Shadow and Act (Modern Library Nonfiction #91)

(This is the tenth entry in The Modern Library Nonfiction Challenge, an ambitious project to read and write about the Modern Library Nonfiction books from #100 to #1. There is also The Modern Library Reading Challenge, a fiction-based counterpart to this list. Previous entry: The Power Broker.)

mlnf91When I first made my bold belly flop into the crisp waters of Ralph Ellison’s deep pool earlier this year, I felt instantly dismayed that it would be a good decade before I could perform thoughtful freestyle in response to his masterpiece Invisible Man (ML Fiction #19). As far as I’m concerned, that novel’s vivid imagery, beginning with its fierce and intensely revealing Battle Royale scene and culminating in its harrowing entrapment of the unnamed narrator, stands toe-to-toe with Saul Bellow’s The Adventures of Augie March as one of the most compelling panoramas of mid-20th century American life ever put to print, albeit one presented through a more hyperreal lens.

But many of today’s leading writers, ranging from Ta-Nehisi Coates to Jacqueline Woodson, have looked more to James Baldwin as their truth-telling cicerone, that fearless sage whose indisputably hypnotic energy was abundant enough to help any contemporary humanist grapple with the nightmarish realities that America continues to sweep under its bright plush neoliberal rug. At a cursory glance, largely because Ellison’s emphasis was more on culture than overt politics, it’s easy to see Ellison as a complacent “Maybe I’m Amazed” to Baldwin’s gritty “Cold Turkey,” especially when one considers the risk-averse conservatism which led to Ellison being attacked as an Uncle Tom during a 1968 panel at Grinnell College along with his selfish refusal to help emerging African-American authors after his success. But according to biographer Arnold Rampersad, Baldwin believed Ralph Ellison to be the angriest person he knew. And if one dives into Ellison’s actual words, Shadow and Act is an essential volume, which includes one of the most thrilling Molotov cocktails ever pitched into the face of a clueless literary critic, that is often just as potent and as lapel-grabbing as Baldwin’s The Fire Next Time.

For it would seem that while Negroes have been undergoing a process of “Americanization” from a time preceding this birth of this nation — including the fusing of their blood lines with other non-African strains, there has been a stubborn confusion as to their American identity. Somehow it was assumed that the Negroes, of all the diverse American peoples, would remain unaffected by the climate, the weather, the political circumstances — from which not even slaves were exempt — the social structures, the national manners, the modes of production and the tides of the market, the national ideals, the conflicts of values, the rising and falling of national morale, or the complex give and take of acculturalization which was undergone by all others who found their existence within the American democracy.

This passage, taken from an Ellison essay on Amiri Baraka’s Blues People, is not altogether different from Baldwin’s view of America as “a paranoid color wheel” in The Evidence of Things Not Seen, where Baldwin posited that a retreat into the bigoted mystique of Southern pride represented the ultimate denial of “Americanization” and thus African-American identity. Yet the common experiences that cut across racial lines, recently investigated with comic perspicacity on a “Black Jeopardy” Saturday Night Live sketch, may very well be a humanizing force to counter the despicable hate and madness that inspires uneducated white males to desecrate a Mississippi black church or a vicious demagogue to call one of his supporters “a thug” for having the temerity to ask him to be more respectful and inclusive.

Ellison, however, was too smart and too wide of a reader to confine these sins of dehumanization to their obvious targets. Like Baldwin and Coates and Richard Wright, Ellison looked to France for answers and, while never actually residing there, he certainly counted André Malraux and Paul Valéry among his hard influences. In writing about Richard Wright’s Black Boy, Ellison wisely singled out critics who failed to consider the full extent of African-American humanity even as they simultaneously demanded an on-the-nose and unambiguous “explanation” of who Wright was. (And it’s worth noting that Ellison himself, who was given his first professional writing gig by Wright, was also just as critical of Wright’s ideological propositions as Baldwin.) Ellison described how “the prevailing mood of American criticism has so thoroughly excluded the Negro that it fails to recognize some of the most basic tenets of Western democratic thought when encountering them in a black skin” and deservedly excoriated whites for seeing Paul Robeson and Marian Anderson merely as the ne plus ultra of African-American artistic innovation rather than the beginning of a great movement.

shriversombreroAt issue, in Ellison’s time and today, is the degree to which any individual voice is allowed to express himself. And Ellison rightly resented any force that would stifle this, whether it be the lingering dregs of Southern slavery telling the African-American how he must act or who he must be in telling his story as well as the myopic critics who would gainsay any voice by way of their boxlike assumptions about other Americans. One sees this unthinking lurch towards authoritarianism today with such white supremacists as Jonathan Franzen, Lionel Shriver, and the many Brooklyn novelists who, despite setting their works in gentrified neighborhoods still prominently populated by African-Americans, fail to include, much less humanize, black people who still live there.

