I’ve even included a bonus spread showcasing my moody black-and-white film photography. It features pix of Melbourne’s mean streets and gritty laneways as yet unorbed by you, dear readers.
A piece of fiction, plenty of groovy graphic design, and—most ambitious and gruelling of all—I even turned one of my videos, “Dismembrance of things past”, into a six-page, 54-frame comic strip.
Thank God the video was only one minute. Photoshop almost went into meltdown, and me with it.
Check out the super-short video below as I take you through a whirlwind flick-through of what you’ll find inside!
I’ve always loved the grungy zine æsthetic. As you can see in the video, with the slick paper and full-colour pages, this zine isn’t quite ‘grungy’, but it’s as close as a dandified fellow as your Melbourne Flâneur can come to getting ‘down and dirty’. I chose a dirty, low-res printing option to give it that grungy, Risograph-style sprezzatura.
Mostly, I used the zine æsthetic as a licence to take some innovative liberties with graphic design. You’ll notice, for instance, that in the article titles, I do some funky things like turning the lettering on its side, back-to-front, etc. I primarily designed The Melbourne Flâneur zine for print rather than for on-screen reading because, even though I crafted it on the laptop through my Artisanal Desktop Publishing process, I wanted it to be tangible, substantial, like an old-school zine, but handmade new-school-style.
The primary purpose of the zine was to create something exclusive I could give to my clients as a piece of added value. Often when I’m working with businesspeople, academics or other creatives, they evince an interest in reading my work or looking at my art, but the urgency of servicing their projects doesn’t leave a lot of time for that.
I wanted to design something tangible and substantial which would give them an insight into my world as a peripatetic writer, the Melbourne I see through the lens of my Pentax K1000 and my Minolta XL 401 Super 8 camera, as well as something a bit off-beat, design-wise, mixing the funkiness of the zine with the boutique approach I take to writing, editing, designing and publishing documentation.
The thing I like about zines is that the artisanal, handcrafted aspect of these typewritten, photocopied, stapled-together little mags gives them a sense of ‘exclusivity’.
The magazine proper is a totally commercial creation: it’s always pushing products at you. The zine, on the other hand, takes the commercial form and makes it distinctly personal. The exclusivity which comes as a function of a zine’s tiny print run subverts the slick-paper mag’s purpose to push as much soulless product to as many faces as possible and makes the format a humble, intimate ‘advertisement for oneself’.
I often drop in at Sticky Institute, the zine shop in Campbell Arcade, and pick up a few weird little creations. I love owning a few handcrafted zines by Melbourne writers and artists that I can puzzle and ponder over, and I wanted to give my clients something of that experience of exclusivity, of entering intimately into my world of flânerie, into my dark vision of Melbourne as a place of friendly menace.
The Melbourne Flâneur zine is now available for purchase in the Dean Kyte Bookstore. If you want to experience this feeling of exclusivity and re-read all your favourite articles, revised and illustrated for print, you can purchase a physical copy for $A25, including worldwide postage, or you can download the PDF eZine for free!
Just click this link to go straight to the product page in the Dean Kyte Bookstore.
And I now have brochures for my print and video products!
The two new brochures below are more of the many creative fruits I pumped out during lockdown. I’m really pleased with the designs I came up with. After a rocky start, I caught a wave of inspiration. I invite you to download my new brochures and check out what I came up for yourself!
In a recent post on The Melbourne Flâneur, I wrote that this period of ‘enforced leisure’ here in Melbourne has turned my flâneur’s eyes inwards to a remarkable degree: Unable, under pain of fine and police harassment, to walk the streets and seek in the world without the exteriorized symbols of my interior world, I have had to content myself with taking flâneries through old footage garnered in the course of my travels.
Scrounging around among my old footage for something to turn into a video, I chanced upon something I recorded more than two years ago, and which became the basis of the video above—an idle Friday night in Oakleigh, the Greek neighbourhood of Melbourne.
I was staying in an old California bungalow and the house had a beautiful study overlooking the quiet street, just perfect for a writer. It had a massive oak desk, glass-topped, with green leather blotter, and a beautiful antique office chair of stained wood, also upholstered in green leather. To cap it all, a gorgeous green-shaded banker’s lamp on the desk.
