August 10, 2015 Arts & Culture I Think I Would Rather Be a Painter By Robert Anthony Siegel At the Guggenheim, writers and artists cross-pollinate. Carol Bove, Vague Pure Affection, 2012, wood and steel shelves, paper, brass, concrete, and acrylic, 85″ x 35 1/2″ x 16″. © Carol Bove, photo courtesy Maccarone Inc., New York Writers have always been in love with the visual arts. Just think of Frank O’Hara’s sly poem “Why I Am Not a Painter,” which is actually all about the creative entanglement of the two forms—tinged with yearning and a wry bit of envy: I am not a painter, I am a poet. Why? I think I would rather be a painter, but I am not. Well, And it isn’t just poets. Hemingway, that great champion of muscular prose, credited Cézanne as one of his masters—a guy who painted pictures of rooftops. More recently, Don DeLillo has haunted the outer edges of the art world in novels such as The Body Artist, Falling Man, and 2010’s Point Omega, which begins and ends with a description of Douglas Gordon’s video installation 24 Hour Psycho. Read More
August 4, 2015 Arts & Culture Vermeer in Manhattan By Robert Anthony Siegel Johannes Vermeer, A Maid Asleep, oil on canvas, 1656–7, 2′ 6″ x 2′ 10″. “Imagine you lost everything that really mattered to you, and then you had a dream, and in that dream you found out that you never really lost it, because it can’t be taken away from you. That’s how Vermeer makes me feel.” The poet Michael White was trying to explain to me his obsession with Johannes Vermeer—with his psychologically charged interiors and enigmatic female figures. Michael’s fascination arose from a chance encounter with the artist’s work in Amsterdam, where he had gone to distract himself from a divorce so destructive that it had left him deeply depressed, feeling as if he would live out the rest of his life alone. Though I was working with him at a university in North Carolina, I didn’t know him well enough at the time to understand the emotional hardship he was going through—or that his experience in the Rijksmuseum with Vermeer’s quietly ambiguous images had led him to travel the world on a quest to see every one of the master’s paintings. In fact, none of that was clear to me until I read his new memoir, Travels in Vermeer, a book that’s part travelogue, part meditation on the meaning of art. Read More
July 30, 2015 Arts & Culture Naptime with Mrs. Melville By Dan Piepenbring A portrait of Maria Gansevoort Melville by Ezra Ames, ca. 1815. Yesterday we posted Rick Moody’s introduction to Genoa: A Telling of Wonders, a searching 1965 novel by Paul Metcalf in which he grapples with the influence of his great-grandfather, who so happened to be Herman Melville. Metcalf makes liberal use of Melville throughout the novel, often quoting his work for paragraphs or pages at a stretch. He also inserts his own asides, and one of these in particular I’ve found striking. “I think, for a moment,” he writes, of Maria Melville, Herman Melville’s mother, who, it is reliably reported, would require her eight children to sit on little stools around her bed, motionless, while she took her daily nap, that she might keep track of them. Read More
July 30, 2015 Arts & Culture Thinking Like a Mountain By Lance Richardson How Aldo Leopold came to conservationism. Aldo Leopold on a trip to the Rio Gavilan, ca. 1936. Photo: U.S. Forest Service On the first day of April 1944, Aldo Leopold sat down at his desk to craft a confession. Leopold’s reputation was already growing across the country—a champion of modern wildlife management and the father of the Gila Wilderness, he was known as a good man and great teacher—but this would be something new and strange from a figure many would come to revere as the patron saint of American conservation. Leopold had recently received a letter, one in a long series of correspondence with his friend, Hans Albert Hochbaum, critiquing the essays Leopold was slowly producing for a book. Hochbaum mentioned the wolf, an animal that remained conspicuously absent from Leopold’s drafts: “I think you’ll have to admit you’ve got at least a drop of its blood on your hands.” Hochbaum was talking generally, but the comment reminded Leopold of an incident that dated back to 1909, when he was just twenty-two. Read More
July 21, 2015 Arts & Culture What’s the Use? By Tara Isabella Burton Celebrity and oblivion in the Goncourt brothers. Edmund and Jules Goncourt. Few documents provide as comprehensive—or as caustic—a view of celebrity as the diary of the Goncourt brothers, Jules and Edmond. Chronicling literary Paris from 1851 to 1896, The Journal of the de Goncourts features enough searing bons mots and scandal mongering to make Gawker look like a Sunday school brochure. In one entry from 1852, the famed cross-dressing novelist and amoureuse George Sand threatens to “publish an account” of the behavior of her son-in-law, the sculptor Clésinger; he is quick to reply: “then I’ll do a carving of your backside. And everybody’ll recognize it.” The novelist, playwright, and bohemian Villiers de l’Isle-Adam is described as having “the face of an opium addict or a masturbator”; Edmond de Goncourt dismisses Oscar Wilde’s homosexuality, like his poetry, as a “plagiarism from Verlaine.” Whether or not one is familiar with the poets, novelists, and absintheuses of Haussmannian Paris, to read the Goncourt brothers is to plunge headlong into a world of bitter rivalries and bitterer friendships, in which every gathering around a café table on the Grands Boulevards is a chance to raise one’s status in the byzantine literary hierarchy. “Here,” as Christopher Isherwood put it, “gossip achieves the epigrammatic significance of poetry.” Of course, such a cynical, self-satisfied perspective can grate. André Gide, writing on the Goncourts’ novels, excoriated their style as pathologically shallow—a Perez Hilton of the Passages des Panoramas: “It is impossible to read a page by them where that good opinion they have of themselves does not burst out from between the lines.” Read More
July 16, 2015 Arts & Culture The Last Word By Laura Smith The conundrum of writing about the dead. Photo: Jennifer Boyer Recently, I stood in the woods near Auschwitz in Oswiecim, Poland—the same woods where Jews waited to enter the gas chambers. It was a picnic-worthy spring day. Sunlight filtered through the pine trees. Unable to imagine the horror that had happened there, my thoughts turned instead to a picture I had seen the day before. It was captioned “Sniatyn—tormenting Jews before their execution,” and it shows five naked Jews—four men and a boy—and a handful of Nazis in uniform and civilian clothing holding sticks, apparently gathering before the execution. One of the Jewish men stands looking at the ground with his hands folded in front of him, the Jewish boy is still wearing his hat. Whenever I see this photograph, I always have the same thought: After all that they have suffered, why should they also suffer the indignity of our gaze? I would not want to be seen in this moment of humiliation. This thought is immediately replaced by another: they are not suffering our gaze. They are dead, they are not suffering anything. And I am looking at them precisely because they were humiliated—without this humiliation, they would have slipped from seen to unseen, as almost all the dead do. They have been chosen for contemporary viewing because this moment tells a larger story that eclipses any squeamishness we have about displaying them in such a scene of degradation. Read More