Who Was Joan Vollmer, the Wife William Burroughs Allegedly Shot While Playing William Tell?

Pop­u­lar cul­ture knows William S. Bur­roughs pri­mar­i­ly for three of the things he did in life: using drugs, writ­ing Naked Lunch, and killing his wife. If pop­u­lar cul­ture remem­bers that wife, Joan Vollmer, it most­ly remem­bers her for the man­ner of her death: shot, they say, as a result of Bur­roughs’ drunk­en imi­ta­tion of William Tell. But in life she played an impor­tant role in the intel­lec­tu­al devel­op­ment of not just Bur­roughs but oth­er major Beat writ­ers as well, includ­ing Allen Gins­berg and Jack Ker­ouac. As Bren­da Knight writes in Women of the Beat Gen­er­a­tion, Vollmer “was sem­i­nal in the cre­ation of the Beat rev­o­lu­tion; indeed the fires that stoked the Beat engine were start­ed with Joan as patron and muse.”

When her first hus­band Paul Adams was draft­ed into World War II, Vollmer moved in with her fel­low future woman of the Beat Gen­er­a­tion, and future wife of Jack Ker­ouac, Edie Park­er. Into their series of Upper West Side apart­ments came a wide vari­ety of sub­stance-abus­ing artists, Bur­roughs, Ker­ouac, and Gins­berg includ­ed. Vollmer’s new coterie, as well as her own amphet­a­mine addic­tion, so appalled Adams that he left her upon his return from the mil­i­tary. She took up with Bur­roughs in 1946, lat­er becom­ing his com­mon-law wife and the moth­er of their child, William Bur­roughs, Jr.. In seem­ing­ly con­stant flight from the law, they moved from New York to Texas to New Orleans to Mex­i­co City, where the fate­ful game of William Tell would hap­pen in 1951.

But did that game of William Tell hap­pen? His­to­ry has record­ed that Vollmer did indeed die by gun­shot, but as to exact­ly how or why it hap­pened, nobody quite knows. Hence the inves­ti­ga­tions that aca­d­e­mics, Beat Gen­er­a­tion enthu­si­asts, and oth­ers have con­duct­ed since. The Bur­roughs-themed site Real­i­tyS­tu­dio has one page on Bur­roughs and the William Tell Leg­end and anoth­er gath­er­ing doc­u­ments on the death of Joan Vollmer. You can get fur­ther in depth by read­ing “The Death of Joan Vollmer Bur­roughs: What Real­ly Hap­pened?”, a 70-page research paper by James Grauer­holz, Bur­roughs’ biog­ra­ph­er and the execu­tor of his lit­er­ary estate.

Despite his con­sid­er­able inter­est in Bur­roughs, Grauer­holz does­n’t show an out­sized inter­est in absolv­ing the writer of his crime. But he does know more than enough to cast doubt on, or at least add nuance to, the sim­ple sto­ry every­one “knows.” Bur­roughs him­self, though he gave con­tra­dic­to­ry accounts of the event at dif­fer­ent times, nev­er denied shoot­ing Vollmer. He did, how­ev­er, blame a kind of demon­ic pos­ses­sion for it: “I am forced to the appalling con­clu­sion that I would have nev­er become a writer but for Joan’s death,”  he wrote in the intro­duc­tion to a 1985 edi­tion of his nov­el Queer. “I live with the con­stant threat of pos­ses­sion, and a con­stant need to escape from pos­ses­sion, from Con­trol.”

Vollmer’s death, in Bur­roughs’ view, “brought me in con­tact with the invad­er, the Ugly Spir­it, and maneu­vered me into a life long strug­gle, in which I have had no choice except to write my way out.” Sound like self-jus­ti­fi­ca­tion though that may, the fact remains that Bur­roughs’ life freight­ed him with plen­ty of con­di­tions to write his way out of. It also went on for 46 years after the end of Vollmer’s which, though short, saw her become, as Knight writes, “the whet­stone against which the main Beat writ­ers — Allen, Jack, and Bill — sharp­ened their intel­lect. Wide­ly con­sid­ered one of the most per­cep­tive peo­ple in the group, her strong mind and inde­pen­dent nature helped bull­doze the Beats toward a new sen­si­bil­i­ty.”

