Monday, October 19, 2015

Writers and Rum by Adam Gopnik

by Adam Gopnik




     “Writers in this office used to drink,” a grizzled veteran of these corridors once said sternly to a couple of pup reporters, whom he had discovered taking turns trying on a good-looking cashmere jacket in another cubicle. The moral, abashing if not shaming, was that in the halls where once real men had roamed, or drank in peaceable closets, now mere jacket-fanciers wandered. Certainly, it’s impossible to turn the past pages of this magazine, or the pages of American literary history, for that matter, without being reminded of how inextricable the drinking life and the writing life—or, to put it more bluntly, alcoholism and art—once were. From St. Clair McKelway to Dorothy Parker and James Thurber, and from Ernest Hemingway to F. Scott Fitzgerald to Sinclair Lewis and beyond, it was not long ago that if you wrote you drank, and if you weren’t drinking it was because you were drying out.

     The critic Olivia Laing has just published a good, sad book on this subject called “The Trip To Echo Spring: On Writers And Drinking,” which tells at length the mostly familiar but still melancholy stories of the drinking lives of Fitzgerald and Hemingway and Tennessee Williams and John Berryman and John Cheever and Raymond Carver, complete, it sometimes feels, with tipped-in napkin stains from each of their favorite bars. Oddly fixated, for a Brit, who surely has plenty of scribbling drinkers in her own country, on this one—a reviewer in the Times claims that she “romanticizes the vast American landscape as a place made for rumination,” though rum-ination seems more like it—she entangles the story of these gifted men with tales of her own alcoholic family. We attend an A.A. meeting in her presence, and then are off to Key West, where Hemingway downed many and Tennessee Williams even more. Tender and sympathetic though she is to her subjects’ compulsions, and difficult though it is to be completely immune to the appeal of dissolute lives in our timid time, it mostly makes for depressing reading, which was, perhaps, her point.
I’m just old enough to be able to have seen the tail end of that literary culture of really big drinkers—and a real culture it was, as Laing understands. It may be hard to believe that it was so, when nowadays we mostly ingest our drugs from prescription bottles, early in the morning or late at night—but it existed, and was as alluring as it was utterly toxic.

     As I wrote in my book about eating and drinking, “The Table Comes First,” one of my early editorial occupations was taking two remarkable writers, Mordecai Richler and Wilfrid Sheed, once a month out to a largely liquid lunch. Both died before their day. Sheed, at least, did what a writer should, and got a very fine book, “In Love with Daylight”, out of it later on—all about drying out, with pills and cancer thrown into the Job-like bundle—marred only by the rummy’s blind certainty that what he suffered from was merely social drinking, plus a little more. (They can be pulling the tiny bottles out of your hand in the hotel room after the third blackout, and you can still stubbornly believe that it’s just social drinking, maybe a little more.) “I took more from alcohol than alcohol has taken from me,” Sheed liked to quote Churchill as saying—and what that old drinking culture took from alcohol was sociability, of a rather Londonish kind, where the bumps and bruises of literary conflict seemed at least to heal a little sooner and the literary types mingled more freely. (Sheed, for one, was equally at home with the National Review crowd and the New York Review of Books crowd and the New York Daily News crowd, and he wasn’t unique.)

     At the other, soberer end, John Updike once said to an admirer that the reason for the astonishing longevity he shared with Philip Roth—not just achieving the second acts that Fitzgerald said were impossible in American lives but third acts and fourth acts and then both men appearing, so to speak, out in the lobby to shake hands and do card tricks after the show—was, simply, that neither drank. He brought it up because he knew it was unusual. Growing up, he had absorbed the notion that a good writer wasn’t just possibly a drunk; a good writer had to be a drunk to be any good at all. (Jazz musicians, I think, believed something similar about the harder stuff, though the price they paid was more obvious in jail time and the advantages they took more obvious, I’m told, in blissed out periods. Bill Evans’s piano playing circa 1961 makes a strong case for heroin.)

