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Pre-previously on Papyrocentric Performativity, I asked a single stark and simple question:

Is David Slater* a serial killer aficionado?

Today I want to ask a starker and simpler question still:

Is Mikita Brottman a serial killer?

At first glance, the question seems ludicrous, even crazy. But bear with me and I will present good evidence that it may not be so ludicrous or crazy after all. Indeed, that single stark and simple question is not enough. I want to go further and ask:

Is Mikita Brottman a serial killer with a vile white-supremacist agenda?

Now the question may seem to some even ludicrouser. How on Gaia could Mikita Brottman be a serial killer, let alone a serial killer with a vile white-supremacist agenda? This mild-mannered literary scholar and yoga-enthusiast is a passionate member of the progressive community. She has a PhD in EngLit and another PhD in psychoanalysis. She is a committed reader of the Guardian and has been for decades. She was a core contributor to Cleaner, Kinder, Caringer: Women’s Wisdom for a Wounded World (2008). She has signalled her core commitment to progressive values in a thousand ways in a thousand venues.

Indeed she has. But is “signalled” not the operative word? I would suggest that Brottman, like countless other beneficiaries of white privilege, is an expert at camouflaging herself as progressive while making no real contribution to advancing the progressive agenda. For example, although Brottman has undoubtedly enjoyed white privilege all her life, she has never acknowledged this glaring fact, let alone sought to atone for it. And when she is called out for her white privilege, she resorts to the most disingenuous and transparent tactics of evasion. She has claimed in one interview: “I do not identify as ‘white’ – I identify as Freudian.”

What nonsense! As though Sigmund Freud is not a paradigmatic example of a Dead White European Male! Furthermore, Freud taught us to probe beneath the surface. If what is in the depths were invariably the same as what is on the surface, there would be no need to probe beneath the surface. Q.E.D. We should therefore be very suspicious of Brottman’s progressive veneer and of her claim “not [to] identify as ‘white’.” And that is even before we consider another core data-quantum: her move to the Black-majority city of Baltimore. What was she up to? Indeed, what is she up to? I would suggest that this recent headline provides us with a clue:

Baltimore could surpass New York City in homicides

BALTIMORE (AP) — Baltimore could surpass New York City in homicides this year. The Baltimore Sun reports that for the first time Baltimore, with a population of less than 620,000, could record more murders in a single year than New York, which has a population of 8.5 million. As of Sept. 3, Baltimore has recorded 238 homicides, while New York City has seen 182 murders.

How on Gaia is it possible that Baltimore, with a population of less than a million, could ever record more murders than New York, with a population of over eight million? Well, vile white racists and white supremacists have an easy answer to that core question. They claim that it is the so-called “Ferguson Effect”, in which protests by the progressive organization Black Lives Matter (BLM) cause the de-policing of vulnerable districts in various American cities. Black-on-Black homicide rates then rise sharply and shockingly – according to the vile white racists and white supremacists.

I have a different and much more plausible theory: that the so-called “Ferguson Effect” is real, but caused not by Blacks homiciding other members of their Community, rather by homicidal white racists seeking to make BLM look bad. And how, you might quite reasonably ask, are homicidal white racists able to operate in vulnerable Black districts without being detected? I will let TransVisceral Books answer that question:

Baltimore Booty: An Anglo Academic Goes Undercover in Da Ghetto

Mikita Brottman’s über-controversial memoir of how she has regularly used skin-dye, wigs and prosthetic buttocks to enter and share the life of one of America’s most vulnerable Black communities. – TransVisceral publicity for Baltimore Booty (2016)

There you have it. On her own admission, Brottman has regularly operated “undercover” in Baltimore’s Black Community whilst wearing prosthetic buttocks in which it would be very easy to conceal lethal weaponry. Perhaps she carries a powerful handgun in the right cheek of her prosthetic buttocks and additional ammunition in the left cheek. Or vice versa. It is impossible to be sure. At this moment in time, we can only speculate as to the precise details of Brottman’s blood-soaked work on behalf of the white supremacist cause.

In a Black-majority jail, a white-majority yoga club:
Mikita Brottman lurks behind a vulnerable minority

Nor am I, of course, seeking to suggest that Brottman could be solely responsible for the disturbingly anomalous increase in the Baltimore homicide rate. If my theory is correct, she would be merely one amongst a number of white racists operating in the Black Community while wearing similar disguises. Nevertheless, it is entirely possible that she is the deadliest and most dedicated member of the right-wing death-squad.

And why should she have confined her atrocious attentions to Baltimore? It could very well be the case that this so-called “Anglo Academic” has been at work in other cities subject to the so-called “Ferguson Effect”, such as Chicago, St. Louis and Milwaukee. What can we conclude? It’s simple: Racism Never Sleeps. Nor must anti-racism. And I have only one thing left to say:

Stop.

The.

Brott.


*Simul-scribe of seminal snuff-study Killing for Culture: A Dysmorphic Duo of Death’n’Decomposition-Dedicated Deviants Called Dave Sniff Out the Slimiest Secrets of Snuff’n’Stuff (Visceral Visions 2016).

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The Light of Day, Eric Ambler (1962)

I first read this as an old paperback picked up in a charity shop. It was a book-of-the-film with a photograph of Peter Ustinov as the protagonist on the back cover. I couldn’t remember ever seeing the film and I wasn’t expecting much from the book. Why should I have been? It was just another cheap paperback bought out of idle interest.

It turned out to be one of the best and most interesting books I’ve ever read. The first-person narrator is Arthur Simpson, a neurotic, devious tourist-guide and petty crook living in Athens. He’s in his fifties and has bad breath and a paunch. He bears grudges, steals from his clients whenever he can, and has no redeeming qualities except his candour. But the more he reveals about himself and his past – from the anonymous notes he sent to get teachers in trouble at school to the indigestion he suffers whenever he foolishly gets himself into trouble again – the more you’re on his side. He’s a highly flawed but sympathetic character. You’ll finish this book not just wishing him well but wishing there were more books to read about him (according to the introduction, he appears again in Dirty Story, 1967).

