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I moved from San Francisco to New York City in 1998. I was working at the time as a marketing person for a large American corporation that provided the conversion of printed documents to digital ones, digital storage capabilities, and corporate mailing services.
I recall too well how boring all that was. I was aware of that already, of course, and although they didn’t know it, I had talked the company into moving me to New York simply so that I could live there. My job was to call on the headquarters of Fortune 500 companies, which may sound thrilling to some. But Fortune 500 companies are as tiresome as any other simply because they are business entities. That they are cash-cow monoliths does not make them any less dull. In whatever case, my interest in the corporate bottom line and a high-rise corner office suite had always been minimal, even though business had allowed me to live with a certain amount of style in San Francisco and now in Manhattan.
I knew on my first morning as a citizen of New York City that I had made the right decision, even though the temperature was in the low teens. It was a rattling cold New York winter day, in bright, cloudless sunlight. The evidence of snow from a few days before was still there on the sidewalks and, as blackened ice, at the street corners. I wore a new wool overcoat buttoned to the top, my neck buffered by a soft wool scarf.
I was happy.
Just then, I met the first New Yorker with whom I was to have a significant encounter. He was a bilingual madman. Dressed untidily, his hair like scum-lined, twisted wires, his overcoat splotched with mud and, maybe, dried soup, wearing sunglasses, he attacked me as I was walking down East Eighty-second toward Fifth Avenue and the Metropolitan Museum.
The first thing he did was to take a swing at me. I fell away—gracefully, I thought—with enough physical panache that the assailant missed. Very angered by this, he began shouting and gesturing at me with a fist. I was, he thought, a son of a bitch, a rich white boy pussy, a faggot and, then, a pendejo, a cuero, an hijo de puta, and a mama ñema. I speak Spanish, and knew all those phrases, except for mama ñema. When I looked it up that afternoon, I found that such a person, in the Dominican Republic, is a man who offers sexual services to another man with his tongue and mouth. The phrase itself carries considerably less politesse than does my explanation of it.
My assailant then turned away and ran across Eighty-second, headed toward Central Park.
A young couple walking their dog hurried up from behind, to make sure I was okay. They asked where I was from. When I told them, they apologized profusely for my attacker’s behavior, and told me that New Yorkers were simply not like that. “New York is safe,” the man said. “You can walk in this city.”
I subsequently found that was true. I was never so approached again during the three years I lived in Manhattan.
I knew that I would write about New York. One of my reasons for wanting to move there was to do just that. I had traveled to Manhattan many times for pleasure and business, and loved the place as a tourist. I expected that would be the case even more so were I to live there, and that also proved to be true. But my encounter with this fellow (despite the fact that I was no mama ñema) was memorable. A fictionalization of it for the first New York story I was to write (titled, appropriately, “The High Line”) was my first effort to describe the experience of living in Manhattan.
Soon enough I was to learn that approximately eight hundred languages are spoken in the five New York boroughs, a result of the city’s numberless immigrations. My previous fiction often features Americans living outside the United States, in circumstances in which a major portion of their difficulty is the fact that they don’t fit in, linguistically or culturally. That was a feature of my own early adulthood when I lived for a few years with tribal peoples on Borneo, on the Malaysia-side of that huge island. I learned then that to be in a position in which I must learn how other people speak, live, feel, think, and treat each other is a true privilege. That understanding has been a major factor in all my writing.
Because of those many cultures in New York, the city is for me its own foreign country. Even those speaking New York-style English from birth are outside the general North American identity, because of the way they talk and, occasionally, act. Throughout my time there, I was often singled out for the way I dressed (“You don’t own a tie, pal?”), the way I proceeded through conversation (“Hey, get to the point.”), and the principled naivety I displayed with regard to how things get done in business in New York. (I once asked a senior marketing guy at one of the Fortune 500s for advice about whom I should call on in the company, to tout our services. He gave me a name, and offered to make an introduction for me. I gladly accepted, and then he suggested that next time I visit his office, I bring along a gift certificate for a full set of Callaway golf clubs and a Wilson bag in which to carry them. Flummoxed, I stammered that I thought the services I was bringing with me would greatly improve his company’s bottom line, and I would make it clear to everyone with whom I spoke that he was personally responsible for such an improvement in operations. After a lengthy silence, he told me he had a meeting to go to. I never saw him again, and never got any business from that Fortune 500.)
