This Space

Wednesday, August 16, 2017

Shattering the Muses by Rainer J. Hanshe & Federico Gori

Televisions schedules have lately featured many programmes following chronic hoarders as they try to overcome their pathological behaviour. The process is always the same: film crews enter outwardly normal homes to find labyrinths of cardboard boxes, magazines and newspapers stacked to the ceiling. Interviews with the inhabitants follow that invariably reveal the hoarding is compensation for a great absence. When attempts are made to clear a room, the owner panics and refuses to let anything go. One man in his sixties insisted on keeping a school textbook found at the bottom of a box because, he said, he was thinking of becoming a teacher. When told it was forty years out of date and useful to nobody, anxiety and confusion contorted his face.

In every programme the viewer becomes a witness to the destruction of hope, with the house clearance acting like L-Dopa on one of Oliver Sacks' patients catatonic for the last forty years slowly discovering their true age. But all is fine in the end because, in the last ten minutes of the show, the hoarder always relents and allows the team to clear and redecorate the house. As the credits role, we see them smiling with friends and family, ready for a fresh start.

Watching what is effectively the same programme over and over emphasises how closely possession and dispossession coincide: a man who holds onto a book as the promise of a better life finds its absence delivers exactly that. It's a concurrence that also gives pulse to Shattering the Muses, a beautifully designed, large format book from Contra Mundum Press, whose pages are illuminated by the flames of the bonfires it documents.

In a stack of quotations, short essays, anecdotes, poems, slogans, drawings and photographs, the book records proclamations against written works from biblical times to those announced by the Nazis, and from the loss of a few books at an airport to the cataclysm in Jaffna. And while there is no obvious narrative, some pages do tell stories, most notably that of Miklós Radnóti as he wrote poems secretly on a forced march across Hungary, hiding them in his jacket.

In the appropriately ominous prose of the blurb, it is said the book "proposes that 'apocalypses' are not eschatological, but ontological, ever-present, continuous events that threaten us", which is certainly borne out by the content. But there is plenty of evidence that Shattering the Muses is not the straightforward humanistic lament over man's inhumanity to manuscripts that this suggests.

There is a tendency to think like the hoarder who sees only what can be 'cashed out' in the world, which we see frequently in newspaper headlines about newly discovered works by famous authors that will potentially "shed light" on them and "enlarge our knowledge". Silence is not something we can talk about in public. It isn't what we expect. It isn't the right kind of knowledge. Perhaps building a library is an attempt to make silence physical.

Whenever the lost books are mentioned, I think of Kafka's Berlin notebooks confiscated by the Gestapo. If only Dora Diamant had given them to Max Brod! Her biographer Kathi Diamant has organised a search of archives in the hope they are somewhere in eastern Europe. It's a thrilling idea: new works by Kafka. And if I daydream about the moment a researcher opens a file and recognises Kafka's spidery handwriting, I wonder also about our uncertain relation to the works we do have. It might be that silence, an apocalypse of sorts, rises up before us there, in every extant work. Is this why we seek the new?

Adding to the hoard might demonstrate a misunderstanding of what Kafka's work reveal to us or, worse, a betrayal. He wrote a story – The Silence of the Sirens – in which Odysseus puts wax in his ears so he could not be lured by the sirens' song. But Kafka adds a further twist on the classical story and says "the Sirens have a still more fatal weapon than their song, namely their silence". With his ears blocked, Odysseus is the only one who fails to hear it. "And though admittedly such a thing has never happened, still it is conceivable that someone might possibly have escaped from their singing; but from their silence certainly never." Perhaps the absence of Kafka's stories is their great gift to us and why he was so keen to destroy them.

Sunday, July 09, 2017

The world as refuge: re-reading The Space of Literature

But where has art led us? To a time before the world, before the beginning. It has cast us out of our power to begin and to end; it has turned us toward the outside where there is no intimacy, no place to rest. It has led us into the infinite migration of error. For we seek art's essence, and it lies where the nontrue admits of nothing essential.