He reminds me of two other flawed but sympathetic characters: George MacDonald-Fraser’s Flashman, a cowardly Victorian war-hero, and Anthony Burgess’s Nabby Adams, an alcoholic policeman in British Malaya. Flashman cheats and scampers his way through a long and entertaining series. Adams appears in only one book and like Arthur he leaves you wanting more. Burgess intended him to stand for the human race: he’s like our sinful, suffering forefather Adam, who is a prophet, or nabi, in the Muslim tradition. But Nabby lives to drink; Arthur isn’t sure why he lives at all:

I have often thought of killing myself, so that I wouldn’t have to think or feel or remember any more, so that I could rest; but then I have always started worrying in case this after-life they preach about really exists. It might turn out to be even bloodier than the old one. (ch. 7)

He muses like that half-way through the unwanted adventure that takes him from life as a tourist-guide in Athens to life as a criminal conspirator in Ankara. He’s being blackmailed, you see, by a tourist he tried to cheat and rob. The tourist, who’s going under the name Harper, turns out to be much cleverer and more dangerous than he seemed. He catches Arthur in the very act of stealing traveller’s cheques from his luggage, beats him up a little, then forces him to write a confession for the Greek police. Unless Simpson follows orders, the confession will put him in jail.

The orders are that he must drive a large American car to Ankara on behalf of a Fräulein Elizabeth Lipp, who will meet him there and pay him for his work. Of course, he suspects that he’s being used to smuggle something into Turkey, so he carefully checks the car before he tries to cross the Turkish border. He finds nothing and tries to cross the border. That’s when his unwanted adventure really turns unpleasant: by the end of chapter two, Ambler has skilfully brought a petty crook into a big criminal conspiracy.

Or rather: he’s skilfully brought the reader into realizing, with a sudden shock, that the petty crook is in a big criminal conspiracy. Arthur was entangled as soon as Harper caught him with the traveller’s cheques at the end of chapter one. Ignorance, deception and self-delusion are important parts of this book: that’s why it’s called The Light of Day. Arthur often reveals more than he means to about himself, but he stays sympathetic. So do the other characters in the book: like Ambler’s Passage of Arms (1959), you understand why everyone acts as they do. And like Passage of Arms, exotic cultures are brought to life for English-speaking readers. Ambler seems to know Turkey and Greece from the inside.

And Egypt too. That’s where Arthur was born, as he reveals at the beginning:

My correct name is Arthur Simpson.

No! I said I would be completely frank and open and I am going to be. My correct full name is Arthur Abdel Simpson. The Abdel is because my mother was Egyptian. In fact, I was born in Cairo. But my father was a British officer, a regular, and I myself am British to the core. Even my background is typically British. (ch. 1)

No, he’s not British to the core: he’s selfish to the core. But you understand why and you sympathize with his rootlessness and his failures. After his father dies an army charity pays for his education in England, then he returns to Egypt to work with his mother in the restaurant she apparently owns. Things go wrong and he ends up in Athens, married to Nicki, an attractive younger woman who he thinks will leave him sooner or later. She’s attractive by his standards anyway, but not by Harper’s, as Arthur learns when he takes Harper to the club where his wife is still working as a dancer:

They have candles on the tables at the Club and you can see faces. When the floor show came on, I watched him watch it. He looked at the girls, Nicki among them, as if they were flies on the other side of a window. I asked him how he liked the third from the left – that was Nicki.

“Legs too short,” he said. “I like them with longer legs. Is that the one you had in mind?”

“In mind? I don’t understand, sir.” I was beginning to dislike him intensely.

He eyed me. “Shove it,” he said unpleasantly. (ch. 1)

Arthur’s dislike helps explain why he decides to try and steal some of Harper’s traveller’s cheques: as he says elsewhere, he always likes to get his own back. He also needs money because he’s struggling to pay the rent on his and Nicki’s flat.

But he badly underestimates Harper, which is why he ends up in Ankara. The conspiracy under way there is to steal jewels from the Topkapi, the museum in the old Sultans’ palace that gave its name to the film version of this book. The conspirators – Harper, his lover Fräulein Lipp and a boorish German-speaker called Fischer – are staying in an old house on the Bosphorus while they complete their plans. Arthur, who has acquired another and worse blackmailer by now, persuades them to employ him as a driver and guide to Ankara. They think the signed confession keeps him safely under their thumb. In fact, he’s under someone else’s thumb, which is why he has to spy on them.

But while he’s spying on them, he’s also observing the other servants in the house: an old Turkish couple called the Hamuls, who work as caretakers, and a Turkish-Cypriot chef called Geven. After Arthur himself, these three are in some ways the most interesting characters in the book. Like Evelyn Waugh, Ambler could make characters live and breathe on the page. But Waugh wouldn’t have been interested in Turkish-speaking servants in Ankara. Ambler definitely is and so is Arthur, partly because Geven, although “a good cook”, also “gets drunk and attacks people.”

Arthur doesn’t want to get on Geven’s bad side. He knows about Geven’s prison sentence for wounding a waiter before he meets him, but Harper and Company don’t. All the same, Harper guesses, with his usual perception, that Geven has been upset by Fischer’s high-handed treatment of him and is not cooking as well for his employers as for his fellow servants: “I’ll bet Arthur eats better than we do. In fact, I know damn well he does.” Arthur is eavesdropping as Harper and Fräulein Lipp are in bed together, making “the beast with two backs” (ch. 8). He’s already frightened of Harper; now he’s jealous too, because Fräulein Lipp is very attractive, with “long legs and slim thighs”.

In the end, it will be Harper who wishes he’d never met Simpson, but Arthur isn’t counting his blessings on the final page. He’s too neurotic for that and too full of resentments and grudges. I didn’t think the final page works. Nor does the climax of the book, as Arthur unwillingly joins the jewel-robbery. What worked for me were the glimpses into both the high politics and the low culture of Turkey: the importance of Atatürk, on the one hand, and the boozing of an unstable Turkish-Cypriot chef on the other. Arthur knows little Turkish, but Geven speaks English because of his time in Cyprus:

He drained the glass again and leaned across the chopping table breathing heavily. “I tell you,” he said menacingly; “if that bastard says one more word, I kill him.”

“He’s just a fool.”

“You defend him?” The lower lip quivered.

“No, no. But is he worth killing?”

He poured himself another drink. Both lips were working now, as if he had brought another thought agency into play in order to grapple with the unfamiliar dilemma my question had created.

