Professor Andersen’s Night

Silk Screen illustration 2016 by jpbohannon.

Winston Churchill called his bouts with depression “having the black dog on his back.” This was not original with him, but was a common saying, referring more often to moodiness than depression. One historian likened it to the phrase “getting up on the wrong side of the bed.” But nevertheless, the phrase has been attributed to Churchill and ever since been associated with depression.

God knows, the world that Churchill saw certainly could buckle the strongest man’s knees.

And so it seems to be these past few months, as well. From Paris to Brussles to Orlando to Dallas to Nice to Turkey to everyday traffic-stops, there has just been an onslaught of horrific and discouraging news. President Obama, in his speech after the Dallas shootings, said that “this is not who we are.”

But I wonder. Not we as Americans specifically–although I do wonder about that–but we as a species.

Sure, I know the heartwarming and hopeful stories as well: from high-school kids doing serious global service to individual neighbors coming together to help another in worse shape than they, from those who put their lives on the line to those who fight against power when it seems determined to crush the weak. I know people whose every thought seems to be how to better the lives of the sick and dispossessed, the impoverished and the abused.

And yet these past few months have been relentless.

Last week, I read two novels by Dag Solstad, Shyness and Dignity and Professor Andersen’s Night. Both deal with teachers–Norwegian literature teachers–at the end of their careers. They both (a high-school teacher and university teacher respectively) question the value of the literature they profess. (Both are teaching Ibsen.) The struggle to make students realize the value of literature has been ongoing throughout their career–that is always the natural give and take between student and teacher, although both feel it increasingly worse– but now they feel that that value is questioned by society itself. From evolving technologies–and the distractions they provide–to current pedagogical trends and goals that emphasize success in a future career, they feel out of place, like dinosaurs, supporting a cause that is no longer relevant in the ultra-modern world.

And it is easy to believe that.

As hundreds are gunned down, blown-up, crushed, drowned, stripped of their homes, it is hard to rationalize the need to read a 150 year old Norse play, or a 450 year British play , or a 2500 year old Greek. Novels, poetry, drama, short fiction…it all feels so powerless against men with efficient guns and deficient ideas.

And yet, never before has it been so important.

Study after study has linked reading literature with an increase in the development of EMPATHY. Even the youngest teenager, after reading To Kill a Mockingbird, understands on the simplest of levels, the importance of “walking in another man’s shoes.” Reading has always been a way of experiencing different lives, different cultures, different ideas. And this is what it needs to continue to do. It is our insularity, our tribalism, our fear of (and intolerance to) the “other” that is that root of much of the world’s pain and horror.

I KNOW that art, music, literature, theater, dance are more than just “nice things” for entitled leisure. They are essential to us as a species.

I KNOW these things to be true. But these days I do not FEEL it.

But I must continue doing what I do, nevertheless: read and write.

However, as I read this, the “black dog” is wagging its tail frantically and banging up against the door.

“Broken Umbrella” illustration 2016 by jpbohannon

Dag Solstad, a novelist and playwright, has won numerous prizes for his writing, including the prestigious Nordic Prize for Literature. He is the only author to have recived the Norwegian Literary Critics Award three times. This is the first English translation of his work. Solstad lives in both Oslo and Berlin.
Back Cover copy of Shyness and Dignity by Dag Solstad

And most of us have never heard of him.

In general, we Americans are very ignorant of writers in other languages. It is not our fault (despite our staunch embrace of our mono-lingualism). American publishing houses take very few chances with translated works. Of course, there are exceptions. Publishing houses such as Europa Editions, Graywolf Press, and Vintage have been steadfast in bringing forth translated novels. And every so often they catch on. Elena Ferrante is a phenomenon; Jo Nesbo continues to thrill; and the Girl with the Dragon Tattoo series was a publishing behemoth. But in general, we are isolationists when it comes to reading.

To wit, Shyness and Dignity, Solstad’s first novel to be translated into English, was published in Norway in 1996 and in the States in 2006. It was his first novel translated into English–thirty-seven years after his first book came out in 1969.

(One would think that his books covering each of the FIFA World Cups from 1982 on would have introduced him to Americans. But then again, we as a nation are just beginning to watch soccer; obsessive reading about it is probably a bit down the road.)

And so we have Shyness and Dignity. (As of now, there are three novels translated: Shyness and Dignity, Professor Andersen’s Night, and Novel 11, Book 18.) Shynessbookcover

Elias Rukla is a middle-aged teacher, teaching Norwegian Literature in a National high-school in Oslo. He is frustrated by his work, has lost belief in the relevance of what he professes, and feels useless in the new educational arena. One day, after his last class, a class in which he felt he was being particularly trenchant, in which for the first time in a while he believed he had said something original, something worthwhile, and in which at his greatest moment of insight, he was interrupted by the bored groan of one of his students, Elias left the building for the day.

It was raining, he was prepared, but his umbrella would not open. Another moment of frustration. Many attempts at opening it escalated into a battle. He sliced his hands with the umbrella ribs, threw the umbrella on the ground and began jumping on it. As students gathered around to watch their teacher wrestle with this inanimate object, he lashed out, calling one tall blond student a “fat snout” and a “damned bitch.”

At that moment, he realized his career was over.

This scene is actually a very small part of the novel. The opening frame, if you will. As he wanders the streets of Oslo, considering the irreparable consequences of his actions, he thinks of how he would tell his wife.

And then he thinks of how he had met her. And then he thinks of the friend who had introduced them. And then he thinks of what he and she and the friend had once been and had now become.

It is a story of hopes unrealized, optimism and activism dampened, and life soullessly borne.

We follow Elias through his graduate school days and his fascination with a young philosophy student who is the darling of both his peers and his professors. Not only is Johan Corneliussen a prodigy in philosophy–particularly Kantian philosophy–but he is a prodigy in life. As Elias explains:

Johan Corneliussen moved without difficulty from ice hockey to Kant, from interest in advertising posters to the Frankfurt school of philosophy, from rock ‘n’ roll to classical music. Operettas and Arne Nordheim … Music, ice hockey, literature, film, soccer, advertising, politics, skating.

It was this total immersion into life–so different from the shy and insecure Elias Rukla–that was Corneliussen’s attraction. And Rukla became his shadow, inseparable friend, partaking in it all and basking in the reflected adulation that was directed towards his companion.

As we follow the college students through their various interests and politics, their associates and lovers, we also see the crumbling of young certainties. Except that Elias retains his much further into life.

It is struggle with his umbrella that brought about this realization that all has changed, his career, his wife, his beliefs, his interests.

And with this meandering journey homeward, he has reviewed his entire life up to this very moment, this moment when he feared what he would say to his wife. All had changed and he was just realizing it now.

Solstad’s novel is an examination into what makes us act, what compromises we make, and what indignities we are willing to bear. It is an internal examination, not of conscience, but of consciousness. It is a somewhat dreary look at the dampening of hope, the degrading of cultural literacy, the momentum of capitalism. Solstad’s sentences are long and meandering, walking through a paragraph much the way the Elias walks through the streets of Oslo, but each one is perfect.

Each one brings us a few steps closer to the destination that Elias must ultimately reach.