I frequently was asked where I was from. (Native New Yorkers thought I talked funny.) A typical response to my answer was given me by my client at ASCAP, which at the time was located in an office building directly across Broadway from Lincoln Center. Joe was a New Yorker from the Bronx…a good guy, no nonsense. When I explained that I was from San Francisco, his response was “I don’t get it. You’re from San Francisco, and you came here to live? Why the f**k would you do somethin’ like that??”
The book I wrote is titled New York, and was published this week.
Terence Clarke is back in San Francisco. His story collection, New York, is available at your local bookstore and at Amazon.com. He is currently at work on a new novel, The Splendid City, which recounts an incredible life-threatening adventure in the life of the great Chilean poet Pablo Neruda. This piece appeared originally in HuffPost.
During the last 25 years, Argentine tango has gone through a worldwide renaissance of interest. You can now dance tango in almost every major city on all continents. When you dance, the accompanying music comes from a very long tradition of respect for the past that is nonetheless enriched by constant innovation. A few tango musicians — Carlos Gardel and Astor Piazzolla, most notably — have passed into the pantheon of world renown, as have a few of the dancers, like Juan Carlos Copes, María Nieves and Carlos Gavito.
Carolina De Robertis is a novelist living in the United States and writing primarily in English. She is of Uruguayan roots, however, and has written provocatively and deeply about characters whose entire consciousness derives from the land, the traditions and the politics of Uruguay and Argentina. Her novel Perla is for me one of the most perceptive — and startling — accounts of the results of the terrible military governments that destroyed so many lives in Argentina during the 1970s and 80s.
De Robertis’s new novel is The Gods of Tango, published by Knopf. In 1913, 17-year-old Leda arrives by ship in Buenos Aires, from Italy, ostensibly to be greeted by her new husband Dante. Once on shore, she learns that Dante has recently been killed in a street battle between syndicalists and the police. With only the clothes on her back and a single trunk containing her things, a little money, and the violin that her cherished father gave her after having been given it by his father, Leda moves into a conventillo, named La Rete, in the poor wharf-side neighborhood of La Boca. Conventillos basically were tenements, some set up by the Argentine government, others privately run, to house the many thousands of immigrants pouring into Buenos Aires during the first years of the twentieth century. The conditions were uniformly terrible, with many people crowded into warrens of single rooms. The conventillo would often have a central patio with a source of water for cooking and washing, which would be the gathering place for the tenants. These sprawling edifices housed people from all over the world, and must have been a polyglot confusion of languages, cultures, manners of dress and, most principally for Leda’s purposes, music.
She hears her first tango in La Rete, and is immediately smitten by it. She has never even imagined such rhythmic intensity before, or such soulful intent and passion, in any of the music she has ever heard. She can play her father’s violin (although at first her efforts are insubstantial), and she determines to master the tango.
There is, however, a problem.
Tango in 1913 Buenos Aires was the domain of men, and men alone. The only women involved were those who worked in the many boliche cafes and bordellos of Buenos Aires, and the duties of those women had little to do with music. The very idea of a woman playing tango was ridiculous to the men. Women were incapable of doing so, it was thought. There was no place for them on the street corner or in the café. The first requirement for any tango musician was that he be a man.
Leda comes to understand this quickly. Despite her very conservative Catholic upbringing in Italy, her complete isolation in Buenos Aires, her worries about what her family would say and the considerable physical danger that could lay waiting for her, she decides upon a change. Wrapping her breasts to diminish their presence, getting her hair cut in the style of a man, and dressing in her deceased husband’s clothes, Leda leaves the conventillo and takes to the Buenos Aires streets, now calling herself Dante, after her husband. She does so with violin in hand.
