like to pause here and consider a few things.

The cornerstones of Western Literature were often originally banned in Western countries. Ulysses, Madame Bovary, Lolita. The notion that the West has always embraced what is now considered Western master pieces is simply not true.

With music, its record is worse. America only let Duke Ellington and his musicians enter through the back door of the club, and Jimi Hendrix wasn’t discovered in America. Black American blues musicians had to be validated in the UK before America embraced what it had. Son House, John Hurt, Frew McDowell…

But there’s another side to this. When I was young and the Maple Leafs won a game, I’d say to my mom, “we won!” She would tell me, correctly, “you didn’t do anything.” So when people talk about “our” culture, what do they mean? What did they do? The answer: jack shit.

This so-called cultural conversation is often just people co-opting the prestige of famous books they didn’t write, or even read, because they happen to have incidental geographic circumstances in common with the author.

The point that wealthy countries have their author’s celebrated is interpreted by some as a war cry—it sounds, to them, like what I’m really saying is political concerns should impact, or even determine, aesthetic judgments. This is not what I’m saying! On the contrary, my point is that only the aesthetic masterpieces from rich countries get their due celebrations, while masterpieces from poor countries languish, relatively.

Put another way, the aesthetes are more influenced by politics than they think. They will likely reject this notion, it will offend them, because they think they are driven solely by detached and impartial Eyes for Art.

Western Classical music is rightly beloved, but a lot of people judge other music by its terms, and just sound stupid when they shit talk music they don’t understand. I suspect African poly rhythms were too sophisticated for people conditioned to only understand Western harmonies and rhythms, and they’d criticize it as “savage” or “primitive,” which beyond the racist connotations is literally them just misunderstanding music because it is too complex for them to understand. If you asked such a person to identify the beat or the time signature, they couldn’t. But to them, it just sounds like noise.

People say this of hip hop, a beautiful, rich and varied art form. People relate to art made by people like them, because it reflects them, the listener/reader, and when they approach art that reflects someone else, they think the art is bad, when really what’s happening is, for once, the art they’re looking at reflects somebody else. They are making political judgments, not artistic ones, though it’ll be impossible to convince such a person that this is what they’re doing. They are convinced in their bones they’re viewing Art Only.

An open mind for literature/art isn’t necessary from a political point of view, but from an aesthetic one. Nabokov’s essay about the struggles of translation (fidelity to meaning, rhythms, a million other esoteric things to convert) is required reading for anyone who thinks they can sound off on books written in another language. VN tells us that a writer can’t be judged by a reader who can’t properly pronounce that author’s last name.

Can you pronounce Ghalib properly? Gogol? Tagore? Even Kafka, Proust, Goethe? It’s from an Art perspective that the imperialistic backers of Western art show deficiency. There’s a kind of foundation you need to understand foreign literature that they don’t have, but the international prestige of Western literature (that blessed, blessed thing!) convinces them that any haughty declaration of Western cultural superiority is justified.

“Western Literature” is a funny term, anyway, for suggesting it all comes from one place — the supposed united thing called The West is made up of countries that warred with each other relentlessly for centuries. Even Homer’s Greece had the Peloponnesian War (centuries later, but still), because “Greece” was a bunch of city states, not a country as we know the concept today. France and Germany and the UK went at it forever, and the US fought a war to separate itself from England — suddenly, there is one thing called The West which produces authors who fall under one category?

The authors who excelled from these countries probably did so despite the national influence on them, not because of it. Joyce wrote outside Ireland. Gogol never saw the Russian countryside he appears to have depicted in Dead Souls but from a passing carriage, and fled the country whenever he published a new work. Tolstoy was excommunicated from the Church and was out of favour with the government when he died alone in a train station, even though Putin’s Olympics had a ghastly Tolstoy caricature running around during the Sochi Opening Ceremony. Putin co-opting Tolstoy’s prestige is not very different than a strain of critic I see today, boosting themselves for being born in the same country as literary giants they had nothing to do with.

