Culture & Society

Art And The Artist: A Perverse Separation

Should the lives of writers influence the reception of their work?

Art And Artist: A Perverse Separation
Ode to Ganga Photo: Artwork by Sidharth
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Anyone who argues that an artist바카라s life is relevant to the appreciation of their art, has a mountain to climb because in most fields of work, the morals and life choices of the worker have no obvious connection to the quality of their work.

Our assessment of a surgeon who specialises in knee replacements will depend on his success rate in getting people to walk easily again. Should it come to light that he is a wife beater, it won바카라t materially affect his professional rating as a knee surgeon. The infamy that comes with such a reputation might persuade some patients to look elsewhere for their surgeries, but they would concede that their choice was based on personal revulsion, not because they felt his history of domestic violence compromised his surgical skill.

As a rule, then, the work of a peasant, a pilot, a delivery man, a civil engineer and a rocket scientist, will be unaffected by, say, unorthodox or even criminal sexual preferences. A diamond cutter바카라s skill in faceting rough diamonds will not be retrospectively revised when his nocturnal vocation as a serial killer comes to light.

Why, then, should an artist바카라s work be retrospectively compromised by revelations about his or her personal life? The current example of such a devaluation is Alice Munro. Her daughter, Andrea Skinner, published an article after Munro바카라s death, detailing her mother바카라s tolerance for her second husband바카라s paedophilia even after it was brought to her notice that he had raped Skinner at the age of nine. This scandalised her admirers and the literary world.

Munro바카라s champions point to the number of great artists who have been flawed, even wicked, human beings. Simone de Beauvoir pimped for Jean-Paul Sartre, Pablo Picasso treated the women he had relationships with cruelly, Ezra Pound was a fascist fellow traveller, T S Eliot was anti-Semitic and Philip Larkin바카라s letters are shot through with misogyny and racism. Despite this, these writers are part of the modern canon. Is the scandal about Munro, just that, tabloid sensationalism designed to entertain the middle-brow reader and destined to be forgotten, outlived by her genius and her canonisation in English Literature syllabuses?

Or is the writer바카라s trade an exception to the rule? Can we argue, for example, that there is an implicit contract between the reader and the text he is reading, that the author of that novel or poem or play isn바카라t an unspeakable bastard? This question begs the prior question: why subject a literary text to a test you wouldn바카라t impose on any other sort of work?

There is, after all, a literal, physical way in which all art is separate from the artist except for live performances. Books, records, films, and their digital versions online are freed of their human provenance the moment they are published and with the passage of time, the distance between the art object and the artist바카라s life widens, the connection between the two grows more tenuous.

Some of the most widely read texts in the world are essentially anonymous because they have been made and remade by many hands. The idea that there is someone responsible for the Iliad or the Mahabharata, that the author(s)바카라 long-extinguished lives could have a bearing on our experience of reading or watching it, becomes more and more absurd.

And yet, there is a case for treating our experience of fiction as fundamentally different from our experience of mobile phones or cars or planes. There are objective parameters by which these beautifully made objects can be assessed and compared. There are websites like wirecutter.com dedicated to ranking them according to defined criteria. Novels aren바카라t like that.

Reading fiction is a personal communion between you and the author of an imagined world who might be dead, but who can, through the unglamorous medium of print, make you a riveted bystander. This is, and this can바카라t be stressed enough, a subjective communion, immune to professional, canon-making opinion. By way of example, I disliked V S Naipaul바카라s A Bend in the River. I found it racist and repellent. I disliked, in much the same way, J M Coetzee바카라s Disgrace. I바카라ve never been able to get past the first 40 pages of Jonathan Franzen바카라s The Corrections. The New York Times바카라 list of the 100 greatest novels of the 21st century has The Corrections close to the top and Richard Powers바카라 Overstory lower down. Overstory is one of the two or three best novels I바카라ve read for many years while The Corrections is, for me, a dud.

If you suddenly discover that your favourite novelist is a sadist (Naipaul) or complicit in protecting a paedophile (Munro), it is reasonable to use that information as context for the text.

Over several books, this subjective communion with a writer becomes a relationship of trust. I read everything by Hilary Mantel. Ever since I read Beyond Black, her novel about a touring medium who talks to ghosts, I바카라ve been addicted to her writing. I바카라ve nearly finished her Thomas Cromwell trilogy and a large part of my summer reading is going to be her massive novel about the French Revolution, A Place of Greater Safety.

If it suddenly came to light that Mantel was a sex trafficker, would it affect my communion with her work? That바카라s the wrong question: how could it not? Empathy and imagination are the stock-in-trade of the literary novelist. If you suddenly discover that your favourite novelist is a sadist (Naipaul) or complicit in protecting a paedophile (Munro), it is reasonable to use that information as context for the text. You could, of course, hold the news at arm바카라s length and take the Olympian view that the text is hermetically complete, that the author바카라s life has no bearing on the work, but to ask everyone to subscribe to this heroic separation is perverse.

If plantation slavery in the West Indies is relevant to understanding Jane Austen바카라s fiction, it바카라s reasonable for Naipaul바카라s readers to reckon with his sadism while reading his books. To insist that his sadism isn바카라t relevant to his work, is to take a religious view of fiction, to see it as immaculately conceived. An author바카라s life is part of the hinterland of his work. The literary publishing industry understands that; it바카라s why bookshops are stocked with biographies of authors from Leo Tolstoy to Sylvia Plath. It바카라s why there is a market for the diaries of Franz Kafka and the collected letters of Philip Larkin.

Understandably, some of Munro바카라s readers have been engaged in a salvage operation since her daughter바카라s revelations. One exculpatory essay argued that the revelations weren바카라t revelations at all since her stories were full of lives pockmarked by silences and deceptions. Munro had been hiding in plain sight all along. 바카라There will be talk of whether Alice바카라s statue should remain up, metaphorically, in the face of all this. I think it can바카라what I바카라ve been trying to tell you is I think I know these stories better now than I did before because of this revelation.바카라 In this view, Munro바카라s real life triangle with her paedophile husband and her abused daughter becomes the Ur-story that clarifies and glosses her work. This is an apologia rather than a reckoning, but in its willingness to relate the life to the work, it is, at least, a beginning.

(Views expressed are personal)

(This appeared in the print as 'Perverse Separation')

Mukul Kesavan is a writer and columnist

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