Marie Marshall

Author. Poet. Editor.

Tag: culture

Reading ‘Go Set A Watchman’

To_Kill_a_MockingbirdBy now we all know the story of how To Kill A Mockingbird came to be written, and how Go Set A Watchman came to be published fifty-five years later. That half-century-and-a-bit has seen a lot of changes in sensibilities about race, particularly in the USA, the country where both novels are set and where their major readership is. The thesis of To Kill A Mockingbird seems to be that, by and large, people are decent, or strive to be decent, or can be reminded of their decency despite their prejudices, not simply about race but about other fears as well; this decency does not always win out against a tragic result, when such prejudices are deeply ingrained in a community’s culture, but that is life. Man, as the Bible says, is born to suffering, as the sparks fly upward. Nevertheless, keeping an eye to that glint of decency leads, step-by-step, to some kind of progress.

To an extent, we readers found it easy to accept this naivety, given that the first-person voice of the book was that of a child, and that Harper Lee was relaying to us how the world seemed to her, that child, the novel being semi-autobiographical. We excused the ingenuous nature of its basic philosophy – indeed, it seemed ideologically neutral to us, because it expressed how we like to feel about ourselves, that there is hope, progress, and betterment. Most of its first readers came to it during the optimism of the 1960s Civil Rights movement.

Nowadays, in the era of ‘Check your privilege!’, it seems such an attitude won’t do. Racism is binary, it is either on or off, it is a thing without shade, hue, or nuance, it is a label hung as prominently around the neck of anyone who betrays a slight slip of attitude as it is round the neck of the most dyed-in-the-wool Klansman. I don’t say this is right or wrong. I do say it is as much cultural as was the liberal feelgood attitude that seems to be there in Mockingbird. Without the hardening of attitude since the date of writing and publication, perhaps a book like Mildred D Taylor’s Roll Of Thunder, Hear My Cry would not have been written fifteen years later. Certainly I could argue that her minor character Mr Jamison, the sympathetic white Rothmc_coverlawyer, would not have been created without the pre-existence of Atticus Finch. But Taylor’s work is much harder-edged, plainly didactic, aiming to show that African-American people must be the prime movers of their own change in circumstance. Thus Mr Jamison is largely ineffectual; whilst a lynching in Mockingbird is prevented by the stoical Atticus and ultimately by the ingenuous Scout, in Roll Of Thunder Jamison can’t swim against the tide, and a lynching is only prevented by a covert act of arson on the part of one of the adult black characters, as a result of which all the characters, irrespective of ethnicity, have to collaborate to save their livelihood. Taylor’s attempt to seize the story of racism in the South and depict it from the point of view of those on the receiving end was understandable. Despite Roll Of Thunder receiving the 1977 Newbery medal, I have always felt it failed as a book, because it never quite managed to give the child characters’ actions any appreciable impact or effect, compared to that of Scout in front of the gaol, and as it was principally a book written for children, that was a not inconsiderable failing.

Go Set A Watchman is already suffering on many counts in the few days since it was published. I almost feel cheated myself – I always wanted to be a writer, and Harper Lee was my idol for the simple reason she had come along out of nowhere, written one book which turned out to be a literary landmark, and then had written nothing else. I would have loved to have written the twenty-first century’s Scottish equivalent and similarly retired. Therefore I had mixed feelings when the coming of Go Set A Watchman was announced. I had long since given up my ambition of being a second Harper Lee – after all, I had had three novels published, and although I am glad to say they are read, I can’t claim that they have achieved the status of Mockingbird. I wondered whether the appearance of Go Set A Watchman would tarnish Lee’s reputation, rather than enhance it. I knew I would buy it, but frankly I would have waited with greater anticipation the appearance of a new Anne Tyler novel, she being acknowledged as prolific and a good story-teller.

How, then, to read Go Set A Watchman? We know that it is a largely unaltered first-draft of a novel that, with substantial revisions consisting of taking a minor passage and expanding it to novel length on its own, became To Kill A Mockingbird. We know that it is set in the 1950s, closer to the time when it was written. We have to be prepared for some major differences. The first and most obvious one is that we do not have Scout’s direct voice. There is no ‘Scout’ as such, no immediate trace of the overall-clad tomboy, except in a handful of flashbacks. The protagonist is Jean Louise Finch, somewhat of a feisty New York sophisticate in slacks, coming back to her to-kill-mockingbird-gregory-peck-and-mary-badham-atticus-finch-21253840Southern birthplace for a visit. The novel is written in ‘free indirect speech’, which means that although we do see things from Jean Louise’s viewpoint, the actual language is third-person. This holds us at a slight distance from the protagonist, it is not as easy to identify with her. The biggest surprise – well, by now it is, of course, no surprise at all – is to find Atticus Finch holding segregationist views. This troubles our binary view of racism. More to the point, it troubles our binary view of liberalism. Atticus Finch, as shown in Mockingbird and in the film adaptation of the novel, has inspired many people to take up the Law as a profession. He has a monument raised to him in Monroeville, Lee’s home town, which is fairly unusual for a fictional character. Good heavens, Gregory Peck, when I saw him in a TV re-run of the film, became my first and only guy-crush!