Leda remains so disguised for the rest of the novel, and she becomes remarkably well known as a musician. Working at first in the poorest of little boliches, she hones her talent until she becomes one of the best tango violinists on the Buenos Aires scene. But she does so as a man, and the disguise — and what it teaches her about the privileges that men enjoy that are forbidden to women — becomes the very vehicle for her rise to tango eminence.
Women are fascinated by this strange fellow Dante, and during her first years as a man, Dante becomes involved with a few of them. Suddenly, a new kind of heart is opened in her, and she finds avenues to affection with those women that surely, she thinks, must be sinful. But she cannot draw away from such affection because it also leads Dante to deep, compelling love. The way De Robertis presents the confusions that arise, for Dante and for her lovers, is one of the great innovations of this novel. De Robertis writes with considerable passion and beauty about the kinds of love that Dante finds and, of course, the kinds of sex that she finds. This novel contains some of the loveliest and most riveting writing about sensuality that I’ve ever encountered.
Dante’s efforts to keep her secret are threatened numerous times through the book, and her close calls with possible discovery are all memorable.
For anyone who cares about tango, this novel is a fine addition to the history of that soulful music in its Rio de La Plata birthplace. It is also a sensuous, thoughtful and beautifully rendered look at the complications that can arise — and the solutions that can be found — when a woman is told that she cannot do something upon which her heart insists.
Terence Clarke’s new novel The Notorious Dream of Jesús Lázaro was published on May 1. This piece first appeared in Huffington Post.
The tanguera Ada Falcón made her stage debut in 1910 at the age of five. Known then as La joyita argentina (The Little Argentine Jewel) she was an immediate hit as a singer during interludes between acts in Buenos Aires stage productions. At the age of thirteen, Ada made her first film and became an immediate star.
Her voice was mezzo-soprano, and so has a profundity not shared by the more usual women sopranos. When she sings a sad tango, there is nonetheless a kind of playfulness in her voice that seems to make fun of the possibilities for betrayal and desperation that fill so many tango lyrics. When she is singing of the disappointment life can bring…when she’s seen how the love she’s given away has then been thrown away…now that she’s given up what she had in such abundance as a child: innocence, trust, laughter…now that the only thing she has left from that time is the memory of the madreselva, the honeysuckle that grew up a wall, to the flowers of which she confided her closest secrets…when there’s nothing left at all, Ada still sings with a smile in her voice, fresh and genuine, and with a suggestion of jaded desire for the person to whom she is singing.
She is a Judy Garland-like figure. Evidently she did not attend school. Rather she had personal teachers who worked with her when she was not making movies or singing or making records. She was also quite remarkably beautiful, notably so. By the time she was in her twenties, she was driving around Buenos Aires in a fast, red luxury convertible, she owned a fabulous three-story home in the Recoleta neighborhood, and she was appearing in public wrapped in fur and glittering with jewels. In the early thirties, she made approximately fifteen recordings a month. She was a superstar, and when you listen to her recordings you understand why. There are few singers in any genre who approach their songs with as much casual authority, yet fine artistic judgment, as Ada Falcón.
She was not as successful in matters of love.
She fell for Francisco Canaro, who was himself one of the most successful tango orchestra leaders of the twenties and thirties. This man’s music is extremely popular to this day. Many of Falcón’s greatest recordings were made with Canaro, and I have listened to most of them, wondering how much of the passion that is so evident in her voice came about because Canaro himself was standing near her as she sang, behind her, watching her and marveling at the feeling with which she gave him back the songs that he had given her.
For an example, listen to Tengo Miedo, in which Falcón sings, “Tu cariño me enloquece,/tu pasión me da la vida./Sinembargo tengo miedo./Tengo miedo de quererte.” (“Your affection drives me wild,/your passion gives me life./Nonetheless I’m afraid./I’m afraid to love you.”)