“White supremacist” may seem like a harshly provocative label for any bumbling white writer who lacks the democratic bonhomie to leave the house and talk with other people and consider that those who do not share his skin color may indeed share more common experience than presumed. But if these writers are going to boast about how their narratives allegedly tell the truth about America while refusing to accept challenge for their gaping holes and denying the complexity of vital people who make up this great nation, then it seems apposite to bring a loaded gun to a knife fight. If we accept Ellison’s view of race as “an irrational sea in which Americans flounder like convoyed ships in a gale,” then it is clear that these egotistical, self-appointed seers are buckling on damaged vessels hewing to shambling sea routes mapped out by blustering navigators basking in white privilege, hitting murky ports festooned with ancient barnacles that they adamantly refuse to remove.

Franzen, despite growing up in a city in which half the population is African-American, recently told Slate‘s Isaac Chotiner that he could not countenance writing about other races because he has not loved them or gone out of his way to know them and thus excludes non-white characters from his massive and increasingly mediocre novels. Shriver wrote a novel, The Mandibles, in which the only black characters are (1) Leulla, bound to a chair and walked with a leash, and (2) Selma, who speaks in a racist Mammy patois (“I love the pitcher of all them rich folk having to cough they big piles of gold”). She then had the effrontery to deliver a keynote speech at the Brisbane Writers Festival arguing for the right to “try on other people’s hats,” failing to understand that creating dimensional characters involves a great deal more than playing dress-up at the country club. She quoted from a Margot Kaminski review of Chris Cleave’s Little Bee that offered the perfectly reasonable consideration, one that doesn’t deny an author’s right to cross boundaries, that an author may wish to take “special care…with a story that’s not implicitly yours to tell.” Such forethought clearly means constructing an identity that is more human rather than crassly archetypal, an eminently pragmatic consideration on how any work of contemporary art should probably reflect the many identities that make up our world. But for Shriver, a character should be manipulated at an author’s whim, even if her creative vagaries represent an impoverishment of imagination. For Shriver, inserting another nonwhite, non-heteronormative character into The Mandibles represented “issues that might distract from my central subject moment of apocalyptic economics.” Which brings us back to Ellison’s question of “Americanization” and how “the diverse American peoples” are indeed regularly affected by the decisions of those who uphold the status quo, whether overtly or covertly.

Writer Maxine Benba-Clarke bravely confronted Shriver with the full monty of this dismissive racism and Shriver responded, “When I come to your country. I expect. To be treated. With hospitality.” And with that vile and shrill answer, devoid of humanity and humility, Shriver exposed the upright incomprehension of her position, stepping from behind the arras as a kind of literary Jan Smuts for the 21st century.1

If this current state of affairs represents a bristling example of Giambattista Vico’s corsi e ricorsi, and I believe it does, then Ellison’s essay, “Twentieth-Century Fiction and the Black Mask of Humanity,” astutely demonstrates how this cultural amaurosis went down before, with 20th century authors willfully misreading Mark Twain, failing to see that Huck’s release of Jim represented a moment that not only involved recognizing Jim as a human being, but admitting “the evil implicit in his ’emancipation'” as well as Twain accepting “his personal responsibility in the condition of society.” With great creative power comes great creative responsibility. Ellison points to Ernest Hemingway scouring The Adventures of Huckleberry Finn merely for its technical accomplishments rather than this moral candor and how William Faulkner, despite being “the greatest artist the South has produced,” may not be have been quite the all-encompassing oracle, given that The Unvanquished‘s Ringo is, despite his loyalty, devoid of humanity. In another essay on Stephen Crane, Ellison reaffirms that great art involves “the cost of moral perception, of achieving an informed sense of life, in a universe which is essentially hostile to man and in which skill and courage and loyalty are virtues which help in the struggle but by no means exempt us from the necessary plunge into the storm-sea-war of experience.” And in the essays on music that form the book’s second section (“Sound and the Mainstream”), Ellison cements this ethos with his personal experience growing up in the South. If literature might help us to confront the complexities of moral perception, then the lyrical, floating tones of a majestic singer or a distinctive cat shredding eloquently on an axe might aid us in expressing it. And that quest for authentic expression is forever in conflict with audience assumptions, as seen with such powerful figures as Charlie Parker, whom Ellison describes as “a sacrificial figure whose struggles against personal chaos…served as entertainment for a ravenous, sensation-starved, culturally disoriented public which had but the slightest notion of its real significance.”

