The Endings

August 25, 2008 § 1 Comment

Finished: The Raw Shark Texts.

I’m going to try not to completely give everything away here, but if you haven’t read the book yet (or even just might, somewhere down the road), you should probably stop reading now.  Read the book, come back, we’ll discuss.

It’s a fallacy that every book has an ending.  Every book has an end: the words stop somewhere.  But an ending, a conclusion, a summation, a kind of statement upon or structural capstone for the rest of the book: many books do not have that.  (The Broom of the System springs to mind.)

This book has an ending.  With a vengeance.  As a matter of fact, there’s an ending, and then a kind of epilogue, explanatory, documentary ending that changes everything in the book.

There’s a lot of meaning packed into the chapter titles here: for instance, the titles to chapters 30 and 32 tie together Jaws and Moby-Dick in a fairly ingenious way.  Your understanding of the first ending hinges on what you make of Hall referencing a Cure song in that chapter’s title.  And the final “chapter’s” title is “Goodbye Mr Tegmark.”  This is, from all sources I’ve seen, a reference to Max Tegmark, a cosmologist who’s done a lot of work on parallel universes, theories of everything, the potential mathematical underpinnings of an afterlife and immortality, and other such mind-fuckery.  (Why “Goodbye”?  Why drop the previously unreferenced name?  Why this chapter at all?)

On the one hand, this book was intended as an exercise in ambiguity, apparently, and is awash with hints of unreliable narration, unknown or hidden character identities, unstable textuality (like the Ludovician imagery and First Eric Sanderson letters and Light Bulb Fragments), and multivalent paratexts (like the chapter titles, “story” titles, and dust jacket).  (There’s some high-level jargon for ya!)  And I love this stuff, and I love canoodling around with Tegmarkian thoughts even though I can hardly claim to understand them at anything more than a blown-stoner’s-mind level.  Hell, I wrote a whole book’s worth of stories with a similar setup.

But on the other hand, something about these endings seems off to me.  I guess I have no other hand, really, without taking more time and space than I can right now (and revealing more than I care to) to justify this feeling.  Let’s just say it feels a little too wrapped-up, to me, even with all the possible interpretations you could bring to it.  I guess I wanted more of an anti-ending, here; an end, no ending.  Maybe I just need to read a little more about Tegmark to find if there’s some theory I’m overlooking that could ease these qualms.

PS-There is, apparently, a whole bunch of stuff about this book that one can look into, including “negatives” or “un-chapters” for each chapter in the book that are embedded in the various editions, online, etc., etc.  (See the forums at rawsharktexts.com if you’re interested.)  Dangerously tempting for the librarian in me.

The MS Word Paperclip-Helper: Pure Evil?

August 24, 2008 § 2 Comments

Just finished: The Raw Shark Texts.

Reading next: Nosferatu in Love, by Jim Shepard.

Part three’s probably my favorite section of the book. It’s rad. We enter un-space through a hole in the back of a bookshelf in a closed bookstore (the entrance is behind the “H”s in the literature section, presumably including this book by Mr. Hall, a nice Nabokovian touch), and the journey ends at a giant labyrinth made of tunnels and rooms made entirely of paper and books inside which it “smelled like the pages of a second-hand Charles Dickens novel.” The tunnel forms the letters “ThERa.” (It’s the first letters of the book; there are also tunnels called Milos and Ios. All three are names of Greek islands, too, some Googling reveals.)

This whole complex is behind the walls of a “huge library,” presumably of a university (maybe Oxford or Cambridge?). Cool images, these: the wild, uncontrolled mass of words, fragments of printed matter and jotted notes and forgotten books, like the protective and protected subconscious of the published world.

But the most interesting and surprising section of part three is “The Story of Mycroft Ward.” Now, whatever Hall himself might say about this (and from what I’ve seen online, he’s coy about it, which seems to me a fairly absurd and, again, self-consciously Nabokovian thing to do — “What, me know anything about what my text is doing?”), this is obviously a continuation of the word-play initiated in the book’s title (Rorschach tests=Raw Shark Texts). Mycroft Ward is, in part, a knock on Microsoft (Mycroft Ward=Microsoft Word). It’s also a kick-ass story.

The story reminded me of Yates’s The Art of Memory. I love these gropings, both real and imagined, after the concept of computation, the possibilities of external and internal memory. Hall brilliantly ties his art of memory (“The Arrangement”) to the desires for immortality and “self-preservation,” its true root, and updates Yates by pushing his narrative into the computer age. It’s the scale of things that has made this age scary; the ease with which millions — billions? — of people have been led, and have acquiesced, to using the same “programs” for recording their thoughts, for searching for information, for saving their findings, for running their worlds.