     Of course, ballplayers and ballerinas and aluminum-siding salesmen, for that matter, all drink, too, or used to. But most aluminum-siding salesmen or ballerinas presumably saw drinking too much as a problem, whereas writers, for a surprisingly long time, as Laing reminds us, saw drinking as an essential feature of the act, a complement to the act of authorship. When Norton and Kramden overindulge at the Raccoon Lodge, they say, “Oh, what a head!” Only writers say, “Oh, what a chapter!”

* * * 
     If a theory is called for—and when is it not, in these woods?—to explain this phenomenon, it is that writing is work in which the balance necessary to a sane life of physical and symbolic work has been wrested right out of plumb, or proportion, and alcohol is (wrongly) believed to rebalance it. Anyone not a writer is probably sick of hearing how hard writing is, and obviously writing is not nearly as soul-destroying as coal mining or burger flipping or whatever you like. But writing is, if not uniquely hard work, then uniquely draining work. Some basic human need for a balance between thinking and acting is still kept intact even by the most tedious of other tasks. All rewarding effort involves a balance between wit and work—between the bits you do alone in your head and the bits you do in company with your hands (or voice or body or whatever). Laboring in your head, exclusively, does feel unnatural; whatever else we might have been doing, back out there on the primeval savannah, we weren’t sitting and moving the ends of our fingers minutely on a stone surface for six hours at a stretch.


     The dramatic and plastic arts have elements of both wit and work intertwined—actors move around and shout, a director moves them (and shouts at them); painters have the sheer physicality of paint, and the givens of the canvas offer you four lines and a white surface to start with. A writer, on the other hand, stares out mournfully over the abyss of language—there are, truly, an infinite number of ways of forming the sentence you are about to attempt, all save one of them ugly and inadequate. And there’s nowhere to look for help but your own fingers.


      The only cure, or hope, is to make the act of writing physical—to move it from your head to your gut—and, in doing so, to make it automatic, aerobic. That’s hard, and can be done in only two ways, both calling for outside assistance. One is to take the drug, or drink, and hope that it helps to ‘physicalize’ the work, move the pedals, and start the breathing—the theory used by those writers, like the elder Hemingway, who do the drinking and the writing simultaneously. Or else, to make the transition from mind to hand sober, knowing that the exhaustion it engenders will call for an antidote. Drained, one wants to replenish, and the whiskey or wine bottle is at hand. This is false reasoning of course, but it is the speciousness of writers.


     Or was. No generalization about literature ever survives contact with the enemy, reality—doubtless there’s a young novelist in New York now writing her twelve-hundred-page opus on love and Brooklyn with a bottle of Jack Daniels in hand, and certainly Gary Shteyngart is doing his bit for the virtues of vodka. Still, there’s a general sense that the drugs of choice for writers now are more often little blue pills than big brown bottles. The onset of feminism, which compelled male writers at last to take some responsibility for their kids (one of the things that Laing’s writers certainly were not were present-tense dads), the diffusion of literary life from narrow bands of energy in London and New York and Paris into the academic monasteries of creative-writing programs—all of this has made the evening’s common cocktail a lost communion cup. (You can take the pill, and then send the kids to school.) Writers cope with the drain of writing now with yoga and meditation and marital discord (and, of course, with weed and Oregon Pinot, too) but the heyday of the writer with the whiskey bottle always on his desk seems past.


     The price we pay for the end of the drinking life for writers is, perhaps, not so much isolation, though that is so: people can’t believe how few writers actually know other writers; the bars solved that for the old guys, at least. We also pay it, perhaps, in undue cheerfulness and extended youthfulness. The single most astonishing thing about the old-time writers Laing studies is how old they were when still young. Alcohol ages. Fitzgerald died just past forty, but everyone was already treating him like Rip Van Winkle. This was partly because he had out-lived his time but mostly because youth died then with the young. Now hair dye and twenty-four-hour gyms and wild salmon and celery juice or whatever have extended youth or the illusion of youth right to the edge of extreme old age.

