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Introduction ................................................................................................ 1
Grieving, Knowledge, Wisdom
Wojciech Kalaga
• Compulsion,
• Obsession,
• Terror and terrorism,
• Violence
WOJCIECH KALAGA
suffering for its own sake, the kind of suffering that fuels itself in an
endless cycle of pain.
The ambivalence of grieving extends itself to the corporeal: by way of
an existential metonymy, it is also a state (and a process) of the body. Like
happiness, grieving affects the body, but unlike happiness it is detrimental
to it. There seems to be no greater unity of the soma and the psyche, but in
grief. The grieving body is a body of pain. In the visual images of
grieving, that pain is pain/ted into the contortion or blankness of the face,
emblazoned in the arched torso, limp and excruciatingly tense at the same
time, in the twisting of hands and the hollowness or infinite depth of the
eyes. Sometimes the hands cover the face to safeguard the loneliness, to
keep away the compassionate gaze from the outside, to beg off sympathy –
because true grief is a lonely affair, not something to be shared with those
who do not grieve. Compassion and sympathy are external impositions,
they have no access to the body; the body rejects them as intruders
obliterating the pain. No cure is desired because it would spoil grieving; if
there is cure, as one rabbi insists, it is to continue: “The only cure for grief
is to grieve”.
Grieving thus re-adapts the idea of pain in a double way. First, the
body aches even though no pain has been inflicted to the body itself;
grieving brings about corporeal suffering without corporeal cause: no
wound or fracture of bodily tissue, no impact on the skull or chest apart
from the inside. The body aches from within, and even though the
griever’s corporeal pain may not be as acutely intense as the pain caused
by physical injury, it is by no means less severe. Rarely converging in one
afflicted spot, it unhurriedly permeates each cell and, while creeping in
this way, unites with the pain of the self, or heart, or soul – that part of an I
which has no substantial or tangible existence. If the continuity of the self
is a combination of time and awareness, the agony caused by grief fills
each molecule of this amalgam and eventually becomes its semi-organic
surrogate. In the griever, the two kinds of pain – the corporeal and the
existential – unite to create a polyphony whose score charts the graph of
suffering.
Henceforth this pain of grieving? From knowledge – the condition and
cause of grief. In Lucille, Edward Bulwer Lytton asks both radically and
rhetorically: “– what is knowledge but grieving?” Yet, in his allegation, he
is only partly right because not all knowledge incites grief: there is neutral
knowledge, impassive, free of emotions, in-affective, one might say; there
is also joyful knowledge, the chocolate for the mind, filling the knower
with the self-reflexive bliss of pure knowing or with the happiness of
knowing the good. Bulwer Lytton is right, however, in identifying
Grieving, Knowledge, Wisdom 3
world from the shelter of his cabin, but it can also manifest itself as an
innermost trembling, an insurmountable anxiety of the self, not limited,
however, to an individual ego, but imparting the trembling to the world,
like Kierkegaard’s grieving over himself and man, or Sisyphus’ anguish in
Camus, or Schopenhauer’s pessimism. This kind of grieving knowledge
wipes out the boundary between the personal and the universal, elevates
the knowing self and merges it with the Other, thus turning the griever into
a philosopher.
Between those two kinds of grief-breeding knowledge, there is an
intermediate kind, less distinctly marked on the spectrum. It entails neither
direct loss of an object of love nor aloof reflection on the fate of humanity;
rather it creeps in steadily carrying with itself residues of pain. This kind
of knowledge verges on or alters with bitterness; it works in its mild and
subliminal way, sneaks into clear thought and stains it with a slight sense
of anxiety. Bitterness, if experienced only incidentally, will not turn into
knowledge that causes grief. There is, however, a point of crossing over
the critical mass – when one drinks one too many cup of disappointment
with those one had trusted – that changes it into grief-inciting knowledge.
The grief thus produced is not the utmost grief in which one drowns
entirely and sees no surface to return to; it is rather a lingering sediment of
grief which builds up and slowly raises its level. What feeds this kind of
grieving is a loss of trust and faith in the other, rearing despondency and
disillusionment. Like the emotional grief effected by personal trauma, this
kind of grieving originates in individual experience, but it requires time to
accumulate; unlike traumatic grief, however, it reaches beyond
individuality and again bridges the personal and the universal. In this way,
it approximates the philosopher’s grief, but never attains its magnitude;
rather than a philosopher it yields a misanthropist.
Grieving thus construed emerges as a trans-rational reflection of
knowledge – a reflection and transmutation of the rational into the
irrational. The rationality of knowledge disperses in grief into the chaos of
tremulous vacillation and trembling. But if knowledge is an efficient and
immediate cause of grieving, maybe we should reconsider the question of
the telos and ask what is the final cause of grieving (if there is any)? A
profound suggestion of that final cause is contained in Ecclesiastes (1:18):
“In much wisdom is much grief […]”. Wisdom thus would seem to cause
grief, but at the same time it is posited as a possible effect, if not the
absolute telos, of grief: much grief is required to attain wisdom.
But, of course, it would be a falsity to claim that all wisdom comes
from grieving: there is wisdom that comes from joy, or tranquility, or
distant observation of an entomologist of humankind. Yet certainly there is
Grieving, Knowledge, Wisdom 5
also a kind of wisdom that falls upon one only as a result of grief (and
which perhaps, as implied in the passage from Ecclesiastes, in a self-
reciprocating loop reinforces grief). And further: the final cause of grief –
wisdom – may never be attained because the (non)teleological movement
of grieving usually turns on itself into a circle or spiral without end: one
may fall short of attaining that wisdom, as Kierkegaard did, remaining
forever in the state of trembling and anxiety, but which Schopenhauer
reached by turning to the East. However, when knowledge sifted through
grieving reflects on itself, wisdom does emerge: it is this special case
when – in the long run – grieving becomes a bridge to wisdom, when in
and through grieving, knowledge and wisdom come together.
This coming together of knowledge and wisdom may take on the form
of a collision, when wisdom eventually overpowers and neutralizes the
knowledge that was the source of grief. In Pearl, an exquisite medieval
depiction of grieving, spiritual rebellion and discernment, the griever-poet
mourns the death of his beloved two year old daughter Margaret – the
pearl, margarita. He is a “joyless jeweler” overwhelmed with grief which
„pierces [his] heart with pangs”. One can read the Pearl, of course, not
only as a symbol of the lost child but also as an allegory rich in religious
and spiritual meanings (innocence, purity, perfection of the soul, beatitude,
eternal life, the Eucharist etc.). However, irrespective of possible
allegorical senses, what remains central is the grief of a mortal bereaved
by the death of his dearest child and engrossed in his earthly suffering.
When Margaret appears to him in a dream – now as a young woman in
garments adorned with pearls – she demonstrates the erroneousness and
triviality of his earthly comprehension of death. The griever’s sense of
injustice is countered and appeased by the parable of the vineyard and the
vision of his daughter amongst blissful maidens following the Lamb. Yet it
is not his own earthly wisdom that brings him consolation; the Pearl
imparts to him the wisdom of heaven and thus drives his „dire distress”
away. Her teaching eventually leads to the illumination of the griever; his
sense of bereavement and his suffering are overridden and annulled by the
wisdom of the heavenly realm. Grief now emerges merely as a veil of
blindness which only heavenly wisdom can uncover and replace with
solace and peace.
If in the Pearl the Dreamer wakes up from his grief reconciled with the
world by the wisdom conveyed to him – or, better, thrust upon him – in the
dream, in Synge’s Riders to the Sea grief changes into wisdom when the
knowledge of ultimate loss falls upon the griever. For the mother of six
sons, who has lost five of them and her husband in the sea, life is anything
but a mixture of grief and fear for the life of the last one. We witness the
6 Introduction
peak of her grieving when the death of her fifth son is discovered and the
peak of her fear when the last son is going to sea again. But then,
suddenly, the fear and the grief turn into tragic wisdom. We behold this
alteration of utmost despair into utmost peace when the last son’s body,
still soaking with water, is carried in and laid on the table: “They’re all
gone now, and there isn’t anything more the sea can do to me”, says
Maurya, the mother. In her wisdom of acquiescence, Maurya has now not
only achieved her dreadful calmness, but also the wisdom of existential
stoicism in the face of destiny, contained in the simple truth of her final
understanding: “No man at all can be living for ever, and we must be
satisfied”.
It is interesting to see this kind of alteration of grief and wisdom,
which was dramatized by Synge, multiplied to an ineffable diversity in
thźe spatial separateness of the images of Pietà. Subsumed under one title
– if we ignore chronology and geography, and focus just on the face of the
Mother as an embodiment of the inner calamity – an opalescence of
visions of grieving comes into view: from the all-encompassing, though
invisible grief of the face covered by cloth or hands, as in the paintings by
Arnold Böcklin and Franz Stuck, through utmost loss in Agnolo Bronzino
or pure, insurmountable pain in Juan de Valdes Leal, in an anonymous
Pietà in the National Museum in Warsaw, in Louis de Morales, or in
Ippolito Scalza; through blind suffering drowned in itself, as if separate
from the body of Christ, in the Gothic Pietà in St. Barbara’s church in
Cracow; through the emptiness of grief in Pietro Perugino, or emptiness
and reproach in the Bouguereau Pietà; through the brooding grief in
Giovanni Bellini or almost carnal grief of compassion in his other
painting; through helpless despair in van Gogh’s versions of Delacroix;
through grief twisted with anger in Röttgen Pietà; through rebellion and
disbelief on the face turned obliquely to heaven in Paula Ruego and much
earlier in Jacob Jordaens; through grief and thankfulness in Massimo
Stanzione to the solemn understanding in Titian or in the Avignon Pietà; to
the sadness of wisdom in El Greco or in an anonymous German sculpture
in the Metropolitan Museum of Art; to the wisdom of tenderness in the
painting by Van-der-Weyden and, finally, to the mature wisdom in
Michelangelo: the quiet suffering overcome by the awareness of
inevitability in the sculpture in Vatican and the gentle wisdom of care of
the Pietà Rondanini in Milan.
Albeit occupying the traumatic end of the spectrum, Maurya, the
Dreamer, and the Mother in some versions of Pietà epitomise the transition
from knowledge through grieving to wisdom. Wisdom thus achieved
brings consolation to the griever; it combines humility with stature for it
Grieving, Knowledge, Wisdom 7
NEDINE MOONSAMY
1.
In recent years the term “post-transitional” has come into usage in
contemporary South African cultural and literary studies. Its aim is to
account for the dynamic changes that occur within a national and literary
imaginary after discarding the politically laden impetus of the anti-
apartheid struggle and the easy optimism of post-apartheid nation-
building. Yet, as I will illustrate in this article, the pervasive
representations of death and grieving in contemporary South African
literature illumine a premature appraisal of a “post-transitional” state.
In current writing one finds a prevalent plot structure that involves a
protagonist who lives abroad but is forced to return to South Africa to
confront the reality of death through the loss of a parent. In this paper I
will offer analyses of Justin Cartwright’s White Lightning (2002), Marlene
Van Niekerk’s Agaat (2006) and Mark Behr’s Kings of the Water (2010) as
useful illustrations of how structural representations of death can be read
as symptomatic of failed nationalistic desire.1 I argue that these texts
1
The analysis of nostalgia contretemps is part of a larger body of research that
captures this phenomenon across a much wider range of texts.
Death is An-Other Country 9
2
These trends are equally discernable in Imraan Coovadia’s High Low In-between
(2009) and Anne Landsman’s The Rowing Lesson (2007).
3
The French title is “L’aphorisme á contretemps”. I have decided to retain the
French term contretemps as I find the English translation to be a poor one. Derrida
also theorises this term in Specters of Marx: the state of the debt, the work of
mourning, and the new international.
10 Chapter One
malleability of time – for a different time – such that their tragedy may be
undone or “rewritten”.
Similarly, in The Future of Nostalgia, Svetlana Boym insists that
nostalgia, as a state of temporal dissonance, can be effectively read as a
rebellion against the ever-narrowing parameters of time. 4 Much like the
contretemps, nostalgia is deemed to be of an aneconomic order that seeks
to disrupt an increasingly capitalist agenda of linearity. Yet, exploring the
Derridian contretemps further, we find that it is determined also to carry us
out of the “now” as opposed to granting it privilege as a centripetal
framework. Contrary to Boym’s nostalgia, which utilizes the present and
the past to challenge the future, the contretemps actively employs the
future as a means to challenge the present and the past (“Aphorism
Countertime” 419).
Hence, to talk of nostalgia contretemps is to suggest that the future
may indeed serve as an organizing temporality for nostalgia. It is to
propose a reading of nostalgia that is out of time with current theoretical
conceptualizations that validate nostalgia as an experience of the present.
To talk of nostalgia contretemps is to grant the future unexpected
prominence such that it may also begin to account for contemporary
experiences of nostalgia as they occur within the South African national
and literary imaginary.
Arguably, it is the new regime, post-1994, that has allowed for
nostalgia contretemps to ensue by making available a construct of “home”
that drew inspiration from the liberal and messianic cornerstones of
triumph, achievement, transformation and arrival. In “Cracked Heirlooms:
memory on exhibition”, Ingrid De Kok states that
4
In her text, Boym describes nostalgia as an awareness that “the time of their
happiness is out of joint” ( 21) – a seeming echo of the Derridian contretemps
which also famously presents its argument through Hamlet’s line, “‘The time is out
of joint’” (19 – 20), in Specters of Marx.
Death is An-Other Country 11
The South African democratic state, born anew in 1994 as a nation that
sought transformation, marks a temporal break with its own past. This
implies a national construct that does not extend out of the past but,
instead, seeks distance from it. One notes the over-emphasis on the future
as a temporal locale in order to construct a national rhetoric, or rather, a
rhetoric of nation, for it is out of the promised ideals of the democratic
future that the South African nation arises.5 Furthermore, we witness the
ready awareness of transformation of the past. By stating a need to
transform the past as opposed to an acceptance of it, a utilitarian approach
is adopted towards the past such that it may “count” in favour of the
future-oriented nation-state.
However, in recent times this protention of hope now appears to have
transformed into despair. The “event” of post-apartheid South Africa is no
longer looked upon as the pinnacle of progress in the national imagination
as the future that it was intended to reveal has not arrived – indeed, one
might argue that it ceases to count as an “event” at all. And this, in turn,
has led to conditions of mourning and melancholia in the literary
imaginary where there is now a desire to “return” – nostos – through an
assertion of longing and loss – algia – for a time that never was –
contretemps.
2.
In White Lightning, the protagonist, James, a former South African,
returns to the country because his mother is dying. James states at the
outset that “I was waiting for my mother to die” (Cartwright [from hereon
WL] 1). He is resigned to the fact that she must pass away and does not
face this prospect with any apparent angst. This appears to be a common
reaction in the texts: in Marlene Van Niekerk’s, Agaat, the protagonist,
5
See Benedict Anderson’s analysis of the temporal frameworks of the modern
secular state in Imagined Communities: Reflections On the Origin And Spread Of
Nationalism (1986). Anderson argues that the nation-state imagines itself to extend
out of the past and “still more important, glide into a limitless future” (19). From
this we understand that the past, present and future are all employable
temporalities in the construction of a nation. However, Anderson argues that the
nation, as “an imagined community is an idea of steady, solid simultaneity through
time” (63). Hence the nation is often perceived as subject to the modalities of
linear time, progressing from past glory into future greatness. However, it appears
as if the South African nation presents an anomaly in this regard and thus proves to
be somewhat “incapable” of experiencing nationalistic forms of nostalgia as they
are conventionally conceived.
12 Chapter One
African national context. One finds that the texts, all in their own ways,
provide forms of critique and revision of this notion by illustrating how a
death of this kind cannot be experienced and has given way to a state of
impossibility, represented as melancholia, and hence, directly revealing the
formations of nostalgia contretemps.
In White Lightning, Cartwright employs his protagonist, James, to cast
skepticism over border-based notions of death. As James watches over his
mother and reflects on the course of her desolate life and her current
decrepit state he is forced to re-evaluate his opinions about what death
entails. Evoking Virgil, he states, “I agree that life is thin-spun, but I can’t
believe that she, or her essence, will fly off to join the numbers of the
stars, as much as I might wish it” (WL 41). He can no longer accept death
as that which signifies a happier prospect of graduating into a desired state
of predetermined perfection. Instead, he grows to believe that the other
side of the border is, in fact, “a departure to nowhere” (WL 41). Here
Cartwright appears to challenge nationalistic discourse by alluding to the
irony that nothing “new” can arrive when thinking within the constraints
of predetermined messianism. As an alternative, James opens himself up
to the prospect that death need not be informed by destinal logic and
thereby grants death the radical alterity that it deserves.
In the text, this hopeful re-evaluation of death becomes so appealing
that James indicates a desire to die alongside his mother such that he may
have access to an-other country that now defies messianic definition: “I
have a curious notion suddenly, that I should lie next to her and die with
her” (WL 41). James now seeks out his own “death”, and in the text this is
portrayed as a desire for self-dispossession. It is for this reason that he
decides to buy a farm and settle in South Africa, feeling that the country
will inspire him to find happiness beyond or outside of the ego and self.
However, it is here that the text makes apparent the Derridian aporia of
border-based logic by illustrating an awareness that death, as a state of
impermeability, dictates that the border is always uncrossable once
reached (Aporias). Because death is governed by a border, it keeps one
from its realisation and reduces it to impossibility. Consequently, just as
the narrative space for death through self-dispossession is introduced, it is
exploited for its aporetic ironies and marred by impossibility as all
attempts at engaging otherness fail dismally. James begins to realise that
despite the allure of death as radical alterity an encounter of this kind is
fallacious precisely because the boundaries between life and death exist as
an assertion of distance between the two.
What White Lightning appears to re-establish – through negation – is
that the border into death is one that is utterly impermeable and
14 Chapter One
uncrossable. The narrative of James’s time in South Africa ends with the
dismal realisation that “the limits of my language have met the limits of
my world” (WL 243). He appears to be resigned to an existence of
limitations and borders that will forever keep him away from the much
desired prospect of death but nevertheless maintains a boundary that seeks
to respect its alterity.
Consequently, he must learn to live with a perpetual sense of loss for
“an-other country” that will never arrive and James makes a hasty return to
London. This resembles a melancholic longing of sorts, for the pathos of
James’s awareness of his self-negating desire is indicative of an unceasing
despair; in order to maintain the ideal he must continue to mourn its
impossibility. Ultimately, we find that White Lightning thus gestures
towards the alterity of the future by asserting James’s longing for it yet
simultaneously closes off the possibility of its arrival by encapsulating it in
a narrative of loss, exemplifying the condition of nostalgia contretemps.
In Agaat, Marlene Van Niekerk introduces conflict to border-based
beliefs by portraying the sheer impossibility of mourning. Jakkie has been
actively working on mourning for many years and assumes that Canada,
the country to which he has immigrated, is a suitable environment to effect
such a plan because nationalistic mourning has been achieved; “here the
blood has long since been spilt. Cold. The massacres efficiently
commemorated, functionally packaged, sanitized” (Van Niekerk [from
hereon A] 2). Through the economy of mourning Jakkie assumes that he
will finally be able to live without loss and so he travels back to South
Africa to attempt a successful mourning for his mother, Milla De Wet.
Despite expressing a wish to see his mother before she passes away, he
eventually gets to South Africa and feels “relieved after all that I was too
late. Couldn’t have stomached it” (A 677). His relationship with her has
been polite at best. Jakkie has never had a strong connection with Milla
and as he casts an eye over her belongings he feels alienated and distant
from her. Having no way or means for accounting for her identity or their
relationship, he feels stuck as to how to consolidate their relationship at
her funeral. Because this is a loss that cannot be sufficiently identified or
understood, Jakkie struggles to mourn for it.
Furthermore, much of his hostility towards his mother stems from the
shroud of secrecy she created around Agaat’s existence in their lives. In
this text, Jakkie has a close relationship with his former nanny and
domestic servant, Agaat (after whom the text takes its title). She was more
of a mother-figure to him but at the same time, the closeness he felt and
still feels for her was and is corroded by the racial and class politics of
apartheid. Throughout his life Jakkie feels that he knows too little about
Death is An-Other Country 15
Agaat to lay claim to a definite connection to her and she plays heavily on
his conscience even though he no longer resides in South Africa. In this
novel, much of the narrative is structured around the mystery of Agaat’s
history and the secret bedtime story that she shared with Jakkie when he
was a boy. Despite his wish to forget, Jakkie still cannot erase this story
from his mind as it keeps flooding back into his consciousness, which is
indicative of a haunting of sorts.
In Specters of Marx, Derrida defines the nature of the specter as
aneconomic in its potential to haunt. The imposition of the ghost is not felt
only in relation to the past but also as an arrival that “seems to be out
front, the future” (Derrida, Specters of Marx 10). Derrida explains that the
figure of the specter is representative of that which is neither present nor
absent. As an always becoming-body, we cannot locate, identify and name
it and therefore, we can never successfully mourn for it by ensuring its
burial as such. The specter introduces us to a liminal reality that
compromises the notion that life and death are divisible entities – it
declares the border non-existent. It invites us into the borderless space of
absolute hospitality where one is meant to assume responsibility for the
other by playing host to it.
Agaat provides an interesting elucidation of hauntology, for it is clearly
not only the fissures of the past that exact a haunting force upon Jakkie but
also a more profound sense of loss – that of imagined loss. Because Jakkie
remains uncertain as to who Agaat is and what their true relationship
entails, this carries further obsessions as to what their relationship is in the
present and could have been in the future. Nevertheless her omniscient
absence-presence asserts itself upon him and Jakkie harbours a residual
hope that the intimacy of their connection will result in full realisation
when he returns to South Africa for his mother’s funeral, which will serve
as such an “event” of imminent arrival.
However, when he returns to South Africa, the idealistic quality of this
hope is exposed. The imagined intimacy that he shares with Agaat in his
dream is far from the woman he encounters on the farm. He finds her
clinical and hostile, consumed by bitterness that comes with a life spent in
servitude. The empty narrative of her past that he has always longed to
hear and the hope for a future relationship is turned into palpable loss as
he describes her as an “Apartheid Cyborg” (A 677) – a disembodied and
empty soul.
Encountering this reality, he remains determined to mourn the loss that
he feels. Yet despite Jakkie’s determination, haunting compromises the
very frameworks of mourning and as Jakkie flies back to Canada, he states
the following:
16 Chapter One
What remains? Grieving. Grieving till I’ve mastered the hat-trick. The
difficult triple sanity: Wafer, stone, and flower in turn. De Wet
individuated. Do I hear something under the engine noise, through the air
conditioning? A melody? A rhythm?
Why that? Of all things? Gaat’s story, the last story that she always had to
tell me before I’d go to sleep, the one she never wanted Ma to hear (A
683).
6
The story is presumably her version of her personal history.
Death is An-Other Country 17
consciously in the case of James in White Lightning), and that the new of
alterity can never follow the dictates of their messianic hopes. Because of
the aporetic clash that occurs between the messianic determinism and the
hope for alterity, the future becomes enveloped in a dual economy of loss
as they grieve for the alterity that never comes and the messianism that
proves too forceful. As I have tried to illustrate, their common reaction is
that of labouring through loss by seeking release from it through the act of
mourning. However, the impossibility of mourning leaves them
perpetually melancholic for a loss that proves eternally irrecoverable as
they continue to cling to border-based beliefs of death as the alterity of
“an-other country”.
Through the representation of nostalgia contretemps, the texts enforce
a revaluation of messianism and its relation to alterity. Furthermore, they
also encapsulate a shifting relation toward death, which is indicative of an
ever-growing need to conceive of the nation on different terms. Yet while
this foreshadows an awareness that the messianic perfectibility of border-
based approaches to national rhetoric has come to be felt as inauthentic – a
poor philosophy for “post-transitional“ South Africa – it is a position,
intriguingly enough, does not suggest a loss of idealism but a
reconfiguration of it.
In the texts this is communicated through a prominent inclination
towards an ethical repositioning of death as a borderless discourse. In
Aporias, Derrida describes such an approach as that which “stems from
the fact that there is no limit. There is not yet or there is no longer a border
to cross, no opposition between two sides: the limit is too porous,
permeable, and indeterminate” (Derrida, Aporias 20). Here death is
perceived as a discursive engagement that denies the use of any borders. It
is an experience that cannot be captured in the language of differentiation
but allows for the possibility that death is interior to and inseparable from
life. An approach of this kind serves to counteract nostalgia contretemps
through an assertion that the “borders” between life and death are, in fact,
porous (or non-existent). Employing this borderless approach to death
does not allow for the foreclosures of mourning because it forestalls the
very perception of loss itself. As a result, the melancholic yearning of
nostalgia contretemps is marginalized by denying loss a place in the
future.
In Mark Behr’s Kings of the Water, the protagonist, Michiel, has a
desire to mourn that is equal to Jakkie’s Agaat. He has frequently
employed the services of a psychologist, Glassman, from whom Michiel
has learnt that “when acute trauma has not been reasonably integrated it
superimposes itself over future experience – new trauma in particular –
18 Chapter One
without the psyche knowing what’s occurring” (Behr [from hereon KW]
82). Much like his male counterparts in the previous narratives, Michiel
subscribes to the psychological dictum of mourning as a means by which
to gain access to the radical alterity of the future and he has come to South
Africa with the intention to mourn; he is aware that “at some point he will
have to allow himself to weep. It will be the first thing Glassman asks
when he gets back: And how did you mourn?”(KW 58).
Contrary to the possibilities of mourning that Glassman outlines for
Michiel’s trip, it proves to be impossible in his South African context:
“what layers of disconsolation had he entered? Or is it the grief of all
memory repeated in the superlative? Never over and done, only done
over” (KW 81). Much like Jakkie in Agaat, Michiel cannot find the
closure he desires and Kings of the Water portrays an equal resistance to
mourning. Michiel spends much of his energy in this pursuit but the sheer
frustration with which his efforts are met leaves him perpetually
melancholic.
Arguably, this serves as Behr’s ethical, and somewhat didactic, critique
of Michiel’s melancholic temperament. For what the text appears to
suggest, most particularly through Michiel’s encounters with Kamil and
Karien, is that death cannot be perceived as exterior to life. The text makes
an evident allusion to the surrender to a borderless discourse of death
where mourning is no longer required. And unlike Jakkie, who resists
hauntology, Behr appears to be amenable to the prospect of interiorized
perceptions of death as a potentially practicable approach by portraying
Michiel’s slightly “forceful” conversion into this way of thinking.
In San Francisco, Michiel lives with his partner, Kamil. Throughout
the narrative he recalls aspects of their life together. We learn that Kamil
has AIDS and Michiel has nursed him through his bouts of illness over the
years. However, Kamil’s fate forever hangs in the balance and Michiel
cannot bear the agony of the uncertainty and the ever-pressing insistence
of death. What he longs for is either the certainty of death or the assurance
of Kamil’s life – a complete mourning or no reason to mourn. Noting this
characteristic in Michiel, Kamil accuses him of exhibiting a narcissistic
desire to control rather than empathise. In a heated argument, Kamil
concludes with the following; “it’s not the thing itself, it’s what we do with
it; not what has been done. It’s what we do with it now. Perfection is stasis
and that’s fascism” (KW 203). According to Kamil, who lives with the
very real probability of death, Michiel needs to learn to embrace the
impurity of uncertainty and the very real presence of death embedded in
their very existences. Nevertheless, this is evidently a lesson that Michiel
struggles to grasp as Karien echoes Kamil’s criticisms of Michiel.
Death is An-Other Country 19
Karien was once Michiel’s girlfriend and when she fell pregnant they
both decided on an illegal abortion which was unsuccessful. Not long
after, Michiel fled the country and left his parents to look after her during
her pregnancy and subsequent miscarriage. Having broken all forms of
contact with her, Michiel now seeks to make amends. When she speaks to
him about the past she is candid, affable and unfazed. Michiel is not
relieved but disturbed by her nonchalance; “he is unconvinced by her lack
of regret or anger at him. ‘Schreiner also wrote that all that’s buried is not
dead’, he says. If she has lived in him for so many years, has he not also
been alive in her? Where is her rage, or at least her memory of it?”(KW
151). Karien does not suffer the past as a loss. Instead, she has willingly
incorporated the pain of the past as part of her life. Michiel cannot grasp
her easy relation to the misfortunes of the past and the imperfections of
others. The liminality of her world-view makes him so anxious that he
even wishes for a punishment to be bestowed upon him such that he may
serve it and then be free. Much like Kamil, Karien is vexed by his
stubbornness and accuses him of narcissism. She argues that his desire for
perfection has led to, or is perhaps informed by, cowardice and paralysis.
Kings of the Water makes clear the aporetic circumstances involved in
relying on the future as a messianic ideal. Behr conducts a generous
exposition of Michiel’s deficient need for absolute mourning by
illustrating how it amounts to stasis rather than pragmatic action and
abstract judgment rather than personal empathy. Contrary to Michiel,
characters like his mother, Karien, Benjamin and Kamil all display an
ability to tolerate the inevitability of death and a willingness to incorporate
it into their acts of living and do not experience any apparent sense of loss.
As a result, they display no symptoms of nostalgia contretemps and have
no need to mourn.
Furthermore, by maintaining the future as a perfectable ideal, Michiel
is not capable of recognizing the “event” or the “new” that does, in fact,
present itself. The myopic relation to the future is highlighted in Michiel’s
thoughts about the New South Africa. As a young student aboard, Michiel
caught wind of the impending democratic nation and was initially very
excited to be involved in this change. However, when the initial movement
marginalized homosexual rights as a secondary concern, he immediately
became disenchanted. Nevertheless, in the text we learn that South Africa
has recognized LGBT rights both in its constitution and law but instead of
meeting this amendment with hope, Michiel is skeptical of change: “how
could Africa’s oldest liberation movement so rapidly have changed its
mind?”(KW 180). Instead of embracing the mutability of the future as an
indication of radical alterity, Michiel can only grieve for the initial sense
20 Chapter One
here too, Karien or Ounooi has folded in the corner of the page: The
Grown Marksman…A tall, strapping shot, you considerate hunter …
Phantom with gun at the flood of my soul … Start me, I pray, from the
reeds in the morning, Finish me off with one shot in my flight … And for
this lofty and resonant parting Thank you. Forgive me, I kiss you, oh hands
of my neglected, my disregarded Homeland, my diffidence, family, friends
(KW 229).
Between the land and the map I must look, up and down, far and near until
I’ve had enough, until I am satiated with what I have occupied here. And
then they must roll it up in a tube and put on my neckbrace again like the
mouth of a quiver. And I will close my eyes and prepare myself so that
they can unscrew my head and allow the map to slip into my lacunae.
So that I can be filled and braced from the inside and fortified for the
voyage (A 105).
7
Gordon argues that while Derrida understands the specter as an absence-presence,
she asserts and maintains that the ghost has presence (Gordon 2008)
8
Error in text TBC in 2nd edition
Death is An-Other Country 23
You watched her, her gestures, her phrases, her gaze. She was a whole
compilation of you, she contained you within her, she was the arena in
which the two of you wrestled with yourselves.
It is, in fact, Agaat who has spent her entire life in a state of captivity
and, as an act of transformation, Milla surrenders to the haunting claim
that Agaat now makes upon her. As Agaat continues to antagonize her
about her journals, Milla is well aware that none of Agaat’s audacious
pronouncements would have been possible if Milla could still talk. Yet,
she embraces this state of debasement, realising that Agaat too, has a
desire for closure and mourning that is equal to her own and she makes
allowances for a mourning that is not merely her own; “perhaps we are
jointly out of our minds to think we can complete this project in the
allotted time. All the parts of it. The remembering, the reading, the dying,
the song” (A 212).
However, because they are caught in the mutuality of unconditional
hospitality, Agaat can only pursue her project through Milla and they
remain active participants in each other’s lives. It is for this reason that
Milla often has dreams of Agaat accompanying her to her grave and
imagines that in death she will find in her hand, “the hand of the small
agaat” (A 674). Yet, in one such dream she imagines that Agaat “arose out
of that grave of mine last night” (A 646). In wonderment she questions
whether her hospitality and death will eventually allow for Agaat’s
otherness to come into being in the future.
This is poignantly registered through the maps which, as previously
illustrated, Milla reads as extensions of her body and being. Towards the
end of the narrative Agaat eventually presents these maps to Milla. She
tacks the maps up on the wall for Milla to view and simultaneously issues
Milla with an enema. Agaat then proceeds to point out various places that
Milla would possibly like to see and Milla states that “of some of them
I’ve never heard. She’s inventing half the names” (A 403). Agaat has a
map of her own that is in parasitic relation to Milla’s maps. 9 She continues
listing names of places on the map and they are “released from her like a
flood” (A 405). It is poignant to note that this occurs while Milla is caught
in the humiliation of her own faecal stench – her body and her maps are
being made ‘empty’ while Agaat makes her stamp on the map by listing
“everything that you forgot and never even noted in your little books” (A
405).
In Ghostly Matters, Avery Gordon states that
9
This parasitic condition can also be noted in the wild fennel that Agaat has
planted over the years as her unique trademark.
Death is An-Other Country 25
Gordon insists that the specter always outlines that which is lacking in
any given society. However, in drawing attention to what is missing, it is
not meant to be embraced as a melancholic figure of what cannot come
into being – as perpetual ‘lack’ – but as a reminder of that which must, by
necessity, be incorporated in the future.
Through the metaphoric use of the maps, Agaat alludes to the
possibility of narrative that is yet to entrench itself upon this cartographic
space, leaving the reader to imagine the potential of the other whom one
must await and who can only arrive through an unconditional invitation.
3.
In Entanglement: Literary and cultural reflections on post-apartheid,
Sarah Nuttall argues that post-transitional South Africa is spurning the
constraints of messianism. She thinks optimistically about the fact that one
can lay claim to the expansiveness of the past that notions of progress
virulently sought to deny. Ultimately, she reads this epoch as a victory of
experience over expectation where one can lay claim to a greater spectrum
of empathy (Nuttall, Entanglement). Similarly, I argue that in
contemporary South African fiction, the shifting inclination towards a
representation of death as borderless in its expression is reflective of a
national imaginary that is increasingly invested in the experiences and
possibilities of mutability itself as opposed to merely seeking to overcome
it. 10
As illustrated, this is developed in the texts through the reconfiguration
of the concept of loss and the place it holds in the national and literary
10
In “Tales of Unrest: David Medalie’s The Mistress’s Dog: Short Stories 1996-
2010”, Michael Titlestad defines this position as characteristic of “transitional”
literature and demotes the term “post-transitional” in relation to the writing he
analyses. He maintains that “we should interpret ‘transition’ (the transcendental
signifier of the post-apartheid dispensation) not as teleology, not as a journey to ‘a
final state’ […] but as a permanent condition” (Titlestad 120). Titlestad questions
the “post-transitional” status of literary output by illustrating how current writing
still exhibits the “transitional” qualities intrinsic to the post-apartheid literary and
national imaginary. However, he suggests that writers “are now willing to
countenance far greater ambivalence about the claims of nationalism”, giving way
to “a distinctly post-apartheid condition of suspension” (119), not as teleologically
defined but as “unrelenting suspension” (Titlestad 120) that, somewhat ironically,
reads transition as permanence.
26 Chapter One
very rubrics upon which nostalgia contretemps has been realised, the
“post-transitional“ becomes questionable for one of two reasons: it
suggests that nostalgia contretemps still holds unwarranted sway over the
national psyche, or that nostalgia contretemps may, in fact, be the
perpetual South African dis-ease as the hope for the future is constantly
displaced and transformed ad infinitum.11
In Agaat, the tenuous and fragile awareness of a “transitory” rather
than “post-transitional“ space is keenly relayed through the use of dual
narration. As previously illustrated, Jakkie narrates through border-based
discourses of death and subsequently develops nostalgia contretemps, and
borderless reflections on death are central to Milla’s narrative. The reader
is, somewhat uncomfortably, poised in-between these two perceptions and
left to decide what the difference between lost hope and new hope
amounts to in the transitional present.
References
Anderson, B., 1986, Imagined Communities: Reflections On the Origin
And Spread Of Nationalism, London: Verso.
Behr, M., 2010, Kings of the Water, London: Abacus.
Boym, S., 2001, The Future of Nostalgia, New York: Basic Books.
Cartwright, J., 2002, White Lightning, London: Hodder and Stoughton.
Coovadia, I., 2009, High Low In-between. Cape Town: Umuzi.
De Kok, I., 1998, “Cracked heirlooms: memory on exhibition”,
Negotiating the past : the making of memory in South Africa, eds.
Nuttall, Sarah and Coetzee, Carli, Cape Town: Oxford University
Press, 57–73.
Derrida, J., 1992, “Aphorism Countertime”, in Attridge, D., ed, Acts of
Literature, London and New York: Routledge.
—. 1993, Aporias, trans. Thomas Dutoit, Stanford: Stanford University
Press.
—. 1994, Specters of Marx: the state of the debt, the work of mourning,
and the new international, trans. Peggy Kamuf, New York and
London: Routledge.
Derrida, J., and Dufourmantelle, A., 2000, Of Hospitality, trans. Rachel
Bowlby, Stanford: Stanford University Press.
Dollimore, J., 1998, Death, Desire and Loss in Western Culture, London
and New York: Penguin.
11
Titlestad also refutes any notions of the “new” by insisting that “we have been
forever transitional and all indications are that we are condemned to that plateau of
meaning and being” (121).
