Showing posts with label david bezmozgis. Show all posts
Showing posts with label david bezmozgis. Show all posts

Sunday, March 5, 2017

ON CREATIVE WRITING AND CREATIVE WRITERS




U.R. Bowie

Observations on Creative Writing and Creative Writers

“Writing shows its influences by the contagion of rhythm and pacing more often than by exact imitation of ideas. We know that Updike read Nabokov in the nineteen sixties by the sudden license Updike claims to unsubdue  his prose, to make his sentences self-consciously exclamatory, rather than by an onset of chess playing or butterfly collecting.”
                                                     Adam Gopnik in The New Yorker, Jan. 16, 2017, p. 84


Most of today’s creative writing in America is highly imitative, lacking the creative spark of originality. Writers imitate other writers: their themes, their literary form, their tone, everything. Much of what is published amounts to bad imitations of bad stories to begin with. The imitators apparently took the bad stories for good ones. A writer writes another bad story imitating a previous bad story. How does a writer avoid such a misfortune? Read the greatest writers who have ever lived. Read Lev Tolstoy, Flannery O’Connor, Flaubert, Gogol, Rebecca West, Dostoevsky, Nabokov, Thomas Mann, Virginia Woolf,  many many others in the grand pantheon of world literature. If you must imitate somebody, try imitating them. Don’t bother reading ninety-five percent of living American writers, even the ones who have won awards.

Then there is the brilliant young writer who proclaims, “Why do I got to read all them old dead white men (plus a few dead white women)? Me, I got my own ideas!” How do we answer such a proclamation? We say, “Duh, yeah.”


About imitation. One thing that’s ever so hard to be is original. Good writers present something novel in tone or style; a good writer has his/her own voice. When you find your voice you have begun. Some writers never begin.

On The Envy of the Creative Writer

One day a writer of creative literary fiction sits down and writes a masterpiece. Other writers are plunged into sorrowful depression, thinking, “Dang, there are only a limited number of masterpieces to be written, and now this guy has filched another one and run off with it.”
                                                      Paraphrase of James Salter, The Art of Fiction, p. 50

As for myself I don’t even know what Salter is talking about here. I don’t have any feelings of envy whatsoever. Never have had. What’s wrong with me? I just read the brilliant novel by Viet Thanh Nguyen, The Sympathizer. Didn’t feel envious of him; just felt, “Wonderful, how great to have a young writer writing at that level of creativity.” Then again, I don’t know what writer’s block is either; can’t even conceive of not being able to write—unless I go blind or senile. Guess I’m just dumb.

What do good creative writers do? They “make the shape and rhythm of sentences intensely felt” (Salter, p. 56). Yes!

Then there’s the aspiring creative writer who proclaims, “I’m not interested in rhythms of sentences; I want to write about ideas.” Urggh.

Here’s the layman’s image of a writer who teaches creative writing in a university: “… a dramatic figure striking in appearance, wearing boots and jodhpurs, perhaps, with long white hair like a prophet and bearing a kind of literary ichor, the fluid in the veins of the gods” (Salter, p. 57).

Can that white-haired prophet teach you to write? No, you have to learn yourself, through years and years of intensive practice, while reading only the best creative writers who ever lived and learning from them.

Salter mentions his friend Saul Bellow, who once remarked on “the sexual heartlessness of women.” As Salter says, “Women were especially on his mind at the time since his ex-wife—his third—was suing him for more money, given that he’d received the Nobel Prize with the six or seven hundred thousand dollars that came with it” (p. 58, 61). No big secret there—that women can be sexually heartless, or even just plain heartless, or mercenary, cruel or meretricious. But so can men. Welcome to the human race.

We Write Ourselves


“In a copy of a book that Colum McCann signed for an auction of first editions, beside the disclaimer that is always printed proclaiming that the book is a work of fiction, the names, characters, places, and incidents are the product of the author’s imagination, or are used fictitiously, and that any resemblance to actual persons, living or dead, is entirely coincidental, beside this McCann wrote simply, ‘Bullshit’” (Salter, p. 38).

