Books lined up for reading..

   I was supposed to pen down something else..but as I was browsing here and there..came across the synopses of the the shortlisted books for the Man Booker prize...I liked what I read of  the brief of A Little Life by Hanya Yanagihara, so...I have just placed an order for it.

 Steve Silberman's Neurotribes  may have to jostle for reading space with A Little Life...both seemingly heavy on their emotional content ..


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http://www.newyorker.com/books/page-turner/the-subversive-brilliance-of-a-little-life

April 28, 2015

The Subversive Brilliance of “A Little Life”

By Jon Michaud

At the beginning of Hanya Yanagihara’s new novel, “A Little Life,” four young men, all graduates of the same prestigious New England university, set about establishing adult lives for themselves in New York City. They are a pleasingly diverse crew, tightly bound to each other: Willem Ragnarsson, the handsome son of a Wyoming ranch hand, who works as a waiter but aspires to be an actor; Malcolm Irvine, the biracial scion of a wealthy Upper East Side family, who has landed an associate position with a European starchitect; Jean-Baptiste (JB) Marion, the child of Haitian immigrants, who works as a receptionist at a downtown art magazine in whose pages he expects, one day soon, to be featured; and Jude St. Francis, a lawyer and mathematician, whose provenance and ethnic origins are largely unknown, even by his trio of friends. Jude, we later learn, was a foundling, deposited in a bag by a dumpster and raised by monks.

For the first fifty or so pages, as the characters attend parties, find apartments, go on dates, gossip, and squabble with each other, it is easy for the reader to think he knows what he’s getting into: the latest example of the postgraduate New York ensemble novel, a genre with many distinguished forbears, Mary McCarthy’s “The Group” and Claire Messud’s “The Emperor’s Children” among them. At one point, after his acting career takes off, Willem thinks, “New York City … had simply been an extension of college, where everyone had known him and JB, and the entire infrastructure of which sometimes seemed to have been lifted out of Boston and plunked down within a few blocks’ radius in lower Manhattan and outer Brooklyn.” Yanagihara is a capable chronicler of the struggle for success among the young who flock to New York every autumn, sending up the pretensions of the art world and the restaurant where Willem works, which is predictably staffed by would-be thespians. “New York was populated by the ambitious,” JB observes. “It was often the only thing that everyone here had in common…. Ambition and atheism.”

Yet it becomes evident soon enough that the author has more on her mind than a conventional big-city bildungsroman. For one thing, there’s the huge hunk of paper in the reader’s right hand: more than seven hundred pages, suggesting grander ambitions than a tale of successful careers. There are also curious absences in the text. Yanagihara scrubs her prose of references to significant historical events. The September 11th attacks are never mentioned, nor are the names of the Mayor, the President, or any recognizable cultural figures who might peg the narrative to a particular year. The effect of this is to place the novel in an eternal present day, in which the characters’ emotional lives are foregrounded and the political and cultural Zeitgeist is rendered into vague scenery.

But the clearest sign that “A Little Life” will not be what we expect is the gradual focus of the text on Jude’s mysterious and traumatic past. As the pages turn, the ensemble recedes and Jude comes to the fore. And with Jude at its center, “A Little Life” becomes a surprisingly subversive novel—one that uses the middle-class trappings of naturalistic fiction to deliver an unsettling meditation on sexual abuse, suffering, and the difficulties of recovery. And having upset our expectations once, Yanagihara does it again, by refusing us the consolations we have come to expect from stories that take such a dark turn.

The first real hint of what we’re in for comes on page 67, when Jude wakes Willem, his roommate, saying, “There’s been an accident, Willem; I’m sorry.” Jude is bleeding profusely from his arm, which is wrapped in a towel. He is evasive about the cause of the wound and insists that he doesn’t want to go to a hospital, asking instead that Willem take him to a mutual friend named Andy, who is a doctor. At the end of the visit, having sewn up Jude’s wound, Andy says to Willem, “You know he cuts himself, don’t you?”

The cutting becomes a leitmotif. Every fifty pages or so, we get a scene in which Jude mutilates his own flesh with a razor blade. It is described with a directness that might make some readers queasy: “He has long ago run out of blank skin on his forearms, and he now recuts over old cuts, using the edge of the razor to saw through the tough, webby scar tissue: when the new cuts heal, they do so in warty furrows, and he is disgusted and dismayed and fascinated all at once by how severely he has deformed himself.”

