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An Abundance of Ideas: Grant Morrison’s Supergods

Rarely operating as agents of actual literature, the superheroes are instead portrayed as foils, projections, and countercultural symbols—ideas, the things that stand for things.



An Abundance of Ideas: Grant Morrison’s Supergods

Rarely operating as agents of actual literature, the superheroes of Grant Morrison’s Supergods are instead portrayed as foils, projections, and countercultural symbols—ideas, the things that stand for things. Readers of Morrison’s own contributions to mainstream comics may perhaps have not seen this coming. Arkham Asylum and All Star Superman, two highlights in a storied career, distinguished themselves from most other attempts at superhero storytelling with their dizzying array of ideas, but the real spectacle is seeing them peopled through and through. Even when Superman follows Bizzaro to the Underverse and encounters a flawed bizzaro clone of himself (Zibarro, an almost-Superman who instead of X-ray vision has the urge to write poems), it’s the scene’s immediate importance to this newest ongoing saga that carries whatever it can be read to say about the power of art. When Superman, the journalist, encourages Zibarro to continue his pursuits, it isn’t because he likes Zibarro’s poetry (with which he’s clearly unimpressed), but because he knows when a comforting word can do some good. As such, his encouragement doesn’t focus on meter or imagery, but rather on the poems’ utilitarian function: “Your writing has a unique quality…All these wonders only you’ve seen.” It’s a compliment with a reason.

Not surprisingly, ideas abound in Supergods, but Morrison seems to side with Superman more often than not. What could have been a definitive text—a criticism of the superhero genre by the author who’s done the most to expand our understanding of what superheroes are capable of—turns out instead to be a scattershot historicist reading of various notable comics and comic figures of the last 75 years that somehow leads to an elaborate résumé. Superman, for his many feats, becomes a vague and rootless expression of hope, likened in the space of one paragraph to Moses, Karna, and Jesus—anything that sticks.

Morrison’s readings are often insightful, and the best of them heighten a work’s stature by reminding us what it, the work, can mean to other readers. There are those of us who found sexual liberation in the early Wonder Woman comics, for example, at least partly due to the creator’s polyamorous lifestyle. However, this approach frequently glosses over a work’s singular merits for the sake of drawing out historical treatises from elements that perhaps would’ve been better off left alone, or at least read by a New Critic. Scenes are brought up not to highlight their roles in a particular storyline, but for a specious entry to a reductive declaration about a certain culture’s leading myths or a celebrity-filled anecdote. Exclamation points are reserved not for descriptions of thrilling sequences but for the moments when the author identifies in a story a dormant ideology. There’s no true interest in Robin’s early transformation from “a bounding paragon of vigilante boy justice” to “a weeping, petulant nervous wreck who lived in fear of losing his beloved Batman”; the sudden change bears mention only because it can be read to derive from the crazed campaigns of a comics-hating psychiatrist named Fredric Wertham, one of Supergods’s real-life villains. Read in this manner, the villain wins.

A writer whose sentences are rich and bright and forward-racing, Morrison can make of any subject anything he wants, and it is a sight to behold when he uses his power for good. But things start to wear down with the insistent introduction of the author as another historicist figure whose works are beholden to circumstance. What starts as a book about superheroes continues as a book about something called the Sekhmet hypothesis, which wields solar patterns as responsible for both major cultural shifts and personal evolution in Morrison’s own life. By the end of Supergods, once the author has abandoned any pretense of structure and the narrative has been interrupted by a tedious summary of his feelings about the Batman film franchise, it’s clear that the project was never meant to land anywhere. It’s just a bunch of stuff he likes to think about.

Grant Morrison’s Supergods was released on July 19 by Spiegel & Grau. To purchase it, click here.

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In Find Me, the Sequel to Call Me by Your Name, the Echoes of Love Are Resounding

André Aciman’s novel is a series of ghost stories interrupted by fleeting flashes of light.



Editor’s Note: This review contains spoilers.

Find Me

The Ancient Greek verb opsizo, as the reader is told in Find Me, André Aciman’s sequel to his 2007 novel Call Me By Your Name, is a way to name the act of arriving too late to the feast, “or to feast today with the weight of all the wasted yesteryears.” Call Me By Your Name tells the story of a brief yet fervent summer romance between two young men, Elio and Oliver, at Elio’s family’s Italian villa. Samuel, Elio’s father, now divorced in Find Me many years after the events of the earlier novel and traveling by train from Florence to Rome to read from his most recent book at a university, explains the meaning of opsizo to Miranda, a young and beautiful American woman he meets on the train. An intense mutual sexual attraction quickly develops between them, and what follows is an improbable yet captivatingly believable romance between the older man and much younger woman. Perhaps Samuel has in fact arrived at the feast just in time, laden with empty years but not yet bereft of the possibility of real, lasting love.

The echoes of a conversation between Samuel and Elio in Call Me By Your Name, when the father advised the son about how to value even the loss of love as evidence of a life fully lived, are immediately apparent in Samuel’s approach to his unexpected courtship with Miranda in Find Me. “We only want those we can’t have,” he says to her, referring to his habit of revisiting a particular location in Rome that always reminds him of another lost love that he doesn’t share with the reader. “It’s those we lost or who never knew we existed who leave their mark. The others barely echo.” And Find Me is essentially a novel of echoes. Each of its disparate sections, narrated first by Samuel, then by Elio, and then by Oliver before Elio eventually gets the final word, interrogate the ways in which the past—whether in the form of lived experiences or in imagined detours—is where we are our truest, most yearning selves. The echoes are sometimes more beautiful than the sounds that they reflect.

The danger, of course, lies in the possibility of succumbing to opsizo, failing to capitalize on possibilities existing in the present. Just before kissing Samuel for the first time, Miranda accuses him of not being a present-tense kind of person. “This, for instance, is the present tense,” she says before her tongue first grazes his lips, and the section of Find Me that comprises Samuel and Miranda’s first day together takes up more than a third of the novel, an intensely present-tense sequence that challenges us to value a narrative almost entirely devoid of conflict, built instead on gentle surprise and the visceral pleasure of witnessing the origins of an unlikely love affair between two complex and very forthcoming characters.

And Find Me’s subsequent section, told from Elio’s point of view, cleverly reverses the age dynamic between narrator and object of affection as Elio, a decade after Oliver, unexpectedly falls in love with a much older man—a man his father’s age, in fact. “I’d lost my soul for so long and was now finding I’d owned it all along but didn’t know where to look for it or how to find it without him,” Elio tells us, a sensation also described by Samuel when he says to Miranda that everything in his life before “was all leading up to you.”

Oliver, too, in the decades since his affair with Elio, has abandoned a significant part of himself to the past, specifically to events that took place at a certain Italian villa. Now a relatively happily married professor with two grown sons, he still entertains possibilities for a more uncontainable desire, in the form of flirtations with colleagues and yoga classmates, even as he believes that his chance for true happiness was lost when he turned his back on Elio all those years ago. When a guest at a party he’s throwing in his Manhattan apartment plays a piano piece that Elio once played for him, Oliver realizes that “some arcane and beguiling wording was being spoken about what my life had been, and might still be, or might never be, and that the choice rested on the keyboard itself, and I hadn’t been told.”

In her 1997 collection of essays, The End of the Novel of Love, memorist and critic Vivian Gornick argues that somewhere in the middle of the 20th century, as a result of a cultural turning away from the traditional social order with regards to gender, the subject of romantic love—once a wellspring for narrative—had lost its potential for depth and complexity, its reliable knack for drama. She writes that the “idea of love as a means of illumination—in literature as in life—now comes as something of an anticlimax.” But in Find Me, the anticlimax is the point. Aciman dispenses with the notion of love as fuel for narrative and instead uses its power of transfiguration as the measure by which to evaluate a life.

For all its straightforward narration, Find Me has layers of complexity that come through as echoes between its sections, dialogue repeated in slightly different cadences by characters as they circle around issues of time and fate, life and death. The novel’s beating heart is the fact of mortality and the tragedy of aging, which is staged in stark relief by the age discrepancy between the members of the novel’s first two romantic pairings. This theme is made literal by Samuel’s death after he has a child and lives several happy years with Miranda, and the threads of fate and chance woven throughout Find Me—the title itself a call to action—all amount to the fear of dying before we ever truly get to live. “I think all lives are condemned to remain unfinished,” Elio’s older lover says to him, perhaps already recognizing how their affair will end. “This is the deplorable truth we all live with. We reach the end and are by no means done with life, not by a long stretch! There are projects we barely started, matters so unresolved and left hanging everywhere. Living means dying with regrets stuck in your craw.”

Later, Oliver recalls a moment on the street when he met the gaze of someone from his department at the university who should have recognized him but who failed to acknowledge him at all. And he explains that he believed for a moment that he had died—“that this was what death was like: you see people but they don’t see you, and worse yet, you’re trapped being who you were in the moment you died … and you never changed into the person you could have been and knew you really were, and you never redressed the one mistake that threw your life off course.” Find Me is a series of ghost stories interrupted by fleeting flashes of light, just like the lives of the characters described in its pages who find and lose and find again their great loves. But it’s the possibility of light that we all live for, as these characters remind us. The chance for someone to dim everything that has come before into shadow.

And, sometimes, a second chance.

André Aciman’s Find Me is available on October 29 from Farrar, Straus and Giroux.

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The Very Queer In the Dream House Explodes Expectations of Memoir

The book is Carmen Machado’s deeply intelligent and fiercely innovative account of her experience of domestic abuse.



In the Dream House

Queerness has always called attention to itself, and so must the art that explores its increasingly expansive borderlands. Queer forms break apart recognizable structures and expose them as incommensurate for the expression of an experience that by definition exists in opposition to the status quo. Queer narratives, too, inevitably call for new structural packaging, and autobiographical accounts of queer experiences have begun to formally reflect the often Gordian nature of the lives they represent on the page—lives irrevocably knotted by politics and power structures designed to resist their very existence.

“The memoir is, at its core, an act of resurrection,” writes Carmen Maria Machado in the opening pages of In the Dream House, a deeply intelligent and fiercely innovative account of her experience of domestic abuse. Machado’s richly layered narrative takes the form of a personal story embedded within an extensive cultural history. “[Memoirists] manipulate time; resuscitate the dead,” she writes. “They put themselves, and others, into necessary context.” The necessary context in this case is that of queer stories in a historical dialogue that has too often excluded them or written them out, and Machado explores the ways in which internalizing and then rejecting the dominant narrative has prevented queer people from understanding that our differences—which we’ve by turns reluctantly and defiantly come to celebrate—do not preclude ugliness. She explains that “queer does not equal good or pure or right. It is simply a state of being—one subject to politics, its own social forces, to larger narratives, to moral complexities of every kind.”

