The website of author Jefferson Flanders

Category: Literature (Page 2 of 5)

A voice of one’s own

The late poet and novelist Jim Harrison (best known for Legends of the Fall) told the New York Times earlier this year that: “I can’t read novels while I’m writing them because of the imitative nature of the brain. So I get along with a few European mysteries and lots of poetry.”

Harrison’s concerns were surprising. It’s true that many songwriters avoid listening to music when composing for fear of unconscious imitation, but you wouldn’t think that a seasoned novelist would worry about (mis)appropriating what he or she had read.

Writers work differently, of course, and I can only speak for myself. When I write, the words that I hear in my head and translate to the page are in my own voice. No doubt it’s a voice that has been shaped by my childhood exposure to plain style writing (the King James Bible, the Book of Common Prayer, Jane Austen, Rudyard Kipling, A.A. Milne, Sir Arthur Conan Doyle, Mark Twain, Ernest Hemingway, etc.). My writing naturally reflects those influences.

Eastman-Johnson-xx-Writing-to-Father-1863

Unlike Harrison, I don’t worry about reading someone else’s fiction when I’m working on a novel. I don’t fear unconsciously imitating another author’s style or lifting extended patches of prose—anything borrowed wouldn’t make it through my revision process. I revise line-by-line by reading out loud and changing what doesn’t sound right to me—that is, what doesn’t match the voice in my head.

I’m even less concerned about imitation when reading an author with a distinctive and unique style. For example, I just reread Mark Helprin’s wonderful novel Refiner’s Fire; when I look at the passages I’ve underlined in the text, I’m not worried about imitation. I know if I tried to match his voice it would ring completely false. Consider the following bit of dialogue crafted by Helprin:

“I have been learning English. Since the time of Erasmus we Dutch have envied the English. What an ecstatic language, a language to fill the boots of the greatest dream, a language of milk, a language of jewels. In itself it is worth more than nations. It strives and it loves, in words and phrases. Needless to say, like the waterbug, or the needle, we too love it and respect it as our king.”

Wonderful stuff—I admire Helprin’s word play, his poetic ear, and his sense of rhythm. But I can’t imagine writing (or imitating) something like this, even if I wanted to. It’s not the way I translate what I see and experience in the world into words. And when I read it out loud, it’s an intriguing and lyric voice—but clearly not mine.


Copyright © 2016 by Jefferson Flanders

A few thoughts on fiction and history

All novelists take liberties when they write historical fiction, drawing on their imaginations and from the raw material of the past. The question, then, is: how much should they stray from the historical record? How much should they rearrange facts, events, and timing to suit the needs of their plot?

Clio

For some postmodern authors, the very idea of “facts” or of a “historical record” is an illusion. They’ll blithely deconstruct and distort because they argue that what we call history is a subjective narrative by and for the powerful. (Include E. L. Doctorow and Robert Coover, among others, in this camp). Along those lines, the novelist Don DeLillo has written: “There is pleasure to be found, the writer’s, the reader’s, in a version of the past that escapes the coils of established history and biography and that finds a language, scented, dripping, detailed, for such routine realities as sex, weather and food, for the ravel of a red thread on a woman’s velvet sleeve.”

For counterfactual historical fiction (“what if Hitler had won the Second World War?”), there’s also a heavy reliance on elaborate fabrication. For example, novels like Robert Harris’ Fatherland or Dominion by C. J. Sansom—which all imagine a world altered by a Nazi victory—change history and then consider the ripple effect.

I prefer historical fiction grounded in reality. I like reading novels that are well researched about a given period of time and that are (for the most part) accurate in their depiction of events and personalities. It’s a more engaging way to learn about the past—Rudyard Kipling claimed that if history were taught in the form of stories, it would never be forgotten. When authors stray too far from the record, or when their dialogue includes jarring contemporary phrases, I feel let down.

In writing historical fiction, I try to avoid errors of fact and also of interpretation on matters small and large. So I’ve spent time researching the cost of a pay phone call in New York City in 1949, and the footwear of Manchu women in Beijing in 1794. Details matter, because they help create a sense of time and place.