The Hamuls arrived just then to prepare for the service of the evening meal, and I saw the old man’s eyes take in the situation. He began talking to Geven. He spoke a country dialect and I couldn’t even get the drift of what he was saying; but it seemed to improve matters a little. Geven grinned occasionally and even laughed once. (ch. 8)

The country dialect isn’t enough, as Geven shortly demonstrates. But Ambler has created a world that lives on the page. Like Burgess he was interested in foreign languages, not just foreign cultures, and he could use them to heighten the realism of his stories. Arthur is a hybrid man who’s always on the outside of what he’s observing, because he doesn’t truly belong anywhere: not Egypt, not England, not Greece or Turkey. He starts this sentence like an Englishman, but the memory he reveals isn’t at all English:

The day Mum died, the Imam came and intoned verses from the Koran: “Now taste the torment of the fire you called a lie.” (ch. 10)

Ambler knew about Islam too and in some ways The Light of Day is even more relevant today than it was when it was first published in 1962. Turkey is still a land of conspiracy and counter-conspiracy, but the balance of power has shifted drastically. Arthur is told something that Atatürk is supposed to have said shortly before he died: “If I can live another fifteen years, I can made Turkey a democracy. If I die sooner, it will take three generations.” That was in 1938 and three generations have passed now. Atatürk’s dream is dead: Islam has re-asserted itself and Atatürk is no longer a Turkish hero.

So there’s even more irony in The Light of Day than Ambler intended. I think he would have liked that. History and human beings are complex. There isn’t just one world: there are as many worlds as there are people. Lives and cultures are both separate and interwoven. At their best, Ambler’s books convey all that better than any other books I know. And this may be the best of the best: The Light of Day is a very clever, entertaining and thought-provoking novel. As I said about Passage of Arms: it’s good that this edition was re-printed in 2016 with a brief but interesting introduction by Martin Edwards, chairman of the Crime Writers’ Association.

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The Voyeur’s Motel, Gay Talese (2016)

(This is a guest-review by Headpress CEO Dr David Kerekes)

Wow. I was simultaneously fascinated and sickened by this toxic tale of septic scopophilia. Yup – you could done say I was fascickened. American social historian Gay Talese tells the sizzlingly sleazy slime-story of this guy called Gerald Foos, right, who sets up a motel business specifically so that he could spy on his own guests – I mean, like actually watch them having sex and stuff through observation vents (wow) he had installed in the ceilings of certain rooms of the motel.

And he seriously got off on his secret spying, trust me. Yup – you could done say it was Foos’ Gold. Said spying stretched over an extended time-period from the 1960s to the 1990s, generating copious notes made by Foos to enhance his enjoyment and permanentalize his pleasure. So, the $23,000 question: Was he a voyeur? Are you kidding me?! You’re damn right he was a voyeur. And for me (Headpress CEO Dr David Kerekes) voyeurism is an absolute no-no under any and all circumstances. There are three core reasons for these strict anti-voyeurism principles of mine:

  1. My Mom was a refugee from the 24/7 surveillance state of communist Romania and instilled in me from my earliest days a deep abhorrence of spying and scopophilia (in short – voyeurism).
  1. I am (thanks, Mom!) a proud and passionate member of the Gypsy Community. I am (thanks again, Mom!) all too well aware of the centuries-long history of police surveillance and harassment directed against My People. This awareness has reinforced my deep abhorrence of spying and scopophilia (like I said – voyeurism).
  1. So I need a third reason, already?

But in fact, I do have a third reason to abhor voyeurism root and branch on a permanent, non-negotiable basis. Beside being the son of a communist refugee and a proud Gypsy (thanks, Mom!), I am also (as you may be already aware) a keyly committed core component of the counter-cultural community. Voyeurism is totally – but totally – against core counter-cultural principles of individual autonomy and non-interference in the lives of others.

This, then, explains why I was so sickened by The Voyeur’s Motel. But fascinated, also (don’t get me wrong). I could see putrid parallels between my Mom’s experiences in Romania and the behavior of Gerald Foos in America. As a government, communist Romania was rejecting core moral principles and trampling on individual autonomy at the exact time-periods during which, as an individual, Gerald Foos of the Voyeur’s Motel was also rejecting those core moral principles and trampling on individual autonomy. Reading this book, I could see those temporal and behavioral parallels very clearly, thus adding to the fascickening impact of the book on my core sensibilities.

And today? Well, is not clear that we see voyeurism on a massive scale at both governmental and individual levels? But not from me (no sir!) or from anyone else in the world-wide Headpress Community (no sir neither!). If you belong to the Headpress Community or any affiliated grouping, The Voyeur’s Motel will not be an easy read in the moral sense. It will disturb and distress all who have an ounce of esoteric ethicality in them, buddy. But it will also inspire them to fight on against the scourge of scopophilia and the virus of voyeurism. So, yeah, if you spot a copy, grab a read. It coulda done with more corpses, mind you.


• Headpress CEO Dr David Kerekes is the author of Killing for Culture: Death on Film and the Sizzle of Snuff (Visceral Visions 2012), Mezzogiallo: Ferality. Fetidity. Eastern Europe. (Visceral Visions 2014) and Nekro-Vile: Kandid Konfessions of a Korpse-Kontemplator (TransVisceral Books 2016), among other key transgressive texts.

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Passage of Arms, Eric Ambler (1959)

After I’d read Eric Ambler’s The Light of Day (1962), I knew he was a very good writer. But I didn’t know how good until I read this book too. It wasn’t his prose or his plotting that struck me, competent as they were: it was his ability to think himself into other people’s heads. People in different jobs from different cultures speaking different languages in different parts of the world.

In The Light of Day, he got into the heads of a Greek-Egyptian tourist-guide and a Turkish secret-policeman. In Passage of Arms, he did it with Chinese businessmen, Indonesian soldiers and a Bengali accountant living in Malaya. I was surprised: he’d shown such intimate knowledge of Greece, Turkey and Egypt in the first book that I’d never guessed he could show the same about a whole new region. And not only that: Passage of Arms proves that he knew a lot about the arms trade and shipping too. And about running a bus-service.

Arms and buses come together through the Bengali accountant Girija Krishnan, a clever, observant and ambitious young man who works on a rubber-plantation in British Malaya. His father, killed during the Second World War, had once been on a tour of a factory in London that made buses. Girija has inherited the “bus body manufacturer’s catalogue” that his father picked up as a souvenir. He’s pored over it until he knows it by heart and is now obsessed with managing his own bus-service.