Machado takes a hard look at her former self in her memoir, a self painstakingly excavated through calcified layers of doubt, confusion, and shame. Most of In the Dream House is written in the second person as an address to this unearthed self, a younger version of the author who suffered at the hands of a female lover in a relationship that forms the narrative backbone of a more general exploration of the historical representation of queer domestic abuse. The “I” speaker is the author now, happily married to another woman and living at a safe distance geographically and otherwise from the “you,” the lost and naïve girl who suffered through so much without understanding why. “I thought you died,” Machado says to the “you” who otherwise occupies these pages, “but writing this, I’m not sure you did.”

In the Dream House is structured as a series of brief sections titled after various tropes expressing particular elements of her time in what she coins as the “Dream House,” a rental in Indiana where her girlfriend lived during most of the duration of their relationship, and which Machado frequently visited from where she was attending graduate school in Iowa. The relationship is narrated from its origins as a chance meeting in a diner in Iowa (“Dream House as Inciting Incident”) to a request for a drive to the airport to pick up the other woman’s then-girlfriend (“Stranger Comes to Town”) to a fateful, breathless first hookup (“Lesbian Cult Classic”) and a first confession of love (“Romance Novel”). The relationship trajectory briefly arrives at an experiment in polyamory (“Star-Crossed Lovers”) before dissolving into a monogamous relationship (“Entomology”) fraught with jealousy (“Appetite”) and gaslighting (“Lost in Translation”), and finally to an atmosphere heavy with frequent verbal and emotional abuse with the constant threat of physical violence.

Machado’s story is punctuated by harrowing moments of conflict that feel, because of their specificity, almost uncannily familiar. We come to inhabit her mind so wholly that the claustrophobia of her relationship with this other woman is made present first in the mind and then in the body like some foreign infiltrator, a cancer spreading quietly beneath the skin. The book’s hybrid nature is essential to its project, a marriage of form and content that elevates its subject by allowing it to accrue meaning in unconventional, surprising ways. Had Machado presented her subject in a traditional form, it would have gone against its own premise, and interspersed between the chronological narrative of increasingly severe instances of domestic abuse are brief forays into cultural criticism and queer history that further contextualize the ways in which we can be conditioned to accept abuse as normal, or as something we deserve, as Machado works through how the dominant culture views abuse narratives.

She interrogates films like Alain Guiraudie’s Stranger by the Lake, a quietly seething portrayal of a man sexually drawn to a murderer at the cruising grounds they both frequent, and George Cukor’s Gaslight, the suspenseful story of a woman made to believe she’s insane so that her husband can dispatch her to an asylum, as a way of showcasing elements of her own experience reflected back to her by popular culture, illuminating exactly how she’s been manipulated and controlled. Machado also includes an extensive retelling of an episode of Star Trek: The Next Generation, in which Captain Jean-Luc Picard is captured by the Cardassians and tortured into claiming that he sees five lights strung up above him where he’s being held, when in fact there are only four. He suffers and suffers but still maintains that he sees four lights instead of five, even as his resolve gradually weakens. Later, after being rescued, he retrospectively acknowledges that he was about to finally submit. “I would have told him anything,” he explains. “Anything at all. But more than that, I believed I could see five lights.”

One of Machado’s central preoccupations is with the erasure of queer stories from conversations surrounding domestic abuse. “I have spent years struggling to find examples of my own experience in history’s queer women,” she writes. “Did any of them gingerly touch their bruises and know that explaining would be too complicated? Did any of them wonder if what had happened to them had any name at all?” She’s meticulous about research and context, as in a section (“Dream House as Ambiguity”) in which she explores historical accounts of court cases that ruled on instances of domestic abuse between women, ultimately arriving at the conclusion that the only stories that persevere over time are the ones with overly salacious details about overly extreme acts of violence. In an extended and devastating section called “Dream House as Choose Your Own Adventure,” she guides us through a series of otherwise banal decisions that resulted in her abuse—responding defensively to accusations of moving too much in her sleep, for example, or deciding whether or not to wash her girlfriend’s dirty dishes after being commanded to do so—and thus thrusts us squarely into the world she finally, by the end of the book, has escaped. A world of unpredictable cruelty, a world where she was always afraid of what the consequences of seemingly banal actions might be.

The verifiability of women’s stories of abuse becomes central to In the Dream House’s final pages. Machado bitterly conveys the frustration of being the victim of wounds invisible to the naked eye, no bruise or scar available as evidence to make plain what she’s suffered, in language reminiscent of the testimonies of the women of the #MeToo movement whose stories are all that they have to show for what they’ve endured. “I think a lot about what evidence, had it been measured or recorded or kept, would help my case,” she writes as she attempts to affix an ending to her story, some kind of stopping point. “That there’s a real ending to anything is, I’m pretty sure, the lie of all autobiographical writing. You have to choose to stop somewhere. You have to let the reader go.”

Machado imagines trying out different endings to her memoir, and she describes the effort to do so in the language of a craft essay, thinking about a potential reader’s experience of her story and debating whether to end on some kind of “narratively satisfying confrontation,” perhaps leaning in to a more conventional structure than the one she has otherwise chosen. But she instead leaves us in a place of ambiguity much like the experience of queerness itself, an identity category which has always struggled to be defined in terms of its own choosing. It’s an uncomfortable and indeed unsatisfying place to end a story about abuse, as the abuser is only exposed as such through the telling of a story that could easily dissolve with the slightest suspicion of exaggeration. But a necessary condition of Machado’s project is to spark dissatisfaction on the part of readers looking for any kind of definitive resolution.

“You have no reason to believe me,” she tells the reader. But she isn’t begging us to accept the truth of her account. She’s daring us to doubt it. “If a tree falls in the woods and pins a wood thrush to the earth, and she shrieks and shrieks but no one hears her, did she make a sound?” Machado writes. “Did she suffer? Who’s to say?” And the question reverberates through In the Dream House like a heartbeat—almost imperceptible at first, until it grows louder and louder during increasingly heightened moments of crisis and it becomes the only sound we can hear.

Carmen Machado’s In the Dream House is available on November 5 from Graywolf Press.

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With The Institute, Stephen King Channels Political Outrage into Familiar Horror

It’s in the moral murk of a politically loaded situation that King finds the richest seam of his story.



The Institute

For years after the publication of The Shining, fans wondered what happened to Danny Torrance, the boy with the psychic powers at the center of the 1977 novel. While promoting Full Dark, No Stars in 2010, Stephen King acknowledged in an interview that he liked the idea of a world where Danny and Charlene “Charlie” McGee, the pyrokinetic main character of 1980’s Firestarter, could get married. According to the author, “they would have totally wonderful children.” Though Doctor Sleep would later conclude Danny’s story, and close down the possibility of that particular union forever, King’s latest novel suggests that the idea continues to flower in his imagination.

The Institute is chock-full of “wonderful” children or, at least, some very ordinary children with extraordinary powers. At its center is the Institute, a facility in the woods of Main that houses kids who’ve been abducted because of their telekinetic and telepathic abilities. There, the children are tested and tortured in order to enhance their wild talents. And into this hellish dominion enters Luke Ellis, a boy with middling telekinetic reach but dizzying intellect.

Meanwhile, ex-cop Tim Jamieson settles into his new home in the South Carolina town of DuPray, a place as Kingsian to its core as the man himself. Good-natured and kind, unflinchingly but undemonstratively moral, and with a newfound willingness to follow his hunches, Jamieson is the sort of hero that King has been writing about since 1979’s The Dead Zone. Our introduction to DuPray and Jamieson, who takes a job as a “night knocker” for the local sheriff, is warm and meandering, but its brevity is a tell: that King won’t be writing in his more sweeping epic style. The baroque backstories and irrelevant divergences that mark the highs—or lows, depending on your perspective—of King’s fiction are here offered in miniature. It’s a hurried sketch rather than a meticulous painting of a small community.

For better and worse, after this brief introduction, the novel jumps the 1,000 miles north to the Institute, remaining there for the better part of 300 pages, abandoning Jamieson and DuPray for so long that readers may forget that they ever existed. When Jamieson suddenly reappears, the jarring effect is both a testament to the absorbing power of Luke’s narrative and a sign of how weakly King has woven together the two strands of The Institute.

Though the “special” child is a well that King has drawn from many a time, the novel has a political edge that rescues the trope from the shadow of redundancy. The Institute is about separating children from their parents and putting them in cages, all in the name of national security and the better good. Even though King has stated that he wasn’t inspired by ICE and the migrant crisis, it’s almost impossible to separate the fiction from the headlines. And it’s in the moral murk of this situation that he finds the richest seam of his story. The Institute, you see, has a practical purpose. And while that purpose is best left for readers to discover for themselves, it will spoil nothing to say that the novel offers a philosophical quandary: How many children are you willing to destroy to save the world?

Such a question allows King to move away from the Manichaean notion of good and evil that limits much horror fiction. The Institute’s staff ranges from jobbing professionals to zealots for the cause. Sprinkled in are a few obligatory sadists, but these are the least interesting of the children’s tormentors. Queen above all is Mrs. Sigsby, who combines the primness of Dolores Umbridge with Nurse Ratched’s terrifying psychopathy. She’s the villainous heart of the novel, yet her cruelty is neither unthinking nor indulgent. She’s merely the result of an unblinking ideology that allows her to see children as resources rather than human beings.

King has always been particularly good at etching the bureaucratic villain. His writing is sophisticated enough to acknowledge that few humans pursue evil for its own sake. Mrs. Sigsby is the very opposite of an agent of chaos. But her pursuit of order involves a complacent evil that’s more terrifying because of its authenticity. Like everyone else, she has a boss, and quotas to meet, and little time to consider the moral implications of her actions. And her eventual undoing ranks among the more satisfying of King’s resolutions because Mrs. Sigsby represents the walls of bureaucratic unkindness that plague 21st-century life.

