Reviews Round-Up

The critics’ verdicts on Lois Banner, Tom Williams and Nell Freudenberger.

 

Marilyn: The Passion and the Paradox by Lois Banner

With last Saturday marking the 50th anniversary of Marilyn Monroe’s death many papers chose to feature a review of the latest Marilyn biography by Lois Banner. The text joins another, estimated, 700 books published on Monroe, numbers that would normally suggest a market long since over-saturated. Yet the icon's variable persona, married with her irresistible aurora of sex, intrigue and powerful associates, still invites a limitless and febrile litany of personality hermeneutics. Since her death, authors have tried to paint Marilyn as everything from a dumb blonde, to an intellectual, to a monster, and her death as anything and everything from an accident, to murder, to suicide. Perhaps Banner, a professor of history and gender studies at the University of Southern California, can be excused in her attempt to re-empower Marilyn’s legacy by identifying Monroe as a proto-feminist through Marilyn: The Passion and the Paradox.

Zoe Slutzy, writing in the New York Times, identifies the essential problem of Monroe’s confused character. “Marilyn is steeped in paradoxes so profound that, even under the microscope, they stir and shift without ever settling into a singular picture. Such is the premise of Lois Banner’s new biography, 'Marilyn: The Passion and the Paradox,' which behaves a little like its subject.” She praises the result, writing that, “by the end, Monroe feels at once like an earthly being — an almost-friend — and an enigma, still slightly out of focus and just beyond reach. That seems right.” Yet it’s not lost on her that feminist writer, Gloria Steinem, has already covered familiar ground and similarly came “to see, in the star’s own sadness, in her winking innocence and complex sexuality, a woman straddling the puritanism of postwar America and its dissolution in the ’60s.”

Joan Smith, whose review was published in the Independent, was also reminded of Steinem’s biography, but remains unconvinced that Monroe's tumultuous and haunted life, “has a positive message for women”. Whilst she admits that Banner's account “dispels some myths”, she argues that “the sheer quantity of detail is daunting, and her prose is sometimes excruciating.”

Susie Boyt’s write up in the Financial Times agrees with this verdict, calling the factual content both a “wealth” and “overwhelming”. She also questions whether Banner is suited to write a text for public consumption, criticising Banner’s prose as both over-reliant on academic discourse and at times patronising to the reader's intelligence. However, she concludes that the project is somewhat vindicated by “Banner’s admiration of, and belief in, her subject", which, "really animate the text".

A Mysterious Something in the Light: Raymond Chandler, a Life by Tom Williams

Banner’s biography wasn’t the only book that last week’s critics claimed shared qualities with its subject. There is a double echo in Williams’ biography of Raymond Chandler, with some reviewers arguing that Chandler perceived qualities of his most famous character, Philip Marlowe, in himself and others criticising Williams' text as sharing some of the unfortunate flaws of Chandler’s own writing.

Jake Kerridge writes in the Telegraph that “one of the most fascinating aspects of Tom Williams’s new biography is that it shows how frequently throughout his life Chandler cast himself as the Marlowe-esque hero-knight.” Indeed, this reflection was so vital to Chandler that he was known to lie about his past. Williams uncovers “evidence that contradicts assertions swallowed by previous biographers,” to Kerridge’s praise. “For example, although he certainly fought bravely in the trenches in France during the First World War, Williams has found documentary evidence disproving his claim that he was concussed in a German shell attack that left all his friends dead.” Despite this discovery, Kerridge concludes that Williams has “unearthed little new material.” He further damns the prose “as pedestrian,” but leavens the criticism by acknowledging that William “knows the value of letting Chandler speak for himself".

Though Chandler fantasised of similarities between his protagonist and himself, Craig Brown in the Daily Mail is struck by the fact that “authors are seldom like their creations, but few are quite so different as Raymond Chandler.” Like Kerridge, he sees the book as somewhat lacking in elegance, though he does recommend it as “a good starting point for those who can’t resist a peek past the glittering stage-set of an author’s work to the tawdry mess that so often lies beyond". He perceives the said "mess" of Chandler’s life to also be present in his corpus, arguing that Chandler’s “plots are all over the place … More often than not, he would end up buried in a hopeless tangle of conflicting plot-lines, with the murderer still not caught for the simple reason that the author had no idea which one he was".

