Gospel Message?

The fascination of reading the Booker International shortlist is the experience of entertaining alternate ideas, dissimilar cultures. That Amos Oz names his book in Hebrew The Gospel of Judas rather than the simple Judas of the English translation speaks on several levels. Oz would have us believe that his decision came out of his understanding of the ordinary nature of the name of Judas, a name wrenched from meaning by the same overuse of John Smith on the English-speaking tongue.

Toward the end of the novel, an intertextual chapter documents a theory of Judas that has evolved from Shmuel’s study. In this portrayal, Judas is alone in his understanding and love for Jesus. He urges Jesus to go to the Jerusalem that the man resists, and he orchestrates motive and function of the crucifixion despite the lack of interest on the part of religious and political authorities. Judas is so certain of the divinity of Jesus that he believes that the occasion of the crucifixion will be the occasion of a grand political coup. He wholeheartedly believes that another miracle is in the offing, that Jesus will heal his own cross wounds, break the timbers as though they were little more than kindling for an evening fire. Betrayal came not in the denial of Judas but in the denial of political promise. Judas hanged himself in grief that he murdered the man he loved. Reality betrayed Judas.

This prescient chapter, while it seemed to disrupt the narrative flow, nevertheless provided
context for the reader to understand the coalescing of the major threads of the novel: loss of a former lover, family reversal of fortunes and subsequent loss off student tuition, isolation with an old man whose writing has no readers, the ghost of a leader of the unrealized two state theory of political settlement, the patronization of the 40-ish matron Atalia. Life has betrayed Shmuel. His only hope is to pack his kit bag and flee the house of shadows with its seductive death masks. He alone can take the rope from around his neck.

 

Reading the International Prize

Reading David Grossman’s novel did not require a locational leap. The venue for standup comedy easily seemed more universal than regional. Even the content of the jokes seemed  highly universal. Vocabulary was largely devoid of localized references, and ethnic considerations were mostly neutralized. Even the military camp that becomes the focus as Grossman shifts his narrative to the interior memories of Dovaleh could have been a summer camp for adolescents anywhere in the world. The reader is aware that the place names of the novel ground the novel in Israel, but the novel remains a novel of the ego-centric mind, a novel that veers strangely toward bildungsroman as it develops.

The Amos Oz novel, Judas, a classic bildungsroman, on the other hand, is highly regional. Oz asks his reader for an intellectual response rather than an emotional response. He builds a novel that is read best out of a consciousness of Isreali history. He asks his reader to struggle with the birth of the nation as the backdrop for his protagonist’s self understanding.

When the student Shmuel Ash drops out of university, he takes a job as companion to the elderly Gershom Wald. Walt is father-in-law to widowed Atalia Abravanel, the daughter of  the late Shealtiel Abravanel who opposed David Ben-Gurion favoring the peaceful coexistence of Jews and Arabs. This is heady stuff for the reader uninitiated to the tensions of mid-twentieth century Israel.

The reader can follow the struggles of a young man to find himself after being rejected by his lover and having lost his purpose as a budding academic even if that reader knows little of the history and culture of Israel. Shmuel seems like the classic contemporary millennial who has difficulty sustaining himself apart from parental patronage. His characterization is engaging, and the carefully layered plot of the novel is compelling in and of itself. Still Shmuel is a young man of ideas, and full understanding of his struggles rides on tapping into the depth of those ideas. Oz has said of the novel that he is surprised that readers have appreciated the novel, realizing that a novel of ideas is out of fashion. Oz underestimates his own skill as storyteller, a raconteur who can pull a reader past his own limitations of facts and understanding.

Perhaps it is the honest self-acceptance of Shmuel that compels the reader. He sees himself realistically without the self-pitying indulgence of Grossman’s middle-aged Dovaleh. He neither blames his parents nor the girl who betrayed him. He knows he is struggling for his own soul., but he is content with the crumbs from the kitchen, the leftovers from Wald’s nightly porridge. He’s the suffering servant who accepts that he must knit together the threads of denial if he is to regain purpose and move on.

The reader empathizes with the young man, relives his own struggle for meaning, but he also finds himself introduced to a foreign culture, alternate ways of defining self. He experiences life in the context of politics, religion, and culture from which he has had little access from reading his own national literature. And that’s one of the values to following the Booker International.