All of which leads me to the question: is that paperclip with googly-eyes that is supposed to “help” you in Word an agent of Mycroft Ward? If you actually click on this thing (does anyone ever actually need this thing’s help, or do anything but disable it as quickly as possible?), do you wake up minutes later, confused and missing parts of your brain? Is the googly-eyed paperclip, in fact, pure evil?

The Murakami Book and What to Call It

August 19, 2008 § 3 Comments

Now reading: The Raw Shark Texts.

A cat is one of the three main characters in this book. The main characters have trouble knowing themselves, much less connecting to someone else. We’re acquainted with something called the Un-Space Exploration Committee. To confirm all suspicions, the epigram to Part Three is a Murakami quote. Yes: we are dealing with a Murakami Book here.

There’s no satisfying name for this genre yet, and perhaps there never should be, since part of the whole point of the genre is that it is willing to use any number of genres to tell complex stories that can get at cultural mores, philosophical underpinnings, the individual and the relationship, and both pleasurable and terrifying aspects of dream-logic. The desire for a name does seem to be increasing: there are those calling this kind of thing “New Fabulist Fiction.” The hoary old nomenclature, I guess, is “metaphysical detective story.” But that’s both too narrow and too broad, since anything could be a metaphysical detective story.

I tend to think of Haruki Murakami as the godfather or founder of this non-school of like minds, although I’ve no idea if that’s accurate or not. Mostly I just read him first, and he’s better than most of the others I’ve read, and seems to be a giant influence. He does seem to be sui generis, though: I can’t really trace some of the most Murakamian characteristics of Murakami to any other author. (I mean, Chandler’s all over Hard-Boiled Wonderland, sure, but who the hell else would pair that idiosyncratic world with the End of the World?) But I may just not be well read enough. Kelly Link’s a prototypical New Fabulist, if that’s what we’re calling them (which I don’t think we should, because who were the Fabulists?) (And while I’m on the subject of Link, Magic for Beginners probably should’ve been on that embarrassingly personal list last post. Jeepers, what a book.)

The last book in Murakami-thrall that I read was David Mitchell’s Number 9 Dream. It was something of a disappointment. Hall’s book is far, far better, and takes its Murakami influence in an interesting new direction. It’s great to see a talented author mining the Murakami-weirdness-vein, a mile deep but fairly narrow (by which I mean, when you see something that’s Murakami-weird, you know it, and it goes to the bone, but it doesn’t happen all that often. Mr Nobody in this book? Murakami-weird.) He’s doing his own things with it, too, which is awesome: using the effect, and something of the style, but not slavishly imitating. So much of Number 9 Dream seemed that way to me: more of a pastiche than a creative use of source material.

Anyway, you could say New Fabulism is just another name for Fancy Genre Writing. You could say it is just another name for non-realism. (Murakami, especially, would be sure to disagree with that, I think: a lot of his writing is realism, and he’s translated some of the biggies, like Carver and Fitzgerald, although Fitzgerald’s a lot weirder than everyone seems to think. Remember the billboard in Great Gatsby?) I think the key to this kind of writing might be its insistence on the “real world,” or some recognizable version thereof, as a place where weird shit happens. It is a kind of alternate realism, maybe. Dream realism. Deep realism. (I’d love to see DFW tackle a novel like this, although a lot of the stories in Oblivion could be construed this way, actually.) It seems to be about layers of meaning, in a way that builds upon high-postmodernism but actually moves past it, for once. And about the ways in which fantasy worlds are a part of the real world: we’ve made them such, and many occupy them much more fully than the “real” world.

A Monster of a Concept

August 17, 2008 § 2 Comments

Now reading: The Raw Shark Texts, by Steven Hall.

It’s something of a commonplace that we look to find ourselves in art, and value the feeling of recognition when we do: the idea that there’s a kindred spirit, that we’re not so weird after all. We tend to think things that we understand — things that are close to our own experiences, thoughts, beings — are “good,” and those that aren’t are “bad” (if we bother with them at all).

I’m no exception here, although I wouldn’t consciously say that this kind of feeling is anywhere near the top of the list of reasons why I love to read. But there are a handful of books where I’ve experienced such an overwhelming rush of recognition that the feeling was almost appalling. Although it does involve recognition of self in deeper ways, as well, mostly it’s been such a similarity to something I’ve actually written, or at least an idea I’ve been playing around with, that there are mingled sensations of pride, envy, horror, and yes, kinship. (The short list, off the top of my head, for the curious: American Gods, House of Leaves, White Noise, a number of Bradbury stories.)

