Colum McCann: "What could be worse than being called a historical novelist?"

The Books Interview.

TransAtlantic moves back and forth between Ireland and the US. You haven’t written much about Irish history before now – are you becoming more interested in writing about the past?

I didn’t want to write a historical novel. Jesus, what could be worse than being called a historical novelist, as if you’re preserved in amber? Despite their complex and reasoned arguments, people like Peter Carey and Hilary Mantel run up against that assumption all the time. It’s the idea of becoming an alternative historian that really interests me: a historian of the smaller, more anonymous moments. It’s a privileged position for the fiction writer, one that opens up a lot of pores – and sometimes wounds, as well.

And, of course, there is a narrative element to any work of non-fiction.

I’m interested in the idea that these categories don’t really exist. Aleksandar Hemon says that, in Bosnian, there is no word for either “fiction” or “non-fiction”: there is only “storytelling”. He inserts himself into much of his work but it’s a construct. To put it another way, what Google or Wikipedia says about you might be an utter fiction. The storyteller must at least be responsible to a textural truth: not so much the dates and facts but the textural contradictions that he or she finds.

One great historical event in the novel is the arrival of Frederick Douglass, the former slave and orator, in Ireland. How did you come by it?

To tell you the truth, I can’t remember. Academics began to write about it in the late 1980s and early 1990s, probing the relationship between “the black and the green”, class, culture, slavery – asking questions like: when did the Irish become “white”? But I think most people had forgotten until Obama came to Ireland in 2011. He quoted Douglass: “I am covered with the soft, grey fog of the Emerald Isle. I breath and lo! The chattel becomes a man.”

Ultimately, the novel works around these events, through the lives of women.

I knew I wanted to write about Douglass and George Mitchell [the US special envoy for Northern Ireland from 1995-2001] but there needed to be something in between them. I thought, what is the matrix here? I became interested in Douglass’s housekeeper, Lily, and slowly it became a novel about women, about the line between non-fiction and fiction, the male narrative and the female narrative, the anonymous and grandly historical lined up side by side and working with each other.

I noticed in the acknowledgements that you spoke to Tony Blair as part of your research.

Yeah. Believe it or not, I got a half-hour face-to-face with him in New York. I told him first off: “I’m not going to talk about politics.” Or, “I’m not going to talk about other politics” – I was thinking, what if he googles some of my articles about Iraq. I told him I’m going to ask only about Northern Ireland and what the peace process was like. I asked him what he thought of Mitchell and, fair play to him, after a few minutes of dancing around each other, he said, “Look, I’ll be honest with you. That process did belong to Mitchell. A lot of us came in and stood on its back and it carried us a lot of different places. That’s politics. But it was people like Mitchell on the ground who did a lot of the work.” When I told Mitchell, he was very happy.

Colum McCann’s “TransAtlantic” is published by Bloomsbury (£18.99)

Colum McCann in Paris earlier this year. Photograph: Kenzo Tribouillard/Getty Images.

Philip Maughan is Assistant Editor at the New Statesman.

This article first appeared in the 01 July 2013 issue of the New Statesman, Brazil erupts

SAMUEL COURTAULD TRUST
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The monochrome set

In Pieter Bruegel’s hands, even black and white paintings can be full of colour.

Grisailles – monochrome images usually painted in shades of grey and white – have a long tradition. Early examples appeared in the 14th century as miniatures or manuscript illuminations and then later on the outside of the folding panels of altarpieces, where they imitated sepulchre statues and offered a stark contrast to the bright colour of the paintings inside. With their minimal palette, grisailles also offered painters a chance both to show off their skill and to add their bit to the age-old artistic debate about paragone: which was superior – sculpture, with its ability to show a figure in three dimensions, or painting, with its powers of illusion? By pretending to be sculpture, grisailles could better it.

