Maps and Legends. Michael Chabon

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СКАЧАТЬ (film, then radio and TV) on adapting and exploiting the more plot-centered literary genres—from Star Wars to Pirates of the Caribbean, every blockbuster summer film of the past twenty years, almost without exception, fits safely into one or another of the old standby categories—“genre” absorbed the fatal stain of entertainment. Writers—among them some of our finest—kept turning out short stories of post-apocalypse America or Arizona gunmen or hard-boiled detection. But they could no longer hope to see their work published in top-drawer literary magazines, and in the meantime the pulps and the slicks alike dried up, blew away, or stopped publishing short fiction entirely.

      And so as with our idea of entertainment, our idea of genre—one of those French words, like crêpe, that no one can pronounce both correctly and without sounding pretentious—is of a thing fundamentally, perhaps inherently debased, infantile, commercialized, unworthy of the serious person’s attention. The undoubted satisfactions that come from reading science fiction or mystery stories are to be enjoyed only in childhood or youth, or by the adult reader only as “guilty pleasures” (a phrase I loathe). A genre implies a set of conventions—a formula—and conventions imply limitations (the argument goes), and therefore no genre work can ever rise to the masterful heights of true literature, free (it is to be supposed) of all formulas and templates.

      This emphasis on the conventionality, the formulaic nature of genre fiction, is at least partly the fault of publishers and booksellers, for whom genre is largely a marketing tool, a package of typefaces and standardized imagery wrapped around a text whose idea of itself as literature, should it harbor one, is more or less irrelevant. “Science fiction”, therefore, becomes any book sold in the section of the bookstore so designated. The handsome Vintage Internationals edition of Nabokov’s Ada, or, Ardor—an extended riff on alternate-world and time theories and a key early example in the retro-futuristic subgenre of science fiction that years later came to be known as steampunk—would look out of place in the science-fiction section, with the blue-foil lettering, the starships, the furry-faced aliens, the electron-starred vistas of cyberspace. Ada, therefore, is not science fiction.

      Accepting such an analysis sounds like the height of simple mindedness, yet it is an analysis that you, and I, and both those who claim to love and those who claim to hate science fiction, make, or at least accede to, every time we shop in a bookstore. Though the costly studies and extensive research conducted by the publishing industry remain closely guarded secrets, apparently some kind of awful retailing disaster would result if all the fiction, whether set on Mars or Manhattan, concerning a private eye or an eye doctor, were shelved together, from Asimov and Auster to Zelazny and Zweig. For even the finest writer of horror or sf or detective fiction, the bookstore, to paraphrase the LA funk band War, is a ghetto. From time to time some writer, through a canny shift in subject matter or focus, or through the coming to literary power of his or her lifelong fans, or through sheer, undeniable literary chops, manages to break out. New, subtler covers are placed on these writers’ books, with elegant serif typefaces. In the public libraries, the little blue circle with the rocket ship or the magnifying glass is withheld from the spine. This book, the argument goes, has been widely praised by mainstream critics, adopted for discussion by book clubs, chosen by the Today show. Hence it cannot be science fiction.

      At the same time, of course, there is a difference, right? and sometimes an enormous difference, between, say, Raymond Chandler’s “The King in Yellow,” and F. Scott Fitzgerald’s “Crazy Sunday,” even though they are both set in and around Hollywood in roughly the same period. A difference that consists not merely of details of backdrop, diction, mores, costume, weather, etc., nor merely of literary style, nor of the enormously different outlook and concerns of the respective writers. If that was all there was to it, the distinction would be akin to that between any two books, chosen at random, from the shelves in the tony part of the bookstore: say, Kathy Acker and William Trevor. (Keep that question in mind, though. Ask yourself just how damned different a book has to be, on the inside, from its neighbors, to get it consigned to the genre slums at the local Barnes & Noble. More different than Moby-Dick is from Mrs. Dalloway?)

      No, there are those conventions to be considered. These things—mystery, sf, horror—have rules. You can go to the How to Write section, away from the teeming ghettos, and find the rules for writing good mystery fiction carefully codified in any number of manuals and guides. Even among experienced, professional writers who have long since internalized or intuited the rules, and thus learned to ignore them, there are, at the very least, particular conventions—the shuttling of the private eye from high society to the lower depths, the function of a literary ghost as punishment for some act of hubris or evil—that are unique to and help to define their respective genres. Many of the finest “genre writers” working today, such as the English writer China Miéville, derive their power and their entertainment value from a fruitful self-consciousness about the conventions of their chosen genre, a heightened awareness of its history, of the cycle of innovation, exhaustion, and replenishment. When it comes to conventions, their central impulse is not to flout or to follow them but, flouting or following, to play.

      Whether through willfulness, ignorance, or simple amour propre, what tends to be ignored by “serious” writers and critics alike is that the genre known (more imprecisely than any other) as “literary fiction” has rules, conventions, and formulas of its own: the primacy of a unified point of view, for example; letters and their liability to being read or intercepted; the dance of adulterous partners; the buried family secret that curses generations to come; the ordinary heroism of an unsung life. And many of literary fiction’s greatest practitioners, from Jane Austen to Angela Carter, Salman Rushdie to Steven Millhauser, display a parallel awareness of the genre’s history and conventions, and derive equivalent power and capacity to delight from flouting, mocking, inverting, manhandling, from breaking or ignoring the rules.

      Like most people who worry about whether it’s better to be wrong or pretentious when pronouncing the word “genre”, I’m always on the lookout for a chance to drop the name of Walter Benjamin. I had planned to do so here. I intended to refer to Benjamin’s bottomless essay “The Storyteller”, and to try to employ the famous distinction he makes in it between the “trading seaman”, the storyteller who fetches his miracle tales, legends, and tall stories from abroad, and the “resident tiller of the soil” in whose memory are stored up all the sharp-witted wisdom tales, homely lore, and useful stories of a community. Benjamin implies that the greatest storytellers are those who possess aspects, to some extent, of both characters, and I was thinking that it might be possible to argue that in the world of the contemporary short story the “naturalistic” writers come from the tribe of the community-based lore-retellers, while the writers of fantasy, horror, and sf are the sailors of distant seas, and that our finest and most consistently interesting contemporary writers are those whose work seems to originate from both traditions. But that claim felt a little shaky to me—for one thing, it ignores entirely the work of experimentalists like Ben Marcus or Gary Lutz—and as I invoke the idea of playfulness, of mockery and inversion, the dazzling critic whose work I find myself thinking of most is Lewis Hyde, whose Trickster Makes This World rewards rereading every bit as endlessly as any work of Benjamin’s.

      Hyde’s masterpiece concerns the trickster of mythology—Hermes among the Greeks, the Northmen’s Loki, the Native Americans’ Coyote and Raven and Rabbit, the Africans’ Eshu and Legba and Anansi (who reappear in our own folklore in slave stories of High John de Conquer and Aunt Nancy), Krishna, the peach-stealing Monkey of the Chinese, and our own friend Satan, shouting out who killed the Kennedys, when, after all, it was you and me. Trickster is the stealer of fire, the maker of mischief, teller of lies, bringer of trouble, upset, and, above all, random change. And all around the world—think of Robert Johnson selling his soul—Trickster is always associated with borders, no man’s lands, with crossroads and intersections. Trickster is the conveyer of souls across ultimate boundaries, the transgressor of heaven, the reconciler of opposites. He operates through inversion of laws and regulations, presiding over carnivals and feasts of fools. He is hermaphrodite; he is at once hero and villain, scourge and benefactor. СКАЧАТЬ