What makes Ellison’s demands for inclusive identity quite sophisticated is the vital component of admitting one’s own complicity, an act well beyond the superficial expression of easily forgotten shame or white guilt that none of the 20th or the 21st century writers identified here have had the guts to push past. And Ellison wasn’t just a writer who pointed fingers. He held himself just as accountable, as seen in a terrific 1985 essay called “An Extravagance of Laughter” (not included in Shadow and Act, but found in Going with the Territory), in which Ellison writes about how he went to the theatre to see Jack Kirkland’s adaptation of Erskine Caldwell’s Tobacco Road. (I wrote about Tobacco Road in 2011 as part of this series and praised the way that this still volatile novel pushes its audience to confront its own prejudices against the impoverished through remarkably flamboyant characters.) Upon seeing wanton animal passion among poor whites on the stage, Ellison burst into an uncontrollable paroxysm of laughter, which emerged as he was still negotiating the rituals of New York life shortly after arriving from the South. Ellison compared his reaction, which provoked outraged leers from the largely white audience, to an informal social ceremony he observed while he was a student at Tuskegee that involved a set of enormous whitewashed barrels labeled FOR COLORED placed in public space. If an African-American felt an overwhelming desire to laugh, he would thrust his head into the pit of the barrel and do so. Ellison observes that African-Americans “who in light of their social status and past condition of servitude were regarded as having absolutely nothing in their daily experience which could possibly inspire rational laughter.” And the expression of this inherently human quality, despite being a cathartic part of reckoning with identity and one’s position in the world, was nevertheless positioned out of sight and thus out of mind.

When I took an improv class at UCB earlier this year, I had an instructor who offered rather austere prohibitions to any strain of humor considered “too dark” or “punching down,” which would effectively disqualify both Tobacco Road and the Tuskegee barrel ritual that Ellison describes.2 These restrictions greatly frustrated me and a few of my classmates, who didn’t necessarily see the exploration of edgy comic terrain as a default choice, but merely one part of asserting an identity inclusive of many perspectives. I challenged the notion of confining behavior to obvious choices and ended up getting a phone call from the registrar, who was a smart and genial man and with whom I ended up having a friendly and thoughtful volley about comedy. I had apparently been ratted out by one student, who claimed that I was “disrupting” the class when I was merely inquiring about my own complicity in establishing base reality. In my efforts to further clarify my position, I sent a lengthy email to the instructor, one referencing “An Extravagance of Laughter,” and pointed out that delving into the uncomfortable was a vital part of reckoning with truth and ensuring that you grew your voice and evolved as an artist. I never received a reply. I can’t say that I blame him.

Ellison’s inquiry into the roots of how we find common ground with others suggests that we may be able to do so if we (a) acknowledge the completeness of other identities and (b) allow enough room for necessary catharsis and the acknowledgment of our feelings and our failings as we take baby steps towards better understanding each other.

The most blistering firebomb in the book is, of course, the infamous essay “The World and the Jug,” which demonstrates just what happens when you assume rather than take the time to know another person. It is a refreshingly uncoiled response that one could not imagine being published in this age of “No haters” reviewing policies and genial retreat from substantive subjects in today’s book review sections. Reacting to Irving Howe’s “Black Boys and Native Sons,” Ellison condemns Howe for not seeing “a human being but an abstract embodiment of living hell” and truly hammers home the need for all art to be considered on the basis of its human experience rather than the spectator’s constricting inferences. Howe’s great mistake was to view all African-American novels through the prism of a “protest novel” and this effectively revealed his own biases against what black writers had to say and very much for certain prerigged ideas that Howe expected them to say. “Must I be condemned because my sense of Negro life was quite different?” writes Ellison in response to Howe roping him in with Richard Wright and James Baldwin. And Ellison pours on the vinegar by not only observing how Howe self-plagiarized passages from previous reviews, but how his intractable ideology led him to defend the “old-fashioned” violence contained in Wright’s The Long Dream, which, whatever its merits, clearly did not keep current with the changing dialogue at the time.

Shadow and Act, with its inclusion of interviews and speeches and riffs on music (along with a sketch of a struggling mother), may be confused with a personal scrapbook. But it is, first and foremost, one man’s effort to assert his identity and his philosophy in the most cathartic and inclusive way possible. We still have much to learn from Ellison more than fifty years after these essays first appeared. And while I will always be galvanized by James Baldwin (who awaits our study in a few years), Ralph Ellison offers plentiful flagstones to face the present and the future.

