short storyby Michael Henrik Wynn
I have suspected my neighbor of using my garden hose without my permission for many years, perhaps even 20. Of course, I have never asked him about it, even if he sometimes comes to dinner in my own home. In stead, I have begun watching him. I sit by my window in the evening observing him as he goes about his business. My thought was that if I could catch him in the act then I would rush out and finally have my theories proven.
I am retired, and I don’t have much else to do. After having been at my post every morning some years, I discovered that someone else, the neighbor one house up, was in fact using my neighbor’s garden hose in his absence, most certainly without his permission. Clearly, this was extremely immoral, and I would not stand for it. So, I got the idea that if I informed my long hated Nemesis about the fact that his neighbor was taking liberties, the two of them would bring about each other’s downfall.
So, one morning I casually walked up to my dishonest neighbor and mentioned, almost in passing, that I had seen the neighbor one house down entering his house that morning. My neighbor did not say anything, but his eyes revealed a total shock. I was very pleased, and returned to my lookout post.
The next day, I could see my Nemesis peering through his curtains, obviously trying to verify my gossip. He also began walking down the road, looking up at his neighbor’s house in disbelief. The two passed even each other in the street, and my Nemesis gave the neighbor a very nasty look. I almost had to smile.
But what happened then was not what I expected. My Nemesis told me over dinner that he had discovered that the matter was related to a use of a garden hose, and that he had talked with his neighbor one house down, and that the garden hose would be placed in the shed, where they both could get to it with ease. The matter was settled, he said.
This was not what I wanted, so I had to come up with something else in the spur of the moment. “And what about your car?” I asked. “My car?” said my neighbor. “Yes, I have seen your neighbor driving your car while you are away? I thought you had an agreement?” My neighbor was wonderfully shocked, threw down his dinner napkin and ran out the door.
The next morning the two of them were shouting it out on the front lawn. I was hidden behind a semitransparent curtain in front of an open window. I could not see their faces, but I saw the distinct silhouettes of their waving arms and heard their mutual accusations and insults. I almost laughed when my long held Nemesis struck his neighbor in the face. Now it would be a matter for the police, and the courts would be involved. And I was quite right.
I wandered down the road to the neighbor one house down. I have never known him very well. Still, I feel some connection to him because his sister is the ex-wife of my own brother. She is a very nice person, but I have kept my distance out of respect for my brother. They quarreled, you see.
I found him frantically dialing something on his mobile phone. He had a black eye, and was very agitated. “Hello”, I said. “Have you been in an accident?” I pointed to my own eye to indicate what I meant. “No! I most certainly have not,” he said. “My neighbor has gone absolutely insane and has started to accuse me of using his car. It all started with me using his garden hose without his permission. I thought it would be no big deal.”“No big deal!!” I exclaimed. “Taking liberties with others is a huge breach of trust. And now he has struck you in the face! You must take legal action!”“I was planning to, but then I thought my credibility would be ruined by the fact that I had used his garden hose. I have admitted this in front of witnesses. But using a garden hose is not the same as using his car. Which is what he is now claiming.”“Well”, I said. “Your neighbor might not be as morally upright as he is pretending to be. In fact, I may be willing to testify in court to this fact. And as you know, I may be retired. But I have impeccable credentials after spending almost 40 years as a clerk in the legal department of the town property registry. No one will doubt my word”.“Really? You would do such a thing for me? But we hardly know each other?”“We do in a way. Many years ago, your sister was married to my younger brother. I have never mentioned it because they argued so terribly, and I kept my distance out of respect for my brother. But I have always liked your sister much better than my own brother.”“I see,” he said and thoughtfully scratched his ear. “Will you give me a week to think about this. I will do as you say. But I must find a good lawyer. Some are very expensive?”“Of course”, I said and smiled confidently. “I understand completely”.I then returned to my home, and had a full bottle of wine to celebrate. Finally, I would be given a chance to confront my best friend about his illegitimate use of my garden hose. The whole world would be able to read the court transcripts a hundred years from now. If there is one thing a legal clerk knows, it is that history does not remember things that are not written in black and white.A week later, I was informed that a date for a trial was set. Of course, the case was not given priority, so we all had to wait half a year. But it was worth the wait because matters of principle cannot go unsettled.The two of them appeared in court on opposite sides with each their own suited lawyers. I was seated at the back, and would appear as a witness later. They both knew this, but I had not been too specific about what I was going to say. I had mentioned the hose, but I thought I would air some other flaws in my Nemesis’ character that had annoyed me over the years.First, there was some legal mambo-jumbo, but then finally the man was on the stand telling the horrific story of the unmotivated violence to which he had been so unfairly subjected. I smiled as he recounted the unsubstantiated car story to the court. “But of course, this is nothing compared to the man who is about to appear as a witness. He always uses this man’s lawnmower when he is gone. And he also sometimes steals his mail.”“WHAT!!” I shouted from the back.“Yes, I can confirm this” my Nemesis said. “I have seen this many times. He is always taking liberties. He is not honest. I am very sorry for having struck you. Will you forgive me?”Then the two of them met in front of the judge, and hugged. The judge sighed. Then, he lifted his gavel and, almost in dismay, struck at the table as he said: “case dismissed”. My two neighbors and their lawyers then left, almost without looking at me.I sat alone at the back utterly confused. But then I got up and shouted at the judge: “I have NEVER EVER used someone else’s lawnmower without their permission. These are all lies, I tell you!”.
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historyArchaeologists have discovered a treasure deep in the jungles of meso-America more valuable than any city of gold: a Mayan writing system that developed in isolation from Europe or the ancient cultures of Africa and Asia. However, due to the passage of time and our own brutality as colonizers only fragments remain. But what do we know about these sophisticated, urban people and their hieroglyphs? As always, language offers rare glimpses into the minds of the defeated. Historyradio.org contacted Brown University’s Anthropology department, and talked to Mallory Matsumoto, a Ph.d. student who is a specialist on Maya culture and writing.
Historyradio.org: The Maya were one of the very few literate cultures in ancient meso-America, how common was reading and writing among their people? Did everyone know how to read and write?
Mallory Matsumoto: As far as we can tell—from the quantity of texts we have, their contents and contexts, archaeological evidence for scribes, and comparison with other cultures—only a small minority in pre-Columbian Maya society would have been able to read or write. Moreover, these people probably would have been elites; some lower-status persons or commoners, who were the majority, may have been able to recognize the hieroglyphs as writing or even interpret a few signs, but probably did not engage with the writing system much more than that.
Historyradio.org: Did the Maya use literature for personal entertainment like we do today?
Mallory Matsumoto: For the most part, we don’t have direct evidence indicating in what context or for what purposes the Maya used their hieroglyphic texts—we must deduce this largely from text content and context, including where and when it was created. For example, some monumental texts were positioned to be clearly visible to people, in a space that would have been accessible to many; thus, these may have been intended to serve a broadcasting function. Their texts often record historical or biographical information about the dynasty and appear with images of the king or his allies. The relatively few surviving murals, like those at Bonampak, Rio Azul, or Xultun, would have only been visible to those who were able to enter the building or tomb in which they were painted, and in some cases, the hieroglyphs were small enough that the viewer would need to come up to the wall to read them. In contrast, writing on portable objects, like ceramic vessels or ornaments, is thought to have been intended for more restricted or even individual use. These texts may more directly address the object itself or a mythological narrative, for example, rather than political events.
Historyradio.org: Do we know anything about what sort of literature they had? Is it possible to talk of any Maya literary style, for instance?
Mallory Matsumoto: Unfortunately, it’s not clear to what extent the texts we have represent the entire breadth of Maya hieroglyphic writing as it was used in pre-Columbian times. Most hieroglyphic texts have not survived, because of a combination of preservation bias that favors materials more durable than bark paper or (probably) palm leaves, (intentional or otherwise), and random chance.
Nonetheless, one key stylistic feature of Maya writing and orality for which we have ample evidence is parallelism, a strategy of articulating two or more comparable elements (words, grammatical forms, etc.) to add nuance or communicate additional meaning. In its most basic form, this strategy juxtaposes two elements (words, grammatical forms, etc.) in a couplet. But more elaborate examples can combine three or more elements to convey very subtle levels of nuance. We have examples of parallelism in hieroglyphic texts from pre-Columbian times, as well as in alphabetic writing and oral traditions recorded since the early colonial period, and it remains an integral component of Maya expression through the present.
Historyradio.org: Many of the books were of course destroyed during the Spanish conquest by people like Diego De Landa? Do we know anything about what was lost? What do the sources tell us about what Landa destroyed?
Mallory Matsumoto: Almost all pre-Columbian books have been destroyed or lost. Some simply decayed; painted and plastered bark paper would have needed extraordinary conditions to survive, especially in the hot, humid Maya Lowlands. In this context, it is unsurprising that the four books that we do have all date to within a few centuries of European contact. Archaeologists have found eroded remains of much older, pre-Columbian books, but they are illegible because they are so fragmentary.
Most of those books that did manage to survive the stress of time, the elements, and general wear and tear, were abandoned or confiscated by colonial officials as part of cultural persecution under European colonialism. Because these books were written in a writing system completely foreign to the colonizers and many books were integral components of Maya spiritual and ritual practice, they were seen generally as threats to the Europeans’ civilizing and evangelizing mission. We do have records of Europeans seeing these books, but for the most part, their descriptions have proved to be unreliable for reconstructing the original books’ contents. More frequently, they refer to the documents in passing as exotic and impenetrable, if not outright threatening, objects.
Historyradio.org: What about the remaining manuscripts, what sort of text are they?
Mallory Matsumoto: Only four books or codices are known to have survived into the present. These books contain hieroglyphs and images painted on bark paper, and their contents are, as far as we can tell, largely calendrical, religious, or astronomical. However, many passages are still opaque, so there is plenty that these codices have left to tell that we don’t yet understand.
Historyradio.org: Are there any significant literary texts inscribed in stone?
Mallory Matsumoto: Almost all known hieroglyphic writing is preserved on more durable media, like stone or ceramic, although a handful of surviving texts were recorded on wood, bone, shell, or other, more fragile materials. Hence, texts inscribed in stone have been critical in decipherment efforts and in the ongoing development of our understanding of pre-Columbian Maya political history, among other issues. However, they are not, as far as we can tell, representative of all genres of Maya writing: those on stone monuments typically deal with politically, historically, or dynastically relevant information, whereas those on portable stone objects like jade celts or earspools are, necessarily, briefer, and tend to focus on the immediate context of the object itself and its user.
Historyradio.org: What about the oral traditions of the Maya people, do they in any way reflect what you have discovered in manuscripts and in texts?
Mallory Matsumoto: Many narratives known from later oral traditions probably would have been recorded in books and other media that have not survived into the present. We see hints of this in texts from the colonial period, most famously the Popol Wuj, that record community histories and cosmology. However, it’s likely that much content of known oral traditions would not have readily been written down during the colonial period, at least not in documents that were made available to those from outside the local community, because they could have been seen as incompatible with European (especially Christian) values. We have a small number of comparable texts from the pre-Columbian period as well, including the four surviving codices, but most known hieroglyphic texts are different in content and style from oral traditions that have been recorded since European contact.
Historyradio.org: The Maya language system seems very difficult, does it bear any resemblance to any other language found in meso-America or elsewhere?
Mallory Matsumoto: Mayan languages form their own linguistic family and are not known to be related to other languages in Mesoamerica, but there has been a substantial amount of contact and borrowing between Mayan languages and those spoken by their neighbors, including Mixtec, Zapotec, and Nahuatl. The language primarily recorded in hieroglyphic texts, now referred to as Classic Mayan, is no longer spoken today. Even at the time, it was probably an elite, literary language that was not spoken by most of the population. Around 30 Mayan languages are spoken now by several million people, although most of them are not directly descended from Classic Mayan.
Historyradio.org: Do you know if the rediscovery of the Mayan script has influenced any modern mexican writers, or literary movements?
Mallory Matsumoto: Research on pre-Columbian Maya contexts has certainly influenced contemporary literary and artistic movements. Artists are incorporating elements and motifs from pre-Columbian Maya culture into their paintings, sculptures, prose, poetry, etc. Growing interest, both locally and internationally, in (especially pre-Columbian) Maya society and culture has also generally inspired more pride and association in some contemporary Maya peoples with the heritage of the more distant past. One important, recent development in this context has been the revitalization of the hieroglyphic script itself, led by local and international intellectuals interested in reclaiming the ancient writing system in the present. In addition to hosting workshops to disseminate knowledge of the script, they have also created new murals, paintings, books, and monuments with hieroglyphic writing.
Historyradio.org: What is the most surprising thing you have discovered after the Mayan scripts were deciphered?
Mallory Matsumoto: One key realization, catalyzed by the work of Tatiana Proskouriakoff and Heinrich Berlin in the mid-20th century, has been that the content of hieroglyphic texts, especially on monuments, is overwhelmingly historical and biographical, rather than singly focused on esoteric, spiritual themes. This advancement had consequences for our view of pre-Columbian Maya civilization as a whole—as scholars have become able to read more and more and have interpreted them as historical sources, they have developed a more dynamic view of Maya politics and warfare, among other aspects of society. It continues to drive much current epigraphic and archaeological research as we have been able to reveal more of the complexities of pre-Columbian Maya society.
For me personally, one of the more surprising aspects of studying the Maya hieroglyphic script has been the sheer diversity of the corpus—of the text forms and contents, of the objects on which they were created, of the manner of presenting the texts, of the materials used to produce them, of the contexts in which they were made and used, among other aspects. It continues to remind me just how many perspectives and corners of Maya epigraphy there are to be explored.
Historyradio.org: Are there any remaining mysteries concerning the Mayan scripts?
Mallory Matsumoto: Despite decades of intense and insightful epigraphic work, the Maya hieroglyphic script has not yet been fully deciphered; a number of glyphs cannot yet be interpreted, phonetically, semantically, or both. The early and late hieroglyphic texts remain some of the most enigmatic—to really understand the history and development of the script, we need to be able to read them, which will require the discovery of additional texts and more concentrated effort from scholars.
We also know relatively little, for instance, about how much linguistic diversity that the hieroglyphic script records. Most texts seem to have been written in a relatively standard variant, now called Classic Mayan, but this elite literary language would not have been the primary language of everyone, certainly not most non-elites across the region who spoke any of many different Mayan languages. Scholars have found some evidence of local, vernacular influence on hieroglyphic texts, but we still do not fully understand the relationship of the writing system to spoken languages(s), and work on this topic remains ongoing.
And these are just a few examples—there certainly plenty of issues waiting to be addressed by future generations of Maya epigraphers. Every discovery or advancement in Maya archaeology or epigraphy raises more questions.
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history / literature«He is about as much the English Toltoi as Mr Maeterlinck is the Belgian Shakespeare», raged the English feminist M.G. Fawcett. Grant Allen wrote one of the most controversial books of the nineteenth century, a cheap novel that everybody hated, but which they simply had to read.
Wolf Island, the small island where Grant Allen’s father worked as a clergyman, is located at the north-east end of Lake Ontario. His mother was of aristocratic descent. Allen was one of seven siblings in a happy and well respected family. But then his father ran into difficulties with his local bishop, and Allen followed his parents to Massachusetts, and from there to France and England. His father made sure he had a proper education. The travels provided Allen with experience and a unique understanding of language, and in the end he studied Latin and Greek at Oxford while his parents returned to America. He married early to a sick woman who lay paralyzed in her bed for two years, and even if he later found the love of his life, he never forgot her. His most famous book, written two decades later, was dedicated to her.
Professor in Jamaica
The sun never set on the British Empire in the middle of the 19th century. It was the heyday of Social Darwinism and the ideas of Herbert Spencer. In Jamaica at this time a small college was established to teach the natives to be white, well, at least culturally. Grant Allen left university in 1871. For a time he «took perforce to that refuge of the destitute, the trade of the schoolmaster. To teach Latin and Greek at Brighton College, Cheltenham College, reading Grammar School, successively, was the extremely uncongenial task imposed upon me by the chances of the universe. But in 1873, providence, disguised as the Colonial Office, sent me out in charge of a new Government College At Spanish Town, Jamaica»
Suddenly he was offered a position as a professor of Moral and Mental Philosophy in Jamaica. Allen gathered his old chums, and celebrated what was to become a journey of disillusionment. The treatment of the local population shocked him, and he eventually came to despise British upper class morality. It was perhaps not so strange because there circulated rumours in the Jamaican press that he had fathered an illegitimate child.
A fan of Herbert Spencer
His professorship opened his eyes to philosophy, and Herbert Spencer’s evolutionary thoughts in particular. His father had most certainly introduced him to the ideas of the man who, even if he was a quintessential Brit, had become America’s favorite contemporary philosopher. At Oxford Allen’s interest had grown. At Jamaica his interest began bordering on admiration, and he wrote a poem in honor of Spencer, which he mailed to him. On his return to Britain he decided to pay the philosopher a visit, and this became the beginning of a permanent friendship. Allen wrote a thesis about the effect of evolution on aesthetics and he specialized in the link between perception and different physical characteristics in different species. Allen had a unique ability to explain difficult theories in such a way that they became accessible to everyone, and he was therefore warmly received by contemporary greats, like Darwin, Wallace, Huxley, Hooker and Spencer.
Almost a biologist
At the end of the 1870s Spencer had already followed his only love interest to the grave, and Darwin had become a private and revered authority that controlled the scientific societies from his Down House just outside London. The struggle for control of the science societies was over, and this seemed promising for young evolutionary biologists. But in order to make a living from science you either needed to come from a wealthy family, like Darwin, or you would have to be awarded an academic position, like Huxley. Even Wallace struggled financially. As a newly converted follower of spiritualism Wallace had lost scientific prestige, and he now survived almost exclusively on Darwin’s limitless generosity. If Allen was to provide for his new-born son, he needed to write something that brought him cold cash.
Almost a writer
Grant Allen settled in Dorking in Surrey, not far from London. His writings had already resulted in several literary friendships, so it was only natural that he would give it a try himself. But he had no illusions about the extent of his own talent: it paid a great deal better than scientific journalism» he wrote ten years later «I decided me that my rôle in life henceforth must be that of a novelist. And a novelist I now am, good, bad, or indifferent».
Allen did create several memorable characters, such as Colonel Clay, a precursor to Sherlock Holmes, and for a decade he surrounded himself with writers like Meredith and Gissing. He was a familiar face at all the contemporary news desks, and established himself as one of the most prolific journalists in the business.
The age of queen Victoria was now drawing to a close, and new and more challenging cultural movements were taking hold in the thriving cities. Decadence, for instance, dismissed contemporary moralism and socialism challenged the aristocracy and the upper class. Workers and women marched, and the tabloid press constantly pushed the boundaries of what what could be submitted to the newspapers. Allen was caught up by these new movements.
In 1892, Allen moved from Dorking to a larger house at Hindhead. His old student friend Edward Clodd was a frequent visitor, and Allen was popular among the people of the press. Even if he suffered from chronic chest pains, he and his wife, Ellen, seemed like the perfect couple. Every Sunday he went for bicycle rides with his neighbor, Arthur Conan Doyle, and every Tuesday he would lunch with Frank Harris, the infamous tabloid editor. Spencer popped in now and again, but he eventually understood that Allen had outgrown him. There was no love lost between Spencer and the Fabian socialists. There was an unspoken disagreement between Spencer and Allen that would not become known until they were both dead. From a distance Spencer observed the developments that would transform the man who had been his closest ally into the most controversial man in Britain.
Listen to reading of Doyle's description of his friend and neighbor:
Scandal
It all started when Allen, at the end of the 1880s, began to take an interest in the question of women’s rights. Women’s liberation had created a new kind of female who did not care for traditional values and who was often shunned by the elite. She was often an intellectual, something which, in the eyes of the establishment, reduced her femininity and made her sterile. When Allen wrote an article about «The Woman of the Future» the responses were immediate. Both female socialists and conservative Christians reacted to his many references to biological science. Even an ardent socialist like Wallace thought it was too much, and argued against Allen’s view of women because, as Wallace put it, sensuality was an important cause for the downfall of civilizations.
Allen had taken an interest in Darwin’s theory of sexual selection already in the 1870s. In his own articles he tried to show that emotions served an important function in the evolutionary process. This resulted in a deep-seated fear of any tampering with traditional gender roles and anything that might upset the natural order. In 1893, Allen went on one of his many trips to the North of Italy. He spent the spring writing a novel called The Woman Who Did, a short but controversial story about a woman who refuses to marry the man she loves because she sees marriage as an oppressive institution. She is brought down by her own convictions, and sacrifices her own biological needs. In the end, not even her only daughter respects her, and she commits suicide.
Financial success
On his return to England Allen tried in vain to find publisher. He was about to burn the manuscript when John Lane, who had an eye for controversy, decided to take a chance. There was a huge commotion from the get-go. Was his protagonist realistically portrayed, or perhaps the writer was insane? The novel was a bombshell. Did the writer try to defend women’s rights as he himself claimed, or was he a conservative? Was he defending promiscuity or marriage? Or did he, as one reviewer claimed, try to undermine the very foundations of civilized society?
The debate continued as new editions were printed. Booksellers in Ireland wanted nothing to do with the infamous blasphemer. Then the novel was published in America, and Grant Allen became an international celebrity. Also, he became wealthy. Satirical parodies such as The Woman Who Wouldn’t by Lucas Cleeve and The Woman Who Didn’t by Victoria Cross were published. In a very awkward way, Allen made himself a public enemy at the same time as he finally achieved a little prosperity. One of his closest friends, the historian Fredrick York Powell, lost patience with him: «Is Allen still frightened over his book? I tried to reassure him. There is nothing new or startling in it, but he has managed to catch the Philistine’s ear: it is silly to bother about answering his critics and he does not do it well. He is such a good fellow and so earnest, and so deaf to the comic side of things that he always has an open place to be attacked in- and it hurts him»
The hardworking Grant Allen was never able to rest on his laurels. The disease that had haunted him throughout his life gradually worsened. After a long illness with chronic pains Grant Allen dies in October 1899. He left behind one of the most talked about and least understood novels in English literature.
Michael Henrik Wynn
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short storyA story set in 1980s Nigeria
Muhammed lay quiet in the corner of his cell when police chief Chuwungu and his deputy passed by. They stopped by the door and smiled at his bruises. After all, Muhammed was a muslim, and what they internally referred to as a “B-citizen” in the station. A B-citizen was a person who had been arrested, but for whom they had yet to come up with a charge. Usually, this was done within a few months. But it was not easy because Chuwungu had limited imagination. Sometimes, he claimed they had attacked the police unprovoked, but most of the time he claimed that they were fundamentalists. This was very convenient, because it was both very serious, there were bombings elsewhere in the country quite often, and most importantly, it was impossible to disprove. After all, not even the judges had access to the man’s mind? And most of his criminals were so starved, unclean and agitated when they arrived in court that the judge – who was a neat well-kept and well-fed academic educated somewhere in Europe – frowned with disgust when they took the stand. Chuwungu always smiled at this. Once, however, the judge had sent him a suspicious and irritated look, and after that Chuwungu always wore his fake Ray-ban glasses court, and pulled his cap a little down.
Muhammed was one of those ruffians who became so cocky in their teens that they stood on street corners laughing at the police. Then, of course, he had no choice but to put him in his place. He got some of his men to pick him up one evening while he was out drinking, gave him a real good beating and dumped him in a cell overnight. When he woke in the morning Muhammed was thirsty and bruised. They let him go with a warning.However, next week, he looked at them with even more spite, and it was then Chuwungu decided that Muhammed was a B-citizen. This was some years back. Of course, the local shop owners would be ordered to be very rude to Muhammed, and he would not be allowed to visit certain areas in which there were girls or entertainment. Chuwungu also made sure that the taxi company in which Muhammed worked cut his salary. And that his girl friend did not offer him sex more than once a month. This was the ultimate insult to any African man, and Chuwungu thought Muhammed would beat her senseless. But he did nothing, which was even more contemptible.
There were many things that B-citizens would not be allowed to do. Chuwungu and his deputy used to sit and brainstorm in order to come up with ways of limiting their options. Someone suggested that they would deny them chicken, or even bush meat, leaving only pork. But this was very impractical because there was no way to keep track of such things. So, he simply dismissed the idea.Even if Chuwungu was feared by ordinary people, he was not disliked by his own, that is, the other police. He was a tall muscular man with a round face, balled and black as coal. He had teeth, which – by contrast- glittered like ivory when the roar of his laughter was heard. He had six children, and a very proud wife, and who was sometimes seen in the town square in her flowery red robe, negotiating for the price of vegetables. She was not the sort of person who downplayed her position. She looked at you with determination, and she ordered her children about like a true deputy – and she obeyed her husband in everything. For after all, he was the police chief known locally as the Lion of Edo state.
Chuwungu almost never beat his wife. He was a man who appreciated loyalty. And she was loyal in every sense of the word. But, if any shopkeeper was late with their payments, he had no qualms about bringing them in, then locking himself in a cell with the unfortunate later payer, who afterwards almost never repeated the offense.
Muhammed had never been a major concern for Chuwungu. He was muslim, but one of the nameless characters who sometimes drifted into town from the large shanty suburb north of the center. He lived there with his ailing mother and his younger sister. Little is known about his mother’s past. No one in such places had any identification. Those in the center at least had a local id. Very few, except for academics like the judge and people like himself, and the rich tycoons, owned a passport. Chuwungu had never used his passport, it just lay on his office shelf next to his golden bracelet, his sunglasses and the keys to his car.
Muhammed’s mother was fat and frail, and quiet. She had always been this way. 20 years ago she had arrived with some refugees from the north. She married another muslim and they settled in a very modest house in town, and she had her babies. Then suddenly the man left her. Some say they argued and some say he had found another woman. But Chuwungu suspected that he had gone off to join the militants in the jungle. It did not matter because this was ages ago, and all these years Muhammed’s mother had scraped by in a run down shed with her two children. The house she had once lived in had been renovated and extended, and now belonged to Chuwungu’s preacher.
There was no bitterness on Chuwungu’s part against Muhammed and his family. But Chuwungu needed to be respected and feared. If teenagers and twenty year olds were allowed to look him directly in the eye that would not be possible. When Chuwungu drove through the gravel covered streets at night, they appeared in his head lights, dancing in front of women – showing off. When he heard the music from portable radios he often wondered why it was that he had never been this carefree himself. He had been destined for something else, for keeping control and for assuming power. He had always been a large man, and when he entered a room, all murmur had always fallen silent.
Chuwungu had really only begun thinking about Muhammed two years ago when a young muslim from arrived from the north selling cheap Japanese walkmans. Because he was a man from the other side, he ignored Chuwungu’s warnings and struck up a friendship with Muhammed. They were both muslim, but sometimes drank a little alcohol. Chuwungu had begun pondering about how he could drive a wedge between the two so that Muhammed would be kept in his place. After all, a B-citizen should never rise above his station.
One day while Chuwungu was sitting in his office, he was notified of a car crash north of town involving two young men. At first, he did not react. Nobody was seriously hurt, but the car hit a tree and was now a wreck. The officer had been paid on site and Chuwungu would receive his share, so the matter almost slipped by unnoticed.But upon his return to the station the officer mentioned in passing that the men in the old blue Ford were Muhammed and his new friend. “Really?” said Chuwungu. “I have had enough! It is time I had a talk with this electronics seller, whoever he might be. Bring him in. Let him understand that we don’t like drunk driving in our town. Leave him in a cell overnight, I will talk to him in the morning alone”. The next morning Chuwungu entered the cell, and the following week the seller moved back north.
The dry season had now arrived. The nights were cold, the stars clear and the cracked ground twice as dusty in daylight. Muhammed was often seen in town, in back alleys drinking cheap alcohol. He avoided those areas where he was not welcome, and kept to himself. But he was not sober, and there were rumors that his aging mother was ill. When Muhammed was fired from his job, his sister took up whoring to pay for his mother’s treatment. This made him feel even worse. For earning money was a man’s duty in life. And what sort of man had he become?
Then one day Chuwungu was notified of a robbery. There was no one on call. They had been summoned to the scene of some exploded oil pipe. So, chief Chuwungu answered and drove to the crime scene himself. An old man was waiting for him. He showed visible signs of a beating, and seemed very agitated. “Calm down, old man!” Chuwungu began. “Tell me what happened – very slowly.”“A young lunatic appeared out of nowhere, took all my money and fled.”“Do you have any idea who he was?”“Yes, I know him well. It was that drunk, Muhammed.”“Muhammed? Are you sure?” Chuwungu almost smiled.“Yes. I know him well by sight.”“I see. Don’t worry. We will leave no stone unturned and find him. Get your money back.”“There is no need to search. He entered that shed over there. He has not come out”. He pointed to a rotting wooden shed, hidden in the shade of some trees a few hundred meters away.“How long ago?”“An hour or two.”“Have you spoken to him?”“No, he is mad”Chuwungu nodded, left the old man and slowly and silently made his way towards the shed. There was no sound, only night crickets, but the flicker of a small light could be seen through the window, probably an oil lamp. Chuwungu checked the back. There was only one entrance.He approached the door, stopped and listened. All quiet. Then he tore the door open quickly and stuck his head in. The shed had been used for storage for old scrap metal, and rods and rusty bars were lying about among heaps of paper and plastic trash. In a clearing on the ground sat Muhammed – drunk as hell. He was alive, but only glanced up indifferently at Chuwungu.“You know what your problem is, Muhammed. You have no respect for authority. You never had”.“My mother died last night. I could not pay for her treatment.”Their eyes met, and then suddenly Chuwungu smiled and even laughed. He was a huge man towering above the drunk Muhammed. “So now you finally realize that you cannot change the way things are in this world.”‘Chuwungu went to the window, and looked out to wave at the old man 200 meter away. As he turned he heard a swish and felt a sharp pain in his ankles. The huge policeman tumbled over, and fell to the ground with a thump. He was not unconscious and realized that Muhammed had swung at his leg with one of the rusty iron bars. It had been a tremendous blow, for Chuwungu felt blood on his hands. He looked up and saw the insane and frightened stare of Muhammed looking down at him. In a flash, the mad man had opened the door and fled into the dense dark forest.
It goes without saying that Muhammed never returned to his old town. He walked till morning, slept by a river and started to make his way north. He thought maybe there would be a better life for him somewhere where there would be more Muslims like himself. He stayed clear of major cities, ate bush meat, drank water from creeks and wells and consumed berries. In the open areas he hitch hiked with lorry drivers and called himself Ali instead of Muhammed. When he eventually arrived at a mid-sized northern town, he first lived on the street. Then he got a job as a cleaner at a mosque, and he rented a room. It was only 11 square meters, but it was something.
A year passed, and Muhammed had the feeling of a new beginning. He had no friends, but he never had anyway. One evening, after he had received his paycheck and was walking home, he took a shortcut via a long poorly lit alley. He was half way through the alley, when a shadow rushed upon him out of nowhere. He felt a sting in his arm, and before he knew it all his money had vanished. He had been robbed.
Returning to the light of his room, he noticed a bad stab wound on his arm. There was blood and pain. At first he wanted to deal with it himself, but eventually he walked 4 kilometers under the crescent sky to the hospital. They cleaned and dressed the wound, put on some bandages, and then he sat waiting till morning in the corridor. At dawn the nurses, the doctor and finally a policeman arrived.
The policeman was an elderly man, wise in the ways of the world. He told Ali not to worry, the culprit had already been caught. Unfortunately, he had bought alcohol for the entire amount.“Alcohol?” said Ali.“Yes,” the old man replied. “He was one of those drunk infidel Christian pigs.”“I see.”Even if these were cruel words, there was an immediate connection between the officer and the man now calling himself Ali. The old man bought Ali sweet tea, and then they smoked and talked for an hour.At one point, the man said: “I hear you work at the mosque. That is noble work.”“I am only a cleaner”.“But still. It is something. I make an OK living as a policeman. The pay is not much, but it is steady, and there are extra sources of income. My children depend on these, you see.”“Yes”“We are actually looking for new recruits. You need a few courses. But the state provides them one by one. You are spoon fed.” He smiled.“I am not sure if this is my thing…”Before the old man left, their eyes met again, and there was another moment of unspoken understanding.
The next week, Ali did contact the recruiting office, and the story goes that he eventually did become a policeman. And some years later even the police chief of a small town. There he became known for his violent temper, his cunning and his ruthlessness. Because of the way he compensated for his feeble stature and his utter lack of mercy, they called him “The Hyena”. They say he referred to all his Christian criminals as “C-citizens”.
Michael Henrik Wynn
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literature / moviesIt is 1956, the height of the Cold War, only a few years after the alleged UFO incident at Roswell. Don Siegel’s movie adaptation of an obscure serialized novel about an alien invasion shows a raving doctor running down a dark highway shouting “They’re already here! YOU’RE NEXT” . The warning stabs into the paranoia of the age. But what does it really mean? What did the writer, Jack Finney, want it to mean? I contacted Jack Seabrook, one of the few specialists on Finney in order to find out more.
Historyradio.org: Was Jack Finney making some sort of personal statement in The Invasion of the Body Snatchers, either politically or psychologically?
Jack Seabrook: I can answer this two ways: by telling you what Finney said and by telling you what I think. Finney’s novel was called The Body Snatchers—they added “Invasion of” for the movie, surely because there was a boom in science fiction movies at that time. In Danse Macabre, Stephen King quoted Finney as saying: “I have read explanations of the ‘meaning’ of this story, which amuse me, because there is no meaning at all; it was just a story meant to entertain, and with no more meaning than that . . .” Having studied all of Finney’s writing, from his earliest short stories in the 1940s to his last novel in the 1990s, I think that The Body Snatchers fits neatly into a theme that he explored over and over, and that is the belief that something has gone wrong in small-town America and the present is not as good as the past. The fact that readers on both sides of the political spectrum have seen aspects of the novel that support their points of view suggests to me that it is simply a well-written book, one that allows readers to see in it what they want to see.
Historyradio.org: When and how did he come up with the idea for the novel?
Jack Seabrook: I don’t know how he came up with the idea for the novel, but it was most likely written in 1954, since it was serialized in three issues of Collier’s magazine in November and December 1954. The novel, which has some important differences from the serial, was published in 1955.
Historyradio.org: I know he was born in Wisconsin, and then moved to California. What sort of life did he live on the west coast? Did he become part of any literary movement?
Jack Seabrook: Finney was a very private man who rarely gave interviews and who shunned publicity. He moved to Mill Valley, California, in the late 1940s and lived there for the rest of his life with his second wife, Marguerite. They had a daughter around 1951 and a son, who was born around the time The Body Snatchers was serialized.
Historyradio.org: He had some sort of background in advertisement. Did that influence his writing or his career in any way?