I don’t like the business of ranking literature—anyone concerned, like me, with art for art’s sake also doesn’t care about ranking. Nabokov judges each book one at a time—he loves Anna Karenin, thinks War and Peace is a rollicking historical novel for children, and thinks Late preacher Tolstoy is mostly garbage except for Ivan Ilyich, a true masterpiece. Gogol’s Ukrainian stories, junk. Dead Souls, immortal work of shimmering genius. What does it mean, that people feel emboldened to make judgments about “Russian literature” when each author is so uneven in their own career? What do the books in the Canon have to do with each other, exactly? Sometimes there is a link, or a direct line of influence, sometimes there really isn’t.

The thing for a critic today is to try to squeeze the most possible from every work of art, to narrow the focus. The point is to enjoy the art. This kind of nationalistic bragging is political jingoism dressed up as concern for art, and it strikes me as absurd, laughable, and embodies the smug stupidity it praises itself for being above.

Put another way, everyone bragging about Western Literature should shut up: anybody can read a book, only the person who wrote it is entitled to bragging rights. Let’s be humble, open-minded, and never forget that genius is universal, and that to take any view which limits our enjoyment of literature or art instead of broadens it is needlessly limiting, and warps our critical faculties.

It may strike one as surprising or counter intuitive that readers who emphasize the impact of colonialism on literature are actually more focused on aesthetics in literature than the ones who swear political power has no bearing on literature, and that there’s no room for political concerns in a conversation about art, but this is an odd truth.

It’s necessary to recognize both things at once: Tolstoy was a genius, but he could never have written such novels without having the leisure time on his estate to simply sit there and read and write all day. Sophia helped him with all kinds of things. Women weren’t encouraged to write, and people without money didn’t have the time to. Certain countries aren’t talked about or celebrated for their writers. But of course great writers can come from anywhere.

Because of money, power, race, nationalism, there are lost literary heroes whose names we will never know, and this should bother everyone concerned with art.

 

 

Empties

19 Monday Nov 2018

Posted by jdhalperin in Literature

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Empties, fiction, Jeff Halperin, Short stories

Jeremiah prepared his large open-concept apartment for tonight’s party. To make room for at least ten thousand people, he pushed the sofa against the wall. Yes, yes: he checked again and the numbers were sound — ten thousand people drinking an average of five beers each over three hours would yield $5,000. He could use the dough. That suit from Sydney’s being fitted cost something and the Beamer needed fixing.

Jeremiah had thousands of friends in the city, and not a single one knew what he did for a living. Evading this question wasn’t a high-wire act fraught with danger — he made a game of it, never repeating the same story. His guests, all wanting to appear intimate and familiar with the popular host, raved to each other about Jeremiah’s skill as a carpenter, bagman, lawyer, loan shark, architect, luxury toy maker, grade-four teacher, grade-five teacher, Deep Web hacker, stock trader, arborist, city planner, mob boss, gestalt psychologist, pilot.

When occasionally confronted by two people with conflicting reports of his livelihood they asked him, “Well what is it, are you a chef or a museum curator?” Jeremiah laughed and responded, both and none. “I dabbled in pizza slinging during the Tutankhamen exhibit, but currently I’m writing a long-feature for The Walrus about my time covering Iraq. Please, fellas, drink some more beer!” Everyone readily believed him because his aura of eccentric mystery jived with the outsized parties, and more than that, everybody really wanted to. The key thing was to slyly nudge them to drink more beer.

Jeremiah’s sole source of income, his actual profession, was luring masses of people to his BYOB parties held in his apartment, so he could redeem their empties. To get the rubes in the door, Jeremiah baited them with music and fun. It wasn’t hard. Everybody wanted to be at the huge parties with the city’s best eats and beats. That these DJs and chefs were in fact Toronto’s best was confirmed because Jeremiah had hired them. Even though Jeremiah didn’t actually hire them: in return for launching their career they sponsored the party extravagantly, and would never dream of accepting payment from Jeremiah.