And now there’s The Raw Shark Texts. Lordy, what a first act; what a first 90 pages. I’m going to try to be even more cryptic than usual, because, frankly, you (yes, you, three people who read this blog, you, dammit) need to read this book. It’s awesome and brilliant. I mean, do conceptual sharks cruising communicative waterways for the chum of human memory and identity strike you as interesting? Come on. It’s irresistible.

(Actually, now that I think about this, you shouldn’t be reading this.

I shouldn’t be writing this.

Shit. There was even a warning about the internet.

Forget I said anything. No one reads this. Nice sharky.)

So I’ll just babble a little about four things I loved in Part One:

-Chapter 4, “The Light Bulb Fragment (Part One),” is almost unbearably poignant and touching and eerily familiar (not in the writerly ways, in the personal ones). Scary good. A DFW-level observation of a relationship, only it’s a great relationship, and we know he’s not into those.

-On p. 57-58, there are these two cool representations of a TV screen with something like (but then, very unlike) concrete poetry on their “screens.” A kind of creature made of typography, barely perceptible in the static (so the text tells us; the representation of the screen is just a blank rectangle with this typography-creature). The book has been fairly cinematic, so far — I mean, it’s extremely lucid writing, very visual, and intentionally so. But there has also been a lot of wrangling with “concept” versus “reality,” or the tangible, at any rate — the physical, the solid. (Brilliantly handled wrangling, I might add.) It made me wonder how this would be handled in (the inevitable, if there’s any justice) film adaptation, because it would be easy enough to just picture this creature as a creature, and it’s certainly a powerful enough image just as a creature, rather than a creature made of these words, this jumble of different-sized type. This is cool, after my late experiences with the “TV fiction” of Bear v. Shark and Vineland: finally, the screen makes it onto the page, only to be filled by words, letters, concepts.

-Letter #4 is awesome. This whole sequence of letters is like if Memento and The Matrix had a baby and The Crying of Lot 49 and “The Library of Babel” had a baby and those babies… well, you get the idea. (Yes, I loved Pineapple Express, too.) At any rate, I love the breakdown of the protective powers of “Books of Fact/Books of Fiction,” and this little doozy: “I have an old note written by me before I got so vague which says that some of the great and most complicated stories like The Thousand and One Nights are very old protection puzzles, or even idea nets…” If I were more ambitious, I’d found a whole school of satirical criticism based on this passage.

-On p. 86 we get a small passage which set bells a-ringin’ in my head: “I learned… how to attach the bracken and lichen of foreign ideas to my scalp and work the mud and grass of another self into and over my skin and clothes until I could become invisible at will, until anyone or anything could be looking straight at me and never see the real me at all.”

You may or may not know that I’ve been working on a piece of writing related to King Lear for a very long time. This passage sounds like Edgar transforming into Tom o’ Bedlam, the madman on the heath. And he’s doing something very similar: while his mud and grass are real, it is the other self he really is working into his skin, the mannerisms and the rantings of a being completely foreign to him, and that is mainly why he is not recognized.

Tear Off Your Own Head

August 16, 2008 § Leave a comment

Just finished: Been Down So Long It Looked Like Up to Me.

Tear off your own head

Tear off your own head

It’s a doll revolution

-Elvis Costello

This is not an advice column, but I’m going to go ahead and give some anyway: you probably don’t need to read this book. But if you’re interested in Pynchon, you might want to take a look at his introduction sometime. (Mine is a 1983 Penguin paperback, which I believe is the first with the intro.) It’s surprisingly heavy on the personal detail, rather tellingly uninterested in much of the book itself, and seems to have been written while Pynchon was writing or at least planning Vineland, since the phrase “karmic adjustment” pops up.

But there are some interesting things in the book — it’s overstuffed, is all, and rather pompous — including its use of ekphrasis. Ekphrasis is the description of an artwork in a medium different than that artwork (although it’s often used for descriptions of books within books, too): in this case, there’s the use of jazz rhythms and descriptions of other music, but there are also paintings. I tend to be a sucker for this in literature: it’s one of the things I love Paul Auster for (the movies were the best part of The Book of Illusions, for instance). The most important painting here is kept rather cryptic, but in a useful way. And it strikes a strange chord (to engage in ekphrastic metaphor) with the Elvis Costello song quoted above.