As part of a plan drawn by nostalgia and anxiety, I have been re-reading a few chosen books, wondering how might they re-present themselves to me after years of superficial memory and neglect. I have written about one I read in May. In June I re-read Blanchot's The Space of Literature (as translated by Ann Smock).

The first few pages of the second felt like a chore blocking the discovery of new books – haven't I read this enough? – but I was soon reading each chapter as if it was I was returning home after decades of wandering. What I write now will be an attempt to understand and explain this reaction so won't be a comprehensive summary. The italics are quotations.

The first thing to say is that 'criticism' isn't the right word for The Space of Literature, and, despite the many philosophical terms, allusions and adoptions, most notably from Heidegger, 'philosophy' isn't either. What sets Blanchot apart from any definable genre is that his writing exposes itself to its own analysis, or, rather, the analysis exposes itself to writing lacking such a possessive pronoun.

The opening chapter asserts the 'solitude' of the written work: To write is to break the bond that unites the word with myself. The work is even separate from the book, which we might see as a vessel borne on the surface of a submarine current: Writing is the interminable, the incessant. This means that the space of the title is not a privileged realm for a few "great writers"; it does not have borders or features with rules to be learned but is at a remove from such power. Mallarmé felt the very disquieting symptoms caused by the sole act of writing.
Blanchot cites Kafka's comment that he has entered literature when he replaces 'I' with 'He', but adds that this metamorphosis is more profound: In doing this, the writer belongs to a language which no one speaks, which is addressed to no one, which has no center, and which reveals nothing. Mastery over words puts the writer in contact with a fundamental passivity that cannot be grasped: To write is to make oneself the echo of what cannot cease speaking. Instead, in a stirring paradox, mastery consists in the power to stop writing, to interrupt what is being written. This a curious formulation. When we admire the tone of a particular writer, he says, it is not the writer's voice we admire but the intimacy of the silence he imposes on the word. He compares this to classicism in which the calm of the regular form guarantees a language free from idiosyncrasy, where impersonal generality speaks and secures the writer a relation with truth. But such calm requires the stability of an aristocratic society in which a part of society concentrates the whole within itself by isolating itself well above what sustains it. We might say that genre fiction is an aristocratic form.

Blanchot's preface to The Space of Literature

The imposition of silence is necessary because writing is an exposure to an outside – what might have been called the divine, the sublime or the infinite, and which Blanchot refers to the other night or the other of all worlds. And it is in incantatory prose and such hyperbolic phrases, otherwise unthinkable in literary criticism, that exposes us to how strange literature is in itself. Once you become accustomed to what at first appears as anachronistic and even absurd (certainly to English eyes – I remember a friend giggling as he read the opening pages), you might also recognise such excess defines us as human: in excess of body, in excess of world, akin to the internal perspective of language that Noam Chomsky has described and the excess of consciousness Mallarmé called this drop of nothingness. And if we are drawn to poetry and to the poets Blanchot writes about, it is their strange excess that sets their work apart and deserves to be addressed without being neutralised within the stability of a regular form. This is also why The Space of Literature appeared so vital to me upon re-reading; it does not stand aside from its subject.

