Culture

Since announcing his retirement in 2013, Jim Crace has had more comebacks than Kanye West, something for which we should all be thankful. Craceland is a compelling place to visit, full of hazy yet broadly recognisable locations (Tudoresque England in the IMPAC award winning Harvest; a vaguely Mediterranean town in Melody) and spanning indeterminate times (the post-apocalyptic future in The Pesthouse; the end of the Stone Age in The Gift of Stones). The specific non-specificity of his fiction reflects Crace’s view of himself as more of a storyteller than a novelist, and his sense of history as a largely unwritten – and therefore often forgotten – phenomenon. In this, eden is typical Cracian fare.

This book is about two people who reinvented themselves in 1920s Paris. Mark Braude focuses on Kiki de Montparnasse and Man Ray, the decade of their creative collaboration and the cafés and nightclubs of Montparnasse, immersing the reader in a world where everyone was pushing their creativity in unimaginable directions. Emmanuel Radnitzky, the Jewish tailor’s son from Brooklyn who turned himself into Man Ray, the painter and photographer, saw himself as the equal of Picasso, Duchamp, Picabia, Léger and the other artists who were being talked and written about with such excitement. Yet people found him more interesting as an innovative photographer than a painter, and while photography was definitely an art, it was not Art.

I used to envy Catholic novelists – Graham Greene, Muriel Spark, François Mauriac – as having that extra point of view, namely eternity. The Irish-Canadian novelist Emma Donoghue doesn’t entirely qualify as a Catholic writer, even though she’s on record as saying she’s currently obsessed with Catholic theology, specifically Purgatory, but there’s a thread of Catholicism (particularly the Irish variety) in many of her books. Also, it has to be said that she’s frightfully good at suffering and endurance. I thought this when reading her 2020 novel The Pull of the Stars, set in the 1918 flu epidemic, and Haven is no exception. This must surely be her most Catholic novel.

How are non-conformists assimilated within the cloistered walls of tradition? Richard Wagner supplied the best answer to the age-old question in Die Meistersinger von Nürnberg, when Hans Sachs, the cobbler-poet, reconciles youthful ardour with the wisdom bestowed by experience. Learn from the masters, he tells the townsfolk, if you want to start afresh. It was a lesson absorbed by all the great modernists. Stravinsky, Joyce, Eliot, Picasso, Kandinsky and the rest of the gang understood thoroughly what had come before. Alas, it is a lesson as yet unlearned by Kate Molleson, whose pleading on behalf of ten musical misfits is unlikely to ‘open our ears’, despite her best intentions. For who do we open them to?

Seán Hewitt, born in 1990, realised that he was gay at a very early age. ‘A kind, large woman’ who was babysitting him told him that it was wrong. ‘I was perhaps only six or seven at the time, but she knew. I knew it too. It was as if she had peered into the deep, secret part of my soul and seen what I was hiding.’ Alongside the precocious knowledge came desperate attempts to conceal the truth. Hewitt adopted alien ways of being: ‘I regulated myself; I policed myself.’ As an adolescent, he spread rumours about his exploits with girls. He even watched heterosexual porn on the sitting room television in the hope that his classmates would spot him from the street.

Mohsin Hamid’s fifth novel opens with a Kafkaesque twist: Anders, a white man, wakes to find that he has turned ‘a deep and undeniable brown’. Unrecognisable to his entourage, he first confesses his predicament to Oona, an old friend and new lover. Similar metamorphoses begin to be reported throughout the country and violence ensues as pale-skinned militants stalk the streets. In its use of a speculative device, The Last White Man recalls Hamid’s 2017 Booker-shortlisted Exit West, in which migrants teleport through Narnia-like doors.