BOOKS@VOLUME #271 (25.3.22)
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What are the links between political engagement and our engagement with the natural world? In our Book of the Week, Orwell's Roses, Rebecca Solnit takes a rose garden planted by George Orwell as the starting point for a meandering journey through his life, writings and motivations, and through much else besides, arriving at a more nuanced and somehow hopeful assessment of what it means to care about the state of the world in our own century.
>>Read Stella's review.
>>Rebecca Solnit and Margaret Atwood!
>>A new perspective.
>>Pleasure and flowers.
>>The written political project.
>>The Orwell Foundation.
>>Your copy is ready for you.
>>Other books by Rebecca Solnit.
>>Some books by and about George Orwell.
>> Read all Stella's reviews. | |
Orwell's Roses by Rebecca Solnit {Reviewed by STELLA} I’ve been dipping into this book for several weeks, savouring the writing and meandering the country tracks of England with Solnit and her revelations of Orwell the writer and the lover of nature. Solnit’s collections of essays are usually directly political, even her more nuanced observations which are often drawn from personal experiences or wry commentary are to a greater or lesser extent ‘serious’. In Orwell’s Roses, one could be forgiven for thinking at the outset, this biography (of a sort) has a different purpose. It meanders. As we walk with Rebecca Solnit on English country paths she talks to us as if we were wandering beside her — it is a conversation about her discoveries, filled with curiosity and at times, surprise, as she reveals a side of George Orwell not usually found in his books (most famously Animal Farm and 1984) and essays, nor in literary references. The roses which inspire Solnit were planted by Orwell in the late 1930s in his garden — a constant source of pleasure — at his Hertfordshire cottage. Knocking on the door of the cottage, the present-day owners take her into the garden and point out what they believe to be those same rose bushes, and so starts a connection to the past and Orwell’s ideas — ideas that resonate just as vividly right now. His passionate defence of freedom and his fight against totalitarianism — both in written word and deed (as a soldier in the Spanish Civil War) — and advocacy for greater equality, in particular for workers' rights, are all relevant in our present world order and are also concerns at the heart of Solnit’s own work. Like Orwell, Solnit is hard-hitting and does not easily succumb to telling what is wanted to be heard. She reveals in many of her essays historical facts and political analysis that may be difficult to confront, and Orwell similarly was going his own way as he felt necessary. While in Spain, Orwell became increasingly uncomfortable with some of his fellow freedom fighters, who continued to follow Stalin even when it was obvious that the communist ideal was failing and falling under the boot of dictatorship. In expressing his love of flowers and gardens, he was accused of having bourgeois interests — an indulgence that seemed frivolous to some — not a serious political left-wing stance. However, he exhorted that workers needed beauty as well as bread. In thinking about Solnit’s own writing, this element of beauty or (more particularly in reference to her) hope, is never far from the political imperative. Orwell’s Roses is a book of many parts: biography, a potted history of Orwell’s time through a particular and precise lens (coal mines, the civil war, his own family’s rise and fall through the class system), his love of nature, roses — their beauty expressed in literature, art and as themselves as flowers — and a comparative history (in one chapter is an overview of Orwell’s writing about the coal-miners and later in the book, Solnit visits a ‘rose factory’ in Columbia where workers are exploited and roses are grown en masse for the American market). It is a wander, but an extremely well-written and a thought-proving one, packed with intriguing anecdotes and considered analysis. Much like a rose coming into bloom it holds your fascination. Solnit cleverly draws together all these aspects and reminds us that through a desire for beauty over hatred, and through language and words, we too, like Orwell, can raise our voices against repression. |
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Grove: A field novel by Esther Kinsky (translated by Caroline Schmidt) {Reviewed by THOMAS} “Absence is inconceivable, as long as there is presence. For the bereaved, the world is defined by absence,” she wrote. She went to Olevano, some distance from Rome, in the hills, in the winter, two months after her partner died, the bereavement was taking hold, she no longer fitted into her life. It was winter, as I said, she stayed alone in Olevano, she looked out of the window, she went for walks, she took photographs, she wrote. The whole place, and the text she wrote, was cold, damp, dim, filled with mist, vagueness, echoes, mishearings. Well, of course. This is not to say that her observations were not precise, preternaturally precise, and the sentences