In the Critics this Week

Jeanette Winterson on Virginia Woolf, Rachel Cooke on House of Cards, Richard Holloway on John Gray and much more.

The Critics section of this week’s New Statesman is lead by Jeanette Winterson’s article on the “joyous transgressions” of Virginia Woolf’s Orlando. In her essay, Winterson discusses how Woolf “did away with the usual co-ordinates of biography and set off through time as though it were an element, not a dimension”. Woolf composed the novel as a “savage satire on sexism”, spurred by the Victorian gender roles among which she grew up. Vita Sackville-West, Woolf’s lover and the model for Orlando, “often dressed as a man and often had affairs with other women in her disguise as ‘Julian’”, and Woolf responded to this, Winterson argues, in part because of her love for the “scope and the certainty of the Renaissance mind”. Shakespeare could understand the “manliness of a soldier, the intensity of a nun”, and Woolf’s novel enacts a similar full-mindedness. Winterson argues that Woolf wrote a novel which refuses constraints, where “Ageing is irrelevant. Gender is irrelevant. Time is irrelevant”.

In her review of House of Cards, Rachel Cooke is sceptical of the soothsayers who insist Netflix will revolutionise the way we watch television. Will House of Cards really initiate a culture of binge-watching? Though Cooke doubts it, she admits that if anything were to seduce her, it could very well be House of Cards, whose writing and production she praises, alongside Kevin Spacey’s lead performance. Ryan Gilbey thinks far less of the week’s big cinema release, This is 40, directed by Judd Apatow. Gilbey deems it “not so much cinema as four episdoes of Outnumbered set to a coffee-shop playlist”, and ultimately “40 percent Less Funny Than Any Previous Judd Apatow Film”.

In Books, Richard Holloway, the former Bishop of Edinburgh, reviews John Gray’s The Silence of Animals: On Progress and Other Modern Myths, in which the philosopher argues that “our capacity for language has prompted us to create myths that express the riddle of our existence”, yet “humanity’s obsessive search for a cure for its own ills is its most dangerous disease”. George Eaton finds the prose of Richard Seymour in his book Unhitched: the Trial of Christopher Hitchens “tediously inflated”, and his message undermined from the outset “by deploying ‘left’ as a synonym for ‘things I like’ and ‘right’ as a synonym for ‘things I don’t’”.

Elsewhere, Sarah Churchwell reviews A Hologram for the King by Dave Eggers (“the ethos of this novel is about the value of making things”); Alex Massie reviews On Glasgow and Edinburgh by Robert Crawford (“Edinburgh and Glasgow have never been friends...”); Peter Wilby reviews Calon: a Journey to the Heart of Welsh Rugby by Owen Sheers (“modern rugby involves more than stirring men’s blood against ancient wrongs”); and James Harkin reviews Going Clear: Scientology, Hollywood and the Prison of Belief by Lawrence Wright (“as mainstream institutions crumble, it’s easy to have a go at cultish organisations”).

 

Plus:

Jonathan Derbyshire interviews Tracey Thorn, whose book Bedsit Disco Queen chews over an essential question for the author: “Do I fit in? Do I want to fit in?” Thorn discusses the mild careerism of her generation in comparison to today’s “terribly organised and ambitious” youth.

 

Elsewhere in The Critics:

Will Self on the elusiveness of raclette in Basel (“I liked the idea of shepherd’s slapping the cheese round down on a griddle by the fire, then scraping off successive wedges of golden deliquescence”); Alexandra Coghlan on the Sensing Memory festival at University of Plymouth (which “teems with compositional creativity”); Antonia Quirke on Radio 4’s latest series, Lyrical Journey which travels to the geographical setting of a famous song with its songwriter; and a poem by Maurice Riordan on the “drawn-out scream” of childhood, entitled "The Lull".

English novelist and critic Virginia Woolf, 1902. (Photo by George C. Beresford/Hulton Archive/Getty Images)
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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