Tag Archives: book

Bookshelf — The Man Who Saw Everything, Deborah Levy

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Despite being, as the title declares, a man of omniscient vision, Saul Adler manages to live his rather truncated and self-consciously disengaged life without every becoming himself.

From the opening of the book, when Saul is struck by a car on London’s Abbey Road and then hours later kicked out of his girlfriend’s bed after he asks her to marry him, he is a man in flight – fleeing from intimacy, seeking what cannot be had, indulging in pleasures that consort with pain.

A professor of history whose field is the communist countries of Eastern Europe, Saul is a cipher, an androgynous wraith of a man berated by his father and bullied by his older brother for being a “Nancy boy” and told by his girlfriend, “You are much prettier than I am.” His beauty attracts men as well as women, but it alone cannot sustain relationships that wither for lack of emotional commitment. His girlfriend, a photographer, tells him, “You were so detached and absent, the only way I could reach you was with my camera.”

The story begins in 1988, just before the fall of the Berlin Wall – a moment critical to the narrative – and leaps to 2016, when another car accident in the same place (the crosswalk immortalized by the Beatles album cover) sends Adler somersaulting through his memories, a jumble of conflated moments lacking a cogent timeline. His life of flight becomes a free fall.

This is a beautiful book, exquisitely written, and loaded with trenchant dialogue, both spoken and heard through Saul’s introspection. The story is intimate, but not idle. There are many surprises, but Levy delivers them slyly. If you read “The Man Who Saw Everything” looking for the blow of a hammer you will miss the sting of Levy’s stiletto.

Finally, about the ending (without giving it away): the last few pages are among the most moving I’ve ever read, forcing a reader to turn toward a mirror and ask: Who am I?

Bookshelf – Among the Bros, Max Marshall

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There are few combinations more morally toxic than youth, money and testosterone, especially when inflamed by the debauchery that universities tolerate at fraternities under the guise of tradition.

The behavior of frat house bad boys was once limited to the hijinks of “Animal House,” whose motley miscreants stopped at toga parties, shoplifting, and a Mrs. Robinson moment involving the lascivious wife of Dean Wormer.

These days, in an America plagued by drug abuse (legal and illegal), on campuses defined by economic elitism, and throughout a digitized world where the dark side of humanity lurks only a click away, binge drinking, brutal (sometimes fatal) hazing, and persistent stupefaction are as common among the Greek campus community as coats of arms.

This is the world Max Marshall found in 2016 when he began reporting a story about a “small-time” fraternity drug dealing ring at the College of Charleston in South Carolina. To his surprise, he found a massive interstate web of drug trafficking that involved millions of dollars, hundreds of thousands of pills like Xanax and Oxycodone, bricks of cocaine bought from a Mexican cartel, and a murdered student.

Once, says a writer quoted in the book, a “bro” meant “a self-absorbed young white guy in board shorts and a taste for cheap beer. But it’s become a shorthand for the sort of privileged ignorance that thrives in groups dominated by wealthy, white, straight men.”

The dope-dealing bros of Kappa Alpha dressed in polo shirts and pastel shorts. Imagine Tony Soprano’s crew as Andover grads clad in Ambercrombie. They flouted the law and flaunted their audacity. Children of entitlement, their creed was (to borrow from the New York Times): “We will behave badly, and we will get away with it.”

Marshall graduated from Columbia University in 2016, the same year police arrested the ring. His youth and his background as a fraternity member (Delta Sigma) no doubt helped him gain access to the incarcerated kingpin, Mikey Schmidt, as well as to dozen of former College of Charleston students and frat members who in interviews portrayed the campus as “a country club for rich New Englanders.”

Marshall’s reporting is thorough and detailed. He puts you in the frat house, and what you see ain’t pretty. At times, though, he is too thorough. Some pages seem compiled from what we old-time newsies called a notebook dump. Facts make the story, but more of them doesn’t always make a better story.

Still, Among the Bros held my attention and it might hold yours as well if you’re wondering what the incoming generation is doing with the mess we’re leaving them.