Then again, you don’t want to get sued, do you?

Important Books and Unimportant Books

“Books that are important weren’t written to be important, generally. They became such. By important, I mean so-deemed. Referred to. I can’t think that The Catcher in the Rye was written as an important, life-altering or significant book. I believe that it was simply heartfelt. To Kill a Mockingbird doesn’t bear marks of an intended importance although I don’t know what Harper Lee actually felt. Fitzgerald thought all of his books were important. The Great Gatsby was a short book, only 214 pages, and he was insistent that the publisher sell it at the same price as his longer ones” (Salter, p. 42-43).

Speaking of the so-deemed, the above paragraph demonstrates the sometimes dated opinions of James Salter. Read by everyone and his brother in the fifties and the sixties, The Catcher in the Rye is read by practically no one these days. Not only not important, but already moribund, almost dead.  To Kill a Mockingbird is still widely read, its so-deemed greatness still afloat, but it is “a book for children” (as Flannery O’Connor said), and for people who do not or cannot read real literature. As for The Great Gatsby, this book has claims to being the Great American Novel; it should be sold at twice the price of any other book.

Where and When You Write And Who Is Helping You Out

“You don’t do all the writing at your desk. You do it elsewhere, carrying the book with you. The book is your companion, you have it in your mind all the time, running through it, alert for links to it. It becomes your chief companion, in the real sense of the word, you can talk to it quietly. It becomes your sole companion” (Salter, p. 76).

What Salter hints at here is that, unbeknownst to you, the book is writing itself in your mind all the time. Your deepest neurons of the brain work on the writing day and night. As recent studies in brain science have revealed, on a conscious level we have no idea about the decisions those independent neurons are making. Romantic writers used to think of themselves as the amanuensis of the gods, who guided their pens and sent down original ideas. But more likely writers are the amanuensis of their own creative neurons. When your favorite character suddenly does something totally unexpected on the page, it’s not because God so decided. The neurons decided—and they very well may have made that decision at three a.m. in the morning, while you were fast asleep.

“There comes a time when you realize that everything is a dream, and only those things preserved in writing have any possibility of being real” (Salter, p. 77).


Selected Passages from the Writings of Good, and Sometimes Great Writers


[description of a ritual butcher in a Ukrainian shtetl, inspecting the lungs of a cow or sheep he has butchered] “the glossy brownish organs . . . . . the grotesque and otherworldly things that made life possible and which everyone—from a mouse to a man—had pumping and sloshing around in the dark hollows under his skin” (David Bezmozgis, The Free World).

“Her light-brown hair was drawn smoothly back and gathered in a knot low on her neck, but near the right temple a single lock fell loose and curling, not far from the place where an odd little vein branched across one well-marked eyebrow, pale blue and sickly amid all that pure, well-nigh transparent spotlessness. That little blue vein above the eye dominated quite painfully the whole fine oval of the face” (Thomas Mann, “Tristan”). [Mann is great at describing human faces, human bodies.]

[description of a delicatessen] “there were glass showcases where smoked mackerel, lampreys, flounders, and eels were displayed on platters to tempt the appetite. There were dishes of Italian salad, crayfish spreading their claws on blocks of ice, sprats pressed flat and gleaming goldenly from open boxes; choice fruits—garden strawberries and grapes as beautiful as though they had come from the Promised Land; rows of sardine tins and those fascinating little white earthenware jars of caviar and foie gras…” (Thomas Mann, Felix Krull) [Mann is also great at describing a scene by accumulating masses of detail; in this he reminds me of Nikolai Gogol.]

“She’d never met a child with beady eyes. Beadiness arrives after long slow ekes of disappointment,
usually in middle age” (Lauren Groff, “For the God of Love, for the Love of God”).