she wrote to describe them, they too were preternaturally precise, whatever that means. “In the unfamiliar landscape I learned to read the spatial shifts that come along with changes to the incidence of light.” She is unable to think of the one who is lost, rather, the one she has lost, she is unable to face an absence that at this time is an overwhelming absence, instead she observes in minute detail, with great subtlety, as if subtlety could be anything but great, the particulars of the day and the season, the fall of light, those things that only she could notice, or only a bereaved person could notice, the weight of noticing shifted by her bereavement, death pulling at everything and changing its shape, changing the fall of light, even, or making her aware of changes in the fall of light, and in the shape of everything, so to call it, that are inaccessible to the non-bereaved. There are other worlds, but they are all in this one, wrote Paul Éluard, apropos of something, if it was him who wrote it, and if that was what he wrote, if these are different things, but as we can cope with the world only by suppressing almost everything that comes at us, even at best, we notice only as our circumstances allow, our mental circumstances, our emotional circumstances perhaps most significantly, and we are somehow sharing space but seeing everything differently from others and some more differently than others. We live in different worlds in the same world. She was bereaved, she saw what she saw, observed what she observed, with great precision and intensity as I have said, out of the mist, among the fallen leaves. There is a cemetery in every town, or vice-versa, she visits them all, acquaints herself with the faces of the dead, but not her dead, not the one of whom she is bereaved. She writes of herself in a continuous past, “I would.” she writes, “Each morning I went,” she writes, as if also all that is observed also continues in this continuous and unbordered way, which might be so. Death, first of all, is an aberration of time, bereavement acts on time like a point of infinite gravity that cannot be observed but which bends all else. Memories are the property of death, there can be no memories if she is to face each day, though the memories pluck at her in her dreams. She observes, she wanders, she acts on nothing, she changes nothing, the season moves slowly through darkness and chill. She travels to the nearby towns and into the hills, the mists. She recognises herself more in those displaced like her to Italy, the migrants and the refugees, those for whom no easy place welcomes them, those who have lost something, recently, that the others around there have perhaps not recently lost. “We sized each other up as actors on a stage of foreignness,” she writes, “Each concerned with his own fragmented role, whose significance for the entire play, directed from an unknown place, might never come to light.” She is aware, everywhere, of the loss that outlines and gives shape to that which goes on, and the mechanisms of loss that are built into the function of a whole town, or a whole human life. She sees the junkyard by the bus station, “an intermediate space for the partially discarded, whose time for final absence has nevertheless not yet arrived.” She visits the Etruscan tombs and sees the reliefs there as a membrane separating the living from the dead, their loss is one of space as well as of time, what is shared between her and them is two dimensional only, “as if the dead would know how to reach through the cool thickness of the masonry to touch the object’s or animal’s other side, invisible to us, and hold it in their life-averted hands.” The membrane is infinitely thin. It is only two dimensions. It is everywhere. She asks, “Will it wither away, the hand I pull back from the morti?” Time passes. Something unobserved is changing beneath the changes she observes, “the Spring air a different shade of blue-gray.” She leaves Olevano and leaves the first section of the book. Because she, we, you, I perceive only a fraction of what we could call the external, the fraction to which we are at a moment attuned, it is easy to fall out of tune with others. For her, whom bereavement has differently attuned, or untuned, her reattunement must be achieved by words, she who lives by words must recalibrate her world through words, descriptions, care, precision, nuance, it is wrong to think of nuance as somehow imprecise, it, all this, is an exercise in slowness, and we who read must also change our speed to the speed of her noticing if we are to experience the text, if we are to experience, through the wonder of her text, somehow, her experience, or something thereof. The external reveals itself only to those moving at the precise right speed of perception, so she shows us, and so too her text reveals itself only to those moving at the precise right speed, those who read the text at the speed the text requires. In the second section she remembers, memory being the province of death, or vice-versa, her father, of whom she has also been bereaved, a little longer ago, and the holidays in Italy of