Bookshelf – “If I Survive You,” Jonathan Escoffery

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As a man of the Anglo-Saxon-mongrel variety, I never had to worry about identity. Sure, in the working-class, industrial city where I grew up we kids would ask each other What are you? But whether we answered Irish or Italian or Polish there was never any doubt what we were: White.

Such certainty eludes Trelawny, the protagonist of “If I Survive You.” The son of Jamaican immigrants he traverses childhood to adulthood afloat in a sea of swirling colors and cultures. In a Miami high school, he is too brown to hang with the Blacks, too mono-lingual to hablar with the Latinos, and too Yankee – meaning adverse to speaking the island patois – to other Jamaicans. In a Midwest college, amid a cloud of pink-toned classmates, he is “unquestionably Black.”

His older brother, Delano, tells him: “You’re Black, Trelawny. In Jamaica we weren’t, but here we are. There’s a ‘one-drop’ rule.” But then a white co-worker, after making a racist remark, says to Trelawny: “What do you care? You’re not Black. You’re Jamaican.” Suddenly, thinks Trelawny, “Black Americans are the only Blacks. Blacker than Africans. Black in the (lowered voice) bad way.”

Escoffery places Trelawny’s personal journey amid a prism of stories about the searches of life: Cukie, a friend of Trelawny’s searches for his father, only to find that truth can lead to betrayal; a tragedy gives Delano one more chance to follow the ambition he abandoned for more pragmatic pursuits; a mysterious middle-aged woman, smitten with love, wishes to weasel her way into the old-folks home where Trelawny works.

Again and again, “If I Survive You” returns to Trelawny’s relationship with his father, a general contractor who dotes on Delano and sees his younger son as weak and adrift, an affront to his immigrant mindset that places survival about all else.

Trelawny does indeed wander. Booted from father’s house, he moves into his car, and uses the perception that “every light brown thing in Miami is exotic” to entice female tourists with “colonial desires” to take him back to their hotels, where he will have a bed for the night. He cycles through jobs both tedious and perverse (punching a woman in the face for an art project, watching an affluent white couple have sex). Through it all, he seeks to make peace with himself and, at least inwardly, with his father.

The New York Times called Escoffery “a gifted, sure-footed storyteller, with a command of evocative language and perfectly chosen details.” Dead-on right. There are not many pages in “If I Survive You” that lack a savory turn of phrase or a piquant observation, many of them about Miami and its environs, an extra treat for those of us who, rightly or wrongly, see South Florida as the slightly off-kilter uncle in the American family.

Bookshelf – Old God’s Time, Sebastian Barry

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Pro tip: When an epigraph cites the Book of Job, you know there’s suffering ahead.

Tom Kettle is the Job of Dublin. A decorated detective with the Irish national police who arrives at retirement not with the joy of an ex-cop looking forward to unburdened days, but bereft of all that he loved and ladened with sadness. Tom is awash in the wake of tragedy, at times so immersed he cannot distinguish the ache of memory from the pain of reality.

What scant solace Tom manages to find during his retreat to a granny flat in an ancient castle, disappears like sea mist in the night sky when he is drawn back into an old case involving sexual predation and perverted priests. Suddenly, he is deprived of what to him is “the whole point of retirement, of existence – to be stationary, happy and useless.”

But Old God’s Time – the title referring to a period beyond memory – is not a cold-case yarn as such (even if it were, it would be lifted beyond the normal realm of the trope by Barry’s lyrical and poetic writing, occasionally liberated from form, occasionally punctuated with the vocabulary of quotidian brutality). Yes, Old God’s Time, is a mystery, but the unraveling of secrets only serves as the vehicle for Barry’s deeper investigation, that of the enigmatic completeness of love and the bottomless whirlpool of loss.

Within these emotional swirls, where what is true and what is imagined intertwine, Tom struggles to find firm footing. He harbors dark truths, about himself and about his late wife, June, who he loved more than life and who, afflicted by her own haunts, “had survived everything but survival.”