Jack Seabrook: Finney worked as a copywriter for advertising agencies in the 1930s and 1940s, first in Chicago and then in New York City. As of 1946, he was 35 years old, working in New York City, and had been an ad copywriter for 12 years, so it was probably his first job out of college. His time in the advertising business was a major influence on his writing. Many of his stories and novels satirize the world of advertising; for example, Good Neighbor Sam (1963) is the story of a man who works for an ad agency and is caught up in a hilarious mix-up involving his wife and the beautiful woman who lives next door. One of his most famous and suspenseful short stories, “Contents of the Dead Man’s Pocket” (1956), tells of a young man whose obsession with his work nearly costs him his life.
Historyradio.org: Did he experience any financial success in the aftermath of the first film version?
Jack Seabrook: Finney had been financially successful as a writer by the time the film came out, but the film certainly made him more famous and wealthy. The rights to the serial, on which the film was based, were sold for $7500, so I don’t think that was much of a windfall for Finney, but the film made him more well-known than he was before it opened in theaters. In a 2000 article on Finney, J. Sydney Jones wrote that Invasion of the Body Snatchers “changed everything for the forty-three-year-old writer and . . . allowed him to support his family solely on his writing.”
Historyradio.org: Do we know anything about the relationship between Finney and Don Siegel? When did they meet?
Jack Seabrook: In early January 1955, producer Walter Wanger, screenwriter Daniel Mainwaring, and director Don Siegel went to visit Jack Finney at his home in Mill Valley, California, to talk about the story and to scout filming locations. However, Finney was not involved in writing the screenplay.
Historyradio.org: There are differences between Finney’s novel and Siegel’s movie. Finney actually communicates hope at the end of his work, while the movie ends in a nightmare. Are there other differences?
Jack Seabrook: There are differences between the two, yet the film is faithful to the novel. The famous framing sequence is not in the book. A major character, Jack Belicec, is taken over by aliens in the film but this does not happen in the novel. Most important is the transformation of Becky into a pod-person near the end of the film; this is also absent from the book. As you note, the book ends happily while the film concludes with a much more ominous message, though it does leave open the possibility of salvation.
Historyradio.org: There isn’t much information about Finney online. What sort of man was he? He seems to have lived an uneventful life. Tell us something interesting about him?
Jack Seabrook: Finney was born in Milwaukee, Wisconsin, in 1911 and named John Finney. He was nicknamed Jack as a baby and the nickname stuck. His father died when Jack was just two years old and the boy was renamed Walter Braden Finney, in memory of his father, but always went by Jack. In the 1920s, as a child, he visited Galesburg, Illinois, in the summers, and many years later he wrote a famous story called “I Love Galesburg in the Springtime” (1960). He also attended Knox College in Galesburg. In the late 1940s, he and his first wife were divorced in Reno, Nevada, and he met his second wife while he was there. He later wrote stories set in that town, such as “Stopover in Reno” (1952). He died in 1995, less than a year after the publication of his last novel, From Time to Time, a sequel to his classic novel, Time and Again (1970).
Historyradio.org: The Invasion of The Body Snatchers was by some condescendingly regarded as a mere «serialized novel». However, numerous masterpieces have emerged from the pens of «pulp writers». Why do you think that is?
Jack Seabrook: Finney never wrote for the pulp magazines, which paid much less than the so-called “slick” magazines, where most of his short stories were published. Both the pulps and the slicks were home for writers of popular fiction, such as Finney, and I think that the middle part of the twentieth century in America saw an explosion of talent among American writers. There were so many markets, so many places to sell one’s fiction, that it was not surprising to see some excellent work come out of non-literary publications. The more literary writers of the time, at least in America, were increasingly writing fiction that did not appeal to the common reader, so a gulf between popular and serious fiction began to grow. Still, many writers whom we today consider literary, such as William Faulkner or John Steinbeck, were looked down upon for years as writers of popular fiction. I think that sometimes a period of time is necessary to be able to see what is really quality fiction.
Historyradio.org: A lot of famous stories have been serialized. Oliver Twist and Conan the Barbarian come to mind. The Body Snatchers was originally a serial in Collier’s Magazine. What was Finney relationship with that magazine? Did he write for other magazines?
Jack Seabrook: Collier’s was one of the slick magazines that published many of Jack Finney’s short stories. Collier’s was founded in 1888 and, by World War Two, it had a weekly circulation of 2,500,000! Imagine that! One of Finney’s first short stories was published in Collier’s in 1947 and he had twenty-nine stories published in that magazine between 1947 and 1956, when it ceased publication. He also had stories published in other magazines, including Ladies’ Home Journal, Good Housekeeping, Cosmopolitan, The Saturday Evening Post, and Playboy. From 1947 to 1965, he was a prolific short story writer; after 1965, his fiction was confined to novels.
Historyradio.org: When the pod people take over, they copy everything about the original person, except for their feelings. The world slowly becomes populated by emotionless clones? Why is this so frightening, do you think?
Jack Seabrook: Your adjective “emotionless” sums up the problem. Without love for each other, what is the point of living? When people have no emotion, when they don’t care about themselves or others, they began to lose interest in everything around them. I think this was Finney’s point in the novel—the decline in small town living in America in the post-World War Two period seemed, to him, to be a symptom of a greater problem in society. People did not take care of themselves or their homes and towns began to get run down. This led to more crime, juvenile delinquency, etc. I think that a life without emotion, without feelings, is no life at all.
Jack Seabrook is the author of Stealing Through Time: On the Writings of Jack Finney (2006), published by McFarland & Co. He is an independent scholar residing in New Jersey.
Read a tribute to The Invasion of the Body Snatchers below, courtesy of author Mike San Giacomo, artist Mike Williams, inker Tom Scholendorn and Tyrone McCarthy.
The full graphic novel is called Tales of the Starlight Drive-In (Image Comics), and includes many other stories. You can buy it here
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short story“Carnation, Lily, Lily, Rose” by Kelly Link (1969- )
Dear Mary (if that is your name),
I bet you’ll be pretty surprised to hear from me. It really is me, by the way, although I have to confess at the moment that not only can I not seem to keep your name straight in my head, Laura? Susie? Odile? but I seem to have forgotten my own name. I plan to keep trying different combinations: Joe loves Lola, Willy loves Suki, Henry loves you, sweetie, Georgia?, honeypie, darling. Do any of these seem right to you?
All last week I felt like something was going to happen, a sort of bees and ants feeling. Something was going to happen. I taught my classes and came home and went to bed, all week waiting for the thing that was going to happen, and then on Friday I died. One of the things I seem to have misplaced is how, or maybe I mean why. It’s like the names. I know that we lived together in a house on a hill in a small comfortable city for nine years, that we didn’t have kids—except once, almost—and that you’re a terrible cook, oh my darling, Coraline? Coralee? and so was I, and we ate out whenever we could afford to. I taught at a good university, Princeton? Berkeley? Notre Dame? I was a good teacher, and my students liked me. But I can’t remember the name of the street we lived on, or the author of the last book I read, or your last name which was also my name, or how I died. It’s funny, Sarah? but the only two names I know for sure are real are Looly Bellows, the girl who beat me up in fourth grade, and your cat’s name. I’m not going to put your cat’s name down on paper just yet.
We were going to name the baby Beatrice. I just remembered that. We were going to name her after your aunt, the one that doesn’t like me. Didn’t like me. Did she come to the funeral?
I’ve been here for three days, and I’m trying to pretend that it’s just a vacation, like when we went to that island in that country. Santorini? Great Britain? The one with all the cliffs. The one with the hotel with the bunkbeds, and little squares of pink toilet paper, like handkerchiefs. It had seashells in the window too, didn’t it, that were transparent like bottle glass? They smelled like bleach? It was a very nice island. No trees. You said that when you died, you hoped heaven would be an island like that. And now I’m dead, and here I am.
This is an island too, I think. There is a beach, and down on the beach is a mailbox where I am going to post this letter. Other than the beach, the mailbox, there is the building in which I sit and write this letter. It seems to be a perfectly pleasant resort hotel with no other guests, no receptionist, no host, no events coordinator, no bellboy. Just me. There is a television set, very old-fashioned, in the hotel lobby. I fiddled the antenna for a long time, but never got a picture. Just static. I tried to make images, people out of the static. It looked like they were waving at me.
My room is on the second floor. It has a sea view. All the rooms here have views of the sea. There is a desk in my room, and a good supply of plain, waxy white paper and envelopes in one of the drawers. Laurel? Maria? Gertrude?
I haven’t gone out of sight of the hotel yet, Lucille? because I am afraid that it might not be there when I get back. Yours truly, You know who.
The dead man lies on his back on the hotel bed, his hands busy and curious, stroking his body up and down as if it didn’t really belong to him at all. One hand cups his testicles, the other tugs hard at his erect penis. His heels push against the mattress and his eyes are open, and his mouth. He is trying to say someone’s name.
Outside, the sky seems much too close, made out of some grey stuff that only grudgingly allows light through. The dead man has noticed that it never gets any lighter or darker, but sometimes the air begins to feel heavier, and then stuff falls out of the sky, fist-sized lumps of whitish-grey doughy matter. It falls until the beach is covered, and immediately begins to dissolve. The dead man was outside, the first time the sky fell. Now he waits inside until the beach is clear again. Sometimes he watches television, although the reception is poor.
The sea goes up and back the beach, sucking and curling around the mailbox at high tide. There is something about it that the dead man doesn’t like much. It doesn’t smell like salt the way a sea should. Cara? Jasmine? It smells like wet upholstery, burnt fur. Carnation, Lily, Lily, Rose Dear May? April? Ianthe?
My room has a bed with thin, limp sheets and an amateurish painting of a woman sitting under a tree. She has nice breasts, but a peculiar expression on her face, for a woman in a painting in a hotel room, even in a hotel like this. She looks disgruntled.
I have a bathroom with hot and cold running water, towels, and a mirror. I looked in the mirror for a long time, but I didn’t look familiar. It’s the first time I’ve ever had a good look at a dead person. I have brown hair, receding at the temples, brown eyes, and good teeth, white, even, and not too large. I have a small mark on my shoulder, Celeste? where you bit me when we were making love that last time. Did you somehow realize it would be the last time we made love? Your expression was sad; also, I seem to recall, angry. I remember your expression now, Eliza? You glared up at me without blinking and when you came, you said my name, and although I can’t remember my name, I remember you said it as if you hated me. We hadn’t made love for a long time.
I estimate my height to be about five feet, eleven inches, and although I am not unhandsome, I have an anxious, somewhat fixed expression. This may be due to circumstances.
I was wondering if my name was by any chance Roger or Timothy or Charles. When we went on vacation, I remember there was a similar confusion about names, although not ours. We were trying to think of one for her, I mean, for Beatrice. Petrucchia, Solange? We wrote them all with long pieces of stick on the beach, to see how they looked. We started with the plain names, like Jane and Susan and Laura. We tried practical names like Polly and Meredith and Hope, and then we became extravagant. We dragged our sticks through the sand and produced entire families of scowling little girls named Gudrun, Jezebel, Jerusalem, Zedeenya, Zerilla. How about Looly, I said. I knew a girl named Looly Bellows once. Your hair was all snarled around your face, stiff with salt. You had about a zillion freckles. You were laughing so hard you had to prop yourself up with your stick. You said that sounded like a made-up name. Love, You know who.
The dead man is trying to act as if he is really here, in this place. He is trying to act in a normal and appropriate fashion. As much as is possible. He is trying to be a good tourist.
He hasn’t been able to fall asleep in the bed, although he has turned the painting to the wall. He is not sure that the bed is a bed. When his eyes are closed, it doesn’t seem to be a bed. He sleeps on the floor, which seems more floorlike than the bed seems bedlike. He lies on the floor with nothing over him and pretends that he isn’t dead. He pretends that he is in bed with his wife and dreaming. He makes up a nice dream about a party where he has forgotten everyone’s name. He touches himself. Then he gets up and sees that the white stuff that has fallen out of the sky is dissolving on the beach, little clumps of it heaped around the mailbox like foam.
Dear Elspeth? Deborah? Frederica?
Things are getting worse. I know that if I could just get your name straight, things would get better.
I told you that I’m on an island, but I’m not sure that I am. I’m having doubts about my bed and the hotel. I’m not happy about the sea or the sky, either. The things that have names that I’m sure of, I’m not sure they’re those things, if you understand what I’m saying, Mallory? I’m not sure I’m still breathing, either. When I think about it, I do. I only think about it because it’s too quiet when I’m not. Did you know, Alison? that up in those mountains, the Berkshires? the altitude gets too high, and then real people, live people forget to breathe also? There’s a name for when they forget. I forget what the name is. But if the bed isn’t a bed, and the beach isn’t a beach, then what are they? When I look at the horizon, there almost seem to be corners. When I lay down, the corners on the bed receded like the horizon. Then there is the problem about the mail. Yesterday I simply slipped the letter into a plain envelope, and slipped the envelope, unaddressed, into the mailbox. This morning the letter was gone and when I stuck my hand inside, and then my arm, the sides of the box were damp and sticky. I inspected the back side and discovered an open panel. When the tide rises, the mail goes out to sea. So I really have no idea if you, Pamela? or, for that matter, if anyone is reading this letter. I tried dragging the mailbox further up the beach. The waves hissed and spit at me, a wave ran across my foot, cold and furry and black, and I gave up. So I will simply have to trust to the local mail system. Hoping you get this soon, You know who.
The dead man goes for a walk along the beach. The sea keeps its distance, but the hotel stays close behind him. He notices that the tide retreats when he walks towards it, which is good. He doesn’t want to get his shoes wet. If he walked out to sea, would it part for him like that guy in the bible? Onan?
He is wearing his second-best suit, the one he wore for interviews and weddings. He figures it’s either the suit that he died in, or else the one that his wife buried him in. He has been wearing it ever since he woke up and found himself on
the island, disheveled and sweating, his clothing wrinkled as if he had been wearing it for a long time. He takes his suit and his shoes off only when he is in his hotel room. He puts them back on to go outside. He goes for a walk along the beach. His fly is undone.
The little waves slap at the dead man. He can see teeth under that water, in the glassy black walls of the larger waves, the waves farther out to sea. He walks a fair distance, stopping frequently to rest. He tires easily. He keeps to the dunes. His shoulders are hunched, his head down. When the sky begins to change, he turns around. The hotel is right behind him. He doesn’t seem at all surprised to see it there. All the time he has been walking, he has had the feeling that just over the next dune someone is waiting for him. He hopes that maybe it is his wife, but on the other hand if it were his wife, she’d be dead too, and if she were dead, he could remember her name.
Dear Matilda? Ivy? Alicia?
I picture my letters sailing out to you, over those waves with the teeth, little white boats. Dear reader, Beryl? Fern? you would like to know how I am so sure these letters are getting to you? I remember that it always used to annoy you, the way I took things for granted. But I’m sure you’re reading this in the same way that even though I’m still walking around and breathing (when I remember to) I’m sure I’m dead. I think that these letters are getting to you, mangled, sodden but still legible. If they arrived the regular way, you probably wouldn’t believe they were from me, anyway.
I remembered a name today, Elvis Presley. He was the singer, right? Blue shoes, kissy fat lips, slickery voice? Dead, right? Like me. Marilyn Monroe too, white dress blowing up like a sail, Gandhi, Abraham Lincoln, Looly Bellows (remember?) who lived next door to me when we were both eleven. She had migraine headaches all through the school year, which made her mean. Nobody liked her, before, when we didn’t know she was sick. We didn’t like her after. She broke my nose because I pulled her wig off one day on a dare. They took a tumor out of her head that was the size of a chicken egg but she died anyway.
When I pulled her wig off, she didn’t cry. She had brittle bits of hair tufting out of her scalp and her face was swollen with fluid like she’d been stung by bees. She looked so old. She told me that when she was dead she’d come back and haunt me, and after she died, I pretended that I could see not just her—but whole clusters of fat, pale, hairless ghosts lingering behind trees, swollen and humming like hives. It was a scary fun game I played with my friends. We called the ghosts loolies, and we made up rules that kept us safe from them. A certain kind of walk, a diet of white food—marshmallows, white bread rolled into pellets, and plain white rice. When we got tired of the loolies, we killed them off by decorating her grave with the remains of the powdered donuts and Wonderbread our suspicious mothers at last refused to buy for us.
Are you decorating my grave, Felicity? Gay? Have you forgotten me yet? Have you gotten another cat yet, another lover? or are you still in mourning for me? God, I want you so much, Carnation, Lily? Lily? Rose? It’s the reverse of necrophilia, I suppose—the dead man who wants one last fuck with his wife. But you’re not here, and if you were here, would you go to bed with me?
I write you letters with my right hand, and I do the other thing with my left hand that I used to do with my left hand, ever since I was fourteen, when I didn’t have anything better to do. I seem to recall that when I was fourteen there wasn’t anything better to do. I think about you, I think about touching you, think that you’re touching me, and I see you naked, and you’re glaring at me, and I’m about to shout out your name, and then I come and the name on my lips is the name of some dead person, or some totally made-up name.
Does it bother you, Linda? Donna? Penthesilia? Do you want to know the worst thing? Just a minute ago I was grinding into the pillow, bucking and pushing and pretending it was you, Stacy? under me, oh fuck it felt good, just like when I was alive and when I came I said, “Beatrice.” And I remembered coming to get you in the hospital after the miscarriage. There were a lot of things I wanted to say. I mean, neither of us was really sure that we wanted a baby and part of me, sure, was relieved that I wasn’t going to have to learn how to be a father just yet, but there were still things that I wish I’d said to you. There were a lot of things I wish I’d said to you.
You know who.
The dead man sets out across the interior of the island. At some point after his first expedition, the hotel moved quietly back to its original location, the dead man in his room, looking into the mirror, expression intent, hips tilted against the cool tile. This flesh is dead. It should not rise. It rises. Now the hotel is back beside the mailbox, which is empty when he walks down to check it.
The middle of the island is rocky, barren. There are no trees here, the dead man realizes, feeling relieved. He walks for a short distance—less than two miles, he calculates, before he stands on the opposite shore. In front of him is a flat expanse of water, sky folded down over the horizon. When the dead man turns around, he can see his hotel, looking forlorn and abandoned. But when he squints, the shadows on the back veranda waver, becoming a crowd of people, all looking back at him. He has his hands inside his pants, he is touching himself. He takes his hands out of his pants. He turns his back on the shadowy porch.
He walks along the shore. He ducks down behind a sand dune, and then down a long hill. He is going to circle back. He is going to sneak up on the hotel if he can, although it is hard to sneak up on something that always seems to be trying to sneak up on you. He walks for a while, and what he finds is a ring of glassy stones, far up on the beach, driftwood piled inside the ring, charred and black. The ground is trampled all around the fire, as if people have stood there, waiting and pacing. There is something left in tatters and skin on a spit in the center of the campfire, about the size of a cat. The dead man doesn’t look too closely at it.
He walks around the fire. He sees tracks indicating where the people who stood here, watching a cat roast, went away again. It would be hard to miss the direction they are taking. The people leave together, rushing untidily up the dune, barefoot and heavy, the imprints of the balls of the foot deep, heels hardly touching the sand at all. They are headed back towards the hotel. He follows the footprints, sees the single track of his own footprints, coming down to the fire. Above, in a line parallel to his expedition and to the sea, the crowd has walked this way, although he did not see them. They are walking more carefully now, he pictures them walking more quietly. His footprints end. There is the mailbox, and this is where he left the hotel. The hotel itself has left no mark. The other footprints continue towards the hotel, where it stands now, small in the distance. When the dead man gets back to the hotel, the lobby floor is dusted with sand, and the television is on. The reception is slightly improved. But no one is there, although he searches every room. When he stands on the back veranda, staring out over the interior of the island, he imagines he sees a group of people, down beside the far shore, waving at him. The sky begins to fall.
Dear Araminta? Kiki? Lolita? Still doesn’t have the right ring to it, does it? Sukie? Ludmilla? Winifred?
I had that same not-dream about the faculty party again. She was there, only this time you were the one who recognized her, and I was trying to guess her name, who she was. Was she the tall blonde with the nice ass, or the short blonde with the short hair who kept her mouth a little open, like she was smiling all the time? That one looked like she knew something I wanted to know, but so did you. Isn’t that funny? I never told you who she was, and now I can’t remember. You probably knew the whole time anyway, even if you didn’t think you did. I’m pretty sure you asked me about that little blond girl, when you were asking.
I keep thinking about the way you looked, that first night we slept together. I’d kissed you properly on the doorstep of your mother’s house, and then, before you went inside, you turned around and looked at me. No one had ever looked at me like that. You didn’t need to say anything at all. I waited until your mother turned off all the lights downstairs, and then I climbed over the fence, and up the tree in your backyard, and into your window. You were leaning out of the window, watching me climb, and you took off your shirt so that I could see your breasts, I almost fell out of the tree, and then you took off your jeans and your underwear had a day of the week embroidered on it, Holiday? and then you took off your underwear too. You’d bleached the hair on your head yellow, and then streaked it with red, but the hair on your pubis was black and soft when I touched it.
We lay down on your bed, and when I was inside you, you gave me that look again. It wasn’t a frown, but it was almost a frown, as if you had expected something different, or else you were trying to get something just right. And then you smiled and sighed and twisted under me. You lifted up smoothly and strongly as if you were going to levitate right off the bed, and I lifted with you as if you were carrying me and I almost got you pregnant for the first time. We never were good about birth control, were we, Eliane? Rosemary? And then I heard your mother out in the backyard, right under the elm I’d just climbed, yelling “Tree? Tree?”
I thought she must have seen me climb it. I looked out the window and saw her directly beneath me, and she had her hands on her hips, and the first thing I noticed were her breasts, moonlit and plump, pushed up under her dressing gown, fuller than yours and almost as nice. That was pretty strange, realizing that I was the kind of guy who could have fallen in love with someone after not so much time, really, truly, deeply in love, the forever kind, I already knew, and still notice this middle-aged woman’s tits. Your mother’s tits. That was the second thing I learned. The third thing was that she wasn’t looking back at me. “Tree?” she yelled one last time, sounding pretty pissed. So, okay, I thought she was crazy. The last thing, the thing I didn’t learn, was about names. It’s taken me a while to figure that out. I’m still not sure what I didn’t learn, Aina? Jewel? Kathleen? but at least I’m willing. I mean, I’m here still, aren’t I?
Wish you were here, You know who.
At some point, later, the dead man goes down to the mailbox. The water is particularly unwaterlike today. It has a velvety nap to it, like hair. It raises up in almost discernable shapes. It is still afraid of him, but it hates him, hates him, hates him. It never liked him, never. “Fraidy cat, fraidy cat,” the dead man taunts the water. When he goes back to the hotel, the loolies are there. They are watching television in the lobby. They are a lot bigger than he remembers. Dear Cindy, Cynthia, Cenfenilla, There are some people here with me now. I’m not sure if I’m in their place—if this place is theirs, or if I brought them here, like luggage. Maybe it’s some of one, some of the other. They’re people, or maybe I should say a person I used to know when I was little. I think they’ve been watching me for a while, but they’re shy. They don’t talk much. Hard to introduce yourself, when you have forgotten your name. When I saw them, I was astounded. I sat down on the floor of the lobby. My legs were like water. A wave of emotion came over me, so strong I didn’t recognize it. It might have been grief. It might have been relief. I think it was recognition. They came and stood around me, looking down. “I know you,” I said. “You’re loolies.”
They nodded. Some of them smiled. They are so pale, so fat! When they smile, their eyes disappear in folds of flesh. But they have tiny soft bare feet, like children’s feet. “You’re the dead man,” one said. It had a tiny soft voice. Then we talked. Half of what they said made no sense at all. They don’t know how I got here. They don’t remember Looly Bellows. They don’t remember dying. They were afraid of me at first, but also curious.
They wanted to know my name. Since I didn’t have one, they tried to find a name that fit me. Walter was put forward, then rejected. I was un-Walter-like. Samuel, also Milo, also Rupert. Quite a few of them liked Alphonse, but I felt no particular leaning towards Alphonse.
“Tree,” one of the loolies said.
Tree never liked me very much. I remember your mother standing under the green leaves that leaned down on bowed branches, dragging the ground like skirts. Oh, it was such a tree! the most beautiful tree I’d ever seen. Halfway up the tree, glaring up at me, was a fat black cat with long white whiskers, and an elegant sheeny bib. You pulled me away. You’d put a T-shirt on. You stood in the window. “I’ll get him,” you said to the woman beneath the tree. “You go back to bed, mom. Come here, Tree.”
Tree walked the branch to the window, the same broad branch that had lifted me up to you. You, Ariadne? Thomasina? plucked him off the sill and then closed the window. When you put him down on the bed, he curled up at the foot, purring. But when I woke up, later, dreaming that I was drowning, he was crouched on my face, his belly heavy as silk against my mouth.
I always thought Tree was a silly name for a cat. When he got old and slept out in the garden, he still didn’t look like a tree. He looked like a cat. He ran out in front of my car, I saw him, you saw me see him, I realized that it would be the last straw—a miscarriage, your husband sleeps with a graduate student, then he runs over your cat—I was trying to swerve, to not hit him. Something tells me I hit him. I didn’t mean to, sweetheart, love, Pearl? Patsy? Portia?
You know who.
The dead man watches television with the loolies. Soap operas. The loolies know how to get the antenna crooked so that the reception is decent, although the sound does not come in. One of them stands beside the TV to hold it just so. The soap opera is strangely dated, the clothes old-fashioned, the sort the dead man imagines his grandparents wore. The women wear cloche hats, their eyes are heavily made up.
There is a wedding. There is a funeral, also, although it is not clear to the dead man watching, who the dead man is. Then the characters are walking along a beach. The woman wears a black-and-white striped bathing costume that covers her modestly, from neck to mid-thigh. The man’s fly is undone. They do not hold hands. There is a buzz of comment from the loolies. “Too dark,” one says, about the woman. “Still alive,” another says.
“Too thin,” one says, indicating the man. “Should eat more. Might blow away in a wind.”
“Out to sea.”
“Out to Tree.” The loolies look at the dead man. The dead man goes to his room. He locks the door. His penis sticks up, hard as a tree. It is pulling him across the room, towards the bed. The man is dead, but his body doesn’t know it yet. His body still thinks that it is alive. He begins to say out loud the names he knows, beautiful names, silly names, improbable names. The loolies creep down the hall. They stand outside his door and listen to the list of names.
Dear Bobbie? Billie?
I wish you would write back.
You know who.
When the sky changes, the loolies go outside. The dead man watches them pick the stuff off the beach. They eat it methodically, chewing it down to a paste. They swallow, and pick up more. The dead man goes outside. He picks up some of the stuff. Angel food cake? Manna? He smells it. It smells like flowers: like carnations, lilies, like lilies, like roses. He puts some in his mouth. It tastes like nothing at all. The dead man kicks at the mailbox.
Dear Daphne? Proserpine? Rapunzel?
Isn’t there a fairy tale where a little man tries to do this? Guess a woman’s name? I have been making stories up about my death. One death I’ve imagined is when I am walking down to the subway, and then there is a strong wind, and the mobile sculpture by the subway, the one that spins in the wind, lifts up and falls on me. Another death is you and I, we are flying to some other country, Canada? The flight is crowded, and you sit one row ahead of me. There is a crack! and the plane splits in half, like a cracked straw. Your half rises up and my half falls down. You turn and look back at me, I throw out my arms. Wineglasses and newspapers and ribbons of clothes fall up in the air. The sky catches fire. I think maybe I stepped in front of a train. I was riding a bike, and someone opened a car door. I was on a boat and it sank.
This is what I know. I was going somewhere. This is the story that seems the best to me. We made love, you and I, and afterwards you got out of bed and stood there looking at me. I thought that you had forgiven me, that now we were going to go on with our lives the way they had been before. Bernice? you said. Gloria? Patricia? Jane? Rosemary? Laura? Laura? Harriet? Jocelyn? Nora? Rowena? Anthea? I got out of bed. I put on clothes and left the room. You followed me. Marly? Genevieve? Karla? Kitty? Soibhan? Marnie? Lynley? Theresa? You said the names staccato, one after the other, like stabs. I didn’t look at you, I grabbed up my car keys, and left the house. You stood in the door, watched me get in the car. Your lips were still moving, but I couldn’t hear.
Tree was in front of the car and when I saw him, I swerved. I was already going too fast, halfway out of the driveway. I pinned him up against the mailbox, and then the car hit the lilac tree. White petals were raining down. You screamed. I can’t remember what happened next.
I don’t know if this is how I died. Maybe I died more than once, but it finally took. Here I am. I don’t think this is an island. I think that I am a dead man, stuffed inside a box. When I’m quiet, I can almost hear the other dead men scratching at the walls of their boxes.
Or maybe I’m a ghost. Maybe the waves, which look like fur, are fur, and maybe the water which hisses and spits at me is really a cat, and the cat is a ghost, too.
Maybe I’m here to learn something, to do penance. The loolies have forgiven me. Maybe you will, too. When the sea comes to my hand, when it purrs at me, I’ll know that you’ve forgiven me for what I did. For leaving you after I did it.
Or maybe I’m a tourist, and I’m stuck on this island with the loolies until it’s time to go home, or until you come here to get me, Poppy? Irene? Delores? which is why I hope you get this letter.
You know who.
Originally published in the collection Stranger Things Happen (2001), released under a creative commons license.
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short storyby Feng Menglong (1574-1646)(an interpretation by Michael Henrik Wynn)
It is said that during the cultural revival of the Song Dynasty in the early middle ages, there was a high-ranking official named Chen Ya, who, due to a dispute with the learned Zhang Zihou, was demoted to the position of pacification commissioner for the eastern region of Jiangdong. As such, he was obliged to oversee the important city of Jiankang, located inland on the Yangtze River.
One day, while attending an official banquet by the riverside, he suddenly heard a shrill voice beyond the perimeter shouting, “I am able to foresee all your futures, even without consulting the sacred Five Elements!”
“Who dares utter such words in my presence?” Chen Ya exclaimed.
One of the officials recognized the man and said: “That, my lord, is the fortune-teller Bian Yin of Jinling.”
“Bring him to me.” Chen Ya declared.
Bian Yin was summoned to the gate, and stepped barefooted forth from the crowd wearing nothing but rags and a tattered hat. His white bushy beard and gleaming eyes gave him a haggard appearance. Supporting himself on a staff, he made a deep and respectful bow before he sat down at the edge of the steps. “You are nearly blind and not even able to read ancient classics, how dare you belittle the Five Elements?” asked the commissioner.
“I am adept in discerning the minute signs that fate transmits by sound, the ebb and flow of life. I can even hear faint footsteps move across soft grassland,” the old man said.
“And how accurate are these skills of yours?” Chen Ya asked.
At that very moment a painted boat appeared suddenly on the river heading downstream, its oars creaked as its keel clashed against the water.
“What is the fortune of the vessel we now see? the commissioner said.
” I can hear sorrow in the creak of those oars, my lord. A man of high-rank has been summoned by eternity,” Bian Yin sighed.
The commissioner then sent someone to inquire. Upon their return, he learnt that Li, a lieutenant of the army stationed at Linjiang, had passed away on duty. The boat was transporting his remains to his hometown.
“Even if Dongfang Shuo were resurrected, he could not surpass you!” exclaimed the astonished commissioner. The old fortune-teller was rewarded with ten jars of wine and ten taels of silver, and then dismissed.
The first fortune-teller thus heard the fate of a man in moving oars.
But there was another fortune-teller named Li Jie. He came from Kaifeng, the capital city located in a bend of the great Yellow river. After serving in Zhuofu, a County deep inland, he set up a divination stall. Here he displayed a large sword and a sign that read:
“This blade is for use by anyone in China who wishes to question the skills of the owner.”
Li Jie was indeed well-versed in the Book of Changes (Zhouyi), adept at deciphering the Six Writings, and had a deep understanding of astrology and geomancy. He could explain the significance of the Five Stars and predict good or bad fortune like a deity. His knowledge of the Three Fates allowed him to determine success or failure and rise or fall with great accuracy.
One day, as he displayed his sign, a man entered his stall, wearing what might be termed an unusual costume: a headscarf, two black collared shirts, a silk sash around his waist, clean shoes, and neat socks. He also carried a scroll of text. He greeted the diviner, and provided his date and time of birth for a prediction of his fate.
“This fortune is difficult to foresee.” Li Jie complained as he examined the hexagram.
“Why is it difficult?”
“Honorable sir”, Li Jie said anxiously, “you should abstain from drinking and tell only the truth”.
“I am as sober as you, and I have nothing to hide,” the man muttered.
Fearing errors, Li Jie then verified the dates he was given, and recalculated. Upon seeing the hexagram, he then said: “Honorable sir, some fates are better unprobed.”
“Why?”
“I am afraid the signs are unfavorable.” Li Jie replied. He then wrote four lines:
“A tiger approaches your birthdate,When it does, calamity awaits.Tomorrow, at the hour of the Ox,Your family will grieve in shock.”
“But what does this hexagram indicate in terms of fortune and misfortune?” the man asked.
“I dare not hide the truth,” Li Jie sighed, “it means that you will die.”
“When?”
“This year.” Li Jie replied.
“In which month of this year?”
“This month.” Li Jie answered.
“On which day of this month?”
“Today,” Li Jie replied.
“At what time during the night?”
“At the third night watch of tonight,” Li Jie said.
“If I truly die tonight”, the man said, “everything will be over. If I do not die, I will deal with you at the county office tomorrow!”
“If you do not die tonight”, Li Jie said with sorrow, “come back tomorrow. On that wall hangs a sharp sword. You must then apply that blade upon my neck!”
The enraged man could not contain his anger, and dragged Li Jie out of the divination stall. Li Jie had meddled in worldly affairs and now he was deeply worried. However, several county officials approached the man, who was in fact, Sun, a magistrate. “What was this commotion?”“This man has tricked me by means of absurd arguments. I purchased a divination reading, and he told me I would die at the third night watch tonight. I am not ill, and how could I die at the third night watch? I will take him to the county office, and the official investigation will clear things up.”
“Divinations are like selling houses and selling divination readings is just talk. Sun, the magistrate, was sold a poor product,” was the popular and quite unanimous conclusion.
“You have reached beyond your skill by divining for Sun, the magistrate, “they told Li Jie, “and now you can no longer conduct divinations here. The fate of the poor and the lowly may be simple to forsee. Yet, the length of any life is shrouded in mystery, and the moment of death impossible to specify. Only fathers and brothers can predict life and death with the certainty of hours and minutes. You have been inconsiderate. Divinations can be inauspicious if they flatter people and can lead to misunderstandings if they tell the truth.”
Li Jie apologized, closed his divination stall, and moved to another city.