Relat­ed Con­tent:

William S. Bur­roughs Reads & Sings His Exper­i­men­tal Prose in a Big, Free 7‑Hour Playlist

How William S. Bur­roughs Embraced, Then Reject­ed Sci­en­tol­ogy, Forc­ing L. Ron Hub­bard to Come to Its Defense (1959–1970)

How William S. Bur­roughs Used the Cut-Up Tech­nique to Shut Down London’s First Espres­so Bar (1972)

How to Jump­start Your Cre­ative Process with William S. Bur­roughs’ Cut-Up Tech­nique

Hear a Great Radio Doc­u­men­tary on William S. Bur­roughs Nar­rat­ed by Iggy Pop

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Hunter S. Thompson’s Many Strange, Unpredictable Appearances on The David Letterman Show

?si=JtttMzoKK6_IzBVA

An old quote from Joseph de Maistre gets thrown around a lot late­ly: Toute nation a le gou­verne­ment qu’elle mérite—“every nation gets the gov­ern­ment it deserves.” As a his­tor­i­cal claim it is impos­si­ble to ver­i­fy. But the apho­rism has an author­i­ta­tive ring, the unmis­tak­able sound of tru­ism.

What if we put it anoth­er way? Every age gets the jour­nal­ism it deserves. How does that sound?

I offer as exhib­it one Hunter S. Thomp­son. Only a gonzo time like the late 60s and 70s could have pro­duced the gonzo jour­nal­ist, just as only such a time could have nur­tured the jour­nal­is­tic writ­ing of Tom Wolfe, Ter­ry South­ern, Joan Did­ion, James Bald­win, etc.

Do we find our cur­rent crop of jour­nal­ists lack­ing in moral courage, right­eous fury, death-defy­ing risk-tak­ing, gal­lows humor, lit­er­ary reach, thor­ough­go­ing inde­pen­dence of thought? The fail­ing indus­try may be to blame, one might argue, and with good rea­son.

Or per­haps, with def­er­ence to de Maistre, we have not deserved bet­ter.

The New Jour­nal­ism from which Thomp­son emerged dis­pensed with any pre­tense to “polite neu­tral­i­ty,” as nov­el­ist Hari Kun­zru writes at the Lon­don Review of Books. And “no one took the voice of the jour­nal­ist fur­ther away from ‘neu­tral back­ground’ (or seemed less able to stop him­self from doing it) than Hunter S. Thomp­son.” He exem­pli­fied Esquire edi­tor Lee Eisen­berg’s descrip­tion of the six­ties New Jour­nal­ist as “a lib­er­at­ed army of one.”

Thompson’s “abil­i­ty to artic­u­late the under­cur­rent of ‘fear and loathing’ run­ning through America”—not as a cyn­i­cal spokesper­son, but as some­how both an embod­i­ment and a sur­pris­ing­ly lucid, moral­is­tic observer—“ultimately led to his adop­tion as a kind of sooth­say­ing holy fool for the coun­ter­cul­ture.” In his lat­er years, the leg­end turned his rep­u­ta­tion for excess into a kind of schtick. Or maybe it’s more accu­rate to say that the cul­ture changed but Hunter didn’t, for bet­ter or worse.

As Kun­zru points out, “lat­er in his career the ‘sto­ry’ as inde­pen­dent enti­ty was to dis­ap­pear almost entire­ly from his work, which became a frac­tured series of tales about Hunter (mad, bad and dan­ger­ous) and his behav­ior (inspired, errat­ic, para­noid).” While this shift (and his dai­ly diet) may have dulled his jour­nal­is­tic edge, it made him an ide­al late-night talk show guest, and such he remained, reli­ably, on the David Let­ter­man show for many years.

In the clips here, you can see many of those appear­ances, first, at the top, from 1987, then below it, from 1988. Fur­ther up, see Let­ter­man inter­view Thomp­son in an ‘87 episode inex­plic­a­bly con­duct­ed in a Times Square hotel room. The show was “a strange beast,” writes Vulture’s Ram­sey Ess. “For most of the episode it feels unruly, nerve-wrack­ing, and a lit­tle dan­ger­ous,” all adjec­tives Thomp­son could have trade­marked. Just above, Thomp­son meets Let­ter­man to dis­cuss his just-pub­lished The Rum Diary, the nov­el he worked on for forty years, “a hard-bit­ten sto­ry,” writes Kun­zru, “of love, jour­nal­ism and heavy drink­ing.”

All of Thompson’s appear­ances are unpre­dictable and slight­ly unnerv­ing, and become more so in lat­er years. “Thomp­son would become more dra­mat­ic and more twist­ed,” writes Jason Nawara. “What­ev­er led up to the moment Thomp­son stepped on stage was prob­a­bly far more aston­ish­ing (or ter­ri­fy­ing) than any­thing caught on cam­era. Why is his hand ban­daged? Why is he so para­noid? What is hap­pen­ing? When have you slept last, Hunter?” If late night tele­vi­sion has become safe and bor­ing, full of pan­der­ing pat­ter large­ly devoid of true sur­pris­es, per­haps it is because Hunter S. Thomp­son has passed on. And per­haps, as Nawara seems to sug­gest, every gen­er­a­tion gets the late-night TV it deserves.

