Go Set a Watchman on sale at Books and Books in Florida. Photo: Joe Raedle/Getty Images
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Harper Lee's fraught return to Maycomb County casts a stark light on both the past and present

How do we talk about Go Set a Watchman? Does its existence diminish To Kill a Mockingbird? How does it stand in relation to that text?

We always knew that Scout would speak her mind. We just never expected she would say these words. “You’re a coward as well as a snob and a tyrant, Atticus,” she rails at him. “You’re a nice, sweet, old gentleman, and I’ll never believe a word you say to me again. I despise you and everything you stand for.”

Even if you have read every word printed about the contentious publication of Go Set a Watchman, it is still stunning to come across these exchanges in a novel that is either a long-lost novel by Harper Lee or a very early draft of To Kill a Mockingbird, depending on whom you listen to. But no wonder Atticus Finch’s daughter is angry: she is just as shocked as we are. Scout – that scrappy tomboy in overalls who stands with her fellow youngsters Huck Finn and Holden Caulfield as an icon of American literature – is now Jean Louise, a sophisticated 26-year-old woman.

As Go Set a Watchman begins (its title is taken from the Book of Isaiah) Jean Louise is coming back to Maycomb County from her somewhat mysterious life in New York. At the station to meet her off the train is not Atticus, who is 72 and suffering badly from arthritis, but Hank Clinton, her father’s junior partner. Hank and Jean Louise have known each other since childhood, but now Hank is very much in love with her and wants to marry her. He calls her “honey” and a “child”, but she resists his unappealing blend of declared love and financial ­prudence (“I have now reached an economic status that can provide for the support of two”). And so begins Jean Louise’s challenging, unhappy return to Maycomb, the place that she, and so many readers, once happily called home.

I can’t recall when a book was so eagerly awaited as Go Set a Watchman. There were the Harry Potter Years, certainly, those midnight bookshop openings and eager kids dressed as wizards staying up all night. But we watched Harry Potter rise to classic status before our eyes (whether that status is deserved is another story altogether): Mockingbird has been firmly in the pantheon since it was first published in the summer of 1960. It is a book that is not only a staple of classroom teaching but also genuinely beloved. Oprah Winfrey, writing at the time of its 50th anniversary in 2010, called Mockingbird America’s “national novel”. The 1962 film adaptation won three Academy Awards; and an upright, stalwart Gregory Peck became enshrined in the collective imagination as the embodiment of Atticus Finch.

Yet part of the wider fascination with Mockingbird always lay in it being Lee’s only novel. Nelle Harper Lee, who will be 90 next year, is often lazily described as a “recluse”. What this seems to mean, in 21st-century parlance is “someone who doesn’t give interviews”. Like Neil Armstrong, another figure whose staggering fame was an early harbinger of the growth of celebrity culture, she wisely decided early on that she had little to gain by talking to the press. That didn’t stop the folks in Monroe­ville, Alabama – her native town, on which Maycomb is based – from capitalising on her success; head to Radley’s Fountain Grille on South Alabama Avenue and order up a plate of buffalo wings and “loaded cheese fries” in homage to Lee, why don’t you? To Kill a Mockingbird was a fascinating singularity; the novel was all the more adored because it stood alone.

But then, late in 2014, Go Set a ­Watchman was discovered among Lee’s papers. Or so we were told. The story of Watchman’s publication is a gripping tale in its own right. Tonja Carter, Harper Lee’s lawyer – who took over after Lee’s sister and gatekeeper Alice died, aged 103, in November 2014 – attests with certainty that she came across the manuscript in a safe-deposit box that year. But a rare books expert from Sotheby’s, Justin Caldwell, has said that he encountered the manuscript as early as 2011 when he went to Alabama with Lee’s literary agent in order to appraise her papers. And then, for a while, there was the mystery surrounding the decision to publish the manuscript, whenever it had been found. Why hadn’t it been published before? When publication was announced, in February this year, Lee – who had a stroke in 2007 and now resides at an assisted-living facility in her home town – was reported to have said, “I’m alive and kicking and happy as hell with the reactions to Watchman.” But others were not so sure; so much so, that following “an unspecified complaint”, Alabama State’s human resources department was concerned that Lee might be the victim of elder abuse. The case was closed after officials spoke to Lee.