In 1943, at the age of thirty-eight, at the peak of her career, Falcón abandoned it. Her retirement was sudden, completely unexpected and extremely strange. She began to appear on the streets of Buenos Aires in disguise, it seemed, her head swathed in scarves, shawls hanging about her shoulders, her considerably lovely eyes hidden behind slab-like sunglasses. She stopped recording. There were reports in the newspapers about strange nighttime peregrinations, about her odd dress, her raving. What was more unexpected was that she abruptly left Buenos Aires one day in the company of her mother, traveled to Cordoba, Argentina and there entered the Molinari Convent of Franciscan nuns.
There is a great deal of speculation about her decision to leave show business, the life she had known almost since birth, and to enter the contemplative life under vows of poverty, chastity and obedience. Most center upon her love for Canaro. Because Canaro had a wife.
Evidently Falcón had been very guilt-ridden about her affair with a married man, yet overwhelmed by the love she felt for him. She had pleaded with Canaro to divorce his wife so that she could marry him. Canaro had agreed, but did not actually go through with the divorce action. He kept Falcón on one arm and his wife on the other, for years. There were family reasons, Canaro said. The Church, you see. We just have to wait for a while to keep it respectable. Careers. Obligations. Falcón waited, until the day on which Canaro admitted to her that he would never leave his wife under any circumstances.
Falcón, the theory says, went mad. She went to the streets, wandered the streets, swathed in craziness. Shortly thereafter, her mother took her away and she entered the convent.
Ada Falcón died in 2002, at niney-six, in the convent in Cordoba. She seldom left the convent, she never recorded another song, and it’s my guess that she never recovered her heart.
Terence Clarke’s seventh work of fiction, the novel The Notorious Dream of Jesús Lázaro was published this spring.
I had a conversation last year in Finnegan’s of Dalkey–a phenomenal Dublin pub where novelist Maeve Binchy used to drink, and Bono now does drink–with an Irish attorney acquaintance. He had read my book of stories Little Bridget and The Flames of Hell, all of which deal in some way with the Irish in contemporary San Francisco, where I live.
San Francisco’s Irish community was, and still is, a major element in the culture of the city. As in so many other U.S. cities, the Irish came here in droves in the 19th century. But the diaspora has come upon us once again in the few years since the Celtic Tiger stumbled so badly. A victim of the same muscle-flexing hubris and financial thoughtlessness that almost brought the United States to its knees in 2008, Ireland is only just now beginning to recover. In the intervening seven years, there has been a noticeable increase of young Irish living and working in San Francisco, people in their early to mid-twenties.
My attorney friend enjoyed the stories I had written. He was surprised by the accuracy of my dialog when spoken by an Irish character, given that I had indeed never lived in Ireland. I explained that my knowledge of those conversational idiosyncrasies came from two sources: the kitchens of my mother and her mother (where I had spent so much time as a child listening to them talking and laughing, with their female relatives, at almost everything being said) and the University of California at Berkeley.
The women in those kitchens spoke in ways that seemed simply American to me, always with mid-west Chicago accents. I thought that the way my mother and grandmother told stories was how stories got told in every kitchen in the United States. What I did not realize was that, although their accents were in no way Irish, the idiomatic expressions those women often used were unique to the Irish. That revelation came to me when, as a student at Berkeley, I began reading Brendan Behan, Edna O’Brien, James Joyce, Frank O’Connor and all the others. Those writers worked in a kind of English dialect that I recognized from my mother. The turns of phrase, the wandering humor and laugh-inducing self-deprecation that had come into my own manner of speaking had originally come, I realized, from Dublin and its surround, from Cork City and Galway, where my great grandparents had lived.