Relat­ed Con­tent:

Read 11 Free Arti­cles by Hunter S. Thomp­son That Span His Gonzo Jour­nal­ist Career (1965–2005)

Hunter S. Thompson’s Deca­dent Dai­ly Break­fast: The “Psy­chic Anchor” of His Fre­net­ic Cre­ative Life

How Hunter S. Thomp­son Gave Birth to Gonzo Jour­nal­ism: Short Film Revis­its Thompson’s Sem­i­nal 1970 Piece on the Ken­tucky Der­by

Hunter S. Thomp­son Chill­ing­ly Pre­dicts the Future, Telling Studs Terkel About the Com­ing Revenge of the Eco­nom­i­cal­ly & Tech­no­log­i­cal­ly “Obso­lete” (1967)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Discipline of D.E.: Gus Van Sant Adapts a Story by William S. Burroughs (1978)

Every­one who’s read Jack Ker­ouac knows what it means to go vis­it the sage Old Bill Lee. And even many who haven’t read Ker­ouac know who Old Bill Lee real­ly was: inno­v­a­tive writer, Beat Gen­er­a­tion elder states­man, and sub­stance enthu­si­ast William S. Bur­roughs. Gus Van Sant, who had imbibed from the coun­ter­cul­ture ear­ly on, paid his own vis­it to Old Bill Lee a few years after grad­u­at­ing from the Rhode Island School of Design. On a recent episode of WTF, Van Sant tells Marc Maron how, hav­ing read a Bur­roughs essay called “The Dis­ci­pline of DE” back in Prov­i­dence, he looked Bur­roughs up in the New York City phone book, called him, and paid him a vis­it — not just because Ker­ouac’s char­ac­ters did it, but because he want­ed the rights to turn the sto­ry into a film.

The result­ing nine-minute short puts images to Bur­roughs’ words. “DE is a way of doing,” says its nar­ra­tor Ken Shapiro, who had direct­ed the tele­vi­sion-satriz­ing cult film The Groove Tube a few years ear­li­er. “DE sim­ply means doing what­ev­er you do in the eas­i­est most relaxed way you can man­age, which is also the quick­est and most effi­cient way, as you will find as you advance in DE.”

We then see var­i­ous cin­e­mat­i­cal­ly illus­trat­ed exam­ples of DE in action, includ­ing  “the art of ‘cast­ing’ sheets and blan­kets so they fall just so,” pick­ing up an object by drop­ping “cool pos­ses­sive fin­gers onto it like a gen­tle old cop mak­ing a soft arrest,” and even gun fight­ing in the old west as prac­ticed by Wyatt Earp, the only gun fight­er who “ever real­ly grasped the con­cept of DE.”

Van Sant com­plet­ed The Dis­ci­pline of DE, his sixth short film, in 1978. Just over a decade lat­er he would cast Bur­roughs in a high­ly Old Bill Lee-like role in his sec­ond fea­ture Drug­store Cow­boy, bring­ing him back a few years lat­er for Even Cow­girls Get the Blues. Van Sant adapt­ed both of those films from nov­els, as he’s done in much of his fil­mog­ra­phy. Trav­el­ing Europe with a film club after col­lege, he told Maron, he got the chance to vis­it famed auteurs like Fed­eri­co Felli­ni, Lina Wert­müller, and Pier Pao­lo Pasoli­ni. It was Pasoli­ni to whom he explained his own ambi­tion in film­mak­ing: “to trans­late lit­er­a­ture into film.” Paolin­i’s less-than-encour­ag­ing response: “Why would you do that? Why would you both­er?” Yet Van San­t’s dri­ve to make cin­e­ma “more mal­leable, like the nov­el,” has served him well ever since, as — if he adheres to it — has the dis­ci­pline of DE.

Relat­ed Con­tent:

The Mak­ing of Drug­store Cow­boy, Gus Van Sant’s First Major Film (1989)

William S. Bur­roughs’ “The Thanks­giv­ing Prayer,” Shot by Gus Van Sant

William S. Burrough’s Avant-Garde Movie ‘The Cut Ups’ (1966)

William S. Bur­roughs’ Home Movies, Fea­tur­ing Pat­ti Smith, Allen Gins­berg, Steve Busce­mi & Cats

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Patti Smith Reads Oscar Wilde’s 1897 Love Letter De Profundis: See the Full Three-Hour Performance

In her land­mark study The Body in Pain, Elaine Scar­ry describes “the anni­hi­lat­ing pow­er of pain,” which is “vis­i­ble in the sim­ple fact of expe­ri­ence observed by Karl Marx, ‘There is only one anti­dote to men­tal suf­fer­ing, and that is phys­i­cal pain.’” Marx’s com­ment defines a class dis­tinc­tion between types of pain: that of the over­taxed body of the work­er and the mind of the bour­geois sub­ject with the lib­er­ty for mor­bid self-reflec­tion. His pro­nounce­ment, Scar­ry writes, is “only slight­ly dis­tort­ed in Oscar Wilde’s ‘God spare me phys­i­cal pain and I’ll take care of the moral pain myself,’” a some­what glib admis­sion of the rel­a­tive priv­i­lege of men­tal suf­fer­ing in com­par­i­son to tor­ture.

