Elfriede Jelinek - Greed

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Greed: краткое содержание, описание и аннотация

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Philip Roth says the novel is dead, but it would be more accurate to say the audience is dead – we're all just too polite to mention it. What is killing the novel is people's growing dependence on feel-good fiction, fantasy and non-fiction. With this comes an inability or unwillingness to tolerate any irregularities of form, a prissy quibbling over capital letters, punctiliousness about punctuation. They act like we're still at school! Real writing is not about rules. It's about electrifying prose, it's about play.
For anyone who wants to write or read daredevil, risk-taking prose, therefore, it was tremendously encouraging that Elfriede Jelinek won the Nobel prize for literature in 2004. But most British readers hadn't heard of her, despite four novels being available from Serpent's Tail (Lust, Wonderful, Wonderful Times, Women as Lovers, and The Piano Teacher), all of them full of her uniquely sneering tone and tireless fury with the human race. Jelinek seized the novel by its bootstraps and shook it upside down. Was she looking for coins or keys, or just trying to prevent fiction swallowing any more insincerity? Her dynamic writing gives a sense of civilisation surviving against the odds.
Jelinek's work is brave, adventurous, witty, antagonistic and devastatingly right about the sorriness of human existence, and her contempt is expressed with surprising chirpiness: it's a wild ride. She has also developed a form of cubism, whereby she can approach any subject from any angle, sometimes within the same sentence, homing in with sudden tenacity on some detail such as dirndls or murderers' female pen-pals. Recreating the way the brain lurches along, spreads out, reels itself in or goes on strike, her metaphors and puns run amok, beauteousness sacrificed to a kaleidoscopic inventiveness. Wrongly accused here of writing porn, in America she has been criticised, absurdly, for living with her mother, having a website, and not going along with the war in Iraq. They treat her like some kind of moral philosopher. You can't blame a novelist for being provocative and voicing dissent – that's her job! Without novelists, who's to guide us? Scientists? Priests? Politicians?
The innovation in Greed is that Jelinek intrudes more than ever before, rushing in and out of her own book like someone with tummy trouble. She likes to present herself as the bumbling author: "It's a frequent reproach, that I stand around looking stupid and drop my characters, before I even have them, because to be honest I pretty quickly find them dull." She admits to many mistakes: "Oh dear, that doesn't work, and it's also a repetition. Forgive me, I often can't keep up with myself." She hates naming her characters – "It sounds so silly." She identifies a needy piano teacher as a portrait of herself, then proceeds to ridicule and finally destroy her.
What it amounts to is a dismantling of the novel before our eyes. Greed lacks the focus of Jelinek's previous books, and is nearly incoherent at times. It is a cry of despair – despair about herself as a writer as much as about the characters she invents: "What is so wretched about me, that I can only be used for writing?" These are the exasperated outpourings of a great writer suffering from a lack of recognition (the book was written before Jelinek won the Nobel). There's a bewildered, lonely quality to it, as well as a few too many references to current affairs, and some lazy passages that suggest she no longer believes she has any readers at all – and despite that, some wonderful, defiant mischief-making. She can't go on, she will go on.
The plot, involving the semi-accidental murder of a teenage girl and the dumping of her body in an ominous lake, is minimal and haphazard, its main function to flesh out the divisions between men and women. They are on completely different wavelengths, the women in love with a "country policeman", and he latently in love with men, and blatantly with property. There are other greeds, too, that of banks, naturally, and phone companies, "hot for our voices", and the church. Describing a fancy crucifix, Jelinek writes: "the prominent victim is so full of pride at his stiff price that he's almost bursting out of the screws with which he's fastened to his instrument".
But the country policeman's greed surpasses all. He has prostituted himself to every woman in the vicinity and beyond, in the hope that they will hand over their houses to him, or at least leave him something in their wills. He thinks of female genitalia in the same way, all these doors permanently flung open for him. Jelinek circles round him, disgustedly observing that he "completely lacks a whole dimension, that is… that there are other people apart from himself". "We should all hate corporeal life, but only this country policeman… really does hate it. One just doesn't notice at first, because he sometimes jokes and laughs and sings songs to the accordion."
She is equally scathing about women and their repellent eagerness to be loved. Sex is furtive, violent, base – "you give each other a good licking" – and love merely a common foible which, for women at least, always involves a dangerous loss of selfhood. Jelinek gives us a startling glimpse here of what women are, as well as answering Freud's question, "What do women want?" It's neither gentle nor sweet nor safe nor reasonable – just true.
