Posterity or Prizes?

It’s that time of the year when the Booker Prize shortlist is announced, which, like the Nobel literature prize announcement, always makes me wonder about the point of literary prizes at all.

There’s an argument in favour of course, and those in the running for the Booker would perhaps be among the first to make it. We’re in an era when fewer and fewer people read books, and of those that do, fewer and fewer read contemporary literary fiction. Surely anything that promotes such literature and brings it to the general public’s attention can only be a good thing? We might call this the ‘Harry Potter’ argument, after the longstanding axiom that, were it not for JK Rowling’s wizarding world, the entirety of Gen Z would be functionally illiterate.

Readadamn Bookium!

There’s also a concomitant self-serving argument on behalf of the authors, as I said. It’s not very lucrative to write literary fiction. In fact, it’s a very poor decision, careerwise, if you think about it. The average published author in Britain makes about £7,000 a year. That’s not very much when you consider that the average rent is around £1,400 per month.

Now, when we subtract people like Rowling, or Julia Donaldson, or Jeffrey Archer from the list, obviously that £7,000 is going to become much, much smaller again. Take out the non-fiction writers, the popular genre writers (chicklit, SF, fantasy, romantasy etc) and the pot gets smaller and smaller again. So merely winning the £50,000 prize would be an enormous financial boost to any writer on the list. Even appearing on the list leads to a boost in sales. David Salariya pointed out last year that winning any kind of prize can boost sales by anywhere from 40% to 500%, which is obviously good news for those trying to encourage the world to read their fiction.

So, while you might disagree with the choices of Mary Beard, Jarvis Cocker et. al., the very fact that they sat down and read a whole bunch of contemporary novels, then whittled them down to a longlist, and then a shortlist, all of which received media publicity, as will the decision of who actually wins in November, is a generally good thing for writers.

Is there a counterargument then to the prize culture? Yes, there are quite a few actually. Art is not sport. There’s no empirical method for establishing what’s ‘better’ than something else. Its beauty and appreciation lies ultimately in the eye of the beholder alone. So if you like Dan Brown and think Rachel Cusk is shit, then that’s your choice, and you make it with your own hard-earned cash, and no one can take that choice from you.

And then there’s the posterity argument. Shakespeare didn’t need no prizes, we get told occasionally. Neither did Homer or Dante or Sappho or (insert favourite eternal ancient author here). And while that is true (to an extent – many cultures including the Greeks and Irish had annual competitions for composition in the distant past), it hints at a further implicit argument, that the choices of posterity are likely not to reflect the popularity of the present.

We can see that this is indeed true (again, to an extent.) The best-selling novel in 1922 was If Winter Comes by ASM Hutchinson. It deals with topics like suicide and divorce, which were quite shocking at the time, and was filmed twice. It’s fair to say, however, that nobody is reading If Winter Comes today. By contrast, James Joyce published Ulysses that same year in an edition of just 1000 copies. A century or more later, and it’s on pretty much every university literature course on the planet. Is it well-read? Perhaps not, but a lot of people try every single year due to its immense reputation. Posterity has judged in favour of Joyce and not Hutchinson, despite Joyce never winning a prize for anything.

But to be in the running for posterity’s consideration, it probably helps to have at least some attention while still alive, which was certainly the case with Joyce. It’s also the case with a lot of the Nobel and Booker prizewinners too. There are examples like Emily Dickinson or Franz Kafka whose reputations were all but unknown during their lifetimes, and yet who sprung to a large degree of prominence later, of course. These are largely notable because of how few there are. And one suspects that Kafka and Dickinson might quite have liked a few sales and some critical attention, not to mention maybe a prize, while they were still around to enjoy the acclaim however modest it might then have been.

Generally, the Booker Prize has quite a good track record of picking the same writers that have been accepted by posterity, if we can attribute fifty or so years of reputation as an early judgement of history. If you read down the list of winners from 1969 onwards, there aren’t so many winners who didn’t attract plaudits, success and acclaim for other of their novels also. Quite a lot of them are still highly regarded and well read today. Would Rushdie, Gordimer, Murdoch, Golding, Coetzee, Ishiguro, Byatt, McEwan, Attwood et. al. be so popular today had they not nabbed a Booker? Possibly not.

So it’s likely that Salariya is correct to note that the prizes phenomenon is a kind of necessary evil, drawing attention to the toil and achievement of writers generally, and literary fiction writers in particular. Without them, we might not discuss literature much in the public sphere at all.