This dis­tinc­tion becomes even more pro­nounced in lat­er reflec­tions, such as ultra-con­ser­v­a­tive Ger­man writer and WWI war hero Ernst Jünger’s Niet­zschean 1934 essay “On Pain,” which asks, “what role does pain play in the new race we have called the work­er that is now mak­ing its appear­ance on the his­tor­i­cal stage?” Phys­i­cal pain, writes Jünger is one of “sev­er­al great and unal­ter­able dimen­sions that show a man’s stature… the most dif­fi­cult in a series of tri­als one is accus­tomed to call life…. Tell me your rela­tion to pain, and I will tell you who you are!”

This idea of the sharp­en­ing effect of phys­i­cal pain as an “anti­dote” or hero­ic tri­al dis­tinct from men­tal suf­fer­ing per­sists long into the 20th cen­tu­ry when Freudi­an trau­ma stud­ies, the diag­no­sis of PTSD in vet­er­ans, and the work of psy­chi­a­trists like Bessel Van Der Kolk begins to col­lapse the cat­e­gories and unite the suf­fer­ing of mind and body. The expe­ri­ences of sol­diers, pris­on­ers, vic­tims of abuse and assault, Holo­caust sur­vivors, enslaved peo­ple, etc. are then seen in a dif­fer­ent light, as com­posed of emo­tion­al anguish as real as their phys­i­cal suf­fer­ing, which man­i­fests somat­i­cal­ly and in extreme cas­es even, per­haps, alters DNA.

Long before the par­a­dig­mat­ic shift in the recog­ni­tion of trau­ma, Wilde, who had made light of “moral pain” in his apho­rism, explored suf­fer­ing in great depth in his De Pro­fundis. Osten­si­bly an open let­ter to his lover Lord Alfred Dou­glass, Wilde penned the piece while impris­oned in Read­ing Jail from 1895–97 for “gross inde­cen­cy.” While there, he endured both phys­i­cal and psy­cho­log­i­cal tor­ment. As Ireland’s Raidió Teil­ifís Éire­ann writes:

Wilde was kept in total iso­la­tion, first in Pen­tonville and Wandsworth pris­ons. For the first month of his sen­tence, he was teth­ered to a tread­mill six hours a day, with five min­utes’ rest after every 20 min­utes.  At Read­ing Jail, to which he was moved in Novem­ber 1895, he slept on a plank bed with no mat­tress and he was allowed only one hour’s exer­cise a day. He would walk in sin­gle file in the yard with oth­er pris­on­ers but was for­bid­den con­tact with them. Wilde slept lit­tle, was hun­gry all of the time, and suf­fered from dysen­tery dur­ing his incar­cer­a­tion.

Dur­ing his two-year incar­cer­a­tion, his moth­er died. “I, once a lord of lan­guage,” he wrote, “have no words in which to express my anguish and shame.” Nonethe­less, he found the words, a pro­fu­sion of them, writes Max Nel­son at The Paris Review, “petu­lant, vin­dic­tive, bathet­ic, indul­gent, exces­sive, florid, mas­sive­ly arro­gant, self-pity­ing, repet­i­tive, showy, sen­ti­men­tal, and shrill,” search­ing, as he put it, to express “that mode of exis­tence in which soul and body are one and indi­vis­i­ble: in which the out­ward is expres­sive of the inward: in which Form reveals.”

They were first pub­lished in 1905 in an edit­ed ver­sion, and it is that ver­sion you can hear read—prefaced by a sung lament—above in a dolor­ous monot­o­ne by Pat­ti Smith, who con­veys with voice and body the tenor of Wilde’s prose. The let­ter, writes Wilde’s biog­ra­ph­er Richard Ell­mann, is “one of the great­est and the longest” love let­ters “ever writ­ten.” (See a scan of the orig­i­nal man­u­script at the British Library site.)