The children are charming, of course. No one writes kids for adults as well as King. The Institute has been marketed as It for the new generation. This seems mostly to be a publishing gambit to grasp the coattails of Andy Muschietti’s successful two-part adaptation of It. But there’s some truth in the comparison—namely, in the realistic camaraderie fostered between the kids, who face and overcome the apathetic cruelty that adults represent.

All of which makes it a shame that the book is so rote, as it sees King continuing to dip his toes in the same murky, shallow waters of crime fiction where much of his work has been stuck for the last decade. The author remains in the top tier of storytellers. Much has been made of this, often in reductive tones—as if storytelling isn’t what we’re all here for. Such benign dismissal neglects his deceptively simple style, the crafted tone of voice that seamlessly marries the everyman and the extraordinary. It overlooks the heart and heat that radiates off the page of a King novel, and in The institute his skills actually come to the fore more than usual because the story itself is fairly insubstantial.

The ideas are there: the juxtaposition of a human America against a corporate one, the meeting of physical and psychogeographic landscapes, that even in a multifaceted situation there’s a clear definable line of goodness. But King has wielded them more elaborately and successfully elsewhere. In The Institute, he offers them as the axes of a yarn that’s wholly relevant, and which nods toward the underlying complexity of any project based on serving “the greatest good,” but which, even at close to 600 pages, feels too fleeting to offer answers.

Stephen King’s The Institute is now available from Scribner in the U.S. and Hodder in the U.K.

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With Year of the Monkey, Patti Smith Spins Dreams Into Topsy-Turvy Words

It’s a moving, witty, at times almost trance-like work traversing age, aging, sickness and death, as well as joy, gratitude and wonder.



Year of the Monkey

Patti Smith’s Year of the Monkey is a Book of Dreams, or, more accurately, a Book of Dreaming. It’s not, or not merely, a systematic transcription of the artist’s nocturnal journeys, but rather a book wherein the processes or mechanisms of dreaming determine the course and pulse of the narrative. There’s a canon, or at least a corpus, of this type of work, including preeminently the works of Franz Kafka, along with such unique creations as proto-surrealist Gerard de Nerval’s Aurelia, surrealist texts in general, and, to a more curious degree, Alice In Wonderland. Explicitly referencing pretty much all the above works or writers, along with many others (Smith has never been hero-shy), the book combines Carrollian topsy-turvy with the kind of hard-edged mystic surrealism that Smith is so famous for.

Smith is the ideal avatar for this kind of narrative because her style is so motile. She can go in any direction at any time. From her earliest days as poet-singer onward, she’s woven and fused multiple imageries, a lyrical bric-a-brac able to span centuries, from Joan of Arc to Arthur Rimbaud (one of her earliest heroes) to Jimi Hendrix. Allen Ginsberg once likened reading to time travel, to a reader linking up with a writer from another century and being essentially transported to that time in a very palpable way. Smith is such a time traveler. She seems to live in myriad epochs simultaneously, a spiritual ubiquity directly reflected, in Year of the Monkey, through her surroundings: “It is all about my desk with a cabinet portrait of the young Baudelaire and a photo-booth shot of a young Jane Bowles and an ivory Christ without arms and a small framed print of Alice conversing with the Dodo.”

The book chronicles a year of the poet’s movements across America and more far-flung places—besides being a time-traveler, Smith is a true planetary adventurer, a sought-after figure “slowly wading through a long chain of requests”—as she navigates the mysteries of mortality, both her own and that of others. The dreamlike nature of the journey is signified early. Smith checks in to the Dream Motel, where immediately personification commences. In dreams or Wonderland, anything can take the form and function of anything else:

“–Thank you, Dream Motel, I said, half to the air, half to the [motel] sign.
–It’s the Dream Inn! the sign exclaimed.
–Oh yeah, sorry, I said, somewhat taken aback. Even so, I didn’t dream a thing.
–Oh really? Nothing!

The motel sign remains a constant voice, a kind of Cheshire Virgil nagging Smith through layers of dream. Indeed, throughout Year of the Monkey, she speaks playfully Alice-like to many inanimate objects, be it the motel sign or her puke-spattered boots: “…I was pulling my strings off my Stratocaster when some guy with a greasy ponytail leaned over and puked on my boots. The last gasp of 2015, a spray of vomit ushering in the New Year…I knelt down and cleaned up my boots. Happy New Year, I told them.”

Another strange, steady occurrence throughout the book is what Smith calls the “candy-wrapper phenomenon”: “The beach was littered with candy wrappers…hundreds of them, maybe thousands, scattering the beach like feathers after a molt […] When I reentered my room, I could see that I was still sleeping, so I waited, with the window open, till I awoke.” These candy wrappers and their continual eerie reappearance evoke that odd totemic potency that mundane objects acquire in dreams. This potency is also reflected in the Polaroids that Smith includes as “amulets” or “talismans,” hard evidence of soft dreams, somewhat the way André Breton, the surrealist movement’s staunchest statesman, incorporated on-the-spot off-kilter photographs into his seminal dream work, Nadja.

To dream or not to dream, that seems to be the question. “The fringe of dream, an evolving fringe at that! Maybe more of a visitation, a prescience of things to come.” For as much as it is a book of dreams, Year of the Monkey is also a Book of the Dead and Dying. Throughout, Smith worries over the health and death of two of her closest friends, and so sometimes seems not only to be conjuring dream logic, but charting her own post-death navigation plan as well: “[I wondered] whether my assessment of the usage of the word candy wrapper was correct. I wondered if the mundanity of my train of thought was hindering my progress […] Cycles of death and resurrection, but not always in the way we imagine. For instance, we might all resurrect looking way different, wearing outfits we’d never be caught dead in.”

The book builds in visions and end-visions just as the election of Donald Trump looms. The Year of the Monkey gives way to the Year of the Rooster: “It was the 28th of January. The cock of the new year had arrived, a hideous thing with puffed chest and feathers the color of the sun. Too late too late too late, he crowed,” a kind of malignant overturning of the preceding wonderland, as well as a frightening carrion call. The prose becomes increasingly visionary, even biblical, with Smith’s incantatory prowess, her charging-horse delivery, at its most propulsive and insistent, advancing through repetition, invoking through breathless passages of prophecy too lengthy to quote and too powerful to take out of context, terrible visions of shunned migrancy and regenerative imagination.

Year of the Monkey is a kind of Patti in the Valley of the Shadow of Death or Patti in the Sadlands. This isn’t to say the book is regretful or self-pitying. Far from it. Rather, it’s a moving, witty, at times almost trance-like work traversing age, aging, sickness, and death, as well as joy, gratitude, and wonder. No longer the kid of her National Book Award-winning Just Kids, Smith (now 70) may be older, wiser and frailer, but she’s no less curious and curiouser.

Patti Smith’s Year of the Monkey is available on September 24 from Knopf.

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Anatomy of an American Family and National Memory: Nell Zink’s Doxology

One of Zink’s missions is to navigate how the absence of one life continues to play on those left alive.




The past few weeks on his podcast WTF, actor and comedian Marc Maron has been delivering his usual pre-interview monologue, bringing listeners up to date on his life, his challenges with staying clean and sober, and, most recently, the suicide of David Berman, the singer-songwriter best known for his work with the Silver Jews. Maron composes his memory of a “hangout” session with Berman in Nashville, recalling how “he just told me the story, the whole David Berman story.” One facet of Nell Zink’s fifth novel, Doxology, is the death of a fictional indie musician, Joe Harris, whose absence is forever present within the book’s pages, tinging them with the same kind of grief present in Maron’s voice. But while Maron explores loss in the immediate aftermath of a death, recalling the “light” a figure like Berman gave off, Zink traces the effects of loss over the course of decades. Throughout, one of her missions is to navigate how the absence of one life continues to play on those left alive.

Decisions amass, one upon another in Doxology, a wide-spreading mural portraying the lives of an American family—Pam and Daniel and their daughter, Flora—from the late ‘80s to the modern day. Zink alternates her narrative between her protagonists quickly and often. Instead of dedicating whole chapters to, say, Pam’s perspective, multiple voices will share the page at once. Zink’s use of the third-person enables her to dance from character to character, one paragraph after the other. At one moment, we’re at a New York farmer’s market with Daniel, and in the next, we will be at an Ian MacKaye show with Flora. Zink never sticks with one character for longer than a page at a time, building a pace which isn’t unlike that of her characters, so quick-witted and always in motion, questioning their lives and relationships but united as a family, manifested through their shared space on the page.

Pam, Daniel, and Joe, all young and working crummy jobs at the start of the book, are united by their obsession with punk rock. Reminiscent of Jennifer Egan’s A Visit from the Goon Squad, Zink’s language has a melodic quality, her long, crisp sentences enhanced by precise punctuation and smart alliteration. Every character is fast-talking and ceaselessly witty; they appear to be performing like the musicians they desire to become, their use of language a kind of instrument. And like a good lyricist, Zink doesn’t waste a line of dialogue on anything uninteresting or even mildly benign. Everything feels just a little bit sped up, like an Aaron Sorkin production, but there’s also whimsy and joy in Zink’s prose, which brings passion to subjects as dry as soil aptitudes and door-to-door political canvassing.

Friends and bandmates, Pam, Daniel, and Joe are lovable and flawed, essential and aimless. Joe has “a case of high-functioning Williams syndrome,” and he ropes the gang together with unbending affability and an endearing trust in the world that helps to balance Pam and Daniel’s more cautious approach to record executives and groupies. Pam is the “retro hippie earth mother” who ran away from her parents in D.C. to Manhattan with 70 dollars “she’d earned by selling her father’s audio receiver and VCR to a pawn shop,” and Daniel is “an eighties hipster” who “lived in a state of persistent ecstasy.” Their stories build, mingle, and mesh as they attempt to start their own punk band, eventually leading to Daniel and Pam’s marriage, Flora’s birth, and Joe’s serendipitous slippage into indie stardom.

Doxology, though, isn’t a solely about music, as Zink is also concerned with shared national traumas and the idea of re-experiencing the past 30 years of American politics. She shows why she’s one of America’s great contemporary novelists through her sharp shift of focus, capturing a multitude of landscapes from the wide vistas of American music and politics, to the finer details of sustainable farming, computer programming, and D.C. parks. The wealth of knowledge that Zink brings to her novel is generous, guiding us through moments in America’s recent past—the millennium shift, the dot-com bubble, 9/11, the housing crash—with a firm sense of authority. She throws all sorts of complications at her characters, tracing how they react, adapt, continue to live, and move on like so many of us had to.