So everybody came.

Before long Jeremiah’s apartment was littered with precious empties, which he secured methodically throughout the party under the guise of tidying up. Once the guests no longer produced empties –once they were done drinking– their function in the ploy was over and their continued presence unnecessary: there was nothing else for them to do in Jeremiah’s apartment but leave it. These people returned each week, so much did they enjoy this scam.

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Tactics were required. What looked on the surface to be merely ways to make parties more fun were really covert profit-boosting stratagems. Everyone loved the 80s and 90s-themed parties, but really they harkened back to youth when getting drunk meant drinking beer, and Jeremiah played on this pretext to quietly direct people towards bringing mostly beer. Hard liquor threatened his business; it got people very drunk but yielded only one returnable bottle. He frowned at it for years but never explicitly stated a ban. Until one night a few months ago.

In thanks for hosting these parties, a guest gave Jeremiah a bottle of Lagavulin single malt as a gift. This Dan, a quiet tactful man, managed to corner Jeremiah so the two could chat.

“Hi, Jeremiah. Nice to meet ya! You don’t know me. My name is Dan. Listen man, thanks for having me here tonight and, you know, like every week. Enjoy this with friends now, or drink it later. Whatever. Just again, thanks.” He proffered the scotch and a modest smile.

“You rotten son of a bitch,” replied Jeremiah. Inspired, he snatched Dan’s gift and stopped the music. Faces turned to Jeremiah in the silence.

“I live for beer! This is a god damn beer party! From now on all my parties are beer parties! Look at Dan over here,” he said, pointing to Dan. “He thought to bring hard liquor to my party. Let me prove how much I love beer by showing you all what I think of liquor. Watch!” Jeremiah took the bottle from its cardboard box, removed the seal and stopper and held it by the neck high above his head.

“What’s inside this bottle took 16 years to produce. Let’s see how quickly I can empty it.” With that he poured the scotch onto the floor (but safely stashed the bottle, to be returned later). As planned, this needless and flagrant waste of great scotch was taken as an authentic demonstration of Jeremiah’s love for beer. The partygoers applauded rapturously and took up the inventive chant, “Beer! Beer! Beer!”

Nobody ever brought hard liquor to another party again.

Things changed for Dan. At first he shuddered watching everybody cheer as the host wasted his expensive gift. He wondered what he did wrong. But this episode raised shy introverted Dan into a celebrity after it his important role in it was properly understood. Jeremiah couldn’t prove how much he really loved beer by spilling merely good scotch. Dan gave him the best. Jeremiah’s sacrifice needed to be valuable for the same reason God didn’t ask Abraham to only sacrifice a cousin.

Women and men congratulated Dan. He met a sweet smiley woman named Matilda and together they drank beer, fell in love, married, honeymooned in Cinque Terra. They would go on to raise three boys—a future track star, a west-end legend in bicycle repair, and a business mogul who, when he learned the details of his company’s exploitative operations, spent his personal money to fix the situation and travelled for three years in Uttarakhand’s Bandarpunch mountains to be mostly alone. Time here healed him, so he returned home to see Dan and Matilda, who rejoiced.

Dan and Matilda owed their life together to Jeremiah’s love for beer, as demonstrated by his legendary sacrifice of Dan’s scotch.

If decades from now you assembled the countless Torontonians who attended these parties and looked backwards to find the definitive moment of their lives, you would inevitably wind up back in Jeremiah’s apartment. His parties launched people in whatever direction they ended up. They weren’t just fun, they were nostalgia incarnate. So let’s return to tonight’s party, with Jeremiah in want of money for that suit from Sydney’s.

Thankfully Jeremiah just had two important breakthroughs. The thought of all the extra profit he missed out on for months by not having these breakthroughs earlier would have angered him, except he was delighted he had these breakthroughs now.

He stopped the music, instinctively and instantly reinserting the party goers into the identical stream of feeling they felt the night of the scotch sacrifice. Jeremiah sold his new demands to the primed crowd.

