Archives for the month of: February, 2014

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When I consider the word ‘loneliness’, Alice Neel’s painting of the same name immediately comes to mind. It is one of my favourite works of art. There is something almost sublime about the sheer emptiness of the image – an emptiness not just of people, but also of objects. The chair stands alone, in a space devoid of all else, even sound, or so it seems. I heard someone say this week that poetry is the closest thing we have to silence. Loneliness reflects a poetic silence, a soundlessness evocative of the emotional experience that it considers.

The chair sits by a window. Through it we see other windows, behind which we suspect are similarly empty and silent rooms.

Loneliness was created in 1970. Neel commented at the time that the painting was as close as she had come to a self-portrait.

Neel’s painting successfully encapsulates that intangible yet almost palpable sense of emptiness, of hollowness, and of visceral soundlessness, thus visually conveying loneliness, an experience that can be challenging to share, and a word that has no adequate verbal synonym.

CQ

The Argentinian poet Juan Gelman died on January 14, at the age of 83.

In an attempt to escape Tsarist Russia, Gelman’s Jewish family emigrated to Buenos Aires in the early 1900s, where Juan was born in 1930.

Gelman wrote poetry from an early age, but earned his living as a journalist. He played an active role in the Communist party and was a political militant. Following a coup by a military dictatorship in 1975, Gelman’s son and daughter-in-law ‘disappeared’ during a raid. Gelman’s son’s remains were found in 1990 in a cement filled barrel.

Gelman wrote of the event, which was to haunt the rest of his life:

on August 25, 1976

my son marcelo ariel and

his pregnant wife claudia

were kidnapped in

buenos aires by a 

military commando,

like in tens of thousands

of other cases, the military

dictatorship never officially

acknowledged these who 

“disappeared,” it referred to

“those absent forever.”

until i see their bodies

or their killers, i’ll never

give them up for dead.

The following poem is from Gelman’s 1980 collection If Gently:

Alone

you’re alone / my country / without

the comrades you lock up and destroy / you hear

them slowly being emptied of the love

they have left / they loosen their grip

on their turn to die / dream they’re being dreamed / quieted /

they’ll never see other faces growing /

leaning out / continued / in this sun /

some day in the sun of justice

Dark Times Filled With Light

The Selected Works of Juan Gelman

Translated by Hardie St. Martin

I love this poem, which begins:

‘I wake to sleep, and take my waking slow.

I feel my fate in what I cannot fear.

I learn by going where I have to go.’

The current production of Beckett’s Happy Days at London’s Young Vic Theatre is an impressive one.

As one enters the performance space, the actress Juliet Stevenson – Winnie – is already in position: buried up to her waist in sand, boulders and rocks forming her backdrop in this isolated desert of sorts. As if this was the most natural place in the world to be, Winnie opens the performance brightly and cheerily, with an optimism that needs to persist, though with increasingly less plausibility and much more fragility as time passes, to the very end of the play:

‘Another heavenly day!’

Winnie then spends a few moments in silent prayer. For the next 90 minutes or so, there is little room for silence as Winnie conducts a monologue for almost the entirety, with very occasional interjections by Willie, who appears to be nearby, lying in a subterranean cave. Willie is a presence that feels necessary throughout, yet he seems of questionable significance in his own right.

Winnie chastises herself at times for her gabbling: ‘Stop talking and do something’. What ‘something’ is or might be is unclear, stuck as she is, waist high in sand. Yet she is continually ‘doing something’ – the act of talking itself, while at the same time also ‘getting ready’. She continually dips into the large black bag beside her, taking in and out the tools she uses to do her makeup and to fix her hair. The objects in the bag appear to serve an important function in terms of Winnie’s need to repeatedly take them out and put them back into the black bag, as well as her need to arrange them neatly before her, perhaps incongruously, on the hot sand. The objects, and how they are used by Winnie, also serve to frame her day, the ‘normality’ of mundane tasks affording a reality that may reassure, as well as serving as memory props from another time.

Day and time passes, a fact that Winnie draws our attention to, alluding frequently to change and the effects of ageing, moments of physical realisation interrupting the stream of consciousness that escapes her psychical entrapment.