It’s a mural-sized canvas by Calvin Blacknesse, Gnossos’s friend, advisor, and guru. Blacknesse is, apparently, a figurative painter, rather out of step with the art-world trends of his time, even anachronistic, I should think (although there may be a hint of early psychedelia, here). His canvases appear to be heavy on symbolism and mythological imagery. When we first meet him, he’s painting “the dark goddess.” Here’s our first brief description of the painting most important to Gnossos: “That one with the tapestry look, a beheading. Must have it sometime.” Gnossos then goes on a very bad mescaline trip in the Blacknesses’ house, and is terrified of the painting. “No, I saw him,” he says of the figure in the painting. “He cut his head off. All by himself.” (This leads to one of the funniest scenes in the book, the tripping Gnossos fleeing to the bathroom to hide all the razor blades to protect the family from themselves.)

Nevertheless, he takes the canvas and installs it over the mantel in his room. Like a lot of ekphrastic devices, it serves, I think, as a kind of compact allegory of the character with which it’s identified. Gnossos is, indeed, on a mission to tear off his own head, it would seem: his quest to receive a vision, to get out of his own skin, to remain “Exempt”: from death, societal convention, and ordinary consciousness. In another funny touch, the canvas nearly falls on him when the spurned Pamela attacks him with a knife: “the nearly decapitated profile rushed at his own.” Funny picture, a man in profile presumably with a knife cut through most of his throat, with the medieval look of a tapestry.

Some more lines from “Tear Off Your Own Head”:

What’s that sound?

It will turn you around

It’s a doll revolution

They’re taking it over

And they’re tearing it down

It’s a doll revolution…

(Costello wrote this to be recorded by the Bangles, I’m told, and they did so, after his version was released. It’s a very sixties song, for a very sixties-sounding group.)  At the end of this book that’s exactly what’s happening: Alonso Oeuf, Gnossos’s nemesis, has successfully led a coup of the university administration with a demonstration of thousands of students who will do pretty much whatever they’re told. A doll revolution.  I suspect it’s supposed to be read as a microcosm of the university unrest of so much of the sixties, with both its good elements (increased academic freedom, decreased repressive sexual regulations) and its ugly (wankers who play at being revolutionaries following the mob’s every whim).

Gnossos has an ambivalent relationship with the real: he wants the mystical “real,” as his name implies, the layers of reality behind the mundane. But he’s terrified when a vision does strike — it happens to be a death-vision, unpredictable as visions tend to be — and when real death occurs, he’s rather unprepared for it. He’s a kid, and an unlikeable one at that. Anyone who says “Oh, Thanatos baby, kiss my wicked tongue” as he threatens to jump off the side of a boat for a lost love is not terribly likeable, or prepared for the reality of death.

The Trickster’s Exemption

August 11, 2008 § 1 Comment

Now reading: Been Down So Long It Looks Like Up to Me, by Richard Fariña.

Reading next: The Raw Shark Texts, by Steven Hall.

Lots of questions with this book. For one: Why am I reading it? (Well, because Fariña was a good friend of Pynchon’s when both were at Cornell in the ’50s, and I’m in this hippie-lit phase now anyway, and if not now, when?)

For others: is it Beat or Hippie? Does it matter? (Not really, but fun to parse sometimes.) I think it’s mostly late-Beat, actually. As Vineland is a kind of post-hippie novel, looking back at the 60s to reclaim its ethos from the greedy 80s, BDSLILLUTM looks back at the Beat heyday, 1958, from crazy 1966. It’s ponderous and pretentious (as well as overreaching in the very special way that only first novels from those weaned on the Beats can be), with jazz, Joyce, and multiple layers of mythological allusion involved. (Actual onomatopoetic lines of jazz at some points, I guess to reinforce mood and tone, or at least that’s the excuse.) It’s also got that Beat frisson of misogyny or at least condescension to women. And everybody embarrassingly calling each other “baby.” And Gnossos, our hero, with this retarded self-aggrandizing idea about being a spiritual virgin, claiming he’s “laid” like a million women but never “surrendered” himself to any of them. (What a tool, seriously. This is the stupidest thing about this book.)

But I’m being hard on the book. There are some funny slapstick scenes, and some good writing. It’s only pretense if you’re pretending to be good, as they say, and Fariña definitely has good stuff. (He died, sadly, two days after this was published.) And it does seem to be at least in part about that anxious incessant identity-forming that was so much of the Beat project, and is so much of a part of growing up, getting out of the house and going to college and out on expeditions in hopes of receiving a vision (as Gnossos does, into the American West and the frigid North, before returning to Athene, the stand-in for Ithaca, NY, in the book). Right at the start, there’s this interesting passage, as we’re plunged into Gnossos’s thoughts:

I am invisible, he thinks often. And Exempt. Immunity has been granted to me, for I do not lose my cool. Polarity is selected at will, for I am not ionized and I possess not valence. Call me inert and featureless but Beware, I am the Shadow, free to cloud men’s minds. Who knows what evil lurks in the hearts of men? I am the Dracula, look into my eye.

