October 17, 2019 Arts & Culture How to Write a Poem about Noguchi By Matthew Zapruder The Noguchi Museum (Image © NYCGO) When I lived in New York many years ago, I used to go to the Noguchi Museum in Long Island City. It was his studio, and now is a series of rooms full of sculptures and drawings, short films, the akari lanterns for which he is probably most famous. There are polished stones inside the museum as well as out in the garden. It’s one of my favorite places. Even describing it now I can feel what it was like to be there, the cool darkness and occasional brightly colored shapes. I miss it intensely. I had the idea to go repeatedly and take notes and write a long poem. It turned out to be terrible. I see now, looking at that old document, that I took a lot of it and repurposed it for a long poem I eventually wrote later that year, “Brooklyn with a New Beginning.” In that newer poem, I was writing from a lonely place. I was coming out of a deep and debilitating depression, and felt that I was freeing myself of certain negative relationships to the world and to people that had led me to the same bad places over and over. I did not know exactly how, but things were changing. Read More
October 17, 2019 Arts & Culture Gail Scott’s Most Novel-Like Novel By Eileen Myles Gail Scott. I’ve been gloriously wandering through Gail Scott’s Heroine for a month. I brought it with me to Norway where I created a temporary reading space in order to make my residency be something social. About twenty of us were seated in the beautiful room silently reading for a few hours. At the midpoint of our activity, about a thousand young people began marching right below us framed by a wall of windows that faced the lake in the middle of Bergen. Their cheers distracted us and we happily looked up at one another and then some of us actually got up from our chairs and looked out, standing by the window. The spirit of that moment (and I knew it then) is the perfect flow through to Gail, whose writing is one you want to tell things to. The only way to read Heroine is to be in it. A few days later I was in London and I made a note to tell Gail (the book) about the people praying in the cafe this evening. So what I mainly want to assert is that Heroine is more a work of reading than of writing, it is all studio, by which I mean it’s something fabulously risky and alive. It’s literature and the possibility of it. Though I might do better stating it in the more eloquent and humble way Gail Scott does: Refusing to explain how I’m using this place for an experiment of living in the present. Existing on the minimum the better to savour every minute. For the sake of art. Soon I’ll write a novel. And that is her character speaking, in the book. Read More
October 17, 2019 One Word One Word: Avareh By Amir Ahmadi Arian I have lived outside Iran, my home country, for almost a decade, and I am yet to know what to call myself. Australia and the U.S. have been my hosts, so the labels I have at my disposal belong to the English vocabulary: immigrant, exilé, refugee, expatriate. The term “immigrant” derives from the Latin root migrare, which means “to change residence or condition.” In its contemporary usage it refers to someone who has left one nation or territory in order to take residence in another. Exilé, from exul, or “banished person,” is a term for those banished from their native country or community. Refugee, a compound of re and fugere, to flee, describes a person, often violently displaced, seeking shelter outside of their country of origin. Expatriate, literally out (ex-) of the native land (patria), suggests a willing abandonment of one’s homeland. All these terms have one thing in common: an intrinsic connection to the state. You have immigrant or refugee status only when a state grants it, as though proffering a token of its magnanimity. They also imply that change of status is synonymous with change of nation-state, and takes place only when an established geopolitical border is crossed. So every time one is called an immigrant, a refugee, an exilé, one is thrown into a nexus of power at the center of which the state looms large. No wonder that, if you are not qualified for any of those labels, in English you are called “stateless.” Also, it is no coincidence that, unlike most English words that have French and Danish and Old English roots, these terms all come from Latin, the language of the Roman empire, probably the first powerful state that excelled at the cruel art of systematic, state-sponsored xenophobia. In English, the most technically correct description for me is immigrant. I got a visa stamped into my passport, boarded a gigantic Boeing 707, and crossed the ocean to New York City, where I now live and work. But the word doesn’t fit right. It is not capacious enough for what I see as the scope of my experience. I feel the same way about these other terms for people whose movement from one place to another is a central feature of who they are. For a long time I thought it was my obsessive, sometimes pointlessly defiant mind at work, rejecting the characterizations most people accept without a fuss. But it has dawned on me recently that maybe my obstinacy has a point. Maybe something is wrong with this available vocabulary. Maybe English, the ultimate language of colonial settlers, can’t conceive of a word that could capture what people like me experience. So I went back to Persian, the other language I know, to see if that old tongue of fallen empires and sublime poets had a better name for me. Read More