After the Twin Towers collapse, the story shifts to Flora’s coming of age. She’s sent to live with her grandparents in D.C. as the toxic dust settles, and as her life with them is close to utopic, Pam and Daniel can’t rationalize moving her back to New York, where everything smells like asbestos. So they place her in a D.C. private school, where her intelligence is incubated by teachers who see her potential. Throughout, Zink’s descriptions of place are simultaneously cynical, comical, and beautiful. There’s a sense that we’re caught in the most vivid of dreams, an impression that’s hardly diminished as Zink juggles between Flora’s life in D.C. and Pam and Daniel’s in New York. It’s here where Flora becomes interested in saving the planet, studying green sustainability, ultimately leading her to understand that those in power are really the ones who can enact change. As she blossoms into a little genius, she becomes entangled in the Green Party, hoping this will lead her to something bigger.

Though Pam and Daniel still appear in the novel’s second half, they’re cast as secondary characters, and their roundness noticeably dulled down. Their conflicts no longer drive the novel forward, as it’s Flora who’s given the wheel. Thus, she must be nothing short of exceptional in order to hold our attention, often unbelievably so: a deeply liberal intellectual with some life-altering conservative choices, an atheist who sits in cathedrals to obtain deeper wisdom under the watchful eye of a god she doesn’t believe in, a passionate socialist canvasing for Jill Stein with parents who stumble into being millionaires. She often seems philosophically inconsistent as Zink tries to make her incessantly admirable. Every time Flora seems to have reached an existential breaking point, Zink pulls her out of the trench without seeing the trauma through to its natural end. Zink undoubtably wants Flora to be “indestructible,” a word which “seemed to Flora like a pretty basic thing to be. Useful, possibly, but minimal. She wanted more than that.” Bullets bounce off Flora like Superman, and it’s often hard to empathize with a character whose path appears determined for success regardless of how many mistakes she makes on the way.

Still, Zink’s writing remains enthralling in spite of not seeing all of her conflicts fully through to their ends. Like Flora, Zink understands the cynicism of our world but still she shows us moments of humor, humanity, how we can continue to shape our lives despite a world out of our own control. As the novel slowly looms towards modern day, its finality recalls how we got here and a need to brace ourselves for what’s going to come next. If we’ve learned anything from recent history, there will probably be a few unexpected twists coming our way. In the end, this anxiety is personified by Flora, the novel’s greatest gift and biggest challenge.

Nell Zink’s Doxology is now available from Ecco.

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Debating at the End of History: Ben Lerner’s The Topeka School

The novel succeeds, in part, by rejecting uncomplicated constructions of blame or causality.



The Topeka School

Ben Lerner’s The Topeka School is the best novel of the Donald Trump era thus far—in no small part because it isn’t much interested in Trump. Rather, it investigates the weird and twisty relationships between Trump’s political context and the state of American language. The work of exposure and explanation—what Trump has done, how one might explain him as a political phenomenon, whose fault this all is—has been done, and is still being done. Lerner is after something else: in his own words, a “genealogy” of language and its malformations. He circles certain ideas and concepts—history, trauma, the fragmentation of identity—like a bird around a favorite lake. It’s argument by gesture. Look at these things. Don’t they go together, somehow?

The Topeka School bears a familial resemblance to Lerner’s first two novels, Leaving the Atocha Station and 10:04. An accomplished poet who published three critically successful collections before moving to prose, Lerner has always been a superb stylist. Atocha Station, published in 2011, is filled with sentences that manage to be at once conversational and virtuosic. And some lines in The Topeka School are as fine as any he’s written: “An intense but contentless optimism about the future was the only protection against the recent past, in which all the regimes of value had collapsed, irradiated or gassed.”

Other Lerner mainstays include the fragmentation of identity, time, and space. In Atocha Station, this interest manifests in protagonist Adam Gordon—who reappears in The Topeka School and stands in complete relation to Lerner himself—and his tendency to view himself in the third person and project many possible Adams in many possible futures. In 10:04, published in 2014, Lerner’s narrator eats a baby octopus and experiences a decentering that resembles the cephalopod’s distal nervous system. The Topeka School continues this project of redefining identity as a collection of many versions of oneself scattered throughout time.

What’s changed is Lerner’s scope. Atocha Station is cramped in the best possible sense. Caught in Adam’s head, the reader feels both claustrophobic and adrift in the same way that Adam feels claustrophobic and adrift in Madrid and the Spanish language. But The Topeka School jumps between characters, whose voices and thoughts often bleed together. Eight of the novel’s 15 sections concern Adam and his parents, Jonathan and Jane (both psychologists, like Lerner’s own parents), in 1990s Topeka. Between these longer sections are short chapters about Adam’s schoolmate, Darren Eberhard, whose story helps the novel cohere.

Adam is a nationally ranked debater, and the novel spends a great deal of time talking about the ways debate has stretched language in pursuit of maximum competitive advantage. Extemporaneous debate, Adam explains, was designed to encourage well-read and creative debaters who could “speak confidently on a range of topics.” But speaking “confidently” is possible without being either well-read or creative, and so debate preparation became less about the absorption of politics and history and more about projecting the appearance of absorption. The most common tactic is to speak at a blistering pace, to mention so many points and cite so many sources that one’s opponent cannot respond to them all. This shock-and-awe strategy is called the “spread,” a key to The Topeka School.

The spread leaves the debate’s audience in an unpleasant position. “It’s not that the audience really learns anything about these people or events,” Adam explains, “it’s about how naturally these foreign signifiers roll off the teenager’s tongue.” Debate, in other words, is deeply ironic. For the audience, a debater’s grotesque speed and incomprehensible allusions imply something hidden: agile thinking and erudition. But the debaters know that there’s nothing hidden, that their speech reveals and signifies nothing. It’s a cruel joke that the audience isn’t privy to—a little like serving pretentious wine dilletantes two-dollar bottles disguised as expensive vintages and making them give tasting notes.

Aside from the spread, Lerner includes other examples of harangued and hollowed-out language: psychoanalytic jargon, homophobic slurs, radio-commercial babble. Nearly every main character suffers language failure. When Adam’s mother recovers repressed memories of her father’s abuse, she finds her speech “breaking down, fragmenting under the emotional pressure.” This jumble, she thinks, resembles the poetry Adam admires—or, significantly, “what Palin or Trump sound like, delivering nonsense as if it made sense.” This is a sobering observation: The line is thin between art and blather, between language stretched into poetic ambiguity and language stretched into meaninglessness.

The Topeka School lashes together these blown-out languages and a national failure to listen and speak in good faith. “Even before the twenty-four-hour news cycle,” Lerner writes, “twitter storms, algorithmic trading, spreadsheets, the DDoS attack, Americans were getting ‘spread’ in their daily lives.” As goes debate, so goes America. This relationship is what the novel calls “a fearful symmetry between the ideological compartmentalization of high school debate and what passed for the national political discourse.”

The center of this “fearful symmetry” is the titular Topeka School, a way of thinking and a rhetorical mode that masquerades as populist, extemporaneous, and values-driven but which is actually elitist, highly orchestrated, and beholden only to power and capital. The Topeka School’s spiritual headmaster is Brian Evanson, Adam’s bespoke debate coach, who, as a master of plausible deniability and “choreographed spontaneity,” is the archetype of the new conservative. In the future, Lerner’s novel foretells, Evanson will become “a key architect of the most right-wing governorship Kansas has ever known, overseeing radical cuts to social services and education, ending all funding for the arts, privatizing Medicaid, implementing one of the most disastrous tax cuts in America’s history, an important model for the Trump administration.” It’s a resume that looks very much like former Kansas Secretary of State Kris Kobach’s. Adam, on the other hand, is metafictionally destined to “attempt this genealogy of [Evanson’s] speech, its theaters and extremes.”

Lerner also puts in Evanson’s mouth the “end of history” thesis made notorious by Francis Fukuyama, which claims that, with the collapse of the Soviet Union, the great drama of civilization has concluded; the combination of democracy and free-market capitalism has won. (The irony is that the free market might very well end history, but in an ecological, not a political, sense.) The Topeka School has very little patience for this facile narrative, its notion of history as something overcome, improved upon, and left behind.

Not only has history failed to end, it has proven reluctant to move in straight lines toward progress, toward anything. In Lerner’s terms, history is “obstinate.” One of the novel’s consistent allusions is to Hermann Hesse’s short story “A Man by the Name of Ziegler,” which traces Ziegler’s traumatic realization that history is not, in fact, moving slowly, but stubbornly toward a better future. This is true for both global and personal history. It’s impossible to escape the past, which haunts and lingers in the traumas—physical, emotional, and linguistic—scattered throughout the novel. These traumas blend into one another; watching one of Adam’s debate opponents attempt the spread in a logorrheic mania, Jane notices how physically unpleasant, how literally painful, the spread is: “The breathing, the gasping for air—I’d heard hyperventilating patients make similar sounds…While the young man seemed to have a sort of swagger, my primary experience was of a body in duress.”

Another character in duress is Adam’s schoolmate, Darren Eberhard. Despite becoming, by novel’s end, an archetype of reactionary white masculinity, a gun-toting picketer with the Westboro Baptist Church, he remains a complex and often sympathetic character: isolated, earnest, disabled, and especially sensitive to language (the slurs others call him rattle around his chapters like echoes). In one sense, he’s a case study in radicalization, how a white man comes around to affirm and reiterate the speech of Fred Phelps or Donald Trump. But what saves Darren from stereotype and the novel from simplicity is that Lerner is more interested in the circumstances of his development than in either absolving or condemning him. The Topeka School doesn’t set out to “humanize” Darren, though it does. Rather, the novel is about a school of thought, a way of growing up. Darren, like Adam, graduates from that school, which produces Westboro picketers, far-right politicos, and famous novelists alike.

The Topeka School succeeds, in part, by rejecting uncomplicated constructions of blame or causality. But preferring complication means that it must gather together loads of material, and showing how well most of that material fits together is a long, slow job. Simply put, there’s a lot going on. Lerner runs the danger of parody, of self-incrimination; it would be easy for the novel to stop exploring hollow language and information overload, and instead begin exemplifying it. The Topeka School, in other words, risks spreading its reader. But reading it doesn’t feel like reading Gravity’s Rainbow or another maximalist novel actually designed to spread the reader. And there’s an appropriate ambiguity about a novel—which is, after all, a pile of language—that wonders about the ongoing ability of language to do good work.