Exemption, immunity: Gnossos is a trickster, or at least fancies himself such. An invisible Mercury, a wandering Odysseus (yes, he’s very self-consciously Greek), a fly in the ointment of an uptight 1950s university town. This passage does a nice job of introducing some of the main symbol-systems used in the book: the physics and chemistry of the nuclear age (we learn later that Gnossos witnessed a nuclear test in the Nevada desert), the mass media booming in the ’40s and ’50s and forming a generation both homogeneous and terrified of homogeneity, the literary and the mythical.

And yet Gnossos also obsessively worries about “the monkey-demon,” another trickster figure from Chinese Buddhist legend (and there’s a fair amount of Buddhist allusion in the book, making me think this is a Buddhist monkey-demon and not one of the flying monkeys of The Wizard of Oz. ‘Course, could be both). He reminds himself again and again to watch out for the monkey-demon. At one point, at a crazy party/orgy, a scary spider monkey actually appears; his owners get him stoned for fun, making the monkey even scarier. Needless to say, Gnossos is freaked out.

The monkey-demon seems to stand for the dark side of the trickster/outsider identity, to Gnossos: the side of chaos, of destructive rather than creative force, the side that turns evil and frightened when its mind is altered. The perspective shifts in this book in tricksy ways, too, Farina often shifting from third to stream-of-consciousness first and back within the same paragraph or sticking to one or the other for pages at a time with a few sentences sprinkled in that could either represent the thoughts of either the narrator or Gnossos. Mentions of “the monkey-demon” or “beware the monkey-demon” are often like this: we can’t be sure if it’s Gnossos saying this to himself, or the narrator telling us and his eight-years-ago hero-self that danger is afoot. (Clearly part of this shifting perspective is the semi-autobiographical nature of the book, the trickster as the author of his own fictional story and “true” identity, the web-weaver and lie-spinner. The confidence-man. Anansi.) The problem I’m having is with that mention of Dracula, which seems to show awareness, and even an embrace, of the dark side of the identity Gnossos has cultivated.

This circles back to this whole male-spiritual-virginity thing: as “Book the First” ends, Gnossos has fallen in love with a co-ed named Kristin McLeod. “Exemption” means exemption from the rules of society, but it also, apparently, has meant exemption from being required to care about the person on the other side of sex. Is this why the dark trickster figures of monkey and wolf recur here, why Gnossos’s boozy Indian neighbors interrupt the consummation with a smile and a warning, “Much caution”? Although Gnossos longs, supposedly, to truly “make love,” is this a warning that immunity and exemption are only granted to those who remain outside of love’s circle?

The Top Ten Goofs of Vineland

August 8, 2008 § 1 Comment

Just finished: Vineland.

In case my scintillating analysis hasn’t convinced you to read (or re-read) Vineland, I’m listing below my ten favorite jokes, digressions, fables, and goofs (the majority of the book, really). Print it out, take it with you to the library, enjoy in air-conditioned splendor. (Plus, if you don’t check it out, the Feds can’t track you and your dangerously socialist borrowing habits!)

In paginated order:

-The first chapter is almost completely detachable, a zany, slapstick, perfect little mini-narrative of lumberjack-themed gay bars, Valley girls, DEA agents, transfenestration, and, of course, the Tube. Read it. Pretend it’s a short story.

-The Marquis de Sod commercial, p. 46-47. Please tell me a California landscaping company has co-opted this schtick by now.

-Takeshi’s adventures at Wawazume Life and Non-Life, p. 142-48. The inevitable Godzilla subplot.

-Sister Rochelle’s alternate version of the Garden of Eden, p. 166. Pretty close to the heart of the book’s sex stuff.

-The crazy preacher on p. 213 who interrupts the weather crew. This whole chapter about the People’s Republic of Rock and Roll is pretty great, actually.

-Weed’s adventures with Dr. Larry Elasmo, p. 225-229. Pynchon does Kafka!

-The Federal Emergency Evacuation Route, p. 248-49. Believable and paranoid.

-Brock on the airplane, p. 277. What the little girl sitting next to him shouts made me laugh harder than anything else in the book, but it’s also more than a throwaway. Great paragraph.