28 Chapter One
POST-APARTHEID LITERATURE
AS A RITE OF MOURNING:
EMPATHY AND ALTERITY IN SELECTED
WRITINGS BY ZAKES MDA AND J. M. COETZEE
PAULINA GRZĘDA
1
Many criticisms have been leveled against the TRC’s procedures. Among others,
objections have been raised against: its short duration; the fact that less than 10%
of testifiers were able to bear witness at public hearings; the relatively short period
chosen for consideration, namely 1 March 1960 to 10 May 1994, which left many
of colonial and apartheid-era crimes unaccountable for; the fact that its hearings
were confined to the investigation of human rights violations, thus obliterating
30 Chapter Two
5
Sigmund Freud, “Mourning and Melancholia”, Standard Edition 14 (1917): 244.
6
Kathleen Woodward, “Freud and Barthes: Theorizing Mourning, Sustaining
Grief”, Discourse 13 (1990): 96.
32 Chapter Two
provides “the sole condition under which the id can give up its objects”.7
Thus, the process of identification with the lost other, of bereaved
internalization establishes the very condition for constituting the self. If, to
use Butler’s words, no final repudiation of attachments to the lost one
“could take place without dissolving the ego”, the grief work can never be
completed and the process of mourning may prove to be endless. 8 Freud’s
re-conceptualization of “the ego” as “a precipitate of abandoned object-
cathexes”, in other words, an embodied history of severed bonds, links us
to a more recent theory of mourning proposed by Nicolas Abraham and
Maria Torok.9 The Hungarian-born psychoanalysts have argued that all the
mnemonic traces of loss are internalized within the grieving ego. They
distinguished two forms of such internalization: “introjection”, a
salubrious process governing mourning which is generally associated with
the verbalization of loss, and “incorporation”, a literalized fantasy
characterising melancholia in which traces of trauma are denied and the
lost other becomes incorporated in a ghostly crypt within the self.10
Drawing on these earlier theories of bereavement, Jacques Derrida in
his Mémoires: for Paul de Man (1986), and later also in Specters of Marx:
The State of the Debt, the Work of Mourning & the New International
(1994) has elaborated the notion of “inconsolable” or “impossible
mourning”, which declines this clear-cut distinction between mourning
and melancholia. It is precisely in this failure to assimilate the loss, this
refusal to romantically “consume” the dead that Derrida places the ethical
value of melancholia, which he terms impossible or refused mourning.
Refusing idealization and resisting temptation to translate the memory of
the dead into a recognizable form, into an identifiable discourse, refused
mourning “leav[es] the other his alterity, thus, respecting his infinite
remove”.11 For Derrida, it is exactly through engaging with the
indigestible past, to use trauma theorists’ terminology, through exposing
the unspeakable, the incommunicable nature of a traumatic loss that
“impossible mourning” counteracts the potential invalidation of loss, its
7
Sigmund Freud, “The Ego and the Id”, Standard Edition 19 (1923): 29.
8
Judith Butler, The Psychic Life of Power: Theories in Subjection (Stanford:
Stanford University Press, 1997), 196.
9
Freud, “The Ego and the Id”, 29.
10
Nicolas Abraham and Maria Torok, “Introjection-incorporation: Mourning or
Melancholia”, in Psychoanalysis in France, ed. S. Lebovicki and D. Widloecher
(New York: International Universities Press, 1980), 127-129.
11
Jacques Derrida, Mémoires for Paul de Man. trans. Eduardo Cadava, Jonathan
Culler, Peggy Kamuf, and Cecile Lindsay (New York: Columbia University Press,
1986), 6.
Post-Apartheid Literature as a Rite of Mourning 33
12
Sam Durrant, Postcolonial Narrative and the Work of Mourning (Albany: State
University of New York Press, 2004).
13
Michael Chapman, “The Case of Coetzee: South African Literary Criticism,
1990 to Today”, Journal of Literary Studies 26.2 (2010): 107.
34 Chapter Two
14
Arendt quoted in Imke Brust, “Chapter 5: Transcending Apartheid: Empathy and
the Search for Redemption”, in Trauma, Resistance, Reconstruction in Post-1994
South African Writing. ed. Jaspal K. Singh and Rajendra Chetty (New York: Peter
Lang Publishing, 2010), 79-80.
15
Zakes Mda, Ways of Dying (New York: Picador, 2002), 134.
Post-Apartheid Literature as a Rite of Mourning 35
16
Ibid., 108
17
Grant Farred, “Mourning The Postapartheid State Already? The Poetics of Loss
in Zakes Mda’s Ways of Dying”, Modern Fiction Studies 46.1 (2000): 186.
36 Chapter Two
The allegorical message could not be clearer: the role of the artist in an era
in which ‘our ways of dying are our ways of living’ and vice-versa, is
precisely that of the professional mourner.18
18
Sam Durrant, “The Invention of Mourning in Post-apartheid Literature”, Third
World Quarterly 26.3 (2005): 443.
19
Zakes Mda, The Heart of Redness (New York: Picador, 2002), 55.
20
Joseph Conrad, Heart of Darkness (Harmondsworth: Penguin, 1989), 31, 43, 67.
Post-Apartheid Literature as a Rite of Mourning 37
No individual owns any story. The community is the owner of the story,
and it can tell it the way it deems it fit. We would not be needing to justify
38 Chapter Two
the communal voice that tells this story if you had not wondered how we
became so omniscient in the affairs of Toloki and Noria.21
21
Zakes Mda, Ways of Dying, 8.
22
Freud, “Mourning and Melancholia”, 243.
Post-Apartheid Literature as a Rite of Mourning 39
popular tourist attraction renown for whale watching, the whale caller
spends most of his days blowing his kelp horn in order to attract Sharisha,
thus establishing an intimate form of communication between the two, a
form of communication that one might liken to a mating dance. Indeed,
the bond between the man and the whale seems to be of more than a
spiritual nature, with some passages of the novel clearly indicating sexual
connotations. Yet, setting himself clearly apart from the official whale
criers, whom he levels with shark callers or cannibals, the main
protagonist also expresses his disapproval of the new practice of watching
whales from boats. The whale caller himself takes pride in never having
touched a whale, except with his spirit, playing the horn. This seemingly
peaceful co-existence is soon to be disrupted by an intervention of Saluni,
the enigmatically attractive town drunk who comes to occupy an important
place in the whale caller’s life. Although both partners are struggling to
nourish love, the human relationship will inevitably come under strain, as
the rivalry between the whale and Saluni begins to intensify. This
impossible bond between a human being and an animal finds its tragic
culmination in the allegorically charged scene of Sharisha’s death.
Incapable of relinquishing his obsessive attachment to the whale, resolved
to blow his horn “until it saps the life out of him”, the whale caller is ready
to abandon the world. He believes that Sharisha “will feel the vibrations
that have been left by his sounds even if he no longer exists”, that she will
remember and will always mourn his passing. Yet, the whale comes to
save him from the death he is so longing for:
All she wants is to bathe herself in its sounds. To let the horn penetrate
every aperture of her body until she climaxes. To lose herself in the dances
of the past. She is too mesmerized to realize that she has recklessly crossed
the line that separates the blue depths from the green shallows. When he
opens his eyes from the reverie of syncopation she is parked in front of his
eyes […] Her stomach lies on the sand. He stops playing.23
23
Zakes Mda, The Whale Caller (New York: Farrar, Straus and Giroux, 2005),
216.
40 Chapter Two
girl lack of any name whatsoever24, Coetzee later novels, while still
foregrounding the ineradicable difference of the other, point towards the
possibility of thinking one’s way into the being of the other, in some cases
they even strongly advocate such an empathic identification.
Although Age of Iron does accord centre stage to the horrors of
oppression founded solely on the notion of the victims’ perceived
otherness from the self-anointed master class, the novel’s philosophy as
well as its narrative structure, employing a great number of distancing
techniques, might indeed be seen as conducive to the world of empathy.
Yet, truly in the image of Derrida’s notion of inconsolable mourning, the
empathy that the novel embraces is definitely not tantamount to a
straightforward and unproblematic identification between readers and
characters. Neither does it indicate the ability of the main protagonist,
Mrs. Curren, to think her way into the full being of the novel’s marginal
characters. As a writer of high ethical awareness, J. M. Coetzee has always
remained attentive to the dangers of cheap empathy. Thus, most of his
output clearly resonates with Lisa Propst’s admonition against such an
easy identification:
black township which is being burnt down, the death of Bheki, the son of
her housemaid, Florence, and the killing on her own property of Bheki’s
friend, John. Against the backdrop of so much violence surrounding her
and other South Africans in the late 1980s, bearing in mind her terminal
illness, when the protagonist famously inquires how long before the softer
ages will return, one might be tempted to believe that all she demands is
the right to mourn and die in privacy. And yet, the evolving relationship
with Mr. Verceuil and the rare opportunity it offers her to connect to the
world beyond her house is indicative of a journey of self-discovery that
the protagonist embarks on. This journey will necessary go through the
other, in this case embodied metonymically in both Mr. Verceuil and the
dead boy, John, with whom the character never really sympathised. When
trying to conjure up the image of the dead boy in her mind, she admits
that:
27
J. M. Coetzee, Age of Iron (London: Martin Secker& Warburg Ltd., 1990), 159-
160.
28
Mike Marais, “Writing with Eyes Shut: Ethics, Politics, and the Problem of the
Other in the Fiction of J. M. Coetzee”, English in Africa 25.1 (1998): 51.
29
Coetzee, Age of Iron, 9.
Post-Apartheid Literature as a Rite of Mourning 43
opening-up of the self to the otherness of the other person, its infiltration
of the self’s consciousness”.30 According to Attridge, the two characters’
specific relationship can equally be interpreted as “a kind of heightened
staging of the very issue of otherness, a story that is continuous with the
attempts by such ‘philosophical’ writers as Levinas, Blanchot and Derrida
to find ways of engaging the issue”.31 Indeed, I would agree with Eze’s
contention that Mrs. Curren’s “awareness of her own death has opened
[her] eyes to the mortality of others”, thus gesturing towards a possibility
of empathically incorporating the other into the structure of her
subjectivity.32 Given that the age of iron is founded on a complete
suppression of human empathy, Mrs. Curren does seem to be longing for
the age of clay. Yet, simultaneously acknowledging the incompatibility of
her own experience with the experience of her maid, Florence or
Florence’s cousin, Mr. Thabane, and by way of analogy thousands of other
victims of apartheid, Mrs. Curren ultimately chooses to remain
emotionally removed. Never truly engaged in the affairs of those sharing
her flat, living side to side with them, she keeps on asking herself the
resonating question: “And I? Where is my heart in all of this?”.33 Indeed,
in his resolution to shun at all costs easy identification that would conflate
the experience of suffering of oppressors and their victims, Coetzee seems
to be alerting readers to the fact that “morality devoid of critical
consciousness is [ultimately] deficient”.34
This problematic interrelationship of empathy and alterity is further
explored in The Lives of Animals (1999) and Elisabeth Costello (2003),
which creatively interweave fiction and philosophical disquisition.
Thematizing animal rights, the ontology of the relationship between
humans and animals and the question of human responsibility, the novel’s
narrative is once again presented from the perspective of the progressively
vulnerable main protagonist, Elizabeth Costello, who must confront her
own nearing death. Just as Mrs. Curren’s awareness of her own mortality
in Age of Iron inclined her to identify with the suffering other, Elisabeth
Costello’s predicament might be seen as conducive to empathy. It is
precisely through this leveling of animals and human beings in their
30
Mike Marais, Secretary of the Invisible: The Idea of Hospitality inthe Fiction of
J. M. Coetzee (New York: Rodopi, 2009), 115.
31
Derek Attridge, J. M. Coetzee and the Ethics of Reading: Literature in the Event
(Chicago: Chicago University Press, 2004), 103.
32
Eze, “Ambits of Moral Judgement”, 25.
33
Coetzee, Age of Iron, 50.
34
Eze, “Ambits of Moral Judgement”, 33.
44 Chapter Two
Mortality resides … as the most radical means of thinking the finitude that
we share with animals, the mortality that belongs to the very finitude of
life, to the experience of compassion, to the possibility of sharing the
possibility of this nonpower, the possibility of this impossibility, the
anguish if this vulnerability and the vulnerability of this anguish.35
35
Jacques Derrida, “The Animal That Therefore I Am (more to follow)”, Trans.
David Wills. Critical Inquiry 21.2 (2001): 121.
36
J. M. Coetzee, The Lives of Animals. (New Jersey: Princeton University Press,
2001), 65.
37
Coetzee, The Lives of Animals, 32-33.
38
Coetzee, The Lives of Animals, 35.
39
J. M. Coetzee, Elisabeth Costello (London: Vintage Books, 2004), 229.
Post-Apartheid Literature as a Rite of Mourning 45
A kind of virtual experience through which one puts oneself in the other’s
position while recognizing the difference of that position and hence not
taking the other’s place.41
40
Dirk Klopper, “Critical Fictions in JM Coetzee’s Boyhood and Youth”,
Scrutiny2 11.1 (2006): 23.
41
Dominick LaCapra, Writing History, Writing Trauma (Baltimore: John Hopkins
University Press, 2001), 78.
46 Chapter Two
42
LaCapra, Writing History, Writing Trauma, 22.
43
Martha Nussbaum, Upheavals of Thought: The Intelligence of Emotion
(Cambridge, U.K: Cambridge University Press, 2001), 327.
44
Nussbaum, Upheavals of Thought, 328.
Post-Apartheid Literature as a Rite of Mourning 47
[An artist must] find the balance that allows the spectator to enter the
image, to imagine the disaster, but that disallows the overappropriative
identification that makes the distances disappear, creating too available, too
easy an access to [a] particular past.46
45
Mariane Hirsh, “Projected Memory: Holocaust Photographs in Personal and
Public Fantasy”, in Acts of Memory, ed. Mieke Bal, Jonathan Crewe, Leo Spitzer
(Hanover: University Press of New England, 1999), 9.
46
Hirsh, “Projected Memory”, 10.
47
Derrida, Mémoires for Paul de Man, 6.
48 Chapter Two
References
Abraham, N., Maria Torok, 1980, “Introjection-incorporation: Mourning
or Melancholia”. Psychoanalysis in France. Eds. S. Lebovicki, D.
Widloecher. New York: International Universities Press. 3–16.
Arendt, H., 1963, Eichmann in Jerusalem: A Report on the Banalityof
Evil. New York: The Viking Press.
—. 1973, The Origins of Totalitarianism. New York: Harcourt Brace
Jovanovich.
48
Butler quoted in Sidonie Smith and Julia Watson, Reading Autobiography: A
Guide for Interpreting Life- Narratives (Minneapolis: University of Minnesota
Press, 2010), 133.
49
LaCapra, Writing History, Writing Trauma, 78.
50
Michael Chapman, “The Case of Coetzee: South African Literary Criticism,
1990 to Today”, Journal of Literary Studies 26.2 (2010): 106.
Post-Apartheid Literature as a Rite of Mourning 49
HANIA A. M. NASHEF
Introduction
Rarely do we pause and wonder how some countries have been erased
from world maps, and what impact such actions have on the lives of
citizens of these countries. The year 1795, for instance, marked the third
and final partition of Poland; territorial divisions and expansions, which
were carried out by Austria, Prussia, and Russia, led to the disappearance
of Poland as a sovereign state for 123 years. In more recent history,
specifically in 1948, the establishment of the state of Israel wiped out the
name of Palestine from the world map. The creation of a new state led to
the destruction of another, as at least 418 Palestinian villages were
demolished, towns and cities were emptied of their original inhabitants,
and around 1 million Palestinians were expelled out of their homeland to
what became known as the Gaza Strip, the West Bank, and to neighboring
countries and in the larger diaspora. Only 165,000 Palestinians were able
to remain in the territories that became the state of Israel in 1948. The
Gaza Strip and the West Bank were later occupied by Israel in 1967, which
led to another wave of refugees, namely to neighboring Arab countries – to
some who have earlier ended up in camps in the Gaza Strip and the West
Bank, this was yet another exodus. Hence to this day, for many
“Not to Get Lost in the Loss” 53
Palestinians in the diaspora, the loss of the homeland has become the
characteristic that defines their very essence. Salim Tamari notes from the
Palestinian testimonies of the 50th anniversary of commemorating the
Palestinian Nakba or catastrophe of 1948, that the listeners and narrators
“were perplexed at having kept silent for what seemed like an eternity
before releasing their concealed stories”1. The Palestinians having been
negated and traumatized by the history of the last 100 years have been
unable for the most part to tell their story. Furthermore, the absence of a
willing audience has made this task yet more difficult. The two novels that
I will be discussing in this paper are Mourid Barghouti’s 2011 translated
English edition of I was Born There, I was Born Here, and Deborah
Rohan’s 2001 novel, The Olive Grove: A Palestinian Story, as they essay
to write the Palestinian narrative back in history.
1
Salim Tamari, “Narratives of Exile”, Palestine-Israel Journal 9, no. 4 (2002):
101.
2
Lila Abu-Lughod and Ahmad H Sa’di, “Introduction: the Claims of Memory”, in
Nakba: Palestine, 1948, and the Claims of Memory, ed. Lila Abu-Lughod and
Ahmad H Sa’di (New York: Columbia University Press), 4.
3
Abu-Lughod and Sa’di, “Introduction”, 6.
54 Chapter Three
minute by minute, word by word, inch by inch, from the very real history
of Israel’s establishment, existence and achievements. I was working in an
almost entirely negative element, the non-existence, the non-history which
I had somehow to make visible despite occlusions, misrepresentations and
denials.4
For Palestinians have long struggled against the claim that a land
without a people was given to a people without a land. In October 31,
1991, and in his opening speech as Head of the Palestinian Delegation in
the Madrid Conference, Dr Haidar Abdul-Shafi challenged this persistent
myth in front of a world audience when he remarked:
For too long, the Palestinian people have gone unheeded, silenced and
denied. Our identity negated by political expediency; our rightful struggle
against injustice maligned; and our present existence subdued by the past
tragedy of another people. For the greater part of this century we have been
victimized by the myth of a land without a people and described with
impunity as the invisible Palestinians. Before such willful blindness, we
refused to disappear or to accept a distorted identity.6
and irrespective of the countries they live in, they carry with them the
trauma of events that led to the loss of their homeland, and the grief of this
loss and endless displacement. Furthermore, they struggle to be able to tell
their story against the negations of their history and the denials of their
existence that still persist. As the Israeli narrative has successfully
eradicated Palestinian entity from the land and from history, the
Palestinians have difficulty in presenting a counter-narrative8. The
Palestinian story was effaced by the destruction of their villages and
towns. In a conversation between a father and a son in Mahmoud
Darwish’s prose work, Journal of Ordinary Grief, the son enquires of the
father as to why he is picking up pebbles, to which the father answers that
these are petrified pieces of his heart; it is the loss of the homeland and the
being that he is searching for as he is adamant not to get lost in the loss
that has characterized his life9. This sense of loss pervades modern
Palestinian literature and the two novels I will be analyzing here provide
pertinent examples.
8
Nurith Gertz and George Khleifi, “Bleeding Memories”, Palestine-Israel Journal
of Politics, Economics and Culture 10, no. 4 (2003): 105.
9
Mahmoud Darwish, Journal of an Ordinary Grief (New York: Archipelago
Books, 2010), 3-4.
10
Theodor Adorno, Minima Moralia: Relections from Damaged Life, trans. E.F.N.
Jephcott (London: Verso, 1974) 87.
56 Chapter Three
… her knowledge of Israel was drawn from books of her youth, such as
Exodus by Leon Uris, and later by the works of Herman Wouk, including
The Hope and The Glory. Stunned by the suffering of the Holocaust, she
delighted in reading about the creation of the state of Israel as a safe harbor
for those who suffered a loss of such horror and magnitude.11
The safe haven that was created for the refugees from Europe not only
dispersed and destroyed an existing people but also traumatized and set in
turmoil a whole nation till this day. In 1993, Rohan meets a Palestinian
person for the first time, who when seeing The Hope in her hands, told her
before even introducing himself “There will never be peace in the Holy
Land until Israelis and Palestinians recognize one another’s humanity”12.
Up to this point, Rohan was not even aware that the Palestinians existed.
After extensive research and persuading Hamzi to tell her his family’s
story, she interweaved their detailed story into the historical events of
Palestine. Her novel follows the story of the family from 1913 to 1998,
from prosperous land owners with an established family name built on
generations before to poor and distraught refugees in Lebanon with a name
that no longer means anything13.
The Olive Grove begins with the arrival of the adult Hamzi who is
accompanied by his daughter, Ruba, at Ben Gurion International Airport
after 50 years of absence. Hamzi, who presses his forehead against the
plane’s window in hope that he find a recognizable landmark, is uneasy as
this land is a homeland that he has only visited in dreams in the last fifty
years of his life14. As he examines the faces of the other passengers on the
plane, he describes this arrival as one that would bring tears of sorrow
rather than joy, “for [his] family who had to flee [their] home, [their] town,
[their] country, so that [the Israelis] could call it home”15. He tells us that
he wants to remember the land and his life on it as it used to be16. It is
11
Deborah Rohan, The Olive Grove, (accessed July 24, 2012), http://theolive
grovebook.com/the-author/.
12
Rohan, The Olive Grove, (accessed July 24, 2012).
13
Deborah Rohan, The Olive Grove: a Palestinian Story (London: Saqi, 2008)
409.
14
Rohan, The Olive Grove, 11.
15
Rohan, The Olive Grove, 12.
16
Rohan, The Olive Grove, 12.
“Not to Get Lost in the Loss” 57
imperative that Hamzi can relive the years of his early childhood in order
that he can get confirmation that this land, which was once his country,
and whose history and presence has been denied him through a willful
negation, did actually exist – and accepting that it is no longer there is a
way to help him grieve the loss. In the last page of the novel, Ruba insists
that she and her father visit Sumayriyya, a village near their hometown of
Akka, and in which they owned olive groves, for confirmation that their
family once existed and to prove that “it wasn’t all just … a story” 17. In
her review of the novel, Lynn Rogers writes: “The novel’s protagonists are
Hamzi Moghrabi and his father, Kamel, a secular and civil conscious man
whose life trajectory symbolizes the destruction of a nation and an
agrarian way of life”18. When Hamzi requests at the airport that the
immigration officer does not stamp his American passport, as he “simply
can’t bear to have the word ‘Israel’ stamped there”, he is in effect reluctant
to admit that the homeland he grew up in is no longer there19. When the
immigration officer asks Hamzi to specify the reasons for his visit as he
flips through their passports, Hamzi informs him that he was born in this
land and that his reason for return is to “see [his] home. To take
photographs for [his] mother” as she would want to see how Palestine has
changed”20. The officer abruptly reminds him that he is now in Israel.
Soon afterwards, Hamzi remarks as he studies the map before he embarks
on the journey to his hometown of Akka that all the names are now in
either English or Hebrew21. Later in the novel when Hamzi is narrating the
history of the Moghrabis to his daughter who demanded to hear the story
of her family, he describes a conversation between her grandparents,
Kamel and Haniya, in which his father remarks on how quickly the
country was renamed within days of the end of the British mandate:
‘Three days ago, one day before the last of the British troops left Palestine,
the Jews declared statehood. They renamed our country, Haniya. They
want to call the land “Israel”. And the newspapers act as if it is that
easy…already, today, they have begun referring to our country as Israel…I
do not accept such a thing can happen in a matter of days’.22
17
Rohan, The Olive Grove, 425.
18
Lynn Rogers”,In The Olive Grove, a Palestinian Story”, Al Jadid: a Review &
Record of Arab Culture and Arts (2010): 46.
19
Rohan, The Olive Grove, 12.
20
Rohan, The Olive Grove, 13.
21
Rohan, The Olive Grove, 14, 145.
22
Rohan, The Olive Grove, 369.
58 Chapter Three
A few pages later, Kamel questions the apathy of the world regarding
their plight, wondering if Palestinians are just a “blurb read in the morning
paper over coffee” and why they have to continually pay the price for
Hitler’s sins23. Joseph A. Massad states that “… the renaming of Palestine
as Israel by the European Jewish settler colonists was not only of symbolic
value, rather it involved (and still involves) a geographic overhauling of
the entire country”24. According to Massad, naming itself functions as
locating the place in history25. Once the name is lost the history and, with
the passage of time, the narration of that history is lost with it. Barghouti
states:
The battle for language becomes the battle for the land. The destruction of
one leads to the destruction of the other. When Palestine disappears as a
word it disappears as a state, as a country and as a homeland. The name of
Palestine itself had to vanish.26
Once the nation is lost, a person who originates from this nation
likewise no longer exists; the suffix ‘ian’ in the word Palestinian is linked
to the proper noun ‘Palestine’, which no longer exists as a sovereign state
but is a state that now belongs in history books. The former Defense and
later Foreign Minister of Israel Moshe Dayan explained in a lecture on
March 19, 1969, to a group of students at the Israel Institute of Technology
the systematic transformation of Palestine into Israel. Dayan described the
process and the reason behind the eradication of the name and the place.
Dayan said: “Jewish villages were built in the place of Arab villages. You
do not even know the names of these Arab villages, and I do not blame
you because geography books no longer exist; not only do the books not
exist, but the Arab villages are not there either … There is no single place
built in this country that did not have a former Arab population” 27.
Nonetheless, the names are yet to be erased from the collective memory of
Palestinians, as the stories are handed down from one generation to
another, as is apparent in The Olive Grove and I Was Born There, I Was
Born Here. Whereas the Palestinians in the diaspora reluctantly accept the
new names, this is not the case with the Palestinians who remained in
23
Rohan, The Olive Grove, 387.
24
Joseph A. Massad, The Persistence of the Palesinian Question: Essays on
Zionism and the Palestinians. (London: Routledge, 2006): 36.
25
Massad, The Persistence of the Palesinian Question, 36.
26
Mourid Barghouti, “Verbicide – War butlers and their language”, last modified
February 11, 2012, http://www.mouridbarghouti.net/blog/2012/02/11/verbicide-
war-butlers-and-their-language/.
27
Moshe Dayan, “Lecture by Moshe Dayan”, Ha’aretz, April 4, 1969.
“Not to Get Lost in the Loss” 59
Israel post-1948 and post-1967, who tend to use the Hebrew names out of
necessity, yet remember the old ones. Columbia University professor Lila
Abu-Lughod confirms the latter when she describes a similar visit to
Hamzi’s that her own father undertook to Palestine/Israel; she writes how
on his arrival at Ben-Gurion International Airport, or as he refers to it by
its old name, Lydda Airport, he was shocked to see a sign that read
“Welcome to Israel”28.
Fig. 1-1. The Moghrabi Family in Akka, 1939 – Courtesy of the author29
28
Lila Abu-Lughod, “Return to Half-Ruins: Memory, Postmemory, and Living
History in Palestine”, In Nakba: Palestine, 1948, and the Claims of Memory, ed.
by Ahmad H Sa’di and Lila Abu-Lughod (New York: Columbia University Press,
2007): 84.
29
The Olive Grove: A Palestinian Story with permission from the author, Deborah
Rohan.
30
Anna Bernard, “Forms of Memory: Partition as a Literary Paradigm”, Alif:
Journal of Comparative Poetics (2010): 26.
60 Chapter Three
In The Olive Grove, when Aziz who was the manager of Hamzi’s lands
informs the latter when he first meets him in Lebanon after fleeing the
Israeli aggression that all his olive trees have been destroyed and uprooted
by Zionist bulldozers, Hamzi remarks as he sobs, “It seems they want no
sign anyone ever lived there”36. Incidentally, Kamel was more upset over
the destruction of the olive groves than the fact that three Jewish families
were now living in his ancestral home37. This piece of news paralyzes
31
Abu-Lughod, “Return to Half-Ruins”, 84.
32
Abu-Lughod, “Return to Half-Ruins”, 84.
33
Abu-Lughod, “Return to Half-Ruins”, 82.
34
Abu-Lughod, “Return to Half-Ruins”, 84.
35
Haim Bresheeth, “The Continuity of Trauma and Struggle: Recent Cinematic
Representations of the Nakba”, in Nakba: Palestine, 1948, and the Claims of
Memory, ed. by Ahmad H Sa’di and Lila Abu-Lughod (New York: Columbia
University Press, 2007): 164.
36
Rohan, The Olive Grove, 382.
37
Rohan, The Olive Grove, 382.
“Not to Get Lost in the Loss” 61
Kamel who cannot understand why the olive groves were not spared or
why his earlier prayer of asking God to spare them was not answered38.
The relationship between the olive tree and the Palestinian is very
intimate and symbolic. The tree’s longevity and healing properties of its
oil symbolize eternity. Its products provide sustenance. The olive picking
season was an activity in which the whole village partook. Towards the
end of the novel, young Hamzi, a refugee in Lebanon, recollects the
hunting trip their father, Kamel, took him and his brother Riad on. On that
trip, Kamel showed Riad the olive grove he had planted for him as a baby,
believing that in this way no one will be able to take away their land39.
Earlier in the novel, Kamel told his sons that olives are part of his soul,
and their sturdy roots remind him of his family’s own roots in the land40.
Juliane Hammer notes that trees “especially olive… symbolize the
rootedness of the Palestinians in their homeland … [and that Palestinian
literature often showed] the Palestinian himself as a tree, rooted in the soil,
having a long history, and unwilling to give up his homeland”41. The
uprooting of the olive trees for the rural Palestinian society signifies the
loss of the homeland and the being.
The right to tell their story helps at confronting the melancholy of loss
and ultimately grieving that loss; albeit this came much later. Bresheeth
writes, “Power is not only exercised over the land and its people, it also
controls the story, its point of view, and the meta-narrative of truth and
memory42. Bresheeth adds that the “narrative of Palestine in the cultural
arena carved by Zionism is, first and foremost, a story of erasure, denial,
and active silencing by historians and intellectuals”43. In The Olive Grove,
Hamzi has been silenced for fifty years. It is when he arrives with his
daughter in Palestine/Israel, and upon her insistence, that he begins to tell
her the story of his family. Ruba says that the only part of the story that
she knows is that she is a Palestinian “born far outside Palestine” and that
life in Palestine was wonderful and the fruit was delicious”44. Hamzi also
realizes that it is essential to pass on the history of his family to his
daughter, even though he realizes that this visit will change her forever, in
order to remove the vacuous meaning of the word Palestine, the abstract,
38
Rohan, The Olive Grove, 383, 384.
39
Rohan, The Olive Grove, 393.
40
Rohan, The Olive Grove, 271.
41
Julianne Hammer, Palestinians born in exile: diaspora and the search for a
homeland (Austin: University of Texas Press, 2005): 65.
42
Bresheeth, “The Continuity of Trauma and Struggle”, 165.
43
Bresheeth, “The Continuity of Trauma and Struggle”, 179.
44
Rohan, The Olive Grove, 15.
62 Chapter Three
45
Rohan, The Olive Grove, 146.
46
Gertz and Khleifi, “Bleeding Memories”, 106.
47
Rochelle Davis”,Mapping the Past, Re-Creating the Homeland: Memories of
Village Places in pre-1948 Palestine”, in Nakba: Palestine, 1948, and the Claims
of Memory, ed. by Ahmad H Saidi and Lila Abu-Lughod (New York: Columbia
University Press, 2007) 55, 54.
48
Davis”,Mapping the Past, Re-Creating the Homeland”, 55.
49
Hammer, Palestinians born in exile, 50.
50
Edward W. Said, After the Last Sky: Palestinian Lives (New York: Columbia
University Press, 1999), 88.
“Not to Get Lost in the Loss” 63
It is not surprising that the physical and now symbolic link to the land
dominates Palestinian narratives. The relation with the land is an essential
component of the Palestinian’s identity; hence, the destruction of the land
not only symbolizes the destruction of an agrarian society but also of the
human being. According to Said, once uprooted from the land, living in
exile becomes “a series of portraits without names, without contexts”51.
On the other hand, Tamari argues that the Palestinian narratives in exile
were namely recollections of a town or village. He writes that there was:
51
Said, After the Last Sky, 12.
52
Tamari, “Narratives of Exile”, 102.
53
Rohan, The Olive Grove, 408.
54
Davis”,Mapping the Past, Re-Creating the Homeland”, 54.
64 Chapter Three
… first, the physical destruction of the majority of the villages that these
people came from makes them nostalgic for a lost place; second, the
process in 1948 that turned peasant populations into landless refugees
makes them associate the land with a life before catastrophic change; and
third, the fact that these refugees now work in business and civil service
jobs and not as peasants [or land owners] intensifies their idealization of
what they no longer have.56
This denial of the loss of the homeland and the false hope of return to
Palestine accompanies Kamel till the day he dies. In a letter that Riad
sends Hamzi, who has taken up a job in Bahrain to help support the family,
he describes his father’s final days: “Baba talks only now of going home,
as if our return were imminent. For a man only fifty-three, he looks very
old. Sometimes it seems his soul has died”57. Even though Kamel realizes
the futility of their wait, he refuses to confront the reality that they will
never be able to go back. When Hamzi tells him that the United Nations’
resolution will never be enforced and that:
Kamel’s reaction was to push “his body into the seat of his wheelchair
though escaping physical blows rather than the ugly verbal barrage” as he
asks his son never to utter these words to him again, “Never, ever speak
such nauseating lies to me again”59.
Gertz and Khleifi argue that the Palestinians’ narrative is constructed
around three pivotal points, “the memory of a lost paradise, lamentation of
the present, and a portrayal of the anticipated return”60. Kamel realizes that
the paradise is lost forever, and the harsh reality of living life as a refugee
55
Davis”,Mapping the Past, Re-Creating the Homeland”, 55.
56
Davis”,Mapping the Past, Re-Creating the Homeland”, 54.
57
Rohan, The Olive Grove, 411.
58
Rohan, The Olive Grove, 404.
59
Rohan, The Olive Grove, 404-5.
60
Gertz and Khleifi, “Bleeding Memories”,106.
“Not to Get Lost in the Loss” 65
makes this loss much harder to bear. His only hope of survival is the
dream that one day they will return. The only return that is possible is
through the story he has chosen to pass on to his son, Hamzi, who in turn
is passing it on to his daughter, Ruba, and is ultimately recorded by Rohan.
It is a second generation return to the place in which parents or
grandparents lived61. But given the expulsion of 1948, the old family
house is rendered a place of painful memory and a symbol of what was
lost62. Hamzi describes his feelings as he and Ruba stand outside his
family home: “I am filled with a mixture of fear, anger and melancholy as
I knock on the wooden door, and in any case am not prepared for the
barrage of Hebrew when the front door opens”63. Hamzi learns that his
family house has been turned into a Polish synagogue and being gentiles
he and his daughter Ruba are denied entry64. The novel ends with Ruba
and him looking at the ten parcels of land on which his father had planned
to plant an olive grove for him, but he tells us that nothing has been built
on them nor has anything been planted, “[t]hey lay completely barren”,
and according to Rogers the barren grove dismantles the “Israeli myth of
‘greening the desert’”65. The bareness of the land adds to the anguish
within Hamzi as he realizes that his children would also suffer the “pain of
statelessness. The pain of not belonging anywhere”66. It also signifies the
loss of the land.
61
Abu-Lughod and Sa’di, “Introduction”,2.
62
Abu-Lughod and Sa’di, “Introduction”,2.
63
Rohan, The Olive Grove, 423.
64
Rohan, The Olive Grove, 423.
65
Rohan, The Olive Grove, 425 and Lynn Rogers, “In The Olive Grove, a
Palestinian Story”, Al Jadid: a Review & Record of Arab Culture and Arts (2010):
46.
66
Rohan, The Olive Grove, 425.
66 Chapter Three
is a comparison of the homeland that he once knew and the reality that he
encounters, as when he describes the Ramallah of his time and the one he
will be showing Tamim.67 Time is not the only factor that has caused this
change. The people and places he encounters are mostly marred by
occupation and the absurd situation the Palestinians inside historic
Palestine have survived under. Barghouti is, in essence, lamenting the loss
of a homeland and a way of life. He is vocal in his criticism of the events
that have shaped his people under occupation. The novel opens with a
journey in a shared taxi with other passengers as the taxi driver attempts to
wade through puddles, mud, ditches trying to avoid various Israeli
checkpoints on his way towards the Jordanian border; Barghouti remarks
that to “the inhabitants of these same cities and villages, who haven’t been
distanced by successive exiles – everything has become food for jokes”68.
He later remarks how little achievements, such as the time when the taxi is
back on asphalt or buying a loaf of bread, become great joys of
celebration69. On this trip to Jordan armed with the Israeli permit that
should allow his son to visit, Barghouti cannot help but notice the
destruction of the land he once knew. As with Rohan’s novel, he comments
on the unrelenting destruction of the olive groves:
Everywhere you look, huge olive trees, uprooted and thrown over under
the open sky like dishonored corpses. I think: these trees have been
murdered, and this plain is their collective grave. With each olive tree
uprooted by the Israeli bulldozers, a family tree of Palestinian peasants
falls from the wall. The olive in Palestine is not just agricultural property. It
is people’s dignity … It’s the identity card … whose validity doesn’t expire
with the death of the owner … but preserves his name.70
67
Mourid Barghouti, I Was Born There, I Was Born Here, trans. by Humphrey
Davies (London: Bloomsbury Publishing Plc, 2011): 63, 65, 66, 67.
68
Barghouti, I was Born There, 3.
69
Barghouti, I was Born There, 21.
70
Barghouti, I was Born There, 10.
