Linda Rosenkrantz’s Talk — somewhat unsurprisingly — is about what we don’t say when we say things.
Recently re-issued by NYRB Classics, Rosenkrantz’s Talk was a small sensation when it was first published in 1968. The book condensed a series of summer-long conversations between three late-20-somethings — one modeled after Linda herself — during one sweltering and sandy summer spent at the beach in East Hampton, N.Y.
Thanks to a ’60s script of psychedelics and psychoanalysis, Talk is characterized by introspective and scrupulous self-analysis. The three friends — Emily, Vincent, and Marsha — spend their 1965 summer discussing what most young people discuss: sex, relationships, and more sex. Much of the pleasure of Talk is the fact that though we readers feel we are reading a “script” — inherently a type of contrived and falsified dialogue — in fact we are reading the actual, although slightly altered, conversations of three friends over a Hamptons summer.
In 1965, Rosenkrantz lugged her enormous tape recorder — what she calls “the bulky monster” — to the beach and recorded conversations. The end product was some 1,500 pages and a stable of some 25 characters. She condensed the tome of transcribed papers to a slim 250-page paperback and reduced the character count to three. Marsha — modeled on the author — is an aspiring writer; Emily is a young actress who recounts her struggles and triumphs; and Vincent is a gay painter who shares in Emily and Marsha’s candid conversations about S&M and masturbation.
What made Talk such a sensation in the 1960s was that not only the salacious content, but the fact that it was a series of recorded conversations presented as a novel. In an era of New Journalism, Truman Capote’s In Cold Blood, and Jacqueline Susann’s Valley of the Dolls, Rosenkrantz’s book was a hybrid of sorts. Talk took its premise from theatre, but its politics from the likes of The Feminine Mystique and the recent legalization of the pill. It was a character study; a story of three under-represented and oppressed classes — women, gay men, artists — which were given an unobstructed avenue to see their conversations and experiences and stories shared. The voices of women and gay men were so often marginalized; Talk made them the focal point.
But Rosenkrantz had a hard time convincing a publisher of the book’s literary and cultural merits. She shopped it around for over a year, sending out countless manuscripts to prospective publishers and collecting “a long trail of less colorful rejection letters,” as she recently wrote in The Paris Review. Many editors were shocked by the risqué and confessional content contained in the conversations. Rosenkrantz writes that one well-known editor rejected the proposal, calling the book “repellently raunchy.”
In early 1968, Talk finally saw daylight. Publishing house Putnam — as a means to avoid any type of legal consequences after publication — presented the work as completely fiction. Rosenkrantz says that she was thrilled when the book was finally published but admits that she had been “completely complicit in the betrayal of the book’s mandate — which was to present raw reality.” Talk, published as a work of fiction, would not carry the same cultural and literary currency had it been released under its original “mandate.”
Then, as now, the intersection of truth and fiction is a complicated place. The quality of Rosenkrantz’s extracted conversations is both visceral and intimate. But equally there is a falseness that belies their sense of authenticity.
Case in point: in one exchange, friends Marsha and Emily are discussing Emily’s recent “breakthrough” in her acting class. Emily was able to cry on cue in a monologue she performed from La Notte. (Emily is talking about performing a scene from a play; we are reading a “scene” from Talk.) In this particular monologue she describes, Emily was asked to weep after reading a letter her character receives. As a way to “embody” her character, Emily pretends the letter is from one of her own former lovers, Philippe. Emily imitates her own actions when she received a letter from him, as she performs the scene from La Notte for her class. The fact that Emily and Marsha are discussing a moment of acting — ironically about a scene from La Notte where no words are spoken — really serves to only point out their dialogue, their exchange, the fact that Emily and Marsha are talking, but also are not.
It would appear that their conversation is based on a real exchange of ideas, in which Emily is talking about her efforts to show an “authentic” character in her acting class. Emily then goes on, telling Marsha that later at a party the following evening, a crush of hers named Michael Christy, appeared and her “hysterical feelings” for him were filtered from “damaged, love feelings about Phillippe.” The overwhelming irony underscoring this is that Emily’s rawness and realness on stage is truer than the performance she gave at the party. The exchange calls into question the whole idea of character and performances we all give in our daily lives, at work, at home. Rosenkrantz’s indulges in a clever paradox here: Emily is fake when she’s being real and is real when she’s being fake.
Talk offers these wonderful — if slightly meta — interventions into the daily lives and (recorded) conversations of young creative people, as well as those from social and gender groups otherwise marginalized by the larger 1960s cultural milieu. This is what made Rosenkrantz’s book (not “novel”) so revolutionary and transgressive. It is recorded away from mainstream America and at the beach, a place so often for self-reflection and deeper, more intimate prying. It is also set in a hub of queer and non-heteronormative people and experiences and ideas, all of which are examined and told through the dialogue of Emily, Marsha, and Vincent.
What adds to the more political dimensions of Talk is the sheer excess of dialogue Rosenkrantz presents. The fact that the entire book is a series of exchanges between two women — and often their gay friend Vincent — is deeply transgressive in the context of 1960s mainstream publishing. While the 1960s offered rare moments of feminist and queer representations, like Leslie Gore’s hit song “You Don’t Own Me” or CBS’s notorious “The Homosexuals” TV interviews, women and gay men were not often given space for individual and unmitigated self-expression. Talk is not just about giving women and gay men the space to be open and honest about their sexual and emotional lives, but acknowledging that this is a legitimate and real set of experiences.
As a point of comparison, look at popular film representations of women at the time. These include Alfred Hitchcock’s Psycho (1960), where the star of the film is undressed and then slaughtered 40 minutes into the narrative; Breakfast at Tiffany’s (1961), about a lonely call girl whose entire existence is mediated by a nameless cat, rich men, and a cantankerous and aggressive upstairs neighbor; and Barbarella (1968), in which we see Jane Fonda shoot alien men with beehive hair and low-cut skin suits. While these films suggest they are giving “air time” to more women and women’s issues, they only masked a more insidious silencing of women by a larger patriarchal world.
Talk disengaged with and disturbed this. It said that women speak about sex, drugs, alcohol, S&M, masturbation, boys, adultery, abortion, the pill, vaginas, urination, underwear, penises, and periods. It vocalized an unfairly hidden world.
Rosenkrantz’s title emphasized this simplicity; it is a book with “just” talking in it. But what was so important about Rosenkrantz’s intervention (recording these conversations) and then regurgitation of these discussion was that talk, as a literary device or indeed as a type of text endemic to the cultural and political sphere of the time, was not taken seriously. Rosenkrantz elevated it to argue that the discussions women — and, to an extent, gay men — have about sex and relationships and everything else are worthy of print and publication and politics.
Although Rosenkrantz later made a name for herself — ironically enough — by producing popular baby name guides (Cool Names for Babies is one), Talk is an era-defining text. With its unvarnished “realism” and its celebration of marginalized groups, Talk argues that the everyday language of men and women is valuable, important, and worthy of a book.