-The Noir Center, p. 326. Bubble Indemnity! (The whole interaction of Prairie and Che is great, actually, and I’m deeply impressed by how Pynchon uses Brent Musberger to make maybe his best point about how TV’s affected us: our desire to “be the one to frame,” to comment on our world and our lives rather than to act, to move.)

-The running gag of biopics starring wildly unusual actors, culminating on p. 370-71. This is a movie that must get made. (Just after this there’s a movie about the ’83-84 NBA playoffs with the Lakers as heroes, the Celtics as villains, but let me remind you that Pynchon’s always commenting on how the Tube distorts events, so I don’t think he’s necessarily a Lakers fan. Please, God, let it not be so.)

Some of the songs are funny, too, and there’s a passage in the last paragraph which might (it’s a very qualified might, even) explain the cartoonish sections of the book (more metafiction, if you choose to read it that way).

Frames and Panes

August 6, 2008 § Leave a comment

Now reading: Vineland.

Reading next: Been Down So Long It Looks Like Up to Me, by Richard Farina.

I am surprised. On pages 313 and 314, we get what sure seems to be something like a Central Theme or Mission Statement or My-Point-Is Passage from Pynchon. It’s not a very interesting one, actually, but it has some sneaky sentences worth examining.

Zoyd and a certain old friend from The Crying of Lot 49 reminisce about their glory days in the 60s. Pynchon uses this old character in an interesting way; a visitor from another book, he functions as a kind of oracle. He begins the central passage in question by saying, “I guess it’s over. We’re on into a new world now, it’s the Nixon Years, then it’ll be the Reagan Years —”

Of course, Zoyd doesn’t believe “ol’ Raygun” will ever become president. (That’s an old joke by 1990, but I do like the Reagan/Raygun interplay: remember Star Wars?) But Zoyd’s friend goes on, insisting that soon “they” will want to regulate and legislate “anything that could remotely please any of your senses, because they need to control all that.” They remember a trip on a windowpane of acid; Zoyd recalls how he knew he would never die. “When that was always their last big chip, when they thought they had the power of life and death. But acid gave us the X-ray vision to see through that one…”

Zoyd insists that he’ll always remember what he discovered in that time, and here’s the core paragraph:

“Easy. They just let us forget. Give us too much to process, fill up every minute, keep us distracted, it’s what the Tube is for, and though it kills me to say it, it’s what rock and roll is becoming — just another way to claim our attention, so that beautiful certainty we had starts to fade, and after a while they have us convinced all over again that we really are going to die. And they’ve got us again.” It was the way people used to talk.

Obviously “they” is a loaded term in any Pynchon novel. “They” here seems to be used in its broadest sense, as meaning Authority writ large; those who set themselves up as “Police” of anything that could please the senses.  I do think this is largely right, of course: most entertainment is in the business of superficial distraction, underlying fear-mongering.  It seems a pretty threadbare raison d’etre for a novel, though: I read all this to be told the mass media is in the business of distraction? It’s deeper than that, of course, tapping into the fact that constant reminders of death are a good way to keep people in line, while the 60s Pynchon wants to remember were about trying to overcome a culture of death — but it’s a little obvious, isn’t it? I mean, hasn’t DFW gone light-years beyond this kind of analysis?

What sets the passage apart, for me, are two phrases, one at the beginning, one at the end. Pynchon begins this conversation after a flashback, and reminds us that we are “back in real time” when the present conversation begins. Memory’s another other world, isn’t it? Another “falsely deathless” arcade? “Back in real time…” It’s a self-aware statement on the narrator’s part, it jostles one out of the story in a way more conventional transitions would not, and hey, this “real time” isn’t actually the present of the main action of the book anyway, right? We’re back when Prairie was a baby, here, and Zoyd’s just looking for a place to hide from Brock! “Real time” is a euphemism for mediated time — less-fake time. “Real-time video-conferencing.” No one calls real time real time. It’s just time. (Or Time, occasionally.)

So: a foray into metafictionland, I’m thinking.

Then we get another comment from the narrator at the end of this mini-sermon: “It was the way people used to talk.” I love this sentence. Could be Pynchon’s poking fun at the hippies, at their paranoia and self-aggrandizement — “they,” indeed. (Pynchon poking fun at himself.) But he could also be pointing out the collective lowering of the guard against Authority in 1980s USA, or the cruel disregard for social justice in the same decade, or the lack of much conversation at all in the age of the Tube. It’s the kind of shading and complexity I expect from Pynchon, especially after hearing from someone who thinks he knows it all. (Then again, he’s right about Reagan, so maybe he does.)

Silver and Light

August 4, 2008 § Leave a comment

Now reading: Vineland.

A couple more things about Pynchon’s other world and I’ll move on.