Winnie initially appears isolated and alone, trapped as much in her mental meanderings as she is in her bed of sand, a self imprisonment in every sense of the word. But then Willie appears from his hole beneath the rocks. We learn little about Willie, but his role and function in Winnie’s life becomes clear. She needs him, repeatedly calling on him to confirm his presence, and when he, perhaps reluctantly, answers, she feels reassured:

‘You are there’

Winnie speaks to us, the audience, and we, like Willie, are essential witnesses to her spoken thoughts:

‘Someone is caring for me still’

In Part 2, Winnie has sunk further into the sand, which now reaches her neck. In Part 1, she had reassured us that she needed the sand, it anchored her; otherwise she would merely ‘float up’. This reassurance is now hard to believe as, while Winnie remains outwardly optimistic and positive – ‘Another Happy Day’ – it is acutely and painfully clear what a struggle it all is for her tortured physical and mental self.

I was surprised by the humour in Happy Days. Yet, a sense of bleakness and tragedy underpins the laughter. At the end, the title of the play, ‘Happy Days’, reverberates with a pathos that is almost palpable. Beckett’s ultimate irony shocks one into the surreal reality of witnessing the almost unbearable extent of human anguish. As Willie crawls towards the drowning Winnie, a pistol lying between them, it is hard to believe that happiness exists at all.

CQ 

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Descent from the Cross

The German artist Max Beckmann was born on this day, February 12, 1884.

Beckmann suffered for his art, his work ultimately labelled ‘degenerate’ in his homeland by Hitler and Nazism. Forced to leave Germany as a result, he lived in relative poverty in Amsterdam for 10 years. Finally, his visa for the US materialised. His fortunes improved in America, but he died within a few years, in 1950 at the age of 66, from heart disease.

Descent from the Cross intrigues and fascinates me. It epitomises the notion of (almost) unbearable suffering, where others, although present, cannot truly bear witness, and avert their gaze. Christ’s body, although pale, emaciated and wounded, seems perversely supersized, as if to emphasise that suffering, represented by perhaps the ultimate icon of human suffering, can overshadow and overwhelm that which it encounters.

CQ

”She has a lump on her – her breast, like a gull’s egg.”

”Your mother has a cancer.”

‘He was silent. The whole room was full of the silence and the weight of what she had said lay upon him.’

In Black Sheep, Evie has noticed her mother-in-law Alice’s increasing fatigue and weight loss – ‘Alice looked as if the tiredness had settled in the marrow of her bones.’ Not content with her husband’s diagnosis of ‘ailing somehow’, Evie challenges Alice to share what she suspects her mother-in-law has been suffering from, and which she has hitherto been hiding:

‘The swelling was the size of an apricot, pushing against the skin.’

What particularly moves me about this passage, is how both women immediately, and silently, acknowledge the significance of the swelling. Reminiscent of Susan Sontag’s kingdoms of the ill and of the well, with a very narrow gap between the two, the chapter ends poignantly, and tenderly:

‘She put her hand on the other woman’s arm and rested it there, and so they stood, both silent, as if they were staring into the depths of the same river but from opposite banks.’

CQ

‘I probably set out to pay homage to Lucile, to give her a coffin made of paper – for these seem the most beautiful of all to me – and a destiny as a character. But I know too that I am using my writing as a way of looking for the origin of her suffering…’

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Lucile is the narrator’s mother, who commits suicide at the age of 61. From the first page, we are catapulted into the heartbreaking theme that overshadows the book:

‘My mother was blue, a pale blue mixed with the colour of ashes. Strangely, when I found her at home that January morning, her hands were darker than her face. Her knuckles looked as though they had been splashed with ink.

My mother had been dead for several days.’

The book is an exploration of Lucile’s life, a childhood overshadowed (and ‘disappeared’) by death, and an adult existence (for at times it reads as such, a non-being in the world), which was interrupted and disrupted by manic depression. It is also the story of what it was like for the narrator and her sister growing up in such an environment:

‘I am writing about Lucile through the eyes of a child who grew up too fast, writing about the mystery she always was to me, simultaneously so present and so distant, and who, after I was ten, never hugged me again.’