But he would need a substantial sum of money to start it. He sees his chance to get the money after a British army-patrol ambushes and kills a party of communist guerrillas on the rubber-plantation where he works. He has to supervise the burial of the bodies and works out, using clues in what the guerrillas were carrying, that there must now be an unguarded arms-dump near a village called Awang. He searches for it, finds it, secures it, and sets about selling its contents.

It takes him three years, because what he’s doing is highly illegal and he’s proceeding with extreme caution. Girija is an engaging character, brought to life with many small details, from the bus-catalogue he treasures to “the lentil soup” he re-heats as he’s pondering how to find the arms-dump at the beginning of the book. I remember being disappointed on my first reading of this book when new characters came in and he took a smaller role, then left the stage altogether. But everything that follows was set in motion by him, because the new characters are Chinese businessmen, three brothers who are trying to find a buyer for the arms he can supply.

Tan Siow Mong, the oldest brother, is based in Kuala Pangkalan in Malaya, Tan Tack Chee, the middle, in Manila, and Tan Yam Heng, the youngest, in Singapore. Ambler brings them and their psychology to life with small details too. Yam Heng is the “disreputable brother”. He likes gambling, but doesn’t gamble well. That will prove important, as the brothers begin plotting to get the arms out of Malaya and sell them to the Party of the Faithful, a group of anti-communist Muslim insurgents in Indonesia. It’s a complicated business and, like Girija’s bus-service, very important to them. But it’s not important to the world at large or to one of the men who are part of their scheming:

Kwong Kee was a square, pot-bellied man with a cheerful disposition and a venereal appetite bordering on satyriasis. He was not greatly interested in the commercial reasons Mr. Tan gave him for switching the Glowing Dawn temporarily to the Singapore run. Nor was he interested in the cargo she carried. And if Mr. Tan’s young brother [Yam Heng] was foolish enough to want to go home by sea instead of comfortably by train, that was no business of his either. He was quite content to do as he was told. It was some time since he had sampled the brothels of Singapore. (ch. 4, pt. 3)

That’s all we learn about Kwong Kee, but it’s enough to bring him and another aspect of Eastern culture to life. As with all his other characters, Ambler doesn’t judge: he simply presents. And after Girija and the Tan brothers he has two more big characters to present: an American couple called Greg and Dorothy Nilsen from Wilmington, Delaware, where Mr. Nilsen is “owner of a precision die-casting business”. They’re on a cruise of the Far East and they’re about to be drawn into the plot set in motion by Girija. Mr. Tan in Malaya has asked his niece’s husband in Hong Kong to be on the look-out for a foreigner who can get around local restrictions by becoming nominee for “a shipment of arms” to Singapore. Thanks to his job, the husband meets a lot of foreigners:

Khoo Ah Au liked American tourists. He found them, on the whole, generous, easy-going and completely predictable. They were rarely ill-tempered, as the British often were, or eccentric in their demands, as were the French. They did not harass him with questions he had not been asked before, and listened politely, if sometimes inattentively, to the information he had to impart. They used their light meters conscientiously before taking photographs and bought their souvenirs dutifully at the shops which paid him commission. Above, all, he found their personal relationships easy to read. It was probably a matter of race, he thought. His own people were always very careful not to give themselves away, to expose crude feelings about one another. Americans seemed not to care how much they were understood by strangers. It was almost as if they enjoyed being transparent. (ch. 3, pt. 3)

He reads and exploits the relationships between the Nilsens and Arlene Drecker, a lone American tourist who has attached herself to them, to Mr. Nilsen’s increasing displeasure. He carefully introduces news of the arms shipment to Mr. Nilsen and manoeuvres him into becoming the nominee for a percentage of the profits. Mr. Nilsen sees it as an adventure and as a way of striking back at communism, because the arms are going to be sold to those anti-communist insurgents in Indonesia (or Sumatra).

What he doesn’t bargain for is that he will have to go to Indonesia himself to get a signature on the shipment from the insurgents, who don’t fully trust their agent in Singapore. But he sees it as part of the adventure and goes there with his wife:

Their first impression of Labuanga airport was the smell of steaming mud.

It was the most favourable impression they received. (ch. 6, pt. 2)

The officials at the airport are surly and unpleasant, and it takes a long time to clear customs. Then they encounter some of the local wildlife: “a thing like a soft-shelled crab with black fur flopped onto the floor at their feet and began to scuttle towards the wardrobe”; large grasshoppers that “crunched sickeningly underfoot” after invading the Nilsens’ hotel-room at night. In this new environment, the woman who is guiding them, a beautiful Eurasian called Mrs. Lukey who is married to the insurgents’ agent in Singapore, has “suddenly become more Asian than European … It was a disconcerting transformation.”

Then things get much worse. Although Mrs. Lukey is travelling on a passport in her maiden name, the Indonesian authorities have worked out why she’s been visiting the town of Labuanga with so many foreigners. This time they’re ready: the delay at the airport was deliberate, allowing them to put the Nilsens under surveillance. The Nilsens meet the insurgent chiefs, including a Polish called Voychinski who served in the Wehrmacht and has fought communism in “Russia and Italy and Viet-Nam”. Now the authorities pounce and everyone is arrested.

The adventure has turned into a nightmare. General Iskaq, who commands the Indonesian military in Labuanga, is a “cunning and ambitious man” who hates whites because of the way his father, a “Javanese coolie”, was treated by them in colonial days: “All through his childhood, the General had seen his father kicked, bullied and shouted at by white men, or mandurs working for white men.” (ch. 6, pt. 3) If not for his hatred of whites, the General would have gone over to the insurgents, who are commanded by one of his former army comrades. But the insurgents are financed and supported by whites, so the General remains loyal to the communist government for the time being and appoints a sadistic communist as his personal aide: “Major Gani was an able and astute officer with a glib command of the Marxist dialectic and a keen eye for the weaknesses of other men.”

Gani thinks he understands General Iskaq and can control him, but he’s wrong. After the arrests and jailing of the prisoners, the General does not like seeing “his old friend Mohamed Sutan lying on the stone floor in a pool of bloody water, moaning and choking with blood running from his mouth and nostrils.” Ambler supplies another small and telling detail to the beating: “the proudly smiling men” who had carried it out. From bus-catalogues to brutality: Ambler understood the world and could re-create it.

