One evening in early 1950, the film mogul Louis B. Mayer hosted a small dinner party for the actress Gloria Swanson. She was fifty-one years old, which was not considered an ancient, crone-like age, even in an industry that values youth above all else. Still, she was in need of a professional boost. Mayer’s small soiree was something of a ceremonial gesture. Here was one of the last tycoons of classic Hollywood extending his hand and his hospitality to an actress who was tottering, on marabou-covered heels, back into the business after a decade-long fermata.
- print • Summer 2019
- print • Summer 2019
BEFITTING THE GIDDY opulence of “Camp: Notes on Fashion”—the Costume Institute’s summer exhibition as well as this year’s theme for the Met Gala, the blue-chip celebrity do of the year—this catalogue is an haute objet unto itself. Its two volumes are bound in soft celadon covers and separately strapped to either side of a pale-pink faux-leather album, all embossed in gold. The first book offers a series of essays that attempt to grasp the slippery semiotics of Camp, tracing the evolution of its use and appearance as verb (derived from the French se camper, “to flaunt,” which first pops up
- print • Summer 2019
One afternoon I was in the office of a psychoanalyst I know, scanning the alphabetical shelves for a book by Melanie Klein on envy and gratitude, when I glimpsed old copies of Janet Malcolm’s Psychoanalysis (1981) and In the Freud Archives (1984) and saw a chance to get some perspective. Malcolm is a magazine writer’s writer: No journalist of her stature is so frequently discussed among people I know who write “pieces” while being undiscussed by people I know who don’t. The analyst remembered finding In the Freud Archives especially interesting, but had nothing interesting about it to say, so
- print • Summer 2019
THE SPIRITUAL AND AESTHETIC DIMENSIONS of Andrey Tarkovsky’s cinematic universe might easily produce a daunting tome with the heft of a life-size, ready-to-bear cross. Yet Andrey Tarkovsky: Life and Work succeeds in compressing the late Russian director’s monumental legacy into portable form—a slender volume a pilgrim could easily slip into a backpack. The book succeeds in distilling Tarkovsky’s sound-and-visionary, contrarian essence with an approach that is at once capacious and compact: It’s more imagistic gospel than catalogue, more consecrated poetry than academic contextualization.
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The way this story begins, it could be the setup of a math or physics problem. Two astronomers and their assistants depart England, one pair headed south toward the island of Príncipe, the other southwest, to Brazil. Meanwhile the moon, as it loops around the earth, will soon occupy a position between the earth and the sun. Once the observers reach their tropical outposts, they assemble their equipment and wait for the moon and the sun to line up exactly: a solar eclipse.
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“Art museums are in a state of crisis.” The diagnosis is drastic, the remedy equally so: a radical update of both form and function. Hopelessly out of touch with the pulse of contemporary culture and the rhythms of everyday life, the grandiose architecture of the museum must be rethought in terms of adaptability and flexibility, with inert galleries transformed into sites of ongoing experimentation. Likewise the visitor’s experience, still rooted in antiquated models of passive contemplation, must be reimagined as a process of active participation and immersive engagement. Museums must reinvent themselves wholesale, in other words, to “guarantee their survival
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“Praise the world to the Angel, not what’s unsayable.” Thus spoke Rainer Maria Rilke, waxing a bit Nietzschean. It’s something of a commonplace in late modernity: the exaltation of the finite and transient—“things that live on departure,” Rilke says—and the concomitant demotion or denial of the eternal. The opposition grounds Keats’s “Ode on a Grecian Urn.” Wallace Stevens pares it down to an epigram: “Death is the mother of beauty.”
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The gold- and silver-colored crucifix that hung opposite my childhood bed was only one of many that adorned the walls of my home, my school, and, of course, the church I attended. On early-summer mornings the bright, filigreed metal caught the rays that leaked around a too-narrow window shade and the dying Christ glowed as if electrified. At age eight I understood the principle of reflected light but didn’t yet grasp the concept of an afterimage—the result of photoreceptors retaining an impression after the eye is closed or upon looking away from the object. After waking one morning, I allowed
- print • Summer 2019
In “La Guera,” her famous 1979 essay about coming to racial self-consciousness as a light-skinned, mixed-race Chicana, Cherríe Moraga identifies first and foremost as a daughter: “I had no choice but to enter into the life of my mother. I had no choice.” This is, of course, a natural fact about how we all are born. But it is also a kind of alibi—an italicized plea for forgiveness in advance. From the beginning of her career, she has scavenged her migrant mother’s story for material applicable to her own emerging politics as a lesbian feminist. Those politics came to be