The cutting is both a symptom of and a control mechanism for the profound abuse Jude suffered during the years before he arrived at the university. The precise nature of that suffering is carefully doled out by Yanagihara in a series of flashbacks, each more gruesome than its predecessors. Jude was taught to cut himself by Brother Luke, the monk who abducted him from the monastery. Initially, Brother Luke appeared to be Jude’s savior, spiriting him away from an institution where he was regularly beaten and sexually assaulted. Brother Luke promises Jude that they will go and live together as father and son in a house in the woods, but the reality of their years on the road is much, much grimmer. Eventually, Jude is liberated from Brother Luke, but by then he appears to be marked for sexual violation. “You were born for this,” Brother Luke tells him. And, for a long time, Jude believes him.

The graphic depictions of abuse and physical suffering that one finds in “A Little Life” are rare in mainstream literary fiction. Novels that deal with these matters often fade out when the violence begins. The abuse in “Lolita,” for instance, is largely off camera, so to speak, or wrapped complexly in Nabokov’s lyrical prose. In Emma Donoghue’s “Room,” the child narrator is banished to the closet while his mother is raped by their captor. You are more likely to find sustained and explicit depictions of depravity in genre fiction, where authors seem freer to be less decorous. Stephen King’s “Lisey’s Story,” Steig Larsson’s “Girl with the Dragon Tattoo,” and the torture of Theon Greyjoy in “A Game of Thrones” all came to mind when I was reading “A Little Life” (though the torture of Theon is more explicit in the HBO series than in George R. R. Martin’s books). Yanagihara’s rendering of Jude’s abuse never feels excessive or sensationalist. It is not included for shock value or titillation, as is sometimes the case in works of horror or crime fiction. Jude’s suffering is so extensively documented because it is the foundation of his character.

One of the few recent novels that’s comparable to “A Little Life” in this respect is Merritt Tierce’s “Love Me Back,” a fierce book about a self-destructive Texas waitress who cuts and burns herself, abuses drugs, and submits herself to debasing sexual encounters. But that novel, at a mere two hundred pages, is a slim silver dagger, not the broadsword that Yanagihara wields. And unlike Tierce’s book, in which there is little reprieve for the reader, Yanagihara balances the chapters about Jude’s suffering with extended sections portraying his friendships and his successful career as a corporate litigator. One of the reasons the book is so long is that it draws on these lighter stretches to make the darker ones bearable. Martin Amis once asked, “Who else but Tolstoy has made happiness really swing on the page?” And the surprising answer is that Hanya Yanagihara has: counterintuitively, the most moving parts of “A Little Life” are not its most brutal but its tenderest ones, moments when Jude receives kindness and support from his friends.

What makes the book’s treatment of abuse and suffering subversive is that it does not offer any possibility of redemption and deliverance beyond these tender moments. It gives us a moral universe in which spiritual salvation of this sort does not exist. None of Jude’s tormentors are ever termed “evil” by him or anyone else. During his years of suffering, only once are we told that Jude prays “to a god he didn’t believe in” (note the lowercase “g”). Though he is named after the patron saint of lost causes—the name given to him by the monks who raised him—what’s most obviously lost here is the promise of spiritual absolution or even psychological healing. In this godless world, friendship is the only solace available to any of us.

Of course, atheism is not uncommon in contemporary literary novels; with notable exceptions, such as the works of Marilynne Robinson, few such books these days have any religious cast. But perhaps that is why they rarely depict extreme suffering—because it is a nearly impossible subject to engage with directly if you are not going to offer some kind of spiritual solution. “God whispers to us in our pleasures … but shouts in our pains: it is His megaphone to rouse a deaf world,” C. S. Lewis wrote, in “The Problem of Pain.” In “A Little Life,” pain is not a message from God, or a path to enlightenment, and yet Yanigihara listens to it anyway.

In addition to his law degree, Jude pursues a master’s in pure mathematics. At one point, he explains to his friends that he is drawn to math because it offers the possibility of “a wholly provable, unshakable absolute in a constructed world with very few unshakable absolutes.” For Jude, then, mathematics takes the place of religion, in a sense. Later, during one of his worst episodes of suffering, Jude turns to a concept known as the axiom of equality, which states that x always equals x.

It assumes that if you have a conceptual thing named x it must always be equivalent to itself, that it has a uniqueness about it, that it is in possession of something so irreducible that we must assume it is absolutely, unchangeably equivalent to itself for all time, that its very elementalness can never be altered. But it is impossible to prove. Not everyone liked the axiom of equality … but he had always appreciated how elusive it was, how the beauty of the equation itself would always be frustrated by the attempts to prove it. It was the kind of axiom that could drive you mad, that could consume you, that could easily become an entire life.

Yanagihara’s novel can also drive you mad, consume you, and take over your life. Like the axiom of equality, “A Little Life” feels elemental, irreducible—and, dark and disturbing though it is, there is beauty in it.

 

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Man Booker shortlist, Hanya Yanagihara, Silberman