The read­ing took place in the for­mer chapel of Read­ing Jail in 2016, opened to the pub­lic for the first time “for an exhi­bi­tion of art, writ­ing and per­for­mance,” notes Artan­gel, spon­sor of the event. We’ve pre­vi­ous­ly fea­tured a short excerpt of Smith’s read­ing. Above, you can see her full 3‑hour per­for­mance, com­plete with her own inter­jec­tions and inter­ac­tions with the audi­ence. De Pro­fundis begins with one of the most elo­quent descrip­tions of deep depres­sion in mod­ern lit­er­a­ture, an expe­ri­ence of paral­y­sis that traps its suf­fer­er in a men­tal prison of stuck­ness in time:

. . . Suf­fer­ing is one very long moment. We can­not divide it by sea­sons. We can only record its moods, and chron­i­cle their return. With us time itself does not progress. It revolves. It seems to cir­cle round one cen­tre of pain. The paralysing immo­bil­i­ty of a life every cir­cum­stance of which is reg­u­lat­ed after an unchange­able pat­tern, so that we eat and drink and lie down and pray, or kneel at least for prayer, accord­ing to the inflex­i­ble laws of an iron for­mu­la: this immo­bile qual­i­ty, that makes each dread­ful day in the very minut­est detail like its broth­er, seems to com­mu­ni­cate itself to those exter­nal forces the very essence of whose exis­tence is cease­less change. Of seed-time or har­vest, of the reapers bend­ing over the corn, or the grape gath­er­ers thread­ing through the vines, of the grass in the orchard made white with bro­ken blos­soms or strewn with fall­en fruit: of these we know noth­ing and can know noth­ing.

For us there is only one sea­son, the sea­son of sor­row. 

Read a lat­er 1913 edi­tion of Wilde’s let­ter here. The com­plete, unedit­ed text was first pub­lished in 1962.

Relat­ed Con­tent:

Pat­ti Smith’s List of Favorite Books: From Rim­baud to Susan Son­tag

Watch Pat­ti Smith Read from Vir­ginia Woolf, and Hear the Only Sur­viv­ing Record­ing of Woolf’s Voice

Oscar Wilde Offers Prac­ti­cal Advice on the Writ­ing Life in a New­ly-Dis­cov­ered Let­ter from 1890

900 Free Audio Books: Down­load Great Books for Free

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Stanley Kubrick’s “Lost” Script Burning Secret Surfaces, Complete Enough to Make into a Film


We remem­ber Stan­ley Kubrick as the arche­typ­al cin­e­mat­ic auteur. Though all huge­ly col­lab­o­ra­tive efforts, could any of his films have been made with­out his pre­sid­ing autho­r­i­al intel­li­gence? Cer­tain­ly none could have been made with­out his eye for lit­er­ary mate­r­i­al. Kubrick usu­al­ly began his projects not with his own orig­i­nal ideas but with books, famous­ly adapt­ing the likes of Vladimir Nabokov’s Loli­ta and Antho­ny Burgess’ A Clock­work Orange, con­tin­u­ing the prac­tice right up until his final pic­ture Eyes Wide Shut, an adap­ta­tion of Aus­tri­an writer Arthur Schnit­zler’s 1926 novel­la Traum­nov­el­le, or Dream Sto­ry.

But Traum­nov­el­le, it turns out, was­n’t the only Aus­tri­an novel­la of the ear­ly 20th cen­tu­ry Kubrick worked on adapt­ing for the screen. A recent­ly dis­cov­ered “lost” Kubrick screen­play, writes the Guardian’s Dalya Alberge, “is so close to com­ple­tion that it could be devel­oped by film­mak­ers. Enti­tled Burn­ing Secret, the script is an adap­ta­tion of the 1913 novel­la by the Vien­nese writer Ste­fan Zweig. In Kubrick’s adap­ta­tion of the sto­ry of adul­tery and pas­sion set in a spa resort, a suave and preda­to­ry man befriends a 10-year-old boy, using him to seduce the child’s mar­ried moth­er.” Kubrick wrote the script in 1956 in col­lab­o­ra­tion with Calder Will­ing­ham, with whom he also wrote Paths of Glo­ry, which would become his fourth fea­ture the fol­low­ing year.

The stu­dio MGM, Alberge writes, “is thought to have can­celled the com­mis­sioned project after learn­ing that Kubrick was also work­ing on Paths of Glo­ry, putting him in breach of con­tract. Anoth­er account sug­gests that MGM told Kubrick’s pro­duc­ing part­ner James B. Har­ris that it did not see the screenplay’s poten­tial as a movie.” She also quotes Nathan Abrams, the film pro­fes­sor at Wales’ Ban­gor Uni­ver­si­ty who recent­ly found the Burn­ing Secret script, as say­ing that “ ‘the adul­tery sto­ry­line’ involv­ing a child as a go-between might have been con­sid­ered too risqué” back in the 1950s. Since Kubrick could “only just” get Loli­ta through in 1961, this “inverse of Loli­ta” may not have had much chance half a decade ear­li­er.