 

Impact of Vocation

David Grossman’s novel, A Horse Walks into a Bar, uses standup comedy as a rhetorical technique, but at the same time it poses interesting questions about the interplay of man and vocation. How does a man’s personality and experience shape the way he works out his vocation? On the flip side, how does the practice of vocation shape the nature of the man?

As Dovaleh reveals the boy that he was, the reader sees his path to standup. Walking on his hands honed the performer in him and caused him to see life from his own unique slant. The reader ponders his attacks on his audience and sees a darker side emerge. The control of the microphone gives Dovaleh a platform to vent all those pent-up emotions for the crimes of childhood he endured. From the bullied boy, the man-bully emerges in a wholly acceptable venue. Victimization morphs into a style of humor, a mode of artistry.

While the fit between man and vocation seems obvious to the reader, the way that the comic was shaped by his vocational choice is more difficult to discern. Did he, in fact, become more sardonic as the years passed or more deeply paranoic as he reveled in his own life suffering? When life is turned into comedy, does the purveyor of the narrative buy into his own product? Does the probing of the wound increase the infection?

Entertainment or Therapy?

Like choosing to walk upright or on one’s hands, everything has a flip side, a counter opposite. It is the play between these opposites that David Grossman explores in A Horse Walks into a Bar. The genesis of humor is embedded in the polarity of the unexpected opposite. The punchline of the joke in the novel’s title is never rendered in the novel, but the reader knows the joke rides on its unexpected premise. By the same token, the page-turning response of the reader is a direct result of the rhetorical technique of the novel, the juxtaposition of the ridiculous and the deadly serious.

The comic and the tragic are worked out in a single set of the comedian, a single performance in time. Grossman has said that the nucleus of his tale–a young boy not knowing which parent’s funeral he is about to attend–had rattled around in his head for years while he sought the vehicle for its artistic realization. The choice of a comic’s voice could have rendered the dismissal of slapstick or the sentimentality of the confessional, but the genius of the writing, carefully modulated between farce and pathos, realized the poignancy of tragic depth. The reader watches the performance of an artist unravel with the same morbid fascination that causes us to pick at a scab.

Time spins backward as shtick morphs into confessional memoir, sub-levels of consciousness exposed. The artistry of the narrative rides on much more than the single dramatic elements of performance and audience. That these are realized through the lens of one member of the audience adds depth and consequence. The judge, a long-ago friend of the comedian, views the performance from both present and past, objectivity and subjectivity. He is the arm of justice twisted into its moral ambiguity as he struggles to accommodate a moment of adolescent betrayal. As focal intelligence, he represents a polar opposite to another intent listener, the dwarfed medium befriended in a web of childhood persecution. She plays agape to his legality. Both are the shadows teased into the comic Dovelah’s matriarchal/patriarchal light on the road to Jerusalem. They are players in the final resurrection.

 

Walking Alternatively

I was disappointed that Yann Martel’s The High Mountains of Portugal was not named to the 2016 Booker longlist. There was so much to love in that novel, and I’ve continued to think about Martel’s use of backward-walking as a device to process the mutability of time, the surreality of grief. Associations with that book flooded back into my consciousness this week when I read A Horse Walks into a Bar, a novel shortlisted for the 2017 International prize. The Israeli author David Grossman is equally as adept as Martel in employing an alternative approach to standard human mobility as a device to cope with life. For both of these authors, there is a bedrock understanding that how a man walks reflects that man’s struggle to handle his emotions and control his life.

Grossman’s central character Dovaleh learned as a child to walk on his hands. The device was was more than performance; it was a way to protect his young body against the physical assaults of older and larger boys, a defense against persecution.  It’s hard to cuff a boy’s ears when he’s upside down. In fact, that surprising orientation left predators increasingly nonplussed, and it became a life strategy for the protagonist. To turn things upside down became the constant way to disarm others and to understand the injustice of life.