The risk taken by such prose is in stark contrast to scholarly method that corrals prose into pens of reason isolated from the distress of the infinite. While it resists the temptations of fascination, which is necessary for its purpose, it does not assume the guarantees it expects. As Blanchot writes in a later book:
Reason … does not begin in the light of an evidency by which it would seize itself, but rather in an obscurity that itself is not manifest and whose discovery, seizure, and affirmation alone put thought to work, causing it to find and to extend its own light.
Blanchot turns the light off to reveal such obscurity. In a disconcerting move, reaffirming the unaccountability of literary space, he rejects the familiar priority of real-world over literature in which artistic activity is often portrayed as unrealistic, escapist and even in denial of the world, gaining acceptance only if it submits to the superiority of the physical world. For Blanchot, while the artist often seems a weak being who cringes within the closed sphere of his work where...he can take revenge for his failures in society, it is instead the artist who is exposed to the greatest threat: the loss of self and world in the space of literature:
It is then that Rimbaud flees into the desert from the responsibilities of the poetic decision. He buries his imagination and his glory. He says "adieu" to "the impossible" in the same way that Leonardo da Vinci does and almost in the same terms. He does not come back to the world; he takes refuge in it; and bit by bit his days, devoted henceforth to the aridity of gold, make a shelter for him of protective forgetfulness.
In later life, Rimbaud is said to have denounced his past work, refusing any further mention of it, which, for Blanchot, "shows the terror which he still felt and the force of the upheaval which he could not undergo to the limit. He is reproached with having sold out and deserted, but the reproach is easy for those who have not run the risk". The bottomless abyss belongs to art.

So much for escapism.

Re-reading The Space of Literature has reminded me why so much fiction leaves me confused by indifference and why criticism and reviewing often seems beside the point. While a novel's subject matter might be powerful and important, its story compelling, the prose style especially seductive and its sentences beautifully formed, such wealth often seems beside the point. The same goes for its social and political relevance, for a survey of its formal structures and for revelations provided by psychological analysis. They might seem very insightful and pressing, but essentially beside the point, which is itself unlocatable. But what other reasons can there be for reading a novel?

Blanchot recognises how such a question is ironed out in book culture, with the general reader who makes a livelihood in a world where the clear daytime truth is a necessity [and] believes that the work holds the moment of truth within it constantly translating the work into ordinary language, effective formulae, useful values while, on the other hand, the dilettante and the critic devote themselves to the 'beauties' of the work, to its aesthetic value. Everyone, it seems, is happy. And with the advent of the internet, these groups have become indistinguishable. Witness the routine use of the word 'experimental' to champion, mitigate or patronise anything that doesn't quite meet either process, without any question of what 'experimental' might mean in in the first place.

To give an idea, Blanchot returns instead to the experience of writing before any of these ideas come into play. If the writer is devoted to the work, they are drawn by it toward the point where it undergoes impossibility. That is, when writing empties itself of the world and appears to writer as empty, without value. It is an experience Blanchot calls the very experience of night:
In the night, everything has disappeared. This is the first night. Here absence approaches – silence, repose, night. Here ... the sleeper does not know he sleeps, and he who dies goes to meet real dying. Here language completes and fulfills itself in the silent profundity which vouches for it as its meaning.
This is not a negative however, as it is where craft and determination gets the writer through the night in order to produce books. We can recognise how night maintains itself in the popularity of, for example, Horror or Gothic fantasy, in which we are exposed to the darkness in human life and to the black-hole of a non-human world. Except, we all know it is only the thrill of a fairground ghost train. It is in this context that Blanchot divides night in two: When everything has disappeared in the night, 'everything has disappeared' appears. This is the other night.
We enter into the night and we rest there, sleeping and dying. But the other night does not welcome, does not open. In it one is still outside. It does not close either; it is not the great Castle, near but unapproachable, impenetrable because the door is guarded. Night is inaccessible because to have access to it is to accede to the outside, to remain outside the night and to lose forever the possibility of emerging from it.
Blanchot's essay on Beckett's trilogy is the most famous expression of this condition. Not even the best creative writing course can help. This might be why indifference stands before me and devouring novel after novel. Many might be impressively wrested from night but they are also recognisably resistant to the other; even the latest 'experimental' hit reaches for the same gifts of silent profundity. Despite this, I am still drawn to novels, many of which are not in the least avant garde, as my enthusiasm for In a Hotel Garden demonstrates. So what is going on there; have I fallen for sentimentality? My response would be that this also shows how novels might dwell in what Blanchot calls the torn intimacy of an alliance between the activity of book making and the passivity of writing, as the characters seek to bring to life what haunts them and yet do so only in the dissimulation of speech and stories. And not only the characters.