Zweig, one of the most pop­u­lar writ­ers in the world in the 1920s and 1930s, has already inspired one film by an Amer­i­can auteur: Wes Ander­son­’s The Grand Budapest Hotel, which came out in 2014. Not only are sev­er­al of its char­ac­ters mod­eled on Zweig him­self, it has the same struc­ture of sto­ries nest­ed with­in sto­ries that Zweig used in his writ­ing. “It’s a device that maybe is a bit old-fash­ioned,” Ander­son said in a Tele­graph inter­view, “where some­body meets an inter­est­ing, mys­te­ri­ous per­son and there’s a bit of a scene that unfolds with them before they even­tu­al­ly set­tle down to tell their whole tale, which then becomes the larg­er book or sto­ry we’re read­ing.” Usu­al­ly, height­en­ing the con­fes­sion­al mood fur­ther still, the teller has nev­er told the tale to any­one else. Hence the burn­ing nature of secrets in Zweig — and hence the fas­ci­na­tion of Kubrick­’s cool, con­trolled cin­e­mat­ic sen­si­bil­i­ty inter­pret­ing them.

Relat­ed Con­tent:

Lost Kubrick: A Short Doc­u­men­tary on Stan­ley Kubrick’s Unfin­ished Films

Napoleon: The Great­est Movie Stan­ley Kubrick Nev­er Made

Stan­ley Kubrick’s Jazz Pho­tog­ra­phy and The Film He Almost Made About Jazz Under Nazi Rule

Stan­ley Kubrick Explains the Mys­te­ri­ous End­ing of 2001: A Space Odyssey in a New­ly Unearthed Inter­view

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Kurt Vonnegut Offers 8 Tips on How to Write Good Short Stories (and Amusingly Graphs the Shapes Those Stories Can Take)

You can’t talk about Amer­i­can lit­er­a­ture in the sec­ond half of the 20th cen­tu­ry with­out talk­ing about Kurt Von­negut. And since so many well-known writ­ers today imbibed his influ­ence at one point or anoth­er, you’d have to men­tion him when talk­ing about 21st-cen­tu­ry lit­er­a­ture as well. Despite so ful­ly inhab­it­ing his time, not least by wicked­ly lam­poon­ing it, the author of Slaugh­ter­house-Five, Cat’s Cra­dle, and Break­fast of Cham­pi­ons also had a few ten­den­cies that put him ahead of his time. He worked won­ders with the short sto­ry, a form in whose hey­day he began his writ­ing career, but he also had a knack for what would become the most social media-friend­ly of all forms, the list.

In the video above, those abil­i­ties con­verge to pro­duce Von­negut’s eight bul­let points for good short-sto­ry writ­ing:

  1. Use the time of a total stranger in such a way that he or she will not feel the time was wast­ed.
  2. Give the read­er at least one char­ac­ter he or she can root for.
  3. Every char­ac­ter should want some­thing, even if it is only a glass of water.
  4. Every sen­tence must do one of two things — reveal char­ac­ter or advance the action.
  5. Start as close to the end as pos­si­ble.
  6. Be a sadist. No mat­ter how sweet and inno­cent your lead­ing char­ac­ters, make awful things hap­pen to them — in order that the read­er may see what they are made of.
  7. Write to please just one per­son. If you open a win­dow and make love to the world, so to speak, your sto­ry will get pneu­mo­nia.
  8. Give your read­ers as much infor­ma­tion as pos­si­ble as soon as pos­si­ble. To heck with sus­pense. Read­ers should have such com­plete under­stand­ing of what is going on, where and why, that they could fin­ish the sto­ry them­selves, should cock­roach­es eat the last few pages.

In the short lec­ture above Von­negut gets more tech­ni­cal, sketch­ing out the shapes that sto­ries, short or long, can take. On his chalk­board he draws two axes, the hor­i­zon­tal rep­re­sent­ing time and the ver­ti­cal rep­re­sent­ing the pro­tag­o­nist’s hap­pi­ness. In one pos­si­ble sto­ry the pro­tag­o­nist begins slight­ly hap­pi­er than aver­age, gets into trou­ble (a down­ward plunge in the sto­ry’s curve), and then gets out of it again (return­ing the curve to a high­er point of hap­pi­ness than where it began). “Peo­ple love that sto­ry,” Von­negut says. “They nev­er get sick of it.” Anoth­er sto­ry starts on an “aver­age day” with an “aver­age per­son not expect­ing any­thing to hap­pen.” Then that aver­age per­son “finds some­thing won­der­ful” (with a con­cur­rent upward curve), then los­es it (back down), then finds it again (back up).

The third and most com­pli­cat­ed curve rep­re­sents “the most pop­u­lar sto­ry in West­ern civ­i­liza­tion.” It begins down toward the bot­tom of the hap­pi­ness axis, with a moth­er­less young girl whose father has “remar­ried a vile-tem­pered ugly women with two nasty daugh­ters.” But a fairy god­moth­er vis­its and bestows a vari­ety of gifts upon the girl, each one caus­ing a step­wise rise in her hap­pi­ness curve. That night she attends a ball where she dances with a prince, bring­ing the curve to its peak before it plunges back to the bot­tom at the stroke of mid­night, when the fairy god­moth­er’s mag­i­cal gifts expire. In order to bring the curve back up, the prince must use the glass slip­per she acci­den­tal­ly left behind at the ball to — oh, you’ve heard this one before?