In the end, what saves Tom from the bleak remains of his life is the embrace of a simple fact: of all that he’s done, of all the villains he’s dealt with, of all the erosion of his faith in human nature, he wants only one thing: “to be a believer again, in something.”

And what is that? “His life, his little life?” he thinks. “The fog edged away from the shore of himself, the sea opened like a stage in a theatre, the helpful sun burned in its element, there was a truth told to him, a truth, in his curious age, in his palpable decay, that there at the heart of it, there at the heart of it, forever and always, as June.”

Old God’s Time demands patience. Go too fast and you’ll miss Barry’s lingering eye. But bide your time, wrestle over the meanings of Tom’s untethered drifts, and be rewarded by an ending that accelerates as the cold case melts in a furnace of truth.

Bookshelf – Signs Preceding the End of the World, Yuri Herrera

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In the borderlands of the West – America’s south and Mexico’s north – reality is fluid: much is not what it seems, permanence is an illusion, and culture and language are trafficked as commonly as contraband.

The monied North hungers for labor and drugs and flat-screen TVs assembled at sub-minimum wages; the impoverished South, conquered and corrupted, huddled in tribes held together by blood, fear, and power, feeds the northern beast, both willingly and by necessity.

In this thin, magical novel (2009), Yuri Herrera distills the complexities of the American-Mexican symbiosis into the clarity of a single purpose: self-preservation: the North to keep what it has, the South to survive what it doesn’t.

It is a story set against archetypes: the Village, the Little Town, the Big Chilango; gunmen named Thug .45 and Thug .38 for their favored weapons; the “top dogs,” the caciques, Mr. Double-U, Mr. Aitch, Mr. Q, whose favors carry indebtedness. Two-dimensional places and figures, they are stand-ins for the stereotypical American perspective of the lands to its south: dusty, dangerous, and dismal.

Within this anonymity lives sharply defined Makina, a fierce, independent young woman from the Village, a human switchboard who take calls and passes messages, connecting the North and the South. She speaks the local lingo (an indigenous dialect), anglo, and the latin (Spanish), and “knew how to keep quiet in all three.” Makina enforces a set of rules that gain her the trust of all:

“You don’t lift other people’s petticoats.
You don’t stop to wonder about other people’s business.
You don’t decide which messages to deliver and which to not.
You are the door, not the one who walks through it.”

Makina’s mother sends her North to search for her brother, and there, on the far side of the river, she finds herself entangled in the amorphous nature of the region and its people, both white and brown:

“They are homegrown and they are anglo and both things with rapid intensity; with restrained fervor they can be the meekest and at the same time the most querulous of citizens, albeit grumbling under their breath. Their gestures and tastes reveal both ancient memory and the wonderment of new people. And then they speak. They speak in an intermediary tongue that Makina instantly warms to because it’s like her: malleable, erasable, permeable.”

The story is too compact to reveal more, but the depth of Herrera’s perception is unlimited. Signs Preceding the End of the World is a marvelous ode, lyrical at times, hard-edged at others, to the incessant river of language, ideas, and bodies that flow across “la frontera,” impeded by government, exploited by mafia, but as impossible as the tide to stop.

It is one of the most compelling books I’ve read about trans-border culture – and more timely now than when it was written.

  • Note: Herrera’s remarkable use of language reflects the supple nature of border culture. He plays with known words and creates new ones. Language becomes identity. Should you read the book, be sure to read also translator Lisa Dillman’s comments following the narrative.

Bookshelf — Tears We Cannot Stop, Michael Eric Dyson

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When Donald Trump got elected president, friends who lived in other countries asked me what happened. How could the United States, they asked, elect such a mendacious, immoral con man to the most powerful democratic office on the planet? I didn’t have an answer.

Over the course of Trump’s four convulsive years, a torturous test of democracy that culminated in the madness of the January 6 riot in Washington, I asked myself the question again and again. There were, and there continue to be, plenty of theories, among them the economic stagnation of the working class; the arrogance of Hillary Clinton; and the generalized cluelessness among upper-crust Americans – the so-called elites – of the political tectonics at work in the nation.