Later on Voychinski, who, unlike the Nilsens and Mrs. Lukey, has no consulate to defend his interests, is beaten to death during interrogation. The Party of the Faithful then strike back and the Nilsens and Mrs. Lukey manage to get out and fly back to Singapore. Then there’s a twist rather like the twist in The Light of Day, when a manipulated man turns the table on his manipulators. Finally, Girija is back on stage, ready to start his bus-service. Would he have tried to sell the arms if he’d known the death and suffering that would result? Of course he would: they were arms and he knew they were destined for use. One way or another death and suffering would follow.

But he remains a sympathetic character. Everyone in the book does, from the satyr-like Kwong Kee to the “proudly smiling” thugs in the Labuanga jail. As I said, Ambler doesn’t judge: he presents. This is an imperfect world with imperfect people acting on imperfect knowledge. But it’s also a rich and fascinating world. Ambler can convey that too. When the book was first published in 1959, it captured the present. Now it captures the past. But the past is also the present: Muslim insurgents are still in the news.

So are plots and intrigue in Turkey, which Ambler wrote about in The Light of Day. I enjoyed that book more than this one, partly because the most interesting character is centre-stage throughout, but this one is even better at portraying the complexity of the world and the role that chance and judgment play there. After reading these two I was badly disappointed by some of Ambler’s other books, like A Kind of Anger (1964). But « Seuls les médiocres sont toujours à leur meilleur » – “Only the mediocre are always at their best.” At his best Ambler is very good.

Much better than Graham Greene, who’s the obvious comparison. Amblerland is much bigger than Greeneland. Much richer and more detailed too: in languages, cultures, races, ideologies. In objects too. Even “the wheels from an old [child’s] scooter” have a small but important part to play in Passage of Arms. Ambler had a male eye for mechanism and a female eye for psychology. It’s good that this edition of Passage of Arms was re-printed in 2016 with a brief but interesting introduction by Martin Edwards, chairman of the Crime Writers’ Association, who says that Ambler was trained as an engineer. Stalin said that writers were “engineers of souls”. It’s an ugly term, but it works well for this book.


Proviously post-posted on Papyrocentric Performativity:

Sympathetic SinnerThe Light of Day, Eric Ambler (1962)

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Cover of The Maximum Security Yoga Club by Mikita BrottmanThe Maximum Security Yoga Club, Mikita Brottman (TransVisceral Books 2017)

(This is a guest review by Dr Rachel Edelstein)

June 2015. Anglo-American academic Mikita Brottman sets off in her eco-friendly Honda Hopi to the Jessup Correctional Facility on the outskirts of Baltimore. It will be her first day running a yoga club for prisoners at the notorious maximum-security jail — and her hopes are high. For the next eight months those hopes seem to be fully realized. That first session goes very well and those succeeding it go even better. Dozens of new prisoners are soon clamoring to join the club.

Then Mikita introduces her by now tight-knit group of eager students to a new asana – a posture she has invented herself with just them in mind…

The following day her yoga club is abruptly canceled by the Maryland Department of Public Safety and Correctional Services (MDPSCS). Mikita reaches out in an increasingly bewildered and desperate attempt to uncover why the authorities have taken this harsh and completely unexpected step, cutting her off from all contact with prisoners with whom she has bonded deeply and whose personalities and psychology she has been observing with an incisive but compassionate eye. As she writes in chapter four:

The MDPSCS at first refused to return my calls or answer any of my letters and emails, but I finally managed to get an “unofficial” response from one of the prison-guards with whom I had worked, and with whom – so I thought – I had forged a mutually respectful and considerate professional relationship. I had to read his email several times before its meaning fully sank in, so disconnected, incoherent and (frankly) illogical did it seem to my disbelieving gaze. I quote here an extract: “Your so-called club has killed two prisoners and left three others paralyzed for life. You can count yourself lucky that the Department is not suing your pasty-white posterior to Alaska and back. And you have the effrontery to ask why the club has been canceled? Please, Dr Brottman: give me a break!”

I was deeply disturbed by the tone and dismissiveness of this communication. Yes, there was a grain of truth in its assertions: the new asana had not gone as well as I might have liked. And yes, five members of the club did break their necks, of whom two died on the spot and three were, in the email’s cold and clinical phraseology, “left paralyzed for life.” But was this any reason to cancel a club that had been fatality-free on no fewer than forty-six previous occasions? To my mind, it was not. I continued to probe for the true reason behind the MDPSCS’s abrupt and shocking decision. (chapter 4, “Orwell’s Shadow”, pg. 124)

Her efforts are unavailing – but worse is to come for the mild-mannered literary scholar and yoga-enthusiast. As the US presidential campaign begins and the appalling rhetoric of Donald Trump incites the most reprehensible elements of so-called white America, Mikita finds herself adopted as an “alt-right icon” by vile racists who believe that the unfortunate events at that final session of her yoga-club were no accident. She quotes a typical email: “Way to go, girl! You should get a Congressional Medal for smuggling yourself into the jail and tricking all them dumb n*****s into trusting you like that! 88!”

Needless to say, these unjust, unfair and totally unfounded insinuations are an additional and almost unbearable burden for Mikita to carry. And be in no doubt: The Maximum Security Yoga Club is certainly a tale of trauma and tragedy. But it is ultimately one also of hope, as Mikita finds a chink of light amid the darkness by adopting a false name and starting a Tantric aromatherapy-and-origami club at a maximum-security psychiatric facility (which she leaves unnamed for obvious reasons).

Combining cutting-edge psychoanalysis with deeply personal memoir, The Maximum Security Yoga Club will take you on a roller-coaster ride of extreme emotion and edgy insight as it interrogates a seething underbelly of obstreperous obstructionism right at the heart of Maryland officialdom.

 


STOP-PRESS A TransVisceral Books press-release brings the unhappy news that the Maryland Department of Public Safety and Correctional Services has followed tiny clues in The Maximum Security Yoga Club and unmasked the false identity Mikita used to gain access to the Hyman T. Rubinstein Ultra-Max Mental Hospital. Her Tantric aromatherapy-and-origami club there has been canceled and she is now threatened with prosecution for impersonation, fraud and misuse of federal facilities. Please see the TransVisceral website for further details of this devastating new development.