There are two incredible extended metaphors within six pages of each other that identify the essence of that other world (which I posited as being the filmed world): it is its timelessness, or at least the illusion of same. Here’s Frenesi, suffering from post-partum depression and from memories of her fascist lover Brock:

Taken down, she understood, from all the silver and light she’d known and been, brought back to the world like silver recalled grain by grain from the Invisible to form images of what then went on to grow old, go away, get broken and contaminated. She had been privileged to live outside of Time, to enter and leave at will, looting and manipulating, weightless, invisible. Now Time had claimed her again, put her under house arrest, taken her passport away….

Frenesi as film, and although I don’t really understand the process of developing film very well, I think what’s intended here is the idea of silver grains recalled from development to the real world, and by extension the idea of Frenesi terrified that she’s given birth to something existing in an unbounded set, something that can “grow old, go away…”

Then there’s a metaphor that manages to be both gonzo and haunting: Brock Vond’s “erect penis” as a “joystick” with which Frenesi steers through her obstacle-filled world, presented as a “forbidden arcade… closing time never announced… no longer the time the world observed but game time, underground time, time that could take her nowhere outside its own tight and falsely deathless perimeter.”

Also important is an earlier passage, from the beginning of the previous chapter (p. 218), which I somehow forgot to mention before. Discussing the Thanatoids, it reads:

We are assured by the Bardo Thodol, or Tibetan Book of the Dead, that the soul newly in transition often doesn’t like to admit — indeed will deny quite vehemently — that it’s really dead, having slipped so effortlessly into the new dispensation that it finds no difference between the weirdness of life and the weirdness of death, an enhancing factor in Takeshi’s opinion being television, which with its history of picking away at the topic with doctor shows, war shows, cop shows, murder shows, had trivialized the Big D itself. If mediated lives, why not mediated deaths?

Now, there does seem to be a clear difference between Pynchon’s treatment of TV and his treatment of video games and film. I’m probably simplifying by lumping them all together into Pynchon’s other, timeless world, a kind of fool’s paradise. I suppose, however, that I should leave the last, blunt word to Sledge Poteet, cutting through layers of b.s.:

“You don’t die for no motherfuckin’ shadows.”

Adventures in the Shadow World

August 2, 2008 § 3 Comments

Now reading: Vineland.

In all of Pynchon’s books there seems to be a chapter that totally baffles me on first reading — a chapter I simply can’t follow. The last chapter I read, the twelfth (though they aren’t numbered), seems to be that chapter for Vineland. It involves, I kid you not: a Friar’s Club Roast of the Living Dead, a Luftwaffe officer in charge of eradicating marijuana fields, parrots telling bedtime stories to kids who then engage in communal lucid dreaming, a Kafkaesque dentist’s office, a scene which turns out (I think) to be an imaginary idyllic flash-forward of Pynchon’s own creation or perhaps of Prairie’s (or just through her, as she watches footage?), tiny gangsters playing pinochle on Weed Atman’s nose (seriously), the agonizing dissolution of 24fps and the People’s Republic of Rock and Roll, Weed Atman’s death or staged death, a system of secret highways called the Federal Emergency Evacuation Route, ninja moves, a plot to kill Castro, typical Pynchonian S&M pseudo-erotica, the gorgeous recurring Dream of the Gentle Flood, a trip to Mexico, commentary on Reaganomics, horoscopes about the danger of Pluto, and wiretapping.

There are so many loose ends here, I can’t imagine Pynchon tying them all up in 120 pages, though then again all of that only took 50. (I mean, read that list again! Only Pynchon.) It’s the chapter in which he’s throwing off ideas like sparks, seemingly on a strong cocktail of stimulants. But I think one of the important elements of the chapter is that it is, in large part, mediated: much of it seems to be the story as told to Prairie and/or seen by her on film, although it’s hard for me to tell how much is meant to be read this way and how much is simply provoked by that scenario, and meant to be read as the narrator’s address to the reader.

