Posts Tagged ‘London’
October 6, 2015 | by Anna Heyward
William Kentridge’s elaborate danse macabre.
Dance has always been aware of death: it lingers just off to the side of the stage, waiting for the performance to end. William Dunbar’s 1508 poem “Lament for the Makers” describes two “state[s] of man”: “Now dansand mirry, now like to die.” In other words, you’re either dancing or dead. Death in the poem is personified as a sort of efficient businessman, doing his best to knock people out of the dance. The more familiar character of Death—the cloaked, scythe-bearing skeleton who fulfills his duties like an overworked godly employee—was around even before Dunbar, an invention of the medieval period, which remains the most productive time in human history for imagining deathly personifications. People then seemed less resistant to death than they are now, perhaps because the threat was omnipresent: one could die from the plague, childbirth, decapitation, infection, or even of indigestion, as Martin of Aragon did at a feast in 1410.
The danse macabre, or death dance, another medieval invention, was an allegorical way of resisting as well as respecting the force of death. It comprises a chain of dancers, some living and others skeletons, moving together toward a grave—death being the equalizing force that brings all of us together, finally. Some more modern dances, like the tarantella, present themselves as assertions of survival, proving that one is still alive despite mortal injury. When we dance, the thinking goes, we are at the most alive we can be. Likewise, when we stop dancing, we die. Read More »
September 17, 2015 | by Dan Piepenbring
- Our culture’s obsession with design has led to a lot of useless flash, especially on the Internet, where things glide, slide, swoop, pulse, and occasionally dance across the screen. The artist Peter Quinn parodies user interfaces and their ornaments, including “such high-action gibberish as ‘nice, but useless circle,’ frenetic ‘pointless graphs,’ ” and other such forms of “flickery nonsense.”
- Before Thomas Pynchon there was William Pynchon, his ancestor, who was also stirring up literary trouble of a sort: in 1650 he published a pamphlet, The Meritorious Price of our Redemption, which “was not in full agreement with the Reformed position on Christ’s atonement … the Massachusetts Bay General Court took notice of the book, describing it as ‘containing many errors & heresies generally condemned by all orthodox writers that we have met with’ and ordering ‘the said book to be burned in the market place, in Boston, by the common executioner.’ Pynchon was forced to issue a retraction.”
- Valeria Luiselli’s The Story of My Teeth is a novel, and an essay, and an attempt at a new kind of collaboration—written with factory workers at Grupo Jumex, a juice factory in Mexico City. “Luiselli constructed the book as … a serialized fiction that invited the input of the factory workers. The process was simple. She wrote an installment of the novel, and the factory workers organized a space to read and discuss it. Recordings of their commentaries, as well as images of local landmarks, were then sent back to Luiselli, who would listen to their notes and view the pictures before writing the next section. The formula for the novel, as Luiselli describes it: ‘Dickens + mp3 ÷ Balzac + jpeg.’ ”
- In which Andrew O’Hagan attempts to cross the street: “For some weeks now I’ve been standing at St Giles Circus—the junction of Tottenham Court Road, Oxford Street, New Oxford Street and Charing Cross Road—watching people try to pass from one side of the road to the other … People set out when the green man appears and before they get halfway they are running on red, and very few of them know there are cars about to stream onto the crossing from three blind corners, and many of the drivers are quite unaware of the existence of a crossing twenty yards ahead … We might forget that living in a big city means submitting to a lot of rules about how to live in a big city. You can’t park, you can’t wait, you can’t cross, you must queue, you’re being filmed. There are rules, zones, fines. People in the country don’t have that, and urban dwellers might, at some level, always be looking for strategies that could justify their basic refusal to conform. I thought of that as I watched a man in a business suit climb over two sets of barriers to cross the road. He just wouldn’t walk the extra few meters to be told what to do by an electronic system.”
- My dad was named Gary. Gary Sernovitz is also named Gary, and he’s not happy about it: “To watch television or movies as a Gary is to know pain. When writers can’t think of a joke, when they want to quickly convey character—or chinless lack thereof—they reach to my punchline first name for the bad blind date, the sad sack, the noodge. Garys rarely even rise to the level of real characters, in our culture, but when they do, they don’t lose their essential pathetic Garyness … Gary is a box of day-old donuts on the grab bag table, sitting among the names favored by rising immigrants groups, fearless parents, and people who should be prosecuted for Naming Under the Influence.”
September 2, 2015 | by Sadie Stein
“A 1907 page-turner about American heiresses marrying impoverished, effete English aristocrats,” reads the description affixed to the shelf below The Shuttle. Obviously, I want to read it. And obviously, this is the work of Persephone Books.
You don’t need to go to their shop in London to read Persephone, of course. Their Web site lists all their titles, and many can be found at bookstores around the English-speaking world. Their catalog makes for good reading, too—and it’s lovely to look at, with the same attention to color and pattern that enlivens the flyleaves of the entire gray-jacketed Persephone library. Read More »
June 17, 2015 | by Dan Piepenbring
- Máirtín Ó Cadhain’s 1949 Cré na Cille is a landmark work of Irish modernism, available now in a new translation called The Dirty Dust. It’s a must-read for connoisseurs of decomposition: “All the characters are dead and speaking from inside their coffins, which are interred in a graveyard in Connemara, on Ireland’s west coast. The novel has no physical action or plot, but rather some 300 pages of cascading dialogue without narration, description, stage direction, or any indication of who’s speaking when.” If there’s an afterlife, let’s hope God isn’t a modernist.