There are times when The Topeka School, at least for a moment, suggests that an exhausted language might herald something better. Jane considers this possibility during talk therapy with her friend, Sima: “This language has reached its limit, and a new one will be built, Sima and I will build it.” Of course, this is exactly the sort of progressive thinking that Hesse’s Ziegler story deflates. And the novel seems to side with Ziegler: Jane and Sima never build that new language. They don’t even remain friends. Likewise, overwhelmed in a Hypermart, Adam sees brands and their interchangeable products as “an abstract stuff out of which they’d have to make new languages.” Unlike Jane’s utopian vision of a collaborative language, Adam’s version is more sinister, a cardboard language structured by mass consumption. Even Adam’s syntax lends a sense of coercion or obligation: “they’d have to make new languages.”

The Topeka School’s very end suggests that a future lies not in the wholesale construction of new languages, but instead in smaller moments of speech. Adam, singing at an ICE protest with his wife and daughters, reflects: “It embarrassed me, it always had, but I forced myself to participate, to be part of a tiny public speaking, a public learning slowly how to speak again, in the middle of the spread.” There’s room to hope that this isn’t, in fact, the end of history, and that things spread out might be called back in again. Maybe the most remarkable thing about The Topeka School is the way it models this possibility by gathering together the apparently distant and unrelated—psychotherapy, high school debate, Kansan politics, concussions, the drama of a marriage—into a story that feels sincere and generous.

Ben Lerner’s The Topeka School is available on October 1 from Farrar, Straus and Giroux.

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Interview: J. Hoberman Talks Make My Day, Reagan, and ‘80s Movie Culture

Hoberman discusses how the art of filmmaking, and the business of moviegoing, influenced, mirrored, and altered Reagan’s presidency.



They Live
Photo: Film at Lincoln Center

The poster boy of American conservatism, the bar to which all Republicans would unashamedly evaluate future candidates, and yet now seemingly lower on a weekly basis, Ronald Reagan was an ideal movie star with an idealized view of the past. His perfect America would be equivalent to the opening shots of red roses, green lawns, and white picket fences that kick off Blue Velvet, while America’s reality would be what transpires once Bobby Vinton’s song concludes and the swarming ants are revealed beneath the surface.

A time of Hollywood blockbusters and silver screen patriots, macho men and teens headed back to the future, the 1980s, while not considered a golden movie age, saw a symbiotic relationship between American film and the nation’s chosen leader. How else to account for Reagan proposing his “Star Wars” strategic defense initiative in March of 1983, a mere two months before the release of the year’s top grossing film, Star Wars: Return of the Jedi?

With his methodically researched new book, Make My Day: Movie Culture in the Age of Reagan, former Village Voice film critic J. Hoberman takes a sociological approach to discovering how the art of filmmaking, and the business of moviegoing, influenced, mirrored, and altered the goings-on of our 40th president’s administration. And on the occasion of the book’s release and accompanying Film at Lincoln Center series, which samples feature films from the ‘80s, I spoke with Hoberman about the first Reagan screen performance he ever saw, being a working film critic during the “Age of Reagan,” and the unexpected rise of real estate mogul and Celebrity Apprentice host Donald Trump to the presidency of the United States.

One of your most revered books is Vulgar Modernism, a collection of reviews and essays written during the ‘80s without the benefit, or trappings, of historical hindsight. Now 30-some-odd years later, you’ve taken a step back to take a look at the bigger picture of the decade. What was that experience like?

I should say that this book was the culmination of two earlier books, The Dream Life: Movies, Media, and the Mythology of the Sixties and An Army of Phantoms: American Movies and the Making of the Cold War. Make My Day is the end of a trilogy. When I began writing the trilogy, I didn’t realize how central Reagan would be to it, but by the time I started Make My Day, he had become, in effect, the protagonist of the entire trilogy. Make My Day was different from the other two books. It’s not just that I lived through this period, but that I was then a working critic. How was I going to deal with that? In the earlier books, I went out of my way to quote critics and others who wrote about movies because I was very interested in how these films were initially received. In the case of Make My Day, however, it seemed absurd to quote other critics when I was there myself. It took me a while to come to that conclusion because my impulse wasn’t to put myself in the book and yet I realized that I would ultimately have to.

I found that my opinion of the various movies discussed hadn’t changed all that much. My opinion of Reagan was modified somewhat, in that I saw him as a more complicated figure than I did during the 1980s, but I also believe my response to him in the ‘80s was true to the moment. That’s why I included a number of longer pieces in the book, while also annotating them, so that one could see that I wasn’t just reusing the material without thinking about it.

You note that each volume can be read in chronological order, the order in which they were published, or as standalone installments. I took it up after finishing your and Jonathan Rosenbaum’s Midnight Movies, and it felt like I was emerging from the pre-’80s underground to a Reaganized American society that had become depressingly anything but countercultural. What was it like being on the underground and Hollywood beat as a critic throughout those years?

I didn’t really start reviewing the blockbuster films until around 1984. I was the Village Voice’s second-string critic when Andrew Sarris, the first-string critic, fell ill, and I took his spot for a while. As a result, I was reviewing movies that I might otherwise not have. To make things interesting for myself, I began reviewing these movies from a political and ideological perspective. Even when Andy came back, that stayed with me. So, for example, there were a lot of action films during that period that Andy was very glad not to review, like Top Gun, but I did those while also reviewing foreign films, avant-garde films, documentaries, and so on. I always said that I could never be a first-string critic for a newspaper. I would have lost my mind having a steady diet of big Hollywood movies! I would have had to mix things up.

While midnight movies aren’t the primary focus of Make My Day, the underground did find a way into your reviews of ‘80s blockbusters. I recall a review in the Voice titled “White Boys: Lucas, Spielberg, and the Temple of Dumb” in which you tear down the nostalgic Indiana Jones prequel while praising Jack Smith’s nostalgic Normal Love. Was it maddening for you to review the latest Spielberg while underground artists concurrently made the same points to much smaller audiences?

That was really something that came from the heart. I was outraged by Temple of Doom, by its attitude, and I was really sick of these guys, Spielberg and Lucas. I wanted to bring out that there were other forms of filmmaking and other ways of dealing with this material. I was making a point, yes, but it was something that was fueled by emotion rather than reason.

Were there any Spielberg films, or Spielberg-adjacent films like Gremlins or Poltergeist, that you found less than risible throughout the Reagan years?

There were some that I preferred. I liked Gremlins quite a bit, and I enjoyed Back to the Future, which is Spielberg and Robert Zemeckis. At the time, I didn’t much care for Poltergeist, but when I looked at it again for the book, I thought it was interesting in terms of its pathology. I should also say that I liked Jaws and E.T., to a degree, although it was no Blade Runner.

Though primarily concerned with Regan’s political reign, you also dig deep into his filmography, noting how his sole villainous role, in The Killers, has always prompted a vocal reaction from every audience you’ve watched it with. Why do you think that is?

Well, I’m not sure that’s still true. A friend recently saw The Killers at Film Forum and told me he was sort of shocked that people didn’t respond to the scene where Reagan slaps Angie Dickinson. The first time I saw The Killers, which was, I think, in June of 1969, I didn’t expect to see Reagan in it. I don’t think I had seen him in a movie before. I was well aware of who he was, of course, and I hated him because I had been at Berkeley the previous summer, when students were public enemy number one and there were disturbances every night—the whole thing was extremely compelling for me as a 19-year-old. The point I wanted to make was that my whole view of Reagan was predicated on The Killers. To me, he seemed to be playing himself. I had a very naïve response. I couldn’t understand why he would do the role. I mean, what crazy hubris prompted him to show what he dreamed of becoming on screen? I recognize my response as primitive, but it also demonstrates the power of movie images. I didn’t see him as acting, even though he clearly is. I saw it as him projecting his evil, bastardly essence.

Speaking of essence, it’s odd re-watching Donald Trump’s numerous cameos in American film and television. Unlike Reagan’s silver-screen presence, Trump literally always played himself: an obscenely rich braggadocio. Whereas Reagan’s “lovable” persona no doubt helped his later career in politics, Trump’s media appearances helped to fortify his reputation as an arrogant huckster.

This is the point I tried to make at the end of the book. I was surely thinking about Trump a lot while writing the book, but he only became president when I was close to finishing it. Trump may have a star on Hollywood Boulevard, but it doesn’t come as a result of the movies. He’s a celebrity and a celebrity is someone who’s able to project a cartoon version of themselves, or a larger-than-life version of themselves, into the media world: TV, the tabloid press, and so on. Trump is being true to this persona. I didn’t really see Trump’s presidency coming. For me, he was a New York City character, a local celebrity who was regularly exposed in the Village Voice’s narrative of New York City corruption. I had no sense of how he existed to the rest of America, in Celebrity Apprentice. Clearly that’s what put him over, or at least helped to put him over. That and his appearances on Fox News as a kind of pundit and even his involvement with professional wrestling.

As you mention in your book, the uncomfortably awkward 1979 CBS Ted Kennedy sit-down interview with Roger Mudd ultimately derailed Kennedy’s attempt at a presidential run. It’s hard to imagine, given the feckless attempts by our current political leaders to appear like an everyman, that current presidential candidates’ chances could be derailed by the televised struggle to answer a basic question. If anything, we might view the guffaw as endearing and humanizing. Trump says dumb stuff on a daily basis, and we all just accept it. Have we become desensitized to politicians being put on the spot and not being able to come up with succinct answers?

I think it’s different for different candidates. Being the younger brother of J.F.K., who was the first real political star, created a lot of expectations. People credit Kennedy’s success in the 1960 election with his appearance in the first debate, for looking so much better than Nixon. That may be simplistic, but it’s not simplistic for people to think that TV had something to do with Kennedy becoming president. I think this is a case of “live by the sword, die by the sword,” that his brother just stumbled so badly in that interview, in what was essentially his television debut. He did go on all the way to the 1980 Democratic National Convention, but the myth of the Kennedy charm and invincibility was destroyed by that interview.

Looking at subsequent presidents, Reagan certainly had an elastic sense of reality. But in his distortions and lies and misstatements, he was by and large upbeat and, when he wasn’t, he was at least coherent. Trump lies so continuously that you feel that that must be part of his appeal for his base, that he’s just going to make this stuff up. They think it’s funny or entertaining or maybe that it represents a “greater degree of authenticity.”