     The unduly extended boyishness of this generation’s fully mature writers is still much spoken of, with annoyance, often by critics of what must seem to the boyish writers unduly extended girlishness. (The boyishness takes the form of being too arch for too long, the girlishness of being too catty too often.) But life is always worth extending on any terms available. “American writers are so strange,” an aging (and alcoholic) British wit once said. “ They’re such … chirpy chappies.” The price of a lot less drink may be far fewer barroom sing-alongs among the bards, but also far fewer early deaths, if ever more chirpy chaps. It seems a decent trade.

AIDS activist Sean Strub recounts his story of rage and survival in the memoir 'Body Counts'

 By Earl Pike, Special to The Plain Dealer
on January 07, 2014 at 9:17 PM, updated January 07, 2014 at 9:24 PM


     The HIV/AIDS epidemic is far from over: There are still 34 million people living with HIV/AIDS around the world, and here in the United States, there are 50,000 new cases of HIV infection annually. Much hard work remains.

bodycounts.jpg     But we have also witnessed remarkable progress. Effective treatment, expanded access and new prevention technologies have given hope that a turning point is in sight. And within this moment of cautious optimism, it is time to begin a fuller history – a time for more of those who survived to share their accounts of what was endured, and what was learned.

     With “Body Counts: A Memoir of Politics, Sex, AIDS and Survival” (Scribner, 432 pp., $30), Sean Strub, founder of POZ magazine and one of the AIDS movement’s most respected leaders, has written such an account, thereby adding a critical historical voice.

     Growing up a Catholic Everyboy in Iowa in the late 1950s and 1960s, Strub knew he was different but didn’t have a language or context for comprehending that difference.

     Like so many others, he developed, as a young adult, “a political consciousness shaped by Watergate, the Vietnam War, feminism, and social-justice movements,” and was drawn into the captivating, transformative politics of the times, eventually making his way to Washington, D.C., to work in and around government.


     While it may have been a heady time, it was also precarious for lesbian, gay, bisexual and transgender (LGBT) people. “In the 1970s, many, if not most, gay men woke up every morning with the belief that they would rather kill themselves than be identified publicly as a homosexual,” Strub reminds us. Being “out” had potentially fatal consequences, and “gay life” was governed by codes, signs and secrets, the semiotics of attraction and risk.

     Slowly, Strub began acknowledging, and then accepting, his attraction to other men, coming out to friends and then to family. But the assassination in November 1978 of San Francisco City Supervisor Harvey Milk, then one of the few openly gay men elected to political office, was a turning point for Strub. The personal became political, and unsparingly consequential.

     By the mid-1970s, Strub had migrated to New York and was managing a thriving direct-mail fundraising business, often for LGBT causes. The promise of LGBT liberation had taken root in major U.S. metropolitan areas; for a brief moment, a vision of political and sexual freedom seemed attainable.

     Then, on June 5, 1981, “the Centers for Disease Control (CDC) first took note in their Morbidity and Mortality Weekly Report of a strange new disease killing gay men.” Misinformation, terror and the virus itself spread rapidly. Strub already had symptoms in 1981, and within a few years, he was diagnosed with the new disease himself.

     By then a seasoned activist, he turned his focus to fighting not merely the disease but its attendant discrimination, becoming a core member of ACT UP, where every meeting “began with a reading of the names of members and friends who had died in the previous seven days.”

     Within a few years, AIDS had already decimated many of America’s LGBT communities, but it also “unified the LGBT community in new ways.” It was a time of luminous anger, muscular sorrow and widespread, often brilliantly conceived, political action for change.