Questioning why Pulp singer Jarvis Cocker should be an arbiter of literature is therefore part of the process (and he’s positioned himself in recent years as a curator of artistic experiences so it’s not especially outrageous), as is raising an eyebrow when one judge asserts that “the purpose of literature is to open our eyes to gay sex”. They’re doing their job, which is to redirect frazzled eyeballs in the attention economy to a more worthwhile reading experience. The debate, the outrageous comments, the questionable decisions (Where’s Switzy on the shortlist this year? Why didn’t Ballard win for Empire of the Sun, or Burgess for Earthly Powers?) are all part of that attempt to redirect the general public.

Novelist has increasingly joined poet and some other professions in the kudos economy, where people are rewarded not monetarily but in terms of grudging status. A novel or two is a useful status marker, not unlike a higher degree or a royal honour, in British and perhaps other societies too. In that context, one cannot begrudge anyone receiving a prize that might lift them financially rather than in terms of kudos. Kudos won’t pay that £1400 pcm rent after all.

The Cosy Sectarianism of the Great Irish Writers

How cosy and quaint do the petty sectarian bigotries of 20th century Irish writing seem today.

I’m not referring to the civil war in the North of Ireland, usually euphemistically referred to in a diminished manner as the ‘Troubles’. I lived through most of that, and it was extremely unpleasant indeed.

Rather I mean the slightly earlier period of the early and mid-twentieth century, when Irish writing bestrode the world in the forms of giants like Joyce, Beckett, Yeats and Behan.

What’s interesting, considering just these four (though we could add many other lesser names), is the varying personal reactions to the sectarian divide in Ireland. For the Protestant-raised, middle-class and cosmopolitan Beckett and Yeats, minor distinctions in flavours of Christianity was an irrelevance at best.

Yeats in later life veered into mysticism, theosophy, magick and the occult. Beckett by contrast tended to dismiss Christianity if not all religion entirely, referring to it as “all balls”, though conceding that it amounted to more than merely “convenient mythology”. Raised in the era they were, both Yeats and Beckett imbibed plenty of Christian dogma in school and wider culture however, and both demonstrate in their writing an easy and deep familiarity with Christian writings and the Bible.

Beckett, probably not considering conversion to Catholicism

By contrast, the Catholic, lower middle-class/working class Joyce and Behan seemed unable entirely to shake off the tribal Catholicism of their backgrounds and education. I was reminded of this recently when I re-encountered Behan’s hilarious take on Anglicanism:

Don’t speak of the alien minister,

Nor of his church without meaning or faith,

For the foundation stone of his temple

Was the bollocks of Henry VIII.

Behan wearing a rosette proclaiming what is undoubtedly the greatest sporting chant ever.

Behan was a self-described “daylight atheist”. This is often presented online in the form of a quote: “I’m a communist by day and a Catholic by night”. However, I’ve not found a reliable source for this variant. Anyhow, Behan clearly had not managed to transcend the petty sectarian rivalries which beset Ireland, and in this he echoes Joyce, who in the highly autobiographical A Portrait of the Artist as a Young Man describes his alter-ego protagonist Stephen Dedalus refusing to consider conversion to Protestantism:

– Then, said Cranly, you do not intend to become a Protestant?

– I said that I had lost the faith, Stephen answered, but not that I had lost self-respect. What kind of liberation would that be to forsake an absurdity which is logical and coherent and embrace one which is illogical and incoherent?

We might consider this passage as a depiction in mature adulthood of his prissy adolescence were it not that it is echoed elsewhere in his work, such as the short story ‘Grace’ in Dubliners.

Joyce in his lengthy European exile.

It’s worth remembering too that Joyce and Behan both escaped the confines of petty Ireland if anything more completely than Yeats ever did, the latter becoming a senator in the newly independent Ireland whereas Joyce relocated permanently to Europe, while Behan spent much of his time in London and America. (Beckett like his mentor Joyce went to Europe and never looked back.)

So then, what fuels this seemingly pointless animus? The grounds of objection from both Joyce and Behan relate to an apparent illogicality inherent to Protestantism. Notably in both instances, there is no defence of Catholicism offered, merely a snide (and in Behan’s case, very funny) dismissal of Ireland’s second-largest faith.