Sun, the magistrate, had been calmed by the crowd, and now he felt ashamed and returned to his office. At home, his wife recognized the worried lines on his face. “What troubles you, husband? Are you having problems at work?” she asked. “No, don’t ask!” But she continued: “Have you been reprimanded by your superior?” “No!!” “Did you have a dispute with someone of a higher rank?” she persisted. “No! I bought a divination reading today, and the fortune-teller told me that I would die at the third night watch tonight.” Hearing this, his wife widened her brown eyes and raised her brows, saying, “How could anyone deliver such a message in this way? Why didn’t you report him to the authorities?” “I wanted to, but I was persuaded not to. Wife, I want you to stay with me this evening. If I don’t die tonight, I’ll settle the matter with him tomorrow, which is better than you going to someone else’s house.” Dusk now descended on their home. “Let’s prepare a few cups of wine to pass the time. I won’t sleep; I’ll spend the night awake”, Sun said. After drinking three or four cups, however, he became intoxicated nevertheless, and Sun, the magistrate, then dozed off in his official chair. “My husband, you must not sleep,” she said and called their daughter for assistance. “Shake your father awake, child!” The daughter did her best – in vain. “My child, we must get your father into bed. The chair is not suited for sleep.” The drowsing and quite drunk magistrate had insisted on staying awake, as if attempting to keep Time itself at a standstill. But, such a feat is beyond even the very wise.
The magistrate struggled against the pull of his own mind, and his wife wishing to assist her spouse, instructed the maid, Ying’er, to light a candle in the kitchen. “Have you heard the awful news? A fortune teller has today told my husband that the hexagrams have predicted his death at the third watch tonight?” “Yes, I have heard. But how can this be?” “Ying’er, I will even pay you for your effort. Take what coins I have! If my husband does not die tonight, we will confront the fortune-teller tomorrow.” “Make sure you don’t fall asleep!” “I won’t dare!” Ying’er replied.Ying’er did her best, but eventually night overcame her, and she dozed off. “Ying’er, I told you to stay awake” the magistrate’s wife shouted. “How can you fall asleep?”“I won’t sleep,” the drowsy maid replied. But soon after, her head dropped, her eyes reluctantly shut and she drifted off. Her employer now shook the maid, but was unable was unable to get a response. At that very moment, the sudden and steady thumps of a drum pierced the night. The night-watch had arrived for the third watch. “Ying’er, stop pretending!” shouted the magistrates wife. “Don’t do this now!”
But to no avail.
Suddenly, the middle door of the house creaked, footsteps moved in the hallway and then the front gate slammed. In a frantic effort the magistrate’s wife woke the maid, lit a lamp and together spied into the darkness outside. The front door was open, and a human form dressed in white, the head of their household, slid hurriedly through courtyard towards the raging river, covering his face with one hand. They both rushed outside, only to see him jump into the water and vanish.
Two female voices echoed through the night: “What is to become of us now! Magistrate, why did you jump into the river?”
Several neighbors were then summoned for help, and the grieving wife then recounted the story of her husband’s death, as you have now heard it.“This is truly a strange occurrence!” the of them said shaking her head. “Yesterday, I saw the magistrate returning with a Taoist priest in a straw robe and carrying scriptures. I even greeted him.” “Yes, I also greeted the magistrate when he returned with the Taoist priest” added another. “I went to the county office in the morning, and I saw the magistrate scolding a fortune teller who was selling hexagrams. Who could have known?”
“Why didn’t the magistrate come to us for help?” They all cried, and before they left one of them turned in the door, placed her hand on the new widow’s shoulder and sighed: “Considering what a virtuous man your husband was, anyone would be overcome by grief. This decent man will now never be seen again.” The matter was immediately reported to the authorities, and the magistrate’s wife was ordered to perform good deeds and offer prayers for the deceased.
The mourning period passed in the blink of an eye. One day, two rosy-cheeked women came strolling towards the late magistrate’s house. One of them had a bottle of wine, and the other carried two bundles of wildflowers. “Have we come to the right place?” they said and lifted the curtains. The magistrate’s wife then recognized Zhang and Li, the local matchmakers. “I have not seen you two in a very long time!” she said. “We should have been here earlier. We hope you are not offended,” Zhang replied.“How long has it been since my husband passed away?” “Oh, more than a hundred days!” Li replied.“Over a hundred days,” the widow sighed, “well…. time flies! Sun was really a very decent man. Sometimes, he would scold me, but he could still be affectionate. Now that he has been gone for some time, the house is very quiet…….”“It’s time to discuss marriage proposals,” Zhang concluded.“I am not sure there will be another man like Sun in this world for me?” The magistrate’s wife said.“Actually, it will not be difficult to find one,” Li said confidently. “You have a good daughter-in-law, don’t you?” The widow nodded. “But, I am old and tired, and in order for another marriage to make any sense, I have certain specific demands….three in fact. If you can find one who matches my needs, then we can talk about a proposal. If not, I’d rather live alone.”
“What are your demands?” Zhang asked.“Well,” the magistrate’s wife said: “First, I am too old to change my surname. I am used to it now. I want to marry someone with the same surname as my late husband, Sun. Second, my late husband had a very good job as magistrate. So, I want someone with a similar position. Third, if we don’t marry, I want him to enter the household.” “Alright! And if we are able to find a person who meets your requirements, will you then agree to a marriage?” Li asked.“I will believe that when I see it. But go ahead and give it your best effort. Maybe fate will intervene, who knows?” Zhang smiled. “Today is the first day of the rest of your life! We will do our best,” she said.“I don’t have any couplets for marriage proposal in my house,” the widow replied.“I have some here,” Li said triumphantly and produced a pair of marriage couplets from her pocket. They read:
“Snow hides the mountains of Sichuan until it’s seen; Willow conceals the parrots’ chatter until it’s known.”
In the afternoon, the magistrate’s wife scribbled down her own marriage proposal and presented it to Li and Zhang. Gifts were then exchanged, and after a lengthy communication back and forth, a new husband nicknamed Little Sun arrived at her doorstep. Little Sun was everything the widow had wanted, and she was everything he wanted, and the union was judged a great success.
One day, the newlyweds both got drunk on sweet wine, and the maid Ying’er then decided to prepare some sobering soup. In the kitchen, she attempted to start a fire, but found that the chimney was blocked. She began knocking on the side trying to clear whatever it was that prevented the flow of air. Suddenly, a cold hand dropped from the opening. Then a neck and a noose followed. And finally the head itself covered by long silvery locks. The tongue protruded from mouth of the corpse, and its eyes seemed to weep blood. While she recovered her breath, she thought it lifeless. But then a spark flickered in the dark eyes, facial muscles contracted – and a faint whisper emerged from its blue parted lips:
“Do not forget!”
Then the scream of Ying’er echoed through the house, followed by a thump as she fell unconscious to the floor. Wife and husband rushed into the kitchen, and found her lying by the fireplace. Her face had seemed pale, her eyes had shifted back and forth as if she were in a delirium, her lips had turned purple and her fingernails blue. Eventually she came to, and later they told her how happy they had been in that moment. For some minutes they even feared that her soul had been freed, like some caged bird, from the confounds of her body.
They then brewed her a herbal potion to restore her health, and asked her what had happened. Ying’er told them about her strange and grotesque vision by the fireplace, how a corpse of what she had assumed was the late magistrate, Mr. Sun, with a noose around his neck, blood dripping from his eyes and hair covering his face, had appeared before her, whispered and frightened her from her wits.
This fantasy about the dead magistrate infuriated the widow who immediately slapped her maid in the face and said: “You idiot! I told you to make soup, and you start rambling about my deceased husband. Stop this charade, put out the fire and go to your room!” Ying’er returned to her room and soon after fell asleep.
Later that night, as the couple withdrew to their sleeping quarters, the widow whispered, “Husband, that girl is no longer useful. We should send her away.” “Yes, but where?” he replied.“I have a plan.” The next day, after they had breakfast, Little Sun went to handle official matters. The magistrate’s wife called Ying’er and said, “Ying’er, you’ve been with us for seven or eight years, and I’ve always treated you well. But now you bring back so many memories of my late husband. I know that you are dreamer. Have you never a dreamed of a husband yourself?” “I wouldn’t dare to expect such a thing. You should know that I am grateful for what you have done for me.” “I don’t want you to marry just anyone,” the magistrate’s wife continued, “we will consult the matchmakers, read sign and hexagrams, and set the same demands as we did for me. We will tell them you too should marry a man with the surname ‘Sun’. What do you say?” Ying’er hesitated, but realized that becoming the second wife of a magistrate like Little Sun was not only an honor, but a significant promotion.
However, once the principle of a marriage had been settled and the matchmakers had consulted wise men, hexagrams and the stars, it was decided that she marry another, more suited man. That man’s name was not Sun, but Wang Xing, a notorious drunk and a gambler. It did not take long before Ying’er saw all their savings vanish. One day, when Wang was drunk, he came home and scolded Ying’er, saying, “You worthless woman! Can’t you see how I suffer for us both? Why didn’t you ask your father for some money to support us?” Unable to bear his insults, Ying’er tied up her skirt, left her home, and returned to the residence of Magistrate Sun.
When the magistrate’s wife saw her, she said, “Ying’er, you’ve already married someone else. What brings you here?” Ying’er tearfully explained, “I don’t dare to hide anything. The man I married is a drunkard and a gambler. In just three months, we’ve spent all our money. I don’t know what to do, so I came to ask for a loan, we need three to five hundred coins to survive.” “Ying’er, your marriage is your own affair. I’ll give you some silver this time, but don’t come back again,” the magistrate’s wife replied.Ying’er accepted the silver and expressed her gratitude before returning home. However, a few days later the new money was gone as well.
One evening Wang was short of cash, and had to return to his house sober. When he saw his wife, he shouted:“You useless woman! How can you do this to me? Why didn’t you ask the magistrate’s wife for another loan? I need three or maybe five hundred coins!” “I have been once”, Ying’er replied, “I used the necklace as collateral, and told her all sorts of lies to persuade her. How can I go to her another time?” She sensed the anger in Wang’s eyes as he turned to her.“Listen, you’ll better do as you’re told. If not, I’ll break your legs!”
This was too much for Ying’er. As dusk descended, she walked the shameful path to the magistrate’s residence. When she arrived, she found the door bolted for the night. She could not wake the whole house by hammering at the entrance? So, she continued down the road passed the lighted windows of her old neighbors. As she stopped to rest, she suddenly heard a voice saying:“Ying’er, you must be ware! The path of any marriage is uncertain. Trust me, life must be lived on its own terms.”Ying’er immediately turned towards the source of the sound, and noticed movement under the eaves of a house. She made out the silhouette of a hat, and outstretched arms in the moonlight. “Ying’er”, was the sudden whisper: “I am the restless soul of the former magistrate. It is with great sadness that I approach you, please accept what I offer.” A lonely woman on a deserted road at night will do what she is told. Before she knew it the shadow had melted into dusk, and she was left holding a small silk purse – filled to the brim with shiny silver.
Tucking her robe tightly around her slim waist, she then hurried through evening mist. At home, she found the front door locked, and began knocking. To no avail.Then she shouted, and eventually there was a reply:“Damn you wife, why haven’t you gone to ask for help from the Magistrate? It may be too late now!” “I have already been there, but they’ve already bolted their door. I couldn’t make a nuisance of myself. I was about to return when a man calling himself “the former magistrate” appeared out of nowhere and practically donated me some silver.”
“What is this nonsense about ghosts! Bags of silver do not magically materialize. Show me this silver.” Ying’er handed him the silver. At first he was confused, but when he saw the amount, he exclaimed:“This is stolen property! We must report it, or face punishment!” He shook his head in despair. “Keep it safe, tomorrow we must bring it to the local courthouse”.
Morning, however, brought second thoughts to Wang.“You know, when I think about this,” he said, “……I cannot accuse a magistrate of theft or dishonesty? And what evidence do I have? He makes good money, why would he do such a thing?” His forehead furled under strenuous thought. “I have an idea, let’s order some new clothes and have them sent to my friend Pei’s house. We then collect them there. They will think he paid for the order.” He smiled.
A scheme was thus hatched, and the very next day Wang purchased fine silks and garments for himself and his wife, and had everything sent to his friend’s house. Arriving at the unwitting co-conspirator in the evening, they then cleaned themselves and changed into their new lavish costumes. However, the spectacle caught the eye of their friend’s curious mother.“Where did you get the money for all this?” she asked as she saw the colorful fabrics. “Yesterday I got two taels of silver from some work I had done, bought this and had it sent here,” Wang lied. “I have stopped gambling and drinking…” “Wang Xing”, the mother said thoughtfully, “can you spare your wife for a couple of days? I am old and I need her help, you see?” When the husband had left, her wrinkled face turned to Ying’er.“My dear,” she said, “tomorrow we will burn incense in the great temple.”
They woke at dawn, did their chores and made their way to Dongyue Temple. They burned incense in the two long corridors of the lower hall, and were moving passed some offices, when Ying’er felt her skirt loosen. She stopped to fix it while the old mother continued towards the exit. She was tying it up in the back, when she noticed a judge in one of the offices. He wore a slender hat, and like her he was in the process of arranging his attire, the corner of his belt had loosened. Suddenly his face turned towards her, and he whispered:“Ying’er, I am your first magistrate. If you want a sentence, I will pass one. This official paper is yours.”Ying’er received the sealed scroll with shaking hands.“But this is very odd!” she exclaimed. “How can a stranger pass sentences on me? I have never heard of such a thing…” Ying’er hid the document in her clothing, hurried on her way and said nothing to the old woman waiting outside.
However, when she entered her own familiar home, she did tell her husband. Wang examined the scroll. It turned out to be a riddle on a single sheet of paper, which read:
Follow women who waive in an alley,both young and old have purposeon both sides of a tomb. Listen to the drum of the third watch,Men will plunge and arise from water.
The text seemed incomprehensible, and a puzzled Wang ordered his wife to keep silent for many months.
It was in February, a year later, that the great Judge Bao entered the story. He was born in Luzhou district in southern China. His full name was Bao Mingzheng. During the Song dynasty, China had system of pavilions, which were higher state institutions. Bao became a member of the Longtu Pavilion, and later he rose to the position of bachelor there. Hence his name became Bao Longtu.
He was still a mere county magistrate when these events occurred. But he had been intelligent and upright since childhood, and in his official capacity he always cut straight to the bone, bringing clarity to many who struggled in confusion.
Judge Bao had been in office a mere three days, when he one night had a dream that he was sitting in the hall, and there was a couplet posted on the wall:
“To know the three changes, light your fires and plunge into water.”
The next morning, Bao went to the hall and summoned local wise men to explain the two sentences to him. No one could make any sense of them. He then asked for a white card on which to write a riddle that had come to him in his dream. When he was done, Judge Bao said:“If anyone can make any sense of this conundrum, they will be rewarded with ten taels of silver.”
He then hammered the card to the county gate causing much commotion. Even some officials and their servants, sensing an opportunity for profit, arrived to examine the mysterious text.
It so happened that Wang- Ying’yer’s drunkard of a husband – was buying food from a stall nearby. He noticed the chatter and the murmur, and overheard puzzled remarks about the magistrate who had pinned an unsolvable riddle to the old oak door.
Curiosity then got the better of him. He made his way through the throng, and approached the small white sign. He could not believe his own eyes, before him was the message that a ghost had presented to his own wife. Wang had the odd feeling of being watched, and turned. Suddenly he stared straight into the round face of his friend Pei.
“There is no use in hanging around”, Wang said desperately trying to mask his surprise, “the new magistrate is an odd man with a ferocious temper. I can let you in on a little secret”, Wang whispered, “my wife is the only person on earth – except for myself- that has any inclination about what this riddle might mean.”
Wang then bought his food, and returned home. The house was empty when he entered, and he began pacing back and forth across the squeaking wooden floor. It was by no means a large home, so he turned frequently, scratching his.arms as if bitten by a leech. At the sound of his wife outside, he rushed out. But then he stopped, afraid to appear unmanly, sucked it all up and followed her slowly inside. Finally, he could bear it no longer and unburdened his mind.
“First, the ghost of the old magistrate appeared three times to teach me to avenge him,” Ying’er said, “and I got a bag of silver for nothing. Whatever you do, you must not lock yourself up here like a coward.”
It was with a certain reluctance that Wang returned to the county gate. Again he navigated through the throng towards the sign, hoping that it had vanished. But it had not. When he again spotted his friend Pei, he felt slightly relieved and dragged him into a deserted street to ask his advice.
There were rows of two storied houses. The sky was blue, but the sun had passed its zenith and long shadows stretched of from the buildings on the opposite side, almost to their feet. They stood under the a solitary tree, and Wang recounted his story under the shade of sighing branches. Then Pei looked at him and said: “What do you want me to do? Where is this piece of paper that the spirit-judge handed your wife?” “The last time I saw it, my wife had stuffed into a closet with her clothes.”“We must bring this before Judge Bao and collect your reward. I will go and tell him that you will present crucial evidence in the case. Go home, fetch the paper and bring it to the court office. When Judge Bao asks for it lay it before him.”At that moment, they heard someone coming up the alley and lowered their voices. “Go now!” Pei whispered as he turned to make out the shadow approaching from the shade at the other end. Wang did as he was told, and hurried off.
Pei heard footsteps in the alley, but could not make out where they were coming from. This was not a common place for robbers? Suddenly a door in the side gallery creaked open, and the clear silhouette of Judge Bao appeared three paces from him. Pei immediately threw himself to the ground crying “My Lord, we were just coming to see you. Please do not harm me!”“My dear stranger, please get up!” Judge Bao exclaimed. “I am not here on your account”. Pei looked up with surprise, then he slowly rose to his feet, brushed dust from his clothes and glanced furtively at the Judge.“I am here to buy food from the stalls, just like everyone else,” he said and smiled. “But now that you have admitted that you have something I need to hear, you might as well tell me what that might be.” So it was that Pei recounted what he knew to Judge Bao.
Ying’er was nowhere to be seen when Wang opened the door. He headed straight for her closet, throwing all her garments to the floor, even her fine red silk scarf. At last he found the wrinkled piece of paper, but when he unfolded it the calligrapher’s strokes had vanished , leaving only solitary ink stain in one corner. There was no more evidence and no case to be made, and Wang sank down in a chair.
Daylight was fading outside, small gleaming stars penetrated the darkening blue above. Suddenly he heard the sound of a horse. It neighed, and out front and man’s voice shouted: “Wang Xing you are hereby summed by the Lord Bao to appear before his court. Bring your evidence and follow!”
Wang grabbed the blank paper, and followed the trotting horse of the stern sword carrying official down the road, across the bridge, through the city streets- all the way to the court house. Before he knew it he had been lead down several corridors and a great metal door had closed behind him. He was in a darkened hall, only lit by flickering oil lamps along the walls. In the middle stood Judge Bao.
“My envoy has informed me that you collected a piece of paper in the Yue Temple”, the judge said, “I wish to see it”. Wang bowed as respectfully as he could and said “My wife burned incense at the Yue Temple last year, my Lord. As she passed by an office, a spirit showed himself and delivered this written message. “I am sorry, My Lord, but the message seems to have vanished”
Judge Bao carefully examined the paper and then directed his penetrating eyes at Wang.“Wang Xing, I’m asking you,” the Judge said, “did that spirit give any instructions to your wife along with this piece of paper?” “The Shinto only instructed her to seek justice,” Wang replied. Judge Bao became angry and said, “Nonsense! No Shinto priest would ask such a thing? Shouldn’t she be the one granting justice instead? This is an absurd story! Who do you think you can fool?” Wang quickly knelt down and said, “My lord, I will explain.” “Your story does not make sense,” Judge Bao said, “If your explanation is reasonable, you will be rewarded; otherwise, you’ll be in trouble.” “My wife used to serve under Magistrate Sun’s family,” Wang began, “and her name is Ying’er. She heard an astrologer predict that Magistrate Sun would die at the age of fifty-three during the third watch of a certain year and month. When it happened as predicted, the magistrate’s wife remarried to the current Magistrate Sun and married off Ying’er to me. When Ying’er was working in the magistrate’s house, she saw the former magistrate appear twice. The first time, he was hanging on a well fence, disheveled, with his tongue sticking out and blood in his eyes. He said, ‘Ying’er, help me decide.’ The second time, near Magistrate Sun’s house, she met the former magistrate again, who gave her a bag of silver. The third time, at the Yue Temple, a mysterious shinto priest appeared and gave her this paper, instructing her to seek justice. The appearance of the judge was exactly like that of Magistrate Sun, who was formerly her guardian.”
“I see!“ Judge Bao said with a sardonic smile. “Bring me the second magistrate Sun and his wife. Now!” His subordinates lowered their gazes and did as instructed.
“You two have done a fine job! Well executed,” Judge Bao said mockingly as they were brought before him.“We have done nothing wrong,” Magistrate Sun replied.Judge Bao then lifted his scroll, looked at them with doubt and pronounced the following solution to the unsolvable riddle:
“‘This text speaks of two magistrates, you and your predecessor. It also hints at your marriage to his widow. And even specifies the time of your predecessor’s death, and the rewards lavished upon you by such good fortune. But more than this, the spirit claims that you keep him prisoner below boiling water. We all know what what your maid saw: the dangling corpse with bleeding eyes and protruding tongue ….and fluttering white locks. In my experience this is the face of a strangled man. Finally, the ghost mentions the time of my arrival and these very words now spoken to you.”
The widow sighed.
“Take Magistrate Sun and his wife to their house”, Judge Bao ordered. “Search that stove and kitchen from end to end. Every spirit must be free to join its ancestors!”
The small crowd looked at each other with doubting eyes and muttered. However, they all obeyed without question, and wife and husband were brought to their own home. There they stood silent while men scoured the kitchen. Even the great stove was moved to one side. Immediately, a hidden stone slab appeared, and beneath it they found a well with cold and murky water. The well was then drained, and a bamboo basket was lowered. From that moist and dark cavity a rotting corpse was then retrieved. It was the old Magistrate, and there was evidence of strangulation. The widow and her new husband turned pale and mute. The onlookers were shocked.
As it turned out, the younger Magistrate Sun had initially been a man who been saved from the cold during a heavy snowstorm. After restoring him to health, the elder magistrate had taken him in, educated him, and taught him to read and write. However, the young man later had an affair with Magistrate Sun’s wife. On the day a diviner predicted the death of the elder Magistrate Sun, the old man had discovered the truth.
Fearing exposure, the younger magistrate got his rival drunk and strangled him to death, hiding the body in the well. The couple then staged a suicide using the maid as a witness. Thus the rumor of a personal tragedy was spread, an old magistrate had drowned himself. Later, his young rival returned and moved the stove to cover the well. A marriage was then arranged. No-one would have suspected, unless the elder Magistrate’s spirit, tormented by the lack of a proper burial, had made three visits to the maid, Ying’er.
This case helped spread the reputation of Judge Bao far and wide. To this day, people speak of Bao Longtu, who solves riddles from this world and the other. As you can hear in the following poem:
In a calligrapher’s elegant riddle we find,Judge Bao tracing your footsteps in his mind.If the deed is done, you must be ware,His scarred spirit will be arriving here.
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historyLamin Bajinka is a very fortunate man, a history teacher in a country where the unemployment rate is sky high. Yet, his days are far from care free, and often he too dreams about a comfortable life in Europe or America. Originally from the rural part of the Gambia, he lives in an urban area during the academic year, and moves back with his extended family on a farm during holidays. There he ploughs the fields by hand and tries to assist his relatives. «We grow delicious watermelons», he boasts. A devout muslim, he often prays and finds comfort in simple things. In his spare time, he trains the local soccer team, and it is not without pride that he talks about their many achievements on the pitch.
Historyradio.org: Tell us a little about your background. Why did you decide to study history?
Lamin Bajinka: I began my education in a small village called Kiti. Then I went to the Gambia college campus in Brikama, which is five kilometres from my native land. Brikama has about 90 000 inhabitants. I sometimes live in a town called Brufut, on the Gambian coast, with my mum.
My grandfather inspired my interest in studying history. During my youth he narrated vivid stories to me, which inspired to know the history of this land and her people.
Historyradio.org: How many students do you have, how old are they and what do you teach them?
Lamin Bajinka: I teach classes of 35 to 40 students and we have 4 history classes in the school. The age of my students differ. They are between 15 and 20, but there is nobody older than 20. In the Gambia, the history syllabus is divided into two: National History and West Africa and the Wider World. We try to read more about our own country and West Africa.
Historyradio.org: What about your pay as a teacher, is it sufficient for a decent life?
Lamin Bajinka: No, my wages are not enough for decent life because I can’t even buy a bicycle or construct my own house.
Historyradio.org: And tuition, is it free for all Gambians?
Lamin Bajinka: Yes, today basic education is free for all Gambians. Girls were the first to get free tuition, in order to empower and encourage female education in the country.
Historyradio.org. What sort of methods do you apply in your classroom? Lectures? Group work?
Lamin Bajinka: I normally I put the child at the center of the class and allow them to express their own understanding of the subject or topics. Then we have group work while I guide them.
Historyradio.org: What are the greatest difficulties that a Gambian student faces in school?
Lamin Bajinka: Many have difficulties with the distance they travel to attend school. Not every village or community is blessed with a school. So, as a result, some students travel far in order to get a better education.
Historyradio.org: Once a student graduates, what are their chances of attending university?
Lamin Bajinka: The chances are very slim due to the student’s financial circumstances. I am a good example of this, I haven’t finished my university degree. Yes, there are scholarships, but it is not sufficient for the number of people who want to have a university education.
Historyradio.org: Do you think there is adequate focus on Gambian and west African history in the media?
Lamin Bajinka: There is not enough focus on west African history, particularly Gambian history. European countries don’t focus much on our history in their media, do they?
Historyradio.org: If you were to teach Gambian history to a European class for a day, what events and topics would you focus on?
Lamin Bajinka: I will focus on the ethnic groups of Gambia, that is the people of the country, their social and political structure, and our economy. Then you can see how we live.
Historyradio.org: If you were to recommend a book on Gambian history, what would it be?
Lamin Bajinka: If I am to recommend a history book for my region, it will be any history of the ethnic groups of the Gambia that you can find. Our diversity is so important.
Historyradio.org: What are your dreams for the future?
Lamin Bajinka: I pray to become a successful business man.
The Gambia:
There are 8 main ethnic groups in the Gambia: Mandinka, Wolofs, Akus, Jola, Fulanis, Serahule, Serer and Tukulor all living in relative peace.
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historyThe actors were all on stage in front of an excited audience. Listeners everywhere, from soldiers in war zones to grandma in her rocking chair, were glued to their radio sets. The attraction of a media reality gone by is apparent in classic comedies such as Abbot and Costello’s Who Done It? (1942) and The Radioland Murders (1994). Historian Neil Verma joins us to reflect upon an art form, which, he says, will never go away.
Historyradio.org: When were the first radio dramas broadcast? What are the oldest ones that survive?
Professor Verma: This is hard to answer because you’d have to decide what counts as a “play” exactly. There’s a long tradition in the 1920s and 1930s of reading aloud from works of fiction, and there’s also a number of newspaper records we have of local theaters and dramatic societies playing scenes from ongoing stage productions for radio shows on stations such as New York’s WJZ and Chicago’s WGN in the early 1920s. And what about opera broadcasts? Aren’t they drama?
When it comes to written-for-radio dramatic pieces, tradition says that the earliest radio drama in the US was a show called The Wolf, an adaptation of a stage play by Eugene Walter Based on a play by Charles Somerville that aired out of WGY Schenechtedy in 1924. In the UK, many point to Richard Hughes’ The Comedy of Danger, which aired on the newly commissioned BBC around the same time. Throughout the 1920s there are many accounts of dramas written or adapted for the radio ranging from Shakespeare to children’s programming, but it’s important to remember that this also took place against a backdrop of debates about how radio was undercutting theater ticket sales, and there was a tension between the two industries.
Radio drama became a mainstay of programming formats with the coming of networks in the mid-late 1920s. By 1930, my colleague Shawn VanCour has established, the radio drama was about 14 percent of network programming. Many of the shows of this period that have survived are skit-like serialized shows that have a similar structure to vaudeville and racist minstrel shows (Amos & Andie) or comic strips (Clara, Lu and Em).
Historyradio.org: What sort of recording devices did they use at the time and how was the radio show edited?
Professor Verma: Most dramas were live shows, sometimes with a studio audience. Therefore recording devices were not required. Recording typically entered into the process for one of four reasons (1) rehearsals – many shows would record a rehearsal on a transcription disc of some kind prior to doing a live version (2) as a component of the broadcast itself – many shows used records of sound effects spun manually during the broadcast (3) as part of a transcription distribution system – local stations would very often “time shift” programs by buying recorded-to-disc shows that they would air to fill gaps in their programming or (4) as part of a record for the ad firm or sponsor who paid for the program.
The kind of microphones they used were not dissimilar to the ones we use today in terms of design and pickup pattern. Initially much radio drama used carbon-based microphones but by the 1940s many used condenser type microphones, others used ribbon microphones, which were sometimes called velocity microphones.
Historyradio.org: There are many old time radio enthusiasts in the US, why do you think that is?
Professor Verma: I don’t know. There is more and more audio drama being produced all the time, so it can’t just be nostalgia.
Historyradio.org: Why was Orson Welles’ 1938 War of the Worlds broadcast a turning point in radio history?
Professor Verma: Welles made the most famous radio play of all time, it’s hard to pinpoint that for many other media. That said, much of the so-called panic of the broadcast is a production of the yellow press – virtually none of the mass hysteria that people think happened can be verified by any evidence. There’s a huge irony here – the “lesson” of the War of the worlds “panic” is supposed to be that you can’t trust what you hear on the radio, but it turns out you can’t believe what you read in the paper. For me, it’s a shame that the panic about the broadcast has occluded the play itself. There are hundreds of books and articles about the reception of the thing, but very little about what it sounded like, and how Welles, Howard Koch and the rest of the team evolved their art through it. For example, WOTW is one of the slowest radio plays I’ve ever heard. In a medium best known for loudness and action, it’s rather quiet and lethargic. That’s a really exciting mode of radiophonic art, an unusual one, and it can tell us a lot about the aesthetics of suspense in the mid-20th century.
Historyradio.org: The legacy of Howard Koch, Bernard Hermann and Orson Welles is apparent in later productions, such as the historical drama series CBS is There (You are There) and even a local production, such as the 1970s zombie drama The Peoria Plague. Do you think an updated War of the Worlds would be as effective as a 1938 version?
Professor Verma: My feeling is that the whole War of the Worlds hoax is itself a hoax. So, what should we take from that? I think it’s a fascinating allegory for anxieties we have about the modern media, anxieties that persist today.
Historyradio.org: At some point larger producers, such as NBC and CBS, turned away from radio drama, and began focusing on TV. Have people in the US stopped listening to radio altogether?
Professor Verma: No. The most recent report of the AC Nielsen company I’ve seen says that radio reaches 93 % of adults each week in the United States. That’s compared to 89% for TV, 83% for smartphones.
Historyradio.org: Today there are many independent radio drama producers in the US. On this site we have featured, among others Blue Hour Productions, Atlanta Radio Theater and 19NocturneBoulevard. When did this subculture emerge?
Professor Verma: Radio drama production has never really ended from the Golden Age. That said, I think the contemporary period can trace its roots to the Firesign Theater records, ZBS productions by Tom Lopez and Yuri Rasovsky’s works, along with the BBC’s Hitch-Hiker’s Guide to the Galaxy programs, which are still a gold standard for many of the audio dramas I listen to today.
Historyradio.org: The quality of The Mercury Theater, The NBC University Theater and CBS Studio One, is still unmatched in modern radio. Why do you think that is?
Professor Verma: I’m not sure I’d agree with that. These were shows that made sense for their audiences at the time, and created a kind of radio that was energetic about exploration and innovation. There are other traditions out there just as worthy. That said, I think it’s important that many of the authors and directors in the shows you mention could draw liberally on contemporaneous fiction for scripts, invent new vocabularies for sound effects, and work with actors who spent whole careers as voice artists. Being a radio drama professional – working at it day in and day out for decades – was a peculiar affordance of the classical period, at least in the United States.
Historyradio.org: Advertising played an important role in the development of radio drama in the US. Every radio listener in the 1950s US would know the phrase “Lux Presents Hollywood” , the opening for the Lux Radio Theater. Tell us a little about the history of advertising in radio drama.
Professor Verma: There are whole shelves of books on this subject. In general, advertising firms would bankroll programs and match them with sponsors, and a few firms (BBDO, Young & Rubicam, J Walter Thompson come to mind) had a particularly effective business model based on this. In general, many of the products that sponsored these shows were national brands. Think of the kinds of products we are talking about – soap, coal, boot black, soup, tea, yeast, cigarettes. These are not “niche” products exactly, and that suggests that these are plays that expected to be heard not by a particularly narrow segment of Americans, but by a very broad group. You should reach out to Cynthia Meyers from the College of Mt St. Vincent for more on this, she knows the ad firm history the best.
Historyradio.org: Today everything is “on demand”. Netflix lets you chose what to watch and when. Sites like archive.org and the BBC let you select radio shows to listen at your convenience. Is there a future for linear broadcasts?
Professor Verma: When people ask me for a prediction about the future of audio narrative, what historian Michele Hilmes calls “sound work,” I tell them that there will be more of everything. More linear radio drama broadcasts, more podcasts, more of things made in between. In the past few years I’ve heard incredible work from all sides of the industry, from Gimlet Media’s Homecoming podcast to Westdeuscher Rundfunk’s adaptation of The Neverending Story. In 2014 they used serialized radio dramas to promote awareness about Ebola in Liberia and Sierra Leone. The radio art world is also booming, with major conferences and installations at Radio Revolten in Halle, Germany and the Radiophrenia broadcasts in Glasgow. In the last year the BBC experimented with a nonlinear radio drama that you can listen to in different sequences, and it recently teamed up with Amazon to create an interactive audio drama on Amazon’s Alexa.
Radio technology has always changed and will continue to change. Drama, I suspect, will always be a part of that change.
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history
A crowd of millions cheered as Ghana became independent in 1957 (audio above). “The independence of Ghana is meaningless unless it is linked-up with the total liberation of the African Continent”, Kwame Nkrumah boldly declared on the day of liberation. Yet a couple of decades later, Nkrumah has been toppled from power, has ended up in exile on the wrong side of the Iron Curtain, and his pan African dream lies in ruins. In some ways, his own personal fate mirrored that of a whole continent. We talked to professor Jeffrey Ahlman, a specialist on the Ghanaian statesman, about what happened to Nkrumah, and what has been the lasting legacy of his ideas.
Historyradio.org: Let us begin at the end of Nkrumah’s life. He had quite a sad demise. He was ill, paranoid and afraid of western intelligence agencies. And he lived in exile. Did he have reason to be afraid?