I decided to rotate the green shade of the lamp away from me and record myself reciting “The Jewels”, my translation of Charles Baudelaire’s erotic poem “Les Bijoux”, famous as one of the poems which caused M. Baudelaire to be hauled before a court on charges of obscenity when it was published in the first edition of Les Fleurs du mal (1857).
The poem, along with five others, was banned from publication in France until after World War II—some eighty years after the poet’s death.
The poem is almost like a short story. In just eight verses, Baudelaire takes us thoroughly inside his remembered experience of fooling around with his Creole mistress, Jeanne Duval, as they sport by firelight.
Under the druggy influence of Jeanne’s ‘chiming jewels’ dancing in the lamplight, Baudelaire sees his ‘Black Venus’ undergo a series of metamorphoses, changing into different animals and allegorical figures as they play together beside the fire.
My translation of Charles Baudelaire’s poem into English is very popular; having heard it once, it’s always the poem of Baudelaire’s that people ask me to read at poetry gatherings. I’ve recited it so many times by now that it’s practically committed to memory.
So I thought that beautiful old-fashioned study would be the perfect setting in which to commit my version permanently to pixels, a place similar in atmosphere to the muffled chambre evoked by M. Baudelaire.
One of the foundations of Baudelaire’s æsthetic theory is his idea of ‘correspondances’—a kind of ‘poetic synæsthesia’ in which ‘[l]es parfums, les couleurs et les sons se répondent’ (‘sounds, scents and colours to one another correspond’).
In the second verse of “Les Bijoux”, Baudelaire expresses how he loves ‘à la fureur’ the experience of ‘hearing’ the colours of Jeanne’s jewels, and ‘seeing’ the sounds they make as they chime and clash with one another.
Similarly, there’s a correspondance, I think, between the green light, evocative of envy, a jealous craving, and of envie, a lustful yearning. But green is not just a colour which tells us to go ahead, to proceed without caution into love and lust. It is also a colour we associate with morbidity and putrefaction.
The obverse of Baudelaire’s lyrical elegy to Jeanne’s livingness in “Les Bijoux” is his imagining of her as a stinking corpse rotting in the sun in the poem “Une Charogne”. In that poem, he evokes her no less tenderly than in “Les Bijoux”, even as he flagellates her mercilessly with his scorn.
M. Baudelaire’s experience of love is necessarily a ‘sick’ and ‘decadent’ one in which sex and death, ‘les Deux Bonnes Sœurs’, twist and tryst.
The question, then, for this poet who (along with Ronsard) is the greatest lyricist of l’amour in the French language, and the greatest limner of women in French prosody, is whether Charles Baudelaire is a romantic?
Can one be as ineffably, as evanescently romantic as M. Baudelaire gives evidence of being in his highest raptures and still be as sadistically misogynistic as he also gives evidence of being in his most hellish fantasies?
The answer is mais oui—evidemment.
If I wanted to give a statistical answer to support the contention, I would merely point out that I have had many more female purchasers of my book of Baudelaire translations, Flowers Red and Black, than male: the dames do grok a bad boy, and among men of letters, they get no more brooding than this bow-tied dandy.
Even Lord Byron—mad, bad, and dangerous to know—has nothing on M. Baudelaire when it comes to being an homme fatal.
Baudelaire is fundamentally a romantic in both senses of the word—as a member of an intellectual and artistic movement that championed sublime passion and the heroism of the individual, and as a poet of erotic verse.
But to say firmly yes on both scores is not to overlook the fact that including M. Baudelaire positively in both definitions is not an unambiguous statement.
As regards Romanticism, M. Baudelaire emerges at the tail-end of the movement. Les Fleurs du mal, as I said above, was published in 1857, and it is not coincidental that Baudelaire was successfully prosecuted for obscenity at the same time that M. Flaubert successfully skirted the same charge for Madame Bovary.
We cannot properly call Flaubert a ‘naturalist’ or a ‘realist’: in his heart of hearts, he is as deeply and perversely a Romantic as Baudelaire. But with Madame Bovary, M. Flaubert inaugurates a new movement in French literature and art, one that is diametrically opposed to Romanticism, one that embraces and recuperates the scientific, industrial, capitalistic and consumeristic assumptions which the Romantics were reacting negatively to.