Harper Lee on the porch in Monroeville, Alabama. Photo: Donald Urhbock/The Life images collection / Getty

Publication was slated for the very same day that the New Horizons spacecraft would swing close to Pluto, that most distant object in our solar system, its journey of nine years and three billion miles a parallel wonder to the release of Watchman. But then came more mystery, more fuss, as embargoes on publication were broken and news leaked that Atticus was not the man we thought he was. Twenty years on from the time of Mockingbird, the lawyer who defended a black man, Tom Robinson, when he was unjustly accused of rape by a white woman, saying that the case was “something that goes to the essence of a man’s conscience – Scout, I couldn’t go to church and worship God if I didn’t try to help that man” has changed his tune. With the grown-up Jean Louise standing before him, he speaks plainly in the language of Jim Crow: “Do you want Negroes by the carload in our schools and churches and theaters? Do you want them in our world?”

So how do we talk about Go Set a Watchman? Does its existence diminish To Kill a Mockingbird? How does it stand in relation to that text?

In the first place it seems to me wiser to read Watchman as a very early draft of Mockingbird, rather than an independent work. It seems clear that Watchman was the text submitted by Lee to the publisher Lippincott in the 1950s; Tay Hohoff, a forceful editor there, worked closely with Lee on draft after draft, through argument after argument, to coax out To Kill a Mockingbird.

Watchman is written in the third person, Mockingbird in the first. Watchman is best described as picaresque, a loosely linked series of events with no clear narrative through-line; Mockingbird is driven forward by the trial of Tom Robinson. One of the pleasures of reading Watchman is to admire the genius of an editor who saw what was hiding inside this strange, discursive book. Robinson’s trial is mentioned in a paragraph or two here: the character is never named, and furthermore Atticus gets him acquitted. It’s a worthwhile exercise to compare the opening two paragraphs of Mockingbird with Watchman’s: the former make you want – need – to read on; the latter, quite simply, do not. Watchman comes alive when Jean Louise’s recollections of her childhood with Dill and Jem and Cal, those characters we know and love so well, intrude into the present-day plot. (Jem’s ­appearance in flashback in this book is positively ghostly because we learn, brusquely, in the opening pages, that he dropped dead of a heart attack two years before this tale begins.)

The story of Watchman, when it finally gets going towards the second half of the book, is of Jean Louise’s horrifying discovery that not only is Atticus reading pamphlets with titles such as The Black Plague, he is also on the board of directors of the local citizens’ council. Citizens’ councils were white supremacist groups in the Southern states largely organised after Brown v Board of Education, the 1954 Supreme Court case that decreed segregation in public schools unconstitutional. Now, when Atticus decides he will take on the case of a black man, it is simply to fend off the “buzzards”: the NAACP lawyers “who demand Negroes on the juries in such cases”.

How is it possible that the Atticus of To Kill a Mockingbird has turned into (or had his origins in) this terrible man – a man against whom Scout stands firm, at great cost to herself, and her sense of what home is? For all the flaws in this novel, however, Atticus’s transformation is wholly believable; and I wonder if Harper Lee thought, once again, to teach us a lesson. For the lawyer’s attitude in Mockingbird surely can be seen as conservative and paternalistic; and Maycomb society, in both books, is strictly hierarchical, even within its white community. For all that this novel was written before – was transformed into – Mockingbird, it is possible to see how Lee would go back in time to imagine her character’s ideals before those ideals had been taken too far by “Negroes” who disagreed with Atticus’s statement of what he sees as simple fact: “white is white and black’s black”.

Shocking? Perhaps not when, 150 years after the end of the American civil war, it is just this month that the Confederate battle flag has been removed from its place above South Carolina State House; it took the murders of nine men and women in a church to force its removal. Though the motivation for publishing this novel can be debated (it will certainly earn a windfall for all concerned), it is hard to regret its appearance. It casts a stark light not only on the past, but on the present, too. “Leave the slaves out of it for a while,” says Atticus’s brother, Jack, debating with Jean Louise. Harper Lee, in Go Set a Watchman, reminds us that we can’t.

The watchman said, The morning cometh, and also the night; if ye will inquire, inquire ye; return, come. 

Erica Wagner is a contributing writer for the New Statesman. She is working on a biography of Washington Roebling, the man who built the Brooklyn Bridge

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Now listen to Erica discussing Go Set a Watchman on SRSLY, the New Statesman's pop culture podcast:

Erica Wagner is a New Statesman contributing writer and a judge of the 2014 Man Booker Prize. A former literary editor of the Times, her books include Ariel's Gift: Ted Hughes, Sylvia Plath and the Story of “Birthday Letters” and Seizure.

This article first appeared in the 16 July 2015 issue of the New Statesman, The Motherhood Trap

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The end of solitude: in a hyperconnected world, are we losing the art of being alone?