“She felt a single drop of sweat slip from the small of her back, hang for an instant, and then slide into the mellow groove between the flexed jaws of her buttocks” (Harry Crews, A Feast of Snakes).

“A vast strand of white fleece, brutally bright, moved south to north in the eastern vault of the heavens, a rush of splendid wool to warm the day” (William Kennedy, Ironweed).

“joyfully gazing out from behind the cobblestone barrier are white crosses and monuments, which hide in the greenery of cherry trees and look from afar like white spots . . . . . when the cherry trees bloom these white spots blend with the cherry blossoms to form a broad seascape of white; and when the fruit ripens the white monuments and crosses are bedizened with specks that are blood-scarlet in color” (Anton Chekhov, “The Steppe”). [Chekhov’s tone-poem novella, “The Steppe,” full of such brilliant nature descriptions, was much influenced by his friend, the wonderful landscape painter Levitan.]

“You know, I have an uncle who’s a country priest, and the man is such a believer that when, in time of drought, he goes out into the fields to pray for rain, he takes with him an umbrella and leather raincoat, so that on the way back home he won’t get soaked” (Chekhov, “The Duel”).

“there was something wooden about his walk, something like the walk of toy soldiers, the way he barely bent his knees and tried to make each stride as long as possible” (Chekhov, “The Steppe”). [Chekhov loves describing how people walk. Tolstoy, who loved Chekhov when he met him, marveled at the way Chekhov himself walked. “He has the walk of a little miss of the noble class,” said Tolstoy with delight.]

“In sadness there is some alloy of pleasure. There is some shadow of delicacy and quaintness which smileth and fawneth upon us, even in the lap of melancholy. . . . . Painters are of the opinion that the motions and wrinkles in the face which serve to weep serve also to laugh” (Michel de Montaigne, “We Taste Nothing Purely”).

[Desdemona, reveling in the stories Othello tells her about his adventurous life] “She swore in faith ‘twas strange, ‘twas passing strange; ‘twas pitiful, ‘twas wondrous pitiful. She wished she had not heard it; yet she wished that heaven had made her such a man” (Shakespeare, “Othello”).





Monday, March 14, 2016

Book Review: DAVID BEZMOZGIS, "The Betrayers"



BOOK REVIEW
David Bezmozgis, The Betrayers (NY: Little, Brown and Company, 2014)

The book begins with a Russian expression on a young woman’s face. A pretty blonde woman working as hotel clerk in Yalta is berated by a young woman from Israel, who insists she be given a room. The clerk “endured the assault with a stiff, mulish expression. A particularly Russian sort of expression, Kotler thought. The morose, disdainful expression with which the Russians had greeted their various invaders. An expression that denoted an irrational, mortal refusal to capitulate—the pride and bane of the Russian people” (3).

The author fails to explain that this mask of moroseness is the default look of any Russian walking any street, in Russia or elsewhere, and whether under immediate attack or not. And, as the rest of this book demonstrates, Russians—and Ukrainians, basically the same thing—have a thousand years of bloody and brutal history, during which time they have learned that adversity is always near at hand, which adversity must be kept at bay with that morose face. At one time I was innocent enough to believe this to be a Soviet face. Not so. It was there long before Lenin and his henchmen came along, and it remains the same now that the Great Experiment is dead and buried.

The main protagonist of the story, an Israeli, Baruch Kotler, knows Russia and Russian adversity well, since he was born in the Soviet Union under the name Boris Solomonovich Kotler. Almost all of the Russian Jews in this novel have new names now, in accord with their having attained to what at one time they thought of as the promised land of Zion (which, when they arrived, turned out to be not quite Zion after all). But that is one big message of the book: that there is no promised land. You can change your name, you can emigrate to another country, but the Russianness is still in your blood. Can you take that look off your face? Go to Israel and get on a bus. The look will be there in a seat or hanging from a strap, at least if there is one Russian Jew on the bus.

