Yehoshua, A.B. (2005), A Late Divorce, Halban
Translated by Hillel Halkin
ISBN 1-870015-95-9
I don’t know about you but I am constantly on the prowl for great writers I never heard of. That is one of the reasons why I follow the long- and shortlists of different prizes and the surrounding discussions, hoping to come across a gem. Gems, however, are few and far between, and I’ve become careful. I still do dip into the unknown now and then, and, most recently, my stranger of choice was A. B. Yehoshua who caught my attention when he was shortlisted for the Man Booker International Prize 2005. Two weeks ago I finally read a novel of his, A Late Divorce, translated by Hillel Halkin, published in the original in 1982. I read every page with enjoyment up to the end of this marvelously written and conceived jewel of a novel. Looking, waiting and prowling paid off.
A.B. Yehoshua, judging from this book, is a great writer and A Late Divorce is a masterpiece that I had trouble to describe. But, I’ll try. Bear with me. A Late Divorce is a book about family, about Israel, about religion, about madness, about poetry, about love and about shame. Probably about half a dozen more things, too. The writing is great, as well, although I have to add the usual caveat. I’ve only read Yehoshua in Halkin’s translation. As far as I know, Halkin could be responsible for most of the stylistic goodness; if the translation, however, is even slightly true to the original book, Halkin’s task was a daunting one, because A Late Divorce is an uneasy book, never settling on one voice, one point of view, intent upon chasing the reader through a maze of sounds until the book itself ends with a chase in a masterfully bittersweet ending.
A Late Divorce is about migrations and returns: an Israeli professor, Yehuda Kaminka who teaches in the US, has built himself a home there, with a pregnant girlfriend whom he wants to marry. He returns to Israel, his former home, to obtain a divorce from his wife. It is a book about madness: this attempt of his is more difficult than we may have anticipated, it has required a lot of preparation and still, when the professor arrives, everything is hanging in the balance, because his wife has been locked up in a psychiatric ward ever since she tried to kill him, which is the act that drove him away. It is a book both about religion and family: He arrives on Passover week, a week of ritual and remembrance for those of the Jewish faith; during that week he lives at the houses of his four children, who take turns in accommodating him. Three of his children are married, the fourth is gay but also in a relationship.
In a week of ritual, we watch that family play its old games and go through it’s rituals, in a week of remembrance, we learn what an unhappy family this one is and always was. As the week draws to a close, the tensions rise, but due to Yehoshua’s immense skills, we don’t have a catastrophe waiting at the end, not in any usual sense. Instead, Yehoshua uses these last chapters to twist the knife in his readers’ hearts some more, making them feel a sorrow (and hope) that doesn’t leave when the last page is turned. Although there are no actual repetitions, Yehoshua’s construction creates a sense of repetition, recreating the same sadness and sorrow time and again that dominates the family, injecting new elements, shining new light on some old ones. Not an awful lot really happens in the book but these devices ensure that the book never gets boring, never becomes dull. The most significant and well-executed of the narrative games is how he creates a flow of voices by handing each chapter to a different character; the way one voice follows another made me gasp at times, he seems to have an unerring instinct of how to arrange this in as effective a manner as possible.
The novel is, also, about writing, in several ways; there is for example a fledgling poet, who uses a notebook with two columns, wherein she notes ideas and phrases, one for poetry and one for prose. She always notes both of these at the same occasions, which tells us how the same situation can be channeled through different sensibilities different kinds of writing. However, writing is emphasized most directly in the way that Yehoshua foregrounds his techniques, the tools he uses to convey his story. The book has nine chapters, one for each day, each one narrated by a different family member. Some chapters are, for lack of a better word, special, narrated in a special voice or a special way. I have no idea how Yehoshua renders voices in the original Hebrew, but in Halkin’s translation, Yehoshua’s not going for subtle effects like changes of tone, speech patterns or something like that. No, among these “special” ways of narrating the story there’s the first chapter, which is written in a style resembling stream-of-consciousness, no commas, no semicolons, a hurried stew of a narrative, poured straight from the mind of a child, Kaminka’s only grandson.
There is the chapter of his gay son Tsvi’s lover, who’s a sephardic Jew (there’s a whole strand of ideas in the novel that center upon the status of sephardic Jews in Israel) and, for most people, a closeted gay. His chapter only consists of one half of dialogue, his half. He talks to different people and unearths interesting information, which we only know to the extent that it is reflected in his answers and questions. And the very next chapter features only dialogue. It’s not just any dialogue, it’s one of the most culturally enshrined kinds of dialogue: Tsvi has a session with his psychiatrist. The fact that this last chapter’s narrative technique is reflected to an extent in the content (there are more ways, but impossible to share without spoiling it for some future readers) is no accident. Yehoshua makes good and judicious use of every word, phrase or paragraph he writes. He is not a generous but an efficiently brilliant writer. Nothing escapes his attention.
I have, in past reviews, positively remarked upon some writer’s use of illness, for example, not as a textual gadget but as something that has a logic of its own, and of the writer’s acceptance of it. I have also presented Giordano’s novel as a striking negative example of a writer who is neither generous nor, as a writer, particularly smart. Yehoshua is greedy, he takes everything and fits it into his system, but he doesn’t do it frivolously or carelessly. Giordano doesn’t care about the minorities he uses, not a bit. He exoticises madness, illness. Not so Yehoshua. What he does he does because it’s necessary, needed. He sees no need necessarily to consider others’ logic, others’ situations but he doesn’t use them as difference either, I think. It’s difficult, because the book as a whole is torn, morally. Yehoshua is a very moral writers, but his allegiance isn’t always clear. Often, it’s really hard to see where the projected norm is (unless there isn’t one, but I think there is), from which angle Yehoshua reads the situations and the characters or maybe I just don’t see clearly enough. In terms of what we just discussed, let’s for example, look at the child’s chapter again, which is, remember, the first one of the book, containing a narrative that resembles a stream of consciousness.
