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Las Fallas, and Sacrificing the National Self

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Las Fallas, and Sacrificing the National Self Glenn Deer Early Richler, Las Fallas, and Sacrificing the National Self Looking back in 1968 at his fifteen years as a “Jewish writer from Canada,” Mordecai Richler introduced his essay collection Hunting Tigers Under Glass with withering glances at “proliferating Canada culture boosters” (10), but also satirized his own “pompous” attempts to rise above a narrow regionalism: Because I didn’t want to be taken for that pathetic provincial, the Canadian writer, I wouldn’t allow my first novel to be compromised by the imprint of a Toronto publisher and went out of my way to have The Acrobats published in England. Neither, I now recall with embarrassment, did I wish to be classified as a Jewish writer. No, no. I was, as I pompously protested to an interviewer, a writer who merely happened to be Jewish. Fortunately for me, a Yiddish newspaper in Montreal saw the interview and swiftly cut me down to size: “The oven is big, the loaf is small.” (8) As a skeptic whose withering ironies and the “tendency to deflate” (Hunting 10) were turned both against his own attempts to deny his roots, Canadian and Jewish, and the pretensions of cultural nationalism in general, Richler was an exuberant shape-shifter and trickster—a thorn in the funny-bone of Canadian nationalist aspirations. Faced with the question of his own place within the CanLit canon, he would have expelled cigar smoke in our general academic direction. His defiance of national identification typifies his early process of writerly self-construction as a contrarian satirist who enthusiastically set out to skewer images of the 42 Canadian Literature 207 / Winter 2010 subsidized, artificially protected, and institutionally coddled Canadian artist. Not “compromised by the imprint of a Toronto publisher” in its initial printing, Richler’s earliest novel, The Acrobats, is particularly ferocious in targeting the weaknesses of the naïve Canadian artist, represented by the character of André Bennett. Indeed, the continuing importance of The Acrobats is emphasized in his 1970 essay, “Why I Write”: “I’m still lumbered with the characters and ideas, the social concerns I first attempted inThe Acrobats. Every serious writer has, I think, one theme, many variations to play on it” (Shovelling Trouble 19). Richler’s earliest three novels, like The Acrobats, are preoccupied with allegorical sacrifice, death, violent killing, or social ostracism of weak male characters who are unable to compete with bullies, patriarchs, and opportunistic predators: this narrative pattern is exemplified through the murder of the artist figure of André Bennett in The Acrobats (1954), the death of the weak father figure of Wolf Adler and the humiliation of Theo Hall in Son of a Smaller Hero (1955), and, finally, through the murder of Nicky Singleton and the social alienation of Norman Price in A Choice of Enemies (1957). Richler’s early novels, thus, begin with narratives of the end of weak male identities that he regards as outmoded. These weak male victims prefigure the sacrifice of an important figure of Scots-Canadian pacifism in Richler’s fourth novel, Mr. MacPherson, the high school history teacher who plays the dual roles of ethnic victimizer and national sacrificial victim in the opening chapters of The Apprenticeship of Duddy Kravitz (1959). MacPherson arguably represents those elements of order and “polite behavior”(10) that embody the discourse of what Daniel Coleman calls “white civility,” and it is this white civility and its attendant subterfuge and hypocrisy that kick-start the full fury of Duddy’s malicious vengeance and Richler’s satire. This essay will explore the meanings of the sacrifice of the male victims in Richler’s first four novels, and will also discuss how Richler develops a distinctive hard-boiled, vernacular style that exemplifies the tough sensibility that the male victims lack in his narrative. As the literary “executioner” of the weak male representatives of expatriate aesthetic experiment (André Bennett in The Acrobats), Anglophone liberal tolerance and civility (Theo Hall and Mr. MacPherson in Son of a Smaller Hero), Jewish compliance with patriarchy (Wolf Adler in Son of a Smaller Hero), and liberal tolerance (Nicky Singleton and Norman Price in A Choice of Enemies), Richler as the implied author will script a discursive voice that will compensate for the lack of male strength in these sacrificial victims. 