Von­negut first explored the idea of sto­ry shapes in his mas­ter’s the­sis, reject­ed by the Uni­ver­si­ty of Chica­go “because it was so sim­ple and looked like too much fun.” Clear­ly that did­n’t stop him from con­tin­u­ing to think about and exper­i­ment with those shapes all through­out his career. He would also keep clar­i­fy­ing his oth­er ideas about writ­ing and lit­er­a­ture by explain­ing them in a vari­ety of set­tings. He assigned term papers that can still teach you how to read like a writer, he appeared on tele­vi­sion dis­pens­ing advice to aspi­rants to the craft, and he even pub­lished arti­cles on how to write with style (in pub­li­ca­tions like the Insti­tute of Elec­tri­cal and Elec­tron­ics Engi­neers’ jour­nal at that). Nobody could, or should try to, write just like Kurt Von­negut, but all of us who write at all could do well to give our craft the kind of thought he did.

Relat­ed Con­tent:

Kurt Von­negut Gives Advice to Aspir­ing Writ­ers in a 1991 TV Inter­view

Kurt Von­negut: Where Do I Get My Ideas From? My Dis­gust with Civ­i­liza­tion

Kurt Von­negut Explains “How to Write With Style”

Kurt Vonnegut’s Term Paper Assign­ment from the Iowa Writ­ers’ Work­shop Teach­es You to Read Fic­tion Like a Writer

Kurt Von­negut Dia­grams the Shape of All Sto­ries in a Master’s The­sis Reject­ed by U. Chica­go

Kurt Von­negut Urges Young Peo­ple to Make Art and “Make Your Soul Grow”

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

French Bookstore Blends Real People’s Faces with Book Cover Art

You can lead the I‑generation to a book­store, but can you make them read?

Per­haps, espe­cial­ly if the vol­ume has an eye-catch­ing cov­er image that bleeds off the edge.

If noth­ing else, they can be enlist­ed to pro­vide some stun­ning free pub­lic­i­ty for the titles that appeal to their high­ly visu­al sense of cre­ative play. (An author’s dream!)

France’s first indie book­store, Bordeaux’s Librairie Mol­lat, is reel­ing ‘em in with Book Face, an irre­sistible self­ie chal­lenge that harkens back to DJ Carl Mor­risSleeve­face project, in which one or more peo­ple are pho­tographed “obscur­ing or aug­ment­ing any part of their body or bod­ies with record sleeve(s), caus­ing an illu­sion.”

The results are pro­lif­er­at­ing on the store’s Insta­gram, as fetch­ing young things (and oth­ers) apply them­selves to find­ing the best angles and cos­tumes for their lit-based Trompe‑l’œil mas­ter­strokes.

…even the ones that don’t quite pass the forced per­spec­tive test have the capac­i­ty to charm.

…and not every shot requires intense pre-pro­duc­tion and pre­ci­sion place­ment.

Hope­ful­ly, we’ll see more kids get­ting into the act soon. In fact, if some young­sters of your acquain­tance are express­ing a bit of bore­dom with their vacances d’été, try turn­ing them loose in your local book­store to iden­ti­fy a like­ly can­di­date for a Book Face of their own.

(Remem­ber to sup­port the book­seller with a pur­chase!)

Back state­side, some librar­i­ans shared their pro tips for achiev­ing Book Face suc­cess in this 2015 New York Times arti­cle. The New York Pub­lic Library’s Mor­gan Holz­er also cites Sleeve­face as the inspi­ra­tion behind #Book­face­Fri­day, the hash­tag she coined in hopes that oth­er libraries would fol­low suit.

With over 50,000 tagged posts on Insta­gram, looks like it’s caught on!

See Librairie Mol­lats patrons’ gallery of Book Faces here.

Read­ers, if you’ve Book Faced any­where in the world, please share the link to your efforts in the com­ments sec­tion.

via This is Colos­sal/Hyper­al­ler­gic

Relat­ed Con­tent:

36 Abstract Cov­ers of Vin­tage Psy­chol­o­gy, Phi­los­o­phy & Sci­ence Books Come to Life in a Mes­mer­iz­ing Ani­ma­tion

The Art of Sci-Fi Book Cov­ers: From the Fan­tas­ti­cal 1920s to the Psy­che­del­ic 1960s & Beyond

Enter the Cov­er Art Archive: A Mas­sive Col­lec­tion of 800,000 Album Cov­ers from the 1950s through 2018

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. In hon­or of her son’s 18th birth­day, she invites you to Book Face your baby using The Big Rum­pus, her first book, for which he served as cov­er mod­el. Fol­low her @AyunHalliday.