There is one more factor, though, one which I’ve come to believe not only determined the 2016 election but underlies the accelerating rancor in the country, and that is race.

In the wake of the nation’s first black president, a Harvard-educated lawyer with a Harvard-educated wife, white Americans of moderate and lower income and education levels – which, of course, are linked – voted overwhelmingly for Trump, who shamelessly planted the seeds of his candidacy with his dog-whistling insinuations that Barack Obama was not a “real” American – not one of “us.”

Imagine, then, in the midst of a presidency rooted in racism – don’t forget Trump’s opening-day salvo about Mexican rapists – how timorous whites reacted to the sight of tens of thousands of black Americans protesting the police murders of black men and women by chanting “Black Lives Matter.” Gun sales rose nationally to record levels, conservative states made it harder for blacks to vote, and unabashed white supremacists ran for office and won (Marjorie Taylor Greene).

Yes, it is really about race. There are other culprits, of course, chiefly mind-warping religious dogma, but the specter of the United States become blacker, browner, yellower, or any shade other than white-ish frightens the living bejeezus out of many white Americans and drives them to embrace extremist thinking – such a stealing a democratic election.

The blood of racism courses through the veins of America. In Tears We Cannot Stop, Michael Eric Dyson uses the words of Martin Luther King, Jr., to time-stamp its origins.

“Our nation was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race,” King said. “Even before there were large numbers of Negroes on our shores, the scar of racial hatred had already disfigured colonial society.” We are “perhaps the only nation which tried as a matter of national policy to wipe out its indigenous population.”

I came across this book, published in 2017, during my ongoing inquest into what happened to the America I thought I knew but clearly did not. Written as “a sermon to white America,” Dyson, a widely known author and scholar who also is a Baptist minister, says his intent is “healing our nation through honest, often blunt, talk” that “will make you squirm in your seat with discomfort before, hopefully, pointing a way to relief.”

As a preacher, Dyson is both frank and avuncular. Each stinging slap of truth about white racism, whether institutional such as hiring or housing discrimination, or individual such as white retail clerks who ignore black shoppers or white cops who brace black college professors in front of their children for being in the “wrong” neighborhood – comes with the salve of, not compassion, but understanding that centuries of racist messaging causes whites to act as they do. Dyson doesn’t excuse, but he does recognize the involuntary racial reflex, an unconscious response which, he urges, can be overcome with conscious effort.

Planted in the pew, I hung on Dyson’s words when, in the heart of his sermon, he writes about what it’s like to be black in America, even for a man of letters and financial good fortune like himself. He speaks of how he was raised, to defer to whites, to defer to police, to defer to any authority, subservience learned in an unwritten manual of survival in a white world.

The manual “tells you to make sure you lower your eyes, say yes sir, no smart mouthing, no anger, no resentment, just complete total compliance without a whiff of personality or humanity,” says Dyson, who then asks his white readers, “Ever had to endure that humiliation, my friends?”

No, I have not.

Even when, in my younger days, I had a few scrapes with the law and awoke more than once to a barred view, I never felt I shared the same fate as the black boys and men who occupied similar spaces in the same institution. I could not have articulated this then, but I see now how my whiteness elevated me to a rung above them. I was in a cell. They were a cell. But I was white.

A shameful perspective to admit to, but it was true then, just as it is still true now for so many white Americans. Not all. Not me. But many.

Like all good teachers, and preachers, too, I suppose, Dyson focuses me on my ignorance, a condition, I have found, that increases with age despite my best efforts to keep it in check. Near the end of the book, Dyson offers tonics for white Americans who’d like to detoxify themselves. One remedy is education. “You must educate yourselves about black life and culture,” he says. “Racial literacy is as necessary as it is undervalued.”

If such an education interests you, my fellow pale-skinned Americans, and I hope it does, add Tears We Cannot Stop to your syllabus.