Shortly after discovering her mother’s dead body, the narrator, a writer, decided on perhaps the most intuitive way for her to confront and to explore the demons in her past and in her mother’s:

‘And then, like dozens of authors before me, I attempted to write my mother.’

‘Initially, once I had finally accepted that I would write this book after a long, silent negotiation with myself, I thought I would have no difficulty introducing fiction and no qualms about filling in the gaps…Instead of which, I am unable to alter anything…Unable to free myself completely from reality, I am involuntarily producing fiction; I’m looking for an angle which will allow me to come closer and closer still; I’m looking for a place which is neither truth nor fable, but both at once.’

Although the writing resulted in a ‘setting free’ of sorts, through the process ‘I grew a little further from Lucile in wanting to get closer to her.’

There are many serious and tragic themes throughout the book, including abuse, anorexia, and loss, both physical as the result of death through accidents and suicides, but also profound loss within enduring relationships.

Lucile seemed to gradually and progressively retreat from the world. A diagnosis of cancer provided the final challenge she could not face. The sentiments expressed in her final letter reminded me of an e.e.cummings phrase ‘Unbeing dead isn’t being alive’.

‘Lucile died the way she wanted to: while still alive.’

It is unclear from the book, and from interviews with the author, to what extent the story is autobiographical. It appears to be a combination of both fact and fiction. It matters little. This is a deeply affecting novel, and one which made me consider the stories into which we are all born, and the extent to which they can be rewritten.

CQ

‘A true tale of love, death and DNA’

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I saw this affecting work last night at Jackson’s Lane Theatre, North London. The Penny Dreadful production is currently on a UK National tour. The play is a profoundly thought-provoking piece, which directly challenges us to consider issues around mortality, immortality, and the ultimate question of what happens to us when we die.

Do we cease to be at that point?

The Henrietta Lack story encourages a consideration of this question. Lacks died as a result of cervical cancer in 1951, at the age of 31. However, the cells from her aggressive cancer, known as HeLa and which contain all the DNA that constituted Lack’s genetic make-up, continue to survive and to replicate in laboratory conditions, producing the first ever ‘immortal cell line’. Despite the dubious ethical issues that surround the original procurement of Lack’s cells (her children were never told, and Lack’s cells were public property until 2013), research based on HeLa has been directly responsible for the development of treatments for conditions such as AIDs, cancer, cystic fibrosis and vaccines, and many more. HeLa cells have also provided the foundation for mapping the human genome.

How To Be Immortal interweaves three true stories: Henrietta Lack’s own story and that of Dr Gey and his wife who ‘discovered’ HeLa in 1951, the story that Lack’s daughter Deborah (1996) was born into (she was a baby when her mother died) but only discovered later in life, and the contemporary narrative of Rosa and Mick. Mick, similar Lack, also has a rare and aggressive type of cancer, from which he dies. The issue of research, using cells from his tumour – this time with consent – is presented to the distraught Rosa. She agrees, and the outcome leads to a healing of sorts. Deborah also seems to experience a coming-to-terms with her mother’s death, and with its aftermath

I applaud the blend of science and of the essence of humanness, particularly its essential vulnerability, that How To Be Immortal successfully balances to create a living performance that raises questions it does not necessarily set out to answer. It is our job, the audience, to consider what has been presented to us:

Who and what are we, and does our ‘make-up’ extend beyond our DNA?

When we die, what do we leave behind? A contribution to some genetic pool, or memories, that may only remain until the death of the last remembering person?

Unanswerable questions, perhaps, but worthy of reflection…

I just came across this sonnet by Britain’s current poet laureate, and instantly fell in love with it.

Prayer

Some days, although we cannot pray, a prayer

utters itself. So, a woman will lift

her head from the sieve of her hands and stare

at the minims sung by a tree, a sudden gift.

Some nights, although we are faithless, the truth

enters our hearts, that small familiar pain;

then a man will stand stock-still, hearing his youth

in the distant Latin chanting of a train.

Pray for us now. Grade 1 piano scales

console the lodger looking out across

a Midlands town. Then dusk, and someone calls

a child’s name as though they named their loss.

Darkness outside. Inside, the radio’s prayer  —

Rockall. Malin. Dogger. Finisterre.

Carol Ann Duffy