Careless People by Sarah Churchwell: The glamour and grimness of Gatsby

Sarah Churchwell's Careless People is as mixed and inclusive as F Scott Fitzgerald’s scrapbooks. Both offer 1922 as the chief exhibit to explain the jazz age.

Careless People: Murder, Mayhem and the Invention of The Great Gatsby
Sarah Churchwell
Virago, 448pp, £16.99

F Scott Fitzgerald wrote his greatest novel in France in 1924, having exiled himself in order to get some work done. But during those ten months of intense writing, he thought his way back to the parties, quarrels, hopes and disappointments of his life with Zelda and their friends on Long Island in the feted and fateful year of 1922.

This is the world that Sarah Churchwell reconstructs for us as she lays out the raw materials from which The Great Gatsby was made. We meet the people Fitzgerald met: newspaper tycoons such as Herbert Swope and entrepreneurs such as Larry Fay, who made his money from liquor and taxis (and smuggling liquor in taxis) and spent it on his rainbow collection of beautifully tailored shirts. We start to learn the ropes of 1920s Manhattan: the colour of taxis, the customary length of skirts, the modish vocabulary. Eventually, we feel we might just telephone through to the Fitzgeralds (ask the operator for Great Neck 740). Dialling codes and lexicons – these details matter. The first readers of Gatsby thought it was all about themselves, a book of the moment. Today, we tend to admire its enduring mythology of aspiration and undoing. Churchwell brilliantly brings these two perspectives together as she holds in counterpoint the sprawling stuff of Fitzgerald’s daily life and the gleamingly taut prose poem that emerged from it.

It is too easy, Churchwell warns, to make simple equations between fiction and reality. She deals instead with hauntings, doublings and reverberations. The enigmatic green light across the dock, to which Gatsby stretches out his arms, is not literally related to the traffic lights recently erected in Manhattan. Yet there is just a shadow of shared meaning, a shadow that deepens and enriches the enigma.

The jazz age documented here is sadder and less glittering than Baz Luhrmann would have us believe in his new film of The Great Gatsby. Churchwell evokes the allure of the speakeasies but also the seediness of an underground world run by crooks without compunction: “Speakeasies had false fronts, barrels had false bottoms, drunk drivers gave false names to the police and upstarts depended on making false impressions.”

Fitzgerald conjugated the verb “to cocktail” but tired of the game after reaching the conditional subjunctive. The continuous round of drinking could turn, likewise, from pleasure to tedium. There is a photograph of a party at the Fitzgeralds’ house in which the guests look weary. “Where is the magic?” asks Churchwell. Where, indeed? As the parties went on through 1923, Fitzgerald had a sense of repetition and disintegration. “February: Still drunk . . . April . . . Another fight. Tearing drunk,” he noted in his ledger. He summed up the mood in a marginal note: “No ground under our feet.” There was nothing inherently enchanted about these lives. In his fiction, Fitzgerald kept writing about the awful realisation that magic cannot always be summoned.

Knowing that the good times would pass, desperately needing facts that would ground him, Fitzgerald saved things up. This was his counter to the carelessness of his milieu. He kept ledgers and scrapbooks, he made lists, he preserved cuttings. He had a profound need to archive and Churchwell takes her cue from him as she sorts through the flotsam of his life, honouring his curious relics. Here is a photograph of Zelda in the snow, faded to ghostliness. Here are notes on the back of a dinner menu, a yellowed rhyme saying “Flappy New Year”, a Fitzgerald autograph ready to cut out and keep.

Careless People is as mixed and inclusive as Fitzgerald’s scrapbooks. There are both glamour and grimness here. Even the typography varies between chic deco lettering and the blotchy ink of newspaper headlines. If Churchwell’s book is biography, literary criticism and social history, it is also a work of “detective non-fiction” that might be compared with Kate Summerscale’s The Suspicions of Mr Whicher. The unfolding story of a long, botched murder trial is woven into every chapter, getting stranger and stranger by the page, exposing corruption, envy and ambition of many kinds. A shooting under an apple tree in New Brunswick doesn’t at first sound congruous with Gatsby but it comes to stand as a “phantom double” of the novel’s murderous denouement. The sordid and the tragic become difficult to tell apart.

The police investigating this murder were blunderers who let tourists walk all over the crime scene. The truth went missing, carted off by souvenir hunters. As Nick Carraway says at the end of Gatsby, “It was all very careless and confused.” Churchwell, on the other hand, demonstrates how careful detective work is done.

Fitzgerald offered the year 1922 as the chief exhibit when he tried to explain the meaning of the jazz age. It is an exhibit worth looking at very carefully. Careless People does so with a mixture of patience and panache and it would take a long time to get bored of that particular cocktail.

Churchwell evokes the allure of the speakeasies but also the seediness of an underground world.