This question of mediation is important. In this chapter I think Pynchon reveals that his hints of another world, close to our own and connected to it but also very different, refer to the world created by and existing in film (now video, I suppose I should say), the 24-frames-per-second world. Most important in this regard is the confrontation between Weed and Rex. Frenesi has deliberately set it up to confront Weed with the accusation that he has betrayed the collective to the FBI (when, of course, it’s her that’s working for Brock Vond — although Weed might have been turned, too, it’s hard to say) on film, in the guerrilla style of 24fps. But the cameraman was changing rolls at the time, so the actual shooting is not filmed: there’s only sound footage and blurs, which Ditzah presents to Prairie. Here it is in the actual language; note all the complexity here, all the mediation:

Rex screaming, “Don’t you walk away from me!” the squeak of a screen door, feet and furniture thumping around, the door again, a starter motor shrieking, an engine catching, as Sledge then moved on out into the alley after them and Frenesi tried to find enough cable to get one of the floods on them and Howie got his new roll in and on his way out offered to switch places with Frenesi, who may have hesitated — her camera, her shot — but must have waved him on, because it was Howie… who emerged into the darkness and, while trying to find the ring to open the aperture, missed the actual moment, although shapes may have moved somewhere in the frame, black on black, like ghosts trying to return to earthly form, but Sledge was right there on them, and the sound of the shot captured by Krishna’s tape. Prairie, listening, could hear in its aftermath the slack whisper of the surf against this coast — and when Howie finally got there and Frenesi aimed the light, Weed was on his face with his blood all on the cement, the shirt cloth still burning around the blackly erupted exit, pale flames guttering out, and Rex was staring into the camera, posing, pretending to blow smoke away from the muzzle of the .38….

I mean, for one thing, so far as I can tell Rex was chasing Weed; so why’s Weed on his face with the exit wound in his back? For another, Weed’s a Thanatoid in the present-day 1984 of the book; either we believe he’s an actual ghost or spirit, or this was staged, and Weed escapes into an underground life. (If he’s a spirit, the Thanatoid Roast at the start of this chapter takes on a very Beetlejuice feel. And I suspect that the ambiguity might be what’s important to Pynchon: this way, he gets to kill Weed with both camera and gun, as well as allowing us to see various levels of conspiracy and intrigue, if we so wish.)

Right before the shooting, we are told that his face (as captured on film) betrayed his understanding of Frenesi’s betrayal, and that this was “the moment of his real passing,” his spirit actually seeming to leave his body. This ties in with a comment Howie made earlier, that confronting Weed on film would be “takin’ his soul, man,” a la that idea (is this myth or actually documented?) that some Native tribes believed the camera stole their soul. It might also go a way toward explaining the meaning of the Thanatoids: beings from whom the spirit has been drained, brains operating only on mediated experience, through the Tube. There’s also the comparison, recurring throughout the chapter (and book), of camera with gun. Frenesi, at the end of the chapter, says they were fools to think their cameras could stand against the Man’s guns.

Pynchon’s feelings about all of this remain difficult for me to interpret. He certainly is sympathetic to the aims of 24fps, and would seem to think that the camera is, in fact, just as powerful as the gun, if only we’d believe it. Factoring into all of it is that Kabbalistic myth that’s so important in Gravity’s Rainbow, of the world as broken vessel, shards of light scattered throughout the darkness. The last words of the chapter are “the spilled, the broken world.” DL is equated with Lilith and shadow, Frenesi with Eve and light, and much as in GR light/white is often menacing while shadow protects the good. The “broken world” could be the world broken into countless segments of film which only seem continuous, but the “real” world is what’s being talked about here, what’s broken. Perhaps the point is that they are parts of each other, just as shadow and light exist because of the other. The broken world of film could also redeem the broken world we live in, perhaps, by recording injustice and forcing outrage at the inhumane. Maybe that’s why so much of this book veers between cinematic pastiche, political commentary, and literary genre-play?

But the issue of possession is also troubling, and there’s definitely a hint of vampirism in some of Pynchon’s filmic references. Brock is in the possession business. He kind of reminds me of the Mystery Man in Lost Highway, with that camcorder attached to his eye. (The chapter before this ends with an uber-creepy scene in which Brock is staring at Frenesi in the dark, and starts laughing when she’s scared by him.) (And this further reminds me that there’s some pretty Lynchian stuff in this chapter; I wonder if Pynchon’s a fan?) The sections of this chapter on FEER and the surveillance of the ex-24fps’ers seem downright prescient, now. Brock abducts the dangerous elements from the People’s Republic and hides them in his secret camp, for reeducation or blackmail or torture, but uses cameras and those media outlets who will play along to remake this story into the story of radicals “going underground,” a “rapture below.” Bad puns. (Those who ask inconvenient questions are summarily removed from the press pool.)

PS: One more stylistic quirk I’ve noticed popping up more and more in this book. Pynchon makes a point of using an apostrophe at the beginning of ‘suckers, though the word had clearly lost the connotation that this implies in ordinary usage by the time he’s writing in and of. I think it’s a way for him to reinforce the crazed sexual desire, perversity, and brutality simmering beneath the surface of everyday life, politics as usual in the good ol’ USA.

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