Sometimes there are questions without clear answers, or where historians disagree. I’ve encountered some of these unresolved questions during my research. Why did the French Revolution descend into savagery in the summer of 1793, into the Terror? Could there have been a different, and peaceful ending, to the Hungarian Uprising of 1956?

In the end, it’s a balancing act. An overemphasis on the historical can weigh a novel down; a lightly-researched book can feel weightless, untethered to historical reality. The trick is to breathe life into the past—a different country.

Literary scholar Daniel Aaron had it right: “Historical fiction isn’t history in the conventional sense and shouldn’t be judged as such. The best historical novels are loyal to history, but it is a history absorbed and set to music.”


©2015 by Jefferson Flanders

William Shakespeare and the Mind of the Maker

In The Tutor, an elegantly crafted novel that imagines William Shakespeare’s life during the early 1590s (during what scholars call his “lost years”), author Andrea Chapin accepts the notion that one of the world’s most famous writers was, indeed, the son of a glover from Stratford-upon-Avon, a provincial English town.

The Tutor

That’s a distinct improvement over the recent attempted rewriting of literary history in Anonymous, Roland Emmerich’s 2011 movie that depicts Edward de Vere, the Earl of Oxford, as having secretly written Shakespeare’s plays. De Vere died in 1604, well before Shakespeare’s later plays were staged, but that doesn’t give the Oxfordians pause. They claim that de Vere must have left a cache of writings.

Another group of literary conspiracy buffs argue that Francis Bacon, Lord Chancellor of England, is responsible for Shakespeare’s works. As with de Vere’s advocates, the Baconians claim that their man had the education, background, and biography to be a literary genius, and Shakespeare didn’t. They’re wrong. Columbia University’s James Shapiro does a masterful job of debunking Bacon-as-Shakespeare and the other candidates in his Contested Will: Who Wrote Shakespeare?, noting that Shakespeare’s literary rivals and colleagues never called his authorship of what were very popular plays (and well-received poetry) into question.

In The Tutor, Chapin’s Shakespeare isn’t a fraud, but rather a man-on-the-make capitalizing on his gift of glibness. He’s a bisexual rake who manipulates men and women through his quick wit, personal magnetism, and brilliant acting. In the novel, Shakespeare is a schoolmaster, a tutor, to an aristocratic Catholic family in Lancashire. A young widow, Katherine de L’Isle, becomes Shakespeare’s muse and his quite critical line editor, as can be seen in this passage from the novel:

“…she dipped a quill in ink and started to write on Will’s pages, circling words, querying meaning and placement and feeling. Her lines stretched out at strange angles from his neat and careful handwriting, connecting his words to his. By the time she finished, the pages looked like maps, his words countries whose boundaries and allegiances had been called into question.”

Even while Chapin accepts the reality of the Stratford Shakespeare, she can’t resist introducing a classically-educated character to “improve” and inspire his writing. His torrent of sonnets and plays suggests, however, that Shakespeare didn’t need prodding to write, and apparently didn’t need much in the way of editing—one contemporary noted that his manuscripts had few corrections or revisions.

William Shakespeare

It’s hard for some university-educated types to accept that William Shakespeare, a commoner with (perhaps) a grammar school education, remains one of the world’s great authors. Yet I’ll argue, based on what I’ve seen in journalism and publishing, there’s little positive correlation between formal higher education and great writing ability. (In fact, ofttimes the more advanced degrees the writer holds, the more stilted the prose.) Look no further for proof than to those notable writers lacking academic credentials: Jane Austen, George Eliot, Herman Melville, Charles Dickens, Mark Twain, H.G. Wells, Jack London, George Orwell, Agatha Christie, Ray Bradbury, Maya Angelou, Gore Vidal, Doris Lessing, and Stieg Larsson.

There’s a reluctance to embrace this truth: a writer needs only imagination and a way with words to invent a believable world.

