In the archive with David Foster Wallace

Wallace's papers aren't a wormhole into the writer's psyche.

The late David Foster Wallace was often hailed as a literary genius, a writer who dwells in his readers' minds as a kind of meta-human, his mysterious and innate powers suggesting a different plane of existence. Even other writers are not immune to dishing out such hyperbolic praise. Zadie Smith, for example, declares that Wallace is "in a different time-space continuum from the rest of us". Visit the Wallace archive at the Harry Ransom Center, however, and a different story will emerge, that of "Dave Wallace", the ambitious, insecure and hard-working author of complex novels and expertly precise journalism.

The Harry Ransom Center, part of the University of Texas in the hipster enclave of Austin, is a climate-controlled humanities archive housing 36 million manuscript pages, five million photographs, and thousands of pieces from the worlds of art, theatre and film. The David Foster Wallace archive opened in September 2010 and contains correspondence, handwritten drafts, manuscripts, juvenilia and 306 annotated books from Wallace's personal library.

It should be noted that the archive is not a shimmering wormhole into Wallace's personal psyche or a curtain-twitching view into his private life. The archivist, Stephen Cooper, describes the collected manuscripts as "clean", meaning they are primarily work-related, with little annotation other than that to do with the nuts and bolts of writing (editorial interjections, corrections and the frequent and frantic use of the word "Stet").

Take a sidestep from the Wallace archive to that of the novelist Don DeLillo, however, and we find the younger writer with his guard down, in correspondence dating between 1992 and 2001. In these letters a clearer image of Wallace the writer surfaces, far from the mythical genius presented by the more zealous commentators. He engages DeLillo with an almost childish insecurity, worrying about his ability and his self-discipline, bemoaning the "daily temptation to dick around". Wallace clearly sees DeLillo as a mentor, someone to turn to for advice and inspiration. In fact, he openly worries about the influence DeLillo has on his work, admitting in the letters that parts of his second novel Infinite Jest (1996) may seem "piratical" (this influence can also be seen in the Wallace-annotated copies of DeLillo's novels in the collection, where notes for Infinite Jest have been jotted on the title pages and in the margins).

Wallace's relationship with DeLillo is mediated through talk of writing, books and film, and a picture of his cultural existence can be pieced together. His mini-reviews of films are particularly telling as they show him as an unpretentious consumer of entertainment (a theme in much of his fiction). He urges DeLillo to see films such as The Matrix and also-ran Hollywood thriller Boiler Room (depicting the film's main lure as lead actor Giovanni Ribisi's face: "male but like something right out of Klimt at his ghastliest").

Knowing Wallace was insecure about his ability as a writer gives the reading of the various drafts of Infinite Jest a strange inflection. Throughout the intricately numbered pages (sequential numbers, each with additional sub-pages labelled with letters), there are small splurges of this self-doubt in the margins. "I don't want to be writing," Wallace scrawls as he sweats through the construction of what would become footnote 110 in the novel, and a shaky-handed, "Thank God!" on its completion (there are also tiny outpourings of the heart in these margins; maudlin, teenager-like reactions to failing relationships and unrequited love that we are all probably guilty of). It is especially illuminating to see how much work Wallace and his astute, level-headed editor Michael Pietsch did together. Pietsch treads carefully between suggesting ways to make the novel better artistically and ways to make it more approachable to the paying reader (Wallace tells DeLillo that these commercially-minded alterations make him feel "slutty"). This torturous and intricate work began around 1994 and would continue for almost two years.

The Wallace archive at the Harry Ransom Center efficiently dispels the "genius" status awarded to the writer, not because his writing isn't singularly and bewilderingly excellent (it is, even in draft form), but because it presents him as a human being, one of us. Declarations that Wallace is in some other "time-space continuum" are unhelpful because he worked so hard to depict what it means to be a human being in this world, in an age lacking sincerity, but saturated with ironic posturing. With The Pale King, Wallace's long awaited posthumous novel approaching its release date, we should perhaps brace ourselves for another storm of this type of commentary. But thinking of Wallace as "Dave", the writer who slogged through research (the archive reveals he even took tedious classes in tax law to help with The Pale King), sweated each sentence to achieve perfect prose, and strove to depict our own world with unflinching emotional honesty, perhaps makes the work all the more astonishing.

Graham Foster is completing a doctoral thesis on the novels of David Foster Wallace at Manchester Metropolitan University.

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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism