Posts Tagged ‘Luc Sante’
March 1, 2016 | by The Paris Review
Behold: our new Spring issue, with a cover by Adrian Tomine and a shade of yellow bright enough to bring the thaw. It includes an Art of Nonfiction interview with Luc Sante, who talks about growing up in the New York of the seventies and eighties and his fascination with “the intersection of specific time and place”:
This goes back to my teenage years. I would think, Jeez, 1972 feels so different from 1971 ... I meant the feeling on the street, the feeling emanated by people, songs, the contents of the songs, what people were wearing. Trying to reproduce that elusive factor—it’s something I’ve tried to write about many, many times, and it’s impossible. I can only do it, kind of, by indirection. But my spelunking in that direction has nourished a lot of my work.
Sante contributed our portfolio, too: an annotated collection of the magazine covers, collages, flyers, and ephemera of his youth.
And Robert Caro, who has devoted himself to a five-volume life of Lyndon Johnson since 1976, discusses the Art of Biography:
Rhythm matters. Mood matters. Sense of place matters. All these things we talk about with novels, yet I feel that for history and biography to accomplish what they should accomplish, they have to pay as much attention to these devices as novels do.
You’ll also find James Tate’s final poem, discovered in his typewriter after his death; a story by Witold Gombrowicz never before published in English; the fourth and final installment of Chris Bachelder’s comic masterpiece The Throwback Special; new fiction from Jensen Beach, Benjamin Hale, Dana Johnson, Craig Morgan Teicher, and Anne-Laure Zevi; and poems by John Ashbery, Mary Jo Bang, Erica Ehrenberg, Amit Majmudar, J. D. McClatchy, Morgan Parker, Mary Ruefle, Frederick Seidel, and Cynthia Zarin.
February 5, 2016 | by The Paris Review
Of all the things I’ve read about Michel Houellebecq’s Submission, the most poignant has to be Elif Batuman’s essay in this week’s New Yorker—about Houellebecq’s novel, but also (and mainly) about her experience as a woman and journalist in Turkey, unexpectedly drawn to the idea of leading an observant Muslim life: “Houellebecq’s vision of an Islamic state, for all its cartoonishness, has a certain imaginative generosity. He portrays Islam not as a depersonalized creeping menace, or as an ideological last resort to which those disenfranchised by the West may be ‘vulnerable,’ but as a system of beliefs that is enormously appealing to many people, many of whom have other options.” —Lorin Stein
Dan has already covered the Peter Hujar show that’s up at Paul Kasmin, but I can’t resist talking about it again. Hujar’s portraits, particularly the close-ups that are on view here, are compelling: looking at faces that are, often, looking back at us; rarely do we have such an opportunity to study the details of another’s visage, and the longer I look, the more foreign they appear, like lunar landscapes instead of human faces. Maybe that’s why the subjects I recognize easily—Warhol, Sontag, John Waters, Quentin Crisp, Burroughs—are less captivating than those I don’t: Paul Thek, whose head is cocked curiously as he stares agape into the camera; John Heys in Lana Turner drag in 1979 and then again, in 1985, as himself; Rene Ricard, naked, his legs pulled to his chest, head in hand. Of the two portraits of David Wojnarowicz in the show, I spent the most time in front of the one in which his hand obscures most of his face, so that, instead, I examine the tidy curve of his fingernails and the length of his collarbone (and think of Georgia O’Keeffe’s Ram’s Head with Hollyhock). —Nicole Rudick Read More »
October 27, 2015 | by Andrew Holter
With the publication of Low Life: Lures and Snares of Old New York, in 1991, Luc Sante established himself as one of New York City’s most imaginative elegists. The book was a shrewd chronicle of Lower Manhattan abjection from the mid-nineteenth through the early twentieth centuries—but also a call for a more expansive sense of historical memory, one with room not just for the banking magnate and the besooted proletarian behind him but for the guy behind him, too, with the chewed-off ear and the shiv. Sante followed Low Life in 1992 with Evidence, a collection of startling and often sublime crime-scene photographs taken by the NYPD in the 1910s, a project in which Sante afforded his poor tenant-dwellers more dignity than many of them could claim in their abbreviated lives. Since then he’s contributed regularly to The New York Review of Books; written the liner notes of the Anthology of American Folk Music and translated Félix Fénéon’s Novels in Three Lines; published an autobiography of sorts, The Factory of Facts; and released a collection of essays, Kill All Your Darlings.