There had been a very interesting point made by Theodor W. Adorno about Hitler’s appeal. I’m not saying that Trump is Hitler, but he’s a demagogue and Hitler was too. Adorno, who lived through Hitler’s lies, made the point that intellectuals and serious people didn’t get Hitler’s appeal. Before he came to power, he just seemed like a clown. There was something ridiculous about Hitler’s assertions and his tantrums. What they didn’t realize was that’s precisely what his fans liked about him. I think that’s also the case with Trump and his supporters.

If Nashville, as you point out in the book, foresaw the real-life presidential assassination attempts that were soon to come, could you see the same cinematic influences happening today? Are there films today that you think are foreshadowing things that could come into fruition within our own political future?

Nashville was a movie made at a time when movies were much more central to American culture than they are now. It was made by a filmmaker, Robert Altman, who was directly addressing, as an artist, what was going on. I bracketed Nashville with Jaws because in some respects, Jaws is a similar movie, although I’m not sure if Spielberg was consciously making an allegory. Some things in the film are political, for example the behavior of the Mayor of Amity, but beyond that the movie itself was utterly central to American culture. There was nothing more important during the summer of 1975 than Jaws. There’s no movie that has that kind of centrality anymore, nor do movies as a whole.

A number of television shows seemed to be predicting Hillary Clinton before the 2016 election. There were shows like Madam Secretary and Veep and Homeland, strong, female, political heroes, or, in the case of Veep, comic. But what were they compared to Celebrity Apprentice? Those aforementioned shows were very feeble in terms of reaching an audience and I think it was more a projection of the people who made it. When I look at movies now, and I have to say that I don’t see as many movies as I used to, I see some that seem to manifest things that are in the air. Jordan Peele’s Get Out would be the best example of this. That movie was made and conceived while Obama was president, but it certainly projected the post-Trump mood. Quentin Tarantino’s Once Upon a Time…in Hollywood is interesting because, on the one hand, it’s a movie about 1969, and yet it’s also a movie about 2019. It can’t help but manifest some of our current fantasies and tensions. But even if it had a bigger audience than Nashville, people just aren’t taking it the same way.

And Once Upon a Time…in Hollywood presents a cinematic take that has a romanticized, almost fetishistic view of a 1969 that never truly existed, at least not the way Tarantino wishes it did…

Well, that’s certainly one way to look at it. I would put it somewhat differently, but we can let people discover for themselves if they haven’t seen it!

The book also talks a great deal about the revisionism and idealization of specific time periods that were said to represent wholesome Americana. The ‘50s is a big one, but as you point out, the movies’ view of the ‘50s were drastically different from the one the world actually experienced. I remember growing up in the ‘90s convinced Happy Days was a TV show not just about the ‘50s, but from the ‘50s itself.

That makes perfect sense, and I think other people share that same experience. The genius of that show is that it portrayed the ‘50s “as it should have been.” Jean Baudrillard has a memorable description of walking in to see Peter Bogdanovich’s 1971 black-and-white film The Last Picture Show and, for a moment, thinking it was actually a movie from the period it depicted: the early ‘50s. It was a hyper-real version of it. That’s what Happy Days was. I think Reagan’s genius was to be able to do that on a larger scale, to conjure up an idealized ‘60s almost out of whole cloth, vague memories, old television, and old movies in his own conviction, even if that was ultimately a fantasy. It was an idealization of the period.

On the occasion of your book’s release, you’ve programmed a selection of double features for an upcoming series at Film at Lincoln Center. Outside of a closeness in release dates, like The Last Temptation of Christ and They Live, what went into the pairing up of certain titles?

I appreciate that question. I really love the concept of double bills. Whenever it’s possible, I like to teach using double bills, because then the movies can talk to each other—and I don’t have to talk as much. Ideally the movies should comment on each other. The reason for including The Last Temptation of Christ was a bit tricky. I thought that the response that it got certainly looked forward to the culture wars of the ‘90s. There was such hostility directed toward that movie and, by extension, the movie industry as a whole. As Trump would say, it was as “an enemy of the people.” And to me, They Live seems to be the bluntest, most direct critique of Reaganism ever delivered, and it was delivered at the very, very end of his presidency. In a sense, it was already over, as the film came out just before the 1988 presidential election. I see both They Live and The Last Temptation as political movies, one overtly political and one that was taken in a political manner.

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Interview: Paul Tremblay on Growing Things and the Hope of Horror Fiction

Tremblay discusses how horror can be a progressive, hopeful way to understand the world.



Photo: Allan Amato

Paul Tremblay laughs a lot. Our conversation, about demonically infested children and the end of the world, is interspersed with a low chuckle that suggests he loves doing what he does. And what he does is scare people. Tremblay is at the forefront of a supposed renaissance of horror fiction, and with good reason, as his books cut to the bone.

Tremblay burst onto the horror scene in 2015 with A Head Full of Ghosts, a deconstruction and excoriation of the exorcism subgenre. The most frightening book this critic has ever read, it won the Bram Stoker Award and, perhaps more crucially, Stephen King’s nod of approval. Disappearance at Devil’s Rock and The Cabin at the End of the World cemented his reputation as horror’s cruellest craftsman. In these tales, bad things happen to good families. Worlds collapse, lives shatter, and the ambiguity of existence is shown through a glass darkly.

Tremblay’s latest collection, Growing Things and Other Stories, continues his disquieting project. Twisted teachers give lessons in inhumanity, Polaroids reveal dark histories, and some very sinister dogwalkers commit metafictional trespass. The collection, now out from William Morrow, suggests a merciless worldview. Yet as we talk, Tremblay chuckles, pets his dog, and talks about how horror can be a progressive, hopeful way to understand the world.

Do you have a favorite story in Growing Things?

“It’s Against the Law to Feed the Ducks” is the earliest story in the collection and the first one where I thought, “I can do this.” That was the first time I made uncertainty essential to the story, central to the theme and the “why.” Though it could be hard for a reader to point at any one thing and say, “That’s why it’s a horror story,” I do feel it’s one of the more horrific things I’ve ever written. “Nineteen Snapshots of Dennisport” was also a lot of fun to write. I basically retook my own childhood vacation at a place in Cape Cod that we rented once. It was a chance to turn nostalgia on its ear and make it dangerous. I do think nostalgia can be a threat in the way it blurs over the messy parts of your history.

That’s interesting, because your fiction seems obsessed with memory.

I think much of horror is about memory. Memories are so malleable, yet we rely almost entirely on them to define what we think of as our self. Especially childhood memories. So many of them are usurped by retellings—whether your own or your friends’ or family’s—each gives you different versions of things that are the core of who you are. If you can’t trust your memories, then how can you trust identity? As a horror writer, that just feels like infinitely fertile ground. When you wake up in the middle of the night, you confront the question of who you are, and who is the person you’re sharing your bed and your life with. These thoughts freak me out, but I find them fascinating. I boil down horror stories as “a reveal of a dark truth.” In a lot of my stories the reveal is that identity isn’t ironclad and memories aren’t safe.

The media is another thing that emerges as both the format and focus of much of your writing. Is that an intentional theme?

Well, it’s a reflection of the time we’re living in. It’s pretty clear that social media hasn’t only changed society, it’s also changed us as individuals. It’s scary stuff and we’d be fools not to use it in stories. And I don’t just mean to have it there as background noise. If you’re going to use the media it has to be crucial to the story. Some older writers in the horror community would say that you shouldn’t mention this stuff—that it’s not timeless and will date your writing. That seems wholly ridiculous to me, because where’s the cut-off for timelessness? If you make the media central to your stories then people will still be able to read those stories in future decades because you’re essentially world-building.

The contingent realities of memory and media come together in the concept of “fake news.” Do you think horror, or your own work, is well-equipped to address that?

Well, the information age was greeted with a lot of optimism, but my books approach it with disappointment. I’ve met people all around the world through the power of social media. But I’ve also seen the pervasiveness and insidiousness of disinformation, It’s affected family members and relationships. It influences nations and political systems. It blows my mind.

Each of my novels address this is some way. In A Head Full of Ghosts, I use reality TV and the blogger to further enhance the ambiguity. Typically, books approach ambiguity by withholding information. I thought the cooler idea was to give a storm of information. You can’t know what’s real because there’s too much data to consider. I think that reflects the world we live in.

In Disappearance at Devil’s Rock, I took a stereotypical missing-teenager case. People think that it’s easy to locate someone because of all the information we have, hence the claim that “the cellphone killed the horror story.” I purposely wanted to write that story with these kids having snapchat and Facebook but show how that stuff makes it harder to get to the truth.

The Cabin at the End of the World is definitely riffing on those anxieties. I try not to be too didactic, but I absolutely wanted Cabin to be an allegory for our political times.

Why are you so drawn to ambiguity?

I think it reflects one of the horrors of our existence: that reality is more ambiguous than we allow. A smaller reason is that I resist committing to the supernatural in the novel. I’m an agnostic atheist, so if I encountered something in my everyday life, I think I’d have a hard time realizing that it was supernatural. It would be so liminal that how would we know? I’ve found it easier to go full supernatural in my short fiction. Soon I’ll need to come down on one side or the other, because people will get tired of me doing the ambiguity thing every time.

So, what would it take to convince you that your house was haunted?

In your head you imagine it wouldn’t take much. But in reality, we have 30-year mortgages. I’d probably think I had to gut it out, even with a ghost standing in the living room.

I’m not naïve enough to ask you to clarify any of your ambiguous endings. But I am interested in whether you know the truth in those novels.

For each book it’s slightly different. I started A Head Full of Ghosts intending to write a secular exorcism novel. But then I decided to split the evidence 50/50. To be honest, I haven’t really got a clear idea of whether Marjorie is possessed or mentally ill. That’s been a fun novel to discuss with fans because they have interpretations that I never considered. Devil’s Rock has a less ambiguous ending. I feel like it’s fairly clear what those last few pages say. And with Cabin I can honestly say that I haven’t spent a single second thinking about what happens after the last line of that book. That story is all about the choice that Andrew and Eric make, and by the end they have made it. At that point, it doesn’t matter if the world is ending or not.

Speaking to you now, and following you on social media, you seem a very positive guy. Yet your fiction is unremittingly bleak…


…yet every now and again you throw the reader an escape from the horror, or at least the potential for escape. I’m thinking in particular of your story “A Haunted House Is a Wheel Upon Which Some Are Broken,” where you use the choose-your-own-adventure format to lead the protagonist and reader through a history of trauma. It ends with a way out, which I didn’t expect. Would you say you are an optimist?