But my attorney friend found fault with some of the stories I told in my book. “You’re writing about Irish sentiments from the 1950s or 60s, Terry. But not now.” He shook his head, his eyes softly observing the Finnegan’s pint before him. “No, not now, boy-o.”
Because of the duplicitous malfeasance of so many priests in Ireland–those most particularly who sexually attack children, and those who protect the attackers–the Catholic Church has lost its footing in that country. What was, until very recently, the single most repressed Catholic society in western Europe is now thoroughly revising its opinion of the Church. The most recent, and most stunning, example of that revisionism is the vote last month in the Republic of Ireland to legalize same-sex marriage. It is the first country whose entire populace has been asked to vote on the notion, and sixty-two percent of them said “yes”.
Ireland, of all places!
When I was writing my book ten years ago, I would no more have predicted such a vote than I would have claimed to be an English aristocrat. So my attorney acquaintance was right. Ireland is not the Ireland we once knew. But I was writing about a community of people who had arrived in San Francisco in the mid-twentieth century, and I now realize that that was an eon ago. The stories are terrific, believe me, but the Irish in Ireland have changed profoundly.
I am more or less devotedly heterosexual. But this same-sex marriage is a grand thing, and God save the Irish for having voted it in.
Terence Clarke’s new novel The Notorious Dream of Jesús Lázaro was published on May 1.
Irvin D. Yalom is as well known a writer of fiction as he is of non-fiction. His novels include the famous When Nietzsche Wept (a tour de force rendering of the relationship between Freud’s mentor, the renowned Dr, Joseph Breuer, and the philosopher Frederick Nietzsche), The Schopenhauer Cure and the most recent, 2012’s The Spinoza Problem.
He is also the inventor of a new non-fiction form, in which the psychiatrist Dr. Yalom describes conversations he has had with some of his most challenging patients. One such is his new book, Creatures of A Day, and Other Tales of Psychotherapy, which was published this year by Basic Books. The best known of Dr. Yalom’s non-fiction books is Love’s Executioner, which, as well as possessing one of the most compelling titles ever, contains the equally appealing passage from which the title is taken:
I do not like to work with patients who are in love. Perhaps it is because of envy — I, too, crave enchantment. Perhaps it is because love and psychotherapy are fundamentally incompatible. The good therapist fights darkness and seeks illumination, while romantic love is sustained by mystery and crumbles upon inspection. I hate to be love’s executioner.
I spoke with Yalom recently, interested in why he writes both fiction and non-fiction. I wanted to ask him which of these forms he prefers, and what does each form require of him that the other does not.
IY: I have a lot of blurring between fiction and non-fiction in so many of my works. For example, my first novel, When Nietzsche Wept, has a great deal of non-fiction in it. I didn’t create many characters at all. Almost all of them are historical characters that actually existed. Now, I consider that almost like having written fiction with training wheels. Everything, historically, was already there.
But the next novel, Lying On The Couch was entirely made up, and I felt then that, really, I was jumping off into fiction. I’m reading that novel now again, though, for a memoir that I’m writing, and I’m amazed by how much non-fiction there actually is in it. A lot of instances from my past life that I attribute to the characters. Many things from my own past are in there. Even some of the characters’ names… I changed them around, of course, but some of them are very similar to the names of people I actually have known.
Something like that takes place in my non-fiction stories, too… the blurring, I mean. Those stories all have fiction in them. First of all, I have to change almost all the details of a physical, factual nature in the story, in order to protect the identity of the patient. I’ve changed men into women. I’ve made tremendous alterations in the characters. In essence, though, the main character remains as he or she really is, and I will have changed certain features of their appearance or personality.
Incidentally, despite all this, I ask each of the people, on whom patient conversations have been based in a particular story, to read my final story. All of them have approved. But here’s something about those stories. One of my most read books is actually a textbook titled Theory and Practice of Group Psychotherapy. The individual stories in that book, of patients in group therapy, are true. I really was trying to find my wings as a writer at that time, and I am certain — I have no question in my mind at all — that the reason that book is so successful is that it contains those stories, which I bootlegged into the book. Legions of students have told me that what they really like are the stories. They can put up with a lot of dry theory (Yalom grins.) if they know that another story is coming around the bend in a few minutes.