SUPPLEMENT: One of the great mysteries that has bedeviled Ralph Ellison fans for decades is the identity of the critic who attacked Invisible Man as a “literary race riot.” In a Paris Review interview included in Shadow and Act, Ellison had this to say about the critic:

But there is one widely syndicated critical bankrupt who made liberal noises during the thirties and has been frightened ever since. He attacked my book as a “literary race riot.”

With the generous help of Ellison’s biographer Arnold Rampersad (who gave me an idea of where the quote might be found in an email volley) and the good people at the New York Public Library, I have tracked down the “widely syndicated critical bankrupt” in question.

sterlingnorthHis name is Sterling North, best known for the children’s novel Rascal in 1963. He wrote widely popular (and rightly forgotten) children’s books while writing book reviews for various newspapers. North was such a vanilla-minded man that he comics “a poisonous mushroom growth” and seemed to have it in for any work of art that dared to do something different — or that didn’t involve treacly narratives involving raising baby raccoons.

And then, in the April 16, 1952 issue of the New York World-Telegram, he belittled Ellison’s masterpiece, writing these words:

This is one of the most tragic and disturbing books I have ever read. For the most part brilliantly written and deeply sincere, it is, at the same time, bitter, violent and unbalanced. Except for a few closing pages in which the author tries to express something like a sane outlook on race relations, it is composed largely of such scenes of interracial strife that it achieves the effect of one continuous literary race riot. Ralph Ellison is a Negro with almost as much writing talent as Richard Wright. Like his embittered hero (known only as “I’ throughout the book, Mr. Ellison received scholarships to help him through college, one from the State of Oklahoma which made possible three years at the Tuskegee Institute, and one from the Rosenwald Foundation.

If Mr. Ellison is as scornful and bitter about this sort of assistance as he lets his “hero” be, those who made the money available must wonder if it was well spent.

North’s remarkably condescending words offer an alarming view of the cultural oppression that Ellison was fighting against and serve as further justification for Ellison’s views in Shadow and Act. Aside from his gross mischaracterization of Ellison’s novel, there is North’s troubling assumptions that Ellison should be grateful in the manner of an obsequious and servile stereotype, only deserves a scholarship if he writes a novel that fits North’s limited idea of what African-American identity should be, and that future white benefactors should think twice about granting opportunities for future uppity Ellisons.

It’s doubtful that The Sterling North Society will recognize this calumny, but this is despicable racism by any measure. A dive into North’s past also reveals So Dear to My Heart, a 1948 film adaptation of North’s Midnight and Jeremiah that reveled in Uncle Tom representations of African-Americans.

North’s full review of The Invisible Man can be read below:

sterling-north

Next Up: James George Frazer’s The Golden Bough!

What Jonathan Franzen Didn’t Include in His New York Times Op-Ed

On May 28, 2011, The New York Times published a Jonathan Franzen op-ed “adapted from a commencement speech he delivered on May 21 at Kenyon College. The piece contained a link to an audio version of the piece. Here’s a breakdown of what Franzen didn’t include (I have not included throat clearing or minor linking words):

“Good morning, class of 2011. Good morning, relatives and faculty. It’s a great honor and pleasure to be here with you today. I’m going to go ahead and assume you all knew what you were getting into when you chose a literary writer to deliver this address. I’m going to do what literary writers do, which is talk about themselves in the hope that my experience has some resonance with your own experience. I’d like to work my way around to the subject of love and its relation to my life and to the strange techno-consumerist world that you guys are inheriting.” (Beginning to 00:38)

“…powerful Blackberry Bold with a five megapixel camera and 3G capability.” (Bolded product description dropped, 00:43-00:48)

“…tiny track pad…” (“tiny” dropped, 1:03)

“…impelling them to action by speaking incantations…” (dropped, but this may have been a reading flub, 2:02-2:04)

“Let me toss out the idea that according to the logic of techno-consumerism in which markets discover….” (dropped, 2:26-2:28)

“…the ongoing transformation…” (“ongoing” dropped, 3:48)

“…fallen for your schtick. Those people exist to make you feel good about yourself, but how good can your feeling be when it’s provided by the people you don’t respect? You may find yourself becoming depressed…” (dropped, 5:17-5:23)

“dissed” upgraded to “disrespected” (6:34)