This article first appeared in the 10 June 2013 issue of the New Statesman, G0

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Eighty pages in to Age of Anger, I still had no idea what it was about

When Pankaj Mishra describes a “postmodern collage rather than a coherent doctrine”, he inadvertently summarises his own book.

Most books arrive on the market dragging a comet tail of context: the press release, the blurb on the back, the comparison with another book that sold well (sometimes this is baked into the title, as with a spate of novels in which grown women were recast as “girls”, variously gone, or on the train, or with dragon tattoos or pearl earrings). Before you even start reading, you know pretty much what you will get.

So I was particularly disconcerted to reach page 80 of Pankaj Mishra’s Age of Anger and realise that I didn’t really know what it was about. The prologue starts with a recap of the tyrannical career of the Italian poet Gabriele D’Annunzio, namechecks The Communist Manifesto, describes how Europeans were enthralled by Napoleon’s “quasi-autistic machismo”, links this to the “great euphoria” experienced in 1914, mentions that Eugene Onegin “wears a tony ‘Bolívar’ hat”, then dwells on Rimbaud’s belief that not washing made him a better writer, before returning to D’Annunzio to conclude that his life “crystallised many themes of our own global ferment as well as those of his spiritually agitated epoch”.

Psychologists have demonstrated that the maximum number of things that a human can hold in their brain is about seven. The prologue is titled “Forgotten Conjunctures”. I might know why they have been forgotten.

Two pages later, Mishra is at it again. How’s this for a paragraph?

After all, Maxim Gorky, the Bolshevik, Muhammad Iqbal, the poet-advocate of “pure” Islam, Martin Buber, the exponent of the “New Jew”, and Lu Xun, the campaigner for a “New Life” in China, as well as D’Annunzio, were all devotees of Nietzsche. Asian anti-imperialists and American robber barons borrowed equally eagerly from the 19th-century polymath Herbert Spencer, the first truly global thinker – who, after reading Darwin, coined the term “survival of the fittest”. Hitler revered Atatürk (literally “the father of the Turks”) as his guru; Lenin and Gramsci were keen on Taylorism, or “Americanism”; American New Dealers later borrowed from Mussolini’s “corporatism”.

This continues throughout. The dizzying whirl of names began to remind me of Wendy Cope’s “Waste Land Limericks”: “No water. Dry rocks and dry throats/Then thunder, a shower of quotes/From the Sanskrit and Dante./Da. Damyata. Shantih./I hope you’ll make sense of the notes.”

The trouble comes because Mishra has set himself an enormous subject: explaining why the modern world, from London to Mumbai and Mosul, is like it is. But the risk of writing about everything is that one can end up writing about nothing. (Hang on, I think I might be echoing someone here. Perhaps this prose style is contagious. As Nietzsche probably wrote.) Too often, the sheer mass of Mishra’s reading list obscures the narrative connective tissue that should make sense of his disparate examples.

By the halfway point, wondering if I was just too thick to understand it, I did something I don’t normally do and read some other reviews. One recorded approvingly that Mishra’s “vision is . . . resistant to categorisation”. That feels like Reviewer Code to me.

His central thesis is that the current “age of anger” – demonstrated by the rise of Islamic State and right-wing nationalism across Europe and the US – is best understood by looking at the 18th century. Mishra invokes the concept of “ressentiment”, or projecting resentment on to an external enemy; and the emergence of the “clash of civilisations” narrative, once used to justify imperialism (“We’re bringing order to the natives”) and now used to turn Islamic extremism from a political challenge into an existential threat to the West.

It is on the latter subject that Mishra is most readable. He grew up in “semi-rural India” and now lives between London and Shimla; his prose hums with energy when he feels that he is writing against a dominant paradigm. His skirmish with Niall Ferguson over the latter’s Civilisation: the West and the Rest in the London Review of Books in 2011 was highly enjoyable, and there are echoes of that fire here. For centuries, the West has presumed to impose a narrative on the developing world. Some of its current anxiety and its flirtation with white nationalism springs from the other half of the globe talking back.

On the subject of half of us getting a raw deal, this is unequivocally a history of men. We read about Flaubert and Baudelaire “spinning dreams of virility”, Gorky’s attachment to the idea of a “New Man” and the cultural anxieties of (male) terrorists. Poor Madame de Staël sometimes seems like the only woman who ever wrote a book.

And yet, in a book devoted to unpicking hidden connections, the role of masculinity in rage and violence is merely noted again and again without being explored. “Many intelligent young men . . . were breaking their heads against the prison walls of their societies” in the 19th century, we learn. Might it not be interesting to ask whether their mothers, sisters and daughters were doing the same? And if not, why?

Mishra ends with the present, an atomised, alienated world of social media and Kim Kardashian. Isis, we are told, “offers a postmodern collage rather than a coherent doctrine”. That is also a good description of this book. 

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.

This article first appeared in the 19 January 2017 issue of the New Statesman, The Trump era