“Not to Get Lost in the Loss” 67
West Bank. West of what? Bank of what? The reference here is to the River
Jordan, the west bank of the River Jordan, not to historical Palestine. If the
reference were to Palestine they would have used the term eastern parts of
Palestine. The west bank of the river is a geographical location not a
country, not a homeland.75
The entrance to Palestine or more precisely the West Bank of the River
Jordan he tells us is both a real and a symbolic hell76. But as with Ruba,
everything that Tamim will witness from the moment he crosses that
bridge will impact his life forever77. Tamim’s knowledge of Palestine is
one that has been formed through the stories told by his family and via the
media. His father resents that no one hears of Palestinians unless they are
being “bombarded by F-16 missiles or under the rubble of houses”; he
71
Barghouti, I was Born There, 80.
72
Barghouti, I was Born There, 81, 80.
73
Said, After the Last Sky, 16, 17.
74
Barghouti, I was Born There, 33.
75
Mourid Barghouti, “Verbicide”.
76
Barghouti, I was Born There, 39.
77
Barghouti, I was Born There, 42.
68 Chapter Three
adds that the Palestinians have not chosen to be just corpses78. On the
other hand, Abu Lughod and Sa’di, write:
We have to break the state of denial with which the world confronts us. We
shall tell the tale the way it has to be told … recount our little stories … We
shall retell history as a history of our fears, our anxieties, our patience … A
history of all the journeys we have made … A history of the obstinacy of
our bodies and our souls … and here I am, writing it.80
Barghouti is not only documenting the history through his writing but
also tries to relive the history through his son, retracing the steps he and
his own father took earlier through the Via Dolorosa: “It amazes me that I
am now walking in the city as a father, when half a century before I
walked in it as a son, and that now my son walks beside me”81. He is at
once reliving his own history and imparting the story onto his son. A few
pages later father and son stand in front of the Dome of the Rock feeling
like strangers even though they are its rightful owners. The father reflects
in a short poem:
78
Barghouti, I was Born There, 45.
79
Abu-Lughod and Sa’di, “Introduction”,4.
80
Barghouti, I was Born There, 58, 59, 60.
81
Barghouti, I was Born There, 70.
82
Barghouti, I was Born There, 72.
83
Barghouti, I was Born There, 73.
“Not to Get Lost in the Loss” 69
Writing the story and passing on the story is Barghouti’s way at giving
the Palestinians a voice. Later in the novel and during a visit in which he
accompanies an international writers’ delegation to al-Am’ari refugee
camp in the West Bank, he reflects:
This exile has rendered the Palestinians absent. This anguish stemming
from the absence of being is reiterated by Said when he questions: “Do we
exist? What proof do we have? … When did we become ‘a people’? When
did we stop being one?”85 In an article, Barghouti stresses the
contradiction that is inherent in being a Palestinian:
For decades, Palestine has been pushed to the edge of history, the edge of
hope and the edge of despair, present and absent, reachable and
unreachable, fearful and afraid and ragged into zones A and B and C. etc.
This Palestine is my identity, this Palestine is the absence of my identity;
my imposed memory and my imposed oblivion.86
We are not seen. Now at least there is one person who is seen. The life of a
Palestinian, from A to Z, is in the limelight for 184 pages and then he’s
seen. He occupies the stage for a while. For those reading this book, I
occupy the stage – or my people, or victims of the Israeli occupation are
occupying the stage. It seems this was useful, that one has a voice.87
However, this one voice, which lives through the pages of his novels,
is also the voice that will live through Tamim. In the novel, Tamim wants
to know exactly where his father was born, and standing in one of the
rooms in their family home in Deir Ghassanah, he can tell his son that he
84
Barghouti, I was Born There, 144.
85
Said, After the Last Sky, 34.
86
Mourid Barghouti, “Verbicide”.
87
Stuart Reigeluth, “I Saw Ramallah”, Palestine-Israel Journal of Politics,
Economics & Culture 11, no. 3 & 4 (2004-2005): 177.
70 Chapter Three
was born here88. And standing in this room, Barghouti remembers his
grandfather “entirely alone, with his stick carved from an oak tree…
dancing with the reflection of his shadow on this wall opposite the oil
lamp” upon hearing good news of an engagement89.
Conclusion
Palestinians have managed to survive through their collective
memories of a nation that has ceased to exist as they had once known it
and from which they have been exiled. When Tamim was asked to help the
90-year-old Abu Hassan to the mosque, the old man enquired whose son
he was, and upon hearing the name, he told Tamim that he used to know
his grandfather’s grandfather90. The old man was still able to recite
Tamim’s great grandfather’s poem from memory; these memories are kept
alive through oral tradition of handing down stories from one generation to
the next. Tamim, who like his father is a poet, can only be a true poet if he
recites his verse amongst his people and on his ancestral land91. In Deir
Ghassaneh, the poet is born here. Both Barghouti and Moghrabi (albeit
through Rohan) have chosen to tell their stories, and provide a counter
narrative to the story that is being told by another. Their novels are
attempts at repossessing an identity and an acknowledgement of an
existence in lieu of an absence of at least sixty years. Moreover, their
stories are not only carried by their children but also by the readers of their
novels. The late Palestinian poet Mahmoud Darwish wrote:
Words are all that is left to grieve the loss – to elude getting lost in the
loss.
88
Barghouti, I was Born There, 89.
89
Barghouti, I was Born There, 91.
90
Barghouti, I was Born There, 94-5.
91
Barghouti, I was Born There, 104.
92
Mahmoud Darwish, Unfortunately, It Was Paradise , trans. by Munir Akash and
Caroline Forche (Berkeley: University of California Press, Ltd., 2003): 91.
“Not to Get Lost in the Loss” 71
References
Abu-Lughod, L., 2007, “Return to Half-Ruins: Memory, Postmemory, and
Living History in Palestine“ in Ahmad H Sa’di and Lila Abu-Lughod,
eds. 2007, Nakba: Palestine, 1948, and the Claims of Memory, New
Nork: Columbia University Press, 77-104.
Abu-Lughod, L., and Ahmad H Sa’di, 2007, “Introduction: the Claims of
Memory” in Ahmad H Sa’di and Lila Abu-Lughod, eds., 2007, Nakba:
Palestine, 1948, and the Claims of Memory, New York: Columbia
University Press, 1-24.
Adorno, T., 1974, Minima Moralia: Relections from Damaged Life, trans.
E.F.N. Jephcott, London: Verso al-Shafi, Haydar abd. 1992, “Madrid
Speech October 31, 1991”, Journal of Palestine Studie , Vol. 21, no. 2,
133-137.
Barghouti, M., 2012, “Verbicide – War butlers and their language”, http://
www.mouridbarghouti.net/blog/tag/war-butlers-and-their-language.
—. 2000, I saw Ramallah, trans. Ahdaf Soueif, Cairo: American
University of Cairo.
—. 2011, I Was Born There, I Was Born Here, trans. Humphrey Davies,
London: Bloomsbury Publishing Plc.
Bernard, A., 2010, “Forms of Memory: Partition as a Literary Paradigm”,
Alif: Journal of Comparative Poetics , 9-33.
Bresheeth, H., 2007 “The Continuity of Trauma and Struggle: Recent
Cinematic Representations of the Nakba”, in Ahmad H Sa’di and Lila
Abu-Lughod, eds. 2007, Nakba: Palestine, 1948, and the Claims of
Memory, New York: Columbia University Press, 161-187.
Darwish, M., 2010, Journal of an Ordinary Grief, trans. Ibrahim Muhawi,
New York: Archipelago Books.
—. 2003, Unfortunately, It Was Paradise, trans. Munir Akash and
Caroline Forche. Berkeley: University of California Press, Ltd.
Davis, R., 2007, “Mapping the Past, Re-Creating the Homeland:
Memories of Village Places in pre-1948 Palestine“ in Ahmad H Sa’di
and Lila Abu-Lughod, eds. 2007, Nakba: Palestine, 1948, and the
Claims of Memory, New Nork: Columbia University Press, 53-75.
Gertz, N., and George Khleifi, 2003, “Bleeding Memories”, Palestine-
Israel Journal of Politics, Economics and Culture, Vol. 10, no. 4, 105-
112.
Ha’aretz, April 4, 1969, “Lecture by Moshe Dayan”.
Hammer, J., 2005, Palestinians born in exile: diaspora and the search for
a homeland. Austin: University of Texas Press.
72 Chapter Three
UDI LEBEL
Introduction
This article claims that Israeli discourse in general, and the discourse
of military loss and bereavement in particular, has undergone what will be
referred to as a process of “Victimological Militarism”. i.e., on the one
hand, the discourse has become one that emphasizes the victim over the
hero, trauma over heroics, those who pay the price of nationalism over
those who promote it. On the other hand, the right to socially express this
trauma is reserved for those who were “victimized” in military
circumstances. In other words, although there is room in the social and
political discourse in Israel for the framing of military death as
unnecessary, traumatic and unproductive – a death that forced the
bereaved parents to become victims – yet the very same discourse which
emphasizes victimization excludes an entire class of victims: those who
lost loved ones in non-military circumstances. Even in an era in which the
discourse of victimization and trauma are prominent, there is still a
hierarchy of grief which places bereaved parents whose children were
killed in the military above other grief classes. The transition from a
discourse of heroism to a discourse of victimhood occurred alongside a
reproduction of the social status of military symbols in Israel, i.e.,
reproduction of the militaristic dimension in Israeli culture. This paper will
illustrate these cultural developments, as well as:
74 Chapter Four
1
Mosse, 1990, 1-10
The “Grief Regime” Gatekeepers 75
structures that had always distinguished it. They were mostly adamant to
put an end to the inclusion of victims of terror attacks in the official
bereavement group. They aired their objection in a public campaign aimed
at excluding families of terror victims from the official memorial
ceremonies and by so doing, to exclude them from the national pantheon.
Their objection aimed to reproduce the hierarchy of casualties that placed
bereaved families of fallen soldiers above families of victims of terrorism.
This paper claims that this movement attempts to preserve the national
grief regime put in place since the establishment of the state. Like other
nation states, this regime worked to highlight and glorify groups
distinguished as displaying the most patriotic of features: bereaved parents
whose sons died for the state of Israel.
Doka taught that every society has its own “grief regime”, in which
public recognition of certain loss exists, while other types of loss remain in
the private sphere. Some of these grieving citizens are even forced to deal
with “disenfranchised grief”, due to the establishment’s lack of
acknowledgement of their loss, leading to lack of griever rights within the
implemented welfare policy2. According to Doka – the grief regime
preserves the community as a family, because it is clear who is a symbolic
member of the family and who is not, and therefore, who is a member of
the family3. This relates to what Bryson calls “symbolic closure”, which
leads to the formation of two political categories: those “eligible” and
those “ineligible” of public goods or status4.
The national grief regime in Israel turned the private loss of military
families into public loss. This process was accompanied by a deliberate
effort to direct high and popular culture to function as bodies that depict
the loss as meaningful and productive. The children – the victims of war –
became part of the public memory in this regime, while the victim’s
parents became public figures with moral weight and social importance.
The fallen soldiers become known and most identified with the national
sense of sanctity, but as Renee Girard noted, the sense of sanctity was
established on the idea of violent exclusion5. “The others” who are
removed from the “sacred” category, will be seen as a ritual threat and a
contamination, as Douglas put it6, of the pure class of fallen soldiers.
Therefore, other losses, that were caused by serving the nation were
kept in the private sphere and were pointed out as those who could
2
Doka, 2002, 10
3
Ibid
4
Bryson, 1996, 887
5
Girard, 1979, 16-18
6
Douglas, 1966. pp. 77-78
76 Chapter Four
Thesis
Contrary to the conventional assertions in the literature on
bereavement, this paper will claim that with regard to the national grief
regime and the bereavement discourse in Israel, victimization and
militarism are not dichotomous. Furthermore, the parents of fallen soldiers
7
Lebel, 2013a, 84-89
8
Shanun-Klein, 2012, 350
9
Lebel, 2013b, 63-73
The “Grief Regime” Gatekeepers 77
Methodology
The research for this paper was conducted in line with the Frame
Analysis approach, combining the theory of social construction, the theory
of discourse and the theory of Symbolic politics through the analysis of
documents, protocols and media coverage.14 The paper is based on an
12
Inglehart & Baker, 2000, 24
13
Blank, 2008, 270
14
Johnston, 1995, 221
The “Grief Regime” Gatekeepers 79
15
Spector – Marzel, 2010, 67
16
Ben Eliezer, 1997, 356; Kimmerling, 1993, 198
17
Dent, 1988, 40-41
18
Lebel, 2006, 171
19
Tilly, 1997, 123
80 Chapter Four
20
Oldfield, 1990, 1-11
21
Rosenhek, 1999, 198
22
Castles, 2005, 213
23
Ibid, 214
24
Soysal, 1997, 517
25
Rosenhek, 2009, ibid
26
Gillis, 1994, 17
The “Grief Regime” Gatekeepers 81
27
Sears 2001, 30-31
28
Duncan, 1994, 151
29
Palgi, 1971, 4; Shamgar-Handelman, 1986, 30
82 Chapter Four
It was decided that the military casualties, together with the casualties
from the underground organizations that died prior to the establishment of
the state, would be included in the formal bereaved community. Those
killed in the Holocaust or in terrorist attacks, however, belonged to a
different category. Israel’s first Prime Minister, David Ben Gurion,
emphasized that the “new Jew” aspired to choose “an appropriate death”,
as opposed to those who were led to their death in the Diaspora, in
pogroms or in the Holocaust. This attitude presented many Jews as
passive, victimized and contemptible.
30
Shalev, 2000, 154
31
Erlich, 2003, 71
32
Hewison, 1999, 1-4
33
Moscovici, 1984, 40-42
34
Kleinman & Lock, 1997, 11
The “Grief Regime” Gatekeepers 83
35
Knesset Protocols, 2000
36
Haaretz, May 8, 2000, 17
37
Lebel , 2010, 190
38
The Law concerning Families of Soldiers, 1950. Knesset Archives
39
Ben Asher & Lebel, 2010, 42
84 Chapter Four
40
Lebel, ibid
41
Lebel, 2010, 183
The “Grief Regime” Gatekeepers 85
42
Ibid
43
Lebel, 2010
44
Ben Eliezer, 1999, 270
86 Chapter Four
45
Parkin, 2001, 2
The “Grief Regime” Gatekeepers 87
46
Ibid
47
Erickson, 1964, 13
48
Yanai, 2007, 40
88 Chapter Four
49
The meeting of the Knesset Committee for Work and Welfare, July 27, 1982,
Protocol 108, Knesset Archive
50
Brodet committee for the examination of the defense budget, Knesset Archive
51
Tsur, 2009, 4
The “Grief Regime” Gatekeepers 89
52
The Malez Committee for the examination of the status of bereaved families as a
result of terror attacks was appointed on April 19th, 1999, by the head of the
Committee for Symbols and Ceremonies, according to government decision 4505
of November 26, 1998, Knesset Archive
53
The report of the Malez Committee, 2000; Government Secretariat, decision No.
1495 of the government of April 2, p.78, Knesset Archive
54
Israeli Government Decision 1495, The Government of Israel, government
meeting, 2 April, 2002, National Archive.
90 Chapter Four
resist the dictates of the national establishment more than others.55 Global
processes that gave rise to a negative attitude toward casualties of war –
particularly with regard to innocent bystanders, especially women,
children and refugees – changed the local ethos of bereavement and the
national narrative.56 It should be mentioned that the new victimization
discourse (in the context of war and armed conflicts), eliminated the
separation between casualties of war and fighters in Israel (Schrijvers,
1999), as well as in Slovenia, Croatia, Serbia, Montenegro, Bosnia-
Herzegovina and Macedonia. In the international discourse – casualties in
these conflicts are “casualties of war”, as well as the local social policy
(welfare, health, collective identity) so that civilians who were wounded
(physically, financially and sexually) in the war could also benefit.57 This
paper refers specifically to the discourse promoted by liberal civilian
organizations active in exposing the victims who experienced physical and
emotional damage alongside the fighting soldiers. Yet, unlike the latter,
the civilians were helpless and defenseless and remained in the shadow of
public consciousness for years.58
Most of the victims of terror attacks in Israel are either non-Jews or
members of the lower-middle classes. Incorporating them into the ‘family
of the bereaved’ and demarcating the boundaries of Israeli identity, could
have presented a challenge to the Zionist ethos. Whether this was behind
the widespread opposition or not, it is a fact that many of the opinion
leaders in the discourse of bereavement and the heads of the representative
organizations participated in a semi-organized campaign opposing an
alteration of the “social closure” of the “family of the bereaved”. It is
interesting that each of the two groups (opinion leaders and representatives
of the alternative discourse), relied on values which they actively opposed
in order to make their point. This refers to “political bereavement” and
“financial bereavement”.
The opinion leaders of bereavement organizations were mainly
bereaved parents who accused the politicians and military commanders of
sending their sons into a war that could have been prevented.
Unexpectedly, in response to the demands made by families of terrorism
victims to be included in the family of the bereaved, the bereaved military
families began to stress the fact that the discourse of victimization was
alien to the Zionist ethos.
55
Higley & Pakulski, 2007, 20
56
Shalhoub-Kevorkian & Braithwaite, 2010, 1-8
57
ibid
58
Ewald, 2002, 90-97
The “Grief Regime” Gatekeepers 91
One of the more interesting voices on this matter was Raya Harnik,
mother of Goni, who was considered the ultimate casualty of the First
Lebanon War (1982), who fell in the Battle of the Beaufort. The Battle of
the Beaufort became a symbol of the “stubbornness of politicians”, that
exposed the “price of militarism” and revealed the pointlessness of war.
This was mainly due to the doubts concerning the battle’s justification and
to the famous photograph of Prime Minister Menachem Begin and
Defense Minister Ariel Sharon talking to soldiers about conquering the
fort without mentioning the fact that many soldiers had fallen in combat.
Harnik paved the path for other mothers to protest against “the cynical use
made of their son’s death” and to regard themselves as victims of the
Israeli governments and its policy. She can be credited with the
transformation of the model of Israeli “political bereavement“ which led to
the cultural prominence of the victim over that of the hero. She also
protested, however, against the fact that “Israel mourns for the victim more
than the fighter”.59
In light of the establishment’s response to the families of terrorism
victims, she chose to express her opinion indirectly by stating that “one of
the most important values in the Zionist revolution was the shift from a
passive community, in which the only kind of heroism was martyrdom, to
an active one in which we determine our fate. Harnik actually expressed
nostalgic longing for “a society whose purpose was to educate its members
to be heroes […] the new society wanted to eliminate the image of the
victim”.60
In addition the heads of the representative bereavement organizations,
who promoted the discourse of financial bereavement, those who based
their arguments on a free liberal ethos, returned to make pure republican
statements, such as: only those who chose to sacrifice their sons for the
state deserve to be honored by society. They appealed to the Supreme
Court of Appeals, made public statements on the issue, wrote policies and
organized other activities for this end. Thus, for instance, Eli Ben-Shem,
the head of “Yad Labanim” (the military bereaves parents organizations)
argued that “people called to arms, who by their death bequeathed life to
us, were not to be confused with those who, with all the pain involved,
were walking in the street when fate brought death upon them”.61 He
claimed that “nobody intended to educate the youth to follow in the
footsteps of the victims of terrorism, people killed in buses, disco clubs
and event halls […] including all the casualties in one ceremony […] this
59
Harnik, 1995. 74
60
Ibid
61
The Maltz Committee, 1997, Knesset Archive
92 Chapter Four
62
Ibid
63
Maariv, May, 5, 2000, 7
64
Ibid
65
Ibid
66
Ibid
67
Ibid
68
Kedar, 2006
The “Grief Regime” Gatekeepers 93
The Families of the victims of terror attacks complained that their loss
remained private, since “there are those who demand exclusive rights to
grief” as complained Smadar Haran, who lost her husband and daughter in
a terror attack in 1974, which said that “to this very day we, the families of
the victims of hostilities, have not found a place in the State of Israel’s
family of the bereaved”.69 She added: “you reprimand us about the
educational value of memory but completely ignore the fact that in
addition to military heroism we arre forced to deal with civilian issues […]
the civilian effort is different from heroism in the battlefield […] many
have encountered the enemy with bare hands and seen their loved ones
torn from them […] we, who did not escape from areas of confrontation,
who continue to travel by bus and walk in the markets, who refuse to
surrender to fear, who understand that if the spirit is not broken it limits
the power of terror; we know that this is the essence of the spirit of civilian
fighting and heroism, that goes hand in hand with, and does not replace,
the soldiers` heroism. This prolonged struggle has not earned us credit nor
was it celebrated in songs and ballads. Has the time not come for us to
recognize that this has educational value? […] on the Day of
Remembrance […] we will stand in the sidelines, alone in our grief”.70
• To shape the discourse and behavior, that is, to work to achieve so-
called normal “emotional management”. The discourse of loss
refers to the investments into cultural socialization of the bereaved
families that aim for “normal’ rhetoric and behavior in the public
sphere.
• To serve as gatekeepers of the public discourse of loss. That is, as
illustrated in this paper, to deny certain loss from becoming public
and socially recognized or appreciated. These figures which act as
gatekeepers also reject grievers who do not suit the normative
69
Maariv, 12 May, 2000, 18
70
Maariv, 14 June, 2002, 14
94 Chapter Four
This study showed that in Israel, although many changes have been
made regarding the attempt for normalization in the public arena, led by
agents who represent the grief regime who enabled the transformation of
the rhetoric, discourse and public behavior of the grievers, the gatekeepers
continued to reject those whose circumstances of loss were
“inappropriate” from the national grief regime. Thus, those who lost their
loved ones in non-military circumstances found themselves outside the
bereavement discourse and the national culture of bereavement. For this
very reason, this article refers to the Israeli culture of grief as one that is
characterized by ‘Victimological Militarism’. On the one hand, it allows
the bereaved parents to take part in a victimized discourse while
highlighting the insignificance of loss, but on the other hand, the privilege
to participate in such a discourse of loss is reserved only for those whose
loved ones fell in the army. Thus, the discourse preserves the Israeli
cultural-militaristic component, which provides a public stage to those
who belong to the military endeavor, both in life – and as this paper shows
– in death.
Acknowledgments
I wish to thank Ms. Danielle Zilberberg for her intellectual insights and
for her enormous help with editing the article – both of which helped to
get it to its current version. Thanks to Dr. Paweł Jędrzejko and to Ms. Julia
Szołtysek, for their feedback and support which encouraged me to
complete the article. Many thanks to the Israeli National Security
Department for the generous stipend for researching the uniqueness of the
civil bereavement political dynamics in Israel.
References
Alichi, C., 1982, Letter to the Editor of Haaretz of 14 July.
71
Damousi, 1999, 370
The “Grief Regime” Gatekeepers 95
KATARZYNA NOWAK–MCNEICE
On the opposite side of the way, in a neglected, weedy open, stood [Father
Gaspara’s] chapel, – a poverty-stricken little place, its walls imperfectly
whitewashed, decorated by a few coarse pictures and by broken sconces of
looking-glass, rescued in their dilapidated condition from the Mission
buildings now gone utterly to ruin. In these had been put candle-holders of
common tin, in which a few cheap candles dimly lighted the room.
Everything about it was in unison with the atmosphere of the place, – the
most profoundly melancholy in all Southern California.1
Helen Hunt Jackson
singular narrative of the historical fate of the nation: it was not a jumbled
and difficult mix of paths shared by various groups equally entitled to
inclusion in the official history, but one lucid space, where the direction of
the nation’s fate lay obviously clear. Just as the land was emptied of those
whose right to the official narrative was unrecognized, the historical space
was now free to be occupied by the one nation whose greatness demanded
and justified it.
At the historical moment in which O’Sullivan documented the
American exclusive destiny, other writers were writing texts documenting
the nation’s emergent conscience. Uncle Tom’s Cabin (1852) by Harriet
Beecher Stowe and The Squatter and the Don (1885) by Maria Amparo
Ruiz de Burton were written with specific aims: that of educating the
public, moving their moral sense, and inspiring change.
The 1884 novel Ramona by Helen Hunt Jackson was spurred by a
similar impulse, as it was written with the sole purpose of directing public
attention to the deplorable living conditions of California Mission Indians,
who were, in the words of one critic, “systematically stripped of their
lands by Spaniards, Mexicans, and Americans during the nineteenth
century”.3 Jackson herself expressed hopes for the book’s ability to amend
the wrongs done to California’s Native American population: “If I could
write a story that would do for the Indian a thousandth part of what Uncle
Tom’s Cabin did for the Negro, I would be thankful the rest of my life”.4
Jackson died a year after the novel’s publication, bitterly disappointed.
Errol Wayne Stevens thus estimates the novel’s impact: it “might just as
well have been set in ancient Rome – for all the good that it did to arouse
public awareness of the conditions of Mission Indians”.5 Noble as the
impulse behind its composition might be, it did not change the situation of
the group whose rights it advocated.
The sense of failure that accompanied Jackson at the end of her life is
curiously matched by the spirit of hopelessness pervasive in the novel –
and might help explain the book’s failure. The eponymous heroine moves
from one hopeless situation to another; her life is a series of failures, not
because of who she is or what she does, but because of the external
circumstances which she cannot control. From the beginning of the
3
Sherer Mathes, “Helen Hunt Jackson and Southern California’s Mission Indians”,
262.
4
A letter to Thomas Bailey Aldrich, 4 May 1883, qtd. in Moddelmog,
Reconstituting Authority American Fiction in the Province of the Law, 1882-1920,
62.
5
Stevens, “Helen Hunt Jackson’s Ramona: Social Problem Novel as Tourist
Guide”, 161.
102 Chapter Four
narrative till its end both personal and socio-political factors conspire to
the protagonist’s doom.
Ramona tells the story of an orphan girl of mixed Scottish Indian
origin, who is raised by a Californio6 family. She experiences racism and
discrimination, and – much like Uncle Tom – suffers with Christian
stoicism. Ramona falls in love with Alessandro, an Indian sheep herder,
and they elope from the ranch to live with Alessandro’s tribe. They are,
however, driven away from their land by Anglo Americans. Experiencing
constant humiliation and deprivation, Alessandro goes mad and dies.
Ramona considers herself emotionally dead and moves to Mexico.
The mood of the novel is best illustrated by the fragment in which
Ramona and Alessandro mourn the death of their firstborn. Ramona finds
consolation in her Christian beliefs; for Alessandro, however, there is no
solace:
“Yes”, he said. “That is true. Worse things will come”. And he walked
away, with his head sunk deep on his breast.7
6
Charles Hughes thus explains the term: “It is occasionally necessary to consider a
Californio as any non-Indian with a Spanish surname, and born in California,
Spain, or Latin America. Strictly speaking, however, Californios were those
Mexicans who inhabited California prior to American conquest, and the term also
refers to their descendants” (2).
7
Jackson, Ramona, 311-312.
8
Freud, “Mourning and Melancholia”, 3043.
Grieving the Loss of Native American California 103
kind;” it may imply “the loss of some abstraction (…), such as one’s
country, liberty, an ideal, and so on”,9 though it can also be, as in
mourning, a reaction to the loss of a beloved person. Perhaps the most
pertinent distinction between the two states is that “in mourning it is the
world which has become poor and empty; in melancholia it is the ego
itself”.10 However, the impoverishment of the ego, Freud makes clear, is
linked to the emergence of a critical agency, that is, conscience.
The novel I discuss here is, in Hunt Jackson’s assessment, a product of
conscience; it was written to amend the wrongs inflicted on the group that
suffered the ugly side-effects of American expansionism and it was meant
to move the conscience of Americans benefiting from those processes that
left others impoverished. In this sense Ramona is a melancholic endeavor.
Freudian melancholia helps explain the novel’s ambiguous treatment of
its central romantic theme and political agenda: it is the melancholic
conflict at the core of the dominant American identity, caused by its
reluctance to acknowledge the rights of another dispossessed group,
Native Americans, that are lost to history and the official narrative of the
nation, yet remain a powerful influence on its identity.
My reading of Ramona is inspired by the idea proposed by Anne Anlin
Cheng in The Melancholy of Race, in which the critic claims that the
dominant American identity operates melancholically. Cheng refers to
Freud’s 1917 essay, whose important implication is that melancholy is a
necessary prerequisite for identity formation, thus locating loss at the core
of selfhood.
Cheng suggests that melancholia is an especially useful concept to
understand American identity. She states: “American melancholia is
particularly acute because America is founded on the very ideals of
freedom and liberty whose betrayals have been repeatedly covered over”
(emphasis hers).11 I want to argue that the problem becomes acutely
pronounced in the case of California, the territory whose acquisition
marked the beginning of the process of closing the American frontier. The
Californian variety of melancholia is connected to a particular loss of a
loss, the loss of an illusion of the unstoppable expansion, the illusion of an
empty territory forever open to settlement, the fantasy of an unencumbered
liberty and freedom.
When the United States acquired California after the war with Mexico,
its Native American population, already decimated, struggled for survival
9
Ibid., 3041.
10
Ibid., 3043.
11
Cheng, The Melancholy of Race: Psychoanalysis, Assimilation, and Hidden
Grief, 10.
104 Chapter Four
12
For a detailed discussion of the consequences of the treaty of Guadalupe-
Hidalgo see e.g. Haas, pp. 56-68, Pitt, pp. 26-47, Perez, pp. 54-55.
13
Sandos, “‘Because He Is a Liar and a Thief’: Conquering the Residents of ‘Old’
California, 1850-1880”, 102-103.
14
Jackson, Ramona, 38.
Grieving the Loss of Native American California 105
American history”15 and thus estimates its influence: “The impact of the
book was enormous, although not in the way that Jackson intended”.16 He
adds: “Ramona’s success as a romance undercut its effectiveness as an
exposé of the problems of California’s Indians”.17
The novel, with its charming characters and emotionally involving
romantic plot, not only sparked interest in California missions as tourist
destinations, but also inspired several film versions. “The Ramona
Outdoor Play”, the official play of the state of California, has been
performed annually since 1923.
Contemporary critics, however, did not find the presentation of Native
Americans credible. Some thought it regrettable that “a squat Indian, with
straight, coarse black hair, thick lips and high cheek bones, capable of
sitting all day in a bamboo wickiup and contenting herself with the
weaving of baskets” could be exchanged for “one of the most charming
characters fiction has ever donated to the world of letters”.18 Another
found it hard to believe that ‘lazy, cruel, cowardly, and covetous’ creatures
such as the Mission Indians could produce ‘specimens of physical beauty
and mental sublimity as Alessandro and his father’”.19
Perhaps anticipating such a response and to make the Native characters
more palatable, Hunt Jackson portrays Ramona as blue-eyed. Ramona’s
lover, noble Alessandro, bears an Italian, not a Spanish name. This
cautiousness can be one of the reasons behind Ramona’s failure: its
presentation of Native Americans is so vague that the contemporary
readers might have easily disregarded any signs of racial or ethnic
difference.
Another ambiguity about Ramona is that it removes Native American
characters from present day California. Goldberg and Champagne point
out that Ramona “provided a convenient myth supporting American
settlement in California – the Indians had been so mistreated that they
either died or fled south of the border, leaving behind empty lands for the
Americans to occupy. This myth of the disappearing Indians put them out
15
Stevens, “Helen Hunt Jackson’s Ramona: Social Problem Novel as Tourist
Guide”, 158.
16
Ibid., 158.
17
Ibid., 161.
18
Carlyle Channing Davis and William A. Alderson, qtd. in Stevens, “Helen Hunt
Jackson’s Ramona: Social Problem Novel as Tourist Guide”, 162.
19
Elizabeth Baker Bohan, qtd. in Stevens, “Helen Hunt Jackson’s Ramona: Social
Problem Novel as Tourist Guide”, 162.
106 Chapter Four
References
Beecher Stowe, H., 1992 [1852], Uncle Tom’s Cabin, or Negro Life in the
Slave States of America, with an Introduction and Notes by Keith
Carabine, Ware, England: Wordsworth Classics.
Butler, J., 2004, Precarious Life: The Powers of Mourning and Violence.
London, New York: Verso.
Cheng, A. A., 2000, The Melancholy of Race: Psychoanalysis,
Assimilation, and Hidden Grief. Oxford: Oxford UP.
Freud, S. 1976 [1917], “Mourning and Melancholia”, The Standard
Edition of the Complete Psychological Works Volumes 1–24, translated
and edited by James Strachey, New York: W.W. Norton and Co, 3039-
3053.
20
Goldberg, C., and Duane Champagne, “Ramona Redeemed? The Rise of Tribal
Political Power in California”, 60.
21
Butler, Precarious Life: The Powers of Mourning and Violence, 46.
Grieving the Loss of Native American California 107
JULIA SZOŁTYSEK
Critics such as Pankaj Mishra1, Ann Keniston2 and Sabine Sielke3 have
drawn attention to the relatively rare presence of fully developed terrorist
figures in 9/11 fiction, arguing that what strikes in a substantial number of
texts dealing with the attacks and their aftermath is either the lack of or the
rather inept representation of the perpetrators. Such omissions, they
continue, are emblematic of the overall failure of the authors to bear up
with the profundity and complexity of the theme they have taken up; I
offer a contesting interpretation, though. The figure of the terrorist, I
contend, forms a particular ghostly presence in the deep structures of texts
devoted to 9/11 themes. With recourse to Mohsin Hamid’s The Reluctant
Fundamentalist4 and Don DeLillo’s Falling Man5, I will endeavour to
establish patterns through which the seeming ‘perpetrators’ and ‘victims’
are forced into a melancholic and parasitic relationship with one another.
1
See: Mishra, Pankaj, “The End of Innocence”, in: The Guardian Online, May 19,
2007, http://www.guardian.co.uk/books/2007/may/19/fiction.martinamis, retrieved
7 November 2011.
2
See: Keniston, Ann, and Jeanne Follansbee Quinn, eds. Literature after 9/11,
New York: Routledge, Taylor and Francis, 2008.
3
See: Sielke, Sabine, “Why ‘9/11 Is [Not] Unique’, or: Troping Trauma”, in:
Amerikastudien/American Studies Vol. 55 (3) 2010, ed. by Andrew S. Gross and
Maryann Snyder-Koerber, Heidelberg: Universitaetsverlag Winter, 2010, 385–409.
4
Hamid, Mohsin, The Reluctant Fundamentalist, London: Penguin, 2007.
5
DeLillo, Don, Falling Man, London, New York: Picador, 2011 (2007).
“They Call This ‘Organic Shrapnel’” 109
Excuse me, sir, but may I be of assistance? Ah, I see I have alarmed you.
Do not be frightened by my beard: I am a lover of America. I noticed that
you were looking for something; more than looking, in fact you seemed to
be on a mission, and since I am both a native of this city and a speaker of
your language, I thought I might offer you my services7.
6
Hamid, 1.
7
Hamid, 1.
110 Chapter Six
The brief exchange passes for an apt exposition to the drama soon to
be enacted. The roles and positions, along with their implications, have
been assigned, and initially, neither Changez, nor the American, appear to
be making attempts to destabilize and/or overturn them. The opening
scene introduces balance and a nearly ritualistic harmony into the text,
along the lines of the stereotypically defined ‘Oriental’ chatterbox as
opposed to the rather aloof and withdrawn ‘Western’ traveling subject.
Moreover, Changez already hints at the double-bound character of his
identity by describing himself as a figure negotiating two functions, that of
being of a Pakistani descent and a speaker of English at the same time.
This, however, should not perhaps come as a surprise – America and
Pakistan share the common history of having once been English colonies,
a fact that Changez refers to later on, shedding light on how this chapter of
the two countries’ respective histories is frequently forgotten in the
American context, though by no means in reference to Pakistan.
Having thus set the stage for the ensuing events, Changez draws the
American into what appears as an innocent chat between a friendly native
and an apprehensive tourist. Hamid appropriates this framework in order
to have Changez reveal the painful story of his life to the American. To
this end, Changez employs the form of reminiscences and flashbacks
transporting the two participants in the exchange to the trajectories of
Changez’s earlier American experiences. Simultaneously, however,
Changez develops the ‘real-time’ plane of the plot, as he frequently
incorporates various immediate external interruptions into the
conversation, whose two trajectories twine, approximate, and finally
merge at the end of the novel. This method pertains especially to intrusions
from the waiter who is serving on the two of them, and whose figure
gradually assumes greater significance:
You seem worried. Do not be; this burly fellow is merely our waiter, and
there is no need to reach under your jacket, I assume to grasp your wallet,
as we will pay him later, when we are done. … There. He has gone. I must
admit, he is a rather intimidating chap. But irreproachably polite: you
would have been surprised by the sweetness of his speech, if only you
understood Urdu8.
The short passage provides also one of the very first hints as to the
nature of the American’s mission; his uneasy gestures, acutely noticed by
Changez, and his nervous reaction to the waiter’s appearance and bearing,
introduce the element of the thriller into the novel which begins to
8
Hamid, 5-6.
“They Call This ‘Organic Shrapnel’” 111
once known and then acutely depreciated manifest the Biblical Vanitas
vanitatum et omnia vanitas motif, further accentuated by traces of old
order perishing in the ashen air: “Paper massed in the air, contracts,
resumes blowing by, intact snatches of business, quick in the wind”10.
Destruction thus portrayed is total:
It was not a street anymore but a world, a time and space of falling ash and
near night. He was walking north through rubble and mud and there were
people running past holding towels to their faces or jackets over their
heads. They had handkerchiefs pressed to their mouths. They had shoes in
their hands, a woman with a shoe in each hand, running past him. They ran
and fell, some of them, confused and ungainly, with debris coming down
around them, and there were people taking shelter under cars.
The roar was still in the air, the buckling rumble of the fall. This was the
world now. Smoke and ash came rolling down streets and turning corners,
busting about corners, seismic tides of smoke (. . . .)
He saw people shedding water as they ran, clothes and bodies drenched
from sprinkler systems. There were shoes discarded in the street, handbags
and laptops, a man seated on the sidewalk coughing up blood. Paper cups
went bouncing oddly by11.