In the end, Solitude feels a bit like an amiable cop-out. 

Michael Harris is a Canadian writer who lives in a big city and whose life is defined and circumscribed, as so many Western lives are now, by digital technologies. He finds it hard to leave his phone at home in case he misses anything. He worries about his social media reputation. He uses apps and plays games, and relies on the internet hive mind to tell him which films to watch or where to eat. Here is what happens when he goes on holiday to Paris:

Disembarking from the train from London, I invited a friendly app to guide me to a hotel near the Pompidou . . . The next morning, Yelp guided me towards a charming café in the Marais. There, wizard-like, I held my phone over the menu and waited for Google Translate to melt the words into English. When the waiter arrived, I spoke into my phone and had it repeat my words to the grinning garçon in a soft, robotic French. Later, at the Louvre, I allowed a Nintendo-sponsored guidance system to track my steps up the centuries-old Daru staircase as I squinted confusedly at its glowing blue you-are-here dot . . .

Terrifying, isn’t it? Well, I thought so as I read it, and Harris thought so afterwards. It was situations like this, during which he realised that his life was controlled, confined and monitored by distancing technologies, that led him to wonder whether solitude – the act and the art of being alone – was in danger of disappearing.

Harris has an intuition that being alone with ourselves, paying attention to inner silence and being able to experience outer silence, is an essential part of being human. He can remember how it felt to do this, before the internet brought its social anxiety and addiction into his life. “I began to remember,” he writes, “a calm separateness, a sureness I once could live inside for an easy hour at a time.”

What happens when that calm separateness is destroyed by the internet of everything, by big-city living, by the relentless compulsion to be with others, in touch, all the time? Plenty of people know the answer already, or would do if they were paying attention to the question. Nearly half of all Americans, Harris tells us, now sleep with their smartphones on their bedside table, and 80 per cent are on their phone within 15 minutes of waking up. Three-quarters of adults use social networking sites regularly. But this is peanuts compared to the galloping development of the so-called Internet of Things. Within the next few years, anything from 30 to 50 billion objects, from cars to shirts to bottles of shampoo, will be connected to the net. The internet will be all around you, whether you want it or not, and you will be caught in its mesh like a fly. It’s not called the web for nothing.

I may not be the ideal reader for this book. By page 20, after a few more facts of this sort, I had already found myself scrawling “Kill everyone!” in the margins. This is not really the author’s fault. I often start behaving like this whenever I’m forced to read a list of ways in which digital technology is wrecking human existence. There are lots of lists like this around at the moment, because the galloping, thoughtless, ongoing rush to connect everything to the web has overcome our society like a disease. Did you know that cows are now connected to the internet? On page 20, Harris tells us that some Swiss dairy cows, sim cards implanted in their necks, send text messages to their farmers when they are on heat and ready to be inseminated. If this doesn’t bring out your inner Unabomber, you’re probably beyond help. Or maybe I am.

What is the problem here? Why does this bother me, and why does it bother Harris? The answer is that all of these things intrude upon, and threaten to destroy, something ancient and hard to define, which is also the source of much of our creativity and the essence of our humanity. “Solitude,” Harris writes, “is a resource.” He likens it to an ecological niche, within which grow new ideas, an understanding of the self and therefore an understanding of others.

The book is full of examples of the genius that springs from silent and solitary moments. Beethoven, Dostoevsky, Kafka, Einstein, Newton – all developed their ideas and approach by withdrawing from the crowd. Peter Higgs, the Nobel ­Prizewinner who discovered the Higgs boson particle, did his best work in peace and solitude in the 1960s. He suggests that what he did then would be impossible today, because it is now virtually impossible to find such solitude in the field of science.

Collaboration, not individuality, is fetishised today, in business as in science and the arts, but Harris warns that collaboration often results in conformism. In the company of others, most of us succumb to pressure to go with the crowd. Alone, we have more chance to be thoughtful, to see differently, to enter a place where we feel free from the mob to moderate our unique experience of the world. Without solitude, he writes, genius – which ultimately springs from different ways of thinking and seeing – becomes impossible. If Thoreau’s cabin in the woods had had wifi, we would never have got Walden.

Yet it is not only geniuses who have a problem: ordinary minds like yours and mine are threatened by the hypersocial nature of always-on urbanity. A ­civilisation can be judged by the quality of its daydreams, Harris suggests. Who daydreams now? Instead of staring out of the window on a train, heads are buried in smartphones, or wired to the audio of a streaming film. Instead of idling at the bus stop, people are loading up entertainment: mobile games from King, the maker of Candy Crush, were played by 1.6 billion times every day in the first quarter of 2015 alone.