Archaeologists Think They’ve Discovered the Oldest Greek Copy of Homer’s Odyssey: 13 Verses on a Clay Tablet

The Home­r­ic epics are thought to have been com­posed in the 8th cen­tu­ry BCE. In the case of these ancient poems, how­ev­er, “com­posed” is a very ambigu­ous term. While archae­o­log­i­cal and lin­guis­tic research dates Homer’s ver­sions of the poems to some­where between 650 and 750, BCE., a schol­ar­ly con­sen­sus agrees these tales exist­ed hun­dreds of years before, in oral form, trans­mit­ted by wan­der­ing bards and mod­i­fied often in the telling. While they are thought to have been writ­ten down in Homer’s age, “any glimpse into Homer before medieval times is rare,” notes the Smith­son­ian, “and any insight into the com­po­si­tion of the epics is pre­cious.”

Before the medieval man­u­script tra­di­tion, begin­ning in the 10th cen­tu­ry CE, the largest extant copies of the Ili­ad and Odyssey come from what is known as the “Home­r­ic papyri,” frag­ments such as the Bankes Papyrus dis­cov­ered in Egypt in the 19th cen­tu­ry. Now, it’s being report­ed in news sites all over the web that the old­est writ­ten copy of the Odyssey has been found—or rather 13 vers­es of it, carved into a clay tablet and dis­cov­ered in the ancient city of Olympia in south­ern Greece. While the dat­ing has not been ful­ly con­firmed, experts believe the arti­fact comes from the Roman era, some­time before the 3rd cen­tu­ry CE.

While the dis­cov­ery may be sig­nif­i­cant, we should be care­ful to qual­i­fy the many claims made for its sta­tus. Like the poem itself, the sto­ry of this dis­cov­ery has seemed to change in its retellings. The tablet is the old­est find in Greece, not in the world. “Find­ing a bit of Homer in home soil,” says Mal­colm Heath, pro­fes­sor of Greek lan­guage and lit­er­a­ture at Leeds Uni­ver­si­ty, “will obvi­ous­ly give the Greeks a warm glow.” But, as The Times reports, “the ear­li­est sur­viv­ing frag­ments of the Odyssey” are actu­al­ly “bits of graf­fi­ti scratched into clay by school­boys at Olbia on the Black Sea coast of what is now Ukraine.” These frag­ments are “at least 600 years old­er than the Olympia tablet.”

Fur­ther­more, the Der­veni papyrus, dis­cov­ered in Egypt, which may include a quote from the poem, has been dat­ed as far back as 340 BCE. Nonethe­less, the new dis­cov­ery is still unusu­al, not only for its place of ori­gin, but also because of the medi­um. As Cam­bridge University’s Tim Whit­marsh notes, “It’s rare to find con­tin­u­ous text of Homer writ­ten out at such length in clay.” The tablet includes a notable word sub­sti­tu­tion that will cer­tain­ly be of inter­est to schol­ars, par­tic­u­lar­ly those at work on the “Homer Mul­ti­text project.”

That project, Smith­son­ian writes, is gath­er­ing all the frag­ments togeth­er “so they can be com­pared and put in sequence to pro­vide a broad­er view of Homer’s epics.” A view that shows us, as the project explains, “that there is not one orig­i­nal text that we should try to recon­struct,” but rather an unknown num­ber of vari­a­tions, tran­scribed and altered over the course of hun­dreds of years and scat­tered all over the ancient world. All of these frag­ments are fas­ci­nat­ing exam­ples, writes Sci­ence Alert, “of the way writ­ten texts can sur­vive through the cen­turies, or even mil­len­nia,” just as the sto­ry itself shows how oral tra­di­tions can sur­vive just as long with­out any need for writ­ten lan­guage at all.

Relat­ed Con­tent:

One of the Best Pre­served Ancient Man­u­scripts of The Ili­ad Is Now Dig­i­tized: See the “Bankes Homer” Man­u­script in High Res­o­lu­tion (Cir­ca 150 C.E.)

See The Ili­ad Per­formed as a One-Woman Show in a Mon­tre­al Bar by McGill Uni­ver­si­ty Clas­sics Pro­fes­sor Lynn Kozak

Emi­ly Wil­son Is the First Woman to Trans­late Homer’s Odyssey into Eng­lish: The New Trans­la­tion Is Out Today

Hear What Homer’s Odyssey Sound­ed Like When Sung in the Orig­i­nal Ancient Greek

Josh Jones is a writer and musi­cian based in Wash­ing­ton, DC. Fol­low him at @jdmagness

« Go BackMore in this category... »
Quantcast
Open Culture was founded by Dan Colman.