If the Food Issue is the highlight of the New Yorker publishing year, then the Style Issue is certainly the nadir. Crammed full of glossy ads, the too-thick-to-not-be-a-double-issue magazine dwells endlessly on profiles of fashion industry bigshots, all of whom seem to have shared the same eccentric quasi-European upbringing. (They bring to mind Dr. Evil and his famous: “My childhood was typical – summer in Rangoon, luge lessons. In the spring we would make meat helmets. When I was insolent, I was placed in a burlap bag and beaten with reeds. Pretty standard, really.”) And don’t get me started on those Patricia Marx shopping sprees. I do, however, note that Oliver Sacks has an article about amnesia in there, so perhaps it won’t be all bad.
The New Yorker pays tribute to Leonard Michaels this week by printing a story of his... a terriffic story called "Cryptology." The weird timing of all this Michaels stuff has got me thinking that I really ought to read some more of his work. I will have to look around for some of his books. Scroll down a few entries to see more on Michaels. Also in the New Yorker James Wood reviews God's Secretaries by Adam Nicholson. This is a book about the creation of the King James Bible. It is not the sort of subject matter that I am necessarily drawn to, but it has been incredibly well reviewed by some rather prestegious publications and reviewers: Jonathan Yardley and Christopher Hitchens to name a couple. If any of that looks interesting check out the first chapter.
This must be some sign of the times: our friends at The New Yorker are currently offering the DVD-ROM set of "every page of every issue" at the fire sale price of $19.99 (and Amazon has it for as cheap as $16.72 as of this writing, though the sets for sale there may only be through 2005). It would seem that, during the time-intensive process of digitizing the New Yorker archive, technology outran itself. Shortly after the release of the boxed set, as we pointed out last year, "Every page of every issue" became available to subscribers at newyorker.com. That is to say, the DVD-ROM version is already obsolete. Still, there's something amazing - even scandalous - about having the collected labor of White, Addams, Trow, Frazier et al. sitting in a svelte case on your desk. And heaven knows Condé Nast needs the revenue: The New Yorker was apparently its biggest ad-page loser last year, and we took note of a decidedly slimmer Winter Fiction Issue in September.
Today in my mailbox, I found a hardcover edition of Roberto Bolaño's 2666. Longtime readers of this blog may recall that I've become something of a Bolaño-phile in the last year... in fact, I already read the English translation of 2666, the late Chilean author's magnum opus, this summer, in galley form. And so the arrival of the finished book was a pleasant surprise.Superficially, I can report that the dustjacket is a little disappointing; its reproduction of Gustave Moreau's "Jupiter and Semele" appears mildly washed-out to me, and the author's name gets a bit lost. In all other particulars, though - the wonderful, sea-sponge endpapers, the sturdy cloth binding, the great typefaces - 2666 has the look of a masterpiece. (The three-paperback edition is handsome, too.)That said, looking like a masterpiece is pretty meaningless. How the book reads is what matters. While I plan to write at greater length in the next month about the contents of 2666, I noted with some interest an early review from Kirkus, excerpted in the press materials: "Unquestionably the finest novel of the present century - and we may be saying the same thing 92 years from now." This is heady stuff, but once you've read the novel, it doesn't seem hyperbolic; rather, it's an indicator of the high stakes for which Bolaño was playing in this, his last book.Back in May, I wondered if critics were going to recognize the seriousness of the attempt, or whether, Kakutani-like, they would draw an invidious comparison with the more accessible The Savage Detectives. I guess we'll soon find out.