It is for this reason I am drawn to what is often called metafiction and invariably disparaged as writing about writing, which might still be a turning away from the world, yet only in search of an origin, for what haunts writing. Blanchot offers a genealogy of what has passed in literature:
The work was once the language of the gods, their absence’s speech; subsequently it was the just, the balanced language of men, and then the language of men in their diversity. Then again it was the language of disinherited men, of those who do not speak. And then it was the language of what does not speak in men, of the secret, of despair or ravishment.
What, he asks, does such a list tell us? Only this: that art is constantly invisible to us. What is invisible demands to be seen, and if this suggests a demand separate from literary criticism, it is entirely in keeping with our times, in which origins are strictly taboo. What is left now for the work to say? What has always eluded its language? Blanchot asks. Seventy years after its publication, the answer and challenge proposed by The Space of Literature remains: Itself.

Saturday, June 24, 2017

"Summer reading"

Last week in the TLS the good and the ghastly offered their summer reading plans so, without anybody asking, here's my alternative list.

The left and right choices are related in that, for Bernhard, "Trakl’s influence on my work was devastating; if I had never heard of him I would have come a lot farther by now". (I now realise some time after posting that it's exactly 25 years since I saw the edition below of the Gesammelte Gedichte on display in a small town's library in the Sauerland region of north-west Germany and thinking in that moment of an impossible future.)

There are already two volumes of Bernhard's poetry in translation so, while one can't have too many translations, I do wonder what there is in addition to Princeton UP's In Hora Mortis/Under the Iron of the Moon, also translated by James Reidel, and Peter Waugh's On Earth and in Hell. There's also Reidel's translation of the long poem Ave Virgil, which I believe was written in London, published in Conjunctions: 53.

In contrast to Bernhard, I know nothing about Franz Fühmann but At the Burning Abyss has a great subject and an even better title. It might be worth noting that both this and Bernhard's poetry are published by Seagull Books and both editions are absent from its website (at least, I can't find them). Fortunately, the excellent University of Chicago Press has stepped in with pages for them, with the latter described as "a gripping and profoundly personal encounter" with Trakl's poetry.

The middle choice, The Eroticization of Distance: Nietzsche, Blanchot, and the Legacy of Courtly Love, was prompted by Joseph Kuzma's brilliant essay The Intimate Blanchot, which I read earlier this year. It challenges the assumption that his works "evoke sterility or even coldness" and instead argues Blanchot's fiction and criticism of 1940s and 50s reveals "the most profound intimacy occurs only when separation has been experienced, and affirmed, in its most radical form". This occurs to me as fundamental to the experience of literature. I'm especially keen to read this because, along with Jeff Fort's recent The Imperative to Write and Leslie Hill's Maurice Blanchot and Fragmentary Writing, two of the most remarkable books I've ever read, we appear to be in rich period of Blanchot studies in English. There's also John McKeane's forthcoming translation of Christophe Bident's biography.

What's notable in this list is that there is no fiction. Sometimes, while I await happy contradiction, I wonder if other forms offer more right now. An example might be Pierre Joris' translation of Paul Celan's Microliths, whose publication was postponed from February but, fingers crossed, might appear next month. Meanwhile, extracts are available here.

Finally, what's alternative about my list is that I won't likely be reading any of them, as the combined cost of those pictured is £99.

Monday, June 19, 2017

A commentary on myself

Robert Minto belongs to a rare and special group of people: he bought my book. Even rarer, he wrote a response, classifying it alongside Ben Lerner’s The Hatred of Poetry under a new genre, apophatic criticism: “a way of writing about literature that treats it as a commentary on itself, a seeking for its own limits”. Whatever the validity of the label, this is one the best things ever to happen in all my years of blogging, as I realise there are some critics who will never receive anything more than a cheque in the post. If there is one thing that has kept me writing for so long, it has been to find words for an experience of literature that appears to differ so markedly from those at the cash machine, so to have that recognised and appreciated in this way is not only gratifying but a great help.