I don’t know really. With that story I wanted to give the character a way out. Because I think most people, or many people, do survive their personal traumas, their personal ghosts. When Cabin came out, I mentioned in interviews this thing that I called “the hope of horror.” It may sound pretentious but the reason I’m drawn to horror is the same reason I’m drawn to punk. It’s the idea that terrible truth is revealed, and we may not survive it, but there’s value in the shared recognition that something is wrong. So even though the novels and stories are bleak, I find some hope in the fact that we realise something is wrong, even if we can’t fix it. That’s the fist-pump moment If anything ties together the things that I like reading and watching, it’s the chance to look at how other people get through this thing we’re all doing…this life.

Speaking of which, you’re a parent, yet your stories do the worst things to children.

That’s my parental anxiety on show. My first child was born in 2000, and when I was getting serious about writing in the first half of that decade, a friend pointed out to me that I wrote about parents and children all the time. I hadn’t realized, but from there it became purposeful. With Devil’s Rock, I realized I was treading in the same family dynamic as Head Full of Ghosts. Then I wrote Cabin about another young family, and even though they’re individual books, I think they’re a nice thematic trilogy. Each book features a different kind of family in crisis.

You recently tweeted about doing research into some grim childhood illnesses. Dare I ask what that was for?

Yeah, that’s for my next novel. It will be my take on the zombie, but it’s about infected people rather than the undead. It’s set during the first four-to-six hours of an outbreak in Boston.

Is there a title?

The working title is Survivor Song. It’s due with my publishers at the end of the summer.

That’s quite the scoop. Aside from the new book, you also have the adaptation of A Head Full of Ghosts in the works. How involved are you in that process?

[laughs] Aaah, not at all. It’s understandable really. They optioned the book in 2015 before it was even published. At that point, I was rebooting my career, as my earlier crime novels hadn’t sold much. There was no reason for them to consider my feelings. It’s the rare writer who gets invited into in the filmmaking process. In TV they may consult you more, but even then I’m not sure how much of a say you have. I don’t have any say in A Head Full of Ghosts, but they have a director, Osgood Perkins, and a script that we like. It’s all getting a lot closer to being a real thing, with a very solid shot at starting production later this year.

Perkins’s The Blackcoat’s Daughter and I Am the Pretty Thing That Lives in the House use ambiguity to great effect. Are you happy with him helming the film?

Definitely. He’s the perfect director for this material. I’m really looking forward to seeing what they do. It’ll be tough to squeeze that book into a 90-minute movie.

As it would with any of your writing. Many of the stories in Growing Things experiment with form and structure. Do you feel the need to escape traditional narration?

House of Leaves is one of my favourite novels. I’d love to one day write an experimental novel on that scale. But if you’re going to experiment with structure, then it must serve the story, and that’s easier in short fiction, which seems to beg for experimentation. No, I don’t feel the need to escape. Sometimes it’s just me trying to play with all the toys.

You’re at the center of a new school of young horror writers, people like Laird Barron, Alma Katsu, John Langan, Sarah Langan. Do you think the genre is enjoying a resurgence?

People talk about a new golden age of horror. That’s a little self-serving because I expect every horror writer throughout the ages has looked around and thought, “Hey, what we’re doing is great.” But I think it’s also undeniable that the current breadth of horror hasn’t been seen before, both in terms of gender and diversity as well as style. We aren’t all the way there yet, but it’s exciting and promising. I’m happy to be playing a little part in it.

Finally, what’s your favorite scary book, and your favourite scary movie?

With books it’s a tie. Mark Danielewski’s House of Leaves and Shirley Jackson’s We Have Always Lived in the Castle. There are so many more calling out in neglect, but let’s stick with those two. With movies it’s either John Carpenter’s The Thing or Steven Spielberg’s Jaws. I’ve probably seen Jaws close to 50 times and I still can’t watch the part where Quint is bitten in half. The first time I saw that it broke my brain and I’m too afraid to watch it again in case it takes me back in time. I had at least eight years of shark nightmares. The Thing asks: “Do you even know who you are?” It takes us back to that question about memory and identity and that idea of the dark reveal. It’s the heart of horror.

Paul Tremblay’s Growing Pains and Other Stories is now available in the U.S. from William Morrow and in the U.K. from Titan Books.

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Review: Cari Mora Luridly and Bitingly Plumbs Man’s Capacity for Evil

Thomas Harris’s novel fathoms man’s depravity in ways that are at once spectacularly horrifying and mordantly amusing.



Cari Mora

Thomas Harris’s Cari Mora is the author’s first novel since 1975’s Black Sunday to not feature Hannibal Lecter in some capacity. Fear not, though, for Harris has filled the space where his most famous creation might have been with a small army of psychopathic killers, the crown jewel of which is Hans-Peter Schneider, a completely hairless, reptilian man of German ancestry who captures and sells women as sex slaves to men in Peru and Colombia.

Like Mason Verger in Harris’s masterful Hannibal, Hans-Peter uses a constant cash flow to feed his ghastly appetite for human suffering. When the women he kidnaps don’t “work out for business,” as Harris puts it at one point, Hans-Peter harvests their organs for the black market and then dissolves their bodies in an expensive liquid cremation machine, of which Schneider is “very proud.” And as in his Lecter novels, Harris fathoms this man’s perspective on the world in ways that are at once spectacularly horrifying and mordantly amusing.

Harris quickly introduces Hans-Peter as a nightmarish hybrid of man and animal, whose “canine teeth” accompany a “startling ability to mimic” the voices and movements of others. As the novel commences, he’s set his eyes on the eponymous Cari Mora, the twentysomething caretaker of a mansion located along Miami’s Biscayne Bay, where he believes between 25 and 35 million dollars worth of gold lies buried beneath it. He’s correct, but he and others will have to get through traps of explosives and saltwater crocodiles to claim it.

The novel moves from settings in Miami and Barranquilla, Colombia, with the action in one place impacting some of the decisions made in others. Variously drawing on legacies of Nazism, Jim Crow-era racism, and the Cali Cartel, Cari Mora is a wellspring of intimations that stresses the monstrousness of a male pathology that thrives on the torture of others, particularly women. In Barranquilla, Don Ernesto, a mysterious man involved in the criminal underworld, consults with Jesús Villarreal, a former associate of Pablo Escobar, who previously owned the mansion in Biscayne Bay. Jesús has already sold his knowledge to Hans-Peter, but Ernesto wants in on the action as well. In Miami, Hans-Peter has a cadre of goons. Among them is Felix, a serpentine real estate agent, and Bobby Joe, whose fingers are lettered “love” and “hate” à la Robert Mitchum’s murdering preacher in The Night of the Hunter and whose truck boats a bumper sticker reading: “IF I’D KNOWN THIS I WOULD OF PICKED MY OWN COTTON.” Harris depicts these men as cultural manifestations of greed and hatred whose monomaniacal perspectives implicitly stem from histories of nationalist violence.

If Hans-Peter is Harris’s approximation of a modern-day Hannibal Lecter, then Cari might be said to be the author’s reimagining of Clarice Starling. Cari formerly fought for the Revolutionary Armed Forces of Colombia, or FARC, and now resides in the United States under Temporary Protected Status. She desires nothing more than to become a veterinarian and to live in a place of her own. She spends numerous hours at the Pelican Harbor Seabird Station supporting wildlife rescue, and tends to a large white cockatoo that lives in the mansion. Oh, and she also knows how to assemble and lock and load an AK-47 in 45 seconds.

Harris further balances a sense of Cari’s vulnerability and strength by steadily articulating the cunning churn of her consciousness. When Felix introduces Hans-Peter and his crew as filmmakers who wish to use the mansion for a shoot, Harris briefly drops us into Cari’s headspace as she feels the group of men thinking, “Pull a train, pull a train.” Cari isn’t a mystic, but she does seem to know from the look on a man’s face the horrific extent of his intentions. That the mansion is permanently decorated with “lunging and reaching” monster mannequins from horror films is Harris’s coup de grace: Cinema’s imaginings are but a knick next to the war that’s responsible for Cari’s psychological wounds and scars on her body.

Structurally, Cari Mora is jammed with too many secondary characters whose purpose proves mostly beside the point to the central, looming clash between Hans-Peter and Cari. Such as Detective Robles of Miami-Dade homicide. His home was hit with gunfire from illegally made weapons that wounded him and caused his wife brain damage. Harris introduces Robles around the 100-page mark, giving his plight a couple of chapters before then abandoning him until he’s needed toward the novel’s end—and even then, his function feels incidental.

Then there’s the group of men, led by one Captain Marco, who are hired by Don Ernesto to work as counter-insurgents against Hans-Peter and to, finally, secure the gold for themselves. Although their presence proves necessary for helping Cari to evade capture by Hans-Peter, Harris misses the opportunity to use these characters as a means of meaningfully fleshing out the legacy of immigrants residing in contemporary Miami. While these figures, too, help Harris to conjure some convincingly cold-blooded acts of violence, especially in an extended bit of gunplay involving Hans-Peter and a hired gun named Candy, much of the novel’s weightier themes are momentarily cast aside throughout these moments.

Cari Mora is at its best as a sustained meditation on the ineffable extent of humankind’s capacity for brutality in the name of personal gain, especially when Harris homes in on the history of violence that brought Cari to the United States in the first place. An extended flashback details Cari’s attempted brainwashing by FARC, though from the beginning of her training she remains resistant, receiving “demerits for inattention in indoctrination classes.” When Cari discovers that FARC is slaughtering entire villages just like the ultra-right paramilitary, she makes a plan to escape from FARC’s ranks for good.

Harris acutely frames his characters as predators and prey, associating their behaviors to those of the hungry crocodiles and helpless pelicans that inhabit Biscayne Bay. While Hans-Peter, a man for whom “the sound of a woman crying” is “soothing,” sustains himself on the blood and tears of others, Cari cares for the environment as a means of freeing herself from the insanity that surrounds her. How these two perspectives clash, and are finally resolved, provides an ending more conventional than that of Hannibal, but nevertheless carries an irony befitting Harris’s ongoing consideration of how light and dark are often interchangeable.

Thomas Harris’s Cari Mora is available on May 21 from Grand Central Publishing.