When a sergeant comes to get the adolescent at compulsory training camp, but fails to clue him to the reason he has been summoned, he defaults to walking through the hot sand, the thorns of the desert, on his hands as he did as a child. He circles the sergeant in his confusion, madly trying to reduce the circumstance to something he can control. The image of turning things upside down punctuates his trip back to Jerusalem–the jokes of the driver, the offered cigarette, the violent rejection of his stomach to the nurture of the driver’s sister, even his own vomit beside the road. These become external images of the mental struggle to fight for his own orientation to equilibrium.

Inwardly, the boy struggles to imagine death into life for first one and then the other parent. Not knowing which has died, he alone is imaginatively in control of destiny as the unlikely military truck hurls itself beyond its orders. The journey is as surreal as the monologue of the fifty-ish standup comic who remembers that pivotal night in time.

Feeling the Medusa’s Sting

While Elizabeth Strout’s Lucy Barton has the narrative mind of the novelist, Deborah Levy’s Sophia Papastergiadis has the mind of the poet. Lucy’s introspective pondering of the past has a residue of plot in the way that it tirelessly probes memory to piece together the formation of her identity. Sophia’s mind builds her identity through a collection of sensory impressions. It flits from experience to experience in present time, suggesting more than it explores. The pastiche of life encoun51savaeFYOL._AC_US320_QL65_ (1)ters calls the reader of Levy’s Hot Milk to weave meaning from the associational images that Sophia encounters.

The irony of Sophia’s characterization is revealed in her definition of herself as a doctoral student of anthropology. Her unfinished dissertation hangs over her psyche as uncomfortably as the tops that rub against the medusa stings on her shoulder. She represents herself as processing life experience as a social scientist, yet she lacks the sustained concentration to explore life in carefully documented notes. The reader understands that the command of the present moment keeps her from the longer view of antiquity.

She is acutely aware of the stings of the moment, and her mind continuously makes the associative leap from sensation to sensation. Her perception of sights and sounds, odors and kinesthetics, enables the reader to taste life as she imbibes it. Her richly textured world becomes the world of the reader. And thus the novel is processed in the way a tourist examines a travel destination.

While the journey to Spain is represented as a search for a cure for the mother’s mysterious paralysis, it is in reality a search for a daughter’s long-delayed maturation. The psychic connection between the two plays out in the murky distance of a pseudo clinic presided over by a pseudo clinician. Gomes, who understands more than his fraudulent identity suggests, is the high priest of sensation. He may well be the poet behind the larger poem that the novel reveals.

 

The Problem with Naming

The title of Elizabeth Strout’s novel suggests that her protagonist is obsessed with naming. In fact, naming has been central to her experience  since she was a child. Her early years in school were defined by her struggle to name the words she discovered and the actions she observed in others. She was victimized by the names her classmate called her, directly or by inference.1419039988836

Lucy and her mother name her nurses, preferring their own pet names to the given names of these persons who come in and out the sanctuary of the sickroom. Together they struggle to name persons whose lives somehow fill out and enlarge their shared experience. Lucy would like to name the emotion that hangs between the two women, but her mother closes her eyes and refuses to cross that line. Her pet name “Wizzle” is sufficient for all that is unsayable.

There are things that Lucy is reluctant to name. She can’t say the word “snake,” and she shies away from the “Thing” that involves her father and penetrates every page of the novel. She knows that as a writer, she has assumed the obligation of naming, and she worries about the injunction to be “ruthless.” She puzzles over the  reluctance of the writer Sarah Payne to give her name when the two first met in the New York clothing shop, but she comes to understand what it means to own words published in black and white.

Lucy came of age with parents who found it difficult to name their past as well as the present. Her father’s denial of the two young German civilians he killed in WWII when he was barely older than a boy is a failure of naming that overshadows his life and figures in his rejection of the German heritage of the man Lucy marries. That family horror lingers , leaving Lucy with an unnamed conflict over her husband’s inheritance of money from an ancestor whose profits had come from the war. Her nightmares related fears that a Nazi would imprison her and take her children.

Much is left unnamed in this novel–the breakup of Lucy’s first marriage, the relationships of her daughters with their stepmother, her rise to fame as a novelist, her choice of second partner. It is far easier for Lucy to name the cornfields of her youth and the skyline of her adulthood than it is to name her conflicted emotions over her own role as mother. She is after all her mother’s daughter.