You can read the whole thing here.

Saturday, May 20, 2017

From this bare island

From the front page of Brighton & Hove Council's free newspaper.

That word, invariably connected to public art: accessible. What does it mean?

The Festival is held once a year across May, heralded on the first Saturday of the month by the noisy, pavement-blocking Children's Parade that disturbs my trawl of the North Laine's secondhand bookshops. Otherwise I never notice that the festival is on, so promotion of these "arts hubs" must be irreproachable in its motivation. After all, as Kate Tempest says in the flyer pushed through each resident's letterbox, art should be "no big deal – just life itself". It's central to her theme of giving people's lives back to them through art: "We are so busy being human, we can lose touch with how bright and clear life is". She recommends attending as many events as possible and treating it "like you are a pilgrim on a quest". In doing so, you might find something that connects you to "a deeper and more soulful level with the truth of lived experience". 

What strikes me in this familiar appeal to accessibility and relevance is the allusion to religious belief and practice, not only in her choice of words but also in her Pint at Emmaus pose. Isn't this what is most removed from the everyday? Of course, the choice of words might be the casual coincidence of marketing hyperbole and democracyspeak, but it does stand out.

In what might also be a coincidence, this month I began reading Eamon Duffy's monumental study of traditional religion in England between 1400 and 1580; that is, before and after the English Reformation. The Stripping of the Altars describes in detail how the Catholic liturgy gave shape to the lives of the ancestors of those to whom Kate Tempest is appealing. It outlines a religious calendar packed with candlelit ceremonies and elaborate processions, with the four main ones embracing pre-Christian festivals marking the turning-points of the seasons. We have only to imagine the transformation of modern society around Christmas multiplied throughout the year to recognise how this would not only knit a community together but give a context to individual devotion. Reading it, one becomes aware of an alien world whose ruins are all around us.

The ghost of such festivals appeared to me as I was trying to cross a road blocked by the Children's Parade or, more accurately, the parents watching from the pavement. The children were excited to be dressed up and ready to march behind a group-made float (the one I saw was a galleon made from turquoise crepe). As they banged their drums and blew their whistles, their natural urge to show off was released and legitimated by the event. Any resentment I felt about the noise drowning out the podcast in my earphones was mitigated by this brief apprehension of the world of my ancestors. For all the relevance to current social and political concerns of the festival's events – Tempest's own performance is "set against a backdrop of global crisis" while a dance event (contain your excitement) "focuses the subjective and objective gaze within private and private spaces" – this simple procession seemed more authentic and effective.

I haven't attended a main festival event since 1993 (an Elvis Costello gig), for the same reason I have never willingly attended church. The Books and Debate category I find especially repellent because of its overt lack of literature. However, last year I did enter a thousand-year-old church to see a fringe performance by Alain Louafi of Stockhausen's Inori. It was the first time I'd heard his music on such a scale.

For 73 minutes (the introduction was precise) Louafi mimed to the music, making gestures synchronised according to the instructions Stockhausen had given him. Sometimes they were prayer-like, sometimes not. Here is a review of the event. All I can say now is that it was like witnessing the religious ceremony of an alien race. Would this be considered 'inaccessible'? It wasn't a question I asked at the time but might be why a few people walked out during the performance. If so, they would have found the night sky inaccessible in the same way.

I cannot say any more about Inori, not only because I lack the vocabulary but because stopping here seems to be necessary. Which leads me to this inexplicably beautiful and moving tweet that Peter Lorimer (not the Leeds and Scotland football legend) posted from Whittlesey in Cambridgeshire after witnessing the Straw Bear procession, which might well say all there is to say about the value of accessibility:


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