Professor Ahlman: There was significant reason for Nkrumah to have concerns about US and other western subversion in Ghana. In African history, the year 1960 is often remembered quite jubilantly as the “Year of Africa,” marking not only the independence of Nigeria and the Congo, but also the many states that comprised French West Africa and French Equatorial Africa. However, from the perspective of radical anti colonial figures like Nkrumah, the year opened not with jubilance, but with the troubling independence of Cameroon under a government viewed by many as an appendage of the French state. The rushed independence of the Congo and the political chaos that ensued—much of it the result of US and Belgian Cold War intrusion into Congolese democratic politics—only further added to Nkrumah’s wariness, especially as his government had committed a significant number of Ghanaian troops to the UN peace mission to the Congo. However, it was the Congolese Prime Minister Patrice Lumumba’s assassination that dramatically shook Nkrumah as, for him, the assassination marked the extremes to which capitalist powers would go to subvert the autonomy of African independence.
Meanwhile, in Ghana, Nkrumah survived a number of attempts on his own life. The most famous one being the bombing in the far northern Ghanaian town of Kulungugu in August 1962 in which at least two people were killed and Nkrumah himself suffered significant injuries—injuries that some Ghanaians argue was a cause of the cancer that killed him a decade later. Eyeing what had happened to Lumumba a year and a half earlier, Nkrumah and his government read the Kulungugu attack, among the others he endured, as at least in part efforts by capitalist countries like the United States, Belgium, and Great Britain to subvert his vision for Ghana and for Africa. Given this context in Ghana and Africa more broadly, yes, he did have reason to be afraid.
Historyradio.org: How did he become involved with the struggle against British Colonial Rule in The Gold Coast?
Professor Ahlman: In his autobiography, Nkrumah argues that he first became aware of the “wickedness of colonialism” while in the UK while waiting for a visa to the US as Mussolini invaded Ethiopia. According to him, the expressionless response from men and women on the streets as the newspapers’ headlines announced the invasion awakened in him a desire to “play my part in bringing about the downfall of such a system.” In the United States, Nkrumah attended Lincoln University and later UPenn, while also seeking connections to African student groups as well as a number of black political and cultural institutions during his time in the country. After a decade in the US, he traveled to the UK, where he joined the political network of the Trinidadian pan-Africanist George Padmore and played a key role in helping to organize the 1945 Pan-African Congress in Manchester—a congress that demanded an immediate end to colonial rule in Africa. It was approximately two years after the Manchester Congress that Nkrumah returned to the Gold Coast at the invitation of the newly formed United Gold Coast Convention (UGCC), a political party often maligned as being too moderate. During his time as the UGCC’s general secretary, he clashed with the convention’s other leaders before leaving the convention—or getting expelled depending on whose version one accepts—and forming his own party, the Convention People’s Party (CPP), under the mantra of “Self-Government Now.” Why the CPP is so important to African history is that it was one of the first mass political parties on the continent, drawing supporters from a wide range of walks of life (educated, uneducated, farmers, urban dwellers, youth, women, etc) and, for many, providing a new sense of belonging in a period of rapid political and social change following WWII.
Historyradio.org: Like Gandhi he was partly educated in Britain, in what way did this influence his ideas? Or were his years in the United States more significant?
Professor Ahlman: I think the fundamental elements of his political education occurred in Great Britain as he came under the tutelage of George Padmore. It was here, I believe, where his ideas began to mature and gained their first coherent form in his 1947 pamphlet Towards Colonial Freedom. However, one cannot underestimate the role of his time in the US, for he arrived in the US in the midst of the Great Depression and stayed through the war years. During this time, he not only actively sought out readings by such people as Marcus Garvey and associated with Paul Robeson’s Council on African Affairs, among others, but was forced to live in the highly racialized social environment of the United States as a black man. It is hard to imagine that such an experience did not help shape his understanding of the world, colonialism, and race.
Historyradio.org: Was he always a leftist?
Professor Ahlman: I think in terms of his adult life, yes.
Historyradio.org: When he became PM of the newly liberated Ghana (formerly the Gold Coast) he was quite popular. How popular were his ideas of pan-African unity?
Professor Ahlman: I think you have to add more nuance to the question. In principle, I think many Ghanaians were supportive of some sort of largely undefined pan-African unity, especially one that—like Nkrumah suggested—placed Ghana at the center of an emerging pan-African politics. Part of this was pride; part may have been—and still may be—an authentic hope for what unity could bring to the future of both Ghana and Africa. On the other hand, many questioned the resources spent in pursuing Nkrumah’s continental ambitions. This included the aid Ghana offered to other countries and liberation movements as well as the time Nkrumah spent away from the country. By as early as 1958, if not earlier, criticism of the resources spent on Nkrumah’s pan-African policies had become a potent critique of the government when marshaled by some opposition officials.
Historyradio.org: Why do you think the idea of pan-Africanism failed?
Professor Ahlman: I don’t believe it did, particularly because I don’t think we can talk about pan-Africanism in the singular. There were/are many different pan-Africanisms—diasporic, continental, political, social, cultural, economic, etc. What may have failed was Nkrumah’s particular vision of a United States of Africa. However, even Nkrumah shouldn’t be beholden to that singular definition of pan-Africanism, especially when answering rather normative questions like whether he succeeded or failed. In his life, Nkrumah came to influence, embody, interact with, and shape a number of competing, if not contradictory forms of pan-Africanism. His flirtation with Garveyism may not have meshed organically with his socialism and aspects of the Ghanaian nation-building project at home and the Ghanaian exceptionalism that seemed to follow in its wake does not easily fit within the continental vision he so famously articulated.
Historyradio.org: He launched quite a lot of programs in those early years, how successful was he in modernizing Ghana?
Professor Ahlman: Ghana has not seen a leader like him to date. He transformed the country politically, socially, culturally, economically, and infrastructurally. He shepherded in the development of the city of Tema, transforming a previously small fishing village into the industrial engine of the new Ghana. Similarly, he also ushered in the damming of the Volta River that, through the electricity it produced, electrified much of the country and still does so today. However, the greatest impact his government had was in its promotion of fee-free primary education. This program democratized education in the country, allowing untold numbers of boys and girls who may not have had the opportunity to go to school before gaining an education.
Historyradio.org: When did his downfall begin? And why did he eventually lose his grip on power?
Professor Ahlman: His downfall began with the 1966 coup. People were talking in unspecific ways about what Ghana might look like without Nkrumah prior to the coup. However, it was always in vague terms. He and his government appeared strong on the eve of the coup and the coup surprised many. This is not to say that many were content with the state of affairs in Ghana at the time. The reality was much more complicated. Instead, even as late as the month of the coup, many people had come to terms with a reality that the one-party political context created by Nkrumah and the CPP represented the reality that they must live with for the foreseeable future.
Historyradio.org: In what way would you say the Cold War affected the idea of pan-Africanism?
Professor Ahlman: I think it constrained the possibilities open to African thinkers and leaders as they sought to reimagine the new world created by decolonization. As individual countries and liberation movements faced pressures from the US, France, the UK, Belgium, and the Soviet Union, many found it difficult to break from the bifurcated global model that so defined the Cold War in their efforts to make a reality the futures they imagined.
Historyradio.org: How is Nkrumah remembered in Ghana today? Do they celebrate him, or lament his failings?
Professor Ahlman: Nkrumah and his ideas appear to be gaining in popularity in Ghana again. However, Ghanaians tend to have a complicated relationship with Nkrumah, especially those who lived through his rule. Many truly appreciate how he transformed Ghana into a major player on the international stage during his tenure and, at the same time, built roads, schools, healthcare facilities, etc. Yet, many of the same people recall the atmosphere of fear and suspicion that accompanied a government that in many ways policed many forms of political and social expression, particularly those forms did not fit within the ideological confines of an orthodox decolonization-era Nkrumahism.
Historyradio.org: What is the legacy of Pan Aficanism today?
Professor Ahlman: I’m not sure how to answer this given that there are still pan-African thinkers today, both in Africa and the diaspora. They are actively trying to reflect on the legacies of earlier generations of thinkers like Nkrumah, Du Bois, Padmore, Stokely Carmichael, Malcom X, and others. At the same time, they are actively trying to construct their own pan-African visions that not only take into account contemporary realities in Africa, the diaspora, and the world, but are also experimenting with methods and ideas—small and large—to bring their visions for the future into a reality
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short story“Tribal Mark” by Iroakazi Ifeanyi
here I come from, scars are just enough to tell if you are good enough, especially when they appear on your face. They are not just the regular scars from mosquito bites or accidental injuries. They are deliberate scars that you carry from cradle to grave. So they come first before anything else. Your tongue is next before whatever hidden treasure you may think hiding beneath your skull, in your heart, or wherever- it can suit itself for any occasion!
Sometimes the scars appear on your cheeks, close to your nose; at the corners of your eyes, close to the brow tails; between the brows on your forehead, and other time they appear like a cat’s whiskers, growing from the corners of your mouth up until they ended just below your ears. You could get any of these and they set you apart to either make or mar you, but it all depends on the scars of those you meet.
I remember the day I took Amina to see my parents years ago. Amina suggested that because she had just said YES to me a week ago, and I was so happy and eager to show this narrow-faced, slim, and tall beauty to my parents that I decided it would be the following weekend. She was a perfect woman for me-maybe I never stared into her face long enough-she always teased me about being too shy to gaze at her without blushing. You’re too shy for my liking, she would say, laughing and tickling my nipples. I so much love to be tickled because it makes me laugh like a fool even at thirty-five. I would laugh until my head muscles begin to ache.
My parents were much happier when I called them. My only son is finally getting married, I heard my mother say in the background as she handed the phone to my father. Congratulations son, my Dad said. He has never used plenty words- he only give orders. My father was an ex Biafran soldier; one of those gallant soldiers who taught the Nigerian troops an unforgettable lesson at Abagana. He would often recount how he was nearly blown up while igniting the local made explosive, Ogbunigwe. One morning he had fallen off his wheelchair and after helping him up, he began to sing a particular Biafran war song that he always reminiscence his soldiering days with and as he sang, he looked up to the sky, saluting half of a yellow sun that was just breaking in the East. He began to grow gradually hysteric and soon he fell off again. It had always been funny but this time, he was seriously shedding tears and cursing Nigeria, Britian, Russia, and Egypt for confining him on a wheelchair for almost five decades. He was a boy when he lost his feet in the war and he has nursed the pain, and his hatred for the enemies to this day.
When I told Abike, my ex fiance, about my father, she said hers was like him, and for sure it did end things between us few months later. Amina had something similar to tell about his uncle. Thank God it wasn’t her father.
My mother was so happy that I was coming home with a woman that she prepared a mountain of Fufu and a full pot of my favorite soup as though a community of people were visiting. When we arrived at a park close to my mother’s wretched bread store, I noticed her running towards us with her whole snow-white teeth bare; her face bright and lovely; her cooing voice endearing and warm, but as she drew closer, her lips began to gradually hide the teeth and soon the smile was gone; her mouth twisted, her face furrowed.
Her ‘ welcome son’ , her ‘ nwunye m’ all lacked life, though I made it looked as elaborate as it could have been if I had come with a girl with a round face, broader nose, and who doesn’t pronounce ‘Papa’ as ‘ Fafa’ when greeting my father. Amina was beginning to notice the death of the distant excitement but she just kept her calm. She was before me, rushing to embrace her soon-to-be Mother-in-law whom she had prepared so much to meet. Ndewo Mama, she greeted in my dialect, swatting. I taught her that greeting for only one night and she learnt it perfectly.
My mother opened her arms, Amina hurried, I was flustered; smiling stupidly because I knew my mother was already praying in her heart for her God to intervene. Not again, she must have said countless times. When Amina buried herself in her embrace and she began to run her trembling fingers about her facial scars, it became obvious from the disappointment in her eyes as she stared still at me over Amina’s shoulder that my beauty wasn’t good enough for me. Although she pretended everything was alright afterwards, I did too, but Amina understood it was over. Her kinsmen maimed mine and crippled my father and we must punish her for that. She bore the scars of an alien, the mark of the enemies, so we had no place to exist together. That was my father’s verdict and it can’t be appealed.
by Iroakazi Ifeanyi, 2019.
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literatureFreedom means freedom of choice. A man exercises his freedom when, confronted by two or more possible alternatives, he realizes one and excludes the rest. Free choices are definite choices. Liberal theologians were foolish to get excited over Heisenberg’s Principle. Vagueness of behaviour may be good enough for electrons, it is not good enough for free men.
Choices are of three kinds: • choices of action. A thirsty man in a desert is unfree, not because he cannot satisfy his craving for water, but because he cannot choose between drinking and not drinking. • choices of value judgement; good or evil, true or false, beautiful or ugly, absolute or relative, required or forbidden. A man who has seen only one picture is unfree to decide whether it is beautiful or ugly. A man in a passion of anger or fear is unfree because he is no longer conscious of any alternative state and so cannot judge his anger or his fear. • choices of authority: this God or man or organization is to be believed or obeyed, that is not. Here again, if there is no consciousness or possible alternatives, there is no freedom.
The cravings of man’s spirit are totally unlike the appetites of his nature, such as hunger and sex. There are two of them: to be free from conditions and to be important. These can and often do conflict, for the former senses anything that is “given” whether by his own nature or by the world about him as a limitation on his freedom and longs to act gratuitously, yet it is precisely and only from the “given” that he can derive a sense of importance. Absolute arbitrariness would at the same time be absolute triviality
Art as playOne of man’s attempts to satisfy both is the criminal acte gratuit, the breaking of a given law for the sake of breaking it, where the law supplies the importance, and the act of breaking it asserts the freedom. Another is play where the laws governing the game are kept by the player because they are chosen by him. At bottom, all art, all pure science, all creativity is play in this sense. The question What is Art? and the question Why does the artist create? are different questions.
It seems to me that the basic impulse behind creativity of any kind is the desire to do something that is quite necessary: the desire that the result should turn out to be important comes second. The rules of a game give it importance to the player by making it difficult to play, a test and proof of an inborn gift or an acquired skill. Given that a game is morally permissible, then whether or not one should play it depends simply on whether or not it gives one pleasure, i.e., whether or not one is good at playing it. If one asks a great surgeon why he operates, if he is honest, he will not answer: “Because it is my duty to save lives” but “Because I love operating”. He may perfectly well hate his neighbour and nevertheless save his life because of the pleasure it gives him to exercise his skill.
One must say therefore that, in the profoundest sense, art and science are frivolous activities for they depend on the chance possession of special talents. The only serious matter is concerned with what every human being has alike, a will, namely that one shall love one’s neighbour as oneself. Here one cannot speak of a talent for love, nor in terms of pleasure and pain.
If one asks the good Samaritan why he rescues the man fallen among thieves, he cannot answer, except as an ironical joke, “Because I like doing good” since pleasure or pain are irrelevant and the point is obeying the command: “Thou shalt love”.
A common loveThere are three kinds of human groups. • Crowds, i.e., two or more individuals whose sole common characteristic is togetherness, e.g., four strangers in a railway carriage. • Societies, i.e., two or more individuals united for the purpose of carrying out an action which requires them all, e.g., a string quartet. • Communities, i.e., two or more individuals united by a common love for something other than themselves, e.g., a room full of music lovers.
Societies have a definite size and a definite structure and the character of the whole is different from the simple sum of the characters of the parts. Consequently the will of the individual member is subordinate to the general will of the society, however that is established.
Someone in the string quartet must have the authority to decide whether it is to play Mozart or Beethoven and the rest must obey whether they agree with the choice or not. A society may at the same time be a community but not necessarily. It is quite possible that the cellist of our quartet hates music and only plays to earn his living. A society is a free society as long as the member who exercises authority does so with the free consent of the other members.
Societies function best when they are free, but in certain cases coercion can, and indeed must, be applied to compel a recalcitrant member to contribute his partial function, the moral justification depending on two factors: • the importance of the function the society discharges • the degree to which the recalcitrant member can or cannot be replaced by another more willing individual.
Communities, like crowds, have no definite size. It is impossible therefore to speak of the “general will” of a community since the individuals who belong to it cannot disagree; they are a community precisely because as individuals they all love the same thing (unlike members of crowds who have no love in common). In Time Magazine, of June 23, Mr Vladimir Koretsky was reported as having said at the United Nations Conference on Human Rights: “Man should have no rights that place him in opposition to the community. Man opposed to the community is nothing”. If the translation is correct, Mr Koretsky was talking nonsense.
An individual can be in opposition to a society, e.g., if the cellist plays out of tune, but if the rest of the quartet love the music of Mozart and he detests it, this simply means that there are two communities, a community of Mozart lovers and a potential community of Mozart haters, for a community can begin with a single individual, while a society cannot exist until all its members are present and correctly related. There are two kinds of communities: closed or unfree, and open or free. The members of a closed community have a common love but they have not chosen it for they are unaware of any other love which they could prefer to, or reject for, the love they have. The members of an open community have consciously chosen their love out of two or more possible loves.
Art as looking glassIf I understand either the myth of Orpheus or Aristotle’s doctrine of catharsis correctly, the Greeks held what is, to me, a false theory of art which has plagued the world ever since, namely, that art is a magic device for arousing desirable emotions and expelling undesirable emotions, and so leading to right action. If this were so, then I think Plato’s censures of art in The Republic and Tolstoy’s in What is Art? are unanswerable. For me the correct definition is Shakespeare’s holding the mirror up to nature, i.e., art does not change my feelings but makes me conscious of what I have in fact felt or what I might feel, and of actual or possible relations between my feelings. The world of art is a looking-glass world, i.e., a possible image of the actual world where emotions are observed, divorced from their origin in immediate passion. It is the business of the artist to make a mirror which distorts the world as little as possible and reflects as much of the world as possible. Bad art distorts; minor art reflects only a small or trivial corner of the world.
Art does not judgeArt has two values: firstly it gives pleasure, the pleasure of idle curiosity; secondly, it enlarges the field of freedom. If man had no imagination, he could not make a choice between two possible courses of action without taking both, or make a value judgement about a feeling of his until he had felt the opposite. Art does not and cannot influence the choice or judgement man actually makes, it only makes it more of a conscious choice.
Reading Macbeth, for instance, cannot prevent a man from becoming a murderer, but the man who has read Macbeth knows more about what becoming a murderer would be like than the man who hasn’t, so that, if he chooses to become one, he is more responsible. Art, in other words, is never a means for converting a bad community into a good one, it is one of the great means by which closed communities are turned into open communities.
Art can do harm in two ways. Firstly by failing to be good art and giving the wrong kind of pleasure thereby. If the reflection of the world which it offers is distorted, if it flatters the spectator by omitting the possibilities of evil or draws him to despair by denying the possibilities of good (which, surprisingly enough, can also give pleasure), then it injures him.
Secondly and more seriously, because the better the art the greater the danger, it may ensnare the spectator in the luxurious paralysis of self-contemplation so that, like Hamlet, he fails to choose at all. The danger of great art is narcissism. Narcissus does not fall in love with his reflection because it was beautiful but because it is his own in all its endless possibilities.
One can tell the myth in another way: Narcissus was a hydrocephalous idiot; catching sight of himself in the pool, he cried: “On me it looks good”.
Or again: Narcissus was neither beautiful nor ugly but as commonplace as a Thurber husband*; catching sight of himself in the pool, he said: “Excuse me, but haven’t we met before some place?” Art can encourage the formation of two kinds of bad communities, the community of those with false pictures of themselves, and the parody of a free community in which the knowledge of good and evil is turned against the will, till it becomes too weak to choose either. Every work of art is the focus of the potential community of those individuals who love it or could love it. Such a community is free if the artist could have created something else but chose to create this work, and vice versa, the spectators or readers could have chosen to look at or read another work but chose to look at or read this. If the artist creates a work which no one but he appreciates or a spectator cannot find any work which he likes, there is no lack of freedom, but simply no community.
Freedom can be curtailed in two ways; the artist may be forced to alter his work so that the character of the community is other than it would have been if he were left alone; or people may be prevented from becoming acquainted with his work so that the community is smaller than it might have been.
CensorshipCensorship can be of two kinds, an unplanned economic censorship where the artist cannot afford to create as he wishes or the public cannot afford to become acquainted with his work, and the planned censorship of authority. Economically the freedom of art is best attained if there is as great a variety of publishers, booksellers, libraries, galleries, etc. as possible and if some, but not all, of these are large-scale organizations.
If there are too new agencies, above all, if there is a state monopoly, the variety of works distributed invariably declines even if there is no deliberate censorship. If all are on a small scale, costs are too high for some of the potential public.
The obstacle on which liberalism has so often come to grief is the fact that we find it easier to respect the freedom of those to whom we are indifferent than the freedom of those we love. A parent or a government who believes something to be good or true knows well enough that it is possible for their children or their people to choose what, to them, is evil or false, and that, if the wrong choice is made, those they love will suffer and they themselves will suffer with them; further, they and those they love will no longer belong to the same community.
However, to love one’s neighbour as oneself means precisely to be willing to let him make his own mistakes and suffer with him when he suffers for them, for no man can himself consciously wish not to be responsible for his thoughts and actions, at whatever cost. Every man knows for himself that right and duty are not identical, that he has a duty to choose the good, but a right to choose the evil, that, as Kafka says: “A man lies as little as he can when he lies as little as he can, not when he is given the smallest possible opportunity to lie”.
Authorities who are more concerned that their charges should do the right thing than that they should choose it are always tempted to look for a short cut. In the short run, a man in a passion acts quicker and more effectively than a man who has reached the reflective stage of desire. Usually therefore, authorities would like the artist to arouse in others a passion for the good instead of making them conscious of good and evil; they would turn him, if they could, into Plato’s Noble Liar.
Art has hardly ever been censored for aesthetic reasons because artists have rarely been in authority, which is perhaps just as well. In my own daydream state, for example, people caught reading Shelley or listening to Brahms are sentenced to the salt mines, and the possession of a juke-box is a capital offence.
The usual reasons for censorship are two: either that the work is immoral, i.e., will incite the public to act immorally or illegally so that society ceases to function properly; or that it is heretical, i.e., will induce the public to adopt other values than those held by the authorities, causing them to desert the latter’s community for a new one. Censorship always implies two things: that there is a potential public for the work and that its members are incapable of making a responsible choice. It is therefore only permissible under two conditions: for minors who are legally presumed to be as yet incapable of responsible choice; and for adults who have chosen their censor and are free to disregard him if they cease to believe in his authority.
The Roman Catholic Church, for example, does not violate the freedom of its members by putting books on the index, because no one is obliged to be a Roman Catholic and to choose to be one necessarily implies believing in the authority of the Church to decide what the faithful may read.
No State has such a right because one becomes a member of a political society by being born, an act of chance, not a choice.
Revolutions and human freedomEach major revolution in history is concerned with some particular aspect of human freedom, and has its representative human type. Each establishes its kind of freedom once and for all.
The success of each is threatened by its own false claim to be the revolution, i.e., that the aspect of freedom with which it is concerned is the only freedom that matters.
Since the particular aspect with which any revolution is concerned is one conspicuously ignored by the revolution before it, it is apt in its just criticism of the latter’s failing to be hostile to the freedom for which it fought. Nevertheless the fates of all revolutions are bound up with each other; they stand or fall together: if the preceding revolution had not won its battle, its successor could not be fighting its own. In any revolution, therefore, the gains of the revolutions before it have to be defended if the present revolution is to succeed. The Papal Revolution of the eleventh and the twelfth centuries established the freedom of an individual to choose between loyalties, his right to leave one community and join another, his right to belong to two communities at the same time.
Its typical figures are the contemplative international priest and the activist local soldier.
The revolution of the Reformation in the sixteenth century established the freedom of the individual to choose his career, his right to leave the society to which his father belonged and join another. Its typical figure is the professional man.
The French and Industrial Revolutions of the eighteenth and nineteenth centuries established the freedom of the individual man of talent to develop himself freely and compete for public attention, the right of the individual mind to change the community or lead a society if he can. The typical figure is Figaro.
L’esprit seul peut tout changer.
De vingt rois que l’on encense
Le trépas brise l’autel
Et Voltaire est immortel.
(Only wit can make a difference.
Out of twenty kings who wear a crown
Death breaks the altar,
But Voltaire is immortal.)
One of the world crowdOur revolution of the twentieth century is trying to establish the freedom of the individual body to determine its satisfactions, to grow and be healthy. Its typical figure is the anonymous naked man with a dog-tag number, not yet a member of any society or any community, but simply one of the world crowd.
Hence the preoccupation of our time with medicine and economics, its activism, its hostility to the achievement of the French Revolution, freedom of speech and thought, which it sees as a threat to unanimous action. At the physical level all are really equal in their needs and individual differences of temperament or talent are irrelevant.
In our revolution, therefore, focused on winning freedom from physical want**, all the freedoms gained by preceding revolutions are threatened as never before. The French Revolution is denied wherever there is a controlled press and a censorship of art and science; the Reformation is denied wherever a state dictates what career an individual citizen shall follow; the Papal Revolution is denied wherever a monolithic state claims unconditional authority.
The talented individual today is being punished for the airs he gave himself in the past two centuries. Poets are not the unacknowledged legislators of the world and never were and it is a good thing that they should be made to realize this. Those who preached a doctrine of Art for Art’s sake or Art as a luxury were much nearer the truth, but they should not then have regarded the comparative frivolity of their vocation as a proof of their spiritual superiority to the useful untalented worker. In actual fact, the modern censor and the romantic artist are alike in thinking art more important than it is.
What role for the poet?“Once he looked rosy, now he looks blue. / Nurse is wondering What shall I do?” sings the poet in the sick room. If patient or nurse were to say to him “For God’s sake, stop humming and fetch some hot water and bandages” it would be one thing. But neither says this. The nurse says: “Tell the patient I am the only one who can cure him and I will give you a passport, extra ration cards, and free tickets to the opera. If you tell him anything else, I shall call the police”. And the poor delirious patient cries: “Persuade me that I am looking and feeling fine and I will give you a duplex apartment and a beautiful mistress. If you can’t do that, I shan’t listen to you”.
Perhaps the poet, if he really loved the patient and the nurse as himself, would be silent and fetch the hot water, but as long as he continues singing, there is one commandment which his song must obey, “Thou shalt not bear false witness against thy neighbour”.
Published in The Unesco Courier under a Attribution-ShareAlike 3.0 IGO (CC-BY-SA 3.0 IGO licence. This text was Auden’s response to UNESCO’s 1947 survey on the philosophical foundations of human rights.
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short story1. From the village
“Kosisochukwu my son!” Ozioma called repeatedly as she ran along a slightly dangling narrow bamboo bridge towards a building at the fringe of Udi village. It was a small building constructed on the top of a creek that had been rendered lifeless by oil spillage; nearby rivers and streams where they once drank from were equally useless. There were other similar buildings above the creek and they were all constructed with split tree trunks, old planks, and bamboo trees. Important men, of course, did not have roofs of raffia leaves, for they could afford old corrugated sheets to roof their houses. It didn’t matter whether there were perforations in the metal left by nails from the original buildings.
These buildings were linked to one another by bamboo bridges. The people were careful to rebuild them at least once a year after harmattan seasons, which dried up and made brittle the wild creepers with which the bamboo logs were bound. These bridges were not stable, and there had been occasions when someone had slipped off and landed into the water. But such occasions only provoked hearty laughter instead of pity. In fact, the villagers considered themselves fish ‘that can never be drowned’, for as far as they could remember, only a toddler had succumbed to such a fate. It had been her mother’s fault, though. She had forgotten to close the opening where they pass out feces, urine and other rubbish into the water, and left to check what she was cooking in the kitchen. When she returned to the room, the child was missing. The mother realised she had not only left the hole open but also the door to the restroom. The lifeless child was picked from the bed of the black creek.
“Kosisochukwu my son please leave immediately before they get here!” Kosi heard her mother’s voice and rushed out of the building to the veranda. He was bare-chested with only a very tight short on, his India hemp sticking out and smoking between his dark lips.
“Mama, what is the problem!” he called. By now Aisosa was standing at the door post, leaning lazily on the left frame.
“Run! Run! Police. Your brother has been…” A gunshot was heard and Ozioma dropped dead on the bridge. Aisosa yelled and wanted to rush to Ozioma’s aid, but Kosi caught her wrist just in time and dragged her into the building. Before long, three heavily armed police men were running towards the house. One stopped by Ozioma’s corpse and pushed it into the creek with his boot.
“Level the house. Fire!” shouted one of them, obviously their leader. Bullets perforated the building until it caught fire and burned to the ground.
“Any need to check for their corpses?” asked the policeman who had pushed Ozioma into the creek.
“No,” the police chief replied. “They’re obviously dead.”
Kosi had dropped into the creek with Aisosa through the building’s shithole before the shooting began. It was a narrow escape though, for a bullet had nearly hit his head. He had tilted his head to peep through a crack when the first shot sounded. The bullet smashed a mirror behind him. They vanished undetected in the water under cover of noise and commotion; Aisosa had even let out a loud cry when her ankle hit one of the poles that supported the building. They escaped through a trench which Kosi had deliberately dug and hidden in between hedges for occasions such as these, gunshots echoing in their minds. He covered Aisosa’s mouth with his right palm and then lowered her into the trench.
A week earlier, a white man who worked with one of the oil companies in that region had been kidnapped, and the kidnappers demanded a hundred million naira ransom which the company was unable to pay because government had recently criminalized ransom payment. The militia group gave a one day ultimatum which elapsed without the company or the government doing anything to that effect. Mr Richard Anderson was promptly executed. To spite the government, the militia group filmed the atrocity and released the video. The militia leader was heard in the video saying:
“You cannot deny us food and expect us to let you eat in peace. You have killed our fish and our fishermen can no longer survive. You have turned our waters into poison with your oil and rendered our farmland barren. You have deliberately starved our children for generations, and you tell us to go to hell when we protest with placards and helpless songs and chants. This time we will protest with guns and bullets and knives and monstrosity, and nothing will stop us. So go ahead and criminalize ransom and watch us answer you with more blood and death and vandalism.”
As expected, the government responded by sending heavily armed police to the village with a special order to kill on sight. They arrived at the village with saboteurs and collaborators, those who feed fat off the misfortune of others. Names of militant leaders were mentioned, and Kosi was one of them.
Although Kosi was a leader of a militant group, he was not part of the group that killed Mr Richard Anderson. In fact, he learned about this after the attack on his house. His only brother was shot in the head by the police that humid morning when they had reached his home. When the police discovered their mistake, they pursued Ozioma, whom they saw escaping through the back door.
Later, Kosi’s second-in-command calmly laid the facts before him, and in addition added the name of the chief betrayer. His name was Chief Amayenabor. Chief Amayenabor lived in a luxury mansion in the best part of the town, two or three miles from the creek.
Kosi puffed his weed, and listened to his second-in-command in their hideout. It was a bunker, squeezed between the trench that led to his house on one side and a mosquito-infested swamp on the other. Air and rays of light entered the tunnel through a square opening in the roof. There was silence as the story was told, and puff after puff rose through the dim air. In the end Kosi stood up abruptly, dipped his left hand into his trouser’s left pocket and brought out a pill, a tramadol tablet. Two 500mg pills were placed on Kosi’s tongue. He dipped his right hand in the other pocket and brought out a small bottle of codein, a cough syrup, opened it, filled his mouth and swallowed.
“Target!” he shouted as though the startled Target wasn’t sitting at his left side.
“Chairman!” Target answered, leaping to his feet. “I dey your side chairman,” he added, drawing heavily from his smoldering weed.
“Correct!” Kosi replied. “E no go better for chief!” he added.
“E no go better for chief!” said Target, as Kosi extended the pack of pills to him.
” Ready the confirms, put plenty groundnut seed for inside and carry others follow body,” Kosi instructed.
“Confirm. At your command Chairman,” Target said.
“Government!” Kosi yelled, and the Second-in-Command rose to his feet.
“Chairman,” he answered, his weed hanging from his lips, smoke oozing from his nostrils. “I be your loyal boy. Command me.”
“Chief go fall today.”
“I hear you, Chairman.”
“Get the other boys ready at once! We’re out of here,” Kosi said and marched into the jungle.
They went by boat in the night. Before dawn Chief Amayenabor was missing and three of his personal security personnel were confirmed dead. Two days later, his head was found hanging on a stake before government house, and three days after this his headless body floated down the creek.
The killing of a high government official like chief Amayenabor was an assault on the government, an unpardonable offence, according to the 9:00pm Newscaster on NTA. The government was determined to crush the riff-raff and have normalcy in the region. That day, the Inspector General of Police deployed twenty-four police officers from the dreaded Special Anti-Crime Squad unit to the village. This time they were to intensify their operations.
Unfortunately, these men were met with a kind of fierce resistance they never envisaged, and during one of the gun battles which had lasted for the whole night, twenty-one out of the twenty-four police men were killed. The three who made it out of the village that night didn’t do so unharmed, for one of them later died in a general hospital at Abuja where they were all hospitalized. The militants counted only lesser casualties, and this infuriated the authorities even more.
For three weeks, there was a news blackout, nothing was mentioned publicly. It was as though normalcy had truly returned, and the militants halted their operations. Then one night, the whole village was awoken by the sound of jets piercing the heavens. A sudden blast from one dead end of the village shook buildings, and brought others to the ground. The village was under siege, and screams and cries of women and children rose to the moonlit sky. Beneath the bombs, helter-skelter through a hail of bullets, villagers ran in all directions.
Some made their way over the bamboo bridges to nearby bushes, and were cut down with machetes by soldiers. That night, two thousand five hundred villagers died. Kosi, Aisosa and his militant group were in their bunker when the noise reached them. From their position of safety, Kosi escaped to Benin City where he met Omos and Efe, and planned to travel out of Nigeria. He was a wanted man in Nigeria, and had to flee for his life. Omos, on the other hand, wanted to leave the country because there were no jobs for him, not even with his university degree, ten years of training as a mechanical engineer. Efe’s reason for leaving was not clear.
2. Across the sea
“Omos!” Kosi shouted from the sinking edge of the deflating balloon boat. There were over a hundred of them stuffed in this bloating object and that was probably why it deflated too soon, and it happened far from shore. “If you survive this please don’t tell Aisosa that I am dead! Tell her that I shall return to marry her! Tell her to name our child Ozoemela!”
That was Kosi’s last words before the next wave knocked him off the balloon. In his Igbo ethnic group, name must be significant, for it was beyond a mere means of identification. Names to the Igbos were marks that followed children from the spirit world, and most times the living knew about them even before the children were birthed. So a name must represent at least an event, and it didn’t matter whether it was good or bad- as long as it highlighted and emphasized something; if he must be called Bush, then his mother must birth him in the bush.
Ozoemela is a name with a deep meaning, filled with pity and grief. It pleads for another, Ozo, not to happen again. Some things should never be repeated. Many in this makeshift boat ended their journey on the sea bed, those who could not swim, or those who were caught up by rolling waves as the boat capsized, and currents drove them apart. Those born near rivers and creeks kept themselves afloat for a very long time, and were for the first time in their lives grateful for having been exposed to the dangers and hardships of unknown waters while growing up.