The novel’s title is especially appropriate, since the story line treats betrayals of various sorts. The reader is unware at the beginning, but by the end of the novel the author has made clear that even a person steeped in rectitude is hard put to get through life without betraying someone or something. Prominent is the story of Kotler and his betrayer, Vladimir Tankilevich—who now goes by “Chaim,” and who once was Vladimir Tarasov, courtesy of the KGB. Kotler lived in the USSR for years as a refusenik, denied permission to emigrate to Israel. His wife Miriam was allowed to emigrate, but he remained. Then his roommate Tankilevich, in an attempt to save his own scapegrace brother, gave in to KGB pressure and denounced Kotler as a traitor. He was arrested and spent thirteen years imprisoned, before finally being released. Greeted in Israel as a national hero, Kotler made a new life for himself there as a political operative, an famous politician. He and Miriam achieved the dream of having children who “dream their dreams in Hebrew” (190).

As the book begins, however, another betrayal is in the works. Kotler, now a bald, pot-bellied man in his sixties, has fallen for a young woman (once Lena, now Leora) and betrayed his wife. At the very moment that he is embroiled in a controversial political fight over withdrawing Israelis by force from the settlements—Kotler is opposed to giving these lands back to the Palestinians—politicians on the other side attempt to compromise him with photographs of Kotler in the company of Leora.

The more things change the more they stay the same. This is another theme of The Betrayers. The intelligence agent who meets with Kotler in an attempt to blackmail him, identified only as Amnon, uses pure KGB tactics (28-31). The political scene in Israel “at the best of times is no place for gentle souls” (27). Himself an ironist, Kotler is constantly aware of the irony implicit in his situation. As the book opens he and Leora, in an attempt to flee the personal scandal and the political turmoil, fly to Yalta for something of a vacation. Meanwhile (one more irony) Kotler’s son Benzion, doing his military service, is forced to evacuate the settlers, which puts him at odds with his conscience. Near the end of the novel he turns out to be one of the non-betrayers in the story, when he deliberately wounds himself to avoid herding out the settlers.

Upon their arrival in Yalta, Kotler and Leora walk into the biggest irony of all. By pure coincidence they take rooms in the house of the very man responsible (in a roundabout way) for their being together: Tankilevich the betrayer. At one point Tankilevich’s wife Svetlana—one of the few main characters who is not Jewish; she is an Orthodox believer—makes much of how God, possibly in answer to her prayers, has arranged for this meeting of the old antagonists. A believer in the Zionist dream (or at least once he was), Kotler is not much of a believer in God, and his present predicament rather suggests the old story about God’s nasty brother. Once in a while, so the tale goes, God needs a vacation, so he leaves things in control of his evil finagling brother while He is away.

That mean little brother, sometimes it appears that he is in charge nearly all the time, while the weary Lord perpetually vacations.  The brother laughs and grins his evil grin as he goes about his scheming, screwing things up right and left, both in the personal lives of people and in the political fortunes of countries. The biggest swindle of all depicted in The Betrayers is, in cosmological terms, what came out of the collapse of the Soviet Union: the new “free and democratic” Russia, the new “free and democratic” Ukraine, and so on fifteen times in all (for the fifteen “new, free and democratic” countries left over from the Soviet republics). As always in the broad scope of Russian history, a few swindlers are in like Flynn, but a huge percentage of the common people are screwed. “From one grand deception to another was their lot. First the Soviet sham, then the capitalist. For the ordinary citizen these are just two different varieties of poison. The current variety served in a nicer bottle” (97). But, of course, for Russians the Soviet sham was not the first. In the grand schema of Russian history there were a plethora of shams long before Communism came along.