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Review: The Beatles Through a Glass Onion: Reconsidering the White Album

If you’re in a band, the Beatles taught you everything, whether you know it (or admit it) or not.



The Beatles Through a Glass Onion: Reconsidering the White Album
Photo: Apple Corps

If you’re in a band, the Beatles taught you everything, whether you know it—or admit it—or not. They taught bands how to form and look and act, how to play, write, tour, and record. They even taught bands how to break up and go solo. Imagine a world without George Harrison’s “My Sweet Lord,” Paul McCartney’s “Band on the Run,” Ringo Starr’s “It Don’t Come Easy” or, indeed, John Lennon’s “Imagine.” It’s not so easy, even if you try.

The Beatles not only schooled other bands, they also educated teachers, who sometimes went on to teach the band’s music in their classrooms. For as much as anywhere else, the Beatles have invaded academia and pedagogy. Indeed, there’s a wealth of scholarship built around “the boys,” covering every aspect of their work, be it musical, cultural, or personal, whether discussing that work in toto or focusing on one specific album.

The Beatles Through a Glass Onion: Reconsidering the White Album does just that. Edited by Mark Osteen, professor of English and director of the Center for the Humanities at Loyola University Maryland, the book is a fine scholarly addition to the study of the Beatles. Where else but academia might one find erudite discussions of Ringo’s drumming and John Lennon’s use of the phrase “oh yeah”? Those are just two of many elements covered in this volume. Taking a cue from the band and the album, the book cuts through three layers of the Beatles onion: social/personal context; the music itself; and the continued impact and influence of The White Album—or, as it’s officially called, The Beatles.

In his lengthy introduction Osteen sets the stage:

“[In some ways] the White Album resembles one of those nineteenth-century novels that Henry James famously dubbed ‘large, loose, baggy monsters, with their queer elements of the accidental and the arbitrary’. [Yet the album’s] bagginess, along with its frequent use of bricolage, self-referentiality, fragmentation, and pastiche, is not Victorian but postmodernist.”

This postmodern pluralism, its grab bag of musical styles and moods spread over four sides of vinyl, is precisely what’s most often cited as either the album’s primary appeal or its sorest failure. Is it playfully purposeful or haphazardly dispersed? Masterpiece or mess? The sprawling, uneven ambitiousness and abundance of material, as well as the infamous background of the album’s making—the internal strife, each Beatle supposedly using the others as players rather than co-members, Yoko Ono’s omnipresence—don’t necessarily contradict a sense of thematic wholeness, as this book makes quite clear.

Osteen sees “a brand of cohesion that both reflects the upheavals the Beatles experienced around the time of recording and reveals that, despite their differences, they shared numerous concerns and employed many of the same tropes and devices. The White Album’s diversity camouflages a set of consistent motifs and situations that surface under close analysis.”

Perhaps the most common motif noted among the essays is that the Beatles took a turn in 1968 toward the natural with The White Album, to a simpler, less ornate approach, the far-out faux-baroque flourishes of Sgt. Pepper’s Lonely Hearts Club Band and Magical Mystery Tour, both released in 1967, giving way to a more grounded earthiness. If those previous albums were flowers, The White Album was dirt, a return to the basic element of the Beatles own growth. They would be a band again, rather than (or along with being) recording artists.

The problem was that they weren’t the same band and it wasn’t the same time. The vicissitudes of fame, of personal and financial growth, plus the increased antagonism within the band itself, foretold a new approach. This, combined with massive social upheavals around the world, forced not only the Beatles themselves, but their fans to reassess their allegiances. Despite intermittent political commitment from the band members throughout the years, the Beatles had been primarily apolitical—or, rather, their political engagement or contribution came through mainly in the more cultural forms of image and, of course, music. Yet by 1968, apoliticism was anathema to youth culture, as Michael R. Frontani discusses in his chapter “‘…Out/In…’ The Beatles’ Image in Transition During the ‘Year of the Barricades’.”

In the thrill and exuberance of the early years of Beatlemania, Frontani writes, “[s]ex, primarily, provided a basis for unity…the attraction of the subversive qualities of an image constructed to embody unconstrained romantic and carnal relationships. The Beatles […] were a vehicle for youths to fully engage in a euphoric sense of being young […] Eventually, other youths icons arose and diluted the Beatles dominance, but none could dethrone them.”

The band’s imperial power was never stronger than upon Sgt. Pepper’s release in June 1967, and yet, how quickly the tide turned. Frontani describes the rise of the New Left and the worldwide violence in the protest-fraught spring of 1968, before concluding succinctly: “And the Beatles missed it.” They left for India as hippie heroes and came back out-of-step millionaires, or like older brothers who’d gone off from an adoring family to study abroad and returned to a resentful household in violent disarray. The Flower Power emblematized by Sgt. Pepper—that dreadnought soundtrack to the Summer of Love—had proved ineffective in stopping wars or assassinations. It turned out one needed a little more than just love. But being the Beatles, the band never truly lost their footing musically or even culturally; one might say they went from being perceived as kings to princes. Not a bad demotion.

It was always about the music anyway, and none of the Beatles’s albums had as much of that as The White Album. In the chapters “Children of Nature: Origins of the Beatles’ Tabula Rasa” and “Beatles Unplugged: The White Album in the Shadow of Rishikesh,” Walter Everett and John Kimsey, respectively, engage the album’s musical beginnings. Everett examines what are known as the Kinfauns or Esher demos recorded at Harrison’s home prior to the album’s full recording. Everett not only locates specific early renditions of White Album songs, but provides detailed tables indicating every version of every song demoed at this time. Not simply a completist’s list, this is more a display of the Beatles’s creative output at a truly transitional period in their careers. Likewise, Kimsey offers informative background on the acoustic origins of the album’s material, notably the “clawhammer” or “Travis” picking style taught to the band by singer-songwriter Donovan (a technique one hears on many of the band’s subsequent recordings, especially Lennon’s, both with the Beatles and solo). Both Everett and Kimsey also provide snippets of compositional transcription, which, even if one doesn’t read music, are easily followable due to the songs’ familiarity.

Other chapters focus on each member’s contribution. Perhaps most welcome is Steve Hamelman’s “Blisters on His Fingers: Ringo Starr’s Performance on The Beatles.” While the debate over the drummer’s playing is, by this point, well-defined (in short, feel versus proficiency), Hamelman offers more an assessment of Ringo’s own assessment of his drumming during the recording of The White Album. The drummer had famously declared that he felt he was playing “shitty” at this point, prompting his ostensibly “quitting” the band. (The Beatles are like alcoholism: once a Beatle, always a Beatle.) Hamelman doesn’t quite let the drummer off the hook, but conclusively praises the underrated taste of Starr’s playing—his manner of attack, his knowing the difference between economy and excess, and, importantly, his ability to listen to what the song, and the songwriter, suggests.

With songs and songwriters this good, it must’ve come easy. Just as band tensions were at their peak (another factor in Ringo’s hiatus), the writing was as well. John Covach traces Harrison’s musical growth, from Lennon-McCartney copycat to accomplished Eastern-influenced singer-songwriter—from rockabilly to ragabilly. Stephen Valdez sees Lennon returning, on The White Album, to the rocker he always was, but with an experimental edge, “…a creative mind cleverly pushing its musical limits within the construct of a return to his musical roots.” While Vincent P. Benitez uncovers the “intertextuality” of McCartney’s songs, cross-referencing the artist’s White Album offerings with those from other periods of his prolific solo output, stressing McCartney’s ability to absorb, master and mimic other musical styles and icons, be it the Beach Boys (“Back in the U.S.S.R.”) or Bach (“Blackbird”).

One can give too much self-conscious or simply conscious agency to something, like songwriting, that’s more instinctive, a problem that Ian Inglis acknowledges here: “Attempts to systematically investigate the songwriting process are beset by a range of difficulties. Problems of motivation, intent, reception, interpretation, employment, and interaction between words and music cloud definitive assessments…” Sometimes a scholar may create a thesis rather than discover one, read too deeply into an artist’s motives and moods, pull questionable motifs or tropes like teeth from a stubborn jaw. Overstate, then corroborate.

Citing other scholars, Osteen notes some White Album tropes as “guarded privacy and locked rooms,” a “relentless swing between confrontation and escape,” and, as Osteen himself points out, “at least thirty-five references to eyes and vision.” Further, “forms of the verb ‘wait’ occur eleven times in the lyrics […] The prototypical situation on the album, in other words, is that of suspension on the brink of consummation.”

Is this mere academic over-parsing? That is, were the Beatles aware of how many references to eyes they were including in their most recent batch of songs? Most likely not, but that doesn’t mean the tropes aren’t present. Certainly, in the case of the Beatles one cannot underestimate their subversive, mischievous motives. The essays here largely avoid such academic pitfalls, with the contributors sticking to the evidentiary clues, the proof in the honey pie.

The White Album is an open field, somewhat in the manner of projective verse in poetry or abstract expressionism in painting—an all-over work, a work without frames or borders or distinguishable edges. The album spills and sprawls through pastiche (“Honey Pie”) and spirituality (“Long, Long Long”), through fiction (“Rocky Racoon”) and autobiography (“Julia”), chaos (“Helter Skelter”) and quietude (“Good Night”). The brilliant conceit of the white cover with its embossed limited-edition number (for a work set for unlimited reproduction) combined with the massively diverse material inside, verges on making of the album a mere concept piece: a plain white box that explodes when opened.

The prosaic truth behind the album’s breadth—no one member wanted to give up his songs—frees the album from such a rigid interpretation. What might it have been if the band had listened to producer George Martin and pared the album down to a standard 13 or so songs? Surely another masterpiece, but a closed one, a proscribed artifact without the tentacled reach of the released album. Its plethora of ideas still inspires, drawn upon by artists such as U2, Tori Amos, and Danger Mouse, to name just three covered in this volume.

How many books about the Beatles can the world withstand? Like Jorge Luis Borges’s looming library, a universal tower of books, Beatles-related literature is more voluminous than the Beatles own musical output, estimated at about 10 to 15 hours of officially released material. Try to get through all the Beatles-related literature in 10 hours. And yet, despite the overwhelming abundance of all that verbiage, the reverence remains. In the end, the music the Beatles made is more than equal to the lore they generate.

The Beatles Through a Glass Onion: Reconsidering the White Album, edited by Mark Osteen, is now available from the University of Michigan Press.

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