The first artist to paint grisailles as independent works for private enjoyment and contemplation was the Netherlander Pieter Bruegel the Elder (circa 1525-69), whose folk scenes of peasants carousing or of hunters in a snowy landscape have long been staples of art’s quotidian, earthy strand. Only about 40 works by him are now known and of those, just three are grisailles (not a term he would have recognised; he referred to the pictures simply as “painted in black and white”). This trio of survivors has been reunited for the first time, at the Courtauld Gallery, with an accompanying selection of copies and engravings – a mere ten pictures in all – for a fascinating one-room exhibition.

The grisailles show a deeper and more intellectual artist than the sometimes slapstick figure who would dress as a peasant in order to gatecrash weddings in the Brabant countryside and record the drunken and playful goings-on in his pictures. They reflect the position of the Low Countries in Bruegel’s time, caught between the Catholicism of their Spanish overlords and the emerging Protestantism that had been sparked by Martin Luther only eight years before Bruegel’s birth. These tensions soon erupted in the Eighty Years War.

Of the three paintings, two show religious subjects – The Death of the Virgin (1562-65) and Christ and the Woman Taken in Adultery (1565) – and one is a scene that would have been familiar in the streets around him, Three Soldiers (1568). This last, lent by the Frick Collection in New York, shows a drummer, a piper and a standard-bearer in the elaborately slashed uniforms of German Landsknechte mercenaries. Such groupings featured often in German prints and Bruegel’s small picture is a clever visual game: painting could imitate not only sculpture, but prints, too. What’s more, the gorgeously coloured uniforms (mercenaries were exempt from the sumptuary laws that restricted clothing to sedate colours) could be shown to be just as arresting even in black and white.

If this is a painting about painting, the ­religious works have, it seems, added layers of meaning – although it is always difficult with Bruegel to work out what that meaning is and how personal it might be. The Courtauld’s Christ and the Woman Taken in Adultery shows Jesus stooping in front of the Pharisees and saving the accused woman from stoning by writing in the dust, “He that is without sin among you, let him first cast a stone at her.” That he spells out the words in Dutch rather than Hebrew, which was more usual in other images of the scene (and which he uses on the tunic of one of the learned men observing the mute play), suggests that this picture – a plea for clemency – was intended to serve as a call for religious tolerance amid mounting sectarian antagonism. While the gaping faces of the onlookers recall those of Hieronymus Bosch, the flickering calligraphic touches and passages of great delicacy are all his own.

The picture stayed with Bruegel until his death, so it had a personal meaning for him; more than 20 copies were subsequently made. Included in the exhibition are the copies painted by his sons, Jan and Pieter the Younger (a coloured version), as well as the earliest known print after it, from 1579, by Pieter Perret, which shows some of the detail in the crowd around the central figures that has been lost in the discoloured panel.

If the sombre tones of grisaille are suited to the pared-down faith advocated by Luther, the death of the Virgin was a familiar topic in Catholic and Orthodox iconography. Bruegel’s picture, from Upton House in Warwickshire, depicts an episode that doesn’t actually appear in the Bible. A group of Apostles and mourners has gathered around the Virgin’s bed, the scene lit by the heavenly light emanating from the dying woman and the five flames from the candles and the hearth that correspond to the five wounds suffered by her son on the cross. Domestic items litter the room – a slice of orange, slippers, a dozing cat – and there is a sleeping attendant, unaware of the miracle of Assumption that will shortly unfold. Here is a moving nocturne in which the mysteries of religion emerge from and disappear back into the shadows.

While Bruegel’s peasant works display a delight in physical pleasure, these three bravura works, painted for humanist connoisseurs and for himself, portray the sober, spiritual concerns that come to the fore once the last drop has been drunk. 

The exhibition runs until 8 May. For more details, go to: courtauld.ac.uk

Michael Prodger is an Assistant Editor at the New Statesman. He is an art historian, Senior Research Fellow at the University of Buckingham, and a former literary editor.

This article first appeared in the 11 January 2016 issue of the New Statesman, The legacy of Europe's worst battle