Writers need some education (apparently the grammar schools of Shakespeare’s time could be fairly rigorous), and I don’t mean to downplay the importance of research—I write historical fiction, after all. I suspect Shakespeare was a very curious man, and one who turned to people, and books, to learn what he needed to know for his plays.

I hold, however, that the creative Mind of the Maker (to borrow Dorothy Sayers’ wonderful term) counts for more than long hours in the archives. Even first-hand experience can be overrated, despite Ernest Hemingway’s admonition: “In order to write about life first you must live it.” A number of inventive fabulists (James Frey, Misha Defonseca, Margaret Seltzer, Greg Mortenson) have shown that a skilled writer can fool critics and readers into thinking that the imagined is real. (These authors have established a new genre: the false memoir.)

Other marvelous writers have demonstrated that, with enough craft and some diligent research, they can fashion a seamless fictional world with little or no first-hand experience. Experts on life in the Soviet Union raved about the accuracy of Martin Cruz Smith’s Gorky Park, and yet the novelist didn’t speak Russian and spent only two weeks in Moscow before writing his bestseller. Patrick O’Brian, author of the famous maritime series featuring Jack Aubrey, apparently couldn’t sail. Sid Smith’s Something Like a House, a novel about the Cultural Revolution, won Britain’s Whitbread First Novel Award and yet Smith couldn’t read or speak Chinese, and hadn’t worked in or visited China. Creativity, it seems, can trump biography. In fiction, what matters is that the reader believes.

At the same time, I do think accuracy in detail counts—especially in historical fiction. Getting things (geography, clothing, historical context) right helps the reader enter the different country of the past. I’m sensitive to anachronistic speech—I find it particularly jarring when a character uses slang or a phrase that doesn’t fit the story’s historical period.

In the end, what ends up on paper or in pixels must first emerge from the mind of the maker. Shakespeare noted the power of imagination for the poet:

The poet’s eye, in fine frenzy rolling,
Doth glance from heaven to earth, from earth to heaven;
And as imagination bodies forth
The forms of things unknown, the poet’s pen
Turns them to shapes and gives to airy nothing
A local habitation and a name.

William Shakespeare, commoner, didn’t achieve title or rank, didn’t secure a position at court, and (from what little we know) didn’t travel extensively. But he had the poet’s eye, and that was more than enough.


©2015 by Jefferson Flanders

The stories we tell

We need stories.

They help us make sense of our existence, of where we have been and where we are going, of what is right and wrong, and what purpose and meaning we find along our way, crooked or straight.

Campfire

It seems there is a story ready-made for every phase of our lives. We borrow these stories and mold and shape them to fit our own circumstances.

There is the story of birth, the story of coming of age, the boy-meets-girl story, the overcome-odds career story. The stories of joy and grief, of love and loss, and of success and failure, of faith and redemption. Finally there is the last story, the story of death, one that others will have to tell for and about us, for we will have departed the stage.

Some stories are one-of-a-kind, bespoke stories, made unique by events or by circumstance: the first man on the moon or the last man (or woman) standing after a tornado has swept through a farm town.

Others are universal, archetypical, templates for the human condition, mythic in their scope and focus. In some magic way these legendary stories reflect elemental truths or record traditions of great value.

Scholars like Joseph Campbell have outlined the repetitive myths that have excited our imaginations for centuries: the Quest of the Hero, the Pursuit of Love, the Adoration of the Sacred, our Rendezvous with Death.

These stories tap into powerful human memories, into what Jung called the collective unconscious, in strange and surprising ways. How else to account for the continuing popularity of the saga of Beowulf? The story’s appeal to its original 8th century audience seems natural: it tells of a hero who fights the monsters that roam in the dark outside the warmth and light of the Great Hall, both a cautionary tale and one designed to inspire the courage of its listeners.

The primal power of Beowulf has lasted. The saga has been retold in fiction and film repeatedly. There have been four full-length cinematic versions in the first decade of this century alone, including one featuring Angelina Jolie (director Robert Zemeckis’ 2007 Beowulf) and another, Outlander (2008), that reimagines the story from the perspective of a warrior from outer space.