TC: What impact has your being so well known as a writer had on your practice as a psychiatrist?
IY: I’d love to write about that some time. Now, literally every patient I see has come to me because of something I’ve written, and that does have a significant impact upon the course of the therapy. It makes me into a bit of a larger-than-life figure for the people I see, and maybe potentially it even gives me more power to do good, as long as ultimately I can get past their need to see me as a special sort of figure. I don’t want to be idealized by a patient because of what I’ve written.
TC: Is writing fiction more, or less, difficult for you to write than non-fiction?
IY: I enjoy writing fiction more. I have had great experiences… adventures! When I’ve been writing a novel. And now, my inclination is to continue writing only fiction. You know, I’m a compulsive reader of fiction. I fell in love with novels when I was a teenager. My wife Marilyn and I… our initial friendship began because we are both readers. I’ve gone to sleep almost every night of my life after having read in a novel for 30 or 40 minutes. I’m a great reader of fiction, and much less so of non-fiction.
TC: Would you consider writing fiction that does not have a basis in psychiatry? Would you go farther afield?
IY: I can imagine doing that, but even then, my work would be categorized by its looking at internal issues, by how people think, by what consciousness is like. I don’t think I could write a mindless detective story.
In a new afterword for the 2012 re-release of Love’s Executioner, Yalom writes,
“I had always wanted to be a storyteller. As long as I can remember, I’ve been a voracious reader and somewhere in early adolescence I began yearning to be a real writer. That desire must have been percolating on the back burner as I pursued my academic career, for as I began writing these ten stories [for Love’s Executioner] I sensed I was on the way to finding myself.”
As fictional elements pervade his non-fiction, and as actual facts determine much of the action of his fiction, Yalom’s devotion to both is clearly evident, and functions on equal terms, the one with the other.
Terence Clarke’s latest novel The Notorious Dream of Jesús Lázaro was published earlier this year. He is director of publishing at Astor & Lenox.This piece first appeared in Huffington Post.
During a recent visit to The Republic of Ireland, the Papal Nuncio to that country, Archbishop Charles Brown, was interviewed by The Irish Independent. He was asked about the future for women as priests in the Church, and replied “The Catholic faith exists in part because of the tradition of the faith, and the tradition on that point is totally clear, completely clear. The Holy Father has spoken on that and I don’t think as a result we’re going to have women priests.”
Seventy-seven percent of the Irish population is in favor of allowing women to become priests. Democratic ideals, though, are not quite what the Church has in mind in its dealings with its flock. Indeed the flock has no authority at all. So those Irish will just have to live with the continuing top-down male rigidity with which Catholics world-wide have had to contend for the last 2000 years.
Archbishop Brown, who is American, is no doubt aware of a similar upsurge in support for women in the priesthood in his own country. He is, one would imagine, as recalcitrant on the matter on the Lower East Side, where he was born, as he is in Dublin.
Traditions change, and faith changes, as has been made abundantly clear during the two millennia of the Church’s history. Large social changes and important thinking have brought about tectonic shifts over the centuries, which the Church has resisted at almost every turn. Galileo, for example. Scientific inquiry. Voltaire. The French Revolution. Democratically elected governments. The Pill. Just to name a few. In response, an undemocratic bureaucracy elected by no one, with no accountability to the vast majority of the members of the organization, renders iron-clad restrictions that are based on centuries-old received wisdom and unexamined assumptions about the existence of God.
