Showing posts with label Peter Handke. Show all posts
Showing posts with label Peter Handke. Show all posts

Tuesday, December 10, 2019

Peter Handke, 2019 Nobel Prize in Literature


Today, Peter Handke is being awarded the 2019 Nobel Prize in Literature. Handke is probably my favorite living writer, and people sometimes ask what I like about his work, and to recommend some of his books. This latter part is always difficult for me, because no single work really represents what I appreciate about him as a writer. I like Handke the writer better than any of his individual works. In fact, Handke seems to me a strange example of a great writer whose greatness lies not in his works, but in his writing practice. Most writers become great by producing monumental works which become pillars of a canon; but most of my favorite of Handke’s books do not have this masterwork character. And this is part of what I appreciate about him. Great works of fiction generally present hermetic worlds with epic scope that hold the imagination in their grasp; Handke’s writing resists this, instead offering a flow of language that constantly compels the reader to look up from the lines on the page, away from the book, and out at the world.

For me, what is most important about Handke’s work is his manner of looking and his method of reflecting that looking in his writing, which always represents a distinct perceptive method, pausing at what more grandiose minds gloss over, showing affection for the idiosyncratic detail, exhibiting a pure talent for identifying fleeting moments of beauty, grace, and justice. This comes from looking, taking the time to look, being open to minor events and their humble yet profound gravity.

There is a transcendent thread through all of his writing that shape-shifts with his polyvalent positioning towards language. Sometime this leads him to poetic abstraction, which in German has an aural elegance that radiates mere suggestions of ideas. This subtlety sometimes grates; it gets boring, or you have no idea what he’s trying to say; but sometimes you get glimpses. Alternately, he has a precise descriptive mode that I count among the most directly evocative in world literature; a photographic clarity with sensual depth, economical without ever veering into the cloying figurative description of other attempts at imagism. Between these two poles, his writing attempts to capture something of individual experience, facing the world with five senses: how it feels to think in a body, how the natural world reflects within the psyche, how the subject discovers and creates truth and meaning in what it sees. Always the specter of language hovers above this, qualifying and enabling any and every attempt at communication.

It is endlessly frustrating and deeply saddening to me that the entire media response to this award has been focused not on his writing, but on a handful of statements made about Yugoslavia. From his earliest days, Handke has resisted direct political declaration, designating a different, less partisan, more observational role for literature; his great failure was not seeing that most people are far too simple to recognize this, and will steamroll literary nuance and replace it with polemic. The imbeciles and the cynical ideologues that try to delegitimize Handke’s win with slanderous and willfully uncomprehending attacks (who understand nothing of Handke or of literature, whose opinions are straight out of the Dictionnaire des idées reçues) may eventually, I can only hope, prove his point (one legible in his entire oeuvre, including his statements on Yugoslavia): that language, the writer’s tool, is conscripted by various social actors—journalists, politicians, generals, salesmen—not to represent or reflect any kind of individual or shared reality, but rather to violently and forcefully contort symbolic elements into a tawdry facsimile used to prop up a certain hegemonic structure, and that literature—at its very best—can save language (if not over a whole work, then at least in a short passage or a few luminous lines) from this ignoble fate.

Monday, July 20, 2015

Private Moments

Reading from Harry Mathews’s The Journalist: “Went to the park on my way home, to the little clearing, empty as usual, already assembling in the dust its carpet of curled leaves . . .” I get a quick euphoric rush, which accompanies the realization that, no matter what, I will always have these private moments—with culture, with the world. It doesn’t matter what I do to make a living. In fact, it would be better if what I do for a living had nothing to do with these sacred, private moments. These private moments with music, with books, with the sun.

_____

Thoreau’s Journal, 1851:
“There is a certain fertile sadness which I would not avoid but rather earnestly seek—It is positively joyful to me—It saves my life from being trivial.”
 _____

At the long wooden table before the tall windows. I had been marveling at the daytime stability I was feeling. The sun illuminated a cloudy sky, the diffused light covered my face. The anxieties of the previous night were unreal, like part of a dream. I felt invincible in the daylight, stoic.

Then came the terrible news about someone I know.
My immediate impulse: a desire to retreat with my wife to a private life. A place where I would feel the same stoic stability of the cool daylight. This would involve leaving behind the fantasy of happiness: the belief that the world is a fine place to live. (“There is no bliss upon this world / there’s peace and freedom though”)

This turn in thinking built off from another recent tendency of thought, regarding my dissatisfaction with cultural discourses—How culture is built around the fundamental act of listening to and judging the different ways people misrepresent the state of things. Reading an article, or listening to a radio host speak about a certain type of person: at first I see their representation as accurate, but then I begin to see how cynical and disrespectful it is, and how it reflects an ethical perspective that I am extremely uncomfortable with. I look to these discourses for guidance, but all they offer me is a warped mirror, replacing my own private knowledge with their false picture of the world.

I am just at the beginning of thinking the thought that art is beautiful for the impartiality of its discourse (though not all art stays true to this pact of impartiality).