Hollywood will never run out of material, for like children at bedtime, we seem to crave hearing the same tale—with some embellishments—over and over again.

Then there are our own stories, the ones we tell ourselves. They chronicle our existence. They may, or may not, align with what others see or experience but they are stubbornly ours. In them we often play the role of unreliable narrator (a term invented by literary critics), and yet we can be reliably expected to fashion a story that somehow meets our psychic needs. We may be victim or hero, bystander or protagonist, innocent or guilty. We may sand off the rough edges and conveniently forget those awkward moments that don’t quite fit into the storyline we have crafted. Under extreme pressure, we may even create a freshly-conceived, alternative reality and come to believe in it.

We need these stories, both the personal and the borrowed. Stories help us find our place in a confusing world. They make sense of the whys and wherefores of our lives. They can gird us for combat, or prepare us for love. They inspire us. They are the stuff of harrowing nightmares and of transcendent dreams.

They may very well be what sets us apart from the rest of creation. Who else tells stories? And who else lives by them?


Copyright © 2012 Jefferson Flanders
All rights reserved

Ernest Hemingway’s “Hills Like White Elephants”: icebergs, raisin bread, and the short story

What makes Ernest Hemingway’s “Hills Like White Elephants” so intriguing even some eight decades after its publication is how this brief story illustrates some of Hemingway’s literary rules of thumb in practice. It features Hemingway’s clean, plain-style prose (“My aim is to put down on paper what I see and what I feel in the best and simplest way”); his “iceberg principle” of omitting detail and forcing the reader to decode the story; and his belief that symbols should be naturally baked into a narrative (like, he once wrote, plain bread) and should not stick out “like raisins in raisin bread.”

Ernest Hemingway

Hemingway was always conflicted about matters literary. On the one hand, his contrived “author-as-action hero” persona hampered extended discussions of literary theory. After all, why would a naturally-gifted author ever pay attention to such effete concerns? So Hemingway often maintained that authentic writing meant translating emotional experience onto the page: “There is nothing to writing. All you do is sit down at a typewriter and bleed.”

Yet Hemingway cared deeply about his literary reputation (see, for example, his dismissal of rivals F. Scott Fitzgerald and Ford Maddox Ford and his aggrandizing self-portrait in A Moveable Feast) and recognized that he had to advance some “theory of writing” to engage and satisfy his academic critics. In many ways he shared the attitude of the Beatles’ John Lennon, who mocked music critics for writing “intellectual bullshit” about his songs but acknowledged such interpretations served to establish the group’s mythology (“Still, I know it helps to have bullshit written about you.”)

There’s an air of contrivance about “Hills Like White Elephants”—as if Hemingway had one eye on the critics when he sat down at the typewriter. His choice of topic for the story—a young couple arguing over whether the woman should have an abortion—had significant shock value in the late 1920s when abortion was universally illegal and a taboo subject. And shocking the respectable (“épater la bourgeoisie“) had been a strategy for establishing artistic credibility since Baudelaire and Rimbaud, one Hemingway clearly wasn’t above employing.

The iceberg principle

“Hills Like White Elephants” is well-crafted: Hemingway’s bare prose and taut dialogue pull us into the story, and he shares just enough about the couple to keep us interested. This omission of detail represents a deliberate literary technique, as Hemingway once acknowledged in Death in the Afternoon:

If a writer of prose knows enough about what he is writing about he may omit things that he knows and the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them. The dignity of movement of the iceberg is due to only one-eighth of it being above water. The writer who omits things because he does not know them only makes hollow places in his writing.

His somewhat mystical view that “the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them” could perhaps be more accurately phrased as “the reader, if the writer is leaving enough clues and hints, will have a feeling of those things as strongly as though the writer had stated them.” (That readers would recognize “hollow places” in the writing when the writer was omitting out of ignorance is, plainly put, nonsense.)