Efe was the most grateful, for all he could remember when he regained conscioussness was that he had let out a muffled shrill with his last strength and then began to sink. Omos was as much grateful even though he could not remember anything beyond drinking a lot of the salt water when his arms became numb and could no longer move to keep him afloat. He lay face-up on the shore, his eyes wide-open yet, not fully alive.
The Libyans who found them on the beach walked about. From time to time, they bent over their motionless bodies for a closer look. Omos thought they were shadows, nameless creatures pulling him down towards the depths of the ocean. A half dream, from which he struggled to escape.
“He is stirring,” one of the Libyan rescuers yelled and signaled his colleagues, “this one is still alive.”
“Mop up the water running from his nustrils,” the other said. And as the man lowered his face a little closer and was about touching Omos’ nose with a piece of cloth, Omos jerked fully awake, throwing up on his face and all over his body, brown water that smelled like urine.
“Let me be!” Omos yelled in a panting fright.
“You black piece of shit!” the man said and hit his mouth so hard that it bled. Efe was lying beside him still unconscious.
“What’s the problem?” a voice asked in Arabic. The man responded in Arabic too and then fixed an irritated gaze at Omos as he gradually stood up.
“Come on black ass; your mates are eating inside!” The voice came again, but this time in English. But the accent was a caricature; a mockery of the English language. When the man left, Omos sat up properly and tapped Efe on the shoulder. Efe didn’t stir, then he tapped him again and again until he sneezed and blinked his eyes open. Omos helped him sit properly. Efe gently surveyed his surroundings and asked where they were. He, too, would occasionally cough up brown water.
” Thank God we’re alive, ” Omos said in almost a whisper.
“Where are we?’
“On a shore in Libya. “
“Where is Kosi?”
Omos turned his head, “Maybe in that metal house?”
Efe yawned and stretched his hands above his head.
“Hungry?” Omos asked.
“No, famished.”
“Let’s hurry into the house, I think some of us are already eating there.”
“Some of us?”
“Yes. We aren’t the only survivors.”
Halfway to the metal house, a few yards from the sea, a heavily-bearded Libyan with a perfectly round face and an AK47 rifle hanging from his left shoulder threw the door open. With a broad smile he beckoned them to move faster. He cursed them in Arabic and introduced himself.
“Come inside and eat, you black idiots. I am Ahmed Abdulahi, the head of the rescue team. Thank Allah, you’re alive!” He patted them on their shoulders and stepped aside to let them enter. Omos sensed something sinister in his eyes. The man’s handshake was too loose. There was an impenetrable darkness waiting inside the metal house.
“It would have been a great loss for us if you hadn’t made it to the shore alive,” Ahmed added. Omos stared at his brown teeth and a long scar that ran from the corner of his left eye and crossed his nose bridge to the corner of his mouth. Omos thought of a gunshot, but finally concluded it was a slash by a very sharp-edged weapon. Ahmed must have noticed their hesitation and said, “Now let’s go in”, and led the way.
Omos was relectuant, but there was no choice. He was the last to enter, and the door was shut with a metallic clang that startled them both. They heard a chain dragged across the lock behind them.
“Are they inside?” a voice asked from one end of the darkness. Loud and ominous, the statement ended with a few Arabic mutterings. Then a switch was pulled and there was light. Not very bright, but at least there was relief. What then revealed itself to Omos was very unexpected. Where were the meals and his mates? Where was Kosi?
Five men stood in that vast room. Ahmed Abdulahi was by the door with his rifle, by his side a man whom Omos remembered from the beach. One rifle leaned against the wall. At the far end Omos saw a man seated in front of a table. On the table, another rifle. He saw the aging hands of a black man in a grey hood resting on the table by the door as he was leaning forward. As soon as the light came on, he turned quickly to another Libyan that was standing behind him.
“Are they your cargo?” the man in front of the table asked.
“Yes, they are,” the black man responded. The accent was Nigerian, Edo precisely.
“Here is the check,” the Libyan said, handing the sheet to the black man, who took it, frowned and grumbled. “You know this is the first time this has happened. That’s all I can pay for the two. We lost so many of them at sea,” the man added.
“Well, I understand,” the Nigerian said. “Another boat is on the way.”
“Let’s hope they arrive safely. It’s a pleasure doing business with you.”
The two shook hands, and the black man turned and made towards the door, his eyes fixed to the floor. As he approached, Omos and Efe gave way for him to pass. Ahmed Abdulahi opened the door and light from outside shone bright on his face, and just then Omos recognized him.
“Uncle Irobosa!” he shouted, hurrying towards him. But it was too late by then, for the rays of light vanished and the door shut with a heavy bang. In the dark, Omos crashed his head against the damp metal wall. Suddenly he was unconscious on the floor. The last he heard was a muffled scream from Efe. Within seconds, Efe too was knocked down from behind and unconscious.
When Omos opened his eyes, he was naked on a narrow bed in a very small room. He could see and hear, but his body was unable to move. This bed was almost a solitary piece of furniture positioned very close to the window. There were voices, not far off beyond the glass pane. By the foot side of the bed he suddenly noticed low stool with a silver tray containing surgical equipment. There was a pair of bloodstained rubber gloves. A gown hung on a pole close by. He wanted to shift his gaze when someone shouted. It was the voice of the man he had seen in front of the table in the dark room.
“This is not what we bargained on the phone! A kidney costs more than this and you know that! Do you how much I pay to get them here? “
“Well, gentlemen, I don’t think it has come to this. I am only but a middle man in this business,” another voice said. “If I…”
“Then tell your master what the market price is. Don’t come here with few dollars and expect to go back to Saudi with this!” the harsher voice said. “Get him on the phone right now!”
“Erh…he wouldn’t want to be disturbed, and moreover I, we have…”
“Get him now or I drill your skull with a bullet! I pay that doctor over there, or you think he’s doing this job for free? I want to speak to the big man directly.”
“You can’t speak directly to my master. He is a busy man, but you can talk to his doctor in Saudi.”
“Then get me the damn doctor!”
Somebody was speaking Arabic on a phone. When he was done, he switched back to English.
“Well, he has agreed to pay thirty thousand. He’s also interested in the second kidney at the same price. But we can’t do that without ending him. “
“In that case, we shall wait until Mr Chin Lu arrives for the heart.”
Omos tried to lift his head towards the window, but his neck was stiff and firm. He rolled his eyes to his left hand and discovered that he was not only on a drip, but also restrained. His hands and legs were chained to the bedframes. Suddenly, he felt moisture in his right abdomen. Blood was dripping out, he was cut. There was a sharp pain and an urge to scream, but his voice was long gone.
By Ify Iroakazi
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history / literatureDiscuss WWII in our Forum
In 1943, an 84 year-old Nobel prize winner made his pilgrimage to the lair of Adolf Hitler in Germany. The writer Knut Hamsun was received by the Nazi dictator, who was a fan. He shook the Fuhrer’s hand and two years later he would still praise Hitler as “a warrior for mankind”. Like the philosopher Heidegger in Germany and the poet Ezra Pound in the US, Hamsun was an intellectual tainted by World War II. Like these he would inflict a trauma upon the national culture of his country, and raise many ethical concerns. We talked with professor Frode Lerum Boasson from The Norwegian University of Science and Technology and Ane Helga Bondahl, two specialists on Hamsun, in order to discover the truth about the controversial author, by some still regarded as Norway’s finest novelist.
Historyradio.org: Hamsun was arrested after the war, but deemed unfit to stand trial. But was he really senile, or was he simply a Nazi?
Bondahl & Boasson: The short answer to this question must be: No; Hamsun was not unfit to stand trial, but yes he was, or rather, he became, a Nazi. But in order to give a proper answer we must take a wider perspective. We need to start with the trial against Hamsun after WWII. Hamsun was like many others investigated in connection with what we call «the legal purge» in Norway following WWII. During the war Hamsun had written pro-German articles and had expressed sympathy and support for the Nazis. All through the war he wore a Nazi pin on his lapel, and it was speculated that he was a member of Quisling’s National Socialist Party. The trial was, however, far from straightforward, and it has often been emphasized that Hamsun’s prestige as Norway’s most important and most popular writer made any prosecution difficult. How should the state treat a beloved writer who had expressed sympathy for the enemy?
In October 1945, the attorney general stated that he wanted an expert assessment in order to decide whether Hamsun should be placed under judicial psychiatric observation. At the start of the trial Hamsun was shipped off to a psychiatric institution and evaluated by senior doctor and professor of psychiatry Gabriel Langfeldt. The conclusion, which was published as The legal psychiatric assessment of Knut Hamsun (1978), was clear. Several strokes in recent years as well his advanced age had diminished his mental abilities, and Langfedt recommended that he be sentenced to legal observation. Hamsun therefore spent almost four months in a psychiatric clinic in Oslo, and was submitted to thorough examinations. It was concluded that he was not to be regarded as insane, but as a person with “permanently impaired mental faculties” and that there was little if no chance of his crimes being repeated. (Langfeldt & Ødegård, 1978:101). Hamsun was deemed unfit for trial and on the basis of this recommendation, all charges were dropped. In stead, Hamsun was sentenced to pay a fine of 320000 NOK,-. Hamsun describes his trial and the process against him in his final work On Overgrown Paths (1949), which has been regarded as his defense and an apology for his treatment after the war.
Both his diagnosis and his trial has been much debated in Hamsun research. Many have argued that the writer was both sane and completely aware of his actions during the war. His own apology, in which he blames both his limited hearing and a total isolation during the war years, has been subject for much discussion. Many biographers have examined the process against Hamsun, and in one of the more recent books, Jørgen Haugan speculates whether the diagnosis, as well his commitment to a psychiatric institution, was directly ordered by the Norwegian PM at the time, Einar Gerhardsen. In order to save the country’s honor. If Hamsun was sentenced for treason and shot, it was feared that it would harm Norway’s standing in the world. A diagnosis and a judicial acquittal was a far better solution.
The debate over Hamsun’s sanity ended with the publication of On Overgrown Paths (1949), in which he describes the period following the war, his case and his psychiatric examination. The book is both brilliant and scandalous, and leaves no doubt: The writer was fully aware of what he was doing and admits nothing: «What I was writing was not wrong. It was not wrong when I wrote it. It was right, and what I wrote was right». In spite of the fact that Hamsun wrote Hitler’s obituary and described the dictator as «a reformist of the highest order» , a «warrior for mankind and prophet of the gospel of right for all nations». In spite of the fact that he awarded Goebbels his Nobel Prize and allowed himself to be used for various propaganda purposes, the issue of whether he actually was a Nazi has never been settled by Hamsun researchers. However, following the works by Ståle Dingås and by Tore Rem, the apologists have dwindled in number.
Today it seems fairly settled, however: Hamsun was a Nazi by any measure. But the most important issue still remains. How should we approach Hamsun’s works?
Historyradio.org: Are there traces of antisemitism in the literature he wrote? Hitler was a fan of The Growth of the Soil, I have been told?
Bondahl & Boasson: Scholarly examinations of the issue of antisemitism in Hamsun’s writing have been a hot potato, and have a long history. But systematic studies are few, and for the most part center on the portrayal of the Jew Papst in his Vagabond-trilogy (1927-1933). There is little doubt, however, that Hamsun expresses antisemitism in his letters, in his journalism and in Wonderland (1903). That Hamsun is both stereotypical and racist in his descriptions of the Sami, the Kven, Africans and others is also quite clear.
Hitler’s alleged fascination for The Growth of the Soil is more uncertain. Hitler is supposed to have left The Growth of the Soil on his nightstand, and he must have read it. However, it is propaganda minister Goebbels who was Hamsun’s most avid fan among the senior Nazis. Goebbels even made sure that The Growth of the Soil was handed out as Christmas present to 250000 soldiers in order to remind them about what they were fighting for.
Historyradio.org: Should we perhaps, as a matter of principle, distinguish between an artist and his work?
Bondahl & Boasson: This question strikes at the heart of Hamsun research and points to the issue often referred to as «the Hamsun-problem»: How do we relate to the fact that one of the really great writers was a Nazi?
The question has proven divisive. For the most part researchers have tried to distinguish between Hamsun the individual and Hamsun the writer, between his ideologies and his fiction, between his literature and his politics. These are the ways researchers have tried to avoid the politics of writing and the specter of Nazism. By doing so, we have ignored the unspoken contract between reader and writer, Hamsun’s ideological subtexts and the moral dimension. This is, however, a complex reading and several researchers have in recent years stated that such an approach neither benefits Hamsun nor literature in general. Why and how should such a distinction be made?
We cannot escape the fact that Hamsun was both a Nazi and one of the greatest writers in Norway. This is not an answer, it’s a beginning. The question is how politics emerges in Hamsun’s writing and how we should relate to it. Great art is often immoral and will continue to be so, even if we distinguish between artist and art. There has been some debate on this issue in a Norwegian literary journal, Vagant.
Historyradio.org: He was married to Marie Hamsun, and she was more friendly toward the Germans than most. How did the two of them meet?
Bondahl & Boasson : Marie Hamsun was an enthusiastic member of the Norwegian National Socialist Party. She supported the Germans and the Nazi ideology during the war. Hamsun had a turbulent marriage, and he often argued with his wife. After the war, he wanted nothing to do with her, and for a while the two were separated. After his trial, however, when he returned to his farm Nørholm i Grimstad, she was again embraced, and she took care of him in his final years.
The two first caught each other’s eye on the 17 of April 1908 at the theater. This has been mentioned in many biographies. Anne Marie Andersen was known as Marie Lavik at the time. She was an actress and was living with a much older man, Dore Lavik. They were not married, but Lavik had helped Marie achieve her dream to become an actress. She met Hamsun this day because she wanted to play the character Elina in one of Hamsun’s plays. She hoped the author might help her. They met and the first thing Hamsun said was «My God, how pretty you are, my child!»
Like many of his fictional characters, Hamsun fell head over heels in love with Marie and invited her to Theatercafeen, a writer’s hang-out in Oslo. One meeting became several, and they were both swept off their feet. Hamsun traveled a lot and wrote love letters that not only make you blush, but which almost seem to form part of his fiction. They were engaged, but had to wait for Hamsun’s divorce from his first wife before they married. They were married on the 25 of June 1909 at the city magistrate in Kristiania (now Oslo). Marie was 27 years old, and he was 49.
Initially, they had a passionate relationship. However, it soon became apparent that Hamsun was a jealous and controlling man. He was afraid her life as an actress with all its attributes, as well her lengthy relationship to Dore Lavik, would cause her to leave him. Marie consequently left her profession and became a full-time house wife. It has often been noted that Marie too, was jealous, and that she couldn’t stand the fact that her husband met other women. They were both jealous. There is little doubt, however, that they had artistic temperaments and strong personalities, and that this fueled their married life. They were even so married until Hamsun’s death.
Historyradio.org: Hamsun is very attached to Nordland, and the magnificent local scenery. In some ways Hamsun is a man who finds something universal in the familiar. Is this a requirement for writing great fiction, do you think?
Bondahl & Boasson : Yes. Finding the universal in the familiar is a hallmark of great art. And you find this in Hamsun’s writing, sometimes at least. And not only in his descriptions of nature, but also in his exaggerated sensibility and his humor.
Historyradio.org: Hamsun opposed the previous generation of Norwegian writers quite strongly. Tell us a little about his rebellion?
Bondahl & Boasson : Like all great artists Hamsun distanced himself from his predecessors by attacking them head on. And it was the giant among them who would suffer the most: Ibsen. According to Hamsun Ibsen barely counted as a writer, at least not in his later years. The younger Ibsen who wrote Peer Gynt, was, however, a master craftsman. The older Ibsen who concerned himself with social issues after 1870 was as mysterious as the Sphinx, according to Hamsun.
Hamsun felt his predecessors failed to describe the psychology of the individual. Realism was, in his view, neither adequately sensitive, vivid or sufficiently aristocratic. The realists represented a materialist and bourgeois simplicity, while Hamsun’s sought to portray the complex, attentive and refined minds that we encounter in his famous essay “From the Unconscious Life of the Mind” (1890). Realism was poetry about society for the public, adapted for «the least developed among us». Hamsun, on the other hand, would demonstrate that we were beings of flesh and blood consumed by sex, desire and psychological drives. This was not a moral issue for Hamsun. He simply wanted to portray life the way he saw it, the way it actually was. We should «frame all aspects of life in art».
Historyradio.org: Hamsun visited the US, and was inspired by Mark Twain. Tell us a little about his relationship to Twain?
Bondahl & Boasson: To my knowledge, Hamsun never met Mark Twain, but he both admired and was influenced by him. When Hamsun writes about American journalism, he mentions Twain as one of his preferred reads. He also contributes a text to a book written to honor Twain. Hamsun writes: «I smile at the mere mention of Mark Twain because his humorous spirit overwhelms me. But he was not only a humorist, there is a depth to his jokes, he was both a teacher and an educator. His wit communicated fundamental and valuable truth».
Hamsun was clearly thrilled, and he was probably very influenced by Twain’s humor and linguistic prowess. Hamsun began playing with words in a new way and to create funny situations, exaggerations and subtleties that are influenced by Twain’s popular caricatures and descriptions of ordinary folk. Hamsun plays around in a similar way.
Historyradio.org: What would you say is Hamsun’s great strength as a writer? He is not a social commentator on the level of Ibsen?
Bondahl & Boasson : Hamsun’s greatest strength as a writer is undoubtedly his style. His refined sensibility is both tender and awkwardly ironic, sometimes with flashes of humor and sometimes as harsh satire.
He was, it must be said, also a social commentator, both in his fiction as well as in his articles. The difference is that he was often wrong, unlike Ibsen.
Historyradio.org: Hamsun was a very old man during WWII, and he lived at the same time as another Norwegian Nobel laureate, Sigrid Undset. Did the two of them have any sort of relationship?
Bondahl & Boasson: Hamsun and Sigrid Undset were on opposite sides during the war. Undset’s son was shot by the Germans, and she was as much opposed to Germany as Hamsun was opposed to Great Britain. Except for the fact that they were both Nobel Laureates they had little in common. They disagreed on most issues.
Their different views become apparent in the so-called discussion over «child killings» between 1915-1917. Hamsun initiated the debate by focusing on the increasing number of infanticides. Hamsun felt that such crimes should be punished by deterrence and lengthy sentences, that is, by hangings. He also felt that orphanages should be improved so that young mothers with unwanted children could place them in care in stead of killing them. But only the healthy. These were the only ones with a claim to life, while the blind, the sick and the handicapped were worthless: «I want to exterminate and purge the hopeless in favor of lives that may assume value.» He also treats the subject in his Nobel Prize winning novel, The Growth of the Soil (1917).
Undset was shocked by Hamsun’s views and felt that there was a social dimension to the increasing number of infanticides. Undset had a handicapped daughter and Hamsun’s purge was met with disapproval. The Norwegian intelligentsia was in turmoil, and many followed Undset in distancing themselves from Hamsun’s anti-humanism.
Hamsun and Undset faced each other on another more political issue, the Ossietzky scandal of 1936 in which Hamsun attacked the Polish-German writer and journalist Carl Von Ossietzky, who at the time was in a Nazi prison camp. Ossietzky was awarded the Nobel prize, much to Hamsun’s dislike. Undset led the charge against Hamsun. The two writers disagreed and represented different political traditions. Bjørn Fontander has written extensively on this issue.
Historyradio.org: Hamsun is well-known as a novelist, but he tried his hand as a dramatist and as a poet. How did that go?
Bondahl & Boasson : Hamsun re-invented the novel, and this is not only an exaggeration by literary scholars. It is actually the case. At least if we accept the testimonies of the next generation of writers, Kafka, Joyce and Thomas Mann, who all claim to be influenced by him. However, his dramatic efforts were not as successful. In his own day, he was noted, but today? Nobody remembers that he wrote 6 plays as well as one in verse. And to be honest- they aren’t very memorable.
Historyradio.org: Hamsun has a special place in the hearts of Norwegians, but how do foreigners regard him?
Bondahl & Boasson: In Norwegian literature Hamsun’s legacy as the modernist re-inventor of the novel is assured. He is almost modernism personified- and he was a Nazi. He is still the only one among the greater Norwegian writers, who, with the exception of Ibsen, continues to be read by everyone. Not only researchers.
Hamsun seems to have maintained his standing abroad, especially in Germany. Still, his esteem is perhaps less in the Anglo-Saxon world, especially since the increased focus on his Nazi views after the 1960s and 1970s. In spite of this, the official Hamsun commemoration in 2009 was celebrated all over Europe. New translations continue to appear and he might even see a new wave of popularity. After all, Hamsun was «the father of the modern school of literature», according to Isaac Bashevis Singer.
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history / literatureLewis Carroll, who wrote Alice in Wonderland and Alice Through the Looking-Glass, was, in private life, a professor of mathematics at the University of Oxford named Charles Lutwidge Dodgson. He latinized Lutwidge to Ludovicus or Lewis and Charles to Carolus or Carroll, and, under this name, produced the first Alice book in 1865 and the second in 1872.
He produced other books as well – mostly on difficult mathematical subjects. Queen Victoria, enchanted by the Alice books, asked for all of Mr Carroll’s publications and was bewildered by the delivery of treatises on trigonometry and the binomial theory. Lewis Carroll was also the first of the great photographers, and his studies of children – especially of little Alice Liddell, who was both the heroine and the first reader of the two great books – have a charm and a mastery of technique envied by the snappers of today.
He never married, he was deeply and innocently religious, he liked to be cut off from the dangerous outside world. He was happy to be enclosed by the walls of an Oxford college and to tell stories to the little daughter of Dr Liddell, the great Greek scholar. But the publication of the two Alice books brought him fame. There was something in the adult imagination and yet it pleased, and continues to please, children. Carroll was a greater man than he knew.
Listen to an imaginative dramatization about how Alice in Wonderland was written, from 1937.
Both the Alice books are fantasies, aspects of the love of nonsense which was prevalent in England in the Victorian age. There was no nonsense in the rest of the world. When, in the early years of the twentieth century, France began to discover the delights of nonsense, this was called surrealism, and it was regretted that the British were too old-fashioned to produce surrealists in the staid age of Victoria, and of these perhaps Lewis Carroll was the greatest.
Surrealism consists in destroying the logic of ordinary life and substituting a kind of logic of the unconscious mind. Alice’s adventures take the form of dreams in which bizarre things happen, but these things are based on a more serious approach to language than we can permit ourselves in waking life. By language I mean, of course, the English language in which Carroll wrote; many of his dream-jokes are impossible to render into other tongues. If there is an insect called a butterfly, it seems dreamily logical to have a bread-and-butterfly, and Carroll’s illustrator, Tenniel, draws us one of these. The flower known as a dandelion is a dandy lion, hence it can roar. There is a school in which the lessons get shorter every day: the lessons “lessen”. If your watch stops, the dreamworld says that time has stopped. The watch of the Mad Hatter and his friends the March Hare and the Dormouse has stopped at teatime, so they must go on taking tea forever.
One of the characters who appears in the looking-glass world is Humpty Dumpty, who is a talking egg. His name not merely describes him: it is him (or he). An egg has a hump above and a dump below. He is the most dangerous, and yet the most persuasive, philosopher of language imaginable. He says “There’s glory for you”, and he explains that “glory” means “a fine knockdown argument”. Alice protests, but Humpty Dumpty says “It’s a question of who is to be master, you or the word.” Words, in other words, can mean what we want them to mean or else what the logic of dreams wants them to mean. Their normal everyday meaning doesn’t apply when we pass through the looking-glass.
Alice’s world is a world full of eccentric English Victorians disguised mostly as animals. Like real grown-ups they can be very rude or pompous to a child like Alice, but in her dreams Alice can answer back without being punished for her effrontery. She is temporarily living in a kind of Garden of Eden, in which total liberty seems to be possible – in Wonderland, Alice can change her shape and size merely by drinking from a bottle that says DRINK ME – but liberty is circumscribed not by notions of right and wrong but by mad logic. In the songs she hears or sings herself this mad logic seems to disappear, but there is substituted for it the spirit of parody, which implies an existing logic in the waking world. Alice knows very well a song that goes:
Twinkle twinkle little star,
How I wonder what you are,
Up above the world so high
Like a diamond in the sky.
This becomes:
Twinkle twinkle little bat,
How I wonder what you’re at,
Up above the world so high,
Like a teatray in the sky.
Why bat? Why teatray? For that matter, why is a raven like a writing-desk? We feel that if we dig deeply enough we shall find our answers, but there is no time for digging, except for apples. If, in French, potatoes are pommes de terre, they are apples in the earth, and digging is quite in order. It is the very English eccentricity of the denizens of Wonderland and the Looking-Glass world that endears them to us. The White Rabbit, the Queen of Hearts, the White Knight, Tweedledum and Tweedledee, marvellously drawn by Tenniel, are also very fully characterized by Carroll. They speak as we would expect them to speak, and they are full of an appalling self-will and vigour. But the men are less vigorous than the women. It is a child’s world of petticoat government in which the women – mothers, sisters, governesses – are near and magisterial, as well as wantonly cruel, while fathers are more distant, nicer, and busied with their own eccentric affairs.
But finally the appeal of the Alice books is to the creative imagination, by which space and time can become plastic and language itself diverted from the everyday course of straightforward communication. There is a strong poem, which Humpty Dumpty kindly explains to Alice, that sums up the possibilities of the dreaming world. It is called “Jabberwocky” and it begins:
Twas brillig, and the slithy toves
Did gyre and gimble in the wabe.
All mimsy were the borogoves,
And the mome raths outgrabe.
“Slithy” is both slimy and lithe, to gyre is to gyrate, to gimble is both to gambol like a lamb and to turn like a gimlet or corkscrew. Humpty Dumpty calls these “portmanteau words”, because, like portmanteaux, several things can be crammed into them. James Joyce saw the possibilities of this Jabberwocky language and, in his great novel Finnegans Wake, which presents an adult, not a child’s dream, he used the technique. What, with Carroll, began as a joke ends, in Joyce, as the most serious attempt ever made to show how the dreaming mind operates.
But we leave it to the psychologists and literary critics to find in the Alice books great profundities and profound ambiguities. The Freudians have seen sexual symbols in them, which Carroll’s innocent conscious mind could not be aware of, and the Marxists have seen images of social tyranny and revolt. We are wisest if we become children again and use the books to recapture a lost innocence. We must learn to identify ourselves with a girl in a Victorian frock whose hair is long and golden and whose manner has the self-assurance of a product of the Victorian ruling class.
To be honest, Alice is not a very nice little girl. She is far too sharp and bossy and proud. She lacks humility, but – and this is an aspect of the British imperialist spirit – she also lacks fear. It requires great courage, at the trial of the Knave of Hearts, with the Queen shouting “Off with her head!”, for her to cry: “You’re nothing but a pack of cards!” and to see the chaos of the mass pasteboard that, a minute ago, was an imperialist society whirling about her head. She is transported to mad colonial territories and retains something of her sanity. She is very British and very Victorian, but she is also admirably and universally human.
Listen to The NBC University Theater version of Alice in Wonderland, from 1948.
This abridged version of the article by the British novelist Anthony Burgess in the Unesco Courier (June 1982) was published online at the UNESCO website under a creative commons license: CC BY-SA 3.0 IGO
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short storyby Michael Henrik Wynn
This story begins in the gas-lit and fog-covered alleys of Victorian London. There are prostitutes in the night along the banks of the Thames, shouting young boys sell newspapers and horses make their way across cobblestones. There is music from a gambling hall, loud cheers and a doctor makes his bet. He is well-dressed compared to the others there, his dark suit and coat are clean and unlike those creatures of the night around him, his grey beard has a healthy well-kept glow.
Dices are thrown, money is exchanged back and forth as the doctor drinks. He becomes intoxicated, not only by the mild beer, but by the perpetual thrill of the game. His roaring laughter is often heard from a distance, even overwhelming the false notes of the piano and the hum of the anonymous throng. But then suddenly it is as if time runs out, the music stops, the crowds disperse and he left alone with a man holding a quarter of the doctor’s life-savings in his merciless hands.
Being a medical man, the doctor glances at the man’s face, almost trying to analyze away the man’s resolute features, his heavy build and uncompromising stare. But moments later, he is grabbed by men who have crept up on him unseen, and drawn into an alley. One punch to the gut, and the doctor falls over by a dustbin as the heavy wooden door slams shut behind him. There is total silence. He is removed from both streets and shop windows. He looks up, and sees stars glisten as he gets to his feet.
In the morning, he wakes up with a throbbing head-ache in his bed next to his wife. His baby cries in another room. At first, he is filled with joy, thinking how wonderful it is to wake up to such a spectacle. But then he remembers that it might soon be gone.
In the next few weeks, the problem consumes him. He is unable to concentrate on his job. But being a very respected man, none of the patients have the audacity to complain. How would he find the funds to continue? What could he do to undo the damage?
The doctor was in luck. That winter a terrible pandemic hit London. Fever, running noses, coughing – crying babies in his crowded waiting room. It was all very lovely, he thought. But was it enough? He often worked into the night, and sat alone counting coins at his wooden desk by a solitary candle until dawn.
Walking home as the early morning rays penetrate the smog, standing on Westminster Bridge staring down-stream just as the bending river is revealed by morning, he realizes that it was not enough. He sighs.
But the doctor is in luck again. One day, a new patient enters his room. He notices him immediately because he is much taller and stronger than his usual patients. It has now been half a year since his disastrous gambling loss, but the doctor immediately recognizes the man who ran the game in the gambling hall. He, of course, being a professional thug, does not recognize the doctor. The doctor soon realizes that he is a nobody, just another worthless victim. The man talks to him as if they have never met. Not being very strong or brave himself, the doctor hides his fury behind a polite smile. He listens to the man’s chest, makes the usual examinations. The man has a mild cough, nothing more. He walks over to scribble a prescription in a corner hidden by a screen. But as his pen is about to hit the paper, he thinks: what a pity that the man does not have a more serious illness? Something that could both make him suffer and helpless, the way he had been helpless in that alley, where he lost his financial security, and perhaps even his well-furnished apartment?
For a second, he dismissed the idea, shook his head and resigned to his fate. But then he turned, glanced over the screen and observed the unsympathetic countenance of the man. He was really very ugly in daylight, there were scars on his hand and arm, as if they had been badly cut by a blunt edge years ago, perhaps a broken bottle, and then they had healed very very slowly, leaving an unnecessary blemish on an already rugged appearance.
The doctor was suddenly filled with contempt. He grabs a piece of cloth still dripping with blood from the pregnant consumptive female who had visited his clinic before the thug. When he feels the moist on his fingers, he gets an idea. He grabs a bottle of cough syrup, opens it, places a funnel on top and squeezes the cloth until blood drips down into the interior of the bottle. It is not much, he thinks as darker drops dilutes and vanish in the warm liquid. But if certain unverified theories about the transmission of disease were true, it might be enough. He shakes the bottle, cleans his hands and returns to his patient.
“Sir,” he begins politely, “I have here a bottle of the most common cough syrup. This is what you require in order to regain your health quickly. But it is imperative that you follow my instructions to the letter. This medicine must be stored in a cold room. So every evening, try to lower the temperature in your dwelling a little, perhaps by keeping a door ajar, or not putting as much kindling on your fire as normal.”
The man makes a grunt of dissatisfaction, knowing quite well how uncomfortable the evenings are when the chill of dusk descends. But, like most patients at the time, he also knows that all medicines require suffering. So, he does not protest, but nods and stares to the floor.
The doctor smiles as he realizes his power over the brute.“This first bottle is not cheap, but it is essential that you take it every evening and morning. You see, there are some – very few don’t worry – who do develop further symptoms. Then you must double your dose.”“I understand”, the man says and gets up. “What do I pay you?”, he says as his height almost looms over his much smaller physician.When he hears the sum, he shouts “But Dear Lord!!”. The doctor is suddenly intimidated. What can he do if the man simply beats him to the floor, takes his medicine and departs? But then the thug reaches for coins from his pocket, wipes snot from his mustache, grabs his coat and pays what he is due. The doctor sighs with relief as the man shuts the door behind him.
From his window, the doctor sees him walk down the street, stopping to cough by some derelict barrel and then vanish behind some horse. The doctor smiles, and almost laughs. He draws the curtains and decides to leave work early that day. On his way home, however, he suddenly realizes that his problem is not yet solved. He had inflicted pain on a very evil man, but the debt was still there. Nothing had changed. The joy that he felt was completely gone as greeted his wife. He had still betrayed her, and he could barely look at the baby.
Three weeks later, there is a knock at the door of his clinic, and the brute appears once again. This time his face is covered in sweat. But this was a man of immense strength, so he stood upright still, like some towering bronze pillar.
The doctor let him in, examined him and immediately recognized the early symptoms of consumption. At first he was a little confused, had to hide behind the screen in the corner again to think. He kept glancing at the man in secret trying to make up his mind. Was he happy, or was he not happy about this? Then suddenly the force of the gut punch came back to him. He was happy. In fact, the doctor was thrilled. He once again looked up at bottles from his previous patient. He remembered that a patient he had bled that morning suffered from the worst case of syphilis he had ever seen. In fact, he had been frightened, and thrown most of the rubbish away immediately. But there was one bloody rag left. The doctor meticulously repeats what he done the first time.
He looks at his sweating patient, but is still nervous. At first he is uncertain about whether he would dare to up the price on his cough syrup. But then he thinks about his wife and child, how they would suffer because of this horrible giant. “This is an extra strong mixture,” the doctor says, “I am afraid it is a little more expensive.” The giant sighs, and the doctor turns to hide his smile as he is paid. “Thank you, Sir, the doctor says. “Come back if you get any worse, Mr Jones-Smythe”.
The brute suddenly smiles, shakes his head and says. “Never mind about those fancy names. Most people just call me Bricklayer-John.”‘
“Bricklayer-John?”
“Yes, I am a brick layer. Big by birth, but work has made me strong, you see. Perhaps I shouldn’t complain. It gives me a few extra bob now and again. I just stand by some door most of time. Some weasel pays me a five bob for this. But only once a month.”
“I see”, doctor says as the man leaves.
The doctor then returns to his family in the evening, but now he is a little confused. Had he done the right thing? What did he really remember from that night he lost his money? So much time had passed that the facts were blurred. Who did what, and when? Was it Bricklayer-John who had hit him? Looking at his baby and his wife, his worries settled. The man was still not a nice person. He was still just as unsympathetic, even if it was all part time. Part-time thug was just as bad as full-time thug.
Now six months passed, and as if by a miracle the doctor managed to get his budget in order. He reckoned that it would take him five years to recover his loss. But he was in charge, and his darling wife and baby would never know. Patients started coming in larger numbers that autumn. There was much to do for an important person. So much responsibility.