     By the early 1990s, Strub began envisioning a national publication – a kind of People magazine for the HIV/AIDS community. It was a bold idea, and he published the first issue of POZ magazine in April 1994. Much of the remaining quarter of the book is devoted to the successes and setbacks of POZ. As such, it may be historically significant, but it’s less emotionally compelling than the previous sections.

     Body Counts is an absorbing, quick read, accessible not only to those intimate with the devastation wrought by HIV/AIDS but to those who viewed it from a distance or in retrospect as well.
Its most powerful lesson is that AIDS changed, fundamentally, many who lived through it: “I have to acknowledge that AIDS, as horrific as it has been, has also shaped my character, centered my values, and taught me important lessons.”

     The most salient of those are embodied in Strub’s life and story: that sometimes mere survival is an act of bravery, and can impose an obligation to save every other life possible.

Christopher Isherwood: A Single Man


                       Christopher Isherwood’s “A Single Man” is set in Southern California during 1962 and exquisitely invites us in to one day of the life of George Falconer who is attempting to live life the best way he knows how after his “husband” Jim has been killed in an automobile accident even before our story begins.  From the opening lines we learn that George struggles with just being:
“Waking up begins with saying am and now.  That which has woken then lies for a while staring up at the ceiling and down into itself until it has recognized I, and therefrom deduced I am, I am now.
            I think many people who have suffered the loss of a husband, wife or partner know all to well
this feeling of not being anyone, and that within that loss we have lost who we are as well.  So many “couples” have become the inseparable “we”.  Yes, they have their own separate lives and activities but by so many are viewed as the “we” instead of the individual I.  I know my previous partner and I were like that.  When he died in 2002 I didn’t know who I was without the undeniable “we” that we had become.  It was like being a bicycle with only one wheel.  Yes you can ride the blasted thing but you have to learn all over again how to ride the bloody thing.
George can be best described when Isherwood says:
            “What are they afraid of?
They are afraid of what they know is somewhere in the darkness around them, of what may at any moment emerge into the undeniable light of their flashlamps, never more to be ignored, explained away… among many other kinds of monster, George says, they are afraid of little me” (p.27).
            I have to admit I saw the movie of the same name “A Single Man” directed by Tom Ford first and was riveted from the opening scene until the climatic ending where I was left weeping.  So I knew going into the book that George at the end of the narrative was going to die.  The narrative took on even more pain and turmoil for me knowing this fact about George and the story.  George however, I believe is afraid of what he is without Jim and he suffers from survival’s guilt as is evident in the following passage:
“In all those old crises of the twenties, the thirties, the war- each one of them has left traces upon George, like an illness… now we have with us a far more terrible fear, the fear of survival.  Survival into a Rubble Age, in which it will… become more dangerous and this is no time for sentiment” (pg. 87-88).
Granted this narrative is set in the “safe” 1960’s, way before the advent of AIDS but for me this story could have very easily bet set in the late 1980’s or even early 1990’s when AIDS was a killing demon who was slaughtering countless people.  AIDS left many of us suffering from survival’s guilt and many of us all of this time later still suffer from it as our survival becomes longer and longer with each passing day.  Many of us, on many different levels who are very similar to George, or at the very least I know I could very easily be George especially when Isherwood says:
“Your book is wrong, Mrs. Strunk, says George, when it tells you that Jim is the substitute I found for a real son, a real husband, a real wife.  Jim wasn’t a substitute for anything.  And there is no substitute for Jim, if you’ll forgive my saying so, anywhere” (pg. 29).
George is still madly, desperately in love with Jim and not even death can stop that love, and maybe in some ways death has intensified his love for Jim because he no longer physically has Jim