“One of the heartening things about the plague of cell phones in my Manhattan neighborhood is that among all the texting zombies and the party-planning yakkers on the sidewalks, I sometimes get to walk along somebody who’s having an honest to God fight with the person they love. I’m sure they prefer not to be having the fight on a public sidewalk, but here it’s happening to them anyway and they’re behaving in a very, very uncool way. Shouting, accusing, and pleading, abusing. This is the kind of thing that gives me hope for the world.. Which is not to say that love is only about fighting or that radically self-involved people aren’t capable of accusing and abusing.” (dropped, 7:53-8:30)

“When I was a senior in college, I took the first seminar the college had ever offered in literary theory. And I fell in love with the most brilliant student in the seminar. Both of us liked how instantly powerful literary theory made us feel. It’s similar to modern consumer technology in this regard. And we flattered ourselves on how much more sophisticated we were than the kids who were still doing those tedious old close textual readings. For various theoretical reasons, we also thought it would be cool to get married. (uncomfortable laughter from students) A longer story than we have time for here, but my mother, who had spent twenty years making me into a person who craved full commitment love now turned around and advocated that I spend my twenties, as she put it, footloose and fancy free. Naturally, since I thought she was wrong about everything, I assumed she was wrong about this. I had to find out the hard way what a messy business commitment is. The first thing we jettisoned was theory. My soon-to-be wife once memorably remarked after an unhappy scene in bed, ‘You can’t deconstruct and undress at the same time.’ (more uncomfortable laughter) Try it. We spent a year on different continents and very quickly discovered that, although it was fun to fill the pages of our letters to each other with theoretical riffs, it wasn’t so much fun to read those pages. But what really killed theory for me, and began to cure me more generally of my obsession with how I appeared to other people, was my love of fiction. There may be a superficial similarity between revising a piece of fiction and revising your webpage or your Facebook profile. But a page of prose doesn’t have those slick graphics to help bolster your self-image. If you’re moved to try and return the gift that other people’s fiction represents for you, you eventually can’t ignore what’s fraudulent or second-hand in your own pages. These pages are a mirror too. And if you really love fiction, you’ll find that the only pages worth keeping are the ones that reflect you as you really are.” (9:00-11:00)

“unliked” instead of “disliked” (11:08)

“My wife and I, having married too young, eventually surrendered so much of ourselves and caused each other so much pain that we each had reason to regret ever having taken the plunge. And yet I can’t quite make myself regret it. For one thing, our struggle to honor our commitment actively came to constitute who we were as people. We weren’t helium molecules floating inertly through life. We bonded and we changed. For another thing, and this may be my main message to you…..[segues into “pain hurts”]” (11:27-11:55)

“What I said earlier about how engagement with something you love compels you to face up to who you really are may apply particularly to fiction writing. But it’s true of just about any work you undertake and love. I’d like to conclude here by talking about another love of mine.” (12:34-12:49)

“And since I’d been fired up by critical theory and I was looking for things to find wrong with the world and reasons to hate the people who ran it…” (bold parts dropped, 12:59-13:05)

“…the angrier and more people hating I became…” (bold part dropped, 13:20-13:25)

“Finally, around the time my marriage was breaking up, I made a conscious decision to stop worrying about the environment” changed to “Finally, in the mid-1990s, I made a conscious decision to stop worrying…” (13:26-13:29)

“I had no choice but to start worrying about the environment again. Yeah, what a drag.” (bold part dropped, 14:38-14:40)

“Like I said, the bird thing was very unexpected to me. For most of my life, I hadn’t given much thought to animals. And maybe I was unlucky to find my way to the birds so relatively late in life. Or maybe I was lucky to find my way to them at all. Once you’re hit with a love like that, however late or early, it changes your relation to the world. In my case, for example, I’d abandoned doing journalism after a few early experience [sic] because the world of facts didn’t excite me the way the world of fiction did. But after my avian conversion experience, which has taught me to run toward my pain and anger and despair rather than away from them, I started taking on a new kind of journalistic assignment. Whatever I most hated at a particular moment became the thing I wanted to write about. I went to Washington in the summer of 2003 when the Republicans were doing things to the country that enraged me. I went to China a few years later because I was being kept awake at night by my anger about the havoc the Chinese are wreaking on the environment. I went to the Mediterranean to interview the hunters and poachers who were slaughtering migratory songbirds. In each case, when meeting the enemy, I found people who I really liked. In some cases, outright loved. Hilarious, generous, brilliant gay Republican staffers. Fearless, miraculous, young Chinese nature lovers. A gun crazy Italian legislator who had very soft eyes and who quoted the animal rights advocate Peter Singer to me. In each case, the blanket hatred that had come so easily to me wasn’t so easy anymore. (15:59-17:26)

(Photo credit: Daniel Sillman)

Solipsism is for Cowards. Go for Full-Fledged Hubris.