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Forthcoming Fetidity / Future Ferality from TransVisceral Books…

Slo-Mo Psy-Ko: The Sinister Story of the Stockport Slayer…, Zac Zialli — fetid-but-fascinating investigation of a serial slayer who has flown under the police radar for decades…
Not Just for Necrophiles: A Toxic Tribute to Killing for Culture…, ed. Dr Miriam B. Stimbers and Dr Joshua N. Schlachter — 23 Titans of Trangression come together to pay tribute to the seminal snuff-study Killing for Culture
Opium of the Peephole: Spying, Slime-Sniffing and the Snowdenian Surveillance State, Norman Foreman (B.A.) — edgy interrogation of the unsettling parallels between state-sponsored surveillance and the Daily Meal


TransVisceral Books — for Readers who Relish the Rabid, Rancid and Reprehensibly Repulsive
TransVisceral BooksCore Counter-Culture… for Incendiary Individualists
TransVisceral BooksTotal Toxicity… (since 2005)…

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Note: Post the appalling news from America, we in the close-knit Papyrocentric community feel this is a highly appropriate moment to re-publish this searing indictment of racism, hate and Other-phobia first issued in 2005 by the literary activist Dr Nigel M. Goldbaum (who is, of course, the life-partner of longstanding Papyrocentric favorite Dr Miriam B. Stimbers).


Faut-il Brûler Smith? (Con)futing the Hate Speech of Klarkash-Ton

by Dr Nigel M. Goldbaum

The Other is a liminal mirror in which we see reflected nothing other than the faces, distorted with rage, fear, and doubt, of the sentries patrolling the ambiguous and disputed frontiers of the Self. — Michel Foucault.

In terms of key issues maximally impacting committed members of the equality-activist community in the opening decade of the twenty-first century, there can be little doubt that the keyest is the confrontation with hatred of the Other. Be it in the form of antisemitism, racism, xeno-, gyno-, homo-, and/or lesbophobia, Other-directed prejudice and bigotry is a feral cancer whose seething tentacles cement a visceral shadow as much over the future of western societies as over their past. Yet members of the literary-scholarship community find that their field of critical and theoretic focus, one of the principal means of leveraging progressive ideas/attitudes in terms of the body (socio-)politic, often proves a double-edged discourse.

In short, and to be blunt, many past writers/authors were vicious bigots and/or racists. Nor are participants in “fringe” genres such as Weird fiction, themselves marginalized by mainstream literary discourse, innocent of an identical charge. Members of the Internet community, whether knowingly or unknowingly, can access the following on the Eldritch Dark, the premier web-resource devoted to maximalizing engagement with the literary legacy of Clark Ashton Smith, a core member of the seminal 1920s/1930s Weird Tales literary community:

The vermin is a very Jew, and will have his last ounce of brain and marrow.1

I return the Ullman-Knopf communication herewith. Knopf should remove the Borzoi from his imprint, and substitute either the Golden Calf or a jackass with brazen posteriors. I wish Herr Hitler had him, along with Gernsback.2

Antisemitism, arguably the most feral of all Other-phobic discourses, is a pivotal strand in the fluidic œuvre of Clark Ashton Smith (1893-1961), a California poet/author now arguably most famous for his association with New England author/poet H.P. Lovecraft (1890-1937) and Texas writer/author Robert E. Howard (1906-36). Lovecraft’s and Howard’s own and more obvious Other-phobia has been the epicenter of an unswerving critical dissection for a not inconsiderable time-period post the Civil Rights era/epoch, and I would suggest that Smith’s less obvious but arguably, for that very reason, even more pernicious Other-phobia has fallen into the penumbra cast by the brickbats rightly focused around Lovecraft and Howard. The present essay is an attempt, however tentative, inchoate, and embryonic, to corrective this situation and foreground the urgent need for unacceptable components/elements of Smith’s literary/epistolary output to be engaged on multiple levels by committed members of the anti-racist community.

Accordingly, I shall interrogate the conte fantastique by which arguably more than any other the feral parameters of Smith’s visceral Other-phobia can be mapped and/or charted: “The Black Abbot of Puthuum” (1936). Experienced literary exegetists need engage with no more than the title of this fictive discourse prior to commencing a deconstruction of its probable Other-phobic narrative strategies. We confront not ‘simply’ a chromatically unmarked “The Abbot of Puthuum,” nor a chromatically ‘neutral’ “The Red/Yellow/Blue Abbot of Puthuum,” but “The Black Abbot of Puthuum,” and the title immediately and explicitly conjuncts the racial Other of socially constructed Blackness with the textual Other of fictively constructed “Puthuum,” a factitious confection of visceral vocables nevertheless harboring feral echoes of “putridity-putrescence-putrefaction.”

Who could doubt, prior to embarking around a full engagement with Smith’s core narrative structure, that “The Black Abbot” will prove ‘Black’ by both socially constructed race but also by ideologically constructed nature, reinforcing/buttressing traditional Other-phobic discourses whereby Blackness is insolubly conjuncted with notions around soi disant ‘deviance’ and ‘criminality’? It comes as no surprise, then, for the attentive lectrice/lecteur, post reading-commencement, to confront the following literary tropes within the central core segment of the narrative proper:

The black man grinned capaciously, showing rows of discolored teeth whose incisors were like those of a wild dog. His enormous unctuous jowls were creased by the grin into folds of amazing number and volume; and his eyes, deeply slanted and close together, seemed to wink perpetually in pouches that shook like ebon jellies. His nostrils flared prodigiously; his purple, rubbery lips drooled and quivered, and he licked them with a fat, red, salacious tongue before replying to Cushara’s question.3 (Emphases mine.)

We see here an ‘optimal’ conflation of feral Other-phobic narratives of race whose visceral impaction on the reader is rather increased than lessened by the formalism of Smith’s conflicted, eurocentric prose. Indeed, we note that the Abbot becomes not merely the racial Other but the mammalian Other: his dentition is that of a “wild dog,” not that of a human being, and the sexual components of the ‘discourse of deviance’ long woven by white Other-phobes around members of the Black community are signalized in the “fat, red, salacious tongue” with which the Abbot animalistically “licks” his “purple, rubbery lips.” Soon post this passage, the Abbot’s unbridled Other-sexuality is further emphasized/foregrounded as he becomes not merely the mammalian but the vertebral Other:

Neither he nor Zobal was reassured by the look of lust in the abbot’s obscenely twinkling eyes as he peered at Rubalsa. Moreover, they had now noted the excessive and disagreeable length of the dark nails on his huge hands and bare, splayed feet: nails that were curving, three-inch talons, sharp as those of some beast or bird of prey. (Emphases mine.)