Where there are suicide bombings … In those places where it happens, the
survivors, the people nearby who are injured, sometimes, months later,
they develop bumps, for lack of a better term, and it turns out this is caused
by small fragments, tiny fragments of the suicide bomber’s body. The
bomber is blown to bits, literally bits and pieces, and fragments of flesh
and bone come flying outward with such force and velocity that they get
wedged, they get trapped in the body of anyone who’s in striking range. Do
you believe it? A student is sitting in a cafe. She survives the attack. Then,
months later, they find these little, like, pellets of flesh, human flesh that
got driven into the skin. They call this organic shrapnel13.
12
DeLillo, 15.
13
DeLillo, 16.
114 Chapter Six
14
Hamid, 9-10.
15
Hamid, 48.
16
Hamid, 48.
17
Huggan, Graham, The Post-Colonial Exotic: Marketing the Margins. London,
New York: Routledge, 2001, 26.
“They Call This ‘Organic Shrapnel’” 115
20
Cheng, Anne Anlin, The Melancholy of Race: Psychoanalysis, Assimilation, and
Hidden Grief. Oxford: Oxford UP, 2001, passim.
21
Devi, Mahasweta, Imaginary Maps: Three Stories, ed. and tr. Gayatri
Chakravorty Spivak, New York, London: Routledge, 1995, passim.
“They Call This ‘Organic Shrapnel’” 117
But at that moment, my thoughts were not with the victims of the
attack … . – no, I was caught up in the symbolism of it all, the fact that
someone had so visibly brought America to her knees. Ah, I see I am only
compounding your displeasure. I understand, of course; it is hateful to hear
another person gloat over one’s country’s misfortune. But surely you
cannot be completely innocent of such feelings yourself. Do you feel no
joy at the video clips – so prevalent these days – of American munitions
laying waste the structures of your enemies?23
What follows in this part of the novel, probably the most disturbing
and demanding, for a Western and non-Western reader alike, is a record of
the descending mass hysteria of the ‘terrorist Arab’ – bearded, suspicious,
not to be trusted and potentially carrying lethal weapons in his/her
personal belongings. Changez recounts the experiences of prejudice and
resentment towards those originating from regions now marked as danger
zones, including himself, which shortly acquire a more ominous form of
outright violence and abuse. The tension in Changez’s narrative builds up
dangerously, both on the plane of his reminiscences and the real-time
happenings. The goals of the American’s mission become more sharply
22
Hamid, 114-115.
23
Hamid, 73.
118 Chapter Six
Ah, we are about to arrive at the gate of your hotel. It is here that you and I
shall at last part company. Perhaps our waiter wants to say goodbye as
well, for he is rapidly closing in. Yes, he is waving at me to detain you. I
know you have found some of my views offensive; I hope you will not
resist my attempt to shake you by the hand. But why are you reaching into
your jacket, sir? I detect a glint of metal. Given that you and I are now
bound by a certain shared intimacy, I trust it is from the holder of your
business cards25.
24
Hamid, Mohsin, Key-Note Speech at the 2011 EACLALS Conference held in
Istanbul, 26 – 30 April, 2011.
25
Hamid, 184.
“They Call This ‘Organic Shrapnel’” 119
In Falling Man, the scene in which Hammad and Keith approach each
other until they almost merge is the culmination point of a parallel
development that has been gradually staged throughout the novel. Keith’s
account is interspersed with the last thoughts of the pilots who crashed the
planes into the towers which gives this section a morbid quality:
Forget the world. Be umindful of the thing called the world. All of life’s
lost time is over now. This is your long wish, to die with your brothers.
Recite the sacred words. Pull your clothes tightly about you. Fix your gaze.
Carry your soul in your hand. Every sin of your life is forgiven in the
seconds to come. There is nothing between you and eternal life in the
seconds to come.You are wishing for death and now it is here in the
seconds to come. He fastened his seatbelt26.
It was the postcard that snapped her back, on top of the cluster of bills and
other mail. She glanced at the message, a standard scrawled greeting, sent
by a friend staying in Rome, then looked again at the face of the card. It
was a reproduction of the cover of Shelley’s poem in twelve cantos, first
edition, called Revolt of Islam. Even in postcard format, it was clear that
the cover was beautifully designed, with a large illustrated R that included
creatural flourishes, a ram’s head and what may have been a fanciful fish
with a tusk and a trunk. Revolt of Islam. The card was from the Keats-
Shelley House in Piazza di Spagna and she’d understood in the first taut
seconds that the card had been sent a week or two earlier. It was a matter of
simple coincidence, or not so simple, that a card might arrive at this
particular time bearing the title of that specific book.
26
DeLillo, 238-239.
27
Anderson, Sam, “Code Red: Don DeLillo, the Literary Master of the Terrorist’s
Imagination, Reaches for the Ultimate Subject”, New York Books Online 7 May
2007. Web. 28 Feb. 2008.
120 Chapter Six
This was all, a lost moment on the Friday of that lifelong week, three days
after the planes28.
28
DeLillo, 8.
29
Smith, Jane, Islam in America, New York: Columbia UP, 2010 (1999), 3.
30
Homeland Security Advisory System Scale,
http://en.wikipedia.org/wiki/Homeland_Security_Advisory_System#Threat_level_
changes
31
Daewes, Brigitte, “‘Close Neighbors to the Unimaginable’: Literary Projections
of Terrorists’ Perspectives (Martin Amis, John Updike, Don DeLillo”, in
Amerikastudien/American Studies Vol. 55 (3) 2010, ed. by Andrew S. Gross and
Maryann Snyder-Koerber, Heidelberg: Universitaetsverlag Winter, 2010, 495 –
517.
32
Randall, Martin, 9/11 and the Literature of Terror, Edinburgh: Edinburgh UP,
2011, passim.
33
Hamid, 71.
“They Call This ‘Organic Shrapnel’” 121
34
Hamid, 179.
35
Hamid, 24.
36
Hamid, 179.
122 Chapter Six
References
Anderson, S., 2007, “Code Red: Don DeLillo, the Literary Master of the
Terrorist’s Imagination, Reaches for the Ultimate Subject”, New York
Books Online 7 May, retrieved 28 Feb. 2008.
Cheng, A. A., 2001, The Melancholy of Race: Psychoanalysis,
Assimilation, and Hidden Grief. Oxford: Oxford UP.
Daewes, B., 2010, “‘Close Neighbors to the Unimaginable’: Literary
Projections of Terrorists’ Perspectives (Martin Amis, John Updike, Don
DeLillo”, in Amerikastudien/American Studies Vol. 55 (3), ed. by
Andrew S. Gross and Maryann Snyder-Koerber, Heidelberg:
Universitaetsverlag Winter, 495–517.
DeLillo, D., 2011 (2007) Falling Man, London, New York: Picador
Devi, M., 1995, Imaginary Maps: Three Stories, ed. and tr. Gayatri
Chakravorty Spivak, New York, London: Routledge.
Hamid, M., Key-Note Speech delivered at the 2011 EACLALS
Conference held in Istanbul, 26 – 30 April, 2011.
—. 2007, The Reluctant Fundamentalist, London: Penguin.
Homeland Security Advisory System Scale, http://en.wikipedia.org/wiki/
Homeland_Security_Advisory_System#Threat_level_changes.
Huggan, G., 2001, The Post-Colonial Exotic: Marketing the Margins.
London, New York: Routledge.
Keniston, A., and Jeanne Follansbee Quinn, eds., 2008, Literature after
9/11, New York: Routledge, Taylor and Francis.
Mishra, P., 2007, “The End of Innocence”, in: The Guardian Online, May
19, retrieved 7 November 2011, http://www.guardian.co.uk/books/
2007/may/19/fiction.martinamis.
Randall, M., 2011, 9/11 and the Literature of Terror, Edinburgh:
Edinburgh UP.
Sielke, S., 2010, “Why ‘9/11 Is [Not] Unique’, or: Troping Trauma”, in:
Amerikastudien/American Studies Vol. 55 (3, ed. by Andrew S. Gross
and Maryann Snyder-Koerber, Heidelberg: Universitaetsverlag Winter,
385–409.
Smith, J., 2010 (1999), Islam in America, New York: Columbia UP.
CHAPTER SEVEN
DELIGHTFUL DEATHS:
NABOKOV AND THE JOYS OF MORTALITY
ANNA PILIŃSKA
The postmodern age brought about two symbolic deaths: that of the
author and that of the novel. With both those concepts rendered obsolete
by theorists and writers such as Roland Barthes, Susan Sontag or John
Barth – with the latter authoring the notion of the “Literature of
Exhaustion”1 – the topic of death in literary fiction is back with a
vengeance. Musings on the experience of death become one of the main
topics in the 1950s and 1960s – a period which witnesses a peculiar
rediscovery of death, with sex and death coexisting as two immemorial
taboos2.
As one of the most prominent postmodern authors, Vladimir Nabokov
did not shun the subject of death, too often depriving it of its solemnity.
His treatment of this particular matter was one of the reasons behind
criticisms such as Dale E. Peterson’s, who, in his article titled “Nabokov’s
Invitation: Literature as Execution”, focuses on the novelist’s failure as a
humanitarian:
1
Lech Budrecki, Piętnaście szkiców o nowej prozie amerykańskiej (Warszawa:
Czytelnik, 1983), 159.
2
Michel Vowelle, Śmierć w cywilizacji Zachodu (Gdańsk: słowo/obraz terytoria,
2008), 697-700.
124 Chapter Seven
The critics have their reason for underscoring the absence of moral
message in Nabokov’s creation, for the author himself expressed this
attitude numerous times. In the afterword to his own Lolita, he stated
explicitly: “Lolita has no moral in tow”4. In the foreword to Despair we
read: “Despair, in kinship with the rest of my books, has no social
comment to make, no message to bring in its teeth”5. In one of his
interviews for BBC Nabokov revealed: “Why did I write any of my books,
after all? For the sake of the pleasure, for the sake of the difficulty. I have
no social purpose, no moral message; I’ve no general ideas to exploit, I
just like composing riddles with elegant solutions”6, and in another one,
this time for BBC2: “I have no purpose at all when composing my stuff
except to compose it. I work hard, I work long, on a body of words until it
grants me complete possession and pleasure. If the reader has to work in
his turn – so much the better. Art is difficult”7.
Regardless of the presence or absence of a moral in a given narrative, it
is undeniable that the treatment of the topic of death is quite unusual, since
hardly ever will the reader find characters in mourning, or particularly
touching descriptions of a character passing away. Instead, one shall
encounter descriptions of freak accidents, murders, or suicides. For
Nabokov, death can be a fascinating spectacle or a very involving
experiment. At the same time, some of his major protagonists are killed by
their author in just one sentence. In the following article, I would like to
focus on a few selected works and demonstrate the various ways in which
Nabokov treats the subject of death.
Nabokov’s last, posthumously published novel, The Original of Laura,
bears a subtitle “Dying is fun” and it is the one worth starting with, for it
contains quite a detailed manual on how to erase oneself (with the
possibility of reversing the process). Even though the novel was never
completed and what we now have access to is not even a cohesive solid
fragment, but scraps on index cards that were most probably intended to
be rearranged, the motif of Philip Wild trying to combine ecstasy and self-
3
Dale E. Peterson, “Nabokov’s Invitation: Literature as Execution”, PMLA 96/5
(1981), 824.
4
Vladimir Nabokov, Lolita (London: Penguin Books, 1997), 313.
5
Vladimir Nabokov, Despair (London: Penguin Books, 2010), viii.
6
Vladimir Nabokov, Strong Opinions (New York: Random House, 1990), 16.
7
Nabokov, Strong Opinions, 115.
Delightful Deaths 125
The student who desires to die should learn first of all to project a mental
image of himself upon his inner blackboard. This surface which at its
virgin best has a dark-plum, rather than black, depth of opacity is none
other than the underside of one’s closed eyelids….Now comes the mental
image. In preparing for my own experiments – a long fumble which these
notes shall help novices to avoid – I toyed with the idea of drawing a fairly
detailed, fairly recognizable portrait of myself on my private blackboard.8
Several months have now gone since I began working – not every day and
not for protracted periods – on the upright line emblemizing me. Soon,
with the strong thumb of thought I could rub out its base, which
corresponded to my joined feet. Being new to the process of self-deletion, I
attributed the ecstatic relief of getting rid of my toes (as represented by the
white pedicule I was erasing with more than masturbatory joy) to the
fact that I suffered torture ever since the sandals of childhood were
replaced by smart shoes, whose very polish reflected pain and poison. So
what a delight it was to amputate my tiny feet!9
8
Vladimir Nabokov, The Original of Laura (Warszawa: MUZA SA, 2010), 131-
133.
9
Nabokov, The Original of Laura, 139-141; emphasis added.
126 Chapter Seven
Should anyone like to try what this “greatest ecstasy known to man”
feels like, Wild gives further instructions. Control seems to be one of the
keywords, because careless self-deletion without preparation may result in
the actual death of the experimenter – this we do not want, at least not just
yet. Wild warns his potential “students” not to dwell too long on certain
body parts or organs. “Enjoy your own destruction”, he says, “but do not
linger over your own ruins lest you develop an incurable illness or die
before you are ready to die”11. As the text progresses, the reader
encounters phrases such as “luxurious suicide”12, “delicious dissolution”13,
“the sweetest death”14. Wild admits he has “died up to [his] navel some
fifty times”15.
Even though Nabokov disliked Freudian theories greatly and was
always more than frank about his contempt, and even though Freudian
references (meant as a base for parody and mockery, a trick typical of
postmodern literature) are abundant in his narratives, The Original of
Laura is perhaps the clearest and most obvious example of mocking
Freud’s theory on the death drive. In her article titled “Love, Death,
Nabokov: Looking for The Original of Laura”, Marijeta Bozovic analyzes
the parallels between Freud’s musings on the sex drive and death drive,
and Nabokov’s novel. “There is no missing it:” she writes, “sex = death”16.
Freud himself admitted that this particular area of his overall theory was
highly speculative, especially since the death drive was supposed to be
silent and therefore its existence was much harder to prove in any kind of
experiment17. This is what the Viennese psychoanalyst had to say on the
perilous nature of death drives:
10
Nabokov, The Original of Laura, 171; emphasis added.
11
Nabokov, The Original of Laura, 181.
12
Nabokov, The Original of Laura, 243.
13
Nabokov, The Original of Laura, 243.
14
Nabokov, The Original of Laura, 243.
15
Nabokov, The Original of Laura, 267.
16
Marijeta Bozovic, „Love, Death, Nabokov: Looking for The Original of Laura”,
Nabokov Online Journal 5 (2011), 6.
17
David Macey, ed., The Penguin Dictionary of Critical Theory (London: Penguin
Books, 2000), 82-83.
Delightful Deaths 127
The dangerous death instincts are dealt with in the individual in various
ways: in part they are rendered harmless by being fused with erotic
components, in part they are diverted towards the external world in the
form of aggression, while to a large extent they undoubtedly continue their
internal work unhindered.18
For some time I remained gazing at the road from the slope; then turned,
went on, found a blurry trail running between two humps of bald ground,
and after a while looked about for a place to rest. At some distance from
me under a thornbush, flat on his back and with a cap on his face, there
sprawled a man. I was about to pass, but something in his attitude cast a
queer spell over me: the emphasis of that immobility, the lifelessness of
those widespread legs, the stiffness of that half-bent arm. He was dressed
in a dark coat and worn corduroy trousers….He drew his breath in with a
sharp sniff; his face broke into ripples of life – this slightly marred the
marvel, but still it was there.19
That man, especially when he slept, when his features were motionless,
showed me my own face, my mask, the flawlessly pure image of my
corpse – I use the latter term merely because I wish to express with the
utmost clarity – express what? Namely this: that we had identical features,
and that, in a state of perfect repose, this resemblance was strikingly
evident, and what is death, if not a face at peace – its artistic perfection?
Life only marred my double; thus a breeze dims the bliss of Narcissus;
thus, in the painter’s absence, there comes his pupil and by the superfluous
flush of forbidden tints disfigures the portrait painted by the master.20
When the yet unnamed man, whose name is later revealed to be Felix,
is motionless – Hermann sees in him his own reflection (or would have
seen his own reflection was he not terrified of mirrors). Any sign of
liveliness in Felix “kills” the resemblance, but otherwise they are the
same. Hermann then comes up with a masterplan of sorts: he will feign his
own death by murdering Felix and commit insurance fraud. The man
18
Freud quoted in Steven J. Ellmann, When Theories Touch: A Historical and
Theoretical Integration of Psychoanalytic Thought (London: Kamac Books, 2011),
155.
19
Nabokov, Despair, 4-6.
20
Nabokov, Despair, 10-11.
128 Chapter Seven
arranges a meeting with Felix, lies to him about being an actor in search of
a double, then he changes the story to something perhaps more plausible
and tells the man that he is in need of an alibi and needs Felix to dress up
as Hermann and show up somewhere. When all is prepared and Felix
changes into Hermann’s clothes, the latter shoots him. Once Felix is dead,
they are once again (in Hermann’s eyes) 100% identical. Unfortunately, as
it soon turns out, nobody but him notices this resemblance and so the plan
does not work, because Hermann has something in common with quite a
few of Nabokovian characters: he is insane. The murder of Felix he treats
like a work of art, for he is a mad artist and since nobody seems to believe
his version of the story, he describes it in a book:
I maintain that in the planning and execution of the whole thing the limit of
skill was attained; that its perfect finish was, in a sense, inevitable; that all
came together, regardless of my will, by means of creative intuition. And
so, in order to obtain recognition, to justify and save the offspring of my
brain, to explain to the world all the depth of my masterpiece, did I devise
the writing of the present tale.21
21
Nabokov, Despair, 149.
22
Nabokov, Despair, 78.
23
Nabokov, Despair, 78.
Delightful Deaths 129
Three doctors and the Farlows presently arrived on the scene and took
over. The widower, a man of exceptional self-control, neither wept nor
raved. He staggered a bit, that he did; but he opened his mouth only to
impart such information or issue such directions as were strictly necessary
in connection with the identification, examination and disposal of a dead
woman, the top of her head a porridge of bone, brains, bronze hair and
blood.26
‘Get out, get out of here’, he said coughing and spitting; and in a
nightmare of wonder, I saw this bloodspattered but still buoyant person
get into his bed and wrap himself up in the chaotic bedclothes. I hit him at
very close range through the blankets, and then he lay back, and a big pink
bubble with juvenile connotations formed on his lips, grew to the size of a
toy balloon, and vanished.27
The whole sad business had taken more than an hour. He was quiet at last.
Far from feeling any relief, a burden even weightier than the one I had
hoped to get rid of was with me, upon me, over me. I could not bring
myself to touch him in order to make sure he was really dead. He looked it:
a quarter of his face gone, and two flies beside themselves with a dawning
sense of unbelievable luck.28
As the music paused for a moment, there was a sudden noise on the stairs.
Tony and I stepped out into the hall. Quilty of all people had managed to
crawl out on to the landing, and there we could see him, flapping and
heavy, and then subsiding, for ever this time, in a purple heap.29
Quilty rises once again, for the last time – to no effect. His death is the
big finale of Humbert’s story and perhaps for that reason it deserves to be
turned into a full-blown spectacle. Interestingly enough, in a short novella
titled The Enchanter (written originally in Russian), in which Nabokov
introduced the same concept (an older man infatuated with a very young
girl and marrying her mother in order to get close to the girl), we shall find
27
Nabokov, Lolita, 302; emphasis added.
28
Nabokov, Lolita, 303.
29
Nabokov, Lolita, 303-304.
Delightful Deaths 131
another deadly show, when the protagonist throws himself under a truck,
having been caught with the girl:
Adam Lind had always had an inclination for trick photography and this
time, before shooting himself in a Monte Carlo hotel (on the night, sad to
relate, of his wife’s very real success in Piker’s “Narcisse et Narcette”), he
geared and focussed his camera in a corner of the drawing room so as to
record the event from different angles.31
How they flew! Superman carrying a young soul in his embrace! The
impact of the ground was far less brutal than he had expected. This is a
bravura piece and not a patient’s dream, Person. I shall have to report you.
30
Vladimir Nabokov, The Enchanter (New York: Random House, 1991), 63;
emphasis added.
31
Nabokov, The Original of Laura, 49.
132 Chapter Seven
He hurt his elbow, and her night table collapsed with the lamp, a tumbler, a
book; but Art be praised -- she was safe, she was with him, she was lying
quite still. He groped for the fallen lamp and neatly lit it in its unusual
position. For a moment he wondered what his wife was doing there, prone
on the floor, her fair hair spread as if she were flying. Then he stared at his
bashful claws.32
Awkward Person Senior had been struggling to push a shod foot through
the zigzag of a narrow trouser leg when he felt a roaring redness fill his
head. He died before reaching the floor, as if falling from some great
height, and now lay on his back, one arm outstretched, umbrella and hat
out of reach in the tall looking glass.33
As Ellen Pifer points out, Armande’s death does not qualify as murder:
“fusing the image of dead Armande with that of the woman ‘flying’ to her
death in Hugh’s dream, Nabokov distinguishes his protagonist’s
‘automatic act’ from cold-blooded murder”34. As for the death of Person
Senior (curiously enough the literary worlds created by Nabokov are
densely populated with unmanly men and Person Senior is one of them) –
even his death is “unmanly”. In this particular case, the death scene may
serve to further emasculate a character.
As has been signaled, not all protagonists and secondary characters
deserve an entire scene or even a paragraph for a death scene. As if their
lives were far more important than the fact they are now gone, the key
characters in Lolita disappear in one emotionless sentence. Humbert
Humbert “had died in legal captivity, of coronary thrombosis, on
November 16, 1952, a few days before his trial was scheduled to start”35,
Lolita “died in childbed, giving birth to a stillborn girl, on Christmas Day
1952, in Gray Star, a settlement in the remotest Northwest”36, Annabel Lee
32
Vladimir Nabokov, Transparent Things (Harmondsworth: Penguin Books,
1981), 84.
33
Nabokov, Transparent Things, 20.
34
Ellen Pifer, “Shades of Love: Nabokov’s Intimations of Immortality”. The
Kenyon Review, New Series 11/2 (1989), 81.
35
Nabokov, Lolita, 5.
36
Nabokov, Lolita, 6.
Delightful Deaths 133
(Humbert’s original love whose incarnation the man seeks in Lolita) “died
of typhus in Corfu”37.
To mention briefly a few more of Nabokov’s victims: there is Luzhin
in The Defense who commits suicide to save himself from terrifying
repetitive patterns haunting him all his life, there is the suicidal Hazel
Shade from Pale Fire; even among the characters from Nabokov’s short
stories there are quite a few who die somewhat spectacularly: a woman
dies of a heart attack after her husband puts a skeleton of a hunchback in
their bed, another woman dies in midair while skiing, because a
disturbingly demonic angel breaks all her ribs with its wing; finally, even a
dragon dies of a heart attack after a group of townspeople chases him back
to his cave.
Nabokov’s characters are his puppets and the author never claimed
otherwise; the thought that he might be in any way guided by his own
protagonists and that they might be out of his control he found repulsive.
Perhaps for that reason he does away with them whenever and however he
pleases, and some of them are even loving it. The reader is taught not to
get attached to them, as the characters are often eventually deprived of
human qualities once they are slaughtered for our entertainment. In an
interview for The Paris Review, dated 1967, Nabokov answered a question
about his work habits: “My schedule is flexible but I am rather particular
about my instruments: lined Bristol cards and well-sharpened, not too
hard, pencils capped with erasers”. 38 The novelist may have been very
particular about the vocabulary and phrasing, he may have changed his
mind a dozen times before completing a perfect passage, but the “tools” he
used (and mastered to perfection) to delete his characters were far more
sophisticated than pencil erasers.
References
Bozovic, M., 2011, “Love, Death, Nabokov: Looking for The Original of
Laura”, Nabokov Online Journal 5, 1-19.
Budrecki, L., 1983, Piętnaście szkiców o nowej prozie amerykańskiej.
Warszawa: Czytelnik.
Ellman, S. J., 2011, When Theories Touch: A Historical and Theoretical
Integration of Psychoanalytic Thought. London: Karnac Books.
37
Nabokov, Lolita, 13.
38
Nabokov, Strong Opinions, 100.
134 Chapter Seven
ANNA IATSENKO
1
Indeed, a brief overview of the extensive academic scholarship on Morrison’s
Beloved reveals not only a dense network of wide-ranging themes, but also
discourses. Linden Peach, in his work entitled Toni Morrison, points to a number
136 Chapter Eight
of trajectories to the exploration of the novel which arise out of the “fragmentary”
style of the narrative (102). Peach’s main argument states that Beloved in fact, is a
“text” in Roland Barthes’ sense of the term – ”a point of intersection of different
discourses” (102). Peach attributes the different discourses to the various types of
narratives present in the novel: the slave narrative, the romance and the ghost story.
However, Peach also points to a number of other elements which participate in the
construction of the text: the psychological depth of the characters, the importance
of the community, the unfolding of a trauma narrative, the constructed nature of
hegemonic discourse, the importance of elements of religion, folklore and
storytelling, the ideas of healing and rebirth, re-memory and remembering. Also,
other authors, such as Jean Wyatt, discusses the importance of the body in the text.
Philip Page, in his extremely insightful book Dangerous Freedom: Fusion and
Fragmentation in Toni Morrison’s Novels stresses the importance of the
mechanism of “circularity” which participates in the creation of a blurred temporal
chronology as the various characters tell and re-tell their stories, thus creating
“recurrent, circular structures” (134). Although it is not in the intention of this
paper to provide an annotated bibliography of the critical scholarship on
Morrison’s Beloved, the reader may wish to consult the following works for
overviews of different readings of Beloved Matus, Jilll. Toni Morrison.
Manchester: Manchester UP, 1998. 103-20.(On historical approaches to the novel);
Tally, Justine ed. The Cambridge Companion to Toni Morrison. Cambridge:
Cambridge UP, 2007. (Contains a number of interesting articles amongst which
Claudine Raynaud’s “Beloved or the Shifring Shapes of Memory”, 43-58, on the
idea of remembering slavery as well as Justine Tally’s essay on a more bakhtinian
perspective on the novel as part of the trilogy including Jazz and Paradise, entitled
“The Morrison Trilogy” 75-91.); Rigney, Barbara Hill. The Voices of Toni
Morrison. Columbus: Ohio State UP, 1991. (The third chapter of the volume
entitled “‘The Disremembered and Unaccounted For’: History, Myth and Magic”
61-81, although not exclusively on Beloved offers an interesting reading from a
more feminist perspective and makes connections with the traditions of the African
continent.); Heinze, Denise. The Dilemma of ‘Double-Consciousness: Toni
Morrison’s Novels. Athens, Georgia: The University of Georgia Press; 1993.
(Although dealing with other novels alongside Beloved the fourth chapter entitled
“The Metaphysical Argument for the Supernatural” 149-186, offers a discussion of
the novel from a rather psychoanalytic point of view with the introduction of the
elements of the “uncanny” within the binary of the double consciousness.); Mbalia,
Doreatha Drummond. Toni Morrison’s Developing Class Consciousness. London:
Associated UP, 1991. (The sixth chapter of the work entitled “Beloved: Solidarity
as Solution” pp. 87-102, looks at the importance and function of community in
Beloved.); Peterson, Nancy J. ed. Toni Morrison: Critical and Theoretical
Approaches. Baltimore and London; The John Hopkins University Press, 1997.
(This collection contains a number of relevant and interesting articles, in particular
Rafael Pérez-Torres’s “Knitting and Knotting the Narrative Thread – Beloved as
Postmodern Novel” pp. 91-109, on the post-modernist aesthetic of the novel, but
one may also want to consider the intertextual essays of Richard C. Moreland and
Representing Black Trauma 137
In trying to make the slave experience intimate, I hoped the sense of things
being both under control and out of control would be persuasive
throughout; that the order and quietude of everyday life would be violently
disrupted by the chaos of the needy dead; that the herculean effort to forget
would be threatened by memory desperate to stay alive. To render
enslavement as a personal experience, language must get out of the way.2
Caroline M. Woidat who engage Beloved via other works such as Mark Twain’s
Tom Sawyer and Nathaniel Hawthorne’s The Scarlet Letter respectively. For a
reader-response perspective consult James Phelan’s article “Toward a Rhetorical
Reader-Response Criticism: The Difficult, the Stubborn, and the Ending of
Beloved 225-44 of the same volume.); Palsa, Carl. Beloved. New York: Columbia
UP, 1998. (This work, exclusively on the novel Beloved offers its readers a
multitude of different perspectives of the novel which range between
representations of the body, intertextuality, post-colonial and psychoanalytic
theories, but also includes interviews with Toni Morrison concerning the novel.);
Harris, Trudier. Fiction and Folklore: The Novels of Toni Morrison. Knoxville:
University of Tennessee Press, 1991. (The last section of this work is exclusively
devoted to the study of Beloved and, as the title of the book suggests, engages with
elements of African-American folklore.); for a rather short, but pertinent
bibliography of critical writings on Morrison’s novels classified by book and genre
see Carlacio, Jami L., ed. The Fiction of Toni Morrison: Reading and Writing on
Race, Culture, and Identity. Urbana, Illinois: National Council of Teachers of
English; 2007. A longer bibliography is included in Peach.
2
Morrison, Beloved, XIII.
138 Chapter Eight
in the puddle near her feet, and suddenly there was Sweet Home rolling,
rolling, rolling out before her eyes, and although there was not a leaf on
that farm that did not make her want to scream, it rolled itself out before
her in shameless beauty … Boys hanging from the most beautiful
sycamores in the world. It shamed her – remembering the wonderful
soughing trees rather than the boys. Try as she might to make it otherwise,
the sycamores beat out the children every time and she could not forgive
her memory for that.3
Despite the fact that the first section of the quotation emphasises the
absence of elements which act as memory triggers – no men, no scent of
ink, no oak bark – this absence is only apparent. Indeed, despite the
absence of direct triggers from Sethe’s immediate field of perception, their
presence is immanent because, as shown by the second part of the
quotation, the most trivial of objects can bring about the re-living of the
traumatic past. In fact, it seems that Sethe does not even need the triggers
– the experiences of her trauma are always and already there, waiting to
dart at her. Furthermore, the text provides an interesting parallel between
memory and the body: “The picture of the men coming to nurse her was as
lifeless as the nerves in her back where the skin buckled like a
washboard”. Here, the text positions the immanence of Sethe’s memory as
being an integral part of her mutilated back, deeply rooted in the flesh in
the form of scars and, consequently, as always present more or less
acutely.
The character of Beloved is directly linked to this intense physicality
of memory. With this character, however, Morrison increases the intensity
further and creates a presence that plays on the borders of figuration and
fact. When Morrison talks about the creation of Beloved she says the
following:
She walked out of the water, climbed the rocks, and leaned against the
gazebo. Nice hat.4
Here, in a few words, mainly through the shift between the first person
and third and the use of strong active verbs, Morrison completely blurs the
ontological levels between fiction and reality. In the quotation above
3
Ibid., 6-7.
4
Ibid., XII.
Representing Black Trauma 139
[W]hen the narrative focuses on either the maternal body or the haunted
house, metaphors abandon their symbolic dimension to adhere to a
baseline of literal meaning. For instance, a figure of speech in which
weight usually means “responsibility” turns out to describe only the
physical weight of Sethe’s breasts … The continual shift from the abstract
to the concrete creates the illusion of words sliding back to a base in the
material world, an effect congruent with Morrison’s emphasis on
embodiment – on both the physical process of maternity and the concrete
presence of the ghost: “Usually [slavery] is an abstract concept … The
purpose of making [the ghost] real is making history possible, making
memory real – somebody walks in the door and sits down at the table, so
you have to think about it” (qtd. in Darling 6).5
5
Wyatt, “Giving Body to the Word: The Maternal Symbolic in Toni Morrison’s
Beloved474-5.
6
OED, Online.
7
Ibid.
140 Chapter Eight
8
Morrison, Beloved, 5.
9
See Morrison, Toni. “Recitatif” In Amiri Baraka and Amina Baraka eds.
Confirmation: An Anthology of African American Women. New York: Quill, 1983.
243-61.
10
See Hall, Stuart. “The Spectacle of the ‘Other’” In Hall, Stuart ed.
Representation: Cultural Representations and Signifying Practices. London: The
Open University, 1997. 223-90, for a thorough illustration and discussion of the
formation of the black representational stereotypes in visual media.
Representing Black Trauma 141
11
Mask, “Beloved The Adaptation of an American Slave Narrative”, 273.
142 Chapter Eight
In short, the film bankrupts the text of its complexity, and becomes,
explicitly in the case of Beloved’s portrayal, pornographic. Beloved
graphically urinates, vomits, chokes, screams, and sexually assaults Paul
D. While these unseemly behaviours are understood on the page,
12
Tibbets, “Oprah’s Belabored Beloved”. Online.
13
Wardi, “Freak Shows, Spectacles, and Carnivals: Reading Jonathan’s Demme’s
‘Beloved’”, 513.
14
Ibid., 514.
15
Ibid., 520.
Representing Black Trauma 143
In her criticism of the film Wardi’s comment displays concern with the
discursive practices where language has been subverted so as to become a
tool of oppression of the African American community. Indeed, the
hegemonic discourses which so often ascribe black bodies as being in
close proximity to nature, to the uncivilized wilderness are a source of
racist ideology. However, to rob Beloved of bodily functions of waste-
disposal and sexuality by labelling her portrayal as being “pornographic”
sanitises her body and consequently denies Beloved’s physical immanence
as the embodied ghost. As stated in the discussion above, the physicality
of the character must not be side-stepped because, otherwise, we run the
risk of rendering completely abstract not only the process of remembering
but also the very reality of the experience of slavery. As I will shortly
demonstrate via the close readings of selected scenes from the film,
Demme perfectly understands this problem but also the complex
mechanics of the character of Beloved and, consequently, there is a greater
depth in his representation of the character on screen than Wardi’s
interpretation of it suggest.
When the ghost of Beloved first appears in the film, its presence is
only suggested by the graveyard setting of the shot. The opening of the
film starts with a camera fade-in and then a tracking shot with a low level
of framing. The camera moves quickly but remains very close to the
ground as it takes us through the graveyard. From the level of framing and
the pace of movement of the camera, one can infer that the point of view
shown is not that of an adult. It is interesting to observe that the first
human we see is a child – one of Sethe’s sons. Within the next few
seconds, the opening scene and the following one become connected as
the spectator is shown a dog being freely spun in the air by an unseen
force and suggests that the destructive force in the house is certainly
linked to the tombstone in the cemetery.17 If the audience does make the
link between the two scenes, the idea of hovering begins to develop – from
the quiet of the cemetery where a presence is located by the camera to the
attacks on the humans in the house a lingering, unseen presence of a ghost
implicitly accompanies the images shown on the screen.
Following this scene, the second appearance of the ghost occurs when
Paul D. arrives at 124 Bluestone Road. In this extract, the hovering of the
ghost becomes extreme to the point of forcing a variety of frightening
16
Ibid., 522.
17
Demme, Beloved, 00:00:33-01:22.
144 Chapter Eight
images upon Paul D. He feels the presence of the ghost with such intensity
that he is forced to step into the house twice, as if refusing to trust his own
feet. As Paul D. re-steps into the house, the camera begins to tilt. Here
Demme is using the technique of Canted Framing which gives the effect of
a rocking boat. His face lit from below by a red light, Paul D. continues to
advance in the narrow corridor while the walls, which no longer carry their
initial grey/blue colour but are now red, begin to swerve. Paul D. closes
his eyes, turns away and forces himself through into the kitchen.18 When
we juxtapose the two scenes, we begin to understand that the ghost does
not only throw dogs and furniture around – it does something more. It
communicates with the characters by invading their perceptual fields with
its presence because Paul D. begins to hallucinate when he encounters it.
Before her fleshed-out appearance at 124 Bluestone Road, there are
two more instances when the ghost lets her presence be known. Both of
these instances occur when Paul D. and Sethe are remembering certain
traumatic experiences from their pasts. The ghost makes her presence
known precisely at the moments when Paul D. attempts to do something in
order to understand and soothe Sethe’s painful memories.19 This should
make the audience more attentive to the moments of appearance of the
ghostly presence. Indeed, it seems that what Demme tries to show to his
viewers is that the ghost manifests itself when prompted by a particular
behaviour from the characters. An attentive spectator will begin to pick up
the difference between the suspended, almost passive daily lingering of the
ghost and when this lingering begins to vibrate menacingly within the
household and physically assault its inhabitants. Although we still do not
see Beloved in the flesh – we know that she is there and that she inflicts
great harm onto those who come in contact with her.
Beloved finally appears in the flesh when Sethe, Paul D. and Denver
attempt to construct a family life. Before the camera cuts to Beloved’s
emergence from the pond, we witness a conversation between Sethe and
Denver where Denver expresses her longing for the ghost. Denver is
weary of the fact that by fighting the ghost, Paul D has disposed of her
only playmate. This exchange is also accompanied by night-time insect
sounds. Before cutting to the next scene, the two women say the
following:
18
Ibid., 00:09:00-10:04.
19
Ibid., 00:14:36 and 00:19:33.
Representing Black Trauma 145
Denver: “I think the baby ain’t gone. I think the baby got plans”
Sethe answers: “Maybe. Maybe so”.20
20
Ibid., 00:28:49-29:03.
21
Ibid., 00:29:00-30:38.