Yet, having read the book, I realised that his courtroom address in defense of wrongly-accused Tom Robinson, though thoroughly logical, read like a grocery list. It was flat and undramatic, lacking in rhetoric, as though the facts were enough to carry the day. He won the argument, sure, but lost the trial. He was not an advocate for any great social change, he was simply a man who demanded, plainly and without passion, that the law should be properly applied, and that you could not convict a black man contrary to the evidence. This is a major reason why later reviews of Mockingbird criticised both him and his creator for not being anti-racist enough, for not using the Tom Robinson case, Samson-like, to topple the Philistine edifice of Southern racism once and for all. But – for heaven’s sake! – did that happen in real life? Then why should it happen in fiction? Whilst no work of literature is ideologically neutral, Mockingbird is a realist novel, not a sermon.

51+CUXo8aDL._SY344_BO1,204,203,200_If it really shocks you to find that a character who in one novel was, as a matter of principle, sure that a black man ought not to be convicted of a crime he did not commit, is in another novel, sure that the black and white races should develop separately, then do as follows. Do not regard Go Set A Watchman as To Kill A Mockingbird Part Two. It was never conceived as such. Regard it as a stand-alone novel with stand-alone characters that just happen to have the same names as characters in another novel that you have already read. More properly, regard it as you would regard a first draft that turned up in the posthumous papers of a departed novelist, and cherish it as a record of her creative thought processes. I grant that this will be difficult, but judge it without reference to the literary merit of To Kill A Mockingbird. To have that previous merit in mind will mar your reading. This, however, you should bear in mind: Go Set A Watchman is not a twenty-first-century novel. It is a mid-twentieth-century novel. It is a product of its time and of the culture that Harper Lee lived in and took as normative. L P Hartley said that ‘the past is a foreign country; they do things differently there’, and this is something that I, as a person with very sharply defined political and literary principles, have had to learn to come to terms with as I read literature, and as I write creatively myself. I’ll not spoil the plot for you, but that is how to read Go Set A Watchman.

Cultural appropriation: that ship has sailed!

The question of whether anyone from one community can or ought to take something, in whole or part, that is the practice of another community, and use it as his or her own, is an issue that emerges, submerges, and reemerges. We would all, it seems, like hard-and-fast rules to tell us what we can take and on what terms, and what we can’t. But surely that is unrealistic? Cultures and the communities that sustain them have always been porous, transferring ideas, bringing their influence to bear on each other, sometimes one giving way under the pressure of another, but never standing still.

Henry Reaburn's 1812 portrait of Alexander Ranaldson MacDonnell of Glengarry, wearing a costume of almost total artificiality.

Henry Reaburn’s 1812 portrait of Alexander Ranaldson MacDonnell of Glengarry, wearing a costume of almost total artificiality.

In 1746, following the Battle of Culloden, the clans of the Scottish Gàidhealtachd, irrespective of which side they had fought on, were banned outright, by Act of Parliament, from wearing their native costume. This Act was repealed thirty-six years later, not at the protest of the dispossessed Gaels themselves, but at the instigation of The Highland Society of London, an organisation of English-speaking landed gentlemen and aristocrats of Scottish origin. By this time a generation of clanspeople had gone, and the habit of making and wearing their native dress had been all but lost – they were after all, only a peasant class and therefore insignificant. Soon great numbers of the people themselves would, as the eighteenth century gave way to the nineteenth, be forced out of their native glens and into coastal villages, or to the big cities of the central belt, or away to Canada. Meanwhile a commercial version of their tartan was being produced in the lowland town of Bannockburn, specifically for military use. In 1822, in order to stem popular radicalism in Scotland, novelist Sir Walter Scott and others arranged for King George IV to visit Edinburgh, and for him to be greeted by a pageant largely of their own invention. Highland dress was to be on display, worn by the Clan Chiefs – whose private life was now much less like that of their paternalistic forebears and more like that of English landowners – and by bands of such ‘clansmen’ as still could be mustered. The tartans they wore, specially designed by the company in Bannockburn, were largely the fanciful inventions of the Chiefs themselves. What we now think of as ‘Highland dress’ was a nineteenth-century invention.