His visceral Otherness has become too ferally impactive to be confined within the anatomic/behavioral parameters of the class Mammalia (mammals) and is transferred even further, to those of the class Aves (birds). The Abbot’s subsequent attempts to both rape Rubalsa, the “queenly maiden” around whose non-consensual purchase and sex-trafficking the narrative centers, but also to murder and devour her ‘protectors’ are further cementings of Other-phobic racist discourses of Black promiscuity, violence, and cannibalism.

The multiply-stranded question that is begged by even a cursory interrogation of the soi disant “Black Abbot” is identical, mutatis mutandis, to that raised by French philosophe / critic / cultural commentatrice Simone de Beauvoir (1908-86) in a key mid-twentieth-century text of theoretic and societo-literary engagement: the essay «Faut-il Brûler Sade?» (1951), or “Must We Burn de Sade?”. Here I ask «Faut-il Brûler Smith?» (2005), or “Must We Burn Smith?”. That is, is our objective of a progressive, egalitarian society in which the optimally-diverse value and contributions of all are of equal worth and standing maximally advanced by a visceral suppression of such feral tropes in the work of such writers/authors as Clark Ashton Smith?

Or must we seek another — and indeed anOther — means of transitioning key societal components to our desired post-racist, post-white-hegemonic end(s)? Attractive though the strategy of suppression must appear to those members of the progressive community who fully recognize the dangers of such hate speech, it is nevertheless incumbent on us to engage with issues around pragmatism and acknowledge the impossibility, at the present stage of societal evolution, of successfully fruitioning such a strategy.

Instead, we must adopt the strategy of confrontation and confutation, theorizing/triangulating Smith within the poly-dimensional temporal, societal, and ideological co-ordinates/parameters of his fluidic, polymorphic fictive and meta-cultural identities/personae and explicating, if by no means excusing, his profoundly regrettable co-optioning of Other-phobic discourses of antisemitism and racism.


Notes

The following CAS texts and letter can be found online at The Eldritch Dark.

1. “The Corpse and the Skeleton.”
2. Letter to H.P. Lovecraft, c. mid-October 1933.
3. “The Black Abbot of Puthuum.”

© 2005 Nigel M. Goldbaum

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Void Moon by Michael ConnellyVoid Moon, Michael Connelly (2000)

This novel has two of Connelly’s greatest virtues: clever plotting and compulsive readability. But it’s marred by perhaps his biggest vice: his failure to remember that more is often less. Like The Black Echo (1992), it grabs you at the start with the small story of a failed criminal. The Black Echo has a dead Vietnam vet called William Meadows; Void Moon has a living parolee called Cassie Black. She’s just done years in jail for burglary and is trying to start her life again as a saleswoman at a luxury car-dealer in Los Angeles.

Why was she caught? What happened to her male accomplice? Connelly cleverly leaves things unexplained and draws you in. Cassie is a sympathetic character and you start worrying as you realize that she’s planning to go back to burglary. She’s risking a quick return to jail, because Thelma Kibble, her probation officer, is an “obese black female” and therefore very good at her job. She’s becoming suspicious of Cassie, who likes her all the same. Kibble “wasn’t easy but she was fair.” Connelly’s political correctness can’t really be called a vice, because it’s so common nowadays and isn’t in fact very annoying in this book.

There are even two good white men to offset all the evil white men. And the chief villain is one of Connelly’s best. He’s a psychopathic magician called Jack Karch. That’s magic as in card-tricks and rabbits-from-hats: Karch’s father once performed in Las Vegas on the same bill as Frank Sinatra. Like money and greed, legerdemain and misdirection are important parts of the plot. Las Vegas is where Cassie was caught, trying to rob a high-roller at a casino, and where she returns for another attempt at another high-roller. That’s why Karch, who’s working as a casino detective, gets on her trail and that’s when the book begins to lose its realism. There are too many dead bodies in the second half and too much of the action might have come from a James Bond movie. Like The Black Echo, the plot starts small, believable and compelling. Like The Black Echo again, it becomes big, unbelievable and no longer compelling.

But the plot is undeniably clever, with plenty of twists and surprises, and Connelly skilfully uses the characters and setting to explore themes like loyalty, deception and ego. Another part of his literary skill is apparent only when you read more of his books. His chief character is the LAPD murder-detective Harry Bosch and although Bosch doesn’t appear in Void Moon, it’s set in the same world. All his characters are linked in some way and Cassie turns up in a Bosch book. She’s a minor character there, a major one here.

That’s like life and so was the opening of Void Moon. When the bodies start piling up, the credibility is gone. I wouldn’t have minded so much if Thelma Kibble, the obese and highly competent probation officer, had been one of Karch’s long list of murderees. She isn’t, but she has more than a waddle-on part in the book and I’m not sure that Connelly was entirely sincere in making her such a stereotype of Black female virtue. If Void Moon had ended as it began, mindful that less is more, it would have been a much better book. But it’s still good and if you like hard-boiled crime fiction, Michael Connelly is definitely someone to try.

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Puskás by György SzöllősiPuskás: Madrid, the Magyars and the Amazing Adventures of the World’s Greatest Goalscorer, György Szöllősi, foreword by Sir Alex Ferguson (Freight Books 2015)

When an earthquake or large meteor strikes the earth or moon, it can ring like a bell for a long time, as shock waves bounce to and fro, slowly dying out. That can happen in culture too: some events are like earthquakes that shake a formerly stable landscape. Stravinsky’s Rite of Spring is one of those cultural earthquakes. There was a riot at its début in Paris in 1913.

Ferenc Puskás (1927-2006) (pronounced roughly FEHR-ents PUSH-kaash) was the orchestrator of another Slavic earthquake, forty years later and about 150 miles north-west, in London. Except that Puskás wasn’t Slavic and didn’t speak a Slavic language. Hungarians and their language aren’t Eastern European in any conventional sense. Instead, they invaded Eastern Europe and overturned a Slavic tradition. Puskás and his Magyar team-mates invaded and overturned another tradition when they beat England 3-6 at Wembley Stadium in November 1953.