“Brothers and sisters! I have been struck by revelation: a more sacred form of drinking. Glass beer bottles disgust me, when there is simpler, cheaper packaging available. Let simplicity reign! Who needs fancy glass beer bottles? Long live the beer can!”

The rapt audience somehow knew to remain silent and let Jeremiah continue, avoiding that ugly moment in performances when audiences applaud before they should.

“But not just any beer cans, fellow partiers. The tallboy: the coarse American-style super-size tallboy. Its immodesty an insult against the dignity of regular-sized beer cans, which weren’t too small for our ancestors and certainly aren’t too small for me! Canada’s beer vessel is the regular-sized beer can! Nobody desecrate my home with tallboys, or glass beer bottles, ever again!”

Jeremiah began to hurl every bottle he could see against the wall, smashing them all to pieces. The guests plugged their ears for the roar of exploding glass, but laughed at the hilarious yet profound demonstration. Jeremiah knew he couldn’t redeem these smashed bottles, but justified the smashing as a sensible marketing expense, this loss of income essentially the cost of launching his new can-only campaign.

And it worked. The apartment was as filled with glass shards as the crowd was filled with enthusiasm for adopting these new rules. For them, anything but regular-sized beer cans was unholy. Of course the superficial charm of bottles was an insult against laudable simplicity! Of course tallboys were gaudy! How strange they never perceived this before.

Incidentally, crushed beer cans take up way less trunk space than glass bottles, while tallboy drinkers need fewer returnable cans to get drunk on. These changes to his parties more than quadrupled the Beamer’s trunk-to-profit ratio. Everyone was happy.

One night he overheard guests talking about environmental sustainability, a common enough topic in downtown Toronto. Someone mentioned a town in Southern Ontario, with a new Green government subsidy that offered not ten but fifteen cents per empty. The details were unclear, something about kick-starting a local recycling program. It sounded sketchy, but governments wasting tax dollars was hardly unprecedented, Jeremiah reasoned. 15 cents instead of 10. The thought of getting 50 percent more for each empty drove him wild. He began drawing schematics for the Big Haul that night.

Upon sober inspection, the numbers were surprisingly bleak. The Big Haul required renting a truck. Crushed cans might take up less physical space than intact ones but they weigh the same; carrying this added weight increased fuel costs. There was the time for driving, loading and unloading. Everything conspired to make the Big Haul financially less lucrative than he thought. He crunched the numbers again and again but to no avail. Still, he kept more and more bigger and bigger parties — a truck filled with such lucrative empties was just too alluring a fantasy to ignore.

Actually the fatal flaw was invisible. Jeremiah didn’t understand let alone account for the ire he aroused among his rival empties collectors. If he was asked, he’d say they had no reason to complain—they could still return the city’s discarded liquor bottles, beer bottles and tallboy cans. But they resented only getting the inefficient empties, Jeremiah’s crumbs, that he thought himself above. They couldn’t just watch while he single-handedly dominated their industry forever. Why should Jeremiah have everything? He was just a guy, not a god. And worst of all, they were the only ones not invited to his parties.

Eliminating the entrepreneurial empties collector destroying their livelihoods wasn’t going to be easy — he was surrounded at every party by thousands of loyal strangers. To get Jeremiah off his turf they assigned a couple plants to make sure Jeremiah overheard them talking about a town offering a much greater (but non-existent) rate per return. Of course Jeremiah couldn’t resist.

The day of the Big Haul was sunny with clear skies. Traffic was slight. Jeremiah was giddy. He sang whatever song came on the radio, while enjoying the pleasant breeze through the window. He was proud to transport more empties than he thought a single person could ever amass at one time, but this made him paranoid too. Though he wasn’t violent he carried a knife today. No way would his truck get robbed on its maiden voyage, the odds were too low. But in the unlikely event some highway drifter tried to stick him up he hoped flashing the blade would be enough to scare him away.

