Some books come into your life at the right time. Like a new friend they hold your hand, pull you away to a quiet corner, snaffle a bottle and two glasses on the way across, and then pull you into a couch, proclaiming: Let’s talk. Laing’s book does just this. It offers the reader a startling “What if”: What if Kathy Acker were here, now? What if she was on Twitter? Or Instagram? What if she was still writing, confronting readers with their darkest selves? What if Kathy Acker ended up in some middle aged respectability? We’ve seen how that worked out for Trent Reznor, no?Continue reading “Reflection: Crudo –A Novel by Olivia Laing”
One of my concerns of late has been the reclaiming of classical literatures from regressive frameworks. If that sounds euphemistic it’s because it is. My concern, more simply put, is that regressive ideologies have claimed the classical literatures that came from Europe as their own, and this is at the expense of progressive ideologies. I’m not saying that these texts are the only texts of merit, nor am I saying that they should be studied at the expense of texts that have been marginalised under, let’s admit it, settler-colonialist pedagogies that are premised on European-supremacy. Nonetheless, given settler-colonialism is one of the after effects of European invasion and colonisation, I do think it is important to understand the texts that gave shape to that mindset, if only so that the systems built on those readings can be dismantled from within. Colonised peoples know that the systems are fucked, finding ways of teaching colonisers (and I count myself among that number) about the ways in which their world views are not universal, nor even coherent, and are certainly not materially applicable in a universal sense (ie. they’re not just “the way things are”). To this extent Aphra Behn’s novel, Oronooko provides a valuable insight into the early spread of colonialism and the ideologies that underpin it.