146 Chapter Eight
also reinforce the very physicality of the now-embodied ghost. The insects
echo and accompany her physical rising from the grave and at the same
time, remind the viewers that she is no longer exclusively a ghost – but a
real, tangible, physical body prone to decomposition and decay. In short –
the insects are there not because Beloved is black, but because she has or
has had a body which is subjected to the same laws as all bodies are after
death.
By emphasizing Beloved’s physicality rather than her race, Demme’s
film underlines the universality of Morrison’s work and the importance
that bodies play in the working-through of traumatic experiences. Indeed,
the choices that Demme makes in representing Beloved’s fleshed-out
presence may appear disturbing when we become accustomed to reading
this character through political, social and racial lenses that are often used
in the African American context. In an attempt to assign meaning to
Demme’s representation of the character and Thandie Newton’s
impressive performance of Beloved, critics often over-invest the character
with political, social and racial meanings to the detriment of the other
aspects of the character. Thus, for example, Beloved becomes hyper
visible as a metaphor of slavery, but invisible as a process of recovery
from the traumatic past. It is interesting to note that the dichotomy
visible/invisible partakes not only in the novel Beloved but also in
Morrison’s earliest novel The Bluest Eye where Pecola, while buying
sweets from Mr. Jakubowski encounters the following reaction from the
shop-owner: “Somewhere between retina and object, between vision and
view, his eyes draw back, hesitate, and hover. At some fixed point in time
and space he senses that he need not waste the effort of a glance. He does
not see her, because for him there is nothing to see”.22 As much as Pecola
is invisible to Mr. Jakubowski, so is Demme’s Beloved a little too visible
for the critics and they attempt to subdue her into the stereotypical
readings of blackness. Demme’s work, however, resists such restrain and
displays an acute and well-informed understanding of Morrison’s project.
References
Beloveddir. Jonathan Demme. Touchstone Pictures, 1998.
Carlacio, J. L., ed., 2007, The Fiction of Toni Morrison: Reading and
Writing on Race, Culture, and Identity. Urbana, Illinois: National
Council of Teachers of English.
22
Morrison, The Bluest Eye, 41-2.
Representing Black Trauma 147
JUSTYNA RUSAK
1
Sarah Gleeson-White, Gender and Identity in the Novels of Carson McCullers
(Tuscaloosa: The University of Alabama Press, 2003), 3.
2
Virginia Spencer Carr, Understanding Carson McCullers (Columbia: University
of South Carolina Press, 1990), 38.
3
Carson McCullers, “The Flowering Dream: Notes on Writing”, Esquire 52
(1959): 162-64, http://www.carson-mccullers.com/html/flowering.html.
In Search of the Lost Harmony 149
The greatest danger, that of losing one’s self, may pass off as quickly as if
it were nothing; every other loss, that of an arm, a leg, five dollars, a wife,
etc., is sure to be noticed.7
This slightly ironical assertion reflects the writer’s concern with the
process of searching for one’s genuine identity. Most of McCullers’s
characters seem to possess an enhanced existential sensitivity that
becomes the source of anguish and personal discomposure. Spiritual
4
Mikhail Bakhtin, Rabelais and His World, trans. Helene Iswolsky (Bloomington:
Indiana University Press, 1984,) 52.
5
Carson McCullers, The Mortgaged Heart: Selected Writings (New York: Mariner
Books, 2005), 292.
6
Ibid., 292.
7
Søren Kierkegaard quoted by J. T. Malone in McCullers’s Clock Without Hands
(New York: First Mariner Books, 1998), 157.
150 Chapter Nine
This summer she was grown so tall that she was almost a big freak, and her
shoulders were narrow, her legs too long. (…) Her hair had been cut like a
boy’s. (…) The reflection in the glass was warped and crooked. (…) She
stood before the mirror and she was afraid. (…) And what would be a lady
who is over nine feet high? She would be a Freak.8
Frankie’s morbid fear of being associated with the Freaks stems from a
broader problem of her urgent need for acceptance and a sense of
belonging. Bearing close resemblance to Mick Kelly from The Heart is a
Lonely Hunter, who “wasn’t a member of any bunch”,9 Frankie Addams
“belonged to no club and was a member of nothing in the world”.10 The
fear of being an “unjoined” person is tantamount to the morbid fear of
being associated with the class of Freaks, once secretly observed at the
local exposition, who seemed to “connect their eyes with hers, as though
to say: we know you”.11 The moment of illumination grants Frankie the
possibility of ascertaining her own self by means of the collective Other,
namely her brother and his fiancée. Considering herself an inseparable unit
of the couple, she repeats: “They are the we of me”.12 The extension of the
self from the single “I” to the collective “we” is both the source of
satisfaction and a deepening anxiety. The realization of Frankie’s
separateness from a part of her own self made her feel “queer” and
isolated, “while she was left all by herself; the hull of the old Frankie there
in the town alone”.13
8
Carson McCullers, The Member of the Wedding (New York: Bantam Books,
1978), 2, 16, 17.
9
Carson McCullers, The Heart is a Lonely Hunter (Boston: Mariner Books, 2000),
104.
10
McCullers, The Member, 1.
11
Ibid., 18.
12
Ibid., 39.
13
Ibid., 40.
In Search of the Lost Harmony 151
14
Keith E. Byerman, “The Daughter as Outlaw in The Heart is a Lonely Hunter
and The Member of the Wedding”, in Reflections in a Critical Eye: Essays on
Carson McCullers, ed. Jan Whitt (Lanham: University Press of America, ®Inc,
2008), 25.
15
Ibid., 26.
16
Robert S. Philips, “The Gothic Elements”, in Bloom’s Guides: Carson
McCullers’ ‘The Member of the Wedding’, ed. Harold Bloom (Philadelphia:
Chelsea House Publishers, 2005), 66.
17
McCullers, The Member, 14.
152 Chapter Nine
She was afraid of these things that made her suddenly wonder who she
was, and what she was going to be in the world, and why she was standing
at that minute, seeing a light, or listening, or staring up into the sky: alone.
She was afraid, and there was a queer tightness in her chest.19
Yet always I am I, and you are you. And I can’t ever be anything else but
me, and you can’t ever be anything else but you.20
18
Richard M. Cook, “Identity and Coming-of-Age”, in Bloom’s Guides…, ed.
Harold Bloom, 72.
19
McCullers, The Member, 22.
20
Ibid., 109.
In Search of the Lost Harmony 153
“caught” and unable to break free from the limiting circumstances of one’s
existence; on the other hand, people are “loose” and disjointed, aimlessly
passing each other and not able to form lasting ties with anybody. This
suspension between two countering forces seems to be an obstacle for
Frankie to embracing her own fleeting personality. The girl expresses her
concern about the value of time in the following excerpt:
Here we are – right now. This very minute. Now. But while we’re talking
right now, this minute is passing. And it will never come again. Never in
the world. When it is gone it is gone. No power on earth could bring it
back again. It is gone.21
Five feet six inches tall and a hundred and three pounds, and she was only
thirteen. Every kid at the party was a runt beside her, except Harry, who
was only a couple of inches shorter. No boy wanted to prom with a girl so
much taller than him.22
21
Ibid., 115.
22
McCullers, Lonely Hunter, 111.
154 Chapter Nine
patriarchal order, which she manifests in the words: “I wear shorts because
I don’t want to (…) be like either of you and I don’t want to look like
either of you. (…) I’d rather be a boy any day (…)”23 She feels an outcast
deliberately alienating herself from the surrounding world, becoming the
embodiment of the ‘Sea Gull with Back Broken in Storm’, a picture
painted at art classes. Keith E. Byerman stresses the impact of the
patriarchal order or the symbolic Law of the Father on the daughter’s quest
for a sense of self. Mick’s tomboyish behavior and attitudes, considered
unimaginable for a properly trained Southern lady, according to the critic,
classify her as an outlaw in an ordered structure of patriarchal
domination.24 On the other hand, stepping in men’s roles grants the sort of
power an average girl and woman would be otherwise deprived of.
As a form of self-defense, Mick escapes into the “inside room” of
music or dreams. Misunderstood by her relatives, she wonders “how
lonesome a person could be in a crowded house”.25 Torn between
extremes, namely the desire to encapsulate herself in a private room of her
own, and the extravert wish to socialize and be accepted by her peers, the
girl finds herself misplaced and restless. The symbolic passage from
childhood to adulthood is a turbulent process marked by subsequent stages
of advancing and reversing. “I want – I want – I want – was all that she
could think about – but just what this real want was she did not know”.26
Limitations of the external conditions turn out to be a hindrance to
personal ambitions. Obeying moral obligations, Mick gives up her
freedom of existential independence. Stuck in a dead-end job, she is
denied access to the “inside room”, unable to fulfill her true identity. Just
like Frankie Addams, Mick Kelly must sacrifice selfhood by giving up her
creative self in order to survive in the world defined by her father.
Apart from the personal dimension of self-development with the
discussed problems of queerness, androgyny and the grotesque, The Heart
is a Lonely Hunter unfolds also the social aspect of existential anxiety.
Dissatisfaction with social inequality, oppression of the poor and Blacks,
and huge discrepancies between property owners and the representatives
of the lowest social strata lie at the heart of an anger accumulating in the
minds of Jake Blunt and Dr Copeland. Seemingly united by the common
goal and propagating Marxist ideas of the new order, they fight lonesome
battles each confirmed in their own stubbornly defended convictions.
Considering themselves messengers of truth, they preach their
23
Ibid., 42.
24
Byerman, “The Daughter as Outlaw”, 20-22.
25
McCullers, Lonely Hunter, 53.
26
Ibid., 53.
In Search of the Lost Harmony 155
27
Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit, in The Norton
Anthology of Theory and Criticism, Vincent B. Leitch, ed., (New York: W.W.
Norton & Company, Inc., 2001), 632.
28
Eric Voegelin, Lud Boży (Kraków: Wydawnictwo Znak, 1994).
156 Chapter Nine
In the light of the above rhetoric, Jake Blount and Dr Copeland seem to
be portrayed as modern messiahs, each believing in their own
exclusiveness of truth. Freedom from the “yoke of submission and
slothfulness”29 heralded by Dr Copeland is a type of freedom where the
external power of God is rejected.30 Voegelin’s theory finds reflection in
Dr Copeland’s belief in the divinization of the humans, whose “lives were
holy and for each one of them there was this real true purpose”.31 Self-
imposed power and knowledge32 is to guarantee liberation from enslaving
social and racial subordination of a historically conditioned order. Jake
Blount’s understanding of freedom is that of “a great freedom made
possible only by the sense of justice of the human soul”, achievable
through “action”. Considering Jesus and Karl Marx as his equals in their
revolutionary aspirations, Blount epitomizes the dissenting power of
Gnostic movements mentioned by Voegelin in his work. Dr Copeland’s
emphasizing Karl Marx’s “mission for the living” instead of pinning one’s
hopes on Jesus’ “Heaven or the future of the dead”33 echoes the
philosopher’s notion of the sectarian aspirations to build the new eon, or
“the Third Realm”34 of perfect equality in the terrestrial existence. The
belief in the historical evolution towards the perfect social order and
“salvation from evil” is depicted by Voegelin as one of the features
characterizing Gnosticism, as opposed to Christianity, the latter pointing
out the moment of death as exclusive and revelatory in terms of human
29
McCullers, Lonely Hunter, 80.
30
The “God is dead” movement, popularly associated with Nietzsche and Hegel,
as well as being the core issue of gnosis, according to Voegelin, particularly
manifests itself in the modernist phenomena of urbanization and alienation.
Finding oneself in a chaotic and disintegrated world, man attempts to “understand
the meaning of human existence”. The world, experienced as “an alien place” and
a trap, triggers off the escapist mechanisms, either through some “alien”, “hidden
God” or through the liberated, modern “superman” (the self-appointed God).
Voegelin points out the analogy between the condition of “having-been-flung” and
the desire for deliverance with Heideggerian “flungness” of human existence. [Eric
Voegelin, Science, Politics & Gnosticism (Wilmington: ISI Books, 2004), xxii,
7,8,9].
31
McCullers, Lonely Hunter, 80.
32
Voegelin perceives knowledge as the prerequisite for salvation, as opposed to
ignorance (agnoia). The knowledge, or the awareness of the human entanglement
in the world functions as a liberating factor that guarantees the escape from the old
order. (Voegelin, Science, Politics…, 10).
33
McCullers, Lonely Hunter, 188.
34
Eric Voegelin, Science, Politics & Gnosticism (Wilmington: ISI Books, 2004),
70; The New Science of Politics. An Introduction (Chicago: The University of
Chicago Press, 1987), 111.
In Search of the Lost Harmony 157
The human heart is a lonely hunter – but the search for us Southerners is
more anguished. There is a special guilt in us … a consciousness of guilt
not fully knowable or communicable. Southerners are the more lonely and
35
Voegelin, Science, Politics…, 64. In The New Science of Politics, Voegelin
points to the threats triggered off by Gnosticism. According to the philosopher,
perception of human nature as exclusively fulfilled within the terrestrial existence
engenders the problem of “immanentization of the eschaton” and its total
eradication. The Gnostic movement with its assumption of denying the purpose of
life beyond the terrestrial existence, in Voegelin’s view, entails “the destruction of
the truth of the soul, and its disregard for the problem of existence”. [Eric
Voegelin, The New Science of Politics. An Introduction (Chicago: The University
of Chicago Press, 1987), 178.]
36
McCullers, Lonely Hunter, 296.
37
Ibid., 159.
158 Chapter Nine
38
Ralph McGill, The South and the Southerner (Boston: Little, Brown, 1959), 217.
39
James Brown, Kierkegaard, Heidegger, Buber & Barth: A Study of Subjectivity
and Objectivity in Existential Thought (New York: Collier Books, 1967), 87.
40
Ibid., 87.
41
Spencer Carr, Understanding…, 21.
In Search of the Lost Harmony 159
lone Turk, or an heir to the finest tobacco crop. Known around town by all
its inhabitants and claimed to be “walking and going nowhere”,42 Singer
seems to be the incarnation of Everyman, uniting universal sorrows and
anguish of the Southern townsfolk. Singer’s superhuman qualities mainly
lie in the grotesque of his muteness, which makes him “downright
uncanny” and “not … quite human”,43 as if “he knew things that ordinary
people couldn’t know”.44 Mick openly alludes to God when addressing
Singer. The condensation of ecstatic emotions evoked while listening to
Beethoven’s third symphony results in a spiritual illumination of her self-
questioning confession:
Now she felt good. She whispered some words out loud: ‘Lord forgiveth
me, for I knoweth not what I do’. Why did she think of that? Everybody in
the past few years knew there wasn’t any real God. When she thought of
what she used to imagine was God she could only see Mister Singer with a
long, white sheet around him. God was silent – maybe that was why she
was reminded.45
42
McCullers, Lonely Hunter, 200.
43
Ibid., 25.
44
Ibid., 179.
45
Ibid., 119, 120.
46
Ibid., 204.
47
Jan Whitt, “‘Simple Stories and the Inward Mind’: Conclusions and New
Beginnings”, in Reflections …, ed. Jan Whitt, 146.
160 Chapter Nine
protagonists and eventually breaking down under the burden of his own
sorrow, he appears to be more human than divine.
With all Christ-like allusions visible in the figure of Singer, Virginia
Spencer Carr points to the character of Biff Brannon as a typical Christ-
figure. To her, Brannon – unlike Singer – accepts and endures his
suffering.48 In fact, Singer, unable to bear the burden of lonesomeness after
the death of his friend, commits suicide, revealing the ungodly weakness,
which, according to Heidegger, is a contradiction to authentic existence. It
is the figure of Biff Brannon, with his queer complexity and capability of
psychological insight into human suffering, that closes the novel with a
hopeful outlook on a seemingly pitiful existence:
48
Spencer Carr, Understanding…, 32.
49
McCullers, Lonely Hunter, 359.
50
Ibid., 359.
51
Jan Whitt, “Simple Stories…”,147.
52
Ibid., 150.
In Search of the Lost Harmony 161
53
Carson McCullers, The Mortgaged Heart, ed. Margarita G. Smith (Boston:
Houghton Mifflin, 1971), 124.
54
Ibid., 124.
55
Carson McCullers, The Ballad of the Sad Cafe (London: Penguin Books, 1963),
85.
56
Klaus Lubbers, “The Necessary Order”, in Carson McCullers, ed. Harold Bloom
(New York: Chelsea House, 1986), 48.
57
McCullers, The Ballad…, 7, 84.
162 Chapter Nine
She was a dark, tall woman with bones and muscles like a man. Her hair
was cut short and brushed back from the forehead, and there was about her
sunburned face a tense, haggard quality. She might have been a handsome
woman if, even then, she was not slightly cross-eyed.58
58
Ibid., 8.
59
Sarah Gleeson-White, “A ‘Calculable Woman’ and a ‘Jittery Ninny’: Performing
Femininity in The Heart is a Lonely Hunter and The Ballad of the Sad Café”, in
Reflections …, ed. Jan Whitt, 47-55.
60
McCullers, The Ballad…, 23.
61
Louise Westling: “Carson McCullers’s Amazon Nightmare”, in Carson
McCullers, ed. Harold Bloom, 113, 114.
62
Richard Gray, “Moods and Absences”, in Carson McCullers, ed., Harold Bloom,
82.
In Search of the Lost Harmony 163
grotesque and repulsive figure thus might derive from the hidden
recognition of the self constituting the universal self of mankind.
The unexpected falling in love with the physically deformed stranger
marks the moment of the steady dissolution of an illusionary power that
has so far guaranteed the makeshift unity of Miss Amelia’s identity. With
her love spurned by Cousin Lymon and simultaneously rejecting the love
of Marvin Macy, Miss Amelia finds herself caught in a vicious circle
gradually converted into a triangular contest of power. Love becomes the
source of suffering, and increases the sense of loneliness, placing the lover
in a sort of cul-de-sac:
(…) And somehow every lover knows this. He feels in his soul that his
love is a solitary thing. He comes to know a new, strange loneliness and it
is this knowledge which makes him suffer. So there is only one thing for
the lover to do. He must house his love within himself as best as he can; he
must create for himself a whole new inward world – a world intense and
strange, complete in itself.63
the writer’s personal dilemmas stemming from her discordant identity and
a turbulent life. The obsessive fear of social estrangement and separation
that, according to biographers, characterized most of her life and
apparently found an outlet in her fiction is expressed in the following
excerpt:
References
Bakhtin, M., 1984, Rabelais and His World. Translated by Helene
Iswolsky. Bloomington: Indiana University Press.
Brown, J., 1967, Kierkegaard, Heidegger, Buber & Barth: A Study of
Subjectivity and Objectivity in Existential Thought. New York: Collier
Books.
Cook, R. M., 2005, “Identity and Coming-of-Age”. In Bloom’s Guides:
Carson McCullers’ ‘The Member of the Wedding’, edited by Harold
Bloom, 70-75. Philadelphia: Chelsea House Publishers.
65
Carson McCullers, “Loneliness…An American Malady”, This Week, Herald
Tribune, December 19, 1949, 18-19, quoted in Virginia Spencer Carr, The Lonely
Hunter. A Biography of Carson McCullers (New York: Carroll & Graf Publishers,
inc., 1985), 14.
66
Spencer Carr, The Lonely…, 195.
In Search of the Lost Harmony 165
LESZEK DRONG
It is not true that, despite what Eureka Street’s narrator claims, “[a]ll
stories are love stories”.1 Some are not; and some stories are more than
just love stories. Instead, by pitting individual passions against larger
social commitments or national causes, some narratives centre on
suffering, personal renunciation, and martyrdom. In Irish literature the
national issues have always been in the limelight. Even those writers, like
James Joyce, who were determined to transcend them, could not help
defining their artistic agenda by proclaiming their (mostly negative)
attitude to Ireland, this “old sow that eats her own farrow”.2 It would seem,
however, that recent Irish fiction should no longer be haunted by the
spectres of the nation’s traumatic history. After all, the last two decades
have been marked by rapid and wide-ranging economic, social, political
and cultural transformations. To all appearances, it has been a time of
healing the wounds and completing the work of mourning over the
departed – not only in Northern Ireland but also in the South, which, until
the final years of the twentieth century, nurtured political resentment and
promoted an aggressively nationalist model of Irish identity.3
Consequently, one might expect the new Irish literature to reflect the mood
of national reconciliation and relinquish its predominantly sombre tenor
1
Robert McLiam Wilson, Eureka Street (London: Vintage, 1998), p. 1.
2
James Joyce, A Portrait of the Artist as a Young Man in: James Joyce, The
Essential James Joyce (London: Paladin, 1991), p. 386.
3
Terence Brown, Ireland: A Social and Cultural History 1922-2002 (London:
Harper Perennial, 2004), pp. 397-398.
168 Chapter Ten
4
Brown, Ireland, p. 403 (my own emphasis).
5
Eve Patten, “Contemporary Irish Fiction” in: John Wilson Foster, ed., Cambridge
Companion to the Irish Novel (Cambridge: Cambridge University Press, 2006),
p. 260.
6
The revisionist thrust of the fiction which is concerned with “personalized”
history is clearly evident in the title of an interview with Sebastian Barry:
“Recovering Ireland’s Hidden History” – see http://www.themanbookerprize.com/
perspective/articles/1137 (accessed July 12, 2012).
7
James Joyce, Ulysses (London: Penguin Books, 1986), p. 28.
“The Many Strange Fruits in the Cornucopia of Grief” 169
8
Like every sweeping generalization, this one can be countered by adducing the
examples of such novels as The Blackwater Lightship by Colm Tóibín, The
Testament of Mary (by the same author) and The Mermaids Singing by Lisa Carey,
where characters die, respectively, of natural causes (illnesses), due to religious
persecution, and as a result of accidents at sea. In this respect, particularly the latter
book, set in the west of Ireland, on a small, sparsely populated island, is
reminiscent of Synge’s Riders to the Sea. Nevertheless, those exceptions
notwithstanding, the tendency to “politicize” death, bereavement, and grief has
clearly predominated in recent Irish fiction.
9
R. F. Foster, in his The Irish Story: Telling Tales and Making It Up in Ireland,
notes the significance of Leland Lyons’s book Culture and Anarchy in Ireland
(1979) for the reinterpretation of Irish history, which has involved the coexistence
of “several distinct ‘cultures’: … sometimes overlapping, more often sealed into
separate, self-justifying compartments”. R. F. Foster, The Irish Story: Telling Tales
and Making It Up in Ireland (London: Penguin Books, 2001), p. 38.
170 Chapter Ten
exhausted and barely alive, she gave birth to a son in the middle of a
storm, far away from any human habitation. When she recovered
consciousness, her child was no longer with her. Her husband’s family
arranged for her to be institutionalized for the rest of her life and she was
not supposed to set eyes on her baby ever again. In the final episodes of
the novel, when Roseanne is already dying, it turns out that her son has
tendered her for many years without either of them knowing that they are
related by blood. Dr Grene eventually finds out that the old patient to
whom he feels so much attached is his biological mother but it is too late
to share this news with Roseanne. She dies peacefully, having completed
her story while the psychiatrist is given an opportunity to resolve his own
personal traumas with the help of his mother’s secret testimony.
On Canaan’s Side revolves almost exclusively round an old Irish
woman (aged 89) who is mourning her grandson. The boy has just
committed suicide, having returned from the Gulf War, an American
soldier born to an American father who lives in the United States
completely unaware of his (or, more properly, his mother’s) Irish heritage.
Lilly Bere, now comfortably settled in the Hamptons, was born in Dublin,
one of three daughters of the chief-superintendent of the Metropolitan
Police before the Irish Civil War. Engaged to a man who soon becomes a
target for the IRA, she has to flee Ireland and seek her fortune, by her
fiance’s side, in the United States. When they seem to find a safe place,
Lilly’s fiance is assassinated and she realises that she has a death warrant
on her head, too. Luckily, she manages to escape but from now on she will
keep hiding her true identity and looking behind her shoulder for fear of
being tracked down by the IRA people. Even when she gets married and
settles down in Cleveland, she prefers to keep her story to herself.
Eventually, following her husband’s disappearance and the birth of their
son, she finds herself in the Hamptons. Having secured a position as a
cook, she befriends an old Irishman who helps her around the house.
Ironically, after many years of genuine devotion he confesses on his
deathbed that he is responsible for the death of her Irish fiance. He was
ordered to kill Lilly, too, but he did not have the heart to do so. Instead, he
decided to find a job near her and take care of the woman whose life he
made miserable for a foggy idea of doing right by one’s native country. A
ruthless assassin, miraculously turned guardian angel, has been determined
to do penance by Lilly’s side, and now she must bear the sight of his dying
body. That is why his demise is a relief and a pain at the same time. Soon
afterwards the news about her grandson’s suicidal death arrives and Lilly’s
decides to commit suicide, too. Her son left her alone to live in the woods
a long time ago so the only explanation she can produce is in writing. The
172 Chapter Ten
10
For example, Shlomith Rimmon Kenan, in his discussion of the semiotic
approach to literary characters, emphasises the importance of distinguishing
between flesh-and-blood human beings and verbal phenomena in the text. He
claims that the realistic approach, which sees characters as imitations of people,
“fails to discover the differentia specifica of characters in narrative fiction”.
Shlomith Rimmon Kenan, Narrative Fiction: Contemporary Poetics, 2nd edition
(London and New York: Routledge, 2005), p. 34.
11
One of the most popular schemata of grieving is to be found in Elizabeth
Kubler-Ross’s work On Death and Dying: What the Dying Have to Teach Doctors,
Nurses, Clergy, and Their Own Families (New York: MacMillan Publishing,
1969). For a concise discussion of this work, see J. Shep Jeffries, Helping Grieving
People: When Tears Are Not Enough (New York and Hove: Brunner-Routledge,
2005). Recently, Kubler-Ross’s model of five stages of grief has been critically
reassessed by George A. Bonanno in his The Other Side of Sadness: What the New
Science of Bereveament Tells Us About Life After Loss (New York: Basic Books,
2009) and Ruth Davies Konigsberg in The Truth About Grief: The Myth of Its Five
Stages and the New Science of Loss (New York: Simon & Schuster, 2011).
“The Many Strange Fruits in the Cornucopia of Grief” 173
12
See Michael Austin, Useful Fictions: Evolution, Anxiety, and the Origins of
Literature (Lincoln and London: University of Nebraska Press, 2010), p. 84.
Austin claims, following Richard D. Alexander and Robin Dunbar, that human
beings obtain a substantial advantage from the exploration of other people’s
thinking and emotions because their survival depends largely upon successful
social interactions with other representatives of the homo sapiens.
13
See Sebastian Barry, The Secret Scripture (London: Faber and Faber, 2008), p.
207.
14
Barry, The Secret Scripture, p. 205.
174 Chapter Ten
everything, and today was the day I opted myself for her silence, her
privacy”.15 Little does he realise that his respectful attitude prompts
Roseanne to produce an elaborate narrative for the benefit of her doctor.
Towards the end of the novel he is to be rewarded for his tactful behaviour,
although by that stage Roseanne is too emaciated to hand her writing to
him personally.
Roseanne’s narrative reconstitutes the umbilical cord which used to
connect her with her own child. Interestingly, in her testimony she
describes herself as an old midwife to her own story.16 Also, she refers to
herself as a cailleach, an old woman, a hag or a sorceress, associated in
Celtic mythology with the Earth and wintertime.17 The midwifery that she
practices implies a passive role on her part, although when she sets about
narrating her biography, Roseanne realises that it is possible to actively
influence the shape of one’s own life. The vocabulary which she chooses
to describe the new insight is inextricably interwoven with her narrative
project: “The terror and hurt in my story happened because when I was
young I thought others were the authors of my fortune or misfortune; I did
not know that a person could hold up a wall made of imaginary bricks and
mortar against the horrors and cruel, dark tricks of time that assail us, and
be the author therefore of themselves”. 18 Consequently, she decides to
author her own story in the hope of leaving an account, a “brittle and
honest-minded history“19 of herself. Originally, her testimony is supposed
to be a stronghold against time, a repository of volatile memories and
images which she has no one to share with. Eventually, it turns out that
Roseanne’s life, both present and past, is a source of distraction,
consolation and, most significantly, a psychological and emotional
recovery for her own son, who has grieved over the loss of his wife.
It is Dr Grene who finds it easier to vent his grief, yet what he does is
mostly poeticize it. His own narrative, which is identified as a
commonplace book, abounds in figurative representations of mourning
and desolation. He describes himself as “worn out, finding a tatter here
and a tear there in the cloth of myself”,20 a clear reference to the aged man
15
Barry, The Secret Scripture, pp. 206-207.
16
See Barry, The Secret Scripture, p. 102.
17
See Patricia Monaghan, The Encyclopedia of Celtic Mythology and Folklore
(New York: Facts on File, 2004), pp. 68-69 and Gienna Matson and Jeremy
Roberts, Celtic Mythology A-Z, Second Edition (New York: Chelsea House, 2010)
p. 24.
18
Barry, The Secret Scripture, p. 4.
19
Barry, The Secret Scripture, p. 5.
20
Barry, The Secret Scripture, p. 46.
“The Many Strange Fruits in the Cornucopia of Grief” 175
who can no longer face mundane reality in William Butler Yeats’s “Sailing
to Byzantium”.21 Elsewhere, overwhelmed by grief after the death of his
wife, Dr Grene yields to a nigh suicidal mood which is conveyed through
a powerful elemental imagery:
Every nuance of her, every turn of the head, every moment of tenderness
between us, every gift, every surprise, every joke, every outing, holidays in
Bundoran and later Benidorm, every kind word, helpful sentence, it all
gathered together like a sea, the sea of Bet, and rose up from the depths of
our history, the seabed of all we were, in a great wave, and crashed down
on the greying shore of myself, engulfed me, and would that it had washed
me away for good.22
21
See William Butler Yeats, “Sailing to Byzantium” in William Butler Yeats,
Selected Poetry, edited with an introduction and notes by A. Norman Jeffares
(London: Pan Books, 1990), p. 104.
22
Barry, The Secret Scripture, p. 124.
23
Barry, The Secret Scripture, p. 172.
24
Barry, The Secret Scripture, p. 157.
176 Chapter Ten
the fact that all my pieces are being thrown down and lost”.25
Paradoxically, the story of her life, which she eventually describes in terms
of a confession, succeeds in putting the scattered episodes of her
biography into a coherent whole, an epic tale of hardships and
perseverance in exile, marked by the disappointment with her native
Ireland and reluctance to embrace her new American identity.
For a lonely woman, stranded in a foreign country, the past is like a
homeland. Lilly is agitated by dwelling on her personal history: she
describes her project in terms of “raking up old coals” or “[d]redging up
the past”.26 And yet she cannot help acknowledging that reminiscing gives
her pleasure and an illusion of revisiting the Ireland of her childhood
years. Her memory is largely of a photographic kind: not in the sense that
she can remember every single minute detail of the view but Lilly’s
recollections seek to immobilize time like in a movie still which captures a
particular moment for eternity. This is evident in her inspection of the
snapshot of her grandson Billy taken before he departed for the Gulf War;
the photograph proves to be possessed of a depth of associations which
lead Lilly back to her brother who died in the Great War at the beginning
of the twentieth century and, at the same time, it is a magic charm which
has the power to annul the future. 27 Likewise, in her retrospections, static
images of the past, like tableaux of personal history, predominate over
action and dialogue.
In both – Lilly’s and Roseanne’s – cases, recollecting and writing are
wedded for ever. Roseanne calls her narrative a testimony of herself; Lilly
describes her text as a confession. Either way, their discourses are
autobiographical by dint of the focus on their own personal histories; they
also conform, in large measure, to the Bildungsroman format, as both
novels portray the transformation of adolescent girls into adults.28 In
contradistinction to traditional (i.e., non-fictional) confessional narratives,
like Augustine’s or Rousseau’s, The Secret Scripture and On Canaan’s
Side have much more in common with Robinson Crusoe or Tristram
Shandy in that they feature a fictional narrator, rather than an author who
tells the story of her/his own life. In such texts the very existence of the
teller of the tale is predicated on the narrative which s/he verbalizes. In
fact, they are mutually constitutive: without the narrator the story will
25
Sebastian Barry, On Canaan’s Side (London: Faber and Faber, 2011), p. 4.
26
Barry, On Canaan’s Side, p. 41.
27
See Barry, On Canaan’s Side, p. 232.
28
Eve Patten notes the widespread use, in recent Irish fiction, of autobiographical
and Bildungsroman constructions for representations of an abused subjectivity –
see Patten, “Contemporary Irish Fiction”, pp. 268-269.
“The Many Strange Fruits in the Cornucopia of Grief” 177
never unfold but simultaneously the story itself provides her/his sole
raison d’etre. Since in works of fiction the narrator’s ontology is
intratextual, to authenticate her/his biography in the eyes of the audience
s/he must skilfully appeal to their emotions.
An appeal to emotions is an old communication strategy, described in
detail in Aristotle’s On Rhetoric.29 It relies on what he calls pathos, a mode
of persuasion which is supposed to evoke the audience’s pity and
sympathy.30 In the Greek language, pathos (πάθος) is also connected with
pain and suffering, an etymology which seems particularly relevant to
those who are working through the trauma of loss and bereavement.
Consequently, an account of one’s painful past – whether fictional or not –
may be classified as autopathography. Although the term is already in use
in medical discourse,31 I want to expand its semantic field here in order to
explore two parallel meanings that the notion may encompass. In the
context of discursive representations of grieving, autopathography refers
to the content of the narrative (its locutionary level, so to speak) but it also
describes the effect that particular descriptions of suffering may have on
the reader (the perlocutionary level). Because Barry’s narrators create
credible and moving accounts of their traumatic experiences, they succeed
as story-tellers whose lives resonate with the reader. After all, as Richard
Kearney claims, we all feel the need to relate to other people through
narrative: “From the word go, stories were invented to fill the gaping hole
within us, to assuage our fear and dread, to try to give answers to the great
unanswerable questions of existence …”32 Therefore it should come as no
surprise that the exceptionally well-wrought appeals produced by Lilly and
Roseanne in their fictional autopathographies have the power to evoke
actual emotions in their readers.
It is not incidental that both narratives are written in the first person
singular and follow the crucial conventions of autobiographical discourse.
In the context of fiction, the confidential tone of the narrator’s personal
29
Aristotle was likely the first one to advance a complex theory of rhetoric but the
power of discourse to move an audience was already noted in the “Encomium of
Helen” by Gorgias of Leontini – see James L. Kastely, “Rhetoric and Emotion” in:
Walter Jost and Wendy Olmsted, eds, A Companion to Rhetoric and Rhetorical
Criticism (Oxford: Blackwell Publishing, 2004), p. 222.
30
See Aristotle, On Rhetoric: A Theory of Civic Discourse, trans. George A.
Kennedy (New York and Oxford: Oxford University Press, 2007), pp. 39 and 116-
149 (especially 139-141).
31
See, e.g., Jeffrey K. Aronson, “Autopathography: the patient’s tale”, British
Medical Journal, December 23, 2000; 321 (7276), http://www.ncbi.nlm.nih.gov/
pmc/articles/PMC1119270/ (accessed on 18 February 2013).
32
Richard Kearney, On Stories (London and New York: Routledge, 2002), pp. 6-7.
178 Chapter Ten
I must admit there are ‘memories’ in my head that are curious even to me.
… Memory, I must suppose, if it is neglected becomes like a box room, or
a lumber room in an old house, the contents jumbled about, maybe not
only from neglect but also from too much haphazard searching in them,
and things to boot thrown in that don’t belong there. It makes me a little
dizzy to contemplate the possibility that everything I remember may not be
– may not be real, I suppose. There was so much turmoil at that time – that
what? I took refuge in other impossible histories, in dreams, in fantasies? I
don’t know.34
In other words, if the reader is led to believe something that does not
correspond to recorded history, it is because the narrator, over the years,
has been confused about its factual status. Still, in Roseanne’s narrative,
33
Barry, The Secret Scripture, p. 209. Her claim is reminiscent of Jean Jacques
Rousseau’s famous caveat from his Confessions: “it will be strange if, amongst so
many comings and goings, amongst so many successive moves, I do not make
some confusions of time and place. I am writing entirely from memory, without
notes or materials to recall things to my mind. … I may therefore have made
mistakes at times, and I may still make some over trifles … But over anything that
is really relevant to the subject I am certain of being exact and faithful”. Jean-
Jacques Rousseau, The Confessions (London: Penguin Books, 1953), p. 128.
34
Barry, The Secret Scripture, p. 209.
“The Many Strange Fruits in the Cornucopia of Grief” 179
this is not just an excuse for rewriting the past. She humbly accepts her
fallibility by acknowledging that “no one has the monopoly on truth”35 –
not even herself. Her memories are not meant to compete for the reader’s
attention as an alternative version of the marginalized aspect of Irish
history. There is a personal truth about them, a truth which arises from the
transhuman experience of inhabiting someone else’s mind, a truth which
only fiction is capable of unveiling.
Other, larger truths may be simply too monstrous to confront. From a
psychological point of view, Roseanne’s denial of the facts about her
father’s and her own role in the momentous events at the cemetery during
the Civil War is a symptom. Dr Grene may think that she has developed a
defence mechanism to withstand the overwhelming burden of the past.