This weakness in story-telling is one that Christopher Bray, of the Financial Times, believes to also be apparent in Williams’ writing, whilst several ugly turns of phrase provoke outright disgust. “'The plan he had outlined in 1939 had not unfolded as planned’ ... How many seconds with a thesaurus would it take to lose that ugly repetition?” Yet Bray’s final hammer blow to the coffin nail is a remark on the inconsistency in the portrait that Williams paints. “A slapdash plotter he might have been, but Chandler would never have dared dream up such a contradictory character."

The Newlyweds by Nell Freudenberger

Moving on from biographies, is Nell Freudenberger’s third novel, The Newlyweds, a fictional account inspired by a real Deshi "email bride" that Freudenberger met on a plane. It follows a fictional young Bangladedishian woman, Amina Mazid, from her home country to New York to marry a man she met online, George Stillman. For Amina the marriage offers new opportunities and for George a chance at a meaningful relationship, yet “both conceal more romantic yearnings, in Amina’s case for Nasir, son of her father’s oldest friend; George’s lie closer to home. They have, in a manner at once modern and old-fashioned, relinquished these attachments – for now,” writes Catherine Taylor in the Telegraph. “In the third section, Amina, her marriage suffering its first real crisis, returns to Bangladesh to accompany her parents to the US; immediately the novel deepens in insight and drama.” Taylor is largely admiring of the result. “Freudenberger’s depiction of Bangladesh, the interlocking of country and society, is uncanny." “While lacking the effortless prose style of Jhumpa Lahiri, or the political engagement of Tahmima Anam, the richness and restraint displayed here recall Vikram Seth’s epic of pragmatism, A Suitable Boy.”

Kunal Dutta, meanwhile, is interested in how the differences in their agenda for matrimony lead “George and Amina [to] inhabit different mental spaces, and the author reveals the shades of loneliness and isolation that can colour an outwardly perfect union.” Her review in the Independent is largely glowing. “The chapters zip along with purpose and the novel flits effortlessly between the false intimacy of suburban America and the closely knit gossipy communities of Dhaka where Amina returns in the second half.” Yet the distances covered in the novel are not just geographical and cultural, The Newlyweds is a love story woven around the heterotopias of our technocratic world. “What this book does so well is articulate the challenges of mixed marriages in the digital age.” Though Dutta cannot help but notice that “the homage to Starbucks, intended as a US reference point, reads more like a state-sponsored advertorial".

Dutta’s unease is perhaps a seed of Philip Hensher's, who is more overtly troubled by the sterotypically American perspective of the novel. “Too much relies on the questions of who loves whom, and who finds sexual fulfilment most easily", he writes in the Financial Times. He admits that it is “the work of a writer with strong interests in the non-western world,” but sees it as "limited in its analysis" due to its unconvincing preoccupation with American questions. “Since the publication of Edward Said’s Orientalism 34 years ago, western writers have become much more wary of treating Asian subjects…. feeling that there are too many ways in which the culture can be mistaken and traduced; knowing, too, that Asia has produced many great novelists of its own.” There is a note of melancholy in his words when he writes that “nearly a century after Forster in A Passage to India regretted that no friendship could exist between east and west – "No, not yet" – it seems as large a challenge as ever for a writer to conceive of a Bengali woman’s thoughts when they are not concerned with western preoccupations.”

Women pose beneath the 'Forever Marilyn' statue in Palm Springs. (Photo: Getty)
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Poo jokes and pessimism – the scatological legacy of British humour

Is it simply a testament to our good nature, or a sign of a darker kind of cynicism?

Many Brits will have amused themselves this summer by packing a tent, stashing their narcotics and heading over to a muddy field in the middle of nowhere to brave the torrential rain at a music festival.

Wallowing in the mud and other more faecal byproducts to the soundtrack of up-and-coming bands is considered the peak of hedonism for many in the UK, and there is something quintessentially British about the way we willfully embrace the general state of depravity that most of our festivals inevitably collapse into.

One internet meme that perfectly epitomises the difference between British and American festival culture shows an image of a woman at a US event pulling a sad face as she reveals the worst thing she’s seen: “Spitting on the ground.” On her right, a British man slumped in a camping chair holds up his sign, reading: “A man covered in his own shit sniffing ketamine off his mate’s unwashed scrotum.”

There’s a cheerful pride with which Brits embrace bodily dysfunction as a part of our comic culture, and a common trope of British humour involves undermining the stiff upper lip attitude associated with English people, often with an act of complete depravity that dispels any illusion of class and respectability. Britons have always been partial to a good old-fashioned dose of scatological humour, from Chaucer’s bawdy fabliaux that celebrate obscenity, to Shakespeare’s Falstaff, or Bottom in A Midsummer Night’s Dream, or Swift’s "Scatological Cycle".

