December 25, 2017 Best of 2017 A Visit to the Musée d’Edith Piaf By Nadja Spiegelman We’re away until January 3, but we’re reposting some of our favorite pieces from 2017. Enjoy your holiday! Musée Edith Piaf. When Edith Piaf died in 1963, at the age of forty-seven, she was the most famous singer in France. But Bernard Marchois, founder and docent of the Musée d’Edith Piaf, was afraid the petite songstress, whose extraordinary voice elevated her from the street corners of working-class Belleville to the stages of the world’s largest music halls, would fall into oblivion after her death. “Her public will never forget her, but the media can. Piaf must not die a second death,” he told me, in French, sitting on an ornate Victorian couch once owned by Piaf herself. Paris is filled with strange museums—from the museum of absinthe to the museum of carnival equipment—but the Musée d’Edith Piaf is among the strangest. Marchois has kept the same hours since its founding fifty years ago, in 1967: Monday through Wednesday, one P.M. to six P.M., strictly by appointment only. He pointedly speaks no English (“Juste une,” he corrected a prospective American visitor, “Une, pas un, parce que vous êtes une jeune femme.”) To those who call, he dictates the address and door codes to a residential building in Belleville. The museum occupies two small rooms of a fourth-floor apartment that adjoins Marchois’s own. Read More >>
December 25, 2017 Best of 2017 A Number of Reasons I’ve Been Depressed Lately By David Sedaris We’re away until January 3, but we’re reposting some of our favorite pieces from 2017. Enjoy your holiday! One. It’s early September of 2015 and I’m on the island of Santorini for a literary festival. After the short reading, which takes place outdoors on a patio, the Greek audience asks questions, the first of which is, “What do you think of Donald Trump?” Since announcing his candidacy, the reality-show star has been all over the news. Every outrageous thing he says is repeated and analyzed—like he’s a real politician. I answer that I first became aware of Donald Trump in the late 1980s. That was when Alma, a Lithuanian woman I was working for, bought his book The Art of the Deal and decided he was wonderful. Shortly afterward, I saw him on Oprah, and ever since then he’s always been in the background, this ridiculous blowhard, part showman and part cartoon character. I see his presidential bid as just another commercial for himself. It wouldn’t surprise me if he were to name the Hamburglar as his running mate. So I say that on stage and then have to explain who the Hamburglar is. Read More >>
December 24, 2017 Redux Redux: Elizabeth Bishop, Evan S. Connell, and Diane di Prima 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. This week, we bring you a memory of Christmas romance in Cape Cod from our 1981 interview with Elizabeth Bishop; Evan S. Connell’s “Cocoa Party,” a short story about a graduate-student holiday party; and Diane di Prima’s “Rondeau for the Yule.” Elizabeth Bishop, The Art of Poetry No. 27 Issue no. 80 (Spring 1981) INTERVIEWER Was your adolescence a calmer time? BISHOP I was very romantic. I once walked from Nauset Light—I don’t think it exists anymore—which is the beginning of the elbow [of Cape Cod], to the tip, Provincetown, all alone. It took me a night and a day. I went swimming from time to time but at that time the beach was absolutely deserted. There wasn’t anything on the back shore, no buildings. Read More
December 22, 2017 Best of 2017 The Paris Review Staff’s Favorite Books of 2017 By The Paris Review Danez Smith. It turns out that the books that top my reading list this year are, in one way or another, about intimacy. First, biography: Chris Kraus’s After Kathy Acker and Sam Stephenson’s Gene Smith’s Sink (which, full disclosure, I worked on as posts for the Daily). Kraus and Stephenson have written unconventional lives, approaching their subjects askance and with varying degrees of subjectivity. The lesson these books offer is twofold: no matter how much we nose around in another’s life, it is impossible to know that person fully; and the story of our lives is never really ours alone—the telling comes, in large part, through the words, observations, and experiences of those with whom we’ve shared time. Which brings me to Barbara Browning’s The Gift, a novel that incorporates discussions of music, dance, performance art, writing, and correspondence in order to describe collaboration, not just in the artistic sense but as a community of intimates—friends, family, acquaintances, and strangers. Browning’s prose is open and unpretentious; I read her book deliberately, soaking up the fullness of each sentence. Last, a book that knocked me over: Danez Smith’s Don’t Call Us Dead, a collection of poems about the deaths of black men and boys, about love and sex, about hope, and, above all, about bodies. The form each poem takes, particularly in the various ways the lines break (or don’t), creates an especial urgency, heightens the rhythm and emotion: “we say wats gud meaning i could love you until my jaw / is but memory, we say yo meaning let my body // be a falcon’s talon & your body be the soft innards of goats / but we mostly say nothing, just sip // some good brown