October 16, 2019 Arts & Culture The Man Who Eats Glass By Eliane Brum Photo: Frank Vincentz (CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)). Via Wikimedia Commons. From inside a circle made of shards of glass in front of Porto Alegre’s Public Market, a scrawny man, little more than a twig of skin, fired a bottomless question at me point blank: “Miss, tell me something. Do you think I should keep on eating glass or give it up, go back home, and put in some crops?” I remained stock-still, not knowing what to say, utterly mute. Should he continue eating glass or not? It was a question and a half. Then I understood. Jorge Luiz Santos de Oliveira, thus christened thirty-five years ago, had a dream, the dream of making a living by eating glass. Because eating glass is Jorge Luiz’s art. From early on, it was what set Jorge Luiz apart from the sad hordes of all the Jorges, from the long line of country people from São Jerônimo, his land, coal land, dark and pungent. By masticating his rocky ground, Jorge Luiz discovered he is a unique being in the world, despite the sameness of his melancholy face, of skin stretched over bones. By gnawing on stones to frighten off the worms crawling around his insides, he blazed the trail of his art. For someone who regurgitated stones, glass wasn’t scary. Read More
October 16, 2019 In Memoriam Harold Bloom’s Immortality By Lucas Zwirner Harold Bloom (Yale University Press) The last email I got from Harold came in on October 8 at 4:08 P.M., eight days ago. It said: Dear Lucas, I am trying to cut the size of the book. This is the new table of contents. Love, Harold Table of Contents Prelude: The Longing for Immortality Chapter 1: Platonic and Neo-Platonic Immortality Chapter 2: Esoteric Visions of Immortality: Orphism, Hermeticism, Kabbalah Chapter 3: The Resurrection of the Body Chapter 4: Indic and Iranian Redemption Chapter 5: Redemption in Israel Chapter 6: Christian Redemption When I saw him over the summer, in late August, he started to tell me about a new book he wanted to write called Immortality, Resurrection, Redemption: A Study in Speculation. It was to be an exploration of the afterlife in the Judeo-Christian, Greco-Roman, and Islamic traditions, the way people have imagined and hoped for something more or different once this life ends. It moved me that an eighty-nine-year-old writer and former teacher would spend whatever time was left wrestling with the very thing that would take him. I left that afternoon and wrote one of the many emails I’ve sent over the years thanking Harold for the time we had spent, then added a note about the book he’d described. And as I was writing the bit about the book, I realized I desperately wanted to publish it, which I then told him. He wrote back a few days later, saying he was open to working together as long as we could illustrate it with artworks that had helped capture the way humans have imagined the afterlife. I immediately agreed. Read More
October 15, 2019 Redux Redux: What You Usually Find in Novels By The Paris Review Every week, the editors of The Paris Review lift the paywall on a selection of interviews, stories, poems, and more from the magazine’s archive. You can have these unlocked pieces delivered straight to your inbox every Sunday by signing up for the Redux newsletter. Illustration of E. M. Forster by William Pène du Bois. This week, as always, we’re thinking about the novel. Read on for our very first Art of Fiction interview, with E. M. Forster; a previously unpublished Anton Chekhov short story called “What You Usually Find in Novels”; and Peg Boyers’s poem “Open Letter to Alberto Moravia,” which imagines a missive from Natalia Ginzburg to Moravia. If you enjoy these free interviews, stories, and poems, why not subscribe to The Paris Review and read the entire archive? You’ll also get four new issues of the quarterly delivered straight to your door. And make sure to listen to the new trailer for The Paris Review Podcast—Season 2 premieres October 23! E. M. Forster, The Art of Fiction No. 1 Issue no. 1 (Spring 1953) INTERVIEWER While we are on the subject of the planning of novels, has a novel ever taken an unexpected direction? FORSTER Of course, that wonderful thing, a character running away with you—which happens to everyone—that’s happened to me, I’m afraid. Read More