- Of course, the God of antiquity wasn’t such a stand-up guy, either. The Bible finds Jesus promising a rich man “treasure in heaven” if only he’ll give to the poor in life. Somewhere along the line, that caveat fell by the wayside: “By the third century, however, in both Judaism and Christianity, the gesture of giving had become miniaturized, as it were. One did not have to perform feats of heroic self-sacrifice or charity to place treasure in heaven. Small gifts would do … Heaven was thus not only a place of great treasure houses, it included prime real estate in a state of continuous construction due to almsgiving performed on earth by means of common, coarse money.”
- If you were a woman wandering the streets of eighteenth-century London at night, you were generally taken for a prostitute. A 1754 book called The Midnight-Ramble: or, The Adventures of Two Noble Females: Being a True and Impartial Account of their Late Excursion through the Streets of London and Westminster—almost certainly written by a man, of course—supposedly aimed to rebuke young ladies for their wanton behavior. But it probably only served to encourage them—these “noble females” seem to have had a great time after dark: “The two women resolve to disguise themselves as monks in order to monitor their husbands’ nocturnal activities in the city. In prosecuting this plan, they commission their milliner, Mrs Flim, whose name signals that she is adept at idle deception, to bring them ‘ordinary Silk Gowns, close Capuchins, and black Hats.’ And, having taken care ‘to exhilerate their Spirits with a Bottle of excellent Champain,’ the three of them set off in pursuit of the men.”
- Elizabeth Taylor wrote twelve novels and several collections of stories, but her name recognition was compromised—turns out there was a certain actress who also happened to go by Elizabeth Taylor. “Another, more eventful world intrudes from time to time in the form of fan letters to the other Elizabeth Taylor,” she wrote. “Men write to me and ask for a picture of me in my bikini. My husband thinks I should send one and shake them, but I have not got a bikini.”
- Francine Prose on Felix Moeller’s new documentary Forbidden Films, a harrowing study of the cinema of Nazi indoctrination: “One of the most fascinating and disturbing sequences in Forbidden Films deals with Ich Klage An (1941), I Accuse, a film that was used to foster public discussions of euthanasia and to persuade the German public of the necessity of the Nazi euthanasia program. In the film, a doctor’s young and beautiful wife, afflicted with multiple sclerosis, begs her husband to ‘release’ her before her sufferings increase and she degenerates into an unrecognizable version of herself … ‘Her suffering was inhumane,’ the doctor claims in his own defense. ‘That is why I released her.’ During the period that the film was being produced and shown, the Nazis had already murdered, or would subsequently murder, a total of some 70,000 people ... ”
May 13, 2015 | by James McWilliams
The complicated sex drive of William Byrd II.
William Byrd II was a colonial Virginia gentleman who, on occasion, was no gentleman at all. Writing about himself in the third person, in 1723, he bemoaned “the combustible manner in his constitution”; he cursed the innate passions that “broke out upon him before his beard,” making him a “swain” before all women. Byrd’s carnal drive underscored the eyebrow-raising vigor of his lust. On a trip to London in 1719, according to his secret diary, he “rogered”—an easy enough euphemism—no fewer than six women in nine days. Of one woman, he (proudly) recorded having “rogered her three times” in a single evening. That same night, Byrd, aged forty-four, noted with a tinge of sadness that he had “neglected my prayers.”
When he wasn’t on a whore-chasing jag in the metropolis, Byrd was back on his Virginia estate, called Westover, with his wife, Lucy. At Westover, his sexual proclivities certainly raged with similar, singleminded intensity—he wrote in his diary about having urgent sex with Lucy on a billiards table—but it was also tempered by a healthy desire to achieve mutual pleasure with her. He was just as inclined to “give my wife a flourish”—bring her to orgasm—as he was to “roger” her, a semantic shift suggesting that Lucy’s response to their sexual union mattered as much to Byrd as his own physical gratification. On April 30, 1711, he noted in his diary that although he discovered his wife in a “melancholy” mood, the “powerful flourish” he delivered filled her with “great ecstasy and refreshment.” He recalled one morning during which “I lay in my wife’s arms” while, during another, his wife “kept me so long in bed” that “I rogered her.” That evening he got around to saying his prayers—before rogering her again. The man could be a virtuous, even tender, Tidewater lover when he wasn’t being a London sleazebag. Read More »
February 20, 2015 | by Dan Piepenbring
Tomorrow’s the last day to catch Djordje Ozbolt’s show “More paintings about poets and food”—a welcome nod to Talking Heads’ 1978 album More Songs About Buildings and Food—at Hauser & Wirth.
Ozbolt grew up in Belgrade and now works in London, where he’s lived for many years; though he denies any kind of “East-meets-West” tensions in his work, his paintings evoke the kind of rambunctious, vivid satire of Western culture that comes best from outsiders. Ryan Steadman, writing in the New York Observer, calls Ozbolt “a master of the deadpan historical zinger … While an artist like John Currin seems to begin from a kitschified American view of classical painting (think Norman Rockwell), Mr. Ozbolt pointedly razzes the medium’s deeper history (a history that reflects our own) in a way that a New-Worlder never fully could.” It would be easier to shrug off his paintings as jokes if they didn’t reappear, some hours after seeing them, in one’s nightmares. I don’t know how Ozbolt burrows so deep into his subconscious, but I applaud him for it; he’s found a labyrinthine, underground network of our bugbears and bêtes noires. In Delivery, for example, a raven makes a brisk descent with a glazed donut in its beak—it took me a while to make the connection, but eventually I was brought back to the scene in David Lynch’s Twin Peaks wherein Waldo the Myna Bird is executed above a tray of jelly donuts. This is America, people: whenever birds and baked goods meet, suffering is sure to follow. Read More »