Carole Angier
***
Greed was published in German in 2000, and thus made part of the oeuvre for which Elfriede Jelinek was awarded the Nobel Prize in 2004. Its plot is soon told. Kurt Janisch, an Austrian country policeman, preys on women. He murders a very young one and drives an elderly one to suicide. This is a long novel, but few of its many pages actually advance the plot. Only now and then, as a sort of concession, will a sentence or two tell us what happens next. Greed might be variously described, but not, I think (pace the blurb), as a thriller.
Mostly, Greed consists of digression, commentary and repetition. A reader interested in story will feel consistently thwarted; perhaps also that such an interest is inappropriate. Serious fiction, you might begin to feel, shouldn't pander to readers wanting to know what happens next.
In German (but not in this translation) the novel has a sub-title: Ein Unterhaltungsroman; that is, light reading, or a novel you might read for fun. This term is at least Jelinek's own, a part of her project and the first note of her characteristic tone of voice, which is sardonic. There are many voices in Greed – the women, Janisch, others in their community – but all sound much the same, infected by the sardonic facetiousness of the author herself; so that, despite its variety of perspective, the tone of the whole is remarkably homogeneous. That tone is a slant expression of outrage, sign of Jelinek's moral seriousness. Her plot and its characters are a canker within the canker of Austria, which may itself be an exemplar of things in general.
Janisch is indeed a nasty piece of work. He has brutal sex with women, hates, fears and despises them; but his greed is really for property. Most readers would, I guess, have been able to develop out of Janisch's character and deeds a critique of the most rapacious and murderous tendencies in modern capitalism; Jelinek does it for them. She is a ranter, and there is much to rant about: polluted lakes, mined-out mountains, tourism, sport, old people's homes, the Nazi past, the fascistic present, the traffic… In the ranting, she resembles her compatriot Thomas Bernhard; but he is, blackly speaking, funnier.
Bernhard's sentences give pleasure. Jelinek seems to want to match the ugliness of her subject with a language that, if not always downright ugly, is never attractive. The sentences are made unshapely by the expanding bulk of ridiculed material. Her book steadfastly prohibits what literary language engenders naturally: pleasure. Her translator aids and abets her in this.
All the author's inventiveness goes into the book's lateral expansion. Her procedures are baroque: a heaping up of instances; frequent allegorising; bizarre conceits. You might even call her whimsical. She devises far-fetched ways of saying a thing, to shock us into awareness with a grisly whimsy.
Greed has considerable energy and force. Its moral urgency is beyond doubt. But, reading it, you enter a swirling fog of rage, outrage and sardonic contempt that envelops everything, victims and villain alike, the women in their way being as bad as he is: so foolish, so greedy for affection, gobbling him up, no wonder he is fearful. Throughout it all, insistently, comes the author's own voice, sardonic towards herself, doubting her right and ability do what she is doing. This is the stuff of secondary literature: fiction's failure in the face of life. But a persuasive fiction, one in which the author and readers believe, is more powerful, and can do more good, than Jelinek allows herself to suppose.
David Constantine

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So now the doctor cuts this young dead woman open from top to bottom, the skull is sawn open, there's no cause for hope anyway, and a silver friendship ring is pulled from her hand, which once felt something, to be given back to her family. Death. It draws its terrors, I think, solely from its linking of individuality and no longer being. If we were all equal, we would be indifferent to death, because we could only die as species and not tell one another about it. Just look at this spirit, for example, it's a very new one, a group of people thought it up when they realized that they would never be more like God than in this film about pilots, in which they were able to achieve power over themselves and the likes of us by a kind of surprise attack. For once at least! You can see for yourself how the little bit of spirit that was produced will try in vain to reach us in further episodes every evening before the news, in order to outdo the news in advance in horrors, and so today, too, it rehearses it again from the TV set, because without rehearsal it can't do it: inflating itself. The spirit is unceasing rehearsal (one can tell its knowledge of the futility of its attempts from looking at it, I believe), desperate efforts, without success. If you don't understand it immediately, you can also read up on it in Austrian Broadcasting's Teletext service; the spirit is very concerned to make it exciting for us, so that we at last take note of whatever. Announced, e.g., today: Train crash in Norway, so you shouldn't travel to Norway. Have you understood that at least? But it's no use, because tomorrow there's something quite different again, even more horrifying, but somewhere else. The TV is the immortal spirit's favorite place to stay, perhaps even the place where it originated, because it doesn't seem to want to leave. No wonder, it's nice and warm, it's almost as if it were still inside the head. But perhaps television is also the only place where, against its better judgement, the spirit can still hope that we pay attention to it. And so it makes its compulsory contribution to the process of growth and decay, we watch the Universe program and see that the beautiful butterfly has already emerged and has inflicted a terrible fate on a cabbage leaf, and so we give it a