The restrictions are basically made out of self-interest, in order to keep the bureaucracy in a position of power. I think the rabidity of the Church’s current insistence on certain matters of faith, morals and politics shows its defensive fear…and its anger at being so ignored by the populace. The priest/bureaucracy rests like a drowned hulk between the faithful and the burning light of their faith. Even the simplest one-to-one personal relationship in the Church, the institution of Confession, places a priest between a believer and his or her God, a priest who turns the wish for forgiveness on the part of the believer to whatever purpose he may wish to impose. The only activity that you can undertake without a priest invading the moment is silent prayer, and I imagine many popes, archbishops and local pastors have gone to their graves unhappy about that.
Terrified by an onslaught of women bringing well thought-out change, new levels of heartfelt love, charitableness and perhaps even humor to the institution, these men have put their foot down…again. So, women will have to bide their time for maybe a few centuries more. Maybe.
But I have a modest proposal. The sclerotic bureaucracy of the priesthood is itself the problem. Becoming a member of it could very well infect the new women priests with the hardening of the Church’s arteries that has made the institution so nuttily inconsequential. Women, why do that? The Church is beside the point. Many of the previous faiths that have been destroyed by the Catholic Church had very prominent places for women, and they were faiths based on pagan-animist respect for nature, the stars, the planets, fruition, love and sensual beauty. As Shakespeare put it, “tongues in trees, books in the running brooks, sermons in stones, and good in everything.”
That’s a faith I could buy into.
Terence Clarke’s new novel The Notorious Dream of Jesús Lázaro, about the Catholic Church versus a world-famous artist, will be published later this month.
You walk down a sidewalk in Buenos Aires at your peril. Potholes, immense cracks in the cement, deteriorating curbs, and sudden whole absences of pavement can plague every footstep. This is worsened by the fact that sidewalks in this city are often very narrow as well. You must walk with your head down, watching, which is perhaps why so many Buenos Aires citizens appear lost in thought, a bit resentful, and put upon. They’re afraid they’ll fall, and so they have to concentrate.
It’s the same in tango, which of course comes from Buenos Aires. Dancers of tango very frequently look as though they’re angry with someone, which cloaks them in an ambiance of dismissive arrogance. When women in tango have such a disdainful veneer, they appear to be implying to their partners “Okay chico, show me what you can do.” This look has as much to do with concentration as it does with dramatics. The difficulties of dancing tango well make it imperative that you pay attention, otherwise you’ll look like a fool as you stumble through some radical misdirection. One thing you learn quickly about the citizens of Buenos Aires is that they do not want to look like fools.
Weather makes the sidewalks even more perilous. Parts of Argentina — including Buenos Aires itself — are subject to violent hailstorms and heavy rain. When this happens at night, the sidewalks become simply un-navigable because you can’t see anything, you’re usually running in order to get out of the tempest, and your concentration is being scattered by hailstones that are like globules of the cement missing from the sidewalks. During such storms, the rain really seems more like a driven, concentrated cataract. It bangs against the ground and soaks you coming down and going back up. Generally it makes you feel like a rat in a sewer.
This may sound like an exaggeration — and it is — but not much of one, and there are saviors in this city who, for a slight fee, will help you through just such torment.
Bea and I had been dancing tango one recent night in Buenos Aires. We’d begun around 11:00 PM, and we came out of the Viejo Correo club at about 3:00 in the morning. Sweaty, heated, and exhausted, all we wanted was a taxi and bed. It had been drizzling lightly when we’d gone into the club, bringing to mind a famous tango entitled “Garúa” (“Light Rain”), with its finely-rhymed lyrics of dark solitude:
Solo y triste por la acera,
va este corazón transido
con tristeza de tapera,
sintiendo tu hielo.
Porque aquella, con su olvido,
hoy le ha abierto una gotera.
Como un duende que en la sombra…
Alone and sad up the sidewalk
Goes this spent heart
With the sadness of an abandoned shack,
Feeling your icy cold.
Because that cold, with its forgetfulness,
Has opened up a leak on this day.
Like a ghost in the shadow. . .)