One day, a pregnant woman entered his office, the most gorgeous creature put on this earth, he thought. The doctor, however, was a man completely devoted to his wife, both in spirit and in mind. He would recognize beauty wherever he saw it, but that would be as far it would go.
As he treated the woman, he recognized the symptoms of consumption. He almost had to look away as he informed her of his diagnosis. He heard a sob. He took a seat next to her.
“Will you manage?”, he said.
“I suppose I will have to,” answered the woman, her long black hair slightly lifted by a sudden gust of wind from an open window.
“I will shut the window”, the doctor said and got up.
“You see, my late husband was a hard working man. He would work from morning till evening. He said work made him into a bull. But bricklayers meet a lot of people. Then he had an extra night job sometimes as well. I can forgive John for giving me this plague. But never for being unfaithful to me.”
The doctor turned suddenly towards his patient and stared at her in horror.
“John gave me syphilis, as well, you see. Bricklayer-John, what a monster he was!!! But at least he left me well cared for.”
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short storyby J.-H. Rosny
published in The Chickasha Daily Express, December 21, 1900
e were strolling along the shore of the bellowing sea. The waves were magnificent. They advanced in caravans, crested with foam, singing crystal songs, they came with great cries and falling upon the rocks left long trails of snow. Rapid, irritable, angry, numberless, they assailed the cliffs, sometimes like a gorgeous garden of white and green flowers, sometimes roaring like ferocious troops of bears, elephants and lions.
“Look,” exclaimed Landa. “There goes Lavalle.”
All turned. In a little carriage, they saw a man still young by whose side was a woman of the Iberian type; one of those ravishing beauties who arouse desire, hate and jealousy in every man’s breast.
“He’s in luck that fellow,” murmured the banker Langrume when the carriage had passed. “By a single stroke be became owner of 90,000,000 francs, and the prettiest woman to be found from pole to pole. And I have worked thirty years to get my beggarly half dozen millions.”
“You are envious,” answered Landa.
“Don’t you know that Lavalle owes his fortune and his wife to a good speculation. It all came from an investment of exactly 1,000 francs.”
Fifteen years ago our friend Pierre Lavalle was a lucky young fellow of 20 years. He was rich, robust in health, and of a nature to avail himself of his advantages. His father sent him around the world. In Chile he had as a guide a most intelligent man of excellent family and between them a friendship arose. The guide pretended to have discovered rich veins of silver in the mountains, but he feared to be forestalled and dared trust no one.
At the moment of their separation Pierre offered him a thousand francs. Jose Alvarado thanked him with a dignified air and said:
“In ten years I shall be rich and you are my partner.”
Then he wrote in the young man’s journal this memorandum:
“In ten years I promise to share my property with my partner, Pierre Lavalle. Jose Alvarado Santiago, Nov. 20, 1885.”
Ten years later Pierre Lavalle was completely ruined. His father died of despair after unlucky speculations and left the son only a heritage of debt. The poor boy was forced to accept clerkship in a government office. None the less he still went about in society. As he did not try to borrow money from anybody, as he talked well and looked well the best hostesses asked him to their houses. One evening he attended a ball given by a rich Argentinian, Don Estevan Zuloaga. The affair was dazzling. All the South Americans in Paris were there, including many ravishing beauties. Pierre admired Spanish beauties with the enthusiasm of the old romancers. Those eyes where voluptuousness distilled their magic, those delicious curves of the figure, those little feet light and trembling, those magnificent mouths created for kissing aroused in Pierre an ecstatic drunkenness. Don Estevan had sought to bring together the richest human flowers of the Plata, Peru, Chile, and Mexico. The scene nearly turned the head of Pierre when he entered. But the grace and beauty of all the other women was dimmed in his eyes when he perceived a young Chilean on the arm of a young and handsome Spaniard. With a skin as clear as blonde’s out of a wonderful smoothness, with eyes that absorbed the light and emitted it again in dazzling electric rays; with a divine mouth as innocent as voluptuous; with graceful rhythmic walk, and the sweep of her undulating curves she seemed to possess the quintessence of, the charms and seductions of twenty exquisite women. Pierre was overcome with the despair that follows too violent admiration. The love of such a creature seemed to him something unattainable, a thing to which a man could aspire only by genius heroism or some other great quality. During the entire evening each time she passed near the place where he sat watching her dancing or walking, a wave of passionate adoration and sadness surged through his being. He saw her again. He was introduced to her and in time to her mother. During the winter he loved her silently and without the least hope. What right had he to covet such a love, hundred men, the elite of Paris, would have killed themselves for her. And she was fabulously rich. So he loved her as one loves inaccessible things, the clouds, the stars or the sun. She welcomed him as she did others and her mother seemed to like him. What did that signify? Pierre was an impossibility. In debt up to his neck he passed through the most humiliating period of his life. The chief of his bureau warned him that he must either settle, with his creditors or the bureau would be compelled to dispense with his services.
One evening the poor boy sat with his head is his hands reflecting upon his situation. The thought of suicide entered his brain. A tiny fire burned in his stove; the lamp with little oil flickered. He was cold and hungry, and he felt himself alone and without a sympathetic friend like an animal dying in a cave. In the midst of of the distress there came a vision of the Chilean belle and knowing that his clothes were no longer presentable, that his patent leather boots were cracked and that no tailor would give him credit, his desire for death became greater as he realized that he could not again meet his goddess.
Mechanically he raised himself and went to the box where he kept his souvenirs in the hope that he might find some jewel that be could sell. Some portraits, yellowing letters, locks of hair, notes, and leaves and dry flowers were crushed under his hand. He encountered the journal of travels and turned over the pages. The notes on Chile awakened his interest.
‘I was twenty years old then,” he sighed, “How could I have known or the misery in store for me?” He read the lines written by Alvarado: “In ten years I promise to share my property with partner Pierre Lavalle.”
He smiled sadly.
“This very evening the ten years. If the good Alvarado wishes to keep his promise he has not much time left.”
Two knocks were heard on the door. Pierre said to himself ironically:
“There he is now.”
He opened the door. He saw before him a man of large stature, white hair and beard with the mien of a cowboy and the color of cinnamon. The visitor addressed him in Spanish:
Excuse me,” he said. “I am late. You are Mr. Lavalle?”
“Yes,” replied Pierre astonished.
“I am Alvarado.”
The young man nearly dropped the the lamp.
Alvarado continued: “I have come to pay my debt.”
“Good,” thought Pierre, “It will enable me to buy some clothes so I can see her again.”
Alvarado continued: “I have made my fortune, I bring you our accounts as we are partners. Aside from my personal property which I deduct, we possess between 90,000,000 and 100,000,000 francs. The half of these have been realized and 25,000,000 francs are at your disposal.”
The the lamp fell.
“Good,” continued Alvarado, “you are content. It is natural. That encourages me to demand something of you. I prefer that the money remain in my family and my family is composed of my sister and my niece.”
Disappointment. Pierre had a vision of his magnificent Chilean and remained silent. “I wish that you marry my niece. You know her already. She is named Anita Fena.”
Pierre threw himself upon the cowboy and covered his white head with kisses, while he sobbed for happiness.
“And this,” concluded Landa, “is what it is to give 1,000 francs to a Chilean who seeks his fortune.”
“I wish I could find one like him to stake,” groaned Langrume. A beggar passed and asked alms in a piteous voice. Langrume turned away. “Why do not the police arrest these vagabonds?” he growled.
“It will bring you good luck to give him money.” said Landa.
The banker took a franc from his pocket.
“Make him write a memorandum in your Journal,” said Songeres.
translated by Mrs. Moses P. Handy (she died in 1933)
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short storyThere lived an old retired major in the hills of central Europe. No one knew in which armies he had fought, or which battles that had disfigured his wrinkled face. Some took for granted that he had supported the Nazis during the war. They barely knew his name, and only referred to him with contempt as “the grumpy old major”. His home was a log cabin, overlooking a valley that was often covered in mist. And when the rains and the wind darkened the evenings, the light from his window was a solitary gleam – like the eye of the mountains themselves – peering down on the village below.
The major was thoroughly disliked because of his ferocious temper. He arrived in the afternoons, unshaven, stinking of sweat and alcohol, and then he would be very rude and cold – if he indeed he said something at all.
The only creature on this earth that seemed to be good enough for the old major was his dog. No one knew the age of the creature, or even of the of the major himself. The dog walked with a proud skip in its steps, and he showered it with luxury and food. In the evenings the major would silently ponder the landscape from his vantage point. What his thoughts were, not even the dog could tell.
There was never a visitor to the old cabin, but the major sometimes sobered up and cleared the path. He worked into the afternoons with a pick ax and shuffle. When he was done he would take a seat in a chair outside, and drink whiskey and smoke until he fell asleep where he sat. The evening chill would wake him and then he would withdraw to his bed. Sometimes when the major slept he would kick and scream, as he was struggling for his life. Then the dog would jump down from the bed, and lie down in a corner until he quieted down. When the major woke, he would be sweaty and confused, and then he would drink coffee, and then read a book til dawn penetrated the morning mist.
The landscape around the village was vast and wild, and the major would limp up and down those isolated paths followed by his mute companion. In winter, blizzards would descend upon his outpost with terrifying violence. A lighted fireplace and piles of wood kept him warm. He stored canned food of various kinds, beans, spam, fish, and he salted meats to comfort himself. When the water froze he opened the door and collected snow in a bucket which he melted by the fire for his coffee.
Sometimes, when he was in the mood, he dug deep into a wooden chest and found an old battery powered radio, and he would sit quietly, intensely concentrated, trying to move the antenna back and forth in order to make out those almost imperceptible voices that penetrated into his dominion from the world outside. But sometimes this proved impossible, and therefore he did not receive advance warning of the horrific storm of 1973.
On 21 of October that year the heavens gave birth to the worst winds and heaviest snow fall seen in those parts. The other villagers never talked to the old major because they did not like him, and by the time storm had arrived, and he entered their thoughts, it was too late. They thought that the cabin on the hill has stood there for hundreds of years. Like the major himself it seemed carved out of the hillside. If he just sat quiet where he was, no harm could befall him.
And they were right, and the old major knew it. He did what he normally did during winter storms, lighted his fire. The flames flickered, and when the shutters were secured, they filled the room with comfort, light and heat, while the Day of Judgment brewed outside.
The old major was used to this, it had been his life, in every sense. He got up a bottle of whiskey, and sipped from a glass. His dog, however, was utterly terrified. It crawled under the table, and whined. The old major tried to reassure the creature, calm it with offers of treats, but the howl of the winds, the creaking walls and what seemed like an inexplicable drone from the heavens above frightened it, and it would take no food.
The old major then got down on his knees under the table and sat next to the dog with his glass of whiskey. He looked at the dog, and for a while dog was calm. But then suddenly a tremendous gust blew the door open, filling the room with swirls of snow. The old major rushed to his feet, and struggled against the wind to shut it. When that was done, he noticed that the dog had fled into the night to seek refuge among the trees.
First, he was overwhelmed with grief when the room was quiet. He looked at the empty space where the dog used to lie. Then his eyes were suddenly filled with defiance, an old soldier was returning to battle. He put on his thickest coat, and hat and scarf, grabbed an oil lamp and unlocked the door.
So it was that the old major decided to take on the very spirits of the mountain to fight for his dog. He waded to his ankles in snow for a few hundred meters up the hill. He shouted, but his voice was inaudible. As he became removed from his cabin, he saw its light extinguish in the storm. And not soon after, the old major was overcome with fatigue and sat down under a tree. That is where the men from the village found his frozen body two days later.
They did not have much sympathy for him because he had always been mean and yelled at them. The dog, however, was found alive in the shed outside. Everyone thought that this was the most faithful creature on earth which stayed so loyal to such a terrible person. It was brought down from the mountain, and given to a breeder, who made sure that it produced many litters, whose offspring still run around on the meadows in those parts. They say old majors die, but their dogs live on forever.
by Michael Henrik Wynn
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short story«Sieg, Heil!» the nervous man said upon entering the main auditorium in 1938, his hard polished shoes echoed against the marble tiles. Short of breath, he placed his leather briefcase on the mahogany podium, and eyed his audience with anxious suspicion. There was rustling of paper, distant coughing. The apparatus for showing slides was prepared in the wings by a secretary in formal attire. Some of the employees seemed curious at least, while others had shown up as a matter of duty. And yawned. No doubt there were those in the small crowd for whom the word “duty” had special significance.At one wall a long crimson flag with a swastika, on the others the long history of the company, portraits of past industrialists that had built something from scratch, and hammered out the might of the German nation from steel.Finally, a small cortege of black suits entered the room, headed by the manager, a formal man by any standards, a man who appreciated efficiency, and man who knew he had proven his worth, and risen to senior rank.He eyed the speaker with a certain skepticism, but with acute interest.«My dear employees», he began upon entering the stage. «I have arrived to introduce our speaker tonight, a man of extraordinary courage and dedication who has traveled far and wide as a representative of our Fatherland, and been a unique witness. I will make no further comment, but let him recount his own story. The stage is yours, Herr Rabe. We are honored by your visit»The tall and nervous John Rabe then entered the podium.«As you all know, I have come from China recently, and in particular from a great city known as Nanjing. It is of the events that I witnessed there that I now wish to speak.”“Where is this city?” shouted a man from the back. The manager turned in anger in his seat, but fell silent when he saw the face of the man in the audience, and sighed.“That is a very good question. The city is centrally placed in China and have been historically of considerable significance for the Chinese, which is why I – as a representative of Der Fuhrer- was placed there. And it was in the service of our Fuhrer and as his envoy that I was able to witness the atrocities that I am about to reveal to you, the ruthless murder of thousands of old men, women and babies by the Japanese army. It is true that we in Germany are of a higher race than other nations, but we must also act in accordance with this, which is what I tried to do.”“But these people were of the mongol race, were they not?” persisted the voice.Herr Rabe stopped, the light over his head was bright, it hit his face in such a way that he was unable to make out the contours of the shadow in the audience, the annoying back seat heckler. But he did not need to see the face, he knew by the authority of the voice that personal animosity would get him nowhere. He had to fall back on his powers of persuasion. At that moment, he was taken back to that recent battlefield, and to the face of an elderly grand mother. She had run past him carrying a small child as he stood on the lawn. Artillery thundered in the distance, the glimmer of explosions colored the horizon. And then the shrill cries of the assaulting Japanese. For some reason he stood watching her escape. Just as she was about to melt into the fog, a shadow had stepped out of nowhere, a sharp blade was raised, and moments later both the old woman and the child lay dead on the grass one hundred meters from him.“Herr Rabe! Please continue”, a voice said. He shook his head, and found himself once again in the great hall wiping sweat off his forehead.“Yes, I am sorry. I will do as you say. I arrived I the city of Nanjing, and took up my position at our German station, and in that position, by the grace and might invested in me by Der Fuhrer, I witnessed the most horrific scenes that any man, even those who lived through our Kaiser’s great efforts, would ever have imagined. But I will say no more. I will let you see for yourself. Lower the lights, please.”There was total silence as the room submerged in darkness, the only sound that was heard was Herr Rabe’s nervous fiddling with the slide machine. Finally, it was working, Herr Rabe corrected his brown tie in order to breathe more freely, and the first slide appeared. It was a harmless photo of his place of work, then followed by scenic views of the city.Herr Rabe then began to lecture on the history of the region, upon his journey and upon the great assistance provided by his staff. He praised their efforts, he praised their patriotism, and the great dignity with which they had faced hardships. But then he stopped, fell silent for a moment. His face was the only one visible in the room, hard light hit it from the side, making his worried wrinkles stand out while the rest of the room brooded like a uniform shadow in curious anticipation.Then a new slide was loaded with a click resembling that of an automatic riffle: dead bodies on a road. There were coughs in the room. Herr Rabe said nothing, then loaded the next slide with military efficiency, close-ups of dead pregnant women. Then the next, children. The sight of the photos had brought back that surprising courage he had once displayed. Again he was back where it had all started. Slide after slide was loaded, it was all there: the torture, the corpses, the rapes, the blood-soaked cadavers, the screams and gazes he was unable to forget. There was something manic and automatic in the way that he loaded each slide, slowly and rhythmically as if to convince himself.Then he sighed. It was done. They had seen what he had seen, and his mission was complete.He asked for the lights, but had to shade his eyes as the audience re-emerged blackness. He now examined them one by one, searching for responses.There was a young man on the front row who was on the verge of tears, but he stared to the floor. Herr Rabe did not want to embarrass him. There was a balled fat man in a white suit with a very worried look, but Herr Rabe was unable to tell what caused that worry. Then he saw the face of the industrialist, the manager himself, thin and neat and composed. A poker face, it was impossible to say what such men were thinking.At first this annoyed Rabe a little, but then he thought about what sort of job the manager had. It was not possible for all men to wear their hearts on a sleeve. A manager was a political pawn, as well as a benefactor for workers in times of need. It was a pity that society produced his kind, but the world was what the world was.«I now wish to tell you about various actions that I took in the name of our great Fuhrer to prevent these horrific events, and how I was partly successful. I can tell you that…«But what did these mongols do to merit such punishment? You haven’t told us what they have done?»«What do you mean? Done? These are women and children?»«Some of the most cruelest people in history have been women, Herr Rabe?»Herr Rabe moved closer to the edge of the stage, spying into the audience. There again was that same voice, penetrating and authoritative. It was clear what he was. But Herr Rabe had influence, he would not be harassed by nobodies. If some upstart of a policeman thought he could be crueler than a Japanese samurai, he was sadly mistaken.«Are you sure you are not a socialist, Herr Rabe?» said the voice.Herr Rabe now stepped off the stage, and moved up the aisle passing many young and nervous clerks.Then he saw the man, tall, neat, well dressed, a mouth twisted in cynicism and a penetrating and intelligent stare.«Are you a true German?» asked Herr Rabe. «Can nothing make an impression upon your soul»«Soul? You are a sentimental dreamer, Herr Rabe. You must come with me, please».He saw the man approaching with determined steps.«Look here, I am a representative of Der Fuhrer. I am not just a nobody. You cannot treat me this way,” he continued.Before the man reached him two men who had been seated at the edges had grabbed his arms and were leading him towards the exit.Herr Rabe struggled, and broke free. Then he straightened his suit.«I will not stand for this!» he shouted. «I simply will not stand for it».But then, as he turned, he glimpsed the massive cynic just behind him, and something hit his head with such a force that he blacked out.When he woke, Herr Rabe was in the back of a moving van, and he heard city traffic. The man was treating his forehead with some cloth.«You need not worry, Herr Rabe. You are important and the party is grateful for your service. But your information is not wanted. I had no choice but to put an end to your performance»«Performance? Did you not see? Are you not a patriot?»«I am a liberated national from the Sudetenland, Herr Rabe. I was thrown in prison for that, I have no need to prove my patriotism, even to man such as yourself.»«And my slides?«What policemen, businessmen and politicians think is their own affair»The man then leaned back against the side of the van, lit a cigarette and sighed. He didn’t even look at Herr Rabe as the van stopped and Herr Rabe was directed toward the interrogation room.«Here our ways separate Herr Rabe,» the man said as they stopped by a gray door.«May I have your name, I wish to report you.»«My name is Schindler…Oscar Schindler. You may report me, if you wish.»And then the man turned and quietly walked towards the exit.
by Michael Henrik Wynn
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short storyAt an undisclosed time in British history, there lived a 14 year old boy with undiagnosed, but mild autism who was fond of school debates. His mind was such that he could challenge most normal people simply by overwhelming them with masses of facts from his prodigious memory. As he grew older, he realised that he could use this in a court of law, and make good money as a barrister. Passing a degree in pedantic quotation and logics posed no problems for a high riser of his particular talents. He got top marks, and was immediately hired by a large London law firm to argue a very important case before a senior and very respected judge.
When the new barrister entered the court, however, he immediately turned many heads because of the elevated sound volume with which the fresh legal representative presented his arguments, this being the method he had applied to win school debates. The old judge – first frowning, then staring in disbelief – observed the performance in silence, and then – out of sheer curiosity – got the solicitor into a short discussion. I say short, for five minutes later the fresh barrister was arrested in contempt of court on the grounds that “shouting and screaming like a madman does not improve a flawed line of reasoning”.
The barrister remained in his cold cell a few days, until the judge took pity on him, and paid a him a visit. He sat down next to the man, and assumed the role of a well-meaning grandfather. “I am going to order your release tomorrow”, he said. “But in my 40 years as a judge, I have never seen something similar in my court as what you perpetrated a few days ago.”
“I understand”
“There is a condition to my release, so do not rejoice until you hear it: I want you to promise me that you will NEVER work as a barrister, but in stead find a profession more suited to this kind of rudeness, these constant interruptions with tedious facts and details. This inability to allow a full line of reasoning to reach a natural conclusion. This sort of circus will halt all progress in my cases, and assure that nothing gets done, you see. Will you promise me this?”
The young barrister sighed. He was not a bad person, in fact he was kind. He just did not understand. Nor was he a person who would knowingly disrespect authority.“I will heed your advice, Your Honour.”
The door slammed shut behind the judge as he left, and the very next morning the barrister was released. He quit the law firm, and for while drifted aimlessly through various business ventures. Even with moderate success in these, he felt that he had been robbed of a setting in which his natural talents for debating would blossom. However, this story has a very happy ending, for the historical records indicate that he – 20 years after the said events – became the most admired Speaker in the history of the British House of Commons.
by Michael Henrik Wynn
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literatureIn Nepal every school boy knows the name Laxmi Devkota (1909-59), author of the short Napelese epic Muna Madan. All over Himalaya his works are revered as classics, yet in Europe and the West his folk inspired narrative poems remain largely unknown. In a special interview one of his two surviving sons, Padma Devkota, explains the continuing attraction of his father’s stories, and why a tale like Muna Madan still fascinates today, almost 100 years after it was written.
Historyradio.org: Why has Muna Madan become such a central work in Nepalese literature?
Professor Padma Devkota: Muna-Madan remains a central work in Nepali literature for several reasons. Briefly, it is the first major Romantic work in Nepali literature which revolts against the age-long Sanskrit classical tradition and seeks to tell the story, as Professor Shreedhar Lohani observes in “Life, Love, and Death in Muna Madan,” of real people through lives of fictional characters, and to fictionalize real geographical space. This is the first work in Nepali literature which elevates the jhyaure song, an otherwise neglected cultural space, to a significant literary height. Next, it tells a story of the common Nepali people which remains realistically contemporary in the context of the international labor market which still attracts many indigent Nepali workers. It is a heart-rending tragedy written in a simple diction which even the illiterate people of Nepal easily understood. They found their own lives written all over the pages of this book. Even then, Poet Devkota himself was criticized by elitist writers as having done something that would mar his literary career.
Historyradio.org: Muna Madan deals with issues like poverty and caste, to what extent are these issues in present day Nepal?
Professor Padma Devkota: The caste system is not a central theme of Muna-Madan. It is mentioned only once in the course of the story when Madan’s overwhelming gratitude to the Good Samaritan figure, the Bhote, causes Madan to mention his own caste. Furthermore, the caste system itself was efficient at the time it was created. Later practices cast a slur on its original intent, which was simply a division of labor within a small, ancient community. Quite obviously it has outlasted its use in contemporary societies and the Government of Nepal has taken efficient action against all caste discriminations. However, even as poets and thinkers point up the correct path, human habits die hard. We now fear the rise of economic castes such as those that encrust capitalistic societies. I believe Nepal, especially after its secularization, has been more successful fighting the discriminatory caste system than it has succeeded in fighting poverty.
Historyradio.org: Tell us a little about your father, Laxmi Prasad Devkota. What sort of man was he?
Professor Padma Devkota: Laxmi Devkota is popular as Mahakavi (Great Poet/Epicist). The public was quick to recognize the exceptional qualities of a poet whose fifty-ninth book, The Witch Doctor and Other Essays, a collection of thirty essays written originally in English, appeared on November 11, 2017. There are several other documents waiting to be published. He wrote in practically all the genres of literature and excelled in poetry and essay. Initially, he wrote under the influence of his Sanskrit background and English education. He started out as a Romantic poet in the Nepali tradition but continually grew as a poet to a literary modernity which the bulk of his writings have shaped. As an intellectual, he participated in the socio-political life of the nation, which he loved with all his heart. As a writer, he had vision, imagination and mastery over the medium. He also raised his voice against colonialism, imperialism, discriminations and injustice. As a thinker, he asserted the necessity of scientific and logical thinking to counteract blind faith and orthodoxy which hindered progress. As a human being, he had the gift of compassion and empathy. Legends continue growing around the life of the poet.
Historyradio.org: What kind of reception did Muna Mudan receive when it was published?
Professor Padma Devkota: Muna-Madan is a long narrative poem written in the lyrical form called jhyaure in which learned people of the time found, as Devkota himself explains, “a low standard of rural taste, an inkling of distancing from civilization or of showiness or trace of ill-manners of the hills.” He tells us how the pundits “started wrinkling their nose” at the mention of jhyaure. For them, the merits of literature were with Kalidas and Bhavabhuti, the classical Sanskrit poets. For Devkota, they were not national poets and their literary output was not the Nepali national literature. So, he compares his situation to that of his predecessor, Bhanubhakta Acharya, the Adi Kavi or the First Poet of Nepal. During Bhanubhakta’s time, the elitists asked if it was possible to write poetry in Nepali. But Bhanubhakta used the Sanskrit classical meter and produced wonderful poetry in Nepali. Similarly, in Devkota’s time, the elitists asked if it was possible to write poetry in jhyaure. Devkota elevated the status of jhyaure by writing serious literature in this rhythm of the common heart. Quickly, Muna-Madan gained popularity and it still remains the best-seller even to this day.
Historyradio.org: There is a movie version of the novel, is this film faithful to the original text?
Professor Padma Devkota: I would have to look at the movie again to tell you just how faithful it is. When I watched it for the first time years ago, I thought it was sufficiently faithful to the original text, but that is just a passing claim. Gaps, additions and interpretations of the movie need a more serious revisiting.
Watch the movie trailer
Historyradio.org: Could you describe the literary style of that your father uses in his narrative? Is he a realist writer, a naturalist? A modernist?
Professor Padma Devkota: Muna-Madan is a long narrative poem written with the ballad in mind. It uses a lyrical form called the jhyaure which was popular among people at work, especially in the paddy fields where young boys and girls teased each other with songs and fell in love. Although Devkota’s poem is tragic in essence in keeping with the eastern view of life, he insists on the importance of action, which alone can give significance to life. Throughout the poem, there are reversals of the imaginary and the real, of gender roles, of situations, and so on. The poem is romantic in vision, emotionally well-balanced and under full control of the writer. It uses fresh metaphors and images that have a lasting impression upon the mind of the reader. The work is popularly acclaimed as being simple, but simplicity of diction is counteracted by the poet’s imaginative flights that trail the syntax behind them. It is as if my father wanted to apply William Wordsworth’s famous poetic declaration in the Preface to Lyrical Ballads to Nepali literature: to write about real people in their own tongues. In trying to select a “language really used by men,” Devkota strikes gold and achieves a simplicity which stands in great contrast to the complexity he was later able to achieve in the epic language of Nepali Shakuntala, for instance.
In terms of its revolt against the classical tradition and its attempt to speak in the simple language of the common people, Muna-Madan is modernist too. It does make a very powerful statement against discriminatory caste practices.
Historyradio.org: In which way does his novel fall into the narrative of Nepalese literary history?
Professor Padma Devkota: Nepali derives from Pali, which derives from Sanskrit. Very early Nepali writers wrote devotional poetry in Sanskrit; but Bhanubhakta Acharya decided to freely translate Ramanyan into Nepali using the classical Sanskrit meters. He also wrote a few poems about the political and social issues of his time. Then came Motiram Bhatta and introduced the Urdu gazal and wrote many love poems. Lekhanath Poudyal stuck to the Sanskrit tradition but wrote a Nepali that gleamed with polished language. Balakrishna Sama, a playwright and a poet, looked westward and to science and philosophy. Laxmi Prasad Devkota introduced Romanticism and Modernity to Nepali literature.
Briefly again, my father’s poetry is spontaneous, deeply felt, sincere and honest, and has a touch of spirituality in it. He loves his nation, but goes glocal. He finds his inspiration in the histories and mythologies of India, Greater India (Bharatvarsha), Greece, Rome and Nepal. For him, mythology offers a proper window into the hearts of the peoples of the world. For the human being must stand at the center of the universe. The human being is the only significantly worthy object of worship. And the poet remains a liberal humanist.
Historyradio.org: Why do you think Muna Madan is so little known in Europe?
Professor Padma Devkota: No serious attempt has been made by the Nepalese Government to introduce its culture and literature to the Europeans, who don’t read Nepali anyway. And why should they? Nepal is not an economic or military giant. So, its richest cultural mine awaits discovery by individuals who wander in search of the best in world literature. Some such as Dom Moreas who met Devkota at his death-bed and reminisced him in Gone Away: An Indian Journal or David Rubin whose translations of Devkota’s poems appear under the title Nepali Visions, Nepali Dreams or Michael Hutt of the School of Oriental and African Studies (SOAS), London, who translated Muna-Madan are examples of Western scholars who have discovered him. More recently, international scholarship has grown around Devkota’s work. One such study, though peripheral to Muna-Madan, is that of Anna Stirr’s on “Sounding and Writing a Nepali Public Sphere: The Music and Language of Jhyaure” (Asian Music 46, 2015). Although Devkota himself started the tradition of translating his own works and those of his colleagues’ into English, and although he also started the tradition of writing serious literature originally in English, we have not been able to publicize it beyond the frontiers of our immediate neighbors.
Historyradio.org: Are there many foreign translations of the story?
Professor Padma Devkota: Not as many as or as good as we would like to see. Some Nepali translators have attempted rendering Muna-Madan into English. Among them are my father’s brother, Madhusudhan Devkota, and Tirtha Man Tuladhar both of whom attempted a translation of this work in 1970. Ananda Shrestha’s rendering into English appeared in 1995. Foreigners, too, have tried to translate this work in their own ways. A. M. Syangden and Ganga Singh Rai form India attempted translating Muna-Madan in 1994 and 1996, respectively. Their major problem is with the language itself. Michael J. Hutt’s translation appeared in 1996. It remains the most noted version to this day. Liu Xian translated it into Chinese in 2011. Portions of the text have been translated into Russian, Korean, French, German and other European languages, too. All of them have translated from the original text of Muna-Madan, which is shorter by 399 lines from the text revised by the poet in 1958. This one remains to be translated by someone.
Click to buy an English translation
“Muna Madan follows the life of Madan who leaves his wife , Muna, and goes to Lhasa to make money, and while returning he becomes sick on the way. His friends leave him on the road and come back home saying he has died. The story also shows the life of a poor woman who suffered much without her husband and later dies because of grief. Finally he is rescued by a man who is considered to be of lower caste in Nepal. That is why it is said that a man is said to be great not by caste or race but by a heart full of love and humanity. When Madan returns to Kathmandu after regaining his health, he discovers that his wife is dead and becomes grief-stricken. Madan comes to realize that money is of no value at that point. In this poem, Devkota has written about the biggest problems in Nepalese society at the time.” (Wiki)
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historyMy first lesson in how to live as a Negro came when I was quite small. We were living in Arkansas. Our house stood behind the railroad tracks. Its skimpy yard was paved with black cinders. Nothing green ever grew in that yard. The only touch of green we could see was far away, beyond the tracks, over where the white folks lived. But cinders were good enough for me, and I never missed the green growing things. And anyhow, cinders were fine weapons. You could always have a nice hot war with huge black cinders. All you had to do was crouch behind the brick pillars of a house with your hands full of gritty ammunition. And the first woolly black head you saw pop out from behind another row of pillars was your target. You tried your very best to knock it off. It was great fun.
I never fully realized the appalling disadvantages of a cinder environment till one day the gang to which I belonged found itself engaged in a war with the white boys who lived beyond the tracks. As usual we laid down our cinder barrage, thinking that this would wipe the white boys out. But they replied with a steady bombardment of broken bottles.
We doubled our cinder barrage, but they hid behind trees, hedges, and the sloping embankments of their lawns. Having no such fortifications, we retreated to the brick pillars of our homes. During the retreat a broken milk bottle caught me behind the ear, opening a deep gash which bled profusely. The sight of blood pouring over my face completely demoralized our ranks. My fellow-combatants left me standing paralyzed in the center of the yard, and scurried for their homes. A kind neighbor saw me and rushed me to a doctor, who took three stitches in my neck.
I sat brooding on my front steps, nursing my wound and waiting for my mother to come from work. I felt that a grave injustice had been done me. It was all right to throw cinders. The greatest harm a cinder could do was leave a bruise. But broken bottles were dangerous; they left you cut, bleeding, and helpless.
When night fell, my mother came from the white folks’ kitchen. I raced down the street to meet her. I could just feel in my bones that she would understand. I knew she would tell me exactly what to do next time. I grabbed her hand and babbled out the whole story. She examined my wound, then slapped me.
“How come yuh didn’t hide?” she asked me. “How come yuh awways fightin’?”
I was outraged, and bawled. Between sobs I told her that I didn’t have any trees or hedges to hide behind. There wasn’t a thing I could have used as a trench. And you couldn’t throw very far when you were hiding behind the brick pillars of a house. She grabbed a barrel stave, dragged me home, stripped me naked, and beat me till I had a fever of one hundred and two. She would smack my rump with the stave, and, while the skin was still smarting, impart to me gems of Jim Crow wisdom. I was never to throw cinders any more. I was never to fight any more wars. I was never, never, under any conditions, to fight white folks again. And they were absolutely right in clouting me with the broken milk bottle. Didn’t I know she was working hard every day in the hot kitchens of the white folks to make money to take care of me? When was I ever going to learn to be a good boy? She couldn’t be bothered with my fights. She finished by telling me that I ought to be thankful to God as long as I lived that they didn’t kill me.
All that night I was delirious and could not sleep. Each time I closed my eyes I saw monstrous white faces suspended from the ceiling, leering at me.
From that time on, the charm of my cinder yard was gone. The green trees, the trimmed hedges, the cropped lawns grew very meaningful, became a symbol. Even today when I think of white folks, the hard, sharp outlines of white houses surrounded by trees, lawns, and hedges are present somewhere in the background of my mind. Through the years they grew into an overreaching symbol of fear.
It was a long time before I came in close contact with white folks again. We moved from Arkansas to Mississippi. Here we had the good fortune not to live behind the railroad tracks, or close to white neighborhoods. We lived in the very heart of the local Black Belt. There were black churches and black preachers; there were black schools and black teachers; black groceries and black clerics. In fact, everything was so solidly black that for a long time I did not even think of white folks, save in remote and vague terms. But this could not last forever. As one grows older one eats more. One’s clothing costs more. When I finished grammar school I had to go to work. My mother could no longer feed and clothe me on her cooking job.