If you’ve ever wondered at the behaviour of those lines of people at the train station or in the street or in the café, heads buried in their phones like zombies, unable or unwilling to look up, Harris confirms your worst fears. The developers of apps and games and social media sites are dedicated to trapping us in what are called ludic loops. These are short cycles of repeated actions which feed our brain’s desire for reward. Every point you score, every candy you crush, every retweet you get gives your brain a dopamine hit that keeps you coming back for more. You’re not having a bit of harmless fun: you are an addict. A tech corporation has taken your solitude and monetised it. It’s not the game that is being played – it’s you.

So, what is to be done about all this? That’s the multibillion-dollar question, but it is one the book cannot answer. Harris spends many pages putting together a case for the importance of solitude and examining the forces that splinter it today. Yet he also seems torn in determining how much of it he wants and can cope with. He can see the damage being done by the always-on world but he lives in the heart of it, all his friends are part of it, and he doesn’t want to stray too far away. He understands the value of being alone but doesn’t like it much, or want to experience it too often. He’ll stop checking his Twitter analytics but he won’t close down his account.

At the end of the book, Harris retreats, Thoreau-like, to a cabin in the woods for a week. As I read this brief last chapter, I found myself wishing it was the first, that he had spent more time in the cabin, that he had been starker and more exploratory, that he had gone further. Who will write a Walden for the Internet Age? This book is thick with fact and argument and some fine writing, but there is a depth that the author seems afraid to plumb. Perhaps he is afraid of what he might find down there.

In the end, Solitude feels a bit like an amiable cop-out. After 200 pages of increasingly disturbing facts about the impact of technology and crowded city living on everything from our reading habits to our ability to form friendships, and after warning us on the very last page that we risk making “an Easter Island of the mind”, the author goes back home to Vancouver, tells his boyfriend that he missed him, and then . . . well, then what? We don’t know. The book just ends. We are left with the impression that the pile-up of evidence leads to a conclusion too vast for the author, and perhaps his readers, to take in, because to do that would be to challenge everything.

In this, Solitude mirrors the structure of many other books of its type: the Non-Fiction Warning Book (NFWB), we might call it. It takes a subject – disappearing childhood; disappearing solitude; disappearing wilderness; disappearing anything, there’s so much to choose from – trots us through several hundred pages of anecdotes, science,
interviews and stories, all of which build up to the inescapable conclusion that everything is screwed . . . and then pulls back. It’s like being teased by an expert hustler. Yes, technology is undermining our sense of self and creating havoc for our relationships with others, but the solution is not to stop using it, just to moderate it. Yes, overcrowded cities are destroying our minds and Planet Earth, but the solution is not to get out of the cities: it’s to moderate them in some way, somehow.

Moderation is always the demand of the NFWB, aimed as it is at mainstream readers who would like things to get better but who don’t really want to change much – or don’t know how to. This is not to condemn Harris, or his argument: most of us don’t want to change much or know how to. What books of this kind are dealing with is the problem of modernity, which is intractable and not open to moderation. Have a week away from your screen if you like, but the theft of human freedom by the machine will continue without you. The poet Robinson Jeffers once wrote about sitting on a mountain and looking down on the lights of a city, and being put in mind of a purse seine net, in which sardines swim unwittingly into a giant bag, which is then drawn tightly around them. “I thought, We have geared the machines and locked all together into interdependence; we have built the great cities; now/There is no escape,” he wrote. “The circle is closed, and the net/Is being hauled in.”

Under the circumstances – and these are our circumstances – the only honest conclusion to draw is that the problem, which is caused primarily by the technological direction of our society, is going to get worse. There is no credible scenario in which we can continue in the same direction and not see the problem of solitude, or lack of it, continue to deepen.

Knowing this, how can Harris just go home after a week away, drop off his bag and settle back into his hyperconnected city life? Does he not have a duty to rebel, and to tell us to rebel? Perhaps. The problem for this author is our shared problem, however, at a time in history when the dystopian predictions of Brave New World are already looking antiquated. Even if Harris wanted to rebel, he wouldn’t know how, because none of us would. Short of a collapse so severe that the electricity goes off permanently, there is no escape from what the tech corporations and their tame hive mind have planned for us. The circle is closed, and the net is being hauled in. May as well play another round of Candy Crush while we wait to be dragged up on to the deck. 

Paul Kingsnorth's latest book, “Confessions of a Recovering Environmentalist” (Faber & Faber)

This article first appeared in the 20 April 2017 issue of the New Statesman, May's gamble

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