present, all George has left is his memories.  As the old spiritual says “Precious memories, how the linger”.   These memories of George linger somehow in every word Isherwood puts on the page.  Possibly those memories because in the text time is moving forward, slowly forward as the text only covers twenty-four hours.  But, time is moving forward and in each case George’s memories are the only thing that physically moves him forward, even if he doesn’t want to.  Maybe this is where the real pain of Isherwood’s text lies that despite everything that happens to us, good or bad it lingers with us as we move forward.  Some of it lingers longer than others, while other circumstances are just a short breeze that happens to blow through us.  And in many ways Isherwood speaks to this idea as well when saying: “Your exorcism has failed, dear Mrs. Strunk… the unspeakable is still here—right in your very midst” (pg. 29).  I am sure many could say George is speaking of himself as a gay man in Mrs. Strunk’s presence in the pre-Stonewall timeframe, but is George also speaking of his love for Jim?  That despite everything his love for Jim is still present, still visible and still lingers in the floorboards.  Or, is George speaking of his visible and tangible pain that Jim is dead and gone forever.  That now matter how many days pass, or months, or years pass George’s pain of losing Jim will never fully go away.  That, that pain will also linger in the floorboards of not only George’s home but also in the depths of heart. This pain I felt was as equally obvious in the film as the book, however it is in the ending of the film that the pain comes full circle. 
In the book the ending has a more brutish ending for George when Isherwood says:
“George has indeed been absent at this moment of terminal shock, away out there on the deep waters… for it can associate no longer with what lies here… this (George) is now cousin to the garbage in the container on the back porch.  Both will have to be carted away” (pg. 186).
            The ending in the literary text of “A Single Man” casts George aside as little more than garbage as referred to in the text.  For me this ending was so harsh, in that it played to the idea that George
wasn’t anything to anyone and would simply be forgotten as if he was never there in the first place.  While in the movie as George says:
“A few times in my life, I’ve had moments of absolute clarity.  When for a few, brief seconds…the silence drowns out the noise… and I can feel…rather than think. And things seem so sharp.  And the world seems so fresh. It’s as though it had all just come into existence” (2010 movie).
            It is within this clarity, this noiselessness, this sharpness and this freshness that George finally opens himself up to possibility.  I know this is a vague idea but I believe that it is within this realm that George can be open to what I consider the sacredness of the divine.
“I can never make these moments last. I cling to them, but like everything, they fade.  I’ve lived my life on those moments.  They pull me back to the present.  And I realize that everything… is exactly the way it’s meant to be” (2010 movie).
It is at this moment this moment (in the movie) that George suffers from his massive heart attack.  He falls to the floor in agony, gasping for air. All we hear is the ticking of a clock, the sounds of the rolling surf.  The clock stops and we see a foot from the corner of the right of the screen, then two and a hand.  It’s Jim; he leans down kisses George and recedes back into the darkness.
                        “And just like that… it came.”
            I believe to my core in “visitations” from the dead.  I’ve been fortunate enough to experience them, and each time my husband comes to me in my dreams or visions I “wake’ in a cold sweat shaking, crying and feeling lost over all and in the depths of my grief all over again.  My soul ripped from me, my heart having stopped beating and in those moments   … just like that… I am… the… single… man.
            

Angel of Hope Against the Demon of Despair

From within the deepest darkness
The forest of the night has me
Engulfed in its grip of despair

Cold, starving, naked and alone
The demon of the night
Eyes Fierce with flame
Breath like brimstone
Me in his grip of doom

Horrific insanity
Frightening silence
Than the impossible happens

From the distance a small ray
Of brilliant light, heaven sent
The aroma of roses
Fill my nostrils and my senses

The sound of enormous wings
Fill the silence of the night
You can feel its presence

That presence filling the darkness
With a chasm of brilliant light
He makes His presence known
The angel of Hope

HIs indescribable beauty stuns me
Overwhelms my every pore
His stature tall and great
This incredible peace fills my hunger

With the raising of his hand
He orders my release from
The clutches of despair

My nakedness clothed in light
My hunger fed by love
My loneliness erased by is presence
The cold gone by the immense warmth of eternal peace

My freedom guaranteed
My life my own
My obligation to be
Just me