_____

“Artistic motivation” in practice:
[D]uring the filming of Equinox Flower, Ozu was asked why he used almost no tracks and pans. He replied: 
“It is not congenial to me. As my principle of life, I follow the general fashion in ordinary matters, and subject myself to the moral law in serious matters, and in respect of arts I follow myself.” 
_____

Corinthians: “All things are lawful for me,” but not all things are helpful.

_____

Handke talks about the use of the Homeric simile in John Cowper Powys. What about in Chandler?: “I belonged in Idle Valley like a pearl onion on a banana split.”

Eisenstein: “Sexuality is the cheapest path to ecstasy.”

PH notes, in Homer the dead know nothing about the living.

_____

Sitting outside as the sun goes down, reading an essay in a purloined Harper’s by John Crowley about animals, death, and his own non-fear of death. I have been haunted by death of late, and I am comforted by his words—his agreement with Wittgenstein that his death “ends the world,” and his serenity with this. Then inside, not three minutes later, almost at random, I pick up my paperback of Schopenhauer’s Essays and Aphorisms from the clutter on the table and read the first short fragment I come across, which is this one:
“Fundamentally it is only our own basic thoughts that possess truth and life, for only these do we really understand through and through. The thoughts of another that we have read are crumbs from another’s table, the cast-off clothes of an unfamiliar guest.”
Crumbs from John Crowley’s table—can that kill my fear? Can it change the way I think?
Which then takes me all the way back to something I noted in this same text document, almost three years earlier:
2/9/12
When I read Handke speak of his fear of death (or anyone else for that matter), my own fear of death seems an impossible thing. My excitement at reading Handke’s account relates to the realization that I am not alone in my own mortal thoughts. Therefore, if Handke got through it, I’ll be OK myself. How the recognition of one’s deepest thoughts in another leads to their annihilation, or at least their temporary unreality.
_____

Eternal recurrence of particular paths of thought. A multitude of variations of the same set of private moments. These are all that is true, all that I understand, "through and through."

Monday, September 3, 2012

Portraits from the Austrian avant-garde of the 60s and 70s


Peter Handke in the 1970s
Feminine "Sponti" disrupts the "Internationale Literaturforum" in Frankfurt am Main, 1967. Erich Fried on the left, Handke unimpressed at the microphone, H.C. Artmann above him
H.C. Artmann plays the "Armer Poet"
Gerald Bisinger, H.C. Artmann, and Gert Jonke in Berlin, 1970
Barbara Frischmuth, Gert Jonke, Klaus Hoffer at the "Frankfurter Buchmesse" in 1969
Gert Jonke
Jonke again
Ingeborg Bachmann in the kitchen of her Rome apartment, 1968
Konrad Bayer at the Gruppe 47 meeting in Saulgau, Germany in 1963, a year before his death
Wolfgang Bauer
Michael Scharang
The floorplans for possible uses of the Forum Stadtpark in Graz
Hubert Fabian Kulterer, publisher, academic, writer and actionist, the inspiration for Thomas Bernhard's short story "Der Kulterer"
The Vienna avant-garde in 1966: (L to R) Oswald Wiener, Dominik Steiger, Hermann Nitsch, Ingrid Wiener, Gerhard Rühm, Reinhard Priessnitz
"7 students play african-american music" in the "adebar" in Vienna, 1954. On trumpet: a young Oswald Wiener
Oswald Wiener in the 1960s



All images from Österreichische Literatur seit 1945: eine Annäherung in Bildern (Reclam, 2000)



Friday, January 27, 2012

vonundzuMierendorff / Handke 1975

For the German speakers out there: The YouTube channel of user vonundzuMierendorff is a real goldmine of German cultural talkshows. Heaps of episodes of nachtstudio, Das literarische Quartett, Das philosophische Quartett, hour-long interviews with Enzensberger, RFA terrorist Peter Klar, and more.

Non-German speakers may even appreciate the following gem from a 2008 nachtstudio interview with Peter Handke. Volker Panzer plays a clip from a 1975 talk show, with Handke in discussion with a group of writers, including the playwright Franz Xaver Kroetz.



Handke gives his avowedly pessimistic view of political history: "I hope that there always remains much that is accidental, and which never looks political in hindsight—that always remains accidental.  Because I believe the great strain in writing is to retain the accidentalness. And to show that whenever an alliance or a harmony occurs, that it is always accidental. And that is my pessimistic view of all of history." Kroetze takes issue with Handke's statement, and offers a fiery response, attempting to embarass Handke and turn the crowd against him: "That is this elite standpoint, that one says 'yes, it's accidental, sorrow happens accidentally, happiness happens accidentally'. That is a standpoint that despises humanity, and which has never encountered sorrow. I can't identify with that, and I reject it. And I would be ashamed if I had to say that as a writer that is active... that it's accidental when harmony occurs in the world. That is nonsense." As the applause dies down, and Kroetze begins to step onto his soapbox once more, Handke gestures to Kroetze's right, saying "Da ist die Kamera."-"The camera's over there." As Panzer clarifies: "Kroetz held a speech, if you will, for the public, the public applauded, but you pointed out to him that he should speak towards the camera [not towards Handke], that he is an agitator, not an author."