The naturalistic novel of Zola and de Maupassant is the logical (and humourless) extension of an ‘objective’ formal æsthetic which M. Flaubert employed in his ‘modern novels’ with a glacial irony. In his heart of hearts, M. Flaubert was as morbid and unbridled a creature of perverse passion as M. Baudelaire and would have preferred the erotic phantasms of St. Anthony to the moronic notions of romance entertained by Emma Bovary.
For here is the thing: in both these writers materializing on the scene at the end of the Romantic movement we see the tenets of Romanticism—a lust to experience intense emotion and transcendent sublimity; an earnest belief in the heroism of the individual artist; an equally fervent belief in ‘l’art pour l’art’; and a passion for nature which reacts negatively against the encroaching mechanical artifice of industrialism and the city—morbidly present and perverted.
Both M. Flaubert and M. Baudelaire are to Romanticism what the Mannerists were to the Renaissance. They are the Mannerists of Romanticism.
The key feature of mannerism as an artistic tendency which manifests itself late in the life of a movement is exaggeration: what has been deemed to be formally beautiful during the life of the movement in its high style is pushed to an æsthetic extreme.
One might say that Romanticism, in its advocacy of ‘l’art pour l’art’, was already a form of mannerism in its own right, even though it was not an æsthetic exaggeration of Neoclassicism, but a reaction to it. But the principle of ‘art for art’s sake’ which underwrites Romanticism, when pushed to its æsthetic extreme, becomes grotesquerie.
We see this most vividly in Baudelaire, and in his visual ancestor, Goya, for whom the dream of reason brings forth monsters. The only other figure of late Romanticism I can think of who produces similarly grotesque imagery in which a high æsthetic style is pushed to a histrionic extreme is M. Baudelaire’s American twin, the brother of his soul, Edgar Allan Poe.
In the final chapter of his book La Folie Baudelaire (2008), Roberto Calasso cites the withering judgment of Charles Augustin Sainte-Beuve, the most authoritative French literary critic of the nineteenth century, upon his contemporary Baudelaire.
M. Baudelaire, Sainte-Beuve says, is like a little pavilion—what the French call a folie—on the extreme point of Kamchatka, that icy, volcanic Russian peninsula which juts out into the Sea of Okhotsk. From this inhospitable toehold of fire and ice, according to Sainte-Beuve, M. Baudelaire gazes avidly out upon Japan, the Orient, all that is weird and exotic to French prosody in the nineteenth century.
Baudelaire’s ‘Orient’ was the future. He makes a music in his rhymes (which are not without charm, Sainte-Beuve hedgingly admits), but the ear has not yet been born in the France of the nineteenth century which can make sense of this strange and foreign music, which apprehends a sublime and transcendent beauty in the fire and ice of Hell.
Which leads me to the perversity—the inversion, even—of Romanticism when pushed to this æsthetic extreme, the Baudelairean state of ‘Kamchatka’:—For Baudelaire’s natural abode is not merely an architectural folie in the sense of whimsy, nor even a folly to erect in such an unhospitable clime, but an uninsulated belvedere gazing out upon the frontier of madness—the madness of the modern world which will come after him.
As a very late Romantic to the scene, Baudelaire has no feeling for ‘nature’, as such. He would never, like Wordsworth, pen an elegy in praise of a flower: vegetables didn’t interest him.
The closest Baudelaire gets to the Romantic feeling for nature are a few lyrical poems about the sea and foreign ports, as he remembers an abortive voyage to India he was forced to take by his hated stepfather, General Aupick. Baudelaire never saw Calcutta. Taking grateful advantage of a shipwreck in Mauritius, he returned to Paris.
This is instructive. Baudelaire is thoroughly a man of the city, the first poet to write about it, and he does so glowingly, feeling none of the repulsion for its multitudinous horrors which drove his Romantic predecessors back to the countryside so as to escape ‘the dark Satanic Mills’ of industrial modernity.
Nothing is ‘grown’ in the city. It is a place of pure artifice—un paradis artificiel, to paraphrase the title of Baudelaire’s treatise on drugs.