And unlike Yeats, neither sought to construct a religious faith of their own, though in Joyce’s case at least there was an astonishing attempt to replace the religious impetus with an aesthetic one, succinctly underpinned as Joyce said, by “silence, exile and cunning.”

I think Behan’s piece (a translation as it happens from 16th century Irish) gives the game away here. In many locations, the first line of his translation is misquoted as referring to “your Protestant minister”. But Behan like his source material makes clear that while Anglicanism is being referred to, the issue is less the protest against Catholicism underpinning it than its alienness, that is, the fact that it was the faith of the foreign (ie English) overlords who governed Ireland from the time of bebollocked Henry to their present day.

In other words, it was an atavistic political tribalism rather than a theological objection. We still have those tribalisms in Ireland today, primarily in the North where those overlords remain in position, likely against their will and desire, due to the complexities of establishing a permanent and lasting peace. In the 26 counties of the Irish Republic however, these passages stand out as glaring anachronisms now.

And even in the North, the late great “famous” Seamus Heaney (like Yeats and Beckett a Nobel laureate) is best described as sociologically post-Catholic rather than a devotee of the creed of his birth. This runs counter to the opinions offered by some of his most astute critics, Conor Cruise O’Brien and Edna Longley in particular of course, but is it unfair to point out that both critics came from Protestant backgrounds and hence saw the cultural references to Catholicism in Heaney’s work as more significant than it was simply because those references were alien to them in the same way that Protestantism was to Behan?

So, will you be converting to Protestantism, Seamus?

In other words, the sensitivities may be reversed here. Perhaps it is as readers that we detect these curious emphases. Perhaps we misconstrue the petty cultural rivalries of sectarianism in mid-20th century Ireland because religion played such a larger role in cultural life in those days, in ways that anyone under 50 is unlikely to recognise in Ireland today.

The great Irish writers never stop teaching us, and one of their lessons is that we must challenge ourselves as readers with regard to what we find striking in their writing. What we notice and what we do not says perhaps as much about us as it does about them. They hold a mirror to our souls, even if, like Behan, we are daylight atheists.

Waiting for Wakenight

I’m not really a Joycean scholar (though I did once publish on Joyce, Anthony Burgess and counterpoint here) so it’s taken me this long to come across the suggestion (attributed by Finn Fordham to an unnamed critic, presumably Danis Rose) that in addition to a Bloomsday, there may be a Wakenight also.

According to the unnamed critic, the Wake takes place (in the same way Bloomsday does – in a fictional alternative history which lives on the page and in our minds) on the night of the 28th of March 1938.

It’s not an especially memorable date in actual history. A couple of weeks after the Anschluss, Hitler gave a speech in Berlin. For a further sense of the era, Westminster was debating both the cinematographs bill and a civil aviation bill.

This means, of course, that I was born on the 33rd such Wakenight, in the morning, just as the river Anna Livia Plurabelle ebbs into the sea, her father, and dies (only to be reborn again on page one of the book.)

I’m not sure how we’d celebrate Wakenight. I’m not sure Joyce entirely foresaw people strolling in Dublin each June dressed in boater hats and munching gorgonzola sandwiches either. So I guess it’s up to us to choose our own modern and secular rituals for our own post-religious deities.

Bloomsday.

My modest suggestion, in keeping with the source ballad, is that we all drink whiskey until we collapse as if dead. Who’s in?

Speaking of the ballad, let’s have a quick round of it now, courtesy of the inimitable Mark Wale:

The Grapes of Wolf

When it comes to lost works of literature, John Steinbeck’s unpublished werewolf mystery amounts to five words I never imagined I’d ever write in that order together.

Werewolves and Wildness: The Open Graves, Open Minds special issue of  Gothic Studies - Edinburgh University Press Blog

Okay, it perhaps might not carry the same cultural weight as rediscovering Aristotle’s volume on comedy, or Shakespeare’s Love’s Labours Won, or Gerard Manley Hopkins’ early poetry, or James Joyce’s lost stageplay.

But in terms of sheer unexpectedness, it’s on a par with hearing of the existence of Ernest Hemingway’s secret gay erotica, Franz Kafka’s rediscovered techno thriller, or Sylvia Plath’s long forgotten shopping and fucking chicklit.

Actually, it’s even less likely than all of those. But, we are assured, nevertheless, it exists.

Publish it now, dammit!