As I turn to the study of political satire, I sometimes feel the impulse to at least try writing serious satire, myself—specifically in my own fiction. I haven't often tapped into a satirical vein over the years, and when I have the results were exceedingly lame (a talking duck clinging to the belief that her son died for a just cause in Iraq; a teenaged boy who suspects his orthodontist is not only an android but may in fact be the leader of a robotic uprising that has taken over Canada and looms at the northern border of the U.S.). On the other hand, my crude, rudimentary satirical pieces for BushWhackedUSA.com (most notably the Bush "turkey tours") were the most popular things I've ever published, some attracting as many as a quarter of a million visits. (I know that's not huge by Internet standards, but still...) Perhaps it's time to go that route again.
Anyway, I’m also taking second and third (and fifteenth, and fiftieth) looks at contemporary fiction writers who at least dabble in political satire. First and foremost among them is George Saunders. His brief, satiric essays have appeared in the New Yorker, Harper’s, Slate and elsewhere. However, Saunders once denied any impulse to write overt political satire. "I’m not very interested in that kind of satire," he told the Missouri Review back in 2000, "because it works on the assumption that They Are Assholes. And I think fiction works on the assumption that They Are Us, On a Different Day." Yet, within a few years, Saunders had fully embraced the role of didactic political satirist. In "Exit Strategy: How to Leave Iraq in Three Easy Steps," published three years ago (but every bit as relevant today), Saunders wrote:
But our leaders have already shown the way by showing that, if one has a vision, and refuses to betray that vision by modifying it, or becoming distracted by small details, such as, for example, the confusing data emanating from the non-theoretical world, filled with actual people, pets, clothes on clotheslines, nuanced loyalties, etc., mountains can be moved, nations can be changed, great things can be accomplished.
It is clear that the fate of Iraq now rests in the hands of Iraqis.
People of Iraq, I say to you:
Stop trying to kill us, so we can leave. But also, do not fear. We are in it for the long haul, although we cannot stay with you indefinitely. No, as soon as you stop trying to kill us, believe us, you will never see us again. Therefore, trust us, people of Iraq, have faith, we assure you: As long as you continue trying to kill us, we will never abandon you.
Earlier that year, in the
New Yorker,Saunders published a satirical rant against same sex marriage, in which he proposed going further than a ban on homosexual marriage by prohibiting “Samish-Sex marriage”:
Because my feeling is, when God made man and woman He had something very specific in mind. It goes without saying that He did not want men marrying men, or women marrying women, but also what He did not want, in my view, was feminine men marrying masculine women.
Which is why I developed my Manly Scale of Absolute Gender.
Using my Scale, which assigns numerical values according to a set of masculine and feminine characteristics, it is now easy to determine how Manly a man is and how Fem a woman is, and therefore how close to a Samish-Sex Marriage a given marriage is.
Here’s how it works. Say we determine that a man is an 8 on the Manly Scale, with 10 being the most Manly of all and 0 basically a Neuter. And say we determine that his fiancée is a -6 on the Manly Scale, with a -10 being the most Fem of all. Calculating the difference between the man’s rating and the woman’s rating—the Gender Differential—we see that this proposed union is not, in fact, a Samish-Sex Marriage, which I have defined as “any marriage for which the Gender Differential is less than or equal to 10 points.”
As recently as this week, Saunders has set his satirical sights on snobbery and economic injustice with the disturbing (and funny) short story
”Puppy” in the
New Yorker.Here’s what Vince Passaro (about whom I know nothing, but whose critical work has caught my eye more than once) says about George Saunders in a review of his recent collection,
In Persuasion Nation:
Among younger writers these days, Saunders has many imitators. He often writes with great wit and affection about working-class people and the situations of nonsensical hardship they face. With so few writers left in the United States qualified (and willing) to cover this terrain, Saunders ends up attracting some disciples simply along class lines. But class is not his main concern. His main concerns are much harder to pin down--unlike writers who often can be successfully imitated, say Ann Beattie or Raymond Carver, Saunders does not work in the mainstream tradition of North American short fiction, nor does he have a simple style, though it may sometimes appear so. His sensibility, always a close relative of style, is exclusively his own, sophisticated, daring and politically unusual, to the degree that one can't really imitate him unless one believes what he believes--everything he does is in service of an immovably unique worldview. In this as in several other ways, Saunders reminds me of Flannery O'Connor, which is to say he is a radical, and only a small number of people who really understand the convictions behind his work--the caustic humor that, pulled back, reveals a scouring contempt for consumer society and modern life, as well as a deep and specifically religious eagerness for transcendent meaning--would choose to embrace them.
I’m not sure how that “specifically religious eagerness” expresses itself, nor do I understand what Passaro means by the phrase “immovably unique worldview” (which makes me roll my eyes and groan, repeatedly, as I try to imagine a
movably unique worldview), but I agree that the impulse toward radicalism shows up in Saunders’ fiction. Sometimes that impulse manifests didactically (as in the brilliant yet mundane italicized excerpts from an imaginary right-wing “Textbook for a New Nation,” which are scattered between the sections of
In Persuasion Nation), but more often the radical impulse seeps into his stories through their comic, hyperrealistic settings.
Passaro touches on that aspect of Saunders work and dubs it a distinctively American form of “magical realism”:
With these two stories and a band of others in this book, he has achieved a kind of twenty-first-century American magical realism. And magical realism, as Joan Didion once observed, and Gabriel García Márquez confirmed in his Nobel lecture, had a realistic purpose, reality itself in Latin America in those years having become "magical" all on its own. Any serious depiction of actual life essentially required this treatment. So it has become for us, and Saunders is the only prominent writer who has fully recognized the fact. Many of his stories reveal a truth that we prefer to spend most of our time hiding from: that in the United States today, for a person with an active conscience, full participation in daily economic and social life has become increasingly a schizophrenic and impossible act.
In other words, Saunders pays a great deal of attention to the fact that, in order to live a more or less normal American life, one must almost constantly engage in behavior that conflicts with one’s beliefs. The psychological term for this is
cognitive dissonance, and Western culture has mastered the acrobatic art of living with (or ignoring) cognitive dissonance since the era of Thomas Aquinas (and probably much earlier). Just ask any Christian who believes in both evolution and biblical infallibility. Well, no, don’t ask. It’s better for everyone that way.
In the Saunders story published this week (
”Puppy”), cognitive dissonance rears its ugly head in both of the protagonists—who, in turn, manage to ignore it with impunity. (WARNING: Stop reading if you don’t want some of the story’s events “spoiled.”) Marie, the upper-middle class mother, wants to teach her children the value of caring for a puppy—but, when she finds herself repulsed by the squalid conditions in the house of the family from whom they’ve come to adopt a puppy—she ends up teaching her children (by example) to abandon a puppy, leaving it to its horrible lot in life. In turn, Callie, the poverty-stricken mother who keeps her son on a leash in the back yard, ditches the puppy in a corn field, where it will surely starve to death, in order to spare her husband the worry of killing it.
And what inspires all of this hypocrisy, negligence, abuse and cruelty? Love, of course. What else? This is George Saunders.
I could dig up a few more examples of cognitive dissonance in Saunders’ work (“My Flamboyant Grandson,” “The Red Bow” and “93990,” all from the latest collection, come to mind—the topic merits further inquiry, to be sure), but I’ve got a long to-do list for the week with too many items left undone.
As always, feel free to post comments.