good hiding. We would have managed that even without the television. But the spirit doesn't know that. Now it's offended! Yet I like it so much. You can also get by without it, but I don't say so. Basically everything can happen by itself. Once the spirit was the whole world, today it is, e.g., a family soap, which scorches its feet if it doesn't immediately keep on running to the next episode, always ahead of the advertisements, chased by them as by a bad-tempered lioness. Always keep moving, until we are allowed to see the Lord God, who will possibly provide a poorer picture, less clear (even though the set isn't broken!) than in the nice nature film before. Apart from that God's only on once a week, on Sunday evening before the prime-time film. And if he appears earlier, we switch him off. And if he nevertheless drops by unexpectedly, he sometimes comes disguised as a bishop, so that we can get used to the sight of him, and that in the shape of Mr. Horst "Derrick" Tappert, who has begun a completely new career, because this time he, too, would like to show a bit of spirit, at least more than before. It seems to be infectious. He would almost have died, this washout, he comes to us for bit of starch. Here I have to agree with Hegel's critics, all the pain, all the suffering, all the hardship, all the everything, all the death in itself, none of it will result in even one less innocent dumb sheep writhing on the slaughtering block of history. God created, and then he didn't waste another thought on what he had done, I'd risk laying a bet on that. I've gone on often enough about it, now that's that, once and for all, I have to accept it, and that is fortunately also the absolute end, and I don't ever want to write something down again. Now, poor child of this world that I am, I would at last like to meet the world spirit in person, so that it sends me a completely new bright idea, how I could shape my talent for invention-which I once, during carnival, in front of lay people, disguised as spirit, because for sure no one would have suspected that I was underneath-even more purposefully and ambitiously, above all in terms of content, that's my weak point, here I state a doctrine, which goes: I don't believe that myself! Or better, I avoid the spirit as I have done so far and instead show myself, quite stunned by my significance, personally, just as I am. I am I. We are we. I signify nothing, but I have a certain significance, as you see yourself. Perhaps I am even more important than you! Until now at least I've got quite far like that, and I don't have a car. If I don't believe it, why should you believe that one can get anywhere without ever putting anything in the tank? Your travel group met half an hour ago on platform four, but now this train, too, has left. So if contrary to expectations the world spirit does come after all, because I haven't come to it, I shall do everything to send it, which kept me waiting so long, back to where it came from, with a single haughty glance. Now I don't want it anymore. Off you go. To church. Because that's a place I never go to. So I shan't meet it and so will no longer have to relinquish my own thoughts. Bravo? Did I hear rightly? Bravo? So now I don't need the spirit at all anymore. I am acquitted, goodbye Rome, away, away to the Maldives, into the sun! To live at last, as a whole party with very many suntanned people in it shows us every day. I can't dive, don't swim very well. In addition I haven't maintained my species. I didn't, however, receive any child allowance for it, like the mother of Gabi, our young Snow White, whose awakening from a medical point of view is here formulated in an imprecise and scientifically somewhat shaky way, perhaps because she didn't wake up anymore at all. No dwarves, who cut a stay in pieces, so that the girl first breathes, then comes alive again. We have no mention, no indications of renewed activity of the heart in the wake-up phase, nor is there any breathing as further sign of a resuscitation process. Where is the corresponding opening of the eyes? Who hears the famous exclamation, with which the seemingly dead like Liz Taylor, she, too, a sister of death, return to life: I was only sleeping? Where are the journalists now that I want to awaken? No, our smaller, younger sister of death is not sleeping in her black wet coffin, in her green tarp. She really is dead. Absolutely. The absolute pure and simple. Eternal as the spirit, to whom unfortunately, although I have so little ability to believe in it, I've taken a fancy, as to malt cough drops, only: What did it do to me? She has, admittedly, been on TV several times now, but she can nevertheless no longer reach us, this young dead woman. In each one of us we all die, dies our quite unkind kind, but not mine, I did not found any nor carry any on. That others have decently done so is no comfort to them, when the scythe hisses round their ears. But usually we're not sitting comfortably anyway, why should we be just at the moment of our death, then we've got other things to do: weeping, breathing, praying, paying attention to heart activity, checking the funeral parlor, hoping for a resurrection scene and knowing that it won't happen this time either, taking leave, fighting against it, refusing to stand for interruptions, screaming and scratching the bed, water or snow blanket AND: at every, really every opportunity propping oneself up with a new significance, which is not due to one and will soon be replaced by a coffin lining, which is supposed to absorb bad smells and stinking fluids. One had no significance and does not have one now either, with the exception of one's nearest and dearest, to whom one meant something, who are also, however, pleased that we're gone at last and that they'll have no more trouble with us and we couldn't take our money with us and have left it behind.

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