43 Canadian Literature 207 / Winter 2010 Sacrificing the National Self While these categories of male victimization cover a broad spectrum, from Anglophone artists to Jewish fathers, all of these men suffer from an inability to take pragmatic action to protect their interests, their art, their lovers, or their social reputations from competitors or stronger, more assertive male predators. Richler, however, was not systematic in his representations of male victims, and John Moss has noted that while Richler is a “moral writer” who judges society through his characters, “this is expressed in his fiction by attitude, not a coherent moral system.” Richler “shows hurt and outrage, and perhaps less of peace and ecstasy” (144). Excoriating all folly, equally infuriated by hollow Canadian patriotism and Jewish conservatism, Richler takes aim at “popular culture, mass media, stereotypes of all sorts, numberless things that offend him. Ultimately, none of us are spared, even those who piously struggle to agree with him. He is a threat to the very least among us” (Moss 145). Yet while the terrain of Richler’s attacks is broad, the early work demonstrates the development of an increasingly confident voice that rids itself of ideological ties and becomes bolder over time. Bruce Stovel, in his preface to A Choice of Enemies, refers to how Richler saw himself initially as a socialist, but then wrote a “political novel to exorcise the political activist within himself”: “the novelist must be, by ideology, a man who rejects all ideologies” (xi). An essential part of this narrative of Richler’s “exorcism,” I argue, is the symbolic sacrifice of male victims. Classic theories of symbolic sacrifice from Kenneth Burke to René Girard emphasize that sacrifice is a form of ritualized substitution that channels violent social retribution, revenge, punishment, or justice against a “surrogate victim” (Girard 2), thereby acting as a form of catharsis that manages the surplus violence which circulates through human societies. Girard emphasizes that the violence of ritualistic sacrifice is ubiquitous in the routine activities of society, and that “rites of sacrifice serve to polarize the community’s aggressive impulse and redirect them towards victims that may be actual or figurative, animate or inanimate, but that are always incapable of propagating further vengeance” (18). The figure of the surrogate sacrificial victim is explicitly referenced in Richler’s The Acrobats, set during the annual Valencian fiesta of St. Joseph: the festival prominently features the burning of satirical and often grotesque effigies. These sacrificed effigies are forms of the ritualized “fallas,” surrogates for social types from The Acrobats, the satirically caricatured effigies that are burned in the annual Spanish-Valencian spring rituals which symbolize the clearing away of the 44 Canadian Literature 207 / Winter 2010 accumulated past. These purgations are a prominent feature of The Acrobats, but ritualized victimization and the killing or ostracism of such characters are also important in Richler’s three subsequent novels. The festival of the Fallas in The Acrobats marks an important transitional period in Richler’s life and writing career. During the winter of 1951 to 1952, seeking exotic European experiences far from provincial Montreal, and cheaper places to live and write, Richler made his way from Paris to Barcelona, and then to Ibiza and Valencia. On March 19, 1952, in Valencia, he witnessed the spectacular fireworks and burning of the huge effigies, including one of a “pot-bellied gypsy” (Images 22-23), that are part of the annual St. Joseph’s fiesta. His brief memoir of this period that accompanies the photography of Peter Christopher in the travel book Images of Spain (1977) explicitly associates the burning of the fallas with the purgative destruction of bourgeois Jewish expectations, Canadian residential obligations, and even the cultural capital of high modernist literature: . those flames in Valencia consumed not only a pot-bellied gypsy, after all, a stranger, but also a host of personal devils. The most wintry of my Canadian baggage as well as some of the more stultifying Jewish injunctions I had grown up with. Gone with the flames went the guilt acquired by leaving college without a degree. Not going on to medicine or law, which would have delighted my parents. Up with the smoke went the need to squirrel something away for a rainy day. The compulsion to be sensible above all. Into the ashes went the obligation to endure Canadian winters, simply because I had been born there. Or the necessity, this one more recently acquired, to understand Finnegan’s Wake or adjudge myself shallow. I’m a slow learner. But walking away from that fire I grasped, for the first time, that I was a free man. I owed no apologies. My life was mine to spend as I pleased. (Images 23) Victor Ramraj has written that the death of André Bennett in The Acrobats, which occurs “simultaneously with the burning of the giant falla, an inanimate scapegoat of the fiesta ceremony, suggests also that he is a sacrifice for humanity—an observation supported by Chaim’s remark that André’s killer was the ‘instrument of us all’” (188). Reinhold Kramer also regards the characters in the novel as “Fallas, exaggerated versions of human beings, made for burning, representatives of stances that must be destroyed” (99). I would add to Ramraj’s and Kramer’s readings of the sacrificial nature of André’s death that the fallas are an integral part of Richler’s many uses of characters as purgative effigies, and that Richler’s witnessing of the pyrotechnics of the Valencian Fallas was crucial in the author’s own identity formation (Foran 124).
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