How could that happen? As György Szöllősi says viâ his translators Andrew Clark and Matthew Watson-Broughton, it was generally accepted at the time that “England were invincible on their own turf” (“The Magical Magyars”, pg. 60). At the return match in Budapest in May 1954 Hungary did it again. Only more so: this time the score was 7-1. Tom Finney, himself one of the all-time greats, said that it was like “cart horses playing race-horses” (pg. 61). Puskás scored twice in both games and one of those goals, created by a pull-back that sent Billy Wright sliding off the pitch at Wembley, is one of the most famous of all time.

If his career had ended after he came off the pitch in Budapest, Puskás would have sealed his place in footballing history. And it did soon look as though his career might be over. Stalin died in 1953 and increasing unrest in Hungary led to full rebellion in 1956. Bullet-holes in the parliament buildings in Budapest still show what happened next: the rebellion was brutally crushed. Puskás was one of more than 200,000 Hungarians who went into exile.

He wasn’t able to return for decades and his fellow countrymen could only whisper about the remarkable feats he performed when he managed to find a new club. It was called Real Madrid and Puskás joined Alfredo Di Stéfano to become one of its greatest ever players: he scored seven goals in two European Cup Finals for the club. His first batch was four, in the 7-3 crushing of Eintracht Frankfurt in Glasgow in 1960. Then he scored a hat-trick against Benfica in 1962.

Unfortunately, Benfica scored five goals and no-one else scored for Real. Even the greats don’t always win, but that hat-trick proves that Puskás could do remarkable things even in defeat. His statistics are astonishing, reminiscent of Don Bradman’s in cricket: 511 goals in 533 Hungarian and Spanish top-flight games and 84 goals in 85 games for Hungary. The former Manchester United manager Alex Ferguson is one of those who are still awed by Puskás: Ferguson writes the foreword to this book and says he “dodged school” in 1953 to watch Hungary play England at Wembley. FIFA now have a Puskás award for goal of the year and there’s a photo of Cristiano Ronaldo holding up a red number 10 shirt bearing the name Puskás.

Ronaldo is another great, but his challenges off the pitch are remembering where he left the keys for his Lamborghini and deciding which ear to put his diamond stud in. Puskás lived through the Second World War, then saw a team-mate, Sándor Szůcs, hanged for trying to leave Hungary, then came under sentence of death himself when he went into exile after the Hungarian Uprising. He didn’t wear diamonds, he was a diamond in the Aranycsapat, the Golden Team that was the pride of Hungary before Puskás and team-mates like Zoltán Czibor and Sándor Kocsis became unpersons as traitors to the communist state.

This biography is short and easy to read, but it would have been improved by an index and contents page. Puskás’s career would have been improved by a World Cup winner’s medal and György Szöllősi describes why he didn’t get one. He also describes what Puskás’s real ancestry was and why he censored his birthdate. Hungary is an interesting country in lots of ways and it’s still making more of a mark in Europe than its size and population might lead you to expect. Puskás put his mark on European history in ninety minutes at Wembley in 1953, but he did much more than that and this book tells you how.

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You've Had Your Time by Anthony Burgess
You’ve Had Your Time: Being the Second Part of the Confessions of Anthony Burgess, Anthony Burgess (Heinemann 1990)

After the excellent Little Wilson and Big God, this was a big disappointment. Burgess’s life before fame seems to have been much more interesting than his life after it. This is partly because of his wife before fame: the alcoholic Welshwoman Lynne Burgess, née Llewela Isherwood Jones, is much more memorable than the scholarly Italian Liana Burgess. He ended Little Wilson thinking that he had a year to live and a year to create a pension for Lynne.

That was in 1959, but he was still alive in 1968 when Lynne died of cirrhosis of the liver. Before that, again and again, “she drank deep” and “became fierce-eyed and lively, ready for argument, anecdote, fist-fights.” (Part 2, pg. 111) As Burgess says: “She was, God help her, never dull.” Nor was he. But his life became less interesting as his fame increased. Or perhaps he simply grew less interested in it. He evoked pre-war Manchester and post-war Malaya vividly in Little Wilson, but Italy, Malta, America and Monaco don’t live on the page here. This is a rare flash of memorability:

We were in brutal country [in Sicily], the land of the Mafia. Taking coffee in a side-street, we heard a young man, swarthy as an Arab, tell his friend of his forthcoming marriage. He was going to paint his penis purple, he said, and if his bride evinced surprise he was going to cut her throat. (Part 3, pg. 182)

I wonder if that was a joke when the young man noticed them eavesdropping. Elsewhere, Burgess encountered folk who were swarthier still. This is about his time as a “Distinguished Professor” at “New York City College”, where he gave a course on Shakespeare:

The sessions were held in a large lecture hall on Convent Avenue, and outside this lecture hall was a cashier’s office complete with guichet before which black students waited to receive a weekly subsistence allowance. Whether they were more than merely nominal students I never discovered; I know only that they waited with competing cassette recorders of the kind called ghetto blasters, and that their noise prevented me from making a start on my lecture. I rebuked them and received coarse threats in return, as well as scatological abuse which was unseemly in any circumstances but monstrous when directed at even an undistinguished professor. (Part Four, pp. 274-5)

If you are shocked and disgusted by such uncouth and uncivilized behaviour, imagine how the poor Black students must have felt. That was in 1973 and it’s sad to see that, nearly half-a-century later, the fetid stench of white supremacism hangs as heavy as ever on the air of American colleges.

Burgess plainly was – and plainly is – one of the white males responsible for this sorry situation. As both volumes of his autobiography reveal, he was much more concerned with literature, music and art than with social justice. Time and again he attempts to defend his white privilege and male privilege with appeals to universalism and the supremacy of the imagination. That defence isn’t good enough and perhaps, as his long day waned, he recognized his failure to fight for equality and was enervated by it. That would also explain why You’ve Had Your Time is so much duller than Little Wilson and Big God.

Encroaching senility is another explanation. In the introduction to this book, Burgess says one of the most fatuous things I have ever read: “I was in the Catholic church long enough to know that anyone may confess and, indeed, has to.” How long does one have to be in the Catholic church to know that? Or out of it? That’s writing on auto-pilot, like much of what follows. If you’re interested in Burgess, you should definitely read this book, but I’m certain that it doesn’t receive as many second and third readings as Little Wilson.

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