trying to get drunk / with permission.” Another kind of recommendation: I’ve dog-eared nearly every page. —Nicole Rudick I spent the last two years working retail, toiling away as an indie bookseller, and in that time I read plenty of books but learned the stories of many, many more. The business of bookselling requires its worker bees to stretch beyond the limits of their own preferences, to slot into place season after season of titles and authors and blurbs and buzz—and then to step back, assess the amassed galaxies of information, and zero in on which exact book best suits a particular customer. It’s a wonderful way to stay in the know, but it’s exhausting. I’ve been happy to spend most of 2017 letting the new books stream past me like schools of fish. It means I’ve been able to go back and nudge stones I haven’t touched yet: the mind-warping nightmares of Kenzaburo Oe; the haunting agony of Han Kang; Joy Williams’s dead-eyed, disquieting brushes with the beyond; and the peppy charm of Haruki Murakami (whose running memoir, to my doctor’s dismay, did not turn me into a pro athlete or even a casual jogger, but I’m getting there). And after all this buildup, I’m still going to tell you that the best thing I read this year is Lincoln in the Bardo, the hottest, tenderest ghost chorus I’ve ever witnessed. Relative unknown George Saunders knocks it out of the park with his debut novel, and then the park dissolves into ectoplasm and the pitching mound sings a shanty. Enough has been said already about Saunders’s latest; I don’t have much to add. I’ll just say that prior to reading Lincoln in the Bardo, I had left the contemporary novel for dead, and Saunders—with his characteristic heart and funny bone—showed me just how deeply wrong I was. Looking back at a strange, terrible year, that discovery is enough for me. —Brian Ransom Read More
December 22, 2017 On Poetry John Milton’s Strange Christmas Poem By Ed Simon “Gods die. And when they truly die they are unmourned and unremembered. Ideas are more difficult to kill than people … ” —Neil Gaiman, American Gods (2001) Some eccentric designer should craft a manger scene based on John Milton’s first great poem: 1629’s “On the Morning of Christ’s Nativity.” There would be many familiar tropes: the “Star-led Wisards haste with odours sweet” who “from far upon the Eastern rode” to bring a “present to the Infant God.” Surrounding Jesus’s crib would be the “Shepherds on the Lawn” gazing upon the infant swaddled by that “wedded Maid, and Virgin Mother.” Of course, there would be the baby Jesus himself, the “Heav’n-born-childe … in smiling infancy” who “meanly wrapt in the rude manger lies.” None of those elements would be out of place on the lawn of a suburban church. But that’s where my hypothetical Miltonic manger would depart from the familiar, because Milton’s Christmas story has an epic metaphysical violence as its theme. For Milton—and Christianity for that matter—Christ was coming to conquer. In Milton’s Advent, Christ vanquished the demonic pagan “gods that were suddenly destroyed in their own shrines.” When the twenty-one-year-old Milton wrote his nativity ode, he was following what Renaissance humanists called the rota Virgilii, the wheel of Virgil. This was the idea that poets should pattern the progression of their work after Virgil’s literary triad, beginning their vocation with a pastoral and concluding with an epic. Milton did, of course: his crowning achievement, three decades later, was Paradise Lost. For the nativity ode, Milton took the theme of an innocent babe born to redeem the world, just as Virgil explored in his pre-Christian poem “Eclogue IV” (which many later thinkers interpreted as a type of prophecy). If Virgil sang of the “great cycle of periods born anew” then Milton wished to do the same. Read More
December 22, 2017 Arts & Culture Advice on New Year’s Resolutions from Kierkegaard and Nietzsche By John Kaag and Skye C. Cleary It will soon be that time of year where many of us set ourselves up for failure. Make a resolution or don’t make a resolution; you will regret either. Or so the Danish philosopher Soren Kierkegaard might quip. One estimate suggests that almost half of Americans make New Year’s resolutions, and yet less than 10 percent successfully follow through. Maybe we forget about them long before our snow boots dry out. Maybe life takes us on a different path. Maybe we stop caring. Maybe we simply fail. It might be tempting to do away with this farce altogether, but before we commit to being noncommittal about the New Year, it’s worth thinking through some of the options. The tradition of making New Year’s resolutions is at least four thousand years old. The ancient Babylonians celebrated their new year—the rebirth of the sun god Marduk—in spring, to coincide with barley-sowing season. Akitu was a twelve-day festival in which the king would promise to fulfill an extensive list of duties. To seal the king’s commitment, the high priest would slap him hard across the face. The slap had to be firm enough to draw tears: proof of the king’s dedication and a reminder to him to be humble. As part of the festival, other people also pledged their allegiance to the king and the gods and promised to repay their debts. Read More