There is but one place where a black boy who knows no trade can get a job. And that’s where the houses and faces are white, where the trees, lawns, and hedges are green. My first job was with an optical company in Jackson, Mississippi. The morning I applied I stood straight and neat before the boss, answering all his questions with sharp yessirs and nosirs. I was very careful to pronounce my sirs distinctly, in order that he might know that I was polite, that I knew where I was, and that I knew he was a white man. I wanted that job badly.
He looked me over as though he were examining a prize poodle. He questioned me closely about my schooling, being particularly insistent about how much mathematics I had had. He seemed very pleased when I told him I had had two years of algebra.
“Boy, how would you like to try to learn something around here?” he asked me.
“I’d like it fine, sir,” I said, happy. I had visions of “working my way up.” Even Negroes have those visions.
“All right,” he said. “Come on.”
I followed him to the small factory.
“Pease,” he said to a white man of about thirty-five, “this is Richard. He’s going to work for us.”
Pease looked at me and nodded.
I was then taken to a white boy of about seventeen.
“Morrie, this is Richard, who’s going to work for us.”
“Whut yuh sayin’ there, boy!” Morrie boomed at me.
“Fine!” I answered.
The boss instructed these two to help me, teach me, give me jobs to do, and let me learn what I could in my spare time.
My wages were five dollars a week.
I worked hard, trying to please. For the first month I got along O.K. Both Pease and Morrie seemed to like me. But one thing was missing. And I kept thinking about it. I was not learning anything, and nobody was volunteering to help me. Thinking they had forgotten that I was to learn something about the mechanics of grinding lenses, I asked Morrie one day to tell me about the work. He grew red.
“Whut yuh tryin’ t’ do, nigger, git smart?” he asked.
“Naw; I ain’ tryin’ t’ -it smart,” I said.
“Well, don’t, if yuh know whut’s good for yuh!”
I was puzzled. Maybe he just doesn’t want to help me, I thought. I went to Pease.
“Say, are you crazy, you black bastard?” Pease asked me, his gray eyes growing hard.
I spoke out, reminding him that the boss had said I was to be given a chance to learn something.
“Nigger, you think you’re white, don’t you?”
“Naw, sir!”
“Well, you’re acting mighty like it!”
“But, Mr. Pease, the boss said . . .”
Pease shook his fist in my face.
“This is a white man’s work around here, and you better watch yourself!”
From then on they changed toward me. They said good-morning no more. When I was just a bit slow in performing some duty, I was called a lazy black son-of-a-bitch.
Once I thought of reporting all this to the boss. But the mere idea of what would happen to me if Pease and Morrie should learn that I had “snitched” stopped me. And after all, the boss was a white man, too. What was the use?
The climax came at noon one summer day. Pease called me to his work-bench. To get to him I had to go between two narrow benches and stand with my back against a wall.
“Yes, sir,” I said.
“Richard, I want to ask you something,” Pease began pleasantly, not looking up from his work.
“Yes, sir,” I said again.
Morrie came over, blocking the narrow passage between the benches. He folded his arms, staring at me solemnly.
I looked from one to the other, sensing that something was coming.
“Yes, sir,” I said for the third time.
Pease looked up and spoke very slowly.
“Richard, Mr. Morrie here tells me you called me Pease.”
I stiffened. A void seemed to open up in me. I knew this was the show-down.
He meant that I had failed to call him Mr. Pease. I looked at Morrie. He was gripping a steel bar in his hands. I opened my mouth to speak, to protest, to assure Pease that I had never called him simply Pease, and that I had never had any intentions of doing so, when Morrie grabbed me by the collar, ramming my head against the wall.
“Now, be careful, nigger!” snarled Morrie, baring his teeth. ” heard yuh call ‘im Pease! ‘N’ if yuh say yuh didn’t, yuh’re callin’ me a lie, see?” He waved the steel bar threateningly.
If I had said: No, sir, Mr. Pease, I never called you Pease, I would have been automatically calling Morrie a liar. And if I had said: Yes, sir, Mr. Pease, I called you Pease, I would have been pleading guilty to having uttered the worst insult that a Negro can utter to a southern white man. I stood hesitating, trying to frame a neutral reply.
“Richard, I asked you a question!” said Pease. Anger was creeping into his voice.
“I don’t remember calling you Pease, Mr. Pease,” I said cautiously. “And if I did, I sure didn’t mean . . .”
“You black son-of-a-bitch! You called me Pease, then!” he spat, slapping me till I bent sideways over a bench. Morrie was on top of me, demanding:
“Didn’t yuh call ‘im Pease? If yuh say yuh didn’t, I’ll rip yo’ gut string loose with this f–kin’ bar, yuh black granny dodger! Yuh can’t call a white man a lie ‘n’ git erway with it, you black son-of-a-bitch!”
I wilted. I begged them not to bother me. I knew what they wanted. They wanted me to leave.
“I’ll leave,” I promised. “I’ll leave right now.”
They gave me a minute to get out of the factory. I was warned not to show up again, or tell the boss.
I went.
When I told the folks at home what had happened, they called me a fool. They told me that I must never again attempt to exceed my boundaries. When you are working for white folks, they said, you got to “stay in your place” if you want to keep working.
My Jim Crow education continued on my next job, which was portering in a clothing store. One morning, while polishing brass out front, the boss and his twenty-year-old son got out of their car and half dragged and half kicked a Negro woman into the store. A policeman standing at the corner looked on, twirling his nightstick. I watched out of the corner of my eye, never slackening the strokes of my chamois upon the brass. After a few minutes, I heard shrill screams coming from the rear of the store. Later the woman stumbled out, bleeding, crying, and holding her stomach. When she reached the end of the block, the policeman grabbed her and accused her of being drunk. Silently I watched him throw her into a patrol wagon.
When I went to the rear of the store, the boss and his son were washing their hands at the sink. They were chuckling. The floor was bloody, and strewn with wisps of hair and clothing. No doubt I must have appeared pretty shocked, for the boss slapped me reassuringly on the back.
“Boy, that’s what we do to niggers when they don’t want to pay their bills,” he said, laughing.
His son looked at me and grinned.
“Here, hava cigarette,” he said.
Not knowing what to do, I took it. He lit his and held the match for me. This was a gesture of kindness, indicating that even if they had beaten the poor old woman, they would not beat me if I knew enough to keep my mouth shut.
“Yes, sir,” I said, and asked no questions.
After they had gone, I sat on the edge of a packing box and stared at the bloody floor till the cigarette went out.
That day at noon, while eating in a hamburger joint, I told my fellow Negro porters what had happened. No one seemed surprised. One fellow, after swallowing a huge bite, turned to me and asked
“Huh. Is tha’ all they did t’ her?”
“Yeah. Wasn’t tha’ enough?” I asked.
“Shucks! Man, she’s a lucky bitch!” he said, burying his lips deep into a juicy hamburger. “Hell, it’s a wonder they didn’t lay her when they got through.”
I was learning fast, but not quite fast enough. One day, while I was delivering packages in the suburbs, my bicycle tire was punctured. I walked along the hot, dusty road, sweating and leading my bicycle by the handle-bars.
A car slowed at my side.
“What’s the matter, boy?” a white man called.
I told him my bicycle was broken and I was walking back to town.
“That’s too bad,” he said. “Hop on the running board.”
He stopped the car. I clutched hard at my bicycle with one hand and clung to the side of the car with the other.
“All set?”
“Yes, sir,” I answered. The car started.
It was full of young white men. They were drinking. I watched the flask pass from mouth to mouth.
“Wanna drink, boy?” one asked.
I laughed, the wind whipping my face. Instinctively obeying the freshly planted precepts of my mother, I said:
“Oh, no!”
The words were hardly out of my mouth before I felt something hard and cold smash me between the eyes. It was an empty whisky bottle. I saw stars, and fell backwards from the speeding car into the dust of the road, my feet becoming entangled in the steel spokes of my bicycle. The white men piled out, and stood over me.
“Nigger, ain’ yuh learned no better sense’n tha’ yet?” asked the man who hit me. “Ain’ yuh learned t’ say sir t’ a white man yet?”
Dazed, I pulled to my feet. My elbows and legs were bleeding. Fists doubled, the white man advanced, kicking my bicycle out of the way.
“Aw, leave the bastard alone. He’s got enough,” said one.
They stood looking at me. I rubbed my shins, trying to stop the flow of blood. No doubt they felt a sort of contemptuous pity, for one asked:
“Yuh wanna ride t’ town now, nigger? Yuh reckon yuh know enough t’ ride now?”
“I wanna walk,” I said, simply.
Maybe it sounded funny. They laughed.
“Well, walk, yuh black son-of-a-bitch!”
When they left they comforted me with:
“Nigger, yuh sho better be damn glad it wuz us yuh talked t’ tha’ way. Yuh’re a lucky bastard, ’cause if yuh’d said tha’ t’ somebody else, yuh might’ve been a dead nigger now.”
Negroes who have lived South know the dread of being caught alone upon the streets in white neighborhoods after the sun has set. In such a simple situation as this the plight of the Negro in America is graphically symbolized. While white strangers may be in these neighborhoods trying to get home, they can pass unmolested. But the color of a Negro’s skin makes him easily recognizable, makes him suspect, converts him into a defenseless target.
Late one Saturday night I made some deliveries in a white neighborhood. I was pedaling my bicycle back to the store as fast as I could, when a police car, swerving toward me, jammed me into the curbing.
“Get down and put up your hands!” the policemen ordered.
I did. They climbed out of the car, guns drawn, faces set, and advanced slowly.
“Keep still!” they ordered.
I reached my hands higher. They searched my pockets and packages. They seemed dissatisfied when they could find nothing incriminating. Finally, one of them said:
“Boy, tell your boss not to send you out in white neighborhoods this time of night.”
As usual, I said:
“Yes, sir.”
My next job was as hall-boy in a hotel. Here my Jim Crow education broadened and deepened. When the bell-boys were busy, I was often called to assist them. As many of the rooms in the hotel were occupied by prostitutes, I was constantly called to carry them liquor and cigarettes. These women were nude most of the time. They did not bother about clothing even for bell-boys. When you went into their rooms, you were supposed to take their nakedness for granted, as though it startled you no more than a blue vase or a red rug. Your presence awoke in them no sense of shame, for you were not regarded as human. If they were alone, you could steal sidelong glimpses at them. But if they were receiving men, not a flicker of your eyelids must show. I remember one incident vividly. A new woman, a huge, snowy-skinned blonde, took a room on my floor. I was sent to wait upon her. She was in bed with a thick-set man; both were nude and uncovered. She said she wanted some liquor, and slid out of bed and waddled across the floor to get her money from a dresser drawer. I watched her.
“Nigger, what in hell you looking at?” the white man asked me, raising himself upon his elbows.
“Nothing,” I answered, looking miles deep into the blank wall of the room.
“Keep your eyes where they belong, if you want to be healthy!”
“Yes, sir,” I said.
One of the bell-boys I knew in this hotel was keeping steady company with one of the Negro maids. Out of a clear sky the police descended upon his home and arrested him, accusing him of bastardy. The poor boy swore he had had no intimate relations with the girl. Nevertheless, they forced him to marry her. When the child arrived, it was found to be much lighter in complexion than either of the two supposedly legal parents. The white men around the hotel made a great joke of it. They spread the rumor that some white cow must have scared the poor girl while she was carrying the baby. If you were in their presence when this explanation was offered, you were supposed to laugh.
One of the bell-boys was caught in bed with a white prostitute. He was castrated, and run out of town. Immediately after this all the bell-boys and hall-boys were called together and warned. We were given to understand that the boy who had been castrated was a “mighty, mighty lucky bastard.” We were impressed with the fact that next time the management of the hotel would not be responsible for the lives of “trouble-makin’ niggers.”
One night, just as I was about to go home, I met one of the Negro maids. She lived in my direction, and we fell in to walk part of the way home together. As we passed the white nightwatchman, he slapped the maid on her buttock. I turned around, amazed. The watchman looked at me with a long, hard, fixedunder stare. Suddenly he pulled his gun, and asked:
“Nigger, don’t yuh like it?”
I hesitated.
“I asked yuh don’t yuh like it?” he asked again, stepping forward.
“Yes, sir,” I mumbled.
“Talk like it, then!”
“Oh, yes, sir!” I said with as much heartiness as I could muster.
Outside, I walked ahead of the girl, ashamed to face her. She caught up with me and said:
“Don’t be a fool; yuh couldn’t help it!”
This watchman boasted of having killed two Negroes in self-defense.
Yet, in spite of all this, the life of the hotel ran with an amazing smoothness. It would have been impossible for a stranger to detect anything. The maids, the hall-boys, and the bell-boys were all smiles. They had to be.
I had learned my Jim Crow lessons so thoroughly that I kept the hotel job till I left Jackson for Memphis. It so happened that while in Memphis I applied for a job at a branch of the optical company. I was hired. And for some reason, as long as I worked there, they never brought my past against me.
Here my Jim Crow education assumed quite a different form. It was no longer brutally cruel, but subtly cruel. Here I learned to lie, to steal, to dissemble. I learned to play that dual role which every Negro must play if he wants to eat and live.
For example, it was almost impossible to get a book to read. It was assumed that after a Negro had imbibed what scanty schooling the state furnished he had no further need for books. I was always borrowing books from men on the job. One day I mustered enough courage to ask one of the men to let me get books from the library in his name. Surprisingly, he consented. I cannot help but think that he consented because he was a Roman Catholic and felt a vague sympathy for Negroes, being himself an object of hatred. Armed with a library card, I obtained books in the following manner: I would write a note to the librarian, saying: “Please let this nigger boy have the following books.” I would then sign it with the white man’s name.
When I went to the library, I would stand at the desk, hat in hand, looking as unbookish as possible. When I received the books desired I would take them home. If the books listed in the note happened to be out, I would sneak into the lobby and forge a new one. I never took any chances guessing with the white librarian about what the fictitious white man would want to read. No doubt if any of the white patrons had suspected that some of the volumes they enjoyed had been in the home of a Negro, they would not have tolerated it for an instant.
The factory force of the optical company in Memphis was much larger than that in Jackson, and more urbanized. At least they liked to talk, and would engage the Negro help in conversation whenever possible. By this means I found that many subjects were taboo from the white man’s point of view. Among the topics they did not like to discuss with Negroes were the following: American white women; the Ku Klux Klan; France, and how Negro soldiers fared while there; French women; Jack Johnson; the entire northern part of the United States; the Civil War; Abraham Lincoln; U. S. Grant; General Sherman; Catholics; the Pope; Jews; the Republican Party; slavery; social equality; Communism; Socialism; the th and th Amendments to the Constitution; or any topic calling for positive knowledge or manly self-assertion on the part of the Negro. The most accepted topics were sex and religion.
There were many times when I had to exercise a great deal of ingenuity to keep out of trouble. It is a southern custom that all men must take off their hats when they enter an elevator. And especially did this apply to us blacks with rigid force. One day I stepped into an elevator with my arms full of packages. I was forced to ride with my hat on. Two white men stared at me coldly. Then one of them very kindly lifted my hat and placed it upon my armful of packages. Now the most accepted response for a Negro to make under such circumstances is to look at the white man out of the corner of his eye and grin. To have said: “Thank you!” would have made the white man think that you thought you were receiving from him a personal service. For such an act I have seen Negroes take a blow in the mouth. Finding the first alternative distasteful, and the second dangerous, I hit upon an acceptable course of action which fell safely between these two poles. I immediately-no sooner than my hat was lifted-pretended that my packages were about to spill, and appeared deeply distressed with keeping them in my arms. In this fashion I evaded having to acknowledge his service, and, in spite of adverse circumstances, salvaged a slender shred of personal pride.
How do Negroes feel about the way they have to live? How do they discuss it when alone among themselves? I think this question can be answered in a single sentence. A friend of mine who ran an elevator once told me:
“Lawd, man! Ef it wuzn’t fer them polices ‘n’ them of lynchmobs, there wouldn’t be nothin’ but uproar down here!”
Richard Wright starred in the 1951 movie adaptation of his own novel, Native Son.
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history / literatureRecent visitors to the satellite capitals of Eastern Europe have ‘been surprised to find excited crowds Lining up to buy tickets for performances of non-Communist films, plays and musicals.
Communist officials, however, have their own reasons for permitting this seemingly paradoxical state of affairs. For one thing, satellite leaders apparently feel that the granting of minor entertainment concessions is a relatively harmless way of allowing the people an escape valve for their pent-up irritation and boredom.
Menioérs of the Communist ruling apparatus, despite their insistence that “all is calm and under control,” seem to realize that the boredom which appears to be an unavoidable accompaniment of the party’s dictatorship must be prevented from developing into more serious social unrest.
There is boredom with party jargon, boredom with the disparity between word and deed, boredom with the whole heritage of a Communist decade. The satellite regimes appear to be trying to counter this sense of irritation and isolation from the rest of the world partly by economic concessions and partly by a more liberal attitude toward popular entertainment.
Communist officials, however, are finding that a solution for their self-created problem is far from simple.
An impressive list of facts illustrate the dilemma of entertainment circles in the Communist states. Plays and films which receive official praise and recognition have proved to be flops, while films and theatrical products condemned for their “petty-bourgeois and decadent tendencies” have had popular runs. In Poland, out of a total of 3,400 motion picture theaters, only 96 have been profitable. In Hungary, 300 film theaters were on the verge of closing, until a 30 percent increase in the price of tickets and a system of government subsidies saved them, In Bulgaria, the biggest box-office successes have ‘been the locally produced “Legend of Love,” “Year of Love” and “On A Little Island.”
However, these very films were censured by the Party’s Central Committee for “undermining Communist ideology, distorting and wrongly representing the character of the people’s revolutionists.”
What, on the other hand, has been the fate of works rich in Communist ideology?
Some Hungarian provincial theaters which tried to conform with party guidance and filled their repertoires with Soviet productions and other straight propaganda plays finished their seasons in virtual bankruptcy. The National Theatre of Miskolc, largest provincial town in Hungary, played consistently before houses a quarter or half-filled during the last season. On one occasion only seven theater-goers turned up for a performance of “One Night” by Cerbatov. The Kecskemet Theater finished its season with a 50,000 dollar (one million forints) deficit. The National Theater of Gyor was given high official praise for its “excellent performances of Soviet and Czech plays.” But the box-office results were so appalling that the manager resigned in the middle of ‘the season. This theater went ‘bankrupt despite heavy subsidies.
Conversely, those theaters and playhouses in Hungary and Poland whose managers bowed to popular demand have played to full houses. In Poland, 19 modern “western” plays had successful 1958 runs. In Hungary the plays of Tennessee Williams, Thornton Wilder and John Osborne, as well as pre-war operettas and light musical comedies, are unrivaled as ‘box-office hits.
Party spokesmen have repeatedly scolded directors of cultural centers end theaters for saying “we go bankrupt with modern Socialist plays, for works with topical themes can be neither artistic, nor successful, so let’s turn back to bourgeois entertainment.” The University Playhouse in Budapest has tried both ways. A series of shows about revolutionary songs and poets were produced for swell audiences. The next program concentrated on popular folk songs and a recital of Burns’ poems. As the Hungarian newspaper Nepszabadsag remarked, the directors “avoided with painful cautiousness the modern Soviet and Hungarian Socialist works, assuming that in doing so they could avoid the empty houses.” While the party paper scoffed at the unpolitical schedule, the series drew capacity audiences.
Recently a special commission investigated the program of 42 cultural centers and 10 factory clubs in Hungary. It concluded that operettas, folk songs and bourgeois plays are preponderant. When asked why this is so, the managers replied unanimously: “This is what our people want. Coming from work, they want light entertainment. And we need the income in order to finance our other programs,” The same argument is valid in other satellite countries, such as Romania. Currently, a musical comedy has had a popular run in the Tanase Theater in Bucharest, although the director was accused by the party newspaper of having succumbed to bourgeois taste and ideology. Night clubs, such as the Lido, Ambassador and Continental in Bucharest have been reprimanded for playing decadent music – although to full houses.
In Romania and Hungary, regime authorities have started a massive campaign of persuasion and coercion to strengthen party guidance over a series of flourishing amateur theater ensembles. More then 4,000 Hungarian artists who tour in small groups, and are not affiliated with large theaters, are being screened by a special commission. Every single performance must be submitted to a Control Board 15 days before the scheduled showing. The cultural departments of the Municipal Councils also exercise control over songs and plays, In Romania, roving inspectors supervise the local ensembles. The manager and director of the Victoria Club in Cluj, for example, were discharged because they permitted presentation of a program “pervaded with petty bourgeois taste.” In general, professional or semi-professional theatrical groups in Hungary, Poland and to some extent in Romania prefer one-act plays or musicals which ere devoid of any propaganda and political angles. While heavily-subsidized regular theaters wrestle with chronic financial troubles, these ensembles, by meeting popular demand are immediately successful.
At the same time, however, satellite financial authorities demand box-office results from the theaters and movie houses, while regime cultural spokesmen seem determined to repress any tendencies toward artistic freedom. So the unhappy managers are forced to pay lip-service to the cause of “socialist realism” by advertising Soviet and other Communist plays and then filling their houses with school-children or workers bribed with free tickets. Simultaneously they try to balance their budgets by showing more “western” or non-political Hungarian plays.
“We must eliminate the gap between the wishes of the unsophisticated masses and the superior claims of Socialist culture,” the recently issued cultural directives of the Hungarian Communist Party warned. But “the clash between the needs of the box office and those of party doctrine remain as sharp as ever. Meanwhile, satellite theater managers and directors are constantly tormented by the problem of either reaping official praise and going bankrupt or making money and running the risk of being labeled ‘politically unreliable’…”
From the 1959 CIA report, “The Creative Artist in A Communist Society” (now in the public domain and free online). Paul Landy (born 1929-) is a former Budapest writer and editor who left Hungary after the country’s unsuccessful 1956 freedom uprising.
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literature / travelWhen Somalis appear in western media it is often as victims or perpetrators. “It is to be expected. They come from a country in anarchy”, we’re told. Yet, even among the ruins of Somalia, books are being read and written, and problems are being discussed in fictional form. Ali Jimale Ahmed is a professor of comparative African literature, and he draws a nuanced picture of the cultural life of his native country.
Historyradio.org: Somalia has long been considered a failed state, but are there still significant authors who write about daily life in the country?
Professor Ahmed: By all accounts Somalia is a failed state–governmental structures and the ideologies that sustained them have collapsed. But that does not mean that a semblance of pseudo-state organizations are absent. The international community–the U.N., the EU, the AU, and a host of other organizations are in the country to shore up the internationally recognized government.
That said, when we speak about Somali writing and writers, it is much better to differentiate between two forms of discourses, namely, discourses of the state and discourses of the nation. Seen from that perspective, there are significant authors who write about daily life–the trials and tribulations, as well as the accomplishments of people trying to eke out a living under difficult circumstances–in all parts of Somalia. These writers publish articles and books inside the country. One need only read the many books published in the “country.”
Historyradio.org: What sort of education do the normal citizen of Somalia get these days?
Professor Ahmed: Education is one of the sectors severally impacted by the collapse of the state. There is no uniform or harmonized curriculum. The various state entities do not have a coherent educational policy in place. Private institutions and civil society groups run the educational sector. Depending on their affiliation or from where they get their financial or moral/intellectual support from these institutions replicate the kind of curriculum found in Kenya, Ethiopia, Egypt, Sudan, and the UK, and so on.
That said, graduates from those schools and universities are found to be well prepared to undertake undergraduate and graduate studies in European and North American universities. Some such students are now studying at Princeton, for example.
Historyradio.org: Like many African countries Somalia has a proud and ancient history, to what extent do Somali today writers revive this tradition of stories in their work?
Professor Ahmed: This is one of the reasons that Somali society has still a viable and resilient culture. Since the collapse of the state, there has been a concerted effort on the part of intellectuals to publish on Somali history and literature. There are Somali websites like Hoyga Suugaanta and Laashin that specialize in literature, and Somali presses, such as Scansom, Laashin and Iftiinka Aqoonta in Sweden, Looh press in England, Redsea-online publishing Group in Italy/UK/Somaliland, that publish the findings and collections of both aspiring and established authors.
Literature, in all its forms, is held in high esteem. Indeed, the etymology of suugaan, Somali word for literature, means the sap or fluid of certain plants like the geesariyood. These plants are evergreen, and are associated with life and the sustaining of life under precarious situations or conditions. When all else is gone as a result of a drought, for example, the sap from this plant will sustain a modicum of existence, of life. Thus for the Somali, literature is sustenance that nourishes both the body and mind.
Historyradio.org: When we hear news from Somalia, they often involve Al Shabab and Islamic extremism. What sort of attitude do the major Somali writers take to religion?
Professor Ahmed: With the exception of Nuruddin Farah, whose novels have internationalized the Somali case, other major writers rarely discuss religious issues in their fiction. In Maps and Secrets, for example, Farah is at times critical of what he perceives to be excesses and transgressions by those who claim to be religious. In his Past Imperfect Trilogy (2004-2011), In Links, the narrative limns the contours of the post-Siad Barre Somalia–warlords, U.s. intervention, the successes of the Islamic Courts Union (ICU), and the eventual arrival on the scene by the better equipped Ethiopian soldiers that denied the ICU what seemed to be a total victory against the warlords. In Crossbones, farah’s narrative reveals a misreading of Somali pirates who were perceived to be Al Shabab members or surrogates.
Historyradio.org: The diaspora is central to the Somali experience, and thus also the racism and prejudices that its citizens face abroad. Are there novels in the Somali language which tell the story of refugees?
A recent novel that touches on this topic is Ismaaciil C. Ubax’s Gaax (“Deferment or Postponement”), . It is a novel that describes or trails the lives of three main characters who, even though they live in different climes and times, share certain uncanny characteristics.
Equally important are books written for Somali children who are born in the Diaspora. Musa M. Isse’s bilingual tales written in Somali and Swedish help kids born in the Diaspora to develop strong identities. Isse is also the Editor-in-Chief of the first Somali Children’s Magazine in the Europe.
The subject of racism is discussed in Igiaba Scego’s Italian-language short stories, and Yasmeen Mohamed’s novel Nomad Diaries, written in English. The topic is also taken up in the novels of two seasoned and award-winning novelists in the Diaspora: Nadifa Mohamed who writes in English and Abdourahman Waberi who writes in French.
Historyradio.org: Somali is a non-european language. Do writers leave their native tongue in favor of English, French or some other European language? To what extent is the Somali language under threat?
Professor Ahmed: Somali writers who write in European languages are small compared to those who write in Somali. I do not perceive any threat per se. Rather, the absence of a strong state to nurture and promote the language is perhaps more of a threat to the flourishing of Somali language.
Historyradio.org: Are there big differences between the literary schools of Europe and Somali literature? Is there a Somali modernist school, for instance? Will the intellectual thoughts of urban Europe even make sense in a Somali context?
Professor Ahmed: We live in a globalizing/globalized world. The kind of Somalis who could read novels in Somali are, more often than not, the ones who are able to traverse borders. The hundreds of thousands of Somalis who live in Europe travel constantly between Somalia and Europe. That said, we must distinguish between modernization (the process) and modernity (the consciousness).
Historyradio.org: Some parts of Somalia have experienced peace for some time. What sort of literature have been produced in these areas?
Professor Ahmed: There are several writers who have written books on their experiences (or those of others) as refugees. But a great deal of literature is coming out of the parts of Somalia that have experienced peace. One need only catalog the plethora of novels published in the country and exhibited at the Hargeysa International Book Fair in Somaliland. The last few years have witnessed the growth of Book Fairs in Mogadishu, the Somali capital, and Garoowe in Puntland.
Historyradio.org: We hear a lot about “the great American novel”. Is there such a thing as “the great Somali novel”? Is there a book or a novel that all Somalis love?
Professor Ahmed: The novel has not been fully domesticated in Somalia. Of course, the novel genre is such that it is in its protean form; it has yet to crystallize and assume a definite form. That said, two novels would contend or vie for the distinction. Maxamed Daahir Afrax’s (Mohamed Dahir Afrah) Maana Faay (1981;1993) ushers in a new form of storytelling, as it exhibits ingenious and conscious ways of using language to reflect the quotidian life of its characters. With Maana Faay the novel genre in the Somali language comes of age, both in terms of content and structure.
The other novel is Yuusuf Axmed Ibraahin-Hawd’s Aanadii Negeeye, a riveting story that recounts the gory details of murder and revenge. The narrative unfolds as the eponymous protagonist, Negeeye, whose father was murdered shortly after Negeeye’s birth, remembers his mother’s account of the brutal killing of his father. Negeeye, then, plots to avenge his father’s death.
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literatureIn Praise of Fanfic
I wrote my first story when I was six. It was 1977, and I had just had my mind blown clean out of my skull by a new movie called Star Wars (the golden age of science fiction is twelve; the golden age of cinematic science fiction is six). I rushed home and stapled a bunch of paper together, trimmed the sides down so that it approximated the size and shape of a mass-market paperback, and set to work. I wrote an elaborate, incoherent ramble about Star Wars, in which the events of the film replayed themselves, tweaked to suit my tastes.
I wrote a lot of Star Wars fanfic that year. By the age of twelve, I’d graduated to Conan. By the age of eighteen, it was Harlan Ellison. By the age of twenty-six, it was Bradbury, by way of Gibson.
Today, I hope I write more or less like myself. Walk the streets of Florence and you’ll find a copy of the David on practically every corner. For centuries, the way to become a Florentine sculptor has been to copy Michelangelo, to learn from the master. Not just the great Florentine sculptors, either — great or terrible, they all start with the master; it can be the start of a lifelong passion, or a mere fling. The copy can be art, or it can be crap — the best way to find out which kind you’ve got inside you is to try.
Science fiction has the incredible good fortune to have attracted huge, social groups of fan-fiction writers. Many pros got their start with fanfic (and many of them still work at it in secret), and many fanfic writers are happy to scratch their itch by working
only with others’ universes, for the sheer joy of it. Some fanfic is great — there’s plenty of Buffy fanfic that trumps the official, licensed tie-in novels — and some is purely dreadful. Two things are sure about all fanfic, though: first, that people who write and read fanfic are already avid readers of writers whose work they’re paying homage to; and second, that the people who write and read fanfic derive fantastic satisfaction from their labors. This is great news for writers.
Great because fans who are so bought into your fiction that they’ll make it their own are fans forever, fans who’ll evangelize your work to their friends, fans who’ll seek out your work however you publish it. Great because fans who use your work therapeutically, to work out their own creative urges, are fans who have a damned good reason to stick with the field, to keep on reading even as our numbers dwindle. Even when the fandom revolves around movies or TV shows, fanfic is itself a literary pursuit, something undertaken in the world of words. The fanfic habit is a literary habit. In Japan, comic book fanfic writers publish fanfic manga called Dōjinshi — some of these titles dwarf the circulation of the work they pay tribute to, and many of them are sold commercially. Japanese comic publishers know a good thing when they see it, and these fanficcers get left alone by the commercial giants they attach themselves to.
And yet for all this, there are many writers who hate fanfic. Some argue that fans have no business appropriating their characters and situations, that it’s disrespectful to imagine your precious fictional people in sexual scenarios, or to retell their stories from a different point of view, or to snatch a victorious happy ending from the tragic defeat the writer ended her book with. Other writers insist that fans who take without asking — or against the writer’s wishes — are part of an “entitlement culture” that has decided that it has the moral right to lift scenarios and characters without permission, that this is part of our larger postmodern moral crisis that is making the world a worse place.
Some writers dismiss all fanfic as bad art and therefore unworthy of appropriation. Some call it copyright infringement or trademark infringement, and every now and again, some loony will actually threaten to sue his readers for having had the gall to tell his stories to each other. I’m frankly flabbergasted by these attitudes. Culture is a lot older than art — that is, we have had social storytelling for a lot longer than we’ve had a notional class of artistes whose creativity is privileged and elevated to the numinous, far above the everyday creativity of a kid who knows that she can paint and draw, tell a story and sing a song, sculpt and invent a game. To call this a moral failing — and a new moral failing at that! — is to turn your back on millions of years of human history. It’s no failing that we internalize the stories we love, that we rework them to suit our minds better. The Pygmalion story didn’t start with Shaw or the Greeks, nor did it end with My Fair Lady. Pygmalion is at least thousands of years old — think of Moses passing for the Pharaoh’s son! — and has been reworked in a billion bedtime stories, novels, D&D games, movies, fanfic stories, songs, and legends.
Each person who retold Pygmalion did something both original — no two tellings are just alike — and derivative, for there are no new ideas under the sun. Ideas are easy. Execution is hard. That’s why writers don’t really get excited when they’re approached by people with great ideas for novels. We’ve all got more ideas than we can use — what we lack is the cohesive whole. Much fanfic — the stuff written for personal consumption or for a small social group — isn’t bad art. It’s just not art. It’s not written to make a contribution to the aesthetic development of humanity. It’s created to satisfy the deeply human need to play with the stories that constitute our world. There’s nothing trivial about telling stories with your friends — even if the stories themselves are trivial. The act of telling stories to one another is practically sacred — and it’s unquestionably profound. What’s more, lots of retellings are art: witness Pat Murphy’s wonderful There and Back Again (Tolkien) and Geoff Ryman’s brilliant World Fantasy Award-winning Was (L. Frank Baum).
The question of respect is, perhaps, a little thornier. The dominant mode of criticism in fanfic circles is to compare a work to the canon — “Would Spock ever say that, in ‘real’ life?” What’s more, fanfic writers will sometimes apply this test to works that are of the canon, as in “Spock never would have said that, and Gene Roddenberry has no business telling me otherwise.” This is a curious mix of respect and disrespect. Respect because it’s hard to imagine a more respectful stance than the one that says that your work is the yardstick against which all other work is to be measured — what could be more respectful than having your work made into the gold standard? On the other hand, this business of telling writers that they’ve given their characters the wrong words and deeds can feel obnoxious or insulting. Writers sometimes speak of their characters running away from them, taking on a life of their own. They say that these characters — drawn from real people in our lives and mixed up with our own imagination — are autonomous pieces of themselves. It’s a short leap from there to mystical nonsense about protecting our notional, fictional children from grubby fans who’d set them to screwing each other or bowing and scraping before some thinly veiled version of the fanfic writer herself.
There’s something to the idea of the autonomous character. Big chunks of our wetware are devoted to simulating other people, trying to figure out if we are likely to fight or fondle them. It’s unsurprising that when you ask your brain to model some other person, it rises to the task. But that’s exactly what happens to a reader when you hand your book over to him: he simulates your characters in his head, trying to interpret that character’s actions through his own lens.