But Jeremiah never suspected to be assassinated, so when the ambush went down he got quite panicky. He brandished the knife and shouted wild threats, but the collectors only laughed in his face; Jeremiah’s rapacious empties collecting left his enemies armed with an entire city’s worth of glass beer bottles, each one smashed to become a fatal weapon. The glass he shunned would do him in.

Jeremiah realized his mistake too late. He should have harnessed his vast network to spy on his competition, or converted some rivals to his side by offering them a sufficient monthly supply of empties, or at least brought some damn security on this trip. But like many people he didn’t want anyone to know what he actually did to earn money. He enjoyed people believing his work was important and skilled, fascinating and noble. Mysterious, even. Practically speaking if the public learned his actual profession, people would see him differently and never attend his parties again. He’d lose his only source of money. Inside, Jeremiah was alone.

He offered to split the Big Haul but it was too late. The rabid pack of bottle collectors murdered him brutally. They let his corpse rot, then split the profits after returning by far the most valuable empties collection ever assembled by man. They celebrated together with a huge boozy party, and the next morning returned these bottles. They felt like billionaires living off interest.

When news of Jeremiah’s death returned home, countless friends wept over the fantastic obituary. It read:

“Jeremiah was a great man with a warm genuine soul who freely opened up his own home to the community. Above all he valued smiles and happiness. By all accounts he was an accomplished concert pianist, an unsurpassed literary critic, a wizard sommelier and a fearsome MMA fighter. Jeremiah made valuable contributions to an array of unrelated fields, such as economics, taxidermy, string theory and Lepidoptera. He leaves behind thousands of bereaved friends and colleagues.”

Many blogs covered the funeral, reporting on which taste makers and influencers gave eulogies. Many who attended the parties proclaimed to friends in a type of grief-stricken, melodramatic brag how close they were to the deceased, even if they didn’t really know him. To add a personal touch in the deceased’s honour to a common mourning ritual, many spilled beer on the ground from strictly regular-sized beer cans.

Dan and Matilda were on date four when the ghastly news reached them.

“I don’t understand, who’d want to kill him?” said Dan.

“I have no idea. I also still don’t really get why he poured out your scotch.”

“That was weird. Well, he brought us together. Cheers, then! To Jeremiah, one mysterious man.” They gently clinked glasses.

 

Jeff Halperin — Toronto 2013

The Sopranos V.S. The Wire

13 Thursday Jun 2013

Posted by jdhalperin in Literature

≈ 1 Comment

Tags

herman melville, moby dick, nathaniel hawthorne, scarlet letter, the godfather, The Sopranos, the wire

These masterpiece TV shows are in their sustained high quality more like novels (those lofty things!)  than television programs (low vulgar trash). As far as American art is concerned, The Sopranos is like Melville’s Moby Dick whereas The Wire is like Hawthorne’s Scarlet Letter. Sorry, but The Sopranos is superior to the Wire. Both are equally taut and economic in storytelling, the character complexity and dialogue is comparable too. But The Sopranos beats The Wire because its ambition to reveal the inner workings of a single person’s mind is greater than the accomplishment of The Wire, which is to demonstrate the inner workings of society. Even if both succeed equally in their goal, ultimately a single mind is more complex than society. But this difference in function or purpose also accounts for the narrative flexibility in The Sopranos as well as the dark comedy that runs through its core, something which The Wire’s societal message forbids.

The writing in The Sopranos’ narrative veers and changes more because its object isn’t pedagogical like The Wire. The Wire must instruct and demonstrate how life really is, and though it does this with incredible artistry it is a burden they’re chained to. The dream sequences of The Sopranos are an obvious illustration of this ability to move laterally in a storyline and not straight ahead, but there are others. The story isn’t linear in The Sopranos for the simple reason that people’s minds don’t work in straight-ahead fashion, and at heart the show is about a single mind—Tony’s. The Wire is a wonderfully dense web of things happening on one external plane, the observable world. They can’t devote an episode to a single character, much less what a single character is dreaming of, or of what subconscious motivations make him act out. These things are implied in The Wire, but this is done through backstory—McNulty’s family and drinking problems impact his policing, but this is still observable, and it’s shown. The real action of The Sopranos happens on an invisible level. When we see Tony act it’s in response to the drives that even though they’re discussed very explicitly (literally, in therapy) are still only hinted at because the subject itself, the human mind, precludes us from full knowledge. This is reinforced as his therapist comes to doubt her own work toward the show’s end.