A couple of weeks ago, I replaced my 51-year-old Ego with a much more powerful Post-Dave Died of Boredom Hubris. Needless to say, I was impressed with how far my haughtiness had advanced in three years. But it wasn’t enough to have been on the cover of Time Magazine. Because I had been wrongfully denied every major award (Pulitzer, National Book Award, NBCC) for my latest novel, it became necessarily to diminish my friend’s vastly superior talent by writing a self-serving essay about him in The New Yorker and by delivering a commencement speech here at Kenyon — the very same locale that my friend had delivered a poignant and deeply humanist speech six years earlier.

I was infatuated with my new device. My Hubris was so big that I knew I wouldn’t die from boredom. I could undermine anyone I wanted — the women whose love for writing (and reading) I had destroyed; my troubled writer friend who had committed suicide; even the very audience I speak before now. After all, you’ll believe just about everything I have to say without question. Yet like Keith Gessen’s All the Sad Young Literary Men, you all make me want to be young and miserable again. I’d been similarly infatuated with the old device, of course. I’d authored a volume of essays called How to Be Alone, in which I wrote, without irony, “What I really want from a sidewalk is that people see me and let themselves be seen, but even this modest ideal is thwarted by cell-phone users and their unwelcome privacy. They say things like, ‘Should we have couscous with that?’ and ‘I’m on my way to Blockbuster.'” The nerve of these troglodytes! Why didn’t they look up from their cell phones and bask in my Franzenness? Toward the end of its run, I had some doubts about my Ego’s efficacy (and that’s Ego, not Egan; if I catch you with a copy of A Visit from the Goon Squad in your hands, I will write a 3,000 word essay about how much I despise you), until I’d finally had to admit that I’d outgrown the relationship. I now required levels of pomposity and navel gazing that rivaled the size of a massive continent on an undiscovered planet, but that general readers might interpret as meaningful.

Do I need to point out that my relationship with humanity was entirely one-sided? That I don’t really give a flying fuck about whether anything I say may be wrong or misguided or inconsiderate or socially clueless or needlessly reductionist (especially since I’m essentially cannibalizing the best bits from Dave’s 2005 speech)? Let me point it out anyway.

Let me further point out how the word “sexy” is almost never used to describe late-model Franzen androids; and how the extremely selfish things that we can do now with these gadgets — like impelling people to believe that superficial speeches such as this one possess profound insight into The Way We Live (the way I had once looked to Paula Fox’s fiction as how-to manuals) — would have looked to everyday people like the actions of a self-serving and inconsiderate asshole finding himself at the opposing end of a fist were he to say such words and pull such shit in a bar.

Let me toss out the idea that I would not be here, and I would not have sold as many books as I have, were it not for the very vagaries of the media system and the markets I detest. But I will condemn these anyway, even though an adorable video of a cat mother hugging her baby — “liked” by more than 100,000 people in a mere two days — willfully demonstrates that people are willing to feel something online outside the capitalist nexus.

It may seem a bit hypocritical and short-sighted for me to suggest, finally, that the world of techno-consumerism is therefore troubled by real love. But I saw this movie Catfish the other night and needed to cleanse myself the next morning with a hearty dose of birdwatching, a hobby I valued above all else because it attracted so many people with Asperger’s and everyone had the decency not to talk. Anwway, techno-consumerism represents everything I loathe about the Internet, and I feel far too comfortable cleaving to my inflexibly prejudicial perceptions to change my mind.

You can all supply your own favorite, most nauseating examples of the commodification of love. But I won’t listen to them. Because the only thing I care about are my examples.

I will also complain about Facebook, despite the fact that if you wanted to read my last New Yorker essay you were forced to become “a fan” of The New Yorker. Perhaps my limitless enmity for Facebook has something to do with this. But I shall not be transparent with you. It is clear that you did not love The New Yorker or me. You heard that this piece was making the rounds, became a fan because it was the only option outside of rightfully coughing up the subscription or newsstand money, and I learned later that some of you hated it. I now declare you all soulless consumer scum.

The big risk here, of course, is rejection. We can handle being disliked now and then, because there’s such an infinitely great number of people who will buy our books. Even some of the happy little people who watch Oprah and who I now can’t slander because I decided to appear on her show and because I enjoy taking the money. The prospect of pain is generally compensated by that of financial gain. It’s best to avoid a serious consideration of these morally conflicted issues (I am, after all, a passive aggressive) and seek out illusory targets. Besides, don’t false dichotomies go over well before a college crowd?