Clearly the speed and breathlessness of the way that chapter is told exemplifies central properties of this chapter’s speaker. At the same time, the setup of the chapter is very strange, the story it tells is wondrous and complete enough to serve as a separate story: The old man returns from abroad, sleeps off his jet lag for days while members of the extended family keep calling. The child watches everything and the moment the old man wakes, is the first moment in a while that the boy is left alone, babysitting his infant sister. A diaper-related crisis arises, the boy makes a mess of it, but the ruckus wakes the grandfather and together they set things right, clean up the mess. It’s one of the best chapters I’ve read in any novel, and it serves perfectly as introduction to the book. The family has yet to weigh in completely, Kaminka’s relationship to his wife and the reason for wanting a divorce have yet to emerge, yet to be disclosed but many other things are already stated here. Both are outsiders in the society they live in now, the old man because he is at odds with his family and because he’s perhaps more American than Israeli now, the boy because he’s peculiar, and fat.
And here’s where I return to what I just babbled about: his corpulence, presented as the result of an illness and his isolation from ‘normal’ kids isn’t used as such, especially not in the context of the novel. To be sure, he is no naïve child, he’s ashamed of himself, of his actions, anxious to know what people say about him, almost paranoid and he keeps trying to make sure that people know he’s ill not lazy or a glutton.
The gym teacher called me over try Gaddis he said I’ll help you I said I can’t. If you’d lose some weight you could jump he said so I said it’s not the food it’s my glands there’s something wrong with them. What glands he said who put that into your head? So I explained to him about the glands that make me fat the doctor said so he even gave me a note at the beginning of the year that I wasn’t supposed to jump.
He feels society’s gaze upon him and it’s a heavy load to have to bear as a child. But, and here’s the kicker, the same basic problems, the shame, the paranoiac fear of others’ tongues and eyes, everyone’s afflicted of that. Every single character here is miserable, mad, even Some chapters seem to be told in a pretty straightforward, conventional manner, just plainly told from the character’s point of view, so that we learn both about the events and about the character’s feelings towards them, his experience of them and his role within that strange disturbed family.
These chapters seem simple, especially compared with the others but that simplicity is deceptive. Just as the characters are often not openly miserable (unlike, say, the cast of Christina Stead’s masterpiece), these chapters and the characters that narrate them are also underhanded about other aspects of their mental make-up. Reading the book, we find that few things are told several times, it’s not a Rashomon type of structure, but it definitely works in a similar manner, but instead of seeing an event or an object from several angles, we see a character from several angles. While I still maintain that there’s a moral undecidability involved, as mentioned above (I will return to that in a second), this method, and Yehoshua’s hard gaze at everything, did remind me of Bentham’s Panopticon as described and used by Foucault. It doesn’t, of course, work for the characters, since awareness of the device and self-regulation is key to this, but since much of the book feels like an allegory anyway, it’s more like a reminder to his readers, an admonishment. This is the aspect of the book that’s horrible, really. There’s a cold moral core to much of it. Unpleasant, rigid. And at the same time, this is one of the central places where Yehoshua blurs distinctions. When we hear that Kaminka’s wife, the certified madwoman, stabbed him because she was “disappointed” with him, we can’t but feel Yehoshua’s nod of approval. He’s that rigid.
However, the book also conveys a passion, a personal, political one. While discussing the family and its problems, Yehoshua’s also discussing Israel and it’s situation, it’s history and its future. This is, perhaps, as important and central a reading as one that would foreground the personal relationships, the intrigue, broken hearts and the like. Yes, the book is a huge disquisition about love, about the power imbalance that it can bring, about the role of sex, the harm of ladylike prudery, the role of prostitution in a prude society, the role of homosexuality etc. However, it’s hard to ignore insistent phrases such as his aside about “a homeland still struggling to be a homeland.” There is a worry about Israel in the book, as Israel is surrounded by enemies, regularly harangued by its friends and despised by its enemies. Passages like this one, towards the end of the book, stay with you, long after you finished the novel:
Homeland can you be a homeland? […] It mustn’t be said not even be said but the state of Israel is an episode. Or will history have mercy?
The character voicing this subsequently dismisses the idea of historical mercy, with the cold of Yehoshua’s thinking on his breath. But, in a previous chapter, which is told from hindsight, disclosing the end before we’re there, there is burgeoning hope. It’s not Kaminska returning, because he returns in order to sever his ties with the homeland.
No, it’s the young generation, the children, infants and the as of yet unborn that represent hope and it is this hope that lends this novel its greatness. Yes, alright, it’s written and constructed by an extraordinary writer. This is the only book of his I know and my edition provides no further information beyond the prizes he’s garnered, but as far as the craft of prose is concerned, he’s one amazing specimen of a writer. The family, too, is vivid, and if I have not chosen to dwell overmuch on its dynamics it’s because part of the book’s enjoyment is finding out about that, being prodded and slapped and pushed by the book through the narrow alleyways of that family, listening to insufferable bigots and struggling poets. Through his way of shuffling the chapters he creates, in a way, a music of family, a rhythm of relationships. He reflects upon writing in numerous ways, probably reflecting on his own literature, as well. He’s, really, a very good writer, and the book is harrowing, a tough experience to undergo, but that doesn’t make it great. It is the vision, the hopes, the faith in youth that shines from the book that make A Late Divorce so much worth reading, I think.
shigekuni. 