However, Roseanne does realise that what she records in her testimony is
not tantamount to an objective account of history. Or, rather, her notion of
history involves a necessary amount of confabulation: “history as far as I
can see is not the arrangement of what happens, in sequence and in truth,
but a fabulous arrangement of surmises and guesses held up as a banner
against the assault of withering truth”. 36 Gradually, Dr Grene comes to
understand that repression and confabulation are Roseanne’s self-
administered medications for the pain of dwelling on the past. Moreover,
he himself becomes skeptical of ‘factual truths’.37 That is why he spares
her the trauma of being exposed to the knowledge of what actually
happened when she was a young girl. All things considered, fictions,
imaginings and self-delusions may even prove to be life-sustaining.38
Faced with raw, unrelenting facts about their existence, many people
would likely collapse and refuse to cope with their problems. By and large,
it is the (fabulous) stories we tell ourselves about ourselves that keep us
alive.
In Roseanne’s biography, there is a story which shall never reach the
light of day, a subterranean narrative which constitutes a tragic
culmination of her lonely life in Sligo. In her case, it is this narrative
lacuna, a telling ellipsis connected with what happened to her after she lost
her child, that represents one of the crucial authorial interventions in the
35
Barry, The Secret Scripture, p. 134.
36
Barry, The Secret Scripture, p. 56.
37
See Barry, The Secret Scripture, p. 291.
38
The very title of Martin Austin’s work, Useful Fictions, seems to imply that
human beings may find untruths advantageous in their struggle for survival (see
Austin, Useful Fictions, p. xii). The claim is clearly indebted to Friedrich
Nietzsche’s famous essay, “On Truth and Lies in a Nonmoral Sense” although
Nietzsche’s idiom is markedly less Darwinian.
180 Chapter Ten
record of her past. Dr Grene intuits that there is a dark secret behind the
period of Roseanne’s original confinement which was arranged for by her
husband’s family and Father Gaunt, a truly diabolical figure according to
her account. Cognizant of the fact she had been institutionalized elsewhere
before she was moved to the mental hospital in Roscommon, Grene
suspects that “somewhere in the distant past, in just such an institution as
this, she suffered in some way at the hands of her ‘nurses’”.39 Roseanne
recalls that, before she was incarcerated, Father Gaunt diagnosed [sic!] her
as suffering from nymphomania which he identified with a form of
madness. It is quite likely, then, that what remains an unspoken episode in
her biography is her stay in a Magdalen laundry, an asylum for
promiscuous women and prostitutes. In Ireland those institutions, run by
the Magdalen nuns, were used for detaining, without due process or
appeal, all those young women who were perceived as a threat to the
moral backbone of society.40 The girls were usually sent there on request
of one of the men in their family but Roseanne was an orphan so a
clergyman who claimed to know her very well had the power to pronounce
on her moral integrity.
For Roseanne, silence is a balm for the severest wounds of memory. In
narrating her life, she completes the work of grieving for her nearest and
dearest (mostly her father and the McNulty brothers) but she can never
come to terms with the loss of her son and that is why from his birth on
her biography is a gaping hole. By contrast, Lilly, the narrator of On
Canaan’s Side, seems to succeed in finalizing her project. She reaches a
resolution about her own fate and concludes the story of her exile,
suffering and misery with a well deserved relief: “To remember sometimes
is a great sorrow, but when the remembering has been done, there comes
afterwards a very curious peacefulness. Because you have planted your
flag on the summit of the sorrow. You have climbed it”.41 The
mountaineering metaphor implies an effort and a victory; also a sense of
fulfilment. Lilly has gone through the rites of mourning although her
grandson is not the only person she has grieved for. In fact, the bulk of her
narrative is concerned with her own life, which she decides to part with.
39
Barry, The Secret Scripture, p. 123.
40
For a detailed discussion of the issue, see James M. Smith, Ireland’s Magdalen
Laundries and the Nation’s Architecture of Containment (Notre Dame: University
of Notre Dame Press, 2007). The films which expose this shameful aspect of
Ireland’s recent history include: The Forgotten Maggies (2009, dir. Steven
O’Riordan) and Magdalene Sisters (2002, dir. Peter Mullan).
41
Barry, On Canaan’s Side, p. 217.
“The Many Strange Fruits in the Cornucopia of Grief” 181
References
Aristotle 2007, On Rhetoric: A Theory of Civic Discourse, trans. George
A. Kennedy, New York and Oxford: Oxford University Press.
Aronson, J. K. December 23, 2000, “Autopathography: the patient’s tale”,
British Medical Journal, 321 (7276), http://www.ncbi.nlm.nih.gov/pmc
/articles/PMC1119270/ (accessed on 18 February 2013).
Austin, M. 2010, Useful Fictions: Evolution, Anxiety, and the Origins of
Literature, Lincoln and London: University of Nebraska Press.
Barry, S. 2008, The Secret Scripture, London: Faber and Faber.
—. 2011, On Canaan’s Side, London: Faber and Faber.
Bonanno, G. A. 2009, The Other Side of Sadness: What the New Science
of Bereveament Tells Us About Life After Loss, New York: Basic
Books.
Brown, T. 2004, Ireland: A Social and Cultural History 1922-2002,
London: Harper Perennial.
Davies Konigsberg, R. 2011, The Truth About Grief: The Myth of Its Five
Stages and the New Science of Loss, New York: Simon & Schuster.
Foster, R. F. 2001, The Irish Story: Telling Tales and Making It Up in
Ireland, London: Penguin Books.
42
See Barry, The Secret Scripture, pp. 227-228.
43
Barry, On Canaan’s Side, p. 131.
182 Chapter Ten
GRZEGORZ MOROZ
In Chapter XIV of Aldous Huxley’s Brave New World John the Savage
visits his dying mother, Linda, in the Park Lane Hospital for the Dying, “a
sixty-story tower of primrose tiles”.1 Chapter XIV is crucial in the novel’s
construction as it directly leads to the climatic Chapter XV, which depicts
the Savage’s final disillusionment with “the beauteous mankind”
inhabiting “the brave new world” and the riot he causes during the
distribution of the daily dose of soma, and his arrest. What follows in
quick succession is the dissolution of the plot in the final three chapters:
the key conversation with Mustapha Mond, the World Controller, the
forced exile of Helmoltz Watson and Bernard Marx (mentors of John the
Savage in the World Society) and finally, to John the Savage’s voluntary
retreat to the lighthouse in Surrey and his suicidal death.
The Savage’s rebellion is spurred first by the indifference with which
his mother’s death is treated by both the medical staff and the group of
young, uniformed visitors to the hospital undergoing a session of “death
conditioning” and later by the physical proximity of a crowd of similarly
uniformed, twinned, identical, grown up Deltas who are shown from the
Savage’s perspective, and through Huxley’s use of free indirect speech, as
maggots: “Like maggots they had swarmed defilingly over the mystery of
Linda’s death. Maggots again, but larger, full grown, they now crawled
across his grief and his repentance”. 2
The Savage’s grief, which is tied to such emotions as repentance and
remorse, as well as his ability to perceive the death of his mother as “the
mystery”, make him definitely more human and humane than the
1
Aldous Huxley, Brave New World and Brave New World Revisited. London:
Chatto & Windus, The Hogarth Press, 1987, p. 177.
2
A. Huxley, Brave New World … , p. 188.
184 Chapter Eleven
indifferent “khaki mob”3 of the World State citizens. Yet, at the same
time, the manner in which he handled the Savage’s grief, shows the extent
to which Huxley was critical of the “primitive” alternative to the
“pneumatic bliss” of the World State. The Savage’s grief makes him more
human, but at the same time it makes him as far removed from Huxley’s
ideal of “sanity” as the dystopian brave new world. The analysis of the
presentation of Linda’s death and the Savage’s ensuing grief could and
should be placed in the context of Huxley’s personal and literary
development in areas which were crucial to him throughout his life and his
literary career: fear of death and trying to overcome it through ars
moriendi, the art of dying.
In the foreword to Brave New World in 1946, fourteen years after the
novel’s first edition was published, Aldous Huxley remarked that the most
serious defect of his story was that the Savage was offered only two
alternatives: “an insane life in Utopia or the life of a primitive in an Indian
village, a life more human in some respects, but in others hardly less queer
and abnormal”. 4
In 1946 Huxley suggested “a third alternative” that he would offer the
Savage if he were to re-write the novel:
Between the utopian and the primitive horns of his dilemma would lie the
possibility of sanity – a possibility already actualized, to some extent, in a
community of exiles and refugees from the Brave New World, living
within the borders of the Reservation. In the community economics would
be decentralist and Henry-Georgian, politics Kropetkinesque and co-
operative […] Religion would be the conscious and intelligent pursuit of
man’s Final End, the unitive knowledge of the immanent Tao or Logos, the
transcendent Godhead or Brahman. And the prevailing philosophy of life
would be a kind of Higher Utilitarianism, in which the Greatest Happiness
principle would be asked and answered in every contingency of life being.
How will this thought or action contribute to or interfere with, the
achievement, by me and the greatest possible number of other individuals,
of man’s Final End?5
3
A. Huxley, Brave New World …, p. 185.
4
A. Huxley, Brave New World…, p. 5.
5
A. Huxley, Brave New World…, pp. 6-7.
Of Death and Grief, Johne The Savage, Huxley and Lawrence 185
Utopia in his earlier novel After Many a Summer Dies the Swan (1939),
while portraying William Propter’s attempts to set up his little community
in California. But it was only in his last novel Island (1962) that this
project was drawn in detail and in multi-dimensional perspective.
One important dimension of the Positive Utopia depicted in Island is
the way the society of Pala copes with the problem of death and dying.
Huxley’s presentation of the death of Lakshmi might be viewed as the
model enactment of ars moriendi, the art of dying of a person in
“conscious and intelligent pursuit of man’s Final End”.6
Lakshmi’s death scene in Island, similarly to Linda’s in Brave New
World, comes in the climatic Chapter XIV, but it leads not to grief, despair
and the suicidal death of John the Savage, but to Will Farnaby’s
embarking on the path to spiritual Enlightenment. Unlike soma drugged
Linda, Lakshmi dies in full consciousness; she is helped by her husband
Robert and her daughter-in-law Susila. Robert encourages her: “Let go
now, let go. Leave it here, your old worn-out body, and go on. Go on, my
darling, go on into the Light, into the peace, into the living peace of the
Clear Light…”7 While Susila explains to Will Farnaby:
Going on being aware – it’s the whole art of dying […] We help them to go
on practicing the art of living even while they’re dying. Knowing who in
fact one is, being conscious of the universal and impersonal life that lives
itself through each of us – that’s the art of living, and that’s what one can
help the dying to go on practicing. To the very end. Maybe beyond the
end.8
Must Have a Stop (1944), the characters were totally unprepared for the
experience of death, dying in fear, self-pity and self-grief: Linda in Brave
New World, Brian Foxe in Eyeless in Gaza, Eustace Barnack in Time Must
Have a Stop, Kate Martens in The Genius and the Goddess, Will
Farnaby’s aunt Mary in Island. While in After Many a Summer Dies the
Swan, the main theme of the novel is Jo Stoyte’s fear of death, which
pushes him to spend his millions on desperate projects to avoid it; even if
it means following the Fifth Earl of Gonister in his diet of raw carp’s guts,
living in a dungeon and devolving into a big monkey.
Interesting possibilities for the interpretation of Huxley’s critical
attitude to both “the utopian and primitive” horns of the dilemma in
Chapter XIV of Brave New World, the chapter describing Linda’s death
and her son’s grief, open up when the parallels between the character of
John the Savage and the person of David Herbert Lawrence, the celebrity
novelist, are revealed and exposed. William York Tindall, back in 1956,
attested that “The savage from New Mexico who dies a martyr to H.G.
Wells in Brave New World (1932) is Huxley’s […] portrait of Lawrence”. 9
But it was only recently that Jerome Meckier, the renowned Huxley
scholar, threw more light on these issues in his article “On D.H. Lawrence
and Death, Especially Matricide: Sons and Lovers, Brave New World, and
Aldous Huxley’s Later Novels”.
Aldous Huxley and D.H. Lawrence met for the first time for tea in
London in 1915; at that time they were both aspiring members to the
“Garsington Group”. The meeting was in fact suggested by Lady Ottoline
Morrell, the mentor of the group and owner of Garsington Manor. But
their closer acquaintance and later friendship came only in the second half
of the 1920’s in Italy, where both the Huxleys and the Lawrences were
leading the wandering lives of voluntary, artistic exiles. The two couples
met regularly, spent winter holidays together in the Italian Alps and
finally, in February 1930 the Huxleys came to help in Vence, on the
French Riviera, where D.H. Lawrence was dying of tuberculosis. (He died
on March 2, 1930). In the first phase of the friendship Huxley was
impressed by D.H.L’s boundless energy and his “philosophy of blood”,
with its claim of the supremacy of body over soul, of instinct over
intellect, and of primitive state of (pre)consciousness over modern
spirituality. The character of Mark Rampion in Huxley’s major novel
Point Counter Point (1928), who is the only man of (any) integrity in this
panoramic novel – not excluding the introvert novelist Peter Quarles,
Huxley’s porte parole – is thought by the majority of Huxley scholars to
9
William York Tindall, Forces in Modern British Literature 1885-1956. New
York: Vintage Books, 1956, p. 173.
Of Death and Grief, Johne The Savage, Huxley and Lawrence 187
10
Sybille Bedford,. Aldous Huxley: A Biography, Volume I. London: Chatto &
Windus, 1973, p. 202.
11
Bedford, Aldous Huxley, p. 202.
12
Jerome.Meckier, “On D.H. Lawrence and Death, Especially Matricide: Sons and
Lovers, Brave New World, and Aldous Huxley’s Later Novels”. Aldous Huxley
Annual, Volume 7, 2007, p. 192.
13
Bedford, Aldous Huxley, p. 224.
14
Bedford, Aldous Huxley, p. 224.
15
Bedford, Aldous Huxley, p. 225.
188 Chapter Eleven
book Beyond the Mexique Bay. There in the final passage, on board a ship
returning home, Huxley’s persona rereads Lawrence’s Plumed Serpent.
The persona points to Lawrence’s “extraordinary powers”16 of description
but mostly to the following discrepancy: in the ending of The Plumed
Serpent, the main character Kate “stayed immersed in the primitive blood
of Mexico, but Lawrence went away”.17
16
Aldous Huxley, Complete Essays, Volume III, 1930-1935. Chicago: Ivan R. Dee,
2001, p. 605.
17
A. Huxley, Complete Essays, Volume III, p. 605.
18
A. Huxley, Complete Essays, Volume III, p. 605.
19
D.H. Lawrence, Sons and Lovers, Oxford, Oxford University Press, 1995,
p. 444.
20
Brenda Maddox, D.H. Lawrence: The Story of a Marriage. New York: Simon &
Schuster, 1966, p. 65.
21
Meckier, “On D.H. Lawrence and Death…”, p. 185.
22
A. Huxley, Brave New World…, p. 178.
23
A. Huxley, Brave New World…, p. 178.
Of Death and Grief, Johne The Savage, Huxley and Lawrence 189
When John the Savage lived with his mother at Malpais (in the
Reservation located by Huxley in the area in the south-west of the U.S.A
inhabited by Pueblo Indians, so prominent in Lawrence’s fictional and
non-fictional writings), he was given by Popé, his mother’s lover, a copy
of The Complete Works of William Shakespeare. John learned the book by
heart and followed the advice from Hamlet: he waited till the mother’s
lover is “drunk asleep […] in the incestuous pleasure of his bed”, and then
grabbed the meat knife and stabbed Popé. “At the climax of Shakespeare’s
revenge tragedy, four corpses litter the stage; “two cuts on Popé’s left
shoulder” are all John can inflict. Huxley undercuts Lawrence’s tragic
conception of Paul Morel as a modern Hamlet with John’s childish attempt
to imitate the pensive prince”. 25 In a Galloping Senility ward the dying,
hallucinating Linda thinks she is in bed with Popé. “‘Popé!’ She
murmured, and closed her eyes. Oh, I do so like it, I do…”26 John tries to
explain to his mother who he really is, but she repeats: “Pope!”.27 It is then
that:
Anger suddenly boiled up in him. Balked for the second time, the passion
of his grief had found another outlet, was transformed into a passion of
agonized rage.
‘But I’m John!’ he shouted. ‘I’m John!’ And in his furious misery he
actually caught her by the shoulder and shook her.28
24
Meckier, “On D.H. Lawrence and Death…”, p. 186.
25
Meckier, “On D.H. Lawrence and Death…”, pp. 186-187.
26
A. Huxley, Brave New World…, p. 182.
27
A. Huxley, Brave New World…, p. 182.
28
A. Huxley, Brave New World…, p. 182.
29
A. Huxley, Brave New World…, p. 182.
190 Chapter Eleven
Her voice suddenly died into an almost inaudible breathless croaking: her
mouth fell open; she made a desperate effort to fill her lungs with air. But it
was as though she had forgotten how to breathe. She tried to cry out – but
no sound came: only the terror of her staring eyes revealed that she was
suffering. Her hands went to her throat, then clawed at the air – the air she
could no longer breathe, the air that, for her, had ceased to exist.30
Aldous died as he lived, doing his best to develop fully in himself one of
the essentials he recommended to others: Awareness… He seemed-
somehow – I felt he knew – we both knew what we were doing, and this
had always been a great relief to Aldous. I have seen him at times during
his illness upset until he knew what he was going to do, then, decision
taken, however serious, he would make a total change. This enormous
feeling of relief would come to him and he wouldn’t be worried at all about
it. He would say let’s do it, and we would do it, and he was like a liberated
man. And now I had the same feeling, a decision had been made. Suddenly
he had accepted the fact of death; now, he had taken his moksha –
medicine in which he believed, Once again he was doing what he had
written in Island, and I had the feeling that he was interested and relieved
and quiet […]
Light and free you let go, darling; forward and up. You are going forward
and up; you are going toward the light. Willingly and consciously you are
going, willingly and consciously, and you are doing this beautifully; you
are doing it so beautifully – you are going toward the light – you are going
toward the light – you are going toward the greater love – you are going
forward and up. It is so easy – it is so beautiful. You are doing it so
beautifully, so easily. Light and free. Forward and up. You are going
30
A. Huxley, Brave New World…, pp. 182-183.
31
A. Huxley, Brave New World…, p. 183.
Of Death and Grief, Johne The Savage, Huxley and Lawrence 191
toward Maria’s love with my love. You are going toward a greater love
than you have ever known. You are going toward the best, the greatest
love, and it is easy, it is easy and you are doing it so beautifully.32
References
Bedford, S. 1973, Aldous Huxley: A Biography, Volume I. London: Chatto
& Windus.
Huxley, A. 1987, Brave New World and Brave New World Revisited.
London: Chatto & Windus, The Hogarth Press.
—. 2001, Complete Essays, Volume III, 1930-1935. Chicago: Ivan R. Dee.
—. 2002, Island. New York: Perennial Classics.
Huxley, L. 2000, This Timeless Moment: A Personal View of Aldous
Huxley. Berkeley, Toronto: CelestialArts.
Lawrence, D.H. 1995, Sons and Lovers, Oxford, Oxford University Press.
Maddox, B. 1966, D.H. Lawrence: The Story of a Marriage. New York:
Simon & Schuster.
Meckier, J. 2007, “On D.H. Lawrence and Death, Especially Matricide:
Sons and Lovers, Brave New World, and Aldous Huxley’s Later
Novels”, Aldous Huxley Annual, Volume 7, 2007, pp. 185-222.
Tindall, W.Y. 1956, Forces in Modern British Literature 1885-1956. New
York: Vintage Books.
32
Laura Huxley, This Timeless Moment: A Personal View of Aldous Huxley.
Berkeley, Toronto: CelestialArts, 2000, pp. 295-306.
CHAPTER TWELVE
SŁAWOMIR KONKOL
1
Linda Grey Sexton, “The White Silence of Their Lives”, The New York Times
Book Review (11 Sept. 1988), 14.
2
Malcolm David, Understanding Graham Swift (Columbia: University of South
Carolina Press, 2003), 111.
3
Craps focuses on two texts: Susan Mecklenburg’s Martin Amis und Graham
Swift: Erfolg durch bodenlosen Moralismus im zeitgenossischen britischen Roman.
(Heidelberg: Universitatsverlag C. Winter, 2000) and Catherine Bernard’s Graham
Swift: La parole chronique. (Nancy: Presses Universitaires de Nancy, 1991). He
also mentions Adrian Poole’s “The Mourning After” (in An Introduction to
Contemporary Fiction: International Writing in English since 1970. Ed. Rod
Mengham. Cambridge: Polity Press, 1999. 150-67) and Wendy Wheeler’s
dissertation (From the Sublime to the Domestic: Postmodernism and the Novels of
Graham Swift and Peter Ackroyd. University of Sussex, 1994), from which he
quotes: “As with Shuttlecock, there is a sense that in Out of this World of
something closed too soon, and of too quick and easy resolution in which quite
evident dangers are repressed”. (in Craps, 201) One might also consider Sexton’s
review with its questionable observation that Sophie Birch, one of the novel’s
protagonists, “is characterized without cliché” or Barry Fisherman, who remarks
that the happiness of her father Harry is derived from “his photographer’s ability to
194 Chapter Twelve
the ethical dimension of the work. As implied by the very title of his study
– ”Cathartic Fables, Fabled Catharses”4 – he is clearly distrustful about the
effectiveness of the modes of domesticating trauma dominant in the book.
At the same time, in stark contrast to certain other commentators, he
argues convincingly that the ideas and attitudes presented by the novel’s
narrators and their discourses should by no means be taken to correspond
straightforwardly to those of the author – nor, to a large extent, of the
speakers themselves. Critical distance to patterns which Swift employs to
structure his text is shared at many points by those who find themselves
inside this structure.
The overall agenda of Out of this World fits into the liberatory politics
of Swift’s oeuvre at large. Craps observes this in his discussion of the
parallels between the two discourses organising the text ideologically as
well as formally: photojournalism and conventional realistic prose.
put distance between himself and his subjects”, and that “Harry applies this
distancing technique [borrowed from photography] to his own life so effectively
that he is able to view past disasters with a cool and journalistic eye”, but then
concludes with surprising firmness that “Harry Beech has accomplished the
impossible for a Swift character -- has actually achieved happiness”. (Barry J.
Fisherman, “Why Isn’t Anybody Happy Here?” http://www.postcolonialweb.org/
uk/gswift/otw/happy.html) On the other hand, there are critics who undeniably
offer ways of reading closer to Craps’s. Peter Widdowson argues that Out of this
World questions both photography and itself in terms of realism of representation
and sees its conclusion as anything but unambiguous: “The irony is that what the
novel ‘confers’ is not, of course, ‘reality’, but a way of perceiving how notions of
‘reality’ are foisted upon us. The notion of ‘a true story’ is a fiction, just as is ‘the
camera cannot lie’, for there is always another image behind the photograph,
another story behind the story, another history behind the history – it all depends
on who the ‘witness’ is. The bottom line, here, is that there is no bottom line: we
construct narratives as narratives construct us. But an historiographic metafiction
like Out of this World helps us to see how this happens, not least in its self-
consciousness of complicity in the fashioning of narratives”. (Peter Widdowson,
Literature. London: Routledge, 1999. 162-3.) David Malcolm’s approach could be
said to represent a middle ground: for him, among Swift’s novels, “The Sweet-Shop
Owner and Waterland lie at the grimmer end of the scale, with Shuttlecock ending
on a moment of balance, an epiphanic moment of happiness and insight. In this
regard, Out of This World is closer to Shuttlecock than the others”. At the same
time, Malcolm speaks of a “partly optimistic ending” (110-1) rather than an
undeniable achievement of progress.
4
“Cathartic Fables, Fabled Catharses. Photography, Fiction and Ethics in Out of
this World”, in: Stef Craps, Trauma and Ethics in the Novels of Graham Swift: No
Short-Cuts to Salvation (Brighton and Portland: Sussex Academic Press, 2005),
104-19.
Grieving or Denying Grief? Photography and Literary Realism 195
5
John Berger, About Looking (New York: Pantheon Books, 1980), 38.
6
Graham Swift, Out of this World (London: Picador, 1988), 92.
7
Harry’s monologue, addressed to Sophie, also helps him come to terms with their
past.
8
Swift, 125.
196 Chapter Twelve
narrativisation at face value, awarding Out of this World the title of the
most optimistic of Swift’s novels to that date.9 Linda Gray Sexton for
example quotes an aphoristic formulation by Sophie’s psychoanalyst:
“Life is a tug of war between memory and forgetting … To remember –
that can be bad, Sophie. And to forget – that can be bad too. Isn’t that the
problem? … But the answer to the problem is to learn how to tell. It’s
telling that reconciles memory and forgetting”.10 This reflection leads
Sexton to conclude that “[b]y the book’s culmination, both father and
daughter have begun to master this art. Mr. Swift’s achievement is that the
important story of their self-education has been told with such simple,
startling beauty”.11 However, as emphasised by Craps, both photography
and narrative techniques of traditional realist fiction may be used to
propagate narcissistic patterns of confronting the world rather then a
search for alternatives to those.12 Craps’s essay points to the capacity of
both for neutralising disquieting encounters with trauma, referring, among
others, to Susan Sontag’s remark on photography as a medium which
“celebrates the imperial self”,13 in offering the subject a position of
authority in its relation to the world or Roland Barthes’ notion of studium
as precisely the taming function of photography, serving to subjugate the
effect of the image of raw reality to the demands of social conventions.
John Berger’s objections to the previously proposed social function of war
photography also offer an interesting perspective here. Berger points out
that images captured in extreme situations are “doubly violent” since the
traumatic experiences presented in them not only in themselves stand
outside a normal flow of time but are additionally ripped from their
context by being captured on film. The result is that their audience, unable
as they have to be in such circumstances to relate to the suffering of those
portrayed in the photographs, assume individual responsibility for the
failure of the image to move them. In fact, says Berger, “[t]he truth is that
any response to that photographed moment is bound to be felt as
9
“Out of this World is the grimmest of Swift’s novels in the images of violence and
destruction it invokes. But it is also the most willfully optimistic about the
possibilities of healing, reparation and revival for the damaged male figure”.
(Poole, 160)
10
Swift, 74.
11
Sexton, 14.
12
In the light of an interview with Swift quoted by Craps, in which the author
states a desire to examine critically utopian visions of the future with the
disappointments of the past in mind, one might indeed be considerably more
distrustful of the characters’ achievement.
13
Craps, 107.
Grieving or Denying Grief? Photography and Literary Realism 197
inadequate”.14 This in turn accounts for the failure of the ethical function
ascribed by the young Harry Birch to reportage photography, since the
sense of morally inappropriate individual response to the photograph
overshadows even the shock of the horrifying image and, more
significantly, depoliticises the situation: “The picture becomes evidence of
the general human condition. It accuses nobody and everybody”.15
Writing’s potential for moving its audience is also problematised in Out of
This World, since narrativisation is shown to have a similar capacity for
neutralising the shocks of trauma. This capacity is ostensibly and
categorically rejected by the protagonist of Out of This World: Craps draws
a parallel between Hannah Arendt’s refusal as a journalist reporting on the
Nuremberg trials to yield to “the temptation to make a shocking,
outrageous reality comprehensible in terms of reductive commonplaces”16
and Harry’s own stance as a photographer participating in the same
process. Birch insists, much like Arendt, to “show that monsters do not
belong to comfortable tales”.17 If one considers in addition the increasing
doubts of the photographer about his professional mission, it appears that
the text is by all means informed when it comes to the risks involved in
turning experience into narrative and formulates this awareness explicitly.
It is in this context that Craps discusses the paradox of the traditionally
realist technique of Out of this World, which seems to undermine the
pseudo-catharsis of photography, therapy and historiography or political
discourse, while ignoring the applicability of the same reservations to
literature. Craps states that a number of the novel’s readings overlook the
irony of the text, whose excessive reliance on clichés in itself serves to
question them. The claim is further validated by examples of the
characters’ objections to their own perhaps too conveniently conventional
lots: “The way in which the novel goes about debunking business is by
ironically mimicking the conventional model for dealing with trauma, and
by having its characters loudly dispute the theoretical premises of this
approach and subsequently express their bemusement at being caught up
in its clutches”.18 Before I move on to look at the novel itself for
illustrations of its treatment of both literary realism and photography in
their violent neutralisation of alterity, I would like to complete the
theoretical background for my reflection by introducing a psychoanalytic
consideration of the two as analogous models of subjecthood and
14
Berger, 39.
15
Berger, 40.
16
Craps, 111.
17
Swift, 102.
18
Craps, 115-6.
198 Chapter Twelve
19
Lena Magnone, “Traumatyczny realizm”, in Rewolucja pod spodem, ed.
Przemysław Czapliński (Poznań: Poznańskie Studia Polonistyczne, 2008), 27.
20
Sean Homer, Jacques Lacan (London: Routledge, 2005), 83.
Grieving or Denying Grief? Photography and Literary Realism 199
How can it be? How can it be that an instant which occurs once and once
only, remains permanently visible? How could it be that a woman whom I
had never known or seen before – though I had no doubt who she was –
could be staring up at me from the brown surface of a piece of paper?
From a time before I existed. From a time before, perhaps, she had even
thought of me and when she was undoubtedly ignorant of what I would
mean to her.23
21
“In the Photograph, the event is never transcended for the sake of something
else: the Photograph always leads the corpus I need back to the body I see; it is the
absolute Particular, the sovereign Contingency, matte and somehow stupid, the
This (this photograph and not Photography), in short, what Lacan calls the Tuché,
the Occasion, the Encounter, the Real, in its indefatigable expression”. (Roland
Barthes, Camera Lucida. transl. Richard Howard. New York: Hill and Wang, 1981.
4.)
22
Graham Allen, Roland Barthes (London: Routledge, 2003), 130-1.
23
Swift, 205.
200 Chapter Twelve
24
Swift, 55.
25
Berger, 50.
26
Berger, 51.
27
Berger, 61.
28
Swift, 92.
Grieving or Denying Grief? Photography and Literary Realism 201
I was trying to sleep, and have sweet dreams. I was trying to piece together
my nerves and wondering how people ever contrive that impossible trick
called Where I Live. I was lying awake haunted by the noise of owls and
foxes. I would go for long, determined walks and watch the silver clouds
gliding over green hills, rooks flapping over gnarled trees, and say to
myself: I don’t believe this. I would come back to the cottage, open the
29
Swift, 167-8.
30
Swift, 55.
31
Swift, 187.
202 Chapter Twelve
front gate, walk through the picture-book façade and crawl into the tent of
myself.32
32
Swift, 60.
33
Swift, 79. Sophie seconds him on this: “Shit, I know this is pure theatre, I know
this is like a bad movie, like the way it isn’t”. Ultimately, however, just like Harry,
she apparently chooses to disregard the objections, to go for the pleasure of the
illusion. The quoted fragment continues: “But what’s the point of life, and what’s
the point of goddam movies, if now and then you can’t discover that the way you
thought it isn’t, the way you thought it only ever is in movies, really is the way it
is?” (Swift, 145)
34
Swift, 17.
35
Swift, 75.
Grieving or Denying Grief? Photography and Literary Realism 203
long as possible, and talks about her pregnancy in terms of being “inside
her tummy with [her children], imagining a world where you didn’t have
to see or know”.36 However, as the first character in Swift’s oeuvre to
undergo therapy, she is forced to face the consequences of traumas she has
not worked through. Ultimately, Sophie admits that “away-from-it-all is
such a shifting, strange, elusive place. There isn’t a place in the world
where you can get away from the world, not any more, is there?”37 Bruce
Fink observes that the aim of psychoanalytic treatment is to allow the
patient to verbalise experience impossible to express by means of
language at the time of its happening, to deal with the residuum of the
signifying process which poses a problem to the patient, to connect it with
signifiers.38 Sean Homer adds that “[t]rauma arrests the movement of
symbolization and fixes the subject in an earlier phase of development”.39
Sophie’s wish for a return to (her own) womb appears as a grotesquely
literal form of just this process, in her search for a reunion with a mother’s
body. Arguably, Sophie’s evolving attitude to therapy as a means for
moving beyond “the cocoon of surrogate amnesia provided by [her]
children’s ignorance”,40 demonstrates the effectiveness of the procedure.
She mocks the method as well as her handbook relation to the therapist, a
father figure whom she half-jokingly tries to seduce, as “a little, brief,
therapeutic fling … A few intimate secret sessions with you, then back to
normality again, all the better for it. Back to the loving wife and mother I
used to dream once upon a time that I was”. She does, however, concede
that “it’s getting to be serious, you and me. It’s getting to be a regular
thing”.41 Although clearly not the “quick fix” to her self-image that she
scorns in her caricature, verbalising her grudges appears to re-shape her
relations to her others, and Sophie, to her own surprise, is quite willing to
accept Harry’s gesture of reconciliation when it is made.
Like with Sophie’s therapy, the potential for problem-resolving is also
put to question in the case of Harry’s new love, who, in the words of
Adrian Poole, “comes out of the blue”. The critic dismisses precisely the
“emergency treatment from strangers” to the wounded psyches of the
father and the daughter, performed by “Sophie’s psychoanalyst and
36
Swift, 139-40.
37
Swift, 15.
38
Bruce Fink, The Lacanian Subject: Between Language and Jouissance
(Chichester, West Sussex: Princeton University Press, 1995), 25.
39
Homer, 84.
40
Swift, 74.
41
Swift, 95.
204 Chapter Twelve
42
Poole,161.
43
Swift, 141.
44
Swift, 103.
45
Swift, 133.
46
Craps, 131.
47
Craps 132-3.
48
Swift, 36.
49
Swift, 174.
Grieving or Denying Grief? Photography and Literary Realism 205
References
Allen, G., 2003, Roland Barthes, London: Routledge.
Barthes, R., 1981, Camera Lucida, transl. Richard Howard. New York:
Hill and Wang.
Berger, J., 1980, About Looking, New York: Pantheon Books.
Craps, S., 2005, Trauma and Ethics in the Novels of Graham Swift: No
Short-Cuts to Salvation, Brighton and Portland: Sussex Academic
Press.
Malcolm, D., 2003, Understanding Graham Swift, Columbia: University
of South Carolina Press.
Fink, B., 1995, The Lacanian Subject: Between Language and Jouissance,
Chichester, West Sussex: Princeton University Press.
52
This is why, upon purchasing Courbet’s L’origine du monde, he commissioned
his brother in law, André Masson, to paint a landscape repeating the outline of the
nude and hid the original painting underneath. (Magnone, 33)
53
Magnone, 42.
Grieving or Denying Grief? Photography and Literary Realism 207
WOJCIECH DRĄG
1
Frederic M. Holmes, “Realism, Dreams and the Unconscious in the Novels of
Kazuo Ishiguro”, The Contemporary British Novel, Eds. James Acheson and Sarah
C. E. Ross (Edinburgh: Edinburgh UP, 2005), 12.
“Year after Year, Blunder after Blunder” 209
city, during which he attends numerous functions and interacts with the
local residents, who recognise him as an authority and a prospective
saviour of their conflicted community. Throughout his three-day sojourn in
the enigmatic city, Ryder – in utterly implausible circumstances – stumbles
upon various remnants of his past, such as childhood friends, his parents’
former flat and their old car abandoned by the side of a road. Some of the
city’s inhabitants gradually take on the qualities of Ryder’s family: the
daughter of the porter of Ryder’s hotel named Sophie metamorphoses into
Ryder’s wife, and her son Boris – into his own son. Yet another characters
come to resemble the pianist himself – at different stages of life. The
remarkably malleable, dreamlike reality of the novel is constructed
through the use of spatial and temporal compression, reminiscent of dream
narratives, where physical laws have been suspended and characters freely
merge with one another. The extent to which the city is revealed to mirror
the realm of Ryder’s childhood and reflect his formative experiences and
present anxieties is interpreted by Barry Lewis as an indication that the
novel is in fact set in “a displaced England of [Ryder’s] memory and
imagination”, which is a mere projection of his conflicted mind.2
At the heart of The Unconsoled lies an intangible and elusive
experience of loss. Each character and each relationship struggles with the
memory of a rupture, whose origins may be obscure but whose legacy
determines their present misery. It is in the context of loss that the title of
the novel assumes significance: the unconsoled condition of Ryder and all
the inhabitants of the city stems from their inability (or unwillingness) to
liberate themselves from the thrall of an old familiar traumatic rupture.
The word “rupture” appears apt here as it captures the novel’s pervasive
atmosphere of things being broken beyond repair. The rifts alluded to by
the characters are invariably in dire need of patching. However, even if, in
certain cases, fixing the fissures seems possible, it is continuously deferred
and ultimately abandoned altogether, thus establishing the fate of the
inhabitants as that of perennial melancholics.
Determining the source of Ryder’s emotional predicament is not an
easy task, as the novel grants the reader a very limited access to his past.
The only explicit references to it are several flashbacks from childhood,
triggered by certain episodes in the narrative present and recounted by the
pianist himself. Implicitly, the past trauma can be gleaned from its present
symptoms – Ryder’s compulsive anxiety, insecurity and emotional
paralysis. Cynthia F. Wong argues that the pianist’s “capricious”
disposition camouflages his “tortured past wrought with loss,
2
Barry Lewis, Contemporary World Writers: Kazuo Ishiguro (Manchester:
Manchester UP, 2000), 110.
210 Chapter Thirteen
“Your parents. They don’t argue like that just because they don’t get on.
Don’t you know? Don’t you know why they argue all the time?” Then
suddenly an angry voice had called from outside our hide-out and Fiona
had vanished. And as I had continued sitting alone in the darkness under
the table, I had caught the sounds from the kitchen of Fiona and her mother
arguing in lowered voices. At one point I had heard Fiona repeating in an
injured tone: “But why not? Why can’t I tell him? Everybody else knows”.
And her mother saying, her voice still lowered: “He’s younger than you.
He’s too young. You’re not to tell him”.5
3
Cynthia F. Wong, Writers and Their Work: Kazuo Ishiguro (Horndon: Northcote,
2005), 70.