When I was in college, I was angry and I remained angry. But then a funny thing happened. Somebody told me that people wouldn’t listen to me if I was angry. So I pretended not to be angry and strive now to be thoughtful, even though thinking about my speech for about five minutes will reveal the sad deficiencies under the hood. And here’s where a curious paradox emerged. My anger and pain and fear only increased when I discovered wild birds. I learned to pretend that I didn’t feel this way about people. I fooled myself into thinking that people only relate to each other in terms of competition, even though I’m telling you from the dais that it’s all about love. And it became easier to live with my anger and pain and fear because I shifted the burden to lower life forms rather than live with feeble souls who talked on their cell phones on the sidewalk. I am Jonathan Franzen. I shouldn’t have to live with anybody other than an extremely limited set fulfilling my ridiculous and entirely unreasonable criteria for Being a Good Human. On this point, I am worse than Woody Allen.

When you stay in your room in the Upper East Side, as I did for many years, you eventually write speeches such as this one. And when you put yourself in front of real people, there’s a very real danger that you think you know what you’re talking about.

And who knows what might happen to you then?

P.S. Please buy my books. And whatever you do, don’t click the “Like” button below this adaptation from a commencement speech. It is important to understand that some actions are consumerist and cowardly, and some are not when they benefit me.

Jonathan Franzen vs. Richard Stark: Which Writer Really “Knows” the World?

Sam Tanenhaus: “Once again Franzen has fashioned a capacious but intricately ordered narrative that in its majestic sweep seems to gather up every fresh datum of our shared millennial life. Franzen knows that college freshmen are today called ‘first years,’ like tender shoots in an overplanted garden; that a high-minded mom, however ruthless in her judgments of her neighbors’ ethical lapses, will condemn them with no epithet harsher than ‘weird’; that reckless drivers who barrel across lanes are ‘almost always youngish men for whom the use of blinkers was apparently an affront to their masculinity.'”

Here’s a passage from Richard Stark’s The Outfit:

All the money came to the Novelty Amusement Corporation. It started as small change, here and there throughout the city, and it all funneled into one central office, all the money bet every day on the numbers.

Take one dime. A lady goes into a magazine store and tells the man at the counter she wants to put ten cents on 734. If 734 hits she wins sixty dollars. The odds are 999 to one, but the pay-off is 600 to one. The magazine store owner writes 734 and 10¢ under it on two slips of paper. He gives the women one slip; he puts the other in a cigar box under the counter. He puts the dime into the cash register, but he rings No Sale. At three o’clock, his wife takes over at the counter while he takes the cigar box in back and adds up the amounts on all the slips. The amount is $18.60. He puts all the slips in an envelope and goes out to the cash register and from it he takes a ten dollar bill, a five, three ones, two quarters, and the dime. He puts this cash in the envelope with the slips. He places the envelope inside a science fiction magazine — on Wednesdays, it’s a science fiction magazine — and puts the magazine under the counter.

At three-thirty, the collector comes. The collector is a plump young man with a smiling face, a struggling writer making a few dollars while waiting to be discovered by Darryl Zanuck or Bennett Cerf. He drives up in a seven-year-old Plymouth that belongs to the local numbers organization and which he is allowed to drive only while making collections. He parks in front of the magazine store, goes inside, and asks for a copy of a particular science fiction magazine. The owner gives him the magazine and tells him that will be $1.86, but that’s what the young man hands over with no protest.

The young man then carries the magazine out to the car. He sits behind the wheel, takes the envelope from the magazine, puts it in a briefcase which is on the seat beside him. He tosses the magazine onto the back seat with seven other discarded magazines and taking a small notebook from his breast pocket, he writes in it after several other entries: “MPL 1.86.” Then he puts the notebook and pencil away and drives on to his next stop.

All in all, he buys fifteen magazines, then drives on to the Kenilworth Building and leaves the car in the lot next door. He carries the briefcase up to the seventh floor and enters the offices of the Novelty Amusement Corporation. He smiles at the receptionist, who never gives him a tumble, and goes into the second door on the right, where a sallow man with a cigarette dangling from his lips nods bleakly. The young man puts briefcase and notebook on the desk, and sits down to wait.