The author’s description of Crimea could be the description of practically anywhere in post-Soviet provincial Russia or Ukraine: “cement bus shelters and the blank-eyed men who sat on their haunches beside them” (60). The only thing missing in this book is the alcohol, which, for some reason, Bezmozgis fails to feature. At least half of those blank-eyed men on their haunches (smoking, always smoking) will be drunk. The Russian reality: lots of things have changed in the past thousand years, but, essentially, nothing has changed. This revelation comes on page 4, but the whole rest of the book demonstrates its truth. Of course, the Russian Jews depicted in Yalta and Simferopol are no better off than the Russians or the Crimean Tartars there, but oppressed people are spiteful to extremes, so the oppressed Russians, naturally, hate the oppressed Jews and Tartars, who, naturally, hate the oppressed Russians and Jews, etc. Since this book was published Crimea has gone back to Russia, but you can bet that the people of the Crimean Peninsula are living with the same problems as always.

“What does a Jew do? A Jew gets by” (cited in Hebrew on p. 208). What does a Russian do? Same thing. The novel is full of fine descriptions of ordinary people, getting nowhere, pushing on with their lives. We have the Russians on vacation in Yalta, taking the sun and waters “with conviction and diligence” (179). Back in the day Kotler and his parents had been there sunbathing among those Russians in Yalta, standard citizens of Sovdepia. What does a human being do? Same thing. Kotler’s father, fast in his day, trains his son, who is hopelessly slow, as a sprinter, while sarcastic neighbors chant the age-old taunt: жид, жид, на веревочке бежит (to get the rhyme, something like, “Kike, Kike, riding on a bike” but the literal meaning is “Kike, kike, running on a string”).

A stick with two ends, палка о двух концах, the Russian expression for something that cuts two ways. Except that life, as this novel so amply expresses, cuts all different sorts of ways. Who is guilty and who is innocent? It depends. On a lot of things. Tankilevich the traitor is, perhaps, more to be pitied than reviled, given the circumstances of his betrayal, and given how egregiously he has had to pay for that act over a lifetime. At one point Leora herself, certainly aware of her guilt in betraying her friend, Kotler’s daughter, as well as the whole Kotler family, confesses that in similar circumstances she may not have been able to hold out any better than Tankilevich did.

“After all, guilt and innocence were not fixed marks. There were extenuating circumstances. Wasn’t this the governing logic of the times? That cause and effect could not be easily disambiguated? That all was up for revision and nobody durst speak of an absolute truth?”(170)

So make a choice, people, even when the alternatives may be equally bad. That’s what the KGB forces Tankilevich to do, and after he makes his choice he has a lifetime to live with it. Kotler chooses to betray his wife, later chooses to flee with his mistress. Bad choices. The choices of the Jews always seem to end with suitcases. This crosses Kotler’s mind as he and Leora, near the end of the book, “picked their way through the vacationers toward the Internet café” (180), pulling their suitcases behind them.

Tankilevich the compromiser is the last Jew in Crimea. “Capricious fate had cast him as the final link in the long chain of Crimean Jewry. A chain that stretched back more than a thousand years to the Khazars, the last Jewish warriors and emperors, if legend was to be believed. The Khazars, the Krymchaks, the Karaites. And, in the past century, the doomed farming colonists and Yiddish poets who had imagined a homeland in Crimea, a New Jerusalem to supplant the Old. Now it was coming to a close, like all Jewish stories came to a close, with suitcases.”

Today the suitcases are out again, e.g., in France, where, fearing for their lives in face of Islamic terror, the Jews are on the move again. Recently Vladimir Putin publicly commented on the sad state of affairs. “They can’t even walk the streets with a yarmulke on their heads. Let them come back home to us, we are prepared to receive them.” Duh.