And because nothing can grow in an artificial environment, everything must be manufactured in the city, or imported there from the countryside. The city, therefore, is the place of consumption, where everything can be bought.
Where Ronsard emulates the Dantesque and Petrarchan model of glorifying tony dames like Cassandre and Hélène, Baudelaire is the lyricist of bought amour, venerating the venal souls of Parisian prostitutes in all the protean manifestations that the Belle Époque gave to the world’s oldest profession—actresses, dancers, singers, syphilitic little bitches, mewling Jewesses, regal African orchids transplanted to colder climes, widows fallen on hard times.
Baudelaire loves the soiled feminine face of Paris, that paradise of decadent luxury, as sterile and useless as a rented womb.
Paris, as Walter Benjamin stated, is the Capital of the Nineteenth Century. It is the pre-eminent paradis artificiel. It is the triumph of scientific industry and commerce over nature, a purely artificial environment, an utter repudiation of the humanistic spirit of Romanticism.
And yet the place is ineffably romantic—and was so in Baudelaire’s time.
But something happens to the nature of a man or a woman who lives in the purely artificial environment of a city. It rapidly becomes ‘decadent’, and Baudelaire, the total man of the city, the poet of the city who lauds Paris’s transcendent beauty in her hellish, whorish ugliness, marks the critical juncture where Romanticism curdles, turns perverse and inverted.
What M. Baudelaire said to his friend and fellow flâneur, M. Manet, he might have equally said of himself: ‘Vous n’êtes que le premier dans la décrépitude de votre art’—‘You are merely the first in the decadence of your art-form.’
Both artists are Kamchatkas of their kind—the pinnacle of European artistic evolution, the æsthetic distillation of the wisdom and skill of the Old Masters which reaches its finest point in the peculiar persons and sensibilities of M. Baudelaire and M. Manet—only then, with the next generation, to collapse under its own weight headlong into degeneracy.
These gentlemen still had the classical education in the craftsmanship of their respective art-forms necessary to make radical yet intellectually rigorous innovations based on an intensely personal vision and acute sensibility.
M. Manet could spray the canvas with paint and not wind up with a meaningless chromo à la Pollock. Likewise, M. Baudelaire could lavish elegies upon ugliness without degenerating into the ‘prose broken into lines’ which the grunting Beats called ‘free verse’.
In La Folie Baudelaire, Calasso invokes Max Nordau, a nineteenth-century essayist in that cradle of Romanticism which would become, in the next century, the sink of horror—Germany. Contemporary with Freud and Krafft-Ebing, Nordau published a two-volume tome in 1892 called Degeneration—a kind of Psychopathia Sexualis of art.
Calasso writes: ‘In Nordau’s view, the forerunner of all degeneration was Baudelaire. All the others—such as Villiers de l’Isle-Adam and Barbey d’Aurevilly—were instantly recognized by a certain “family resemblance” to him. These were the numerous insidious and indomitable crests of the Baudelaire wave.’
Though Nordau was probably not familiar with him, I cannot help but think, in tracing the lineage of artistic degeneration down from the pinnacle of Baudelaire and across the Channel, how impossible the most decadent of the English Decadents, Ernest Dowson, would have been without the forerunner of Baudelaire.
That young man who would take the bitterness and perversity of love as his only theme in poetry and in prose, who had such a French sense of its diabolical nature that he would translate Les Liaisons dangereuses, and who would pursue ‘madder music and stronger wine’ until they hustled him into an early grave, had Baudelaire’s syphilitic example of a life lived at Kamchatka’s dagger point—a life lived only for love and art—before him as his perversely heroic example.
Such a soul deformed by intimate infatuation with the artificial paradise of the city has a different experience of romance than the Romantics of the high period.
For M. Baudelaire, the sublimity of love, sex and eroticism is inseparably conjoined with the sublime, transcendent horror of decadence and death. Woman is a ‘Black Venus’ like Jeanne Duval, a murderous goddess whose womb is a tomb we want to plunge the dagger of ourselves into—like a bee who commits suicide by availing itself of its sting.
Given the deformity of M. Baudelaire’s soul and the perversity of his sense of romanticism, you might wonder why I have such a feeling for Baudelaire, why I have translated so many of his love poems—and why I find I can’t stop.