But coming back out onto the sidewalk, we found that the very awning over our heads was groaning beneath the weight of the water now coming down. A more or less slick sheet of it cascaded from each side of the convex canvas. I felt we were inside a constantly descending comber at some famous Hawaiian surfing spot.
Out on the Avenida Díaz Vélez, rain battled the pavement, lit by the headlamps of the heavy traffic. There were, as always in this city, numerous taxis, but they all seemed occupied or traveling so quickly that it would be impossible for their drivers to see the blur of an imploring hand waving for attention in the midst of the storm. I knew I’d be soaked in seconds if I moved further into the avenue to make my presence known. There was a flash of lightning, an immediate bang of thunder and, like shrapnel falling from heaven, hail. I glanced at Bea. She smiled, but I could tell she was as intimidated as I.
It was then that Narigón came to our aid.
The doorman had noticed our plight and whistled for Narigón. He came out of the dark. About 23, he was an over-the-hill street urchin. His name is Buenos Aires slang for “Big Nose,” and there was an Italianate heaviness to his own. His nose was, actually, muscular. In twenty years, it would have the look of a much-used doorstop. He looked like a laborer from contemporary Rome, his broad face already shaded with the beginnings of a dark beard. His hands were very large, as were his teeth, and they were similarly soiled. He had been out in the rain and, although his clothing appeared for the most part only damp, his shoulder-length black hair was pasted in meanders to his cheeks.
At first I was intimidated by him because, though he was only of average height, there was a severe, even angered look in his eyes that made me think he could take a swipe at me with a club when my back was turned, in order to get to my wallet. He’d been waiting outside the club for someone such as us, lost tangueros intent on a cab, but not so intent on one that we’d run out into the flood.
“Che, man, ¿taxi?” he said.
He was wearing an old coat, old pants, and running shoes without socks. His voice was arrabalero, a word that in Buenos Aires means “of the rough neighborhood,” as though he’d already smoked way too many cigarettes and drunk a good deal too much whiskey. It’s a voice you hear everywhere on the streets of Buenos Aires, and frequently in tango.
I assented, and Narigón ran out into the street. He had to contend with two elements: the tempest and the taxis, both of which seemed to want to run him down. He pulled his coat over his head and raised his right arm, his hand like a splayed flag over his head, waving back and forth. He was able to whistle, very loudly, at the same moment. While the rain pelted the street and ricocheted from it, the rain that pummeled Narigón sunk into the shoulders and the back of his coat, rendering them immediately soaked. He jumped back and forth, dodging taxis and other cars, his shoulders hunched beneath his jacket, his shoes splashing in the puddles, the water whelming over into them so that his feet must have been badly inundated within seconds.
In a few moments, an errant taxi pulled across a couple lanes of traffic to answer Narigón’s request, and as soon as it stopped in front of the club, he was there, at our side, with an umbrella. Where he’d gotten it was beyond me, but he sheltered Bea as she got into the taxi, and then me as I fumbled in my pants pocket for a tip. It took me a while because I had been watching him and admiring his dance-like movements in the run of all that rain and traffic. He’d been jumping around, bringing his fingers to his lips for loud whistles, waving his arms, all the while intent on the search for an empty cab.
As I searched my pockets, I considered my own admiration of this man. Of course, the effort he was making was for himself. Perhaps he had a family, maybe some children, but even if he had only himself, he was indigent and trying to make a peso. I myself have encountered have-not moments when a few extra dollars meant a great deal, but I’m pretty sure I’ve never had the problems that Narigón has had. He was a very poor man, but standing beneath that umbrella (underneath which, by the way, he was not standing) I felt I was in the company of a man of intense values, who was living a hard life, who had found me a cab under circumstances very threatening to his own health.
I pulled the bills from my pocket and handed them to him.
“Chau, señor,” he said, clapping me on the back as I got into the taxi. “Suerte.” This last is a Buenos Aires salutation. It means “Good luck.”
Terence Clarke’s new novel The Notorious Dream of Jesús Lázaro will be published this month.