Authenticity (part III)

whitetears

White Tears, from which you have read an excerpt, is the story of Seth, a young, white, college-educated sound engineer, who accidentally records a line from an old blues song while picking up ambient sounds in Washington Square Park. He and his business partner, the scion of a wealthy family whose riches come from running private prisons and black ops sites, post the recording online as a prank, and call it a historical record by Charlie Shaw, a blues musician from the 1920s whose name they have made up. Soon, however, a record collector contacts them to tell them that Charlie Shaw was, and perhaps still is, a real person. So the novel is a kind of a ghost story, as well as a commentary on black music and the ways it has historically intersected with the American class system.

Hari Kunzru, an Englishman of Pakistani descent, says of his novel, “This is a book about absence,” raising the questions: Why were some black artists from the past recorded, and not others? Why are some black musicians remembered, and others forgotten?

In the video linked above, Kunzru speaks of moving to the United States around the time of Barack Obama’s first election:

The moment of false hope . . . for a post-racial America, the idea that we could just forget all this stuff and consign it to history, and then the realization that actually this history still poisons public life in the U.S. to an unbelievable degree . . . I was quite shocked by that . . . I wanted to bring my own experience, because I am an outsider, but I have a particular history with those questions here [in England]. My history is all about empire and dealing with that . . . There was a moment when . . . this romanticized idea of American history was very big in the hipster culture . . . [White Tears is also] a story about wealth and inheritance, and inherited money, and what . . . rich young people, whose parents have whatever to make [their] money, come to New York in order to convert [financial] capital into cultural capital.

What does Kunzru mean by “cultural capital”?

The line of the song that Seth inadvertently picks up is “Believe I buy me a graveyard of my own.” This is probably a reference to this song, “Furry’s Blues,” by Walter “Furry” Lewis:

And possibly also to this country blues song:

Incidentally, in 1976, Joni Mitchell wrote a song about cultural appropriation in which Furry Lewis features, “Furry Sings the Blues”:

Old Furry sings the blues
Propped up in his bed
With his dentures and his leg removed . . . 

Old Furry sings the blues
You bring him smoke and drink and he’ll play for you
lt’s mostly muttering now and sideshow spiel
But there was one song he played
I could really feel . . . 

Old Furry sings the blues
He points a bony finger at you and says
“I don’t like you”
Everybody laughs as if it’s the old man’s standard joke
But it’s true
We’re only welcome for our drink and smoke . . . 

W. C. Handy, I’m rich and I’m fey
And I’m not familiar with what you played
But I get such strong impressions of your hey day
Looking up and down old Beale Street . . . 

Furry sings the blues
Why should I expect that old guy to give it to me true
Fallen to hard luck
And time and other thieves
While our limo is shining on his shanty street
Old Furry sings the blues

Near the end of Kunzru’s novel, an entire chapter consists of the repeated words “ha ha ha,” a reference to “The Negro Laughing Song,” a popular song from the days of minstrelsy. As Kunzru describes it,

The genre of the laughing song comes from the 19th-century. These songs start with a black performer singing about the racist things white people say when they see them. Then the song dissolves into rhythmic laughing. It’s the laughter of somebody who is trying to diffuse a potentially violent situation. There is such a horror to the laughter. The laughter is a window into what it felt like to be a black man on the street at sun down in the south during segregation.
 
I specified to the publisher that I wanted it to run as spread so that the reader turns the page and has “ha ha ha” on the left and right side. To me that is the heart of darkness, or the heart of whiteness, in the book. It’s the kind of horror that can’t be described and just exists in this contentious laughter.

A remaster of the original 1891 recording of  “The Negro Laughing Song” by George W. Johnson:

I loved White Tears. This guy, who happens to be my brother, disagreed with me, however.

georgegrella1

My brother George Grella, who wrote this book about Miles Davis, said on GoodReads:

This is a terrible book.

. . . Nothing against the ambition, which boils down to the question of authenticity, what it is and the dangers of pursuing it to the utmost level of purity. The vehicle is old-time American music, from poor Southern musicians, mostly black and mostly blues players, recorded in the 1920s on labels like Paramount. The characters who carry this are Seth (the protagonist) and Carter, buddies from college who use Carter’s family money to start a recording studio. They in turn are paralleled by the story of an older record collector and the obsession of one of his colleagues. Both pairs are connected through what is essentially an imaginary song from a pseudonymous musician, Charlie Shaw.

Kunzru is woefully unprepared to execute this task. The self-conscious quality of his research is painfully embarrassing throughout: the author picked up details of audio engineering, musicians’ names, song titles, and serial numbers, without ever picking up any understanding of the subject. He seems to have never heard the music in question, or it seems to have never penetrated his understanding—he comes off as the collectors themselves, obsessed with the completeness and quality of the physical object and not much interested in the art it contains. Seth and Carter somehow find themselves caring only about old acoustic recordings without ever seeming to find anything in the music that matters to them as human beings (that Kunzru name checks some well-known music writers who are features of the upper middle-class white bourgeoisie and can’t hear African-American music past Beyoncé is a tell).

This all turns into an overwrought potboiler of sex and murder, with a heaping condescension of the young white man finding, through violence and tragedy, the authentic feeling of being a young black man deep in the Jim Crow South. This is a terrible kind of slumming, Kunzru arguing that Seth has achieved this experience through writing that is nothing more than gazing at (and never putting the needle down on) the shellac grooves on a 78 side. The prose itself has the earnest, focussed, affectlessness that is everywhere now, spawned from countless MFA programs, and that is professionally smooth, bland, and that allows the author to disavow any specific meaning. That is dishonest, and the foundation of this deeply dishonest book.

Okay then. But if we went another semester, I would assign this book.

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