The sallow man has an adding machine on his desk. He opens the notebook and adds the figures for the day, coming up with $32.31, which should be ten percent of the day’s take. He then adds up the prices on the policy slips, and gets $323.10, which checks out. He finally adds together the actual money from all the envelopes, once again arrives at $323.10, and is satisfied. Out of this money, he gives the young man $32.31, which is what the young man paid for the magazines. In addition, he gives him $16.15, which is one-half percent of the day’s take from his area — his cut for making the collections. He averages $15 a day, for an hour’s work a day. Well pleased, the young man goes home to his cold typewriter.

The sallow man now takes out a ledger and enters it in the amount of, and the number of, each bet according to the exact location where each bet was made. He adds his figures again to check his work and gets the correct total. By then, another collector has come in. The sallow man is one of six men at Novelty Amusement who each take in the receipts from five collectors. They work at this approximately from four until six o’clock. Each of them clears about $1,500 a day — resulting in a grand total of about $9,000 a day for the entire operation.

Ten-and-a-half percent of this money has already been paid out. The receivers each get one percent. Additional office salaries, rent, utilities, and so on eat up about 3 1/2 percent more. When the sallow man stuffs the day’s proceeds into a canvas sack and carries it back to the room marked “Bookkeeping,” there’s about 85 percent of it left. On an average day, this leaves about $7,700. Ten percent more is deducted almost immediately and put into envelopes which are delivered to law officers and other local authorities. Twenty-five percent is retained by the local organization and split among its chief personnel; the remaining 50 percent is shipped weekly to Chicago — the national organization’s piece of the pie. In an average six-day week, this half of the pie comes to better than $25,000. Each day’s cut is put in the safe in the bookkeeping room, and, on Saturday nights, two armed men carry the cash in a briefcase to Chicago by plane. For security, one of the armed men is from the local organization and one is from the national organization.

On this Saturday, there was $27,549 earmarked for Chicago, in the safe. In the addition there was the $20,000 kept as a cash reserve — on the unlikely chance that, someday, there might be a run on a winning number, or for additional greasing when and if necessary, or for whatever unforeseeable emergency might arise. And further, there was $13,774,50, in the safe, which represents the week’s 25 percent cut for the local organization to be split on Monday. The total in the safe was $61,323.50. Including the dime.

Here’s a passage from Jonathan Franzen’s Freedom:

The most difficult problem he’d had to solve for the Trust had been what to do with the two hundred or so families, most of them very poor, who owned houses or trailers on small or smallish parcels of land within the Warbler Park’s proposed boundaries. Some of the men still worked in the coal industry, either underground or as drivers, but most were out of a job and passed their time with guns and internal-combustion engines, supplementing their families’ diets with game shot deeper in the hills and carried out on ATVs. Walter had moved quickly to buy out as many families as possible before the Trust attracted publicity; he’d paid as little as $250 an acre for certain hillside tracts. But when his attempts to woo the local environmentalist community backfired, and a scarily motivated activist named Jocelyn Zorn began to campaign against the Trust, there was still more than a hundred families holding out, most of them in the valley of Nine Mile Creek, which led up to Forster Hollow.

Expecting the problem of Forster Hollow, Vin Haven had found the perfect sixty-five thousand acres for the core reserve. The surface rights of ninety-eight percent of it were in the hands of just three corporations, two of them faceless and economically rational holding companies, the third wholly owned by a family named Forster which had fled the state more than a century ago and was comfortably dissipating itself in coastal affluence. All three companies were managing he land for certified forestry and had no reason not to sell it to the Trust at a fair market rate. There was also, near the center of Haven’s Hundred, an enormous, vaguely hourglass-shaped collection of very rich coal seams. Until now, nobody had mined these fourteen thousand acres, because Wyoming County was so remote and so hilly, even for West Virginia. One bad, narrow road, useless for coal trucks, wound up into the hills along Nine Mile Creek; at the top of the valley, situated near the hourglass’s pinch point, was Forster Hollow and the clan and friends of Coyle Mathis.

Over the years, Nardone and Blasco had each tried and failed to deal with Mathis, earning his abiding animosity for their trouble. Indeed, a major piece of bait that Vin Haven had offered the coal companies, during the initial negotiations, was a promise to rid them of the problem of Coyle. “It’s part of the magic synergy we got going here,” Haven had told Walter. “We’re a fresh player that Mathis’s got no reason to hold a grudge against. Nardone in particular I bargained way down on the reclamation front by promising to take Mathis off its hands. A little bit of goodwill I found lying by the side of the road, simply by virtue of me not being Nardone, turns out to be worth a couple million.”

If only!

Based on the above two passages, which writer do you think really “knows” the world better?