Writers can’t ask readers not to interpret their work. You can’t enjoy a novel that you haven’t interpreted — unless you model the author’s characters in your head, you can’t care about what they do and why they do it. And once readers model a character, it’s only natural that readers will take pleasure in imagining what that character might do offstage, to noodle around with it. This isn’t disrespect: it’s active reading.
Our field is incredibly privileged to have such an active fanfic writing practice. Let’s stop treating them like thieves and start treating them like honored guests at a table that we laid just for them.
Originally published in Locus, May 2007. Included in Cory Doctorov’s collection Content, published under a creative commons license.
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historyThese stories represent my first professional work as a journalist. I arrived in New York City in November 1976 at age 26, hungry for an opportunity to write full-time after spending six years practicing my craft at college and community newspapers in New England. I had just started to sell a few stories in Maine, but realized I would have to move to a big city if I was serious about switching careers from social worker to journalist. Full of hope, I quit my job in rural Maine as a senior citizens’ aide, drove to New York, sold my car, moved into an Upper West Side apartment with two aspiring opera singers, and began to look for work.
Stan Lee (1922-2018), Creator of Spiderman and the Incredible Hulk
With the current rage over Superman due to last year’s hit movie, many people will purchase a copy of the comic for the first time in years, and may be disappointed to see how much it has changed. Once the largest selling comic book hero on the market, Superman was knocked out of first place long ago by Spiderman, the creation of a 56-year-old native New Yorker named Stan Lee. Besides selling about one million Marvel comics each month, Spiderman appears as a daily strip in some 500 newspapers around the world.But even without this giant success, Stan Lee would be rich and famous. His fertile mind has also given birth to the Incredible Hulk, the Fantastic Four, Captain America, Doctor Strange, and a host of other modern-day mythological figures. As publisher of Marvel Comics, he rules over an empire that branches out into dozens of areas — prime-time television drama, animated cartoons, hardbound and paperback collections of comic reprints, novels about Marvel characters, toys, games, posters, clothing and much more. Most of these spin-off products are the work of other companies that have bought the rights, but Stan Lee remains the creative force behind the whole operation, as I discover during a meeting with Lee at the Marvel headquarters on Madison Avenue.
“I think the title of publisher is just given to me so I can have more prestige when I’m dealing with people,” says Lee in his clipped, precise voice, as he stretches his feet onto the coffee table of his brightly decorated office. “I’m a salaried employee of Marvel — your average humble little guy trying to stay afloat in the stormy sea of culture. The company owns the properties, of course, but I have no complaints. I don’t think I could have as much anywhere else. … My main interest is to see that the company itself does well and makes as much money as possible.”
He is an intense, energetic man of wiry build who dresses in a casual yet elegant manner. As he shifts the position of his arms and legs on the couch, there is something unmistakably spiderlike in the movements. For all his politeness, he cannot mask the impression that his mind is racing far ahead of his rapidly spoken words.“My involvement with this company goes back to about 1939,” says Lee. “I was always the editor, the art director, the head writer, and the creative director . In the early 1960s I was thinking of quitting. I thought I wasn’t really getting anywhere. My wife said, ‘Why not give it one last fling and do the kind of stories you want to do?’ So I started bringing out the offbeat heroes. I never dreamt that they would catch on the way they did.”
He emphasizes that he did not create the characters alone, but co-created them with the help of an artist. Nevertheless, it was Lee who revolutionized the comic book industry by introducing the concept of what has been termed the “hung-up hero” — the superhero whose powers do not preclude him from having the same emotional troubles as the average mortal. This is what makes Lee’s characters so believable and so irresistibly entertaining on television. It explains why CBS’ The Incredible Hulk is a hit, and why the same network has filmed eight episodes of The Amazing Spiderman. On January 19 from 8 to 10 p.m., CBS will broadcast the pilot for a new Marvel-based series, Captain America.“Dr. Strange may come back again,” says Lee. “It was made into a two hour television movie.” His old Spiderman cartoons, too, are still in syndication.
He claims to work “about 28 hours a day,” and a look at his dizzying list of activities supports this claim. Besides running the Marvel headquarters, Lee makes frequent trips to the West Coast to develop shows for ABC and CBS, writes some cartoons for NBC, acts as consultant to the Spiderman and Hulk programs, writes an introduction to each of the dozens of Marvel books published each year, writes occasional books and screenplays of his own, gives lectures all over the country, and — what to some would be a full-time job in itself — writes the plot and dialogue not only for the Spiderman newspaper strip, but also, since November, for a Hulk newspaper strip that already appears in more than 200 daily papers worldwide.
Few people know Manhattan as well as Stan Lee. Born the son of a dress cutter in Washington Heights, he has made the Upper East Side his home for the past 15 years. “I’m a big walker,” he explains. “I’m a fast walker: I can easily average a block a minute. So if I want to walk to Greenwich Village, I give myself an hour — 60 blocks. I wouldn’t know what time to leave if I took a cab.”Asked about new projects in the works, Lee mentions that Marvel is planning to produce some motion pictures that will be filmed in Japan. “And I have a contract to write my autobiography,” he adds. “I was surprised and delighted that they gave me five years to do it. So I presume I’ll wait four years; maybe in that period, something interesting will happen to me.”
Bob Kane (1915-1998), Creator of BatmanAt the 1939 World’s Fair in New York, a time capsule was filled with memorabilia thought to be representative of 20th-century American culture, and scheduled to be opened by historians 5,000 years later. Among the objects chosen was a comic magazine that had appeared for the first time that year, the creation of an 18-year-old artist and writer named Bob Kane. Whoever chose the contents of the time capsule must have been prophetic, because today, 40 years later, few characters in American fantasy or fiction are so well known as Kane’s pulp hero — Batman.
“It was a big success from the very beginning,” says the cartoonist, a tall, wiry, powerful-looking man of 58 whose tanned, leathery features bear a striking resemblance to those of Bruce Wayne, Batman’s secret identity. “Superman started in 1938, and the same company, D.C. Comics, was looking for another superhero. I happened to be in the right place at the right time.
“The first year, Batman was more evil, more sinister. My concept was for him to scare the hell out of the denizens of the underworld. And then the second year, I introduced Robin, because I realized he would appeal to the children’s audience. That’s when the strip really took hold.”
The walls of his Eastside apartment are covered with vintage hand-drawn panels by America’s most famous cartoonists, and Kane, with his casual attire, his broad New York accent, and his habit of twirling his glasses around while slumped far down in his easy chair, would not seem out of place as a character in Maggie and Jiggs. Yet he likes to consider himself a serious artist, and has, in fact, had some notable achievements in his “second career,” which began in 1966 when he resigned from D.C. Comics, on the heels of the successful Batman TV series.
“I got tired of working over the drawing board after 30 years. I wanted to be an entrepreneur — painter, screenplay writer, and producer.” Since that time, he has built up a large body of work — oil paintings, watercolors, pen and ink sketches and lithographs, most of them depicting characters from Batman. They have been purchased by leading universities, famous private collectors, and New York’s Museum of Modern Art.
As a writer, Kane has created four animated cartoon series for television, has penned a screenplay for Paramount Pictures, The Silent Gun, has written an autobiography titled Batman and Me (due to be published next year), and has completed a screenplay for a full-length Batman movie. Recently, he has also emerged as an active participant in charitable causes, such as UNICEF, Cerebral Palsy and the American Cancer Society.
From March 16 to April 8, the Circle Gallery at 435 West Broadway in SoHo will exhibit a one-man show of about 40 Kane originals. Says Kane with his typical immodesty: “I’m probably the first cartoonist to make the transition to fine art. When you do hand-signed, limited editions of lithographs, you are definitely entering the world of Lautrec and Picasso and Chagall.”
Kane has lived on the East Side for the past 15 years and has no plans to leave. Asked about his early years, he tells of growing up poor in the Bronx. “I used to draw on all the sidewalks, and black out the teeth of the girls on the subway posters. I used to copy all the comics as a kid, too. That was my school of learning. … My greatest influence in creating Batman was a sketch by Leonardo da Vinci of a flying machine, which I saw when I was 13 years old. It showed a man on a sled with huge bat wings attached to it. To me, it looked like a bat man. And that same year, I saw a movie called The Mark of Zorro, with Douglas Fairbanks Senior. Zorro fought for the downtrodden and he had a cave in the mountainside, and wore a mask, which gave me the idea for Batman’s dual identity and the Batmobile.”
As might be expected, Kane takes much pride in his lifelong success. “Batman has influenced four decades of children,” he declares. “It has influenced the language. … It has influenced people’s lives whereby it gives them a sense of hope that the good guy usually wins in the end. And mainly, the influence has been one of sheer entertainment. I feel that most people would like to be a Batman-type superhero, to take them out of their dull, mundane routine of everyday living. … My greatest thrill comes from my 5-year-old grandson. Little did I know when I was 18 that one day I would see my grandson wearing a little Batman costume, driving around in a miniature Batmobile and yelling ‘Batman!'”
by Max Millard, from his Gutenberg ebook
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short storyby J.-H. Rosny
published and translated by Santa Fe daily New Mexican. September 22, 1894.
y first marriage, said Jacques Ferveuse, was of but a few hours’ duration and did not break my betrothal to her who afterward became my true wife. It was nevertheless a legal wedding and without doubt the best action of my life. I have pardoned myself for many faults on account of the happiness I gave to her who was my bride for a day.
At the time of which I speak I used sometimes to dictate notes on a philosophical work to an old copyist who lived in Rue de l’Estrapade. He was one of the best men in the world, but had been brought to poverty by an unusual series of misfortunes which he had a weakness for recounting to all comers. I used to listen to him willingly, for his voice was charming and his words well chosen. While he spoke his daughter, a timid blonde, would sit near us copying papers. I found her alone two or three times and could not help remarking that she semmed greatly agitated in my presence. As she was quite pretty and I saw a look of infinite tenderness in her beautiful eyes when they met mine, I felt some vague inclination toward her, but I quickly stifled it. Yes, I often spoke kindly to her that she might see I did not think her displeasing. My gentle words impressed a soul so profound that I would have shrunk back afrightened could I have guessed its depth.
We had known each other for some time when I was suddenly called away from the city, and during my absence I fell in love and became betrothed. The very morning of my return to Paris some one knocked at my door, and my old copyist entered. His thin figure was yet more meager, his face pale, his temples hollow and his eyes red with weeping. “Sir,” said he, “I trust you will excuse my coming thus, but you have always been so good – my daughter – she – I fear she is about to die.”
“Indeed!” I responded with more politeness than emotion.
“She is at the hospital, sir. I have come to ask you – to say to you” –
He interrupted himself, stammering, incoherent, his eyes full of entreaty, and said abruptly, without further prelude:
“My daughter loves you! Before her approaching death I believed you might be able” –
And without giving me tim eto recover from this strange declaration he commenced a story of love which, though prolix, was so strange and pathetic that, when he ended, my eyes were wet with tears.
“Will you see her? It would make her so happy! She has but a few weeks to live.”
Three-quarters of an hour I was at the young girl’s bedside. Her face shone with that ineffable beauty with which coming death sometimes transfigures the features of the young. At seeing me there her great dark eyes lighted up with a joy that touched me to the heart.
Almost at once she guessed that her father had revealed her girlish secret, and she commenced to tell me the sad, sweet story of her love; the pathetic romance of a poor little maiden resigned to death – a tale of infinite tenderness; how first she had known she loved me, then her fear that her love was not returned, then her illness and her wish to die.
For an hour she talked thus., her blond head lying upon the snow white pillow, her beautiful eyes gazing into mine. Finally she asked in a trembling voice:
“And you – Did you ever – ever?”
What should I say? Should I play the cruel executioner by telling her the truth or mercifully console her with a lie? Pity moved me:
“I? I have loved you long!”
“Is it true?”
“It is true indeed.”
A look of joy such as I will never see again in this world – the joy of the despairing – overspread her face, and in that moment, if I loved her not, there was something very sweet in my soul- an atom of that boundless compassion which is the closest kin to love.
I know not what led her during the following days to doubt me, but one afternoon she asked:
“But will you ever marry me?”
I swore to her that I would. She smiled up at me with adoration. She prayed aloud, thanking God for his great goodness. One day I was so moved by the depth of her love for me that I wished to give yet more happpiness, it would cost me so little. Alas! Was she not irredeemably condemned?
“I am going to publish the banns,” I cried.
Her joy was almost terrible in its intensity. Her face shone with a marvelous splendour, and while she drew down my face to hers, while she laughed and cied in reciting to me in broken words the prayer of her love while she spoke to me as fervent devotees to God, I felt that I had given to one human being the equivalent of a lifetime of happiness.
I will not tell you how I arranged to obtain the consent of my guardian. I did not ask that of my fiancee I knew she would pardon me afterward. The banns were published, and I made all the preparations for a regular marriage.
During the weeks which followed she lived in ecstasy. Her malady seemed relenting. A miraculous beauty seemed to shine about her like an aureole. She dazzled me; she filled my heart with a sad love, like that of mothers for frail, beautiful children who cannot live. I had her placed in a special room at the hospital, where she received the care of the best physicians and had a sister of charity to watch over her night and day. I passed the greater part of my time with her. I could not satiate myself with that adoring gaze, with that beatitude with each word, each gesture of mine bestowed.
How well I remember the twilight hours when I would sit beside her, watching her pale face blend harmoniously with the shadows, while she murmured to me her words of love like the verses of a song:
“Better than God! Better than the Virgin! Better than my life and the life of the universe!”
Thus time flowed by, and the wedding day came. After the civil marriage they set up an alter in her chamber and dressed her in rich bridal robes. She seemed to live in an atmosphere of perfect bliss. She was as beautiful as a day in springtime when it draws toward sunset and a misty glory rises over the hills and lakes and the drowsy flowers droop their heads in sleep. She lived 20 years in that hour. I have but to close my eyes, and I see her again. Her eyes were so large and bright that they seemed to efface her pale visage. A saintly smile played upon her lips. Her little hands were clasped as she listened to the voice of the priest. Our fingers joined, and she trembled when, at last, she prnounced the great “Yes,” for she put in it all her religion, all the force of her being; then sank back, her strength exhausted. But what delicious fatigue, what blissful weariness! Tenderly she whispered as she dreamed and drew me near her lips. The murderous shadow of death crept rappidly onward. Her spirit wandered in the faroff land of twilight. I saw her cheek grow leaden hued and her temples hollow. She felt not the approach of death, but continued to love, to be happy, to forget herself in her dream divine. Her head was pillowed on my arm, and I watched her dark eyes grow wider, wider yet. Her hair shone upon her pillow like a mesh of gold. The silken bridal robe envoloped her like a cloud.
The sun had set, and the daylight was fading, when she murmured:
“Thou lovst me, Jacques? Thou lovest the poor girl? Mon Dieu! We will live long. I feel that I cannot die. I cannot die now.”
Her voice sounds as if she had turned back at the entrance of that mysterious land to call to me once more – it is like bells heard far off upon the sea. Her body grows cold in its rich winding sheet, but she no longer suffers. She repeats:
“I cannot die!”
A vague smile hovers over her face, which always wears that look of infinite love, of happiness without a shadow. My heart is still. At that moment I am all that loves in the world – I am a mother, a father , a lover. She murmurs again:
“I love thee. We will live in the country – the violets” –
Her lips part with a smile of ineffable joy, and she is at rest forever.
It is evening, and I gaze through the gathering shadows at the outline of the slender figure in its bridal robe. My sorrow is as profound as it is sweet, for I feel that much will be pardoned me because I have soothed one poor, loving little heart and sweetened with happiness the bitter cup of death.
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historyIn the shadow of the dying Hapsburg Empire a new treatment that focused on conversation was invented: psychoanalysis. However, who would benefit from Freud’s new method and what end would it finally serve?
Sigmund Freud saw himself as part of the supercilious materialist wave that reduced men to Darwin’s apes. He was part of the liberal bourgeoisie of Vienna around 1900 and was educated in the neuro-physiology of Brucker and the hypno-theraphy of Charcot. Some time between 1895 and 1900, he broke with his old mentor Breuer and produced psychoanalysis.
Like his role model, Charles Darwin, whom he praised in a 1917 essay*, he benefited greatly from his privileged background, and like him, he was sometimes haunted by his historic limitations. While Darwin swore by his own observations, Freud based his ideas on conversation and analysis. At the turn of the century, Freud was tested in a way that would expose the difficulties of psychoanalysis, the case of Dora.
Privileged patients
Psychoanalysis was the outcome of Freud’s conversations with women who could not survive in their social straitjackets. So it was with Dora, or Ida Bauer, as her real name was, an 18 year old who was sent to Freud by her wealthy family. She had been abused by an older friend of the family as a 14-year old, and as a result she had developed several symptoms, such as continued arguments with her father, fainting and the writing of suicide notes.
«In their nature women are like feeble, exotic green house plants» Stephen Zweig joked. The contemporary ideal was, according to Zweig that «A young girl from a good family should not have the faintest idea about what a man’s body looked like; not know how children are conceived, they were innocent angels». Freud never denied the fact that he benefited from family power structures and that the psychoanalyst borrowed his authority from the father figure.
But because Freud saw himself as the as a prophet of psychology, he never understood the ways in which he came to rationalize oppressive conditions in his own society. Ida Bauer was told that she denied her own sexuality when she described her fear of her abuser, «Mr K», and this qualified her to the obscure diagnosis «a hysteric». However, there were many women who claimed to be sexual victims, and Freud may have had some reason for doubt. Even so, the diagnosis becomes incomprehensible without understanding the social and historical context.
Vienna at the time
At the start of the 1900s Freud was an ambitious doctor who had struggled long in the shadow of positivist physiology; he was well established with a large family which, excluding himself, included his wife Martha, as well as relatives, colleagues and a brood of children. From the safety of his home at Berggasse 19 he could defy the medical establishment and acquire the clinical experience that brought him- after several detours- to a better method of treatment. In addition, he developed a new theory about dreams and the structure of the mind.
In spite of progress, Freud failed to rise in the academic hierarchy at the university of Vienna, where he had been employed as an assistant professor for years. Vienna was the center of a conservative empire. According to Stephan Zweig there was only one thing that could shatter the social neurosis and liberate the creative forces: Art. «all these social strata existed in their own own circles and even in their own neighborhoods, the aristocracy in their palaces in the center of the city, the diplomatic corps in a third area, industry and merchants around Ringstrasse, the petty bourgousi in the inner parts, the proletariat in the outer. But they all met in the theater».
Anti-semitism flourished in the wake of various financial scandals and the French Dreyfuss affair. The right wing mayor Karl Leuger had been elected in spite of massive protest from the aristocracy and the powerful Jewish bourgeoisie. Barring the foul mob that rose from the gutter, few had the power to force through moderate reforms. Upper-class liberals like Freud now turned their back on politics and sublimated their own rebellions. A rigid society therefore seem to wither from within.
Complicated by social factors
Freud was among the first to develop a theory about how human dialogue can solve mental problems. A bi-product of this was an unsentimental description of the power structures in this conversation, both how they prevented and contributed to communication. When Dora one day slammed her door and shut Freud out, Freud saw it as a sign of weakness. Posterity, and a few literary scholars and theoreticians in particular, has compared Dora to Ibsen’s famous heroine, Nora.*
To other thinkers like Hélène Cixous, Dora became the woman who exposed Freud as a chauvinist. Women, like some religious people, have discovered that the more you criticize psychoanalysis, the more you seem to confirm its diagnosis. In the essay «On femininity» Freud declared that psychoanalysis doesn’t ask what a woman is, but how she is made. Psychoanalysis is seemingly impervious to any attack, and raises itself high above women, the religious and other so-called pathologies.
More humane after all
On the other hand, Freud took an important step away from the macabre laboratories of neuro-physiology and the institutionalized sadism that preoccupied many contemporary institutions. He communicated with his patients and wasn’t afraid of touchy subjects, like sex, death and aggression. But perhaps because Freud developed a theory to penetrate the defenses of the self and unveil hidden motives, he was later seen as the architect of a state sponsored invasion of the private sphere. In the doctor-patient relationship, historical positivism and its wave of materialism became a social tool of the establishment.
The power of definition
Of course, this spurred a host of counter-theories. Freud’s studies revealed that all women at some point in their childhood discovered that boys have something which they apparently lack, and that leads to “penis-envy” and supposedly causes neurosis later in life. Freud never accepted that this was in some ways a description of, if not a rationalization of, contemporary attitudes.
Later psychologists like Karen Horney understood that women needed to justify fundamental needs. They need to find a response to the old language of power. The feminist Susan Gubar begins one of her articles with the question «Is anatomy linguistic destiny?» Such a fate seemed inevitable to early feminists who suggested that penis-envy be replaced by “womb-envy”, or the stage in a boy’s life when he discovers that he is unable to give birth and consequently develops neurosis. It is not hard to see that this theoretical tug-of-war masks a power struggle.
Psychoanalysis in a vacuum?
Darwin had won his victory by gradually placing his followers in strategic positions within the scientific societies. The psychoanalytic movement followed a similar pattern, and spread throughout Europe after 1906 through intrigues and personal animosity.
The totalitarian side of psychoanalysis became increasingly more apparent as Freud clamped down on heretics within his own movement: Fleiss, Adler, Jung, Reich and others. This is a fate that psychoanalysis shares with Marxism. Where Marx saw exploitation, Freud saw neurosis, and the twentieth century seemed to follow these two in their search for hidden agendas.
Whether Freud was a positivist is debatable. However, he did write texts in which he saw himself as part of an accumulating corpus of knowledge. He also clung to scientific objectivity, and is consequently often scolded for his arrogance. Yet, it seems like posterity has blamed him for not being able to bring conversational analysis into a social vacuum. Can we really predict human behavior as reliably as the laws of Newton or describe them as eloquently as Darwin’s finches? It is not without reason that the great Karl Popper labeled both evolution and psychoanalysis as «metaphysical research programs».
Such unreasonable demands may also have also influenced Freud’s view of himself. However, in 1914, after a heated debate over psychoanalysis, the world experienced a series of irrational tremors that swept the old bourgeoisie and their prejudices aside: the shell shocks of the first world war. The immense tragedy of that conflict secured both women and psychoanalysts a better position in society.
Michael Henrik Wynn
* “A difficulty in the path of psychoanalysis” Sigmund Freud 1917.
* A simple search in google scholar revealed serveral who made the comparison.
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history / literatureIn the 1930, when the United States was in the grip of the Great Depression, pulp magazines became immensely popular. The country had just been through the age of prohibition, and these were the days of Capone and Dillinger. In the 1910s, magazines had started to publish stories like Boston Blackie, an early gangster favorite. Later, pulp magazines that focused specifically on criminals emerged. One of these was Gangster Stories, Mobs was another. Among the most prominent pulp authors at the time was an individual writing under the name «Margie Harris». Little is known about her life, so we contacted the editor of a collection of her stories, John Locke, to find out more.
Historyradio.org: What do we know about the life of Margie Harris?
John Locke: Most of what we know about her came from a letter published in the June 1931 Gangster Stories. Readers had been speculating that the stories with her byline were so tough they had to have been written by a man. She put that rumor to rest, explaining how her career as a newspaper reporter introduced her to many criminals and underworld figures. She cited a number of notorious names which allows us to establish her career in two locales: the San Francisco Bay Area from about the turn of the century to the early 1910s, and Chicago in the early 1920s. Dovetailing with her reportorial background, in the mid-1930s, she wrote articles for a true-crime magazine. All were set within either Houston or a 250-mile radius.
If she had been born circa 1880, then she would have been about fifty in 1930 when she started her fiction-writing career, an opportunity afforded by the sudden emergence of the gang pulps, magazines which presented a gangster-centric view of society.
Beyond that, her identity couldn’t be independently identified. “Margie Harris” may have been a pseudonym. None of her newspaper reportage has thus far been found, which is not terribly unusual. Many reporters never see their bylines in print.
Historyradio.org: Was she a prolific writer, how many stories did she write?
John Locke: She published almost ninety stories in her ten-year fiction career from 1930-39. In the beginning, all were gangster tales. As that genre quickly faded from popularity, she turned to action-detective stories. Most of her stories ranged from 10-25 pages in the magazines. About ten were in the 40-50-page range. Her first published story was 39 pages, so she didn’t exactly ease into the pulp scene. Her only novel-length story was “Little Big Shot,” published in full in the May 1932 Gangster Stories.
In the 1930s, pulp fiction was a penny-a-word business for most freelance writers. A 20-page story would run about 10,000 words, for which the author received $100. Margie’s best year may have been 1932, during which she published 14 stories, or about 500 pages of fiction, for which she would have received $2,500. That was at the very depths of the Depression. In 1932, the average hourly wage dropped from 50 to 40 cents an hour, or from $1,000 to $800 a year.
Historyradio.org: How does she compare with Hammett, Chandler and the hard-boiled school of noir fiction?
John Locke: She’s definitely hardboiled. Her stories are plenty violent, generally centering around gangland wars, police brutality, etc. She’s not shy about describing society’s soiled undersides. I wouldn’t label her noir since all of her fiction was published in the 1930s, and I associate noir with a post-WWII sense of traditional morality in decay. Gang-pulp stories didn’t show good people falling from grace. They immersed the reader in that depraved world from the outset.
Hammett and Chandler are more polished, which is a function of time—and talent. Margie probably wrote her fiction like a reporter writes news stories, i.e. meet the editor’s expectations and move on to the next thing. That was the general approach for a pulp writer. The editors wanted genre thrills, not literature. They weren’t interested in detailed descriptions of settings, complex characters, or intricate plots. They wanted rapidly paced stories of action. Some writers discovered, to their chagrin, that the editors would strip the artful descriptions out of the text; the average reader didn’t want it so the editor wasn’t going to pay a penny a word for it. The seasoned pulp-writer learned the lesson.
Hammett and Chandler were pulp writers, too, before they were considered better than that. But they had the advantage of writing for Black Mask which, unlike the majority of pulp magazines, encouraged a higher level of style. The editor of Black Mask, Joseph Shaw, flattered his contributors’ ambitions. Margie may simply have been writing for a living, the way she had in the newspaper business.
Historyradio.org: How would you characterize her prose. It is quite good, isn’t it?
John Locke: Yes, she’s a clever wordsmith. She’s writes in a near-steady stream of gangland lingo, most of which is very colorful, but some of which can be challenging to interpret today. She drops artful innuendo into her prose on occasion, as in one of my favorite gags from “Cougar Kitty.” Kitty is the hostess of a speakeasy who greets two mobsters with: “Come on in, both of you. The water’s wet—and we haven’t any.” That one stopped me short.
She’s also frequently betrays her insider newspaper knowledge with details like this:
“The afternoon papers had extras on the street when Gimpy went underground at a nearby subway station. The Journal’s headlines shrieked: ‘Vice King Sought for Death of Slum Worker.’ Monk Diller was named in the secondary headline. A two-column cut of his features centered the first page. The caption read: ‘$5000 Reward,’ while below it was an accurate police description.”
Indeed, her working writer sensibilities seep into her prose in interesting ways:
“Tac-tac-tac-tac-tac-tac-tac!” The “typewriter” in the street outside wrote its lethal message in seven stuttering blasts—with dead silence for the final period.
She’s referring, of course, to the weapon of choice: a machine-gun.
Historyradio.org: She is entertaining, why do think she has fallen into obscurity the way she did?
John Locke: The gang pulps weren’t mainstream when she wrote for them, so the problem starts there. And they only had a few years of success, from 1930 through the end of Prohibition, about 1933. Virtually no authors used their success in the gang pulps as a springboard to something greater. It was a specialized field and, when the gang pulps faded, the careers of most of the authors withered with them. Margie fared better than most through the rest of the decade, but was only one author among many hundreds supplying short stories and novelettes to the detective and crime pulps.
Additionally, popular culture is bolstered by a huge industry that constantly churns out new product. Most of the past gets buried in the avalanche. Only a small handful of things remain popular or get rediscovered.
Historyradio.org: There seem to have been a huge number of very substantial writers who have emerged from these pulp magazines. Do you know of other writers whom you feel have been neglected?
John Locke: In the gangster field, Anatole Feldman stands out. Like Margie, he had a knack for the underworld lingo, some of which was probably authentic, and some of which he probably invented, but you can’t tell the difference.
Historyradio.org: What sort of circulation did Gangster Stories and Mobs have?
John Locke: Most publishers held these numbers close and precise circulation figures for the pulps are hard to obtain. Most pulps were sold on newsstands and very few through mail subscriptions, so the national magazine distributors set the terms. There were about 100,000 newsstands in the country, in railway stations, on busy street corners, in drugstores, etc. Publisher Harold Hersey, who was most responsible the gang-pulp boom, probably had as many copies of an issue printed, hoping to sell at least half the run, which he probably did when the magazines were at their peak of popularity. The minimum circulation to be viable was probably about 30,000.
Historyradio.org: I read once that the lone gunman of the old west was the literary precursor to the noir detective. Why do you think people are so fascinated by the lives of gangsters?
John Locke: I think that gang life is a perversion of self-government. We all chafe to one degree or another at being directed, boxed in, or otherwise told what to do, and the man with the gun or, better still, the gang armed like an army, represents a twisted form of freedom. In the old west, we can imagine that protecting one’s prerogatives with a well-oiled six-shooter was actually virtuous, a necessary survival skill in a somewhat lawless frontier.
Prohibition (1920-33) violated the social contract of the Constitution by trespassing into what most people considered a valid use of freedom: drinking. Instead of eliminating booze, what the law actually did was to create a set of shadow governments—the mob—organizations who, on one level of interpretation, defended freedom against its oppressors, law enforcement. It was as if the old west view of virtuous self-defense had been appropriated by vast criminal enterprises.
For the reader, it’s wish-fulfillment to experience characters controlling their individual destinies through force of arms. The gang pulps emerged in the final years of Prohibition, after the unintended and shocking consequences of the law had become apparent. Many of the fans of gangland fiction, I believe, read the stories as a parody of American society. Reading them was an act of rebellion—they were undoubtedly popular with teenagers and other cynics—a way to say: Our wise elders have been exposed as fools.
In that respect, Prohibition parallels the experience of World War I, another noble cause that quickly turned into human disaster on an epic scale. Indeed, the imagery of the gangland story draws upon that conflict, still fresh in the mind in the early ’30s: batteries of soldiers armed with machine-guns facing off in a ruthless fight to the death. It’s probably no coincidence that the gang pulps immediately followed a wave of popularity for pulps featuring WWI fiction, a trend that started in 1926.
Historyradio.org: While the United States in the 20s and 30s turned to the noir and hard-boiled school of mystery, the UK produced writers like Agatha Christie who favored plot over style. Why do you think the two traditions became so different?
John Locke: It might be as simple as manners, that is, the British have better manners and thus their crime fiction reflects that. It might be the long shadow of the frontier, as we explored above. Or perhaps it’s the influence of Hollywood on the broader American culture. The movies—especially the silents—favored action over the subtleties of human behavior, things in physical motion over things in thought. In a silent movie, it’s easier to show a conflict resolved by violence than one solved by deduction. Indeed, the gang pulps were clearly influenced by Hollywood. Films like Underworld (1927) and The Dragnet (1928) heightened interest in gangland, which the pulps were all too happy to capitalize on. The introduction of sound into film significantly altered the equation, but the idea of action remains at the core of cinema.
Historyradio.org: What do you think has been the legacy of the gangster stories?
John Locke: I think that they helped solidify the mythology of Prohibition: racketeers and gangsters, speakeasies, Tommy-guns, hoodlums shooting out of the windows of their speeding Packards, and so forth. I’m not sure the gang pulps had much of a literary legacy; their flavor is very much wedded to their brief window of time. The pulps returned to gang-fiction magazines at various times, but never with the same vigor. Later, interest in organized crime moved more into the nonfiction domain as awareness of the Mafia grew. In film and television, though, organized crime has remained a popular theme. For my tastes, the closest production to capture the spirit of the gang pulps was the great TV series The Untouchables (1959-63).
Historyradio.org: If you were to recommend a Margie Harris story from your collection, which one would it be, and why?
John Locke: She was remarkably consistent in quality, so you can pick up any of her stories for a good read. I’m partial to the ones with female protagonists, as they break the mold. Most gang-pulp stories—and most of Margie’s—feature male protagonists, as we would expect. But occasionally, like in “Cougar Kitty,” it’s time for a woman to take the ultimate revenge on the men who have wronged her. Another heroine featured in our collection was Lota Remsden, the so-called Black Moll (she’s white), in “Understudy From Hell.” She gets ahead by being smarter than the dumb hoods who populate her mob.
There actually was a pulp featuring gang-fiction with female leads, called Gun Molls Magazine. It lasted for nineteen issues from 1930-32 and is quite a scarce collectible today.
Queen of the Gangsters: Stories by by Margie Harris is available from Amazon
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history / online resourcesIn the 19th century the British Empire went to war to keep China addicted to opium. Britain was the largest drug cartell the world had ever seen, shipping their merchandise from India, and bribing the Chinese customs officials to bring the drugs into the country. Millions of Chinese became addicted, a public health emergency. The Chinese emperor dispatched Lin Zexu, an efficient former regional govenor, to deal with the issue. The result was an armed conflict which ended in a humiliating treaty for the Chinese.
William Gladstone, the famous liberal, denounced the war as scandalous. “A war more unjust in its origin, a war calculated in its progress to cover this country with a permanent disgrace, I do not know and I have not read of” he wrote. His opposition was Lord Palmerston, the prime minister at the time, who said he would fight for compensation from the Chinese for lost merchandise.
Along with the great Indian famines, the opium wars are seldom mentioned in Britain. The UK likes to take the moral high ground focusing on Churchill’s struggle with the nazis. But the British were, at times, no saints themselves. Lin Zexu on the other hand, the rigid moralist, emerges a hero of Chinese history. There are at least three great epic movies about him (two below). Although blamed for the war, he was partially rehabilitated in his lifetime. He died in 1850.
“Let us ask, where is your conscience?”- Lin Zexu open letter to Queen Victoria
Lectures
History.org: The Opium Wars
Gresham.ac.uk: “Conflict over China”
“The China Trade” part 7 “The Opium Wars”
London School Economics Lecture by Amitav Ghosh on his Opium War novels
The Guardian audio “Raj Ghatak reads the first chapter of Amitav Ghosh’s latest novel, Flood of Fire” (1 hour 12 min)
Radio shows
BBC In Our Time “The Opium Wars”
Teacup media The First Opium War
History Today Podcast “The Opium Wars” with Julia Lovell
Talkinghistory.org “Frank Sanello, author of The Opium Wars: The Addiction of One Empire and the Corruption of Another” (25 min)
Documentary
Below you can watch a Chinese feature movie on the Opium Wars. There is a public domain version of the story from 1959, but it is not subtitled. This one from 1997 has been available from several channels on youtube for a while.
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