4
Kazuo Ishiguro, The Unconsoled (London: Faber, 1996), 264.
5
Ibid., 172-73.
6
Lewis, Ishiguro, 120.
7
Gary Adelman, “Doubles on the Rocks: Ishiguro’s The Unconsoled”, Critique 42
(2001), 171.
“Year after Year, Blunder after Blunder” 211
8
Sigmund Freud, Beyond the Pleasure Principle (New York: Norton, 1961), 7.
9
Ibid., 11.
10
“Repetition Compulsion”, International Dictionary of Psychoanalysis, Ed. Alain
de Mijolla, eNotes.com.
11
Sigmund Freud, “Remembering, Repeating and Working Through”, The Penguin
Freud Reader, Ed. Adam Phillips (London: Penguin, 2006), 395.
212 Chapter Thirteen
12
Sigmund Freud, Beyond the Pleasure Principle, 12.
13
Natalie Reitano, “The Good Wound: Memory and Community in The
Unconsoled”, Texas Studies in Literature and Language 49.4 (2007), 370.
14
Ishiguro, Unconsoled, 172.
15
Ibid., 444.
16
Ibid., 444.
“Year after Year, Blunder after Blunder” 213
leaves her apartment, he admits to feeling better and soon regains his
composure.18 The pianist behaves as if he has been seized with an inner
constriction, which compels him to repeat the pattern of humiliating his
friend. In his grotesquely narrated struggle with an inner paralysis, Ryder
is completely inert – driven by a force or compulsion of which he is
ignorant but which, nevertheless, remains conspicuously at play
throughout.
Ryder’s subjection to repetition compulsion is most easily traceable to
his treatment of Sophie and Boris. Bearing in mind the pianist’s account of
his traumatic childhood relations, the reader may notice several ways in
which Ryder inadvertently models his behaviour as a father and as a
husband on his parents. A scene in which Ryder and Boris visit their
former house by an artificial lake encapsulates much of the entanglement
of the musician’s present life with his past. Their former neighbour’s
account of the domestic strife between the current tenants is redolent of the
interminable quarrels of Ryder’s parents as well as of his own relationship
with Sophie. The hint that the main reason for their rows is the husband’s
absence from home for prolonged periods of time is a reference to Ryder’s
profession, which involves frequent travel. In accordance with the
dreamlike logic of the novel, the unhappy couple serves as a displaced
version of both relationships. Ryder appears to have adopted his father’s
emotional coldness and disengagement, which precipitate his abject failure
both as a father and as a husband.
The pianist’s inability to engage with Sophie and Boris is particularly
manifest in a scene of the only evening which they spend together. Sophie
has high hopes for the occasion, which she sees as a rare opportunity for
them to reunite and bond as a family. Her determination for it to succeed,
expressed through her efforts to please Ryder with a sumptuous dinner, is
met with his cold reserve and indifference. He consistently ignores Boris’s
incitements to play and Sophie’s attempts to make conversation, preferring
to eat and read the newspaper at the same time. On finishing the meal,
Ryder reflects about the failure into which the evening was evidently
turning, for which he blames Sophie: “it was not even as though she had
particularly excelled herself with the cooking. She had not thought to
provide, for instance, any sardines on little triangles of toast, or any cheese
and sausage kebabs. She had not made an omelette of any sort, or any
cheese-stuffed potatoes, or fish cakes”. 19 The complaining catalogue of the
fancy dishes which Sophie failed to deliver continues further, serving as a
humorous illustration of Ryder’s emotional deficiency, which renders him
18
Ishiguro, Unconsoled, 240.
19
Ibid., 288.
“Year after Year, Blunder after Blunder” 215
20
Ibid., 287.
21
Ibid., 532.
22
Ibid., 534.
23
Adelman, “Doubles”, 172.
216 Chapter Thirteen
24
Ibid., 174.
25
Ishiguro, Unconsoled, 68.
“Year after Year, Blunder after Blunder” 217
26
Ibid., 480.
27
Dominique Vinet, “Fugal Tempo in The Unconsoled”, Etudes Britanniques
Contemporaines 27 (2004), 131.
28
Ishiguro, Unconsoled, 199.
29
Ibid., 258.
218 Chapter Thirteen
destructive moulds in which they have been cast. Although their stories
vary, the traumatic aftermaths of their unprocessed ruptures are
remarkably alike and take the form of emotional frigidity and inability to
show kindness, which, in turn, compels them to hurt each other and inflict
mutual disappointment. The characters appear resigned to the scenario
which they unwittingly re-enact. When explaining to Ryder the nature of
his relationship with Sophie, Gustav repeatedly refers to their arrangement
never to talk to each other as an “understanding”, which they have
respected since Sophie was eight years old.30 Gustav’s emotional
detachment at the death of his daughter’s hamster caused a rift in their
relationship, which they have nursed ever since by cultivating the ritual of
addressing each other exclusively through an intermediary: “That’s the
way things have been with us for many years”, confesses Gustav, “and
there seems no real call to alter them at this stage”.31 Ryder, as well as
most other characters, lacks the will to “alter things”, which generates a
pervasive sense of resignation and apathy. When an opportunity arises, the
characters fall short of determination to act, such as in the scene where
Ryder anxiously watches Boris ruin his successful drawing of Superman,
powerless to stop him in time despite a strong premonition of a disastrous
outcome.32 Hoffman’s wife’s desire to infuse her family relations with
long-gone warmth, embodied in her recurrent “dreams about tenderness”,
is frustrated in an eerily similar way. “[I]t happens like this every time”,
she complains to Ryder, “[a]s soon as the day starts, this other thing, this
force, it comes and takes over. And whatever I do, everything between us
just goes another way, not the way I want it. I fight against it … but over
the years I’ve steadily lost ground”33 [emphasis added]. Hoffman’s wife
regards her condition as “a sort of illness” and a conceivable portent of
emotional death.34 The impotence to which she attributes her unavoidable
failures to effect any lasting change is the result of a “force” that, in
essence, corresponds to the notion of repetition compulsion, insofar as it
conditions behaviour that remains beyond her conscious control.
The definitiveness of the defeat suffered by the characters of the novel
– and the persistence of their compulsion to repeat – is epitomised in the
utter fiasco of the climactic concert. Each of the city’s inhabitants, together
with Ryder himself, has regarded this event as their unique (and possibly
last) opportunity to heal the wounds that have afflicted them ever since
30
Ibid., 85.
31
Ibid., 30.
32
Ibid., 95.
33
Ibid., 416-17.
34
Ibid., 417.
“Year after Year, Blunder after Blunder” 219
The evening. It’s a shambles. Why pretend it’s anything else? Why
continue to tolerate me? Year after year, blunder after blunder. After the
Youth Festival, your patience with me was surely at its end. But no, you
put up with me further. Then Exhibition Week. Still you put up with me.
Still you give me another chance. Very well, I begged you, I know.
Implored you for one further chance. And you didn’t have the heart to
refuse me. In a word, you gave me tonight. And what have I to show for it?
The evening is a shambles.35
35
Ibid., 506.
36
Ibid., 207.
37
Slavoj Žižek, Looking Awry: An Introduction to Jacques Lacan Through
Popular Culture (Cambridge: MIT, 1992), 8.
220 Chapter Thirteen
“hovers” over his head and she takes it back38 [emphasis added]. Although
the wife’s initial reaction to his confession hints at the possibility of a
reconciliation, the force that thwarts her “dreams of tenderness” takes over
and prevents her from making a gesture of kindness, thus squandering the
chance to break the mould of their relationship. The novel’s denouement
does not signal the possibility of an escape or liberation: the perennial
disappointment in the shadow of a lingering loss emerges as the ultimate
fate of the unconsoled.
Ryder’s immersion in his condition and his predisposition (or doom) to
replicate the same pattern in the future is indicated by the setting of the
last scene of the novel. The parting with Sophie and Boris and the ensuing
breakfast scene take place on a city tram which, as the pianist is told by a
fellow passenger, “goes right the way round the entire circuit”.39 The
circular route may be read as a metaphor for a cycle of repetition, which
warrants the chronic impasse of Ryder’s personal life. Tim Jarvis interprets
the notion of the continuous circuit as an indication of the limited success
of Ryder’s escape and his eventual entrapment in the familiar
configurations with his doubles.40 The pianist’s status as a mere passenger
on the tram may be read as a token of his limited sense of agency – the
notion of being more acted upon than acting and of being compelled to
behave in ways that one does not control. Ryder’s last thoughts centre
around his upcoming visit to Helsinki, yet another destination on the map
of his professional engagements whose routine will further numb the
pianist to the self-destructive pattern that he unknowingly re-enacts. Other
characters of The Unconsoled remain equally firmly attached to their old
traumatic wounds, which (like Brodsky) they “tend” and “caress” so as to
prevent them from healing. They do so by replicating the patterns which
generate pain and entail continuous discontent. Lacking the resolve to
interrupt the cycle of repetition, they merely attempt to seek consolation,
which, as the old conductor notes, only “help[s] for a while”.41 Natalie
Reitano perceives Ryder’s “continual bids for consolation” as testimony to
the lingering aftermath of traumatic loss and notes the ease with which the
pianist is able to distract his attention from confronting onerous
knowledge. “Anything may serve as a substitute for a loss he preserves in
never ‘properly’ mourning it”, she concludes (375). Reitano’s diagnosis of
38
Ishiguro, Unconsoled, 508.
39
Ibid., 553.
40
Tim Jarvis, “‘Into Ever Stranger Territories’: Kazuo Ishiguro’s The Unconsoled
and Minor Literature”. Kazuo Ishiguro: New Critical Visions of the Novels, Eds.
Sebastian Groes and Barry Lewis (Basingstoke: Palgrave, 2011), 165.
41
Ishiguro, Unconsoled, 313.
“Year after Year, Blunder after Blunder” 221
References
Adelman, G., 2001, “Doubles on the Rocks: Ishiguro’s The Unconsoled”,
Critique, 42.
Freud, S., 1961, Beyond the Pleasure Principle, trans. James Strachey,
New York: Norton.
42
Wai-chew Sim, Kazuo Ishiguro (Oxon: Routledge, 2010), 66.
43
Lewis, Ishiguro, 128.
44
Slavoj Žižek, Welcome to the Desert of the Real!: Five Essays on September 11
and Related Dates (London: Verso, 2002), 22.
222 Chapter Thirteen
VICARIOUS VICTIMHOOD
IN HOLOCAUST LITERATURE
JACEK PARTYKA
1
Dominick LaCapra, Writing History, Writing Trauma (Baltimore and London:
The Johns Hopkins University Press, 2001), 148.
2
LaCapra, Writing History, Writing Trauma, 142.
224 Chapter Fourteen
5
Richard Crownshaw, The Afterlife of Holocaust Memory in Contemporary
Literature and Culture (London: Palgrave Macmillan, 2010), 61.
6
Susan Rubin Suleiman, “The 1.5 Generation: Thinking About Child Survivors
and the Holocaust” in American Imago 59.3 (2002), 277.
226 Chapter Fourteen
7
Naomi Sokoloff, “Reinventing Bruno Schulz: Cynthia Ozick’s The Messiah of
Stockholm and David Grossman’s See Under: Love”. in Association for Jewish
Studies Review 13.1/2 (1988), 172.
8
Amir Eshel, “Against the Power of Time: The Poetics of Suspension in W. G.
Sebald’s Austerlitz” in New German Critique 88 (2003), 75.
9
Dariusz Czaja, Lekcje ciemności (Wołowiec: Wydawnictwo Czarne, 2009), 67.
Vicarious Victimhood in Holocaust Literature 227
10
Eshel, “Against the Power of Time…”, 78.
11
Cynthia Ozick, The Messiah of Stockholm (New York: Vintage Books, 1988),
141.
12
W. G. Sebald, Austerlitz (London: Penguin, 2002), 194.
13
Sokoloff, “Reinventing Bruno Schulz…”, 179.
14
Sokoloff, “Reinventing Bruno Schulz…”, 179.
228 Chapter Fourteen
15
Sokoloff, “Reinventing Bruno Schulz…”, 178.
Vicarious Victimhood in Holocaust Literature 229
16
Cynthia Ozick, Quarrel & Quandary. Essays (New York: Vintage Books, 2000),
107.
17
Ozick, Quarrel & Quandary, 118-119.
18
Sebald, Austerlitz, 300.
19
Sebald, Austerlitz, 300.
20
Sebald, Austerlitz, 102.
230 Chapter Fourteen
21
Sebald, Austerlitz, 96.
22
Sebald, Austerlitz, 95.
23
Sebald, Austerlitz, 295.
24
Czaja, Lekcje ciemności, 91.
25
Sebald, Austerlitz, 287.
Vicarious Victimhood in Holocaust Literature 231
her fate in the concentration camp near Oświęcim. The rationale behind
the decision to “un-name” is not obvious at first. As a symbolic gesture,
however, it locates Sebald in the ranks of those artists who believe that the
massive carnage in Nazi camps defies adequate description and remains
“beyond words”.
Encoded into a cipher of the proper name, the Holocaust becomes a
major determinant of the protagonist’s self. It is both a revealing and
excruciating decision of Sebald’s. Austerlitz is presented as an individual
in the process of constant (and probably never-ending) reconstruction and
re-stigmatization of his identity. When one’s life is incurably conditioned
by what “has been”, living amounts to going backwards. Sebald unfolds an
existential oxymoron: it is as if the future does not occur: it merely offers a
pool of possibilities to retrieve the past, to turn back from the immediate.
Annexed by painful nostalgia, Austerlitz gradually grows accustomed to
the situation of self-chosen exile. “A terrible weariness overcame me at the
idea that I had never lived” 26 is a devastating statement which reminds us
that the Holocaust still cannot be referred to as an atrocity that
“happened”, but one that “has happened”. An example of grammar being
rigorously intertwined with ethics. The wound of loss takes years and
generations to heal.
One of the most interesting aspects of Sebald’s novel is the use of a
very original, and more importantly: meaningful mode of narrative. The
first person narrator is not only intrigued but virtually mesmerized by
Jacques Austerlitz. He collects and records the shreds of memory
gradually being uncovered by his acquaintance, and over a period of many
years transforms them into a tale from which he is incapable of developing
a healthy distance. The fascination is never expressed overtly, but rather
implied. Lack of inverted commas and a total dependence on reported
speech on the pages of the book mean that Austerlitz is not, as it may
appear at first, allowed to speak for himself. Never does his “authentic”
voice emerge; instead, it is consistently controlled and filtered by the
listener. This is not irrelevant, as the narrator is German and the person to
whom his attention is drawn – a Holocaust victim.
The existence of a surprising proximity between these two men can be
observed in the language that Sebald uses: in the paragraph-long
sentences, amidst piled-up words the “I” of the narrator seems to merge
with the “I” of the eponymous protagonist. Sometimes the use of pronouns
verges on inconsistency:
26
Sebald, Austerlitz, 194.
232 Chapter Fourteen
27
Sebald, Austerlitz, 196-197.
28
Christopher Bigsby, Remembering and Imagining the Holocaust. The Chain of
Memory (Cambridge: Cambridge University Press, 2006), 29.
Vicarious Victimhood in Holocaust Literature 233
29
Ozick, Quarrel & Quandary, 29-30.
30
Joseph Brodsky, On Grief and Reason. Essays (New York: Farrar, Straus and
Giroux, 1995), 127.
31
Brodsky, On Grief, 127.
234 Chapter Fourteen
References
Bigsby, C., 2006, Remembering and Imagining the Holocaust. The Chain
of Memory. Cambridge: Cambridge University Press.
Brodsky, J., 1995, On Grief and Reason. Essays. New York: Farrar, Straus
and Giroux.
Crownshaw, R., 2010, The Afterlife of Holocaust Memory in
Contemporary Literature and Culture. London: Palgrave Macmillan.
Czaja, D., 2009, Lekcje ciemności. Wołowiec: Wydawnictwo Czarne.
Eshel, A., 2003, “Against the Power of Time: The Poetics of Suspension in
W. G. Sebald’s Austerlitz”. New German Critique 88 (2003): 71-96.
LaCapra, D., 2001, Writing History, Writing Trauma. Baltimore and
London: The Johns Hopkins University Press.
Ozick, C., 1988, The Messiah of Stockholm. New York: Vintage Books.
—. 2000, Quarrel & Quandary. Essays. New York: Vintage Books.
Sebald, W. G., 2002, Austerlitz. London: Penguin.
Sokoloff, N. 1988, “Reinventing Bruno Schulz: Cynthia Ozick’s The
Messiah of Stockholm and David Grossman’s See Under: Love”.
Association for Jewish Studies Review 13.1/2 (1988): 171-199.
Suleiman, S. R., 2002, “The 1.5 Generation: Thinking About Child
Survivors and the Holocaust”. American Imago 59.3 (2002): 277-295.
32
Bigsby, Remembering and Imagining the Holocaust, 91.
CHAPTER FIFTEEN
W.G. SEBALD
AND THE VERTIGO OF MOURNING
SŁAWOMIR MASŁOŃ
Although one cannot ultimately give convincing reasons for the very
high stature of W.G. Sebald’s output in the English speaking world (as is
generally known, his position in German literature is not so celebrated at
all), one can at least enumerate the most popular of critical commonplaces.
In order not to look too far, one can quote from Susan Sontag’s review of
The Rings of Saturn, meaningfully entitled “A Mind in Mourning: W.G.
Sebald’s Travels in Search of Some Remnant of the Past”, where she calls
his writing autumnal and mature and is happy that he countervails “the
[contemporary] ascendancy of the tepid, the glib and the senselessly cruel
as creative fictional subjects”. 1 All of this is closely connected to what is
often taken to be the main subject of his fictional travelogues, that is,
memory or rather commemoration. And if two notions such as “mourning”
and “commemoration” come together in the context of the second half of
the 20th century, one can be sure that another big issue appears on the
horizon, namely, the destruction of European Jewry as the unimaginable
(and hence impossible to narrate) catastrophe of human history. All of
these subjects, and more, feature one way or the other in Sebald’s writing
and, moreover, in a style which, as it was described by one critic, “raised
modesty to the brink of metaphysics”.2 The style and the genre are also
important issues here, because it is claimed that Sebald invented a new
genre (“documentary fiction” or “documentary novel“3) and, although
influenced by a long list of writers, such as Sir Thomas Brown, Edward
1
Susan Sontag, “A Mind in Mourning: W.G. Sebald’s Travels in Search of Some
Remnant of the Past”, Times Literary Supplement, 25 Feb. 2000, 3.
2
Anthony Lane, “Higher Ground: Adventures in Fact and Fiction from W.G.
Sebald”, New Yorker, 29 May 2000, 130.
3
Wyatt Mason, “Mapping a Life: A Review of W.G. Sebald”, The American Book
Review, May/June 1999, 20.
236 Chapter Fifteen
4
It is perhaps significant than the original German title is far less “poetic”:
Luftkrieg und Literatur.
5
Walter Benjamin, Illuminations, ed. Hannah Arendt, trans. Harry Zohn (London:
Fontana Press, 1992), 249.
6
Although the influence of Benjamin on Sebald was picked up much later than
other ones, which were textually more obvious, it has since been given
considerable attention, most thorough of which is perhaps Eric L. Santner, On
Creaturely Life: Rilke, Benjamin, Sebald (Chicago: University of Chicago Press,
2006).
7
In German: Ursprung des deutchen Trauerspiels. Trauerspiel literary means
“mourning play”.
W.G. Sebald and the Vertigo of Mourning 237
their works, and generally in the imaginary of the age – ”the bleak
confusion of Golgotha”8 – resembles closely the vision of human history
as permanent catastrophe in the ninth thesis already mentioned.
Sebald’s fiction is full of broken remnants of the past, both human and
inanimate, but fascination with the eccentric and obsolete is perhaps not so
original after all (although rather English than German).9 What is
supposed to make Sebald special is the commemorative quality of his
prose. It is an exercise in memory which is disappearing from our
contemporary world fascinated with the present moment, consumption and
speed (the world which is virtually absent from Sebald’s books).10 But the
memory involved here is no ordinary memory which “saves” the object by
means of incorporation. The commemoration practiced in Sebald’s fiction
is of something which by definition cannot be redeemed this way because
it is a commemoration of past suffering which in Sebald’s world does not
disappear with passing away of the victims who suffered it but
accumulates in places, buildings, things.11 This “spectral materiality“12 can
have a kind of “metonymic” form – as in the case of Gare d’Austerlitz
experienced as a haunted place because the loot captured from the
deported Jews of Paris was kept in the magazines below it – or a more
immediate one – when fortunes extracted from slave labour on colonial
sugarcane plantations are spent on founding imperial art galleries and
museums like Tate Gallery in London. Moreover, in this last instance
suffering can be incarnated in a form which can be, in a sense, also
materially oppressive as is, for Sebald, the case with Centraal Station in
Antwerp where the great building erected with the piles of money
extracted by means of genocide from Congo seems to dwarf the visitor
with its imposing magnificence. This kind of abolition of the passing of
time or its spatialisation which takes place in the vision of spectral
materiality of suffering seems to agree very well with the debunking of the
very notion of progress which is attempted in Benjamin’s ninth thesis. Yet,
8
Walter Benjamin, The Origin of German Tragic Drama, trans. John Osborne
(London: New Left Books, 1977), 232.
9
Benjamin comes to mind again: one of his central subjects were the surrealists
who looked for their “profane illuminations” in such objects.
10
If the everyday of the late 20th century appears in Sebald’s fiction, it as a rule
does so in a grossly “gothicised” (or rather “grotesque” in the strict sense – both
funny and terrifying) form, as for instance in the description of a railway station
bar in Vertigo).
11
This too seems to be inspired by Benjamin and his Arcades project and who in
“Theses on the Philosophy of History” wrote: “There is no document of
civilization which is not at the same time a document of barbarism”. (248)
12
Santner, On Creaturely Life, xvi and passim.
238 Chapter Fifteen
Such endeavours to imagine his life and death [what he felt committing
suicide] did not, as I had to admit, bring me any closer to Paul, except at
best for brief emotional moments of the kind that seemed presumptuous to
me. It is in order to avoid this sort of wrongful trespass that I have written
down what I know of Paul Bereyter.13
13
W.G. Sebald, The Emigrants, trans. Michael Hulse (New York: New Directions,
1997), 29.
W.G. Sebald and the Vertigo of Mourning 239
14
Benjamin, Tragic Drama, 78, 177.
15
Benjamin, Tragic Drama, 81.
W.G. Sebald and the Vertigo of Mourning 241
fragments do not add up to the whole, each of them replicates the whole
(the black hole) and hence makes it even more all-encompassing.16
One of Sebald’s favourite images, undoubtedly adopted from Borges,
references to whom abound in Sebald’s writing, is the labyrinth. Taking
into consideration the infinite melancholic list as Sebald’s favourite
writing strategy, this is no big surprise, because the labyrinth is a perfect
metaphor for such a list. In the labyrinth all places are completely
interchangeable apart from one: the centre where the Minotaur resides and
the Minotaur is a figure of death, the unimaginable itself.17 In this sense,
the encounter with the Minotaur is also the encounter with the mirror, but
it is the mirror of melancholy which always reflects loss: the empty place
of both arche and telos, nothingness, the loss of all sense. Yet such loss is
tantamount to loss of memory as well. Memory, both collective and
personal, is after all founded in some kind of sense-making narration.
How, therefore, can the allegorical discourse of melancholy be called
commemorative?
Austerlitz, Sebald’s last novel, directly addresses the problem of
traumatic loss of memory. Just before the outbreak of World War II, the
eponymous character, a five-year-old Prague Jew, is placed by his parents
on a child transport which takes him from Czechoslovakia to London, and
then to Wales where he is brought up by a Calvinist preacher and his wife.
Austerlitz represses the memories of his Czech childhood in his further
existence, which causes mental problems throughout his life and finally
leads to his mental collapse. This is how Austerlitz himself analyses his
former life:
I knew nothing about the conquest of Europe by the Germans and the slave
state they set up, and nothing about the persecution I had escaped, or at
least, what I did know was not much more than a salesgirl in a shop, for
instance, knows about the plague or cholera. As far as I was concerned the
world ended in the late nineteenth century. I dared go no further than that,
although in fact the whole history of the architecture and civilisation of the
bourgeois age, the subject of my research, pointed in the direction of the
catastrophic events already casting their shadows before them at the time. I
did not read newspapers because, as I now know, I feared unwelcome
revelations, I turned in the radio only at certain hours of day, I was always
refining my defensive reactions, creating a kind of quarantine or immune
16
Philippe Lacoue-Labarthe and Jean-Luc Nancy, The Literary Absolute: The
Theory of Literature in German Romanticism, trans. Philip Barnard and Cheryl
Lester (Albany: SUNY Press, 1988), 44.
17
Marek Bieńczyk, Melancholia: O tych, co nigdy nie odnajdą straty (Warszawa:
Sic!, 1998), 56.
242 Chapter Fifteen
18
W.G. Sebald, Austerlitz, trans. Anthea Bell (London: Penguin, 2002), 197-8.
W.G. Sebald and the Vertigo of Mourning 243
19
Terry Eagleton, The English Novel: An Introduction (Oxford: Blackwell, 2005),
143.
20
An interview entitled “Ich fürchte das Melodramatische”, Der Spiegel, 12 March
2001, 228 – 34.
21
On can come up with many more examples of this type of sentimental
manipulation. For instance, the poetic descriptions of the life of moths and their
deaths as yet another allegory of the world’s cruelty (“Sometimes, seeing one of
these moths that have met their end in my house, I wonder what kind of fear or
pain they feel while they are lost” etc. (133)). Moths are mysterious and fragile
nocturnal creatures that one can easily poetise about, but if they are to be pitied, so
244 Chapter Fifteen
should be flies who are not so amenable to get melancholic about because they
have disgusting habits, love faeces, and are generally a nuisance.
22
As usual, similarity to Benjamin’s unfinished Arcades project is not accidental.
W.G. Sebald and the Vertigo of Mourning 245
23
There have been a number of attempts to give a critical response to the presence
of photographs in Sebald’s books, including soundings of the author’s intensions in
interviews. However, one may see such attempts are rather spurious if the nature of
the photographic image is taken into account – all photography is “autumnal”, it is
a melancholy medium per excellence, of which Roland Barthes’ Camera Lucida is
the most famous analysis. Moreover, one of the effects of this is that there are no
photographs which are not potentially beautiful: “For while paintings or poems do
not get better, more attractive simply because they are older, all photographs are
interesting as well as touching if they are old enough. It is not altogether wrong to
say that there is no such thing as a bad photograph – only less interesting, less
relevant, less mysterious ones. Photography’s adoption by the museum only
accelerates that process which time will bring about anyway: making all work
valuable”. Susan Sontag, On Photography (New York: Picador, 2001), 141.
246 Chapter Fifteen
psychologised: they are not normal, rounded characters, but figures utterly
dominated by their various obsessions (“hobby-horses”) which prevent
them from normal intercourse with the world. From the formal point of
view, the parallels are even stronger: on the surface the narrative seems to
be totally chaotic and its method is, as Tristram himself explains
“progressive digression“ (“my work is digressive, and it is progressive too,
– and at the same time”24). Yet Tristram Shandy is anything but a muddled
affair – everything in it is precisely crafted to serve its overriding purpose
which is not the representation of life-like characters or criticism of life,
but the display of the unique and exquisite sensibility of the author,
including his sublime erudition. And if this is not enough, one can add that
the next book Sterne wrote, A Sentimental Journey through France and
Italy, is precisely what its title suggests: a sentimental travelogue in which
places are important only as occasions for the display of a particular kind
of (tender) sensibility (melancholy included). Moreover, one can even
claim that Sebald’s sentimental journey through Austria, Italy and
Germany, that is, Vertigo, is perhaps most faithful to his original
sentimental writing impulse precisely because it is least “refined” and
melancholy, or perhaps one should say: least beautiful and autumnal.
Unlike his later novels, it is often funny and with a wicked kind of
humour, as in the case when the narrator realizes that the parents of the
Italian twins who look like Kafka take his interest in them as homosexual.
Like Tristram Shandy, Vertigo is also full of sexual innuendo (what
Santner calls “fantasy of phallic penetration”25), which culminates in the
interpretation of Kafka’s “The Hunter Gracchus” as the metaphor for his
homosexual “affliction”. Additionally, the narrator himself is a kind of
manic-depressive eccentric, prone to see in the world all kinds of
conspiracies targeting himself.
24
Laurence Sterne, The Life and Opinions of Tristram Shandy, Gentleman, ed. Ian
Cambell Ross (Oxford: Oxford University Press, 1998), 58.
25
Santner, On Creaturely Life, for instance on page 169: “The jouissance
associated with this fantasy of phallic penetration is clearer in the German, where
the word translated as ‘sickening’ – satt – also suggests ‘satisfied’, ‘satiated’, ‘full’.
Two threatening men appear in Milan some seven years later when the narrator
attempts to retrace the still troubling steps of his original Italian journey (he is in
Milan to replace a lost passport; he thus finds himself in a kind of caesura of his
symbolic identity). Emerging from the train station, he is manhandled by two
young men for no apparent reason; the corporeal proximity of his assailants
manifests the same theatrical obscenity the narrator associated with Venice […].
But this association only heightens the reader’s sense that these figures hold the
place of a kind of homosexual panic on the part of the narrator”.
W.G. Sebald and the Vertigo of Mourning 247
Kafka’s story is the main thematic motif which on the level of imagery
is used by Sebald to bind the disjointed chapters of Vertigo together26 –
references to “The Hunter Gracchus” abound in the novel appearing in the
least likely places, like in the last, seemingly autobiographic part where it
is said of Hans Schlag, a local huntsman, that he used to work in the Black
Forest (like Gracchus), where he dies Gracchus’s death and, when his
corpse is perused, a sailing ship is found tattooed on his forearm (a
reference to Gracchus’s barque). Therefore apart from the literal meaning
of the title, which is realized in the narrator’s recounted panic attacks and
instances of dizziness (“serious” representations of his later novels), it also
refers to the novel’s technically vertiginous structure. On the one hand,
Kafka’s story is itself a narrative about a man caught between life and
death, that is, a man in a constant state of vertigo. On the other hand,
because the narrative of the novel is so obviously intertextual, it
undermines the “reality effect” of what is being recounted to us (for
instance, of the “autobiographical” material). So the vertigo offered here
presents itself basically as a less-than-serious and not-so-melancholy game
with the reader or, to tell the truth, and especially in the light of the half-
joking “obscene” interpretation Kafka’s short-story is given, as a veritable
literary Schwindel, which in German means both “vertigo” and “swindle”.
The Schwindel we have noted is perhaps yet another (literary) take on
the fake category of the authentic self which is ultimately nothing else
than a fantasy – a compensatory creation of the discourse of the middle
classes whose historical importance is that they dissolved all “organic”
structures and therefore abolished the possibility of anything that can
meaningfully be called authenticity. A fantasy, however, is always a
screen. What does it hide in Sebald’s case?
Sebald’s prose is often discussed in the context of the Holocaust and its
influence on the so-called “postmemory”, a term introduced by Marianne
Hirsch who defines it thus:
26
This is one of Sebald’s favourite techniques: unnamed Nabokov keeps
reappearing in The Emigrants, references to Sir Thomas Browne are woven into
the texture of The Rings of Saturn.
248 Chapter Fifteen
Yet the obvious question in Sebald’s case is: whose postmemory are
we dealing with in his fiction? Why does a German in order to be faithful
to some kind of memory has to invent mostly Jewish protagonists? What
does he have to do with Jewish postmemory? It is obviously not his – but
can one even imagine a German postmemory?
There are certain hints in Sebald’s works which can take us in a
parallel direction, although obviously they shall lead us to a different kind
of trauma, so “postmemory“ is not the term one should use. Yet one can
speak of a certain family resemblance. The hints I have in mind can be
found in the novels but mostly in a non-fiction work On the Natural
History of Destruction which is mainly devoted to a strange absence in
German literature, or actually in any kind of post-war writing, of any
discursive working through the basic trauma of the allied bombardments
of German cities during the last phase of World War II, which killed
dozens or perhaps hundreds of thousands (the most infamous case is the
firestorm caused by the bombing of Dresden in 1945) and turned all larger
cities (the official count is 131 28) into rubble. What is, however, even more
interesting from our particular perspective are the personal effects of this
silence on Sebald’s narrator (but one can surmise also on Sebald himself):
almost every week we saw [in newsreels] the mountains of rubble in places
like Berlin or Hamburg, which for a long time I did not associate with the
destruction wrought in the closing years of the war, knowing nothing of it,
but considered them a natural condition of all larger cities.29
27
Marianne Hirsch on http://www.postmemory.net/ (30 January 2013)
28
W.G. Sebald, On the Natural History of Destruction, trans. Anthea Bell (New
York: Random House, 2003), 3.
29
W.G. Sebald, Vertigo, trans. Michael Hulse (New York: New Directions, 2000),
187.
W.G. Sebald and the Vertigo of Mourning 249
References
Benjamin, W., 1977, The Origin of German Tragic Drama, Trans. John
Osborne, London: New Left Books, 1977.
—. 1992, Illuminations, Ed. Hannah Arendt, trans. Harry Zohn, London:
Fontana Press.
Bieńczyk, M., 1998, Melancholia: O tych, co nigdy nie odnajdą straty,
Warszawa: Sic!
Eagleton, T., 2005, The English Novel: An Introduction, Oxford:
Blackwell.
Hirsch, M., 30 January 2013, http://www.postmemory.net/.
Lane, A., “Higher Ground: Adventures in Fact and Fiction from W.G.
Sebald”, New Yorker, 29 May 2000.
Lacoue-Labarthe, P. and J.-L. Nancy, 1998, The Literary Absolute: The
Theory of Literature in German Romanticism, Trans. Philip Barnard
and Cheryl Lester, Albany: SUNY Pres.
Long, J.J., 2007, W.G. Sebald – Image, Archive, Modernity, Edinburgh:
Edinburgh University Press.
Mason, W., May/June 1999, “Mapping a Life: A Review of W.G. Sebald”.
The American Book Review.
Santner, E. L., 2006, On Creaturely Life: Rilke, Benjamin, Sebald,
Chicago: University of Chicago Press.
30
J.J. Long, W.G. Sebald – Image, Archive, Modernity (Edinburgh: Edinburgh
University Press, 2007), 61.
250 Chapter Fifteen
Sebald, W.G., 1997, The Emigrants, trans. Michael Hulse, New York: New
Directions.
—. 2000, Vertigo, trans. Michael Hulse, New York: New Directions.
—. 12 March 2001, “Ich fürchte das Melodramatische”, Der Spiegel.
—. 2002, Austerlitz, trans. Anthea Bell, London: Penguin.
—. 2003, On the Natural History of Destruction, trans. Anthea Bell, New
York: Random House.
Sontag, S., 25 February 2000, “A Mind in Mourning: W.G. Sebald’s
Travels in Search of Some Remnant of the Past”. Times Literary
Supplement.
—. 2001, On Photography, New York: Picador.
Sterne, L., 1998, The Life and Opinions of Tristram Shandy, Gentleman,
ed. Ian Cambell Ross, Oxford: Oxford University Press.
CHAPTER SIXTEEN
TRAUMATIC BIFURCATION:
JACO VAN DORMAEL’S MR. NOBODY (2009)
SONIA FRONT
1
See Todd McGowan, Out of Time: Desire in Atemporal Cinema (London,
Minneapolis: University of Minnesota Press, 2011); Charles Ramirez Berg, “A
Taxonomy of Alternative Plots in Recent Films: Classifying the ‘Tarantino
Effect’”, Film Criticism, Vol. 31 Issue 1/2, 2006; James R. Walters, Alternative
Worlds in Hollywood Cinema. Resonance Between Realms (Chicago, Bristol:
Intellect Books, 2008); Allan Cameron, Modular Narratives in Contemporary
Cinema (Houndmills, Basingstoke: Palgrave Macmillan, 2008); Warren Buckland
ed., Puzzle Films: Complex Storytelling in Contemporary Cinema (Malden and
Oxford, Blackwell Publishing, 2009).
2
David Herman, Story Logic: Problems and Possibilities of Narrative (University
of Nebraska Press, 2004), p. 212.
252 Chapter Sixteen
3
For the discussion of temporality in the film see Sonia Front, “Trapped in the
Interiors – Julian Schnabel’s The Diving-Bell and the Butterfly and Umberto Eco’s
The Mysterious Flame of Queen Loana” in Sonia Front, Katarzyna Nowak, eds.,
Interiors. Interiority/Exteriority in Literary and Cultural Discourse (Newcastle
upon Tyne: Cambridge Scholars Publishing, 2010), pp. 99-106.
4
See Marie-Laure Ryan, “From Parallel Universes to Possible Worlds: Ontological
Pluralism in Physics, Narratology and Narrative”, Poetics Today 27:4 (winter
2006), p. 634.
5
Umberto Eco, The Role of the Reader: Explorations in the Semiotics of Texts
(Bloomington: Indiana University Press, 1984), p. 246
Traumatic Bifurcation 253
thanks to technology and medicine. In fact, Mr. Nobody is the last mortal
who is determined to die of old age. His life can be watched non-stop on
huge screens around the country.