However, its artificiality did not stop its being adopted, in due course and merrily, by high and low as the national costume of Scotland. At weddings from Stranraer to Lerwick, on high days and holidays, and whenever the Scotland Rugby team is hosting a match at Murrayfield, you will see kilts and tartans. At Carter Bar, high in the Cheviot Hills where no native ever wore a kilt in antiquity, you will find a piper in Highland dress entertaining the tourists who stop at the English-Scottish border. Go much further afield and you will find the Pipes and Drums of the Chicago Police Department resplendent in their tartan kilts; even the hatbands that Department uses are in the ‘Sillitoe Tartan’ – actually a checkerboard pattern rather than a true tartan, but first used as a police identifier exclusively in Scotland until 1961. Meanwhile, back in Scotland, you can now buy Star Wars sporrans in the image of a Wookie.

Now, I don’t say all this in a spirit of ‘me-too-ism’. I have simply picked it because it is close to home and readily researched, and more importantly, it illustrates a warp and weft of many complex systems. It is not a straightforward picture of a straightforward process. There are so many different attitudes on show, to what was once exclusive to the peasant culture of the Highlands – violent disruption, appropriation by a different class, misunderstandings and assumptions about its nature, gaps in knowledge filled in with invention, adoption as a national identifier, dissemination as a cultural export, re-importation with external influences, all these and probably more interwoven and difficult to unpick. I only know that I am no longer in a position to feel any direct resentment about this element of Scottish culture, if such a feeling in me could ever have been justified in the first place. I have both Scottish Lowland and Highland heritage, but I am who I am here and now. I am looking at a current situation which was not determined by a small number of great forces, but by billions of little ones; and history is a very fragile thing, within which we have no idea whatsoever what might have happened had one of those ‘little forces’ flipped.

I had managed to get as far as that last paragraph without mentioning ‘the A-word’. Well, it had to come at some time! The term current for the adoption of a cultural asset across a social boundary is ‘appropriation’. Often, sometimes fairly and sometimes unfairly, it is a code-word for outright theft; unfortunately that connotation colours its entire use and too often enables it to be employed as an accusatory bludgeon. Whilst I will grant without reservation that there are points of contact between social and cultural communities that are understandably very tense – I am thinking in particular of the racial dynamics of the USA, where the subject of cultural appropriation is probably most hotly debated today – it would take, in my estimation, a very blinkered outlook to ignore the fact that we now live in a world almost entirely without walls. From our corner of the world we are able to see into all the others, in a way without precedent in history. The porosity of cultures has never been more obvious. The kids of a family in Wales paint their faces in Dia de los Muertos masks, a Tibetan exile makes Hip Hop videos, the presence of economic migrants in Scotland means you can buy Eastern-European food in the corner shops, every indigenous, folkloric, or local music can be searched on YouTube – the walls are down, people, the walls are down! The mechanics whereby culture travels are now almost entirely on the surface, and are intensified!

Bobby Darin, one of the artists who recorded cover versions of Ray Charles's 'What'd I Say'.

Bobby Darin, one of the artists who recorded cover versions of black music.

Is it not high time, therefore, that we say of ‘cultural appropriation’ that that ship has definitely sailed? I am aware that there are still sore places on the cultural body, such as the way in which, in living memory, mainstream American music businesses took and repackaged African-American music, and sold versions of it performed by European-Americans; but to me that says at least as much about the American strain of aggressive capitalism, in which anything which can be commodified will be commodified, as it does about the actual purloining of culture. Moreover, it is a particular case, not a representative case or a test case. Again, complex systems at work, from which it is difficult to narrow our scrutiny to a single point of principle.

I am asking the question. I’m not seeking to close the debate, but to open it out, so please do not think that I am being heedlessly dismissive of your own particular concerns, whatever they may be. Maybe the proposition I have advanced will make you think again – or afresh – and find new reasons why this still seems an issue where we have to tread carefully. Maybe, on the other hand, your reappraisal will open the possibility that we can start to celebrate when our own culture rolls out beyond its former borders, no matter how that happened in the beginning. Let’s see.

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If you click here, you can read an interview with me, conducted by Robin Ouzman Hislop on behalf of Poetry Life and Times.