5.6.14

Byrne on Karl Ove Knausgaard

Danny Byrne reviews the third volume of My Struggle

From Danny Byrne (Music & Literature):
The mental process for which the term “remember” serves as shorthand is something that in everyday life remains necessarily unexamined; a process, like breathing or the act of falling asleep, that becomes problematic as soon as it is exposed to conscious thought. We realize as soon as we attempt to isolate the act of remembering that it is drastically partial and fragmentary, an act of brazen improvisation. Attempting to recall even a simple sequence of events in detail confronts us with a set of narrative problems: we can visualize a series of static images, but animating them into continuous motion—compelling a mnemonic self to walk across a room or sustain a conversation—is a surprisingly difficult act to accomplish.

It is something of a critical cliché to point out, following Proust, that all memory is fictional. Yet the acuity of this insight does not absolve those who use it from applying the relevant considerations of scale. If it were literally the case, we would all be afflicted with the tragicomic amnesia of Beckett’s Vladimir and Estragon, or would exist in a void like the narrator of The Unnamable, forced by some obscure inner compulsion to go on narrating ourselves into existence, if only in order to ward off the darkness and silence of non-being.

Perhaps what memory involves more specifically is a transaction, or even a struggle, between the general and the particular; the reflex of habit and the residue of authentic experience. Images can be stored in the memory, photocopied and filed away for future use; a framework of relevant facts can be established; reserves of intuition can be haphazardly and involuntarily accessed. But we combine these constituent parts into a sequential recollection through a mixture of imagination and habit. We use imagination to flesh out data and intuition, with the ballast of habit always on hand to seal them into rigid form.

Karl Ove Knausgaard’s now-infamous six-volume memoir, of which the third volume has just been published in English, as Boyhood Island in the UK and simply as “Volume 3” in the US, is the monument to his personal struggle with this set of Proustian problematics. Readers of volume one may recall that Knausgaard’s autobiographic odyssey was prompted by his own madeleine moment. In late 2003, the grown-up Knausgaard, then the author of one novel and the beginnings of what would become a strange book about angels, A Time for Everything, is sitting in his office in front of a blank screen. Scanning absently around the room, his eyes half-consciously register a pattern on the parquet floor, which forms “an image of Christ wearing a crown of thorns.” Getting up to make a coffee, he is overcome by a sudden access of involuntary memory, conjuring a long-forgotten scene from his childhood: the narrative beginning of My Struggle. [Read More]

Find Karl Ove Knausgaard on Amazon: US | UK

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The Knausgaard Phenomenon

The New Yorker weighs in on the Norwegian author's mass appeal
Karl Ove Knausgaard
From The New Yorker:
Once you have begun reading the books in Karl Ove Knausgaard’s six-volume autobiographical novel, “My Struggle,” it is difficult to stop talking about them. In the author’s native Norway, where around one in nine people have purchased copies, some employers have had to impose Knausgaard-free days in the workplace. In the U.S., where the third volume of the book was released last week, fiction writers like Rivka Galchen, Sheila Heti, and Ben Lerner have reviewed his books rapturously, and Zadie Smith has likened them to crack. On this week’s Out Loud, Sasha Weiss, the literary editor of newyorker.com, discusses Knausgaard’s work with the magazine’s deputy fiction editor, Cressida Leyshon, and archives editor, Joshua Rothman, who reviewed volume three for Page-Turner. (A short story adapted from the book was published in the magazine in February.) Rothman and Leyshon discuss the reaction to Knausgaard in Norway, consider why other novelists are obsessed with his books, and analyze what makes them so mesmerizing despite their minute-to-minute account of the mundane details of the author’s life. “The way he’s telling them makes them seem like real events, the same types of events that happen to you, as opposed to fictional events that are the types of things that happen in novels,” Rothman says. “Banality isn’t quite the right word, but I don’t know that there is a word to describe what it is.” [Read More]

Find Karl Ove Knausgaard on Amazon: US | UK

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3.6.14

Karl Ove Knausgaard, The Other Side of the Face

From an essay published in The Paris Review
Photograph by 
Karl Ove Knausgaard on the photography of Thomas Wågström (The Paris Review):
When I consider the neck, the first things that spring to mind are guillotines, beheadings, executions. Which does seem a little strange, since we live in a country where executions do not take place, there are no guillotines, and beheading is thus an entirely marginal phenomenon in the culture. Nevertheless, if I think neck, I think, chop it off.

This may simply be because the neck leads a hidden existence in the shadow of the face, that it never assumes a place of privilege in our thoughts about ourselves, and only enters the stage in these most extreme situations which, though they no longer occur in our part of the world, still proliferate in our midst, given the numerous decapitations in fiction. But I think it runs deeper than that. The neck is a vulnerable and exposed part of the body, perhaps the most vulnerable and exposed, and our experience of this is fundamental, even without a sword hanging over us. In this sense, it is related to the fear of snakes or crocodiles, which may as well appear in people living on the Finnmarksvidda plateau as in Central Africa, or for that matter, the fear of heights, which can lie dormant in people who have never seen anything other than plains and sand dunes, lowlands and swamps, fields and meadows.

Fear is archaic, it is embedded in the body, in its purest form untouchable to thought, and it is there to keep us alive. There are other vulnerable parts of the body, the heart being perhaps the most obvious, but when I think of the heart, I don’t think of it being pierced by a javelin or a spear or a bullet; that would be absurd. No, the heart fills me with thoughts of life and force, and if vulnerability and fear are involved, it is no more than a mild concern that one day it will simply stop beating. This must be because the heart belongs to the front of the body, the front we turn to the world, and always keep in check, since we can see what lies ahead of us, we can see what is coming, and take our precautions. The heart feels safe. That the neck is in fact just as safe, since we live in a world where people no longer carry swords, makes no difference to the feeling of vulnerability, it is archaic and closely linked to the fact that the neck belongs to the reverse side of the body, it is always turned toward what we cannot see and cannot control. The fear of everything we cannot see converges on the neck, and if in earlier times it used to be associated with physical violence, the most pressing association now is its figurative sense, which lives on in the social realm, in expressions like being attacked from the rear, getting it in the neck, watch your back, having eyes in the back of your head, being spoken about behind your back.

But the symbolic language that radiates from or the associations that converge on the neck, are not only about being struck, that is, being a passive victim of a surprise attack, or having something taken away from you, but also the opposite, where vulnerability is something that is offered. When we wish to show someone respect or to be polite, we bow to them, in other words, we expose our neck. It is a way of showing trust, and of giving something of yourself to the other, in an ancient system of differentiation where, in face of the supreme, you not only make a deep and sweeping bow, as to a king or other dignitaries, but kneel and lower your head to the ground, as you would before an altar or on a prayer mat. The gesture is humble, self-surrendering, it means laying your life in the hands of others. [Read More]

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