In various trajectories Nemo chooses to be in a relationship with one of
the three girls he meets in his childhood. Choosing one of the women
closes the possibility of being with the other ones in later stages of his life,
e.g. even if he meets Anna (Diane Kruger) after Élise’s (Sarah Polley)
death during one of the overlapping “touch points”,11 he does not start a
relationship with her. This conclusiveness of the choices he makes is
symbolised by the visual style of the film: each of the women has a
particular visual code connected with her narrative branch. Three girls
sitting on a bench are wearing dresses in different colours: Anne the red
dress, Élise the blue one and Jean the yellow one, and these colours
become the dominant colour for each life respectively. So for instance
when Nemo chooses the girl in the red dress, red dominates in the mise-
en-scène while blue and yellow are omitted, and so on. The visual style
might also encode Nemo’s unique way of remembering as, according to
the psychologist Douwe Draaisma, the rules ordering time relations among
various memories are an individual matter and they have a specific mood
and colour.12
The special treatment of time and temporality makes the film an
example of an art film, as classified by David Bordwell who takes into
account cinematic style, fabula and sjuzet. Its characteristic features are
loose or no causality, story gaps, ambiguities, an unfixed closure or no
closure.13 According to Berg’s taxonomy of alternative plots where he
distinguishes twelve types, Mr. Nobody belongs to the category of
“Multiple Personality (Branched) Plot”, together with for example Sliding
Doors (Peter Howitt, 1998), The Double Life of Veronique (Krzysztof
Kieslowski, 1991) or Melinda and Melinda (Woody Allen, 2005). One of
the variants of the type is characterised by multiple protagonists of the
film being the same person or different versions of the same person, and
by their inhabiting the same or different space-time, or a different reality
occupying the same space-time.14
11
Phrase used by Berg, “A Taxonomy of Alternative Plots in Recent Films”, p. 37.
12
Douwe Draaisma, Why Life Speeds Up As You Get Older. How Memory Shapes
Our Past, trans. Arnold and Erica Pomerans (Cambridge: Cambridge University
Press, 2004), p. 218.
13
David Bordwell, Narration in the Fiction Film (Madison: University of
Wisconsin Press, 1985), pp. 156-310.
14
See Berg, “A Taxonomy of Alternative Plots in Recent Films”, pp. 19-24.
Traumatic Bifurcation 255
There have been quite a few films employing the forking-path conceit,
however, as Bordwell has observed, they mostly do not embody Borges’s
idea of “an infinite series of times, a growing, dizzying web of divergent,
convergent and parallel times. That fabric of times that approach one
another, fork, are snipped off, or are simply unknown for centuries,
contain all possibilities”.15 Bordwell characterises the films as limited by a
set of characters, locales and situations repeated in all the parallel stories
because they do not follow the rules of physics or philosophy but folk
psychology to adjust to the limitations of people’s cognitive processes.16
Bordwell has analysed some of the forking-path films and proposed seven
key conventions on which they depend. Mr. Nobody displays features
which do not accord with most of them, opening up new possibilities.
While most films’ bifurcating branches are linear and do not fork further,
in Mr. Nobody they do fork further, “like a split hair”,17 to use Deleuze’s
phrase, and the linearity is local only – it is not possible to assign a
sequence to a particular time-stream. Berg observes that the number of
sub-narratives is limited in the parallel plot films, never exceeding four18 –
this rule is broken in Mr. Nobody as well. Furthermore, as opposed to other
films, in Mr. Nobody the forks are not marked by a ‘reset’ device at every
branch19; forking paths do not intersect; the respective stories are not
integrated by traditional cohesion devices, such as appointments and
deadlines; there are no replays of previous events; the future shown first
does not provide any preconditions for later ones; the protagonist does not
learn from his mistakes made in parallel lives.20 Shreds of his other lives
appear, however, in his dreams and phantom memories, and all memories
of his parallel selves are available to old Nemo.
While in most forking-path films the last trajectory the viewer sees is
privileged as the ‘real’ one or the most possible one,21 in Mr. Nobody this
is not the case. Yet, although the future(s) with Anna is not presented as
the last one in the film, it seems that the relationship with her is underlined
here. The director devotes most of the branchings to Nemo’s relationship
15
Borges, “The Garden of Forking Paths”, p. 127.
16
David Bordwell, “Film Futures”, SubStance 97, vol. 31, no. 1, 2002, p. 89-90.
17
Deleuze, Cinema 2, p. 49.
18
Berg, “A Taxonomy of Alternative Plots in Recent Films”, p. 39.
19
The return to the railways appears only in some of the circuits, and in the scene
on the beach when Anna invites Nemo to swim with her the reset leads to various
futures, depending on Nemo’s answer, yet the whole thing takes only a few
minutes within the film.
20
See Bordwell, “Film Futures”, pp. 92-100.
21
Bordwell, “Film Futures”, p. 100.
256 Chapter Sixteen
with her, devotes most of the narrative time to the beginning of their
relationship, then to the search for Anna when they are separated, whilst
the relationships with other women are shown mostly at their bleak time.
Furthermore, the fact that it is with Anna that the relationship appears to
be happy, making it ‘true love’ privileges this narrative thread as well as
Nemo’s saying her name as the last word on his deathbed. Still, similarly
to other films, also in Mr. Nobody “certain components emerge as vivid
variants of one another”22 (which is assumed by Everett’s theory):
depressions, (car) accidents, death by water, water trauma. In all Nemo’s
parallel lives, he is afraid of water as a result of an incident of near-
drowning in his childhood. The water trauma repeats itself in the form of
the car accident which sends Nemo into a river and makes him die by
drowning. The film starts with this scene and then returns to it many a
time or just alludes to it by showing the protagonist under water in the
bathtub.
The multiplicity of temporal dimensions situates Nemo outside of
chronometric time. The train plays a pivotal role here as it marks the
moment when time erupts and breaks into two and then more circuits. The
railways illustrate here the parallel forked lives of a protagonist, similarly
to such films as Sliding Doors, Blind Chance or Peppermint Candy. While
usually railways are a metaphor of fleeting life, unfulfilled wishes and lost
opportunities, here they become the articulation of all the possibilities,
taking place simultaneously. The railways, however, also stand for the
imposition of standardised time over a variety of local times, and turning
time into a cultural construct. Mr. Nobody disrupts this rationalised time,
making the railways serve as a symbol of psychological time, multi-
layered time of consciousness, consistent with modern physics, rather than
time as a rational standard, according to which rigid social life is
organised. The railroad establishes a mode of temporality oriented towards
the future, which Mary Ann Doane compares to cinema itself,
demonstrating “the inevitable nature of irreversibility”. 23 While the only
irreversible event in Mr. Nobody is the parents’ divorce, the roads resulting
from the traumatic event are all taken. As 118-year-old Nemo explains to
an amazed journalist who asks which of the lives is the right one, “Each of
these lives is the right one. Every path is the right path”.
Although he exists outside of temporality, time does not operate as a
release from the infinity of traumatic event. Time does not function as
healer but as the perpetuator of emotional wounds. Traumatic loss shapes
22
Bordwell, “Film Futures”, p. 96.
23
Mary Ann Doane, The Emergence of Cinematic Time: Modernity, Contingency,
the Archive (Cambridge, Massachusetts: Harvard University Press, 2002), p. 131.
Traumatic Bifurcation 257
Nemo’s experience: his life is totally different when he stays with his
mother after the divorce from the one experienced by his Dopelgänger
staying with his father on other quantum branches. Traumatic experience
is repeated in the form of memories and retrospections which impose
themselves on the psychic present.24 As a result, it seems that the memory
of the traumatic event moves with time. According to Jean-Marie Guyau,
the intensity of the trauma and the attention devoted to it are some of the
factors which influence the internal optics of psychological time. He
compares focusing attention to the working of the binoculars: it brings the
event closer in time.25
The notion of multiverse makes the present abundant in possibilities,
yet, the elapse of time exposes them as fruitless. Similarly to Gaspar Noe’s
Irréversible (2002), in Mr. Nobody “all possibilities lead back to the loss
that constitutes the subject, and the film allows the spectator to see the
inescapability of this loss”.26 In Nemo’s parallel lives there are three
women, yet, a relationship in only one of the branches with one of the
women, Anna, is a happy one. All variations with Élise are repeated
failures, which is heralded by her hysterical behaviour on the very first
night they meet and by the blue dress in a scene with three girls on the
bench, and consequent dominance of blue colour in the branches featuring
life with her (perhaps referring intertextually to Kieślowski’s Blue (1993)).
Trauma chases trauma: in one of the trajectories after Élise dies in a car
accident on the wedding day, Nemo lives grieving in his mausoleum-
house; in the trajectory where she does not die, she suffers from
depression constantly lying in bed and crying. In the variation with
another woman, Jean (Linh Dan Pham), Nemo is the one suffering from
depression, finally shot in a hotel room. There is also a ramification in
which he has an accident as a teenager and lies in a coma in hospital.
The film further destabilises the notion of time when after the Big
Crunch (the reversal of the metric expansion of space, that is intrinsic
expansion, and the ensuing recollapse of the universe) time becomes
inverted and the events run backwards. Jaco van Dormael renders the Big
Crunch by the momentary stasis and then the reversal of movements of
planets and clocks, people walking backwards, the vase getting unbroken,
and so on. Resorting to the natural clocks (planets) and artificial
chronometers as the only way to measure time and to situate events in time
becomes the expression of the helplessness in conceptualising time in the
face of the fact that – as physicists agree – there is no intrinsic, ‘true’,
24
Guyan after Draaisma, Why Life Speeds Up As You Get Older, p. 205.
25
Draaisma, Why Life Speeds Up As You Get Older, p. 205.
26
McGowan, Out of Time, p. 230.
258 Chapter Sixteen
Quantum time
Fugal time and fuzzy temporality enacted in the film mimic the
conceptualization of time in the multiverse, that is in the totality of the
infinite number of parallel universes comprising everything that exists. On
the basis of multiverse theory the physicist David Deutsch elucidates the
notion of quantum time. It is impossible to establish the common ‘now’ for
all the parallel universes within the multiverse because there is no external
(to multiverse) framework in reference to which we would estimate this
‘now’. In consequence, there is “no fundamental demarcation between
27
McGowan, Out of Time, p. 197. McGowan refers these words to the film
Peppermint Candy.
28
Allan Rodway, The Truths of Fiction (London: Chatto and Windus, 1970),
p. 126.
Traumatic Bifurcation 259
Cinematic time
The film enacts analogy between psychological time and cinematic
time. The scenes of drowning are filmed in slow motion. This stretching of
cinematic time reflects the stretching of psychological time at the moment
of traumatic experience,34 as discovered by Albert Heim. Because the film
starts with the drowning scene, what follows can be treated as a depiction
of the phenomenon in psychology called “panoramic memory”, in the
29
David Deutsch, The Fabric of Reality (London: The Penguin Press, 1997),
p. 278.
30
Deutsch, The Fabric of Reality, p. 285.
31
After Deutsch, The Fabric of Reality, p. 278.
32
Deutsch, The Fabric of Reality, p. 278.
33
Deutsch, The Fabric of Reality, pp. 278-285.
34
See Draaisma, Why Life Speeds Up As You Get Older, pp. 248-249.
260 Chapter Sixteen
course of which the past life unfolds in front of one’s eyes as if it were a
film. The phenomenon occurs only in a life-threatening situation which
takes place unexpectedly.35 Psychology has noted most cases of panoramic
memory during drowning, car accidents and falling.36 The acceleration of
the course of thoughts, the sense of peace, panoramic memory and slowing
down of the perception of time have been exposed as a copying
mechanism with too strong psychic stimuli. It can be explained by means
of Freud’s notion of “stimulus barrier”.37
At the same time the events are presented as a process of remembering.
The old Nemo suffers from amnesia, perhaps as the mind’s defense against
the detrimental effect of memories. They return under the hypnosis.
According to the psychological rules of memory retrieval, it is the oldest
memories that return first, which, as Ribot has proposed, results from the
fact that older memories are repeated more often and therefore are
intertwined more strongly with other memories.38 Therefore, at the
beginning of hypnosis, Nemo is at once catapulted to the railway station
where he is to choose one of his parents. The protagonist is thus once
again plunged into the trauma in its endless cycle of repetition.
Apart from the events in the film being the enactment of parallel
universes and/or panoramic memory and/or the process of remembering
(including memory of the future), they can also be treated as figments of
imagination. 118-year-old Nemo invalidates the events, saying to the
journalist: “You don’t exist. Neither do I. We only live in the imagination
of a nine-year-old child … faced with an impossible choice”. Even so, we
as viewers witness all the forking lives on the screen, which becomes the
embodiment of the power of cinema: to present somebody’s figments of
imagination in the form of hyperreality. Cinema also offers the freedom of
not choosing but trying out all the possibilities instead. After declaring the
boy to be the Architect and the presented stories as the only present in his
imagination, the mise-en-scène falls apart in front of the journalist and
Nemo. Knowing what will happen, the boy cannot make a choice and
instead he walks in the third direction, away from the train, creating thus
still another time-stream whose contents we do not see.
The protagonist functions thus in the state of open existence, yet it
occurs also when he decides to remain in the state of suspension. He
comments, “In chess it’s called Zugzwag when the only viable move is not
to move”. He thereby seems to be in the position which Edward Branigan
35
Draaisma, Why Life Speeds Up As You Get Older, p. 259.
36
Draaisma, Why Life Speeds Up As You Get Older, p. 259.
37
After Draaisma, Why Life Speeds Up As You Get Older, p. 252.
38
Draaisma, Why Life Speeds Up As You Get Older, p. 234.
Traumatic Bifurcation 261
Who are I?
The protagonist’s state of open existence is also the consequence of the
fact that old Nemo has access to all memories of his parallel selves, which
constitutes a violation of multiverse theory, often taking place in film and
literature. Locke and his followers consider memory as a prerequisite for
the continuity of identity. Nemo’s epistemic access to his parallel lives
complicates the relation of memory to identity in the film, putting forward
the alternative notion of consciousness through time. Theories of identity
which could be utilized in possible worlds, such as David Lewis’s
counterpart theory or its rival, transworld identification,40 cannot be used
here as they assume that the counterparts (or “versions”, “copies”,
“duplicates”) of individuals never have epistemic access to each other’s
lives. Nor can the discussion on one of the cases of transworld identity, the
concept of fission,41 where an individual bifurcates (in a thought
experiment, as a result of brain transplant or duplication) from a common
temporal segment into two individuals numerically different (while in
multiverse it would be into two or more ones) but qualitatively identical to
each other and to the pre-fission individual. Again, after fission the copies
do not have access to the other copies’ world-lines.
As consciousness of all Nemo’s counterparts at the end of his life gets
merged under one body (while before the character has inhabited many
identical bodies, which is underlined by the same actors acting in various
parallel stories), his identity becomes the manifestation of Goethe’s
holistic notion of “multiplicity in unity”, that is “One in the form of many
39
Edward Branigan, “Nearly True: Forking Plots, Forking Interpretations.
A Response to David Bordwell’s ‘Film Futures’”, SubStance, vol. 31, no. 1, 2002,
p. 109.
40
See David Lewis, On the Plurality of Worlds (Oxford: Blackwell, 1986); David
Lewis, “Counterpart Theory and Quantified Modal Logic”, The Journal of
Philosophy, vol. LXV, no. 5 (1968), pp. 113-126; Penelope Mackie, “Transworld
Identity”, The Stanford Encyclopedia of Philosophy (Fall 2008 Edition), Edward
N. Zalta ed., http://plato.stanford.edu/archives/fall2008/entries/identity-trans
world/.
41
The term coined by W.H. Newton-Smith, see his The Structure of Time (London,
Boston and Henley: Routledge and Kegan Paul, 1980).
262 Chapter Sixteen
and many which are One”,42 where each of the many is the very same One.
An example of a fuchsia plant can be useful to clarify this: when divided
into many parts, they grow until they flower, generating “multiplicity in
unity”, the unity of wholeness.43 Similarly, Nemo’s many world-lines
constitute One; he is both each of the incarnations separately and all of
them. The whole is treated as the sum of its parts since all the parts are
dependent on the whole. This dynamic structure of “multiplicity in unity”
can be described as “becoming other in order to remain itself”.44Also John
Perry points out when referring to fission that it is possible that two body-
stages which “are not the stages of the same human body” are “stages of
the same person”; there is a relation between the stages but no relation of
unity.45
The notion of personal identity in Mr. Nobody violates thus both
physical (spatio-temporal) or psychological criteria for personal identity
(although there is no unanimity among philosophers about them).
Reflecting holistic approach, personal identity in the film is congruent
with Danah Zohar’s conceptualization of the quantum self, that is the self
interpreted through the lens of quantum mechanics, which embraces a
volatile and fuzzy entity whose internal and external boundaries are in a
constant flux. While Western culture has stressed the particle aspect of
mind, holism underlines the wave aspect of experience and the relatedness
of every aspect of reality to everything else.46 Zohar elucidates:
Things and events once conceived of as separate, parted in both space and
time, are seen by the quantum theorists as so integrally linked that their
bonds mocks the reality of both space and time. They behave, instead, as
multiple aspects of some larger whole, their ‘individual’ existences
deriving both their definition and their meaning from that whole. The new
quantum mechanical notion of relationship follows as a direct consequence
of the wave/particle dualism and the tendency of a ‘matter wave’ (or
‘probability wave’) to behave as though it were smeared out all over space
and time. For if all potential ‘things’ stretch out infinitely in all directions,
how does one speak of any distance between them, or conceive of any
42
Henri Bortoft, The Wholeness of Nature. Goethe’s Way of Science (New York:
Floris Books, 1996), p. 255.
43
Bortoft, The Wholeness of Nature, p. 256.
44
After Bortoft, The Wholeness of Nature, p. 357.
45
John Perry, “The Importance of Being Identical”, in Amélie Rorty, ed., The
Identities of Persons (Berkeley: University of California Press, 1976), p. 72.
46
Danah Zohar in collaboration with I.N. Marshall, The Quantum Self. Human
Nature and Consciousness Defined by the New Physics (New York: William
Morrow and Company, Inc., 1990), pp. 72-73.
Traumatic Bifurcation 263
separateness? All things and all moments touch each other at every point.
The oneness of the overall system is paramount.47
A person is
a ‘point source’ in space and time (our particle aspect) and at the same time
a complex pattern woven from our comingling with others (our wave
aspect). We, too, are patterns of active energy, patterns arising from within
ourselves (our genetic codes, the structures of our bodies, our senses and
all our experiences) and from beyond ourselves (the structures and
experiences of others, many of whom have lived before us and others who
will live after). For each of us, there is no clear way to say where that
pattern begins or ends.48
47
Zohar, The Quantum Self, p. 34.
48
Zohar, The Quantum Self, p. 150.
49
Zohar, The Quantum Self, p. 113.
50
Zohar, The Quantum Self, p. 151.
264 Chapter Sixteen
each time description has obliterated the object, at the same time as the
mental image has created a different one. Each circuit obliterates and
creates an object. But it is precisely in this ‘double movement of creation
51
Deutsch, The Fabric of Reality, p. 279.
52
After Gilles Deleuze, Cinema 2. The Time-Image, trans. Hugh Tomlison and
Robert Galeta (Minneapolis: University of Minnesota Press, 2007), p. 54.
53
Deleuze, Cinema 2. The Time-Image, pp. 54-55.
54
Deleuze, Cinema 2. The Time-Image, p. 46.
Traumatic Bifurcation 265
References
Berg, C. R., 2006, “A Taxonomy of Alternative Plots in Recent Films:
Classifying the ‘Tarantino Effect’”, Film Criticism, Vol. 31, Issue 1/2,
5-61.
Bordwell, D., 1985, Narration in the Fiction Film, Madison: University of
Wisconsin Press.
—. 2002, “Film Futures”, SubStance 97, vol. 31, no. 1, 88-104
Borges, J. L., 1962, “The Garden of Forking Paths”, in Ficciones, trans.
Helen Temple and Ruthven Todd, New York: Grove.
Bortoft, H., 1996, The Wholeness of Nature. Goethe’s Way of Science, New
York: Floris Books.
Branigan, E., 2002, “Nearly True: Forking Plots, Forking Interpretations.
A Response to David Bordwell’s ‘Film Futures’”, SubStance, vol. 31,
no. 1, 105-114.
Buckland, W., ed., 2009, Puzzle Films: Complex Storytelling in
Contemporary Cinema, Malden and Oxford, Blackwell Publishing
Cameron, A., 2008, Modular Narratives in Contemporary Cinema,
Houndmills, Basingstoke: Palgrave Macmillan.
Dannenberg, H. P., 2008, Coincidence and Counterfactuality. Plotting
Time and Space in Narrative Fiction, Lincoln and London, University
of Nebraska Press.
Deleuze, G., 2007, Cinema 2. The Time-Image, trans. Hugh Tomlison and
Robert Galeta, Minneapolis: University of Minnesota Press.
Deutsch, D., 1997, The Fabric of Reality, London: The Penguin Press.
Doane, M. A., 2002, The Emergence of Cinematic Time: Modernity,
Contingency, the Archive, Cambridge, Massachusetts: Harvard
University Press.
Dormael, Jaco van, dir., 2009, Mr. Nobody, France, Germany, Canada,
Belgium.
55
Deleuze, Cinema 2. The Time-Image, p. 46.
266 Chapter Sixteen
Draaisma, D., 2004, Why Life Speeds Up As You Get Older. How Memory
Shapes Our Past, trans. Arnold and Erica Pomerans, Cambridge:
Cambridge University Press.
Eco, U., 1984, The Role of the Reader: Explorations in the Semiotics of Texts,
Bloomington: Indiana University Press.
Front, S., 2010, “Trapped in the Interiors – Julian Schnabel’s The Diving-
Bell and the Butterfly and Umberto Eco’s TheMysterious Flame of
Queen Loana” in Sonia Front, Katarzyna Nowak, eds. 2010, Interiors.
Interiority/Exteriority in Literary And Cultural Discourse, Newcastle
upon Tyne: Cambridge Scholars Publishing, 99-106.
Herman, D., 2004, Story Logic: Problems and Possibilities of Narrative,
University of Nebraska Press.
Lewis, D., 1968, “Counterpart Theory and Quantified Modal Logic”, The
Journal of Philosophy, vol. LXV, no. 5, 113-126.
Lewis, D., 1986, On the Plurality of Worlds, Oxford: Blackwell.
McGowan, T., 2006, Out of Time: Desire in Atemporal Cinema. London,
Minneapolis: University of Minnesota Press.
Mackie, P., 2008, “Transworld Identity”, The Stanford Encyclopedia of
Philosophy (Fall 2008 Edition), Edward N. Zalta, ed., http://plato.
stanford.edu/archives/fall2008/entries/identity-transworld/.
Newton-Smith, W.H., 1980, The Structure of Time, London, Boston and Henley:
Routledge and Kegan Paul.
Perry, J., 1976, “The Importance of Being Identical”, in Amélie Rorty, ed. 1976,
The Identities of Persons, Berkeley: University of California Press, 67-90.
Rodway, A., 1970, The Truths of Fiction, London: Chatto and Windus.
Ryan, Marie-Laure, 2006, “From Parallel Universes to Possible Worlds:
Ontological Pluralism in Physics, Narratology and Narrative”, Poetics Today
27:4, 633-674.
Walters, J. R., 2008, Alternative Worlds in Hollywood Cinema. Resonance Between
Realms, Chicago, Bristol: Intellect Books.
Zohar, D. in collaboration with I.N. Marshall, 1990, The Quantum Self. Human
Nature and Consciousness Defined by the New Physics, New York: William
Morrow and Company, Inc.
CHAPTER SEVENTEEN
GRIEVING MONSTROSITIES:
GRUDGES, TERRORS AND OBSESSIONS
OF ANTAGONISTS
IN INTERACTIVE ENTERTAINMENT
TOMASZ GNAT
1
Jeffrey Jerome Cohen, Monster Theory: Reading Culture (Minneapolis:
University of Minnesota Press, 1996), p. 9
268 Chapter Seventeen
that possibly the most terrifying moment in the game awaits you – the
indispensable, prolonged and mind-numbing revelation starting with the
sentence: “You are probably wondering why I did what I did?” You do not
care. You have heard it a thousand times. You absent mindedly look
around your room, half-heartedly listening to a long list of grievances that
the arch-villain spouts, and with growing impatience wait for the
inevitable hacking/disintegrating/shooting that will follow. You start to
wonder; why do they even bother with making me listen to all that? The
Big Bad is there to be repeatedly jumped upon, bashed and shot, and not to
bore me with the metaphysic of being.
If anyone ever experienced such a conundrum then I say, good sir or
madam, you are doing it wrong. You are doing it wrong on account of two
things. You may be expecting to find depth in a product that is specifically
focused on other aspects. Interactive entertainment is not a monolithic
structure that is easily interpreted with a singular critical apparatus or
approach. There are games that offer a quick, jilted experience, and those
that focus specifically on character development and insightful analysis.
Video games have their Balzacs and Danielle Steels, and it would prove
quite unconstructive to approach both with the same gravity. On the other
hand, you may be consciously or unconsciously avoiding the stark truth
that even in the medium still perceived by some as unworthy of critical
study, such things as depth, profundity and insight may be found. Our
classification from before hinted the existence of many faces of evil – both
a reflective, ambivalent monster, and an instrumentative and spectacular
fiend. And indeed, there is many a game where the spectacular remains as
the only aspect of the uncanny, where the monstrous is the photographic
negative of the natural, where simple minded remains the Occam’s razor
of the antagonist character design.
Conversely, there are games that move beyond the simplistic and one
dimensional presentation of adversaries. They are still there as a
counterbalance to players’ efforts – whatever these efforts may be. The
video game medium in most cases enforces the binary composition of the
player vs. the opponent, whether it is the environment (the depthless
abyss, the lava pit), or any type of a monster personified. The medium is
not, however, a static construct, and, together with its development, the
counterbalance shifts its weight. The monsters grow beyond the archetypal
Big Bad Wolf stereotype, evil for evil’s sake, mad for no reason;
bloodthirsty since there will be blood. New monsters are positioned in the
complicated system of interrelations and intertextualities within a singular
game, but also in the meta-gaming sphere. Nevertheless, the monstrosities
still operate in a very peculiar medium. Interactive entertainment
270 Chapter Seventeen
sees a girl in the middle of the road and to avoid hitting her he swerves his
car. The resulting crash knocks him unconscious. When he wakes up,
Harry notices that Cheryl is missing, forcing him to explore the fog-
enveloped town. Soon enough he discovers that the town is definitely not a
peaceful holiday resort, as he is attacked by small, child-like monsters that
apparently quickly overwhelm and kill him. Harry is, however, saved by a
police officer, Cybil Bennett, and together they begin to explore Silent
Hill’s twisted environment.
Moving through foggy landscapes, otherworldly, industrial sceneries
and dark halls, they encounter many monstrous apparitions that seem hell-
bent on stopping them from exploring any further. In the progress of the
game we discover that a secret religious group (“the Order”) operating in
the town aims to bring about the birth of the cult’s god. Purportedly the
soul of the god dwelled in a young, tormented girl, Alessa. She was
sacrificed to the fire in an attempt to release the being, yet the effort failed.
The girl, though terribly scarred, survived the incident and her soul was
split in two by her hatred towards the tormentors. The other half of the
soul manifested itself as Cheryl, whom Harry and his wife found as a baby
on the road outside Silent Hill and subsequently adopted. Alessa tries to
prevent the emergence of the malevolent god, and thus works against
Harry who unknowingly becomes a puppet of the cult, bringing about the
final emergence of the supernatural entity.
Consequently, all monsters that Harry encounters in the course of play
reflect on the Alessa’s suffering mindscape, being the embodiment of her
fears and terrors. Child-like creatures that attacked the protagonist at the
very beginning turn out to be the distorted perception of Alessa’s
classmates who tormented and ridiculed her. A flying creature, called Air
Screamer, looks like a pteranodon. It is a life imbued illustration in one of
Alessa favorite books, The Lost World by Arthur Conan Doyle. The
Bloodsucker is a creature resembling three leeches fused together at the
base, which writhes like octopus tentacles symbolizing Alessa’s strong
aversion to leeches, worms, snakes and other similar entities. Puppet
Nurses are real nurses that have been possessed by a large, slug-like
parasite that grows out of their backs, causing them to hunch forward
when they walk. The nurses represent Alessa’s fear and hatred of hospital
attendants, seeing as they were always around her when she was admitted
to the clinic after her burn injuries. Although they weren’t necessarily
members themselves, they were acting as puppets of the Order by keeping
her alive, further attributing to their name and the symbolism of the
monstrous form. Hanged Scratcheres await the player suspended from the
ceiling, and screech “LET GO OF ME!” when they are actually trying to
272 Chapter Seventeen
grab the player. This hypocrisy, as well as their persistence in pursuing the
protagonist may suggest that they embody Alessa’s fear of the cult, who
abducted and tortured her.
While the background story and metagaming materials provide some
insight into what shapes and guides particular monsters, they are to a large
extent what Baudrillard called a spectacular monstrosity – evil that is
visual, monochromatic and purely instrumental. Monsters of Silent Hill
may be symbolic, but their symbolism is a retrofitting feature, the result of
a deconstruction of plot elements. They may be read as an embodiment of
fear, grief, torment and suffering of a child, but at no point there is a
necessity to perceive them as such. The spectacular monstrosity provides a
spectacle, remains unambiguous in its attempt to scare and terrorize. It is
not unexpected that many monsters in Silent Hill are similar to insects,
lizards and parasites. Prevalence of these particular types reflects not on
the specific game environment, but on the fear of such creatures shared by
many people. Puppet Nurses, one of the more interesting examples, once
again operate on the level of simple defamiliarization, a juxtaposition of
their real world mission to care and heal and their in-game vicious attacks.
Monsters of Silent Hill are not grieving, or, for that matter, feeling
anything else, and they remain soulless automatons. They are iconographic
representations of the abstract game obstacle, and as such no different than
Goombas in Super Mario Bros., or, as a matter of fact, mines in the
Minesweeper. The particular form they take fits the environment, but it is
otherwise meaningless and redundant.
Second iteration of the franchise, Silent Hill 2, also takes place in the
eponymous town. We learn that the protagonist of the story, James
Sunderland is in the process of grieving for his wife, Mary, who apparently
died of cancer three years ago. From metagaming material we may learn
that they were quite an ordinary couple. Their relationship was stable,
secure and mutually satisfying. Together they visited Silent Hill on
vacation, during which time James recorded a videotape of Mary
expressing her love for the peaceful town and a wish to return there some
day. James accidentally forgot the videotape in the hotel and the couple
left Silent Hill. Few years later, Mary fell ill and begun to experience
violent mood swings, frequently lashing out at James without any apparent
reason. He felt both saddened by her worsening condition and frustrated,
locked between a need for a sexual outlet and his devotion to Mary.
The game begins when James once again arrives to Silent Hill. He is
incited to visit the town after receiving a letter from his wife, despite the
fact that she had died from an illness three years ago. The letter states that
Mary is waiting for James in their “special place”. The town, however, is
Grieving Monstrosities 273
4
Elizabeth Pomeroy, Renee Bradford Garcia, The Grief Assessment and
Intervention Workbook: A Strengths Perspective (Belmont: Cengage Learning,
2008), p.51
274 Chapter Seventeen
References
Atkins, B., 2003, More than a game: The Computer Game as Fictional
Form, Manchester: Manchester University Press.
Baudrillard, J., 1994, Simulacra and Simulation, Ann Arbor: University of
Michigan Press.
Cohen, J. J., 1996, Monster Theory: Reading Culture, Minneapolis:
University of Minnesota Press.
Pomeroy, E., and Garcia R. B., 2008, The Grief Assessment and
Intervention Workbook: A Strengths Perspective, Belmont: Cengage
Learning.
“Silent Hill, Maine” in Silent Hill Wikia, http://silenthill.wikia.com/wiki/
Silent_Hill,_Maine, ret. 06.06.2012.
Silent Hill, 1999, Konami Computer Entertainment Tokyo.
Silent Hill 2, 2001, Konami Computer Entertainment Tokyo.
6
Jean Baudrillard, Simulacra and Simulation (Ann Arbor: University of Michigan
Press, 1994), p. 89
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Research Scholarship at the University of Cambridge and has received
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9/11, 108, 111, 113, 116, 120, 121, bereavement, 73, 74, 76, 78, 79, 80,
122 81, 83, 84, 85, 86, 88, 89, 90,
9/11 fiction, 108 91, 92, 94, 169, 170, 175, 177
acting out, 223, 228, 232 Berger, John, 195, 196, 197, 200,
Akka, 55, 57, 59, 63 206
alterity, 31, 32, 33, 38, 40, 42, 43, borderline, 276
46, 47, 48 California, 100, 101, 102, 103, 104,
America, 109, 110, 113, 114, 115, 105, 106, 107
116, 117, 120, 121, 122 Cartwright, Justin
American, 108, 109, 110, 111, 113, White Lightning, 8, 11, 12, 13,
114, 115, 116, 117, 118, 120, 27
121, 122 catastrophe, 235, 236, 237, 238,
American South, 155, 157 239, 249
androgyny, 154 character, 269, 270, 273, 274
anxiety, 148, 150, 151, 152, 154, Christ-figure, 158, 160
158, 161 Cinematic time, 259
Arab, 111, 117, 121 Coetzee, J.M., 29
autopathography, 177 commemoration, 80, 86, 87, 88, 89,
Barghouti, Mourid, 53, 54, 55, 58, 235, 237, 245
65, 66, 67, 68, 69, 70, 71 confession, 176, 178
Barry, Sebastian, 168, 169, 170, Craps, Stef, 196
172, 173, 174, 175, 176, 177, Darwish, Mahmoud, 55, 70, 71
178, 179, 180, 181, 182 death drive, 126
Barthes, Roland, 196, 198, 199, Deir Ghassaneh, 55, 70
205, 206 DeLillo, Don, 108, 111, 112, 113,
Bedford, Sybille, 187, 191 119, 120, 122
Behr, Mark Demme, Jonathan, 135, 140, 141,
Kings of the Water, 8, 12, 17, 142, 143, 144, 145, 146, 147
18, 19, 20, 27 Derrida, Jacques, 31, 32, 33, 36, 38,
Beloved 40, 41, 43, 44, 47, 48, 49
film adaptation, 142 digression, 246
novel, 135, 136, 137, 138, 139, documentary novel, 235
140, 141, 142, 143, 144, embodiment, 139
145, 146, 147 empathic unsettlement, 31, 33, 45,
Benjamin, Walter, 236, 237, 240, 46, 47, 48
244, 249 empathy, 31, 33, 41, 43, 44, 45, 46,
48
existential
304 Index
existentialism, 148, 149, 150, Israel, 73, 74, 75, 76, 77, 78, 80, 81,
151, 152, 154, 155, 157, 82, 85, 86, 89, 90, 91, 92, 93,
158, 160, 161, 163 94, 95, 97, 98, 99
Falling Man, 108, 111, 119, 122 Kafka, Franz, 236, 242, 246, 247
forking-path, 252, 255 knowledge, 1
fragmentation, 251, 252, 253 labyrinth, 241
Freud, Sigmund, 31, 32, 38, 49, 50, Lacan, Jacques, 198, 199, 202, 205,
51, 102, 126, 127, 211, 212, 206, 207
221, 222 LaCapra, Dominick, 223, 224, 234
fundamentalism, 109, 121 Lawrence, D.H., 183
Gatekeepers, 89 Lebanon, 84, 85, 91
ghost, 136, 139, 142, 143, 144, 145 Lolita
Gnosticism, 155, 156, 157, 166 Nabokov, Vladimir, 124, 129,
God, 149, 155, 156, 158, 159, 161, 130, 132, 133, 134
164 loss, 209, 220
grief Magnone, Lena, 198, 202, 205, 206,
grieving, 1 207
grotesque, 148, 149, 150, 152, 153, manifest destiny, 100, 104
154, 159, 161, 163 matricide, 188
Guadalupe-Hidalgo, the Treaty of, McCullers, Carson, 148, 149, 150,
104 151, 152, 153, 154, 156, 157,
guilt, 274, 276 158, 159, 160, 161, 162, 163,
Hamid, Mohsin, 108, 109, 110, 114, 164, 165, 166
115, 117, 118, 120, 121, 122 Mda, Zakes, 29
haunting, 140 Meckier, Jerome, 186, 187, 188,
heteropathic identification, 46, 47 189, 191
history, 167, 168, 169, 170, 173, melancholy, 236, 239, 240, 241,
174, 175, 176, 178, 179, 180, 244, 245, 247, 249
181 Melancholy, 103, 106
Holocaust, 223 memory, 74, 75, 76, 77, 81, 87, 88,
horror, 270, 273, 275 89, 92, 93, 135, 136, 137, 138,
hovering, 140, 141, 143, 145 139, 141, 209, 210, 216, 221
Hunt Jackson, Helen, 100, 101, 103, military, 73, 74, 75, 76, 77, 79, 80,
105, 106, 107 81, 82, 83, 84, 85, 86, 87, 88,
Huxley, Aldous, 183, 184, 185, 186, 89, 90, 91, 92, 93, 94
187, 188, 189, 190, 191 Moghrabi Family, the, 59
Huxley, Laura, 185, 190, 191 monster, 267, 269, 274, 276
I was Born There, I was Born Here,, monstrosity, 267, 268, 270, 272,
53 275
IDF, 77, 78, 79, 83, 84, 85, 86, 89, monstrous, 267, 269, 270, 271, 275
92, 95 Morrison, Toni, 135, 136, 137, 138,
imagery, 172, 175 139, 140, 141, 146, 147
interactive entertainment, 267, 268, mourning, 167, 171, 174, 180, 220,
276 235
Ireland, 167, 168, 169, 170, 171, multiverse, 252, 253, 257, 258, 261,
176, 180, 181, 182 263
Culture and the Rites/Rights of Grief 305