The Sopranos object doesn’t just make it deeper or more intellectual, but its mode grants the writers the usage of a darkly comical tone that The Wire’s format can’t access. It allows them great fun! It’s taken for granted that the members of “this thing we have” (the Mafia) have made a deal with the devil and redemption for them is impossible. The entire show is governed by what is essentially the law of comedy, where by definition the hero is never in danger; if a house falls on him, he simply stands up in the rubble, brushes his shoulder off and walks away. The Godfather II (and the gangsters in Sopranos reference these movies all the time) begins with a targeted hit on Michael in his family’s home. Family is the most sacred thing in this Mafia, and Mario Puzo, author of The Godfather novel and screenplay, called the Godfather a story not just about the Mafia but about family. Violence in the family home is the symbol of the greatest threat possible to the Corleone’s (compounded since Fredo, his brother, inadvertently caused it). This is subverted in the Sopranos to be dark comedy: though he’s surrounded by no shortage of people who want to kill him, the only ones who seriously threaten Tony are his mother and his uncle. His mother puts a hit on him and his uncle shoots him in the stomach, almost fatally.

By contrast, The Wire’s writing can’t engage in such dark, detached humour because their object demands an explicitly attached view of life as it is. Don’t get me wrong, there is humour, but it’s at the level of dialogue or embedded in the situation. The Sopranos writers invert conventional mob movies  by making the drama not just about hits or robberies but ordinary conflicts, like family and sex, but also by doing its opposite, darkly and jokingly depicting ordinary people (not just Mafioso) suffering the violence of stone cold gangsters. In an example that cracks me up, Paulie and Chris get into a tiff over an expensive bill from a restaurant in the parking lot just after eating, and just then their unfortunate waiter approaches them with their paid bill to ask if they forgot to leave a tip. His kids are going through school, he explains, and Chris left only a $16 tip on a $1200 meal. The waiter gets lippy so, naturally, Chris hits him in the head with a brick. He begins convulsing, so Paulie shoots him then, for good measure, retrieves the $1200. This establishes that they’re cold-blooded gangsters and every mob show or movie would end here, but, emblematic of Soprano’s rich and dark comedy, the next day Chris and Paulie come to a sweet and heartfelt understanding over the phone. “Besides,” Paulie says, “somebody could have gotten hurt.”

Death in The Wire has attached to it all the consequences and implications death has in real life. The cops might make jokes about it because they’re numbed to it, but only because real experienced cops would too. Also, the bodies don’t disappear in this show like they do in The Sopranos. the Baltimore cops have to deal with the bodies because death matters in their world and in the world of the show. In The Sopranos, it’s just a joke. The waiter’s body never gets addressed in the show again. Better to kill a waiter than make a passing joke about Johnny Sack’s wife.

But nothing demonstrates the contrasting approach to each show’s writing more than their final episodes. The Sopranos finale was hated by people who didn’t understand the real point of the show. Those who wanted closure on the observable level of the everyday were upset when they got none. They wanted to imagine the characters living out their lives beyond the show’s finale. But the show itself is a dream, and there is no life after. Whether Tony is literally killed by some bum hit man is irrelevant. His life is only the show, and it expires when the show does. Anyway, he signed a deal with the devil before the first episode. When Chris gets initiated into the Soprano clan, Tony tells him, “once you’re in, there’s no way out.” Same goes for him. Whether he dies in a restaurant or keeps living his life of death is irrelevant. If the show itself isn’t art for art’s sake, it never set out to make an explicit value statement. There’s a Nabokov novel called The Defence where at the very end the protagonist is in mid-flight on his way to sure death. We’re tempted to believe he dies, but he doesn’t. Mark Lilly’s essay Nabokov: Homo Ludens describes how The Defence ends in precisely the same way I think the Sopranos does. Nabokov intentionally doesn’t depict the landing—his character “forever tumbles to a death that he will never reach.” We are not meant to imagine life beyond the book. He’s suspended. Same with Tony.