His new book, The Other Paris, magnifies the crime, grime, and scrappy, world-reverberating insubordination of Parisians down through history. Sante’s Other Paris is the one that belongs to le Peuple and always has—to the prostitutes, the ragpickers, the laundresses, the pickpockets, the North Africans, Roma, and Jews, the pop singers and tattooed gang members (the apaches, many of whom “had a dotted line around their necks, to guide the blade of the guillotine”), the insurgents on the barricades and the Illegalist bomb throwers, the ones who got their heads cut off and the ones who physically did the cutting. Perhaps most of all, the Other Paris belongs to the flaneurs, the original dandies in the underworld, in whose tradition Sante has followed as a first-rate observer and reassembler of Paris, making this book the most recent contribution to the venerable body of literature that has sought to capture Paris the way it really was and is, from the vantage of the street rather than the street view.
Flaneurie is a huge part of The Other Paris—you call the flaneur the “exemplar of this book.” Since flaneurs have been the truest historians of Paris, did you find the act of walking at all important to your research? For as much consideration as you give to the social consequences of the built environment, it seems like a dérive or two might go a long way toward finding the essence of Paris from “the accumulated mulch of the city itself,” to borrow a phrase from Low Life.
When I wasn’t at the movies, I was walking. I walked all over the city, repeatedly—I kept journals of my walks, which are actually just lists of the sequences of streets. Even though the city isn’t as interesting as it once was—modern construction and commercial real-estate practices have wiped out so much of the old eccentricity—there are still hidden corners and ornery survivals, and of course the topography is such a determinant. New York City is more or less flat and what isn’t was mostly leveled long ago, so it’s missing that aspect of accommodation to hills and valleys and plateaux, not to mention the laying out of streets on a human scale long before urban planning scaled things to the demands of machines. Read More »
July 17, 2015 | by The Paris Review
There are writers you know about and writers you read. Before I heard him speak, Ta-Nehisi Coates was only the former to me—he came to my school and spoke to a packed auditorium about American self-conception, idealism, and his role in dislodging us from it. This week I’ve been sprinting through his amazing new book, Between the World and Me. A mixture of personal and cultural, critical and historical, the book is written entirely to Coates’s son, a teenager today. It seems that nearly every comment on Coates is excerpting him, lauding him, or calling him James Baldwin, and these staff picks are short, so I hope to get away with simply nodding my head. Yes, rewarding and complex; yes, generous and intimate; yes, “race is the child of racism, not the father.” Yes, an easy book to know about, but a better one to read. One of my clearest memories of his speech was the final question and answer. Someone—an older woman, a professor, I figured—stood up to thank him and asked something like “How do we get these young people to listen to you?” “I’m a writer,” he said. “That’s not my job.” —Jake Orbison
Anyone who came of age in the eighties or nineties will grok Gamelife, Michael Clune’s memoir about the computer games of his childhood. But I hope others—those who dismiss gaming as merely narcotic or those who regard old games as curios—will read it, too. Clune captures not just the palm-sweating, self-flagellating thrill of early PC games but their talismanic role in the life of the mind. With their primitive, repetitious designs, these games provided a grammar for children, a way of apprehending the world—I remember feeling it myself, that scary, precarious sense of empowerment, the way reality seemed to bend to accommodate the airtight logic of Pirates! or Wolfenstein 3D. Games, Clune writes, teach us the rules for being alive “in a way nothing else can. They teach us about death, about character, about fate, about action and identity. They turn insights into habit. The habits bore through our defenses. Computer games reach us.” His memoir is also a sharp portrait of post-Reagan America, when communism was vanquished, history was over, and the shopping center was enshrined in the national imagination. —Dan Piepenbring
If the sophistication of Joaquín “El Chapo” Guzmán’s escape last week from a maximum-security prison isn’t enough to convince you of the influence (and the reach) of Mexico’s drug cartels, then Matthew Heineman’s documentary Cartel Land will. The film focuses on the leaders of two vigilante groups dedicated to fighting off the cartels—one in the United States (Arizona Border Recon, led by Tim Foley) and one in the Mexican state of Michoacán (Autodefensa, led by José Manuel Mireles). Cartel Land makes no attempts to tell a sanitized or digestible version of the truth; it’s rife with ambiguity, complicity, racism, and brutality. But from all the confusion emerges a compelling—and impressively crafted—narrative arc, one in which resistance, in all its forms, takes center stage amid unimaginable, and seemingly unconquerable, corruption. —Stephen Hiltner
We all love war narratives, those Homeric masterpieces that deliver timeless truths—but Sam Sacks’s piece in the latest issue of Harper’s, “First-Person Shooters: What’s missing in contemporary war fiction,” takes no prisoners. Sacks admits that “war is hell, but its themes make critics purr”; he bemoans the genre’s “self-involvement,” its nearly identical perspectives “of individual soldiers who can’t comprehend what they’ve experienced,” and its facile emphasis on “personal redemption.” Nearly all contemporary war fiction, he reminds us, has been “cultivated in the hothouse of creative-writing programs. No wonder so much of it looks alike.” His argument is less about war stories and more about competent fiction, the kind that’s lauded for its subject matter and honesty but amounts to simple confession. Takedowns are usually banal, and it’s easy to hit the biggest targets, but this is an important piece: “one of the jobs of literature,” Sacks writes, “is to wake us from stupor. But in matters of war, our sleep is deep, and the best attempts of today’s veterans have done little to disturb it.” —Jeffery Gleaves
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March 27, 2015 | by The Paris Review
Before he coined the term Dark Ages, before he became the father of humanism, and before he wrote the world’s first travel guide—to a place he’d never actually visited, at that—Petrarch climbed a mountain. In “Epistolae familiares,” a letter to Dionisio da Borgo San Sepolcro, Petrarch described the journey he took with his brother on April 26, 1336, now commonly known as “The Ascent of Mont Ventoux.” The letter is often quoted in mountaineering literature that altogether misses the point; Petrarch’s ascent is a vehicle for the ascent of the mind, and it’s compelling to watch him weigh out his thoughts as he climbs. “I am still preoccupied with a lot that is troublesome,” he writes. “What I used to love, I no longer love. But on second thought, that isn’t true. I think I still love those things, I just love them a little less. No, I lie again! Of course I still love those things, and love them just as much. It’s just now I love with guilt.” Scholars regard the letter as a kind of beginning to the Renaissance, when man turned his thoughts inward; they also question whether Petrarch truly ascended Mont Ventoux, but that doesn’t matter. As John D’Agata wrote of the letter in his anthology The Lost Origins of the Essay, “It’s a great mimetic demonstration of a mind ascending something as the body does the same. But what if it is only Petrarch’s mind that is doing the ascending? The real title of Petrarch’s essay contains an extra word that seldom finds its way into English translations: allegorico. How much less significant is a journey of just the mind?” —Jeffery Gleaves
I’ve only just started Andrew Scull’s Madness in Civilization: A Cultural History of Insanity, but already it’s taught me a lot about unreason, in all its guises. I hadn’t known, for instance, that the Hebrew for “to behave like a prophet” can also mean “to rave”; or that Ancient Greek physicians construed hysteria as a uniquely feminine affliction because they believed the womb could wander about the abdomen; or that the earliest English madhouses were, almost too perfectly, renovated from “decaying mansions in once-fashionable areas,” because their proprietors thought building from scratch would cut into profits too much. The in in Scull’s title is a nice reproach to Foucault; we like to think of insanity as existing apart from, or before, the constructs of society—and certainly we try to put it there—but Scull’s history unpacks centuries of our cultural baggage about madness, arguing that it’s “indelibly part of civilization, not located outside it.” There’s even a lesson spelled out on his ingenious, and literally dizzying, cover: that nervous illnesses have been widely seen, since the eighteenth century, “as part of the price one paid for civilization, indeed as afflictions to which the most refined and civilized were particularly prone.” —Dan Piepenbring
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March 27, 2015 | by Dan Piepenbring
- Luc Sante on listening to reggae in the late seventies: “General Echo, whose real name was Errol Robinson, was prominent in the rise of ‘slackness,’ the sexually explicit reggae style that began to eclipse the Rastafarian ‘cultural’ style … his songs include ‘Bathroom Sex’ and ‘I Love to Set Young Crutches on Fire’ (‘crotches,’ that is), as well as ‘Drunken Master’ and ‘International Year of the Child.’ ”
- The Cannes Film Festival saw a lot more action in the fifties: “Of all the grueling daily rituals … perhaps the most frivolous are the combination beach party/publicity functions, where paparazzi scramble to get shots of the ‘traditional striptease by the starlet of the year standing on the rocks.’ This particular custom was spawned in part by Brigitte Bardot’s inaugural, bikinied appearance at Cannes in 1953. But disrobing actresses arguably didn’t become a fixture of the festival until the following year, when Simone Silva got banned for posing topless next to Robert Mitchum—a spectacle that caused a pile-up of frantic, injured photographers.”
- How the Danish writer Dorthe Nors found her way to the short story: “The Swedes have that big, fearless, existential approach to literature. The Danes have an elastic, playful, anarchistic and ironic way of using language. And here was this dude telling me—the closet Swede—that I should make use of the strengths of my own language … ”
- What does Taylor Swift have in common with Austen, Auden, Thackeray, and Shakespeare? And don’t say, She’s a storyteller of legendary talents—the answer is more mundane. She’s an adopter of they as a singular pronoun.
- When John Updike tried to write a Jewish character—Henry Bech, who went on to star in four of Updike’s novels—Cynthia Ozick took him to task: “Updike comes and goes as anthropologist, transmitting nothing … Being a Jew is something more than being an alienated marginalized sensibility with kinky hair.”