The prominent message of The Betrayers is that things are always going to be more complicated than they seem, and every choice one makes in life is more complicated than it should be. Wins can end up losses and losses wins. God in his wisdom can often be a practical joker; either He or His brother, that is. But even if God is basically altruistic, a Good Lord, can we ever forgive him for that brother of his? Kotler is put on trial twice, the first time in the Soviet Union (accused, unjustly, of treason), the second time in Israel (accused, unjustly, by his own co-dissidents) of spying for the KGB. In the USSR he is convicted but comes away invigorated, the heroic refusenik, who basks in his glory upon reaching the home of the Jews. In Israel he is acquitted but comes away wounded, having somehow been deprived of his former heroic gloss. Nobody, so it seems, is a hero for long. The refusniks have their downside: “There were nearly as many deviations in their ranks as there had been among the Marxists at the time of the revolution. Not to mention the purely personal rivalries and antagonisms. . . . Dissidents were by nature contrary” (148). A stick with two ends.

Bezmozgis presents characters from several different cultures here: Israelis, Russian Jews, Ukrainians, Russians. He presents no Palestinians, but they are there, looming in the background of the action. At one point a Crimean Jewish character expresses a one-sided view, held by Jews all over (but not all Jews). The speaker is one Podolsky, who has lived in Israel but has mysteriously returned to Crimea.

“What do Arabs do? They throw rocks. They attack innocent women and children. They shoot rockets. If they pay a few shekels in tax, where does the money go? To their crooked Palestinian officials, who, if such a thing is possible, are more corrupt than our Ukrainian ones” (65). There is no spokesman for the Palestinians in the book, but the Palestinian problem, for Israel, is one more big stick with two ends. Jews, with their conscript soldiers (like Benzion), “more scholars than warriors” (182), are forced to be what they do not wish to be, what goes against their very nature as Jews: brutal oppressors. Fate forces them to choose violence, sometimes even violence against their own kind.

Bezmozgis astutely pinpoints the problem without ever mentioning Palestinians. “And it was all to do with land. A measure of earth under your feet that you could call your own. Was there a more primitive concept? But nobody lives in the ether. Man is a physical being who requires physical space. And his nature is a prejudicial nature of alike and unalike. That was the history of the world. How much earth can you claim with another’s consent? How long can you hold it if you haven’t consent? And is it possible to foster consent where none exists? Kotler didn’t know the answers to the first two questions, but the essential question was the last, and the answer to that was not favorable” (196-97).

You take land away from a whole people, the Palestinians, you drive them off their land in the name of a grand ideal. Then you are faced with the consequences. You sit on the land you have taken, trying to find a way to pacify those from whom you have taken it. They will not be pacified. Probably never. So sits Israel, not in Resplendent Zion, but in The Land of the Gray, on the stick with two ends.

What about America? Well, as most Americans know, we are the exceptional country, the place where dreams come true and no one is beaten by the stick with two ends. Except that, if we step back and take a good long look at our country, we will see that stick flailing away here as well. Near the end of the book Bezmozgis gently inserts a bit of criticism of the American way. On the plane out of Crimea back to Israel all varieties of Jews are passengers, including American Jews, “carefree, heedless, and a little dim, cushioned from history and entrusted with too much” (224). “A little dim.  Cushioned from history. Entrusted with too much.” This is a common European view of Americans; I’ve heard Russians express it many many times. We naïve Americans, who want to see the world in black and white terms, have not yet learned the sad sad tale of the Land of the Gray. And yet, then again, aren’t we naïve Americans lucky? To have done without the thousand years of blood and brutality that is Russian history—and Yugoslavian history, and the history of peoples all over the world, who have not made one iota of progress despite the rivers of blood in which they, and all their ancestors, have been forced to swim. Aren’t we lucky?

I don’t think I’ve ever read a book in which this Land of the Gray (both in personal terms and in terms of international politics) is better presented. David Bezmozgis is a real writer, a grasper and presenter of the ambiguities with which we all wrestle. His name is brainless (from the Russian bez, without, and mozg, brain), but having written this book full of insights into human nature, he deserves a better name. Maybe we should re-christen him “David Smozgami,” the man with brains.