The line between reality, dream and death is constantly blurred. All throughout The Sopranos, images from Tony’s dreams pop into his real world (the toy fish that sings “take me to the river”), while real life images in turn intrude on his dreams (a real fish in the ice that begins talking to him after he kills his best friend, throwing him overboard “with the fishes”). The line between reality and dream world was always very fluid, constantly mingling. It’s instructive that while the tension of the climactic scene is building up and we’re meant to wonder whether or not Tony will die, the writers choose to show Meadow frantically failing to parallel park outside the restaurant where the action supposedly is. This is more dark humour, but it also reinforces how the real subject isn’t life or death. Will Meadow ever park successfully? It matters as much as whether Tony lives.

The Wire needs to end in opposite fashion because it has a point to make outside the show itself: it functions as social commentary, so as a systematic cross-section of society it must neatly wrap up every single storyline. By the end, they’ve touched on society’s primary institutions: school, unions, gangs, police, family, courts, and news. Each storyline from each institution has a counterpart, a mirror image, which completes society’s cycle. An exhaustive list is unnecessary, but here’s a brief sampling: a hack young journalist wins a Pulitzer for what we and he know is an elaborate, conscious lie; Bubbles the crack head finds redemption and gets wonderfully, mercifully clean; Omar is killed by some little runt who shoots him in the back, but his reputation, street-cred founded on genuine toughness, was such that the hood refuses to believe he was killed by anything but a posse’s gunfire, and his name and deeds live forever. Here are the mirror images, inversions of their counterparts listed above: the young honest journalist, the fraud’s peer in age, gets demoted and sent elsewhere specifically for describing how he lied; Prez’s young earnest student who tries so hard to escape the ghetto gets tragically addicted to crack, replacing Bubbles; Marlo, Omar’s mirror (their names are even composed of nearly identical letters) is rich and safely alive, but, unlike Omar, the street literally doesn’t even recognize his face or his name because he had people work the streets for him, and in a world where reputation is everything he is a nobody—he does live, but his name is worthless.

Watching these programs has restored my faith in television programming, which will probably last until I watch Breaking Bad. These shows are both masterful, but the takeaway is that The Sopranos is of a very different type. When satirizing one of those idiotic guide to the creative process books for writers that gave the imbecilic advice to “be able to summarize the structure and purpose of a book in a sentence of ten words or less,” Mordecai Richler imagined what this author might say to Herman Melville: “Herm, you’ve got a lot going for you here, especially for fish nuts and armchair adventure freaks, but we’ve got to think of promos in this office. So I want you to tell me in ten words or less, why Ahab just has to hook the big one.” Moby Dick isn’t a fishing adventure like The Sopranos isn’t about gangsters. It’s about the deeper undercurrents that defy a ten word explanation. But The Wire is about “all society.” The tone and narrative structure is accordingly different. Unchained to any purpose outside itself, The Sopranos can move in any direction it wants. Tangents, side trips, dream sequences are welcome. The Wire does incredible things within its confines, but it’s very limited, albeit deliberately and elaborately so. You’re free to like either show, but I do decidedly prefer Melville and Sopranos over Hawthorne and The Wire.

My next piece will either compare these two novels or dissect Duck Dynasty, which is an aggressive rebuttal to the bankrupt values and pseudo-spirituality of bourgeois capitalism, even if it’s an American reality TV show about entrepreneurial millionaires, though they do have huge redneck beards. Maybe TV isn’t so bad?

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