Throughout “Hills Like White Elephants,” Hemingway provides plenty of clues while deliberately withholding key details. We never learn the name or occupation of the male protagonist. There are no physical descriptions of the couple. We must piece together the facts of their predicament from their disjointed conversation.

Yet there is enough of the iceberg showing to give us a good sense of what is going on: the girl, Jig, is resisting the American’s pressure for the abortion. She has begun to question the emptiness of their lifestyle (“That’s all we do, isn’t it – look at things and try new drinks?”) and the sincerity of his feelings for her. It’s clear that Jig can envision a different, happier future (prefigured by the natural beauty around them), but she realizes her lover doesn’t share that vision.

The girl stood up and walked to the end of the station. Across, on the other side, were fields of grain and trees along the banks of the Ebro. Far away, beyond the river, were mountains. The shadow of a cloud moved across the field of grain and she saw the river through the trees.

“And we could have all this,” she said. “And we could have everything and every day we make it more impossible.”

The resolution of “Hills Like White Elephants” is famously ambiguous. Literary critics have argued over whether Jig agrees to the American’s demands and takes the train to Madrid for the abortion, whether he will leave her after the operation, or whether, in the end, she will resist his entreaties and bear the child to term (the most unlikely outcome). (Nilofer Hashmi has an excellent summary of the varying theories in her essay “‘Hills Like White Elephants’: The Jilting of Jig“).

Plain or raisin?

Unlike some of Hemingway’s more naturalistic stories (for example, “Fifty Grand” or “The Killers”), “Hills Like White Elephants” is more overtly reliant on symbolism. Later in his career, Hemingway talked about the question of symbolism in a Time magazine interview in 1954:

“No good book has ever been written that has in it symbols arrived at beforehand and stuck in. That kind of symbol sticks out like raisins in raisin bread. Raisin bread is all right, but plain bread is better.”

No doubt Hemingway’s intent in “Hills Like White Elephants” was to offer “plain bread” symbolism—in practice, however, the result feels more like “raisin bread.” Hemingway starts the story with a stripped-down description of the Ebro valley’s landscape and has Jig introduce her poetic simile about the “line of hills” that “were white in the sun”—with its heavy symbolic freight— in the ninth paragraph.

“They look like white elephants,” she said.

“I’ve never seen one,” the man drank his beer.

“No, you wouldn’t have.”

“I might have,” the man said. “Just because you say I wouldn’t have doesn’t prove anything.”

Hemingway makes extended use of the simile, explicitly linking this conceit to the underlying conflict between the American and the girl. The hills, of course, can be read as symbolic of fertility and the Jig’s unborn baby can be regarded as a white elephant—a valuable but too costly possession that is hard to dispose of. Her lover’s irritation with her repeated references to the “white elephants” reflects his rejection of any alternative to what he wants her to do. When Jig abandons the simile, it signals that she will comply with his wishes.

“They’re lovely hills,” she said. “They don’t really look like white elephants. I just meant the coloring of their skin through the trees.”

Some critics have focused on additional symbols in the story—from the meaning of Jig’s name to the symbolism of the beaded curtain to the significance of the hotel stickers on the couple’s baggage. While some of these readings are far-fetched, Hemingway did, consciously or unconsciously, provide plenty of ambiguous “raisins” with room for interpretation.

Too clever by half?

It’s possible to admire the technical craft involved in “Hills Like White Elephants” and still find the story wanting on several levels. There’s a certain flatness in this vignette of a love affair gone bad; for an author often criticized for his weakly-portrayed female, Jig is—ironically enough—the more human and rounded character, while the American comes across as a narcissistic lout.

Hemingway’s writerly cleverness—the shock value of writing about abortion, the deliberate omission of detail, the heavy-handed symbolism–is too much on display in “Hills Like White Elephants.” In the end, it’s “too clever by half” and these tricks lend the story an overly calculated and mechanical feel—an irony, indeed, for a writer who prided himself on authenticity.


Copyright © 2009 Jefferson Flanders
All rights reserved

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