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1. “The poet makes himself a seer by a long, immense, and reasoned derangement of all the senses. All forms of love, suffering, and madness--he explores himself, he tries out all the poisons on himself and keeps only their quintessences.” So wrote a Paris-based Arthur Rimbaud in a letter to his friend Paul Demeny in 1871. Nearly one hundred years later, on the other side of the Atlantic, the artist David Wojnarowicz followed a parallel path on the streets of New York. Both men had itinerant fathers--Rimbaud’s was a military man and Wojnarowicz’s, a sailor--they suffered at the hands of their parents and escaped their households at a young age. In Paris, Rimbaud slept under bridges and in army barracks, and was likely sexually assaulted by soldiers. Wojnarowicz, too, lived on the streets and worked as a child prostitute. By the age of fifteen he’d suffered an unimaginable list of abuses, including being “drugged, tossed out a second story window, strangled, smacked in the head with a slab of marble, almost stabbed four times, punched in [the] face at least seventeen times, beat about [his] body too many times to recount, almost completely suffocated.” The two men shared a romance with violence and danger. Rimbaud was shot in the wrist by his lover, Paul Verlaine, as he tried to break off their affair. Wojnarowicz was shot at by a drag queen who mistook his knock at her door for the arrival of an unfaithful lover. Rimbaud, the poète maudit, and Verlaine were detained and questioned by the police after fabricating a story at a train station--they were murderers who had just escaped from prison, and spoke loudly enough for fellow travelers to overhear. Wojnarowicz begins his memoir, Close to the Knives, with tales of roaming hot city streets with a friend, while carrying meat cleavers stolen from Macy’s and looking for someone to mug. And in his book Memories That Smell Like Gasoline, he describes his hunger for violent men: “I’m attracted to living like that, moment to moment, with very little piling up of information, breaking windows of cause and response.” Rimbaud and Wojnarowicz were aligned as miscreants, meddlers, thieves, deranged to the point of seeing, i.e., visionary. 2. Je est un autre. Another phrase Rimbaud famously wrote, “I is another.” Similarly, Wojnarowicz wrote, regarding waking up in an altered state, or site, of consciousness: “The ‘I’ of my self had crawled through the thickness of memory and consciousness to some other place in the structure of the brain and emerged within a new gray coil.” Wojnarowicz was deeply aware of the trajectory he shared with the youthful and precocious Rimbaud, with whose debauched and dangerous life he identified, and tried to align himself. One thing Wojnarowicz couldn’t have known in his late teens and early twenties was that he, like Rimbaud, would meet an untimely death, from AIDS. In the late ‘70s, the young Wojnarowicz photographed a series of portraits of a man--a friend, perhaps--wearing a paper cut-out mask of Rimbaud’s face. This Rimbaud skulks through the settings of Wojnarowicz’s New York, alone. He sits in a graffiti-covered subway car, loiters outside movie houses, wanders under piers and through abandoned buildings, with a needle in his arm, with a gun to his head, in a passionate embrace, pissing in a toilet. Wojnarowicz’s photo series Rimbaud in New York 1978-9 distills the rawness, pain, and deprivation of living on the street to a beauty of mythic proportions. The youthful delicacy of this body is surrounded by weary decay and distanced by the mask, in what could otherwise appear a living hell. To quote Wojnarowicz, “ Hell is a place on earth. Heaven is a place in your head.” The mask obscuring identity--literally making this figure an “I” who is another, the savage poet who suffers to the point of seeing--recalls the lover in the Foolish Virgin/Hellish Bridegroom section of Rimbaud’s A Season in Hell: I saw the whole decor he surrounded himself with in his own mind: clothes, sheets, furniture. I lent him weapons, another face. I looked at everything in relation to him, as he’d have liked to create it for himself. Whenever he’d look absent-minded, I’d follow him into weird and complicated strategies, far out, good or bad--I was sure I’d never get into his world. Next to his gorgeous sleeping body, how many hours I used to spend awake at night, wondering why he wanted to escape from reality so badly. No man ever had such a wish. I realized--without any fear for him--that he could be a threat to society.--Maybe he’s got secrets to change life? “That he could be a threat to society,” resonates even more clearly following the removal of Wojnarowicz’s video Fire in My Belly from the Hide/Seek exhibition at the National Portrait Gallery. In December, the government-run Smithsonian, under pressure from the Catholic League, removed his video because it depicts ants crawling over a crucifix. Much has already been written about this. The attention drawn and cacophony of protests have obscured the work by Wojnarowicz that remains present–a series of four devastating images from the Rimbaud in New York series. Images were like words to Wojnarowicz, he placed them against and within each other, in still life or video, “to construct a free-floating sentence that speaks about the world I witness.... A camera in some hands can preserve an alternate history.”