Much of the comic effect that these writers create derives from undermining high-brow intellect or spirituality with the low-brow of the rear end – for example the part in Chaucer’s Summoner’s Tale, where the division of an old man’s fart into 12 serves as a parody of the descent of the holy ghost at Pentecost.

Faeces has long since been ingrained in our past literary and historical culture – after all, as the great Shakespeare was writing some of the western world’s most seminal pieces of English literature, his chamber-maid was most likely throwing pieces of his own faeces out of the window next to him.

In English literature, scatological humour can be juvenile, but it has also been used to represent wider social anxieties. In turning bottoms up and exposing the rear end, "shiterature" is often about breaking taboos, and exposing the dirty underbelly of society. Part of the "civilising" process that societies perform to reach a high level of sophistication involves distancing oneself from one’s own excrement, and scatology reverses this by shedding a light on our dirtiest natural habits. Swift’s excremental vision asked us to peel back the mask of genteel individuals, revealing their true and disgusting selves.

Scatology can also represent collective self-disgust, and has been used to question the integrity of a British national identity that has in the past denied its colonial wrongdoings. In Tristram Shandy, the protagonist's porous and leaking diseased body has been interpreted as a metaphor for the British Empire, and indeed the whole being of the Shandean gentleman is sub-textually supported by British colonialism, being as they are descended from merchants who profited from eastern goods sold to the European bourgeois and aristocrats.

Scatology has been used to represent hypochondria, the crisis of the aristocracy, self-disgust and sexual disgust – incidentally all things that we might find at an English festival.

The onslaught of the modern era hasn’t managed to dispel our fondness for injecting sophisticated comedy with snippets of scatological humour. In Peep Show for example, a show largely appreciated for its dry wit and irony, a hilarious scene involves Mark suffering from uncontrollable diarrhea as his boss watches on in disgust. Another brilliant scene is where Jeremy’s employer at the gym confronts him with a plastic bag filled with a human stool, which Jez had used to frame another employee for pooing in the pool.

In a similar vein, one of the most famous scenes in The Inbetweeners is where the uptight Will manages to poo himself during one of his A-level exams. In the second movie, there is another disgusting poo in the pool scene.

In the dark comedy series The Mighty Boosh, characters reference "taking a shit" on objects ranging from a salad, to a swan, to even "your mum". Almost all of these characters (Mark from Peep Show, Will from The Inbetweeners and The Mighty Boosh's Howard Moon) see themselves in some way as representative of a modern British gentleman – prudish, well educated and well spoken. Each of them at points embarrasses themselves and their image with reference to their bowel movements.

It’s a cliché that British humour is about losers, and that we are more prone to self-deprecation than our friends across the pond – a cliché that is not without some truth. 

Admittedly nowadays, much American humour similarly relies on self-deprecation and laughing at the sorry fate of "losers", but cynicism and irony are more fundamental to British comedy. On commenting on the difference between the American and British versions of The Office, Ricky Gervais once said that in the UK: "Failure and disappointment lurk around every corner… We use (irony) as liberally as prepositions in every day speech. We tease our friends. We use sarcasm as a shield and weapon." 

It is certainly true that in Britain, we are particularly pre-occupied with laughing at the failures of the self, and this can manifest itself potently through deprecation of the body.

Maybe the general sense of pessimism that is alluded to so much in the UK is due to our dismal weather, and maybe our ability to laugh at ourselves and our dysfunctions is a simply a testament to our good nature, and something to be applauded. Perhaps it is just something in the air rising from our manure-ploughed green and pleasant lands that inspires in our British comedians the desire to return time and time again to the scatological trope. Or perhaps, if we dig a bit deeper into our dung-fertilised lands, we might find that an anxiety about the foundations of British identity is behind the relentless desire to represent the permeability of the personal and national body.

Should we be embracing our tendency towards self-deprecation, or does it lead to a more problematic kind of cynicism that is restrictive, making us resistant to the idea of radical change? Perhaps we are destined to remain stuck in the mud forever, grumbling about the bad weather as we desperately shelter from the rain under a gazebo, sipping on the dregs of warm beer, pretending we’re having a good time – and who knows? Maybe this is what a good time looks like. Swift once told us to bless the "gaudy tulips raised from dung" – British comedy continues to do so quite literally.