her childhood, with him, and, presumably, with her mother, though this section deals specifically with memories of her father, perhaps because her mother is still alive, if she is still alive. This section is the section of the father, of the memories of the father more particularly, the only way her father now exists, he has finished contributing to memories that might be had of him and fairly soon these memories become the memories of memories, the parts magnified becoming still more magnified, the other parts abraded, becoming lost. Each memory contains a necropolis, it seems. With nothing, she begins the third and final section. She rents a cottage, so to call it, in the delta of the Po. Marshes, salt pans, mists again, fogs, rains. Birds. It is winter. “Everything had been repeatedly disturbed, was forever suspended between traces and effacement.” All that is human, and all of nature is abraded. “It was even hot when I arrived, the air similarly gray and viscous, and the landscape lay motionless, disintegrating under its weight; on hillcrests and in the occasionally visible strips of riverbank clung fragments of memory that had been torn away from a larger picture and settled there.” Time moves differently, again, here, she lets it, broken things stand about, the past is forgotten but is everywhere, is in the dust and mud, more often mud, the rain, the fog. “It was a place that could only be found in its absence, by recalling what was lost, therein lay its reality.” But here in this slow nowhere something almost unperceived begins to change, the emptiness provides a space, the past gets somehow out of her, death begins not to completely overwhelm her, memory relinquishes something of its choke. She even gets a ride to town with the owner of the cottage, in his car. Perhaps she comes to think that history is the proper province of the past. “Among the places of the living are the places of the dead,” she says, and not vice-versa nor one inside the other. She visits Ravenna and in Ravenna the two mosaics spoken of to her by her father not long before his death, actually the last time she saw him before his death. The mosaics are now outside her, sensed, and no longer trapped inside, her father’s experience of the two blue mosaics likewise no longer trapped, the experience of her father, something of a connoisseur of blue, no longer confined inside the one who is bereaved, the bearer of his memory, but somehow shared with her. These two mosaics, I wonder, for her, also a connoisseur of blue, are, perhaps, the mosaic of life and the mosaic of death. “These two mosaics — the dark-blue, bordered harbour with its still unsteady boats; and the light-blue expanse with no obstruction, nothing nameable, not even a horizon.” |
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Things Remembered and Things Forgotten by Kyoko Nakajima (translated by Ginny Takemori and Ian MacDonald) {Reviewed by STELLA} What is memory and how does it behave? Or, more accurately, how do we behave when confronted with memories? What we remember could be genuine or fabricated. What we forgot may be purposeful or accidental. Sometimes a happening is just outside our grasp; a thing familiar, hinted at, but not reachable; while at other times what we know has been plainly staring at us, but we have refused to see it. In Kyoko Nakajima’s collection of short stories, memory stands at the centre of her themes. Whether it is a widower getting to know his wife again through her notebooks — stuffed with recipes, notes-to-self, complaints or pleasures; or a wife navigating her life with her increasingly forgetful husband as he succumbs to dementia; or a niece realising that her taciturn aunt had a secret and pleasurable life, Nakajima’s stories are taut, charming and tantalisingly deceptive, each laced with humour and subtle commentary on Japanese history and culture — societal and familial. What could be taken as quotidian events are surprisingly nuanced. Her concerns with the impact (and what she hints at as a forgetting or pulling away) of the second world war, particularly in the post-war period, are brought to light in several stories, most obviously in the title story, which follows the hardship and decisions made by family during these difficult times, through the eyes of two brothers, and how this has far-reaching consequences well into their future. In 'The Life Story of Sewing Machine', we follow the glory and fall of an object, the hands which sew upon it and the homes it passes through, ruined, fixed and altered and eventually abandoned or, as it says, left in the dark, to see the light of day again finally at the top of a pile junk at the back of an antique shop. Like many of Nakajima’s stories, she uses a starting point in the present and without warning switches perspective and voice giving a liveliness to the writing as we travel back in time. In 'Kirara’s Paper Plane', a young girl, semi-abandoned as she waits for her mother who is in some sort of trouble, is visited by an older boy who takes her under his wing for a day. A day, because this is all he has. He’s a ghost, one who intermittently finds himself back in his old stomping ground where, after losing his parents in the war, he has struggled to survive on the streets. Ghosts appear in several of the stories, taking in a common element of traditional Japanese fiction, along with reimaginings of traditional folk tales, most markedly in 'The Pet Civet', which folds into its telling the tale of two lovers, one who may have been from the animal spirit realm, as two strangers recount their memories of an aunt. 'When My Wife Was a Shiitake' is charming and thought-provoking, gently touching on prescribed gender roles and fondness that grows through understanding. Kyoko Nakajima’s collection of ten stories, Things Remembered and Things Forgotten is a treat — deceptively sharp, laced with wit, capturing the joy and sadness of remembering and the sometimes necessary desire to forget. |
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Book of Mutter by Kate Zambreno {Reviewed by THOMAS} “Writing is a way not to remember but to forget,” suggests Kate Zembrano in this book concerning both her grieving for her mother and her struggle to be free of her mother, who in some ways became more dominating after her death than she was when alive. “Or if not to forget, to attempt to leave behind,” continues Zembrano. The past dominates the present, not so much in the way in which the present is disposed as in the disposition of our minds towards it: that which we are foolish enough to think of as ourself is dependent utterly upon memory, upon the power of what is not us in the past. This dominance by the lost and unreachable (we cannot assail its moment of power for it lies against the flow of time) is most oppressive when we are unaware of it. Paradoxically, we need to remember in order to escape the past and exist more freely (if existing freely is our predilection). But merely to open ourselves to the past through memory is insufficient to free ourselves of it. To gain control it is necessary to assume authorship, not to change what we cannot reach against time, but to create a simulacrum that is experienced in the place of the experience of the past, a replacement that alters the grammar of our servitude, simultaneously a remembering and a forgetting. “In order to liberate myself from the past I have to reconstruct it. I have been a prisoner of my memories and my aim is to get rid of them,” said Louise Bourgeois. Since her mother’s death, Zembrano’s thoughts have been increasingly focussed on her loving but dominating mother, to the extent that her mother is taking over her life (“Sometimes my mouth opens up and my mother’s laugh jumps out. A parlour trick”). Very possibly, this influence was operative when her mother was alive, but it was at least concentrated in a person who could be interacted with and reacted against. Now “she is everywhere by being unable to be located.” Zambreno’s perceptive book is a study, through self-scrutiny, of the ambivalences of grief and of memory, and also of a path beyond grief: “If writing is a way of hoarding memories - what does it also mean to write to disown?” Not that either remembering or forgetting does any favours to the departed. Without an actual person upon whom an identity, a history, a character may be postulated, and without the generation of new information, however minor, that is possible only by living, the definition of that person belongs to anyone and no-one. Identity becomes contested in the absence of the arbiter. What remains but the impress, somewhere in the past, the shape of which must henceforth suffice as a stand-in for the departed? For better or for worse the pull is to the past, towards the unalterable occurrences that have what could almost be considered as a will to persist through whatever has received their impress. And the struggle for authorship is complicated by the persistence of objects. Death instantaneously transforms the everyday into an archive. Zembrano’s visits to her parents’ house in the years after the death of her mother brings her into contact with objects that have lost their ordinariness, the possessions of her mother’s that her father wishes to enshrine, objects that have stultified, that have not been permitted to either lose or accrete meaning. Both comfort and trap, the archive preserves the dominance of the pastper se, preserves the fact of loss more than that which has been lost. Advances in medical science have meant that more of our lives, and more of the end period of our lives, has come to be defined by illness. Increasingly few of us reach our end without being overwritten by the story of its approach. Zembrano captures well her mother’s struggle with the disease that killed her, not so much over her survival or otherwise as over how she would be remembered, over whether the idea others had of her would be replaced by the story of a disease. All memory proceeds as a scuffle between selection and denial, between nostalgia and resentment, between freedom and attachment, between the conflicting needs of actuality and representation. Memory is the first requirement of forgetting. |
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