I really don’t know, except that he speaks to me, and that I find, in my translations of Charles Baudelaire into English, I am able to speak for him to people very far removed in place and time from the Paris of the Second Empire.
I’ve been told by readers of Flowers Red and Black, or by listeners who have heard me read some of the poems in that volume, that it seems as though I am ‘channelling’ M. Baudelaire. His lofty, distant voice, spewing offence in the most elegant and eloquent terms, is utterly unique in French literature and very difficult to convey in modern English without falling into pastiche.
The delicate feeling one must have for him can only really come, I think, from a sense of life like his own—a sense of ruthless desperation lived at the edge of Kamchatka—the mad desire to either transcend oneself or slay oneself in the sublime realization of one’s art.
‘Lis-moi, pour apprendre à m’aimer’—‘Read me, so as to learn to love me,’ he writes in “Épigraphe pour un livre condamné”. If you’re a curious soul who suffers like Baudelaire, you must learn to read him with a sympathetic spirit, letting your eye plunge into Hell without being charmed by the vertigo induced by the Abyss.
I have also been amusing myself in my cell during lockdown by creating some handmade gift tags, like those in the picture below. In addition to being signed and wax-sealed as a mark of artistic authenticity, any physical product you purchase from me will come gift-wrapped and garnished with an autographed gift tag featuring your Melbourne Flâneur’s logo!
I can also do custom orders for you. There is a contact form on each product page, so if you’re thinking of purchasing some original Christmas gifts, you can make a direct inquiry with me. I can negotiate a deal with you in terms of cost and delivery time frames; I can write a thoughtful personalised message on your behalf to the recipients; and I can even handle gift-wrapping and postage on your behalf—to multiple recipients, even.
And if you would like to buy your Melbourne Flâneur half a java and have his dulcet tones seducing you with his rendition of “The Jewels”, I’ve released the soundtrack of the video above on my Bandcamp profile. For two Australian shekels, you can lube someone into the amorous mood with my vocals.
I’m not Barry White, but it does work. Just click the link below, bo.
What’s Melbourne like to live in at the moment? Grim, Jack. Very grim.
The world’s most liveable city has descended into something like the Mexican hell that Jim Thompson describes at the end of The Getaway: once you’re in the gulag, baby, there ain’t no way of getting out.
Except via the wooden kimono.
It was a little less than three months ago that I announced to you that long-term parking during Lockdown 1.0 had not been wasted time for yours truly. In this post, I announced that, besides having time to pen 27,000 words of commentary on the Coronavirus crisis, I had had time to write five complete drafts of a 6,000-7,000-word book on same for my seven-year-old niece.
Well, today I can announce that another massive step towards publishing this book has been accomplished: During Lockdown 2.0, I’ve had time to completely edit the audiobook version of my next book, recorded while I was ‘on parole’ between incarcerations.
You can listen to a sample of the audiobook above.
I am also pleased to announce the title of my forthcoming book: Letter to My Niece: Reflections during Lockdown on COVID, Technology, and the Next Generation’s Future.
It took me nearly 66 hours to research and write five complete drafts of this letter in which I attempt to explain the Coronavirus situation to my little niece; discuss the rôle I think that technology—particularly artificial intelligence—will play in her future; set forth some principles for moral comportment which I hope will serve her in times of existential uncertainty; and try to impart to her some spiritual message of hope, despite the darkness I foresee.
When I finished writing the letter on June 2, stay-at-home restrictions in Victoria were tentatively easing: we were at the end of our first week of post-lockdown liberty, although I, in a fever of literary activity, had still not left my little room at The Miami Hotel in West Melbourne.
I had my first housesit in two months scheduled for two days later in Bacchus Marsh, and I was determined the finish the manuscript before booking to Bacchus, so I could record the audiobook whilst there.
I said it took me nearly 66 hours to research and write the book from end to end. Well, to give you some comparison, it took me 5 ½ hours to record it and 48 ½ hours to edit it—a total of 54 hours.
In other words, it took me nearly as much time to record and edit what I wrote as it took me to write it.
But if you had told me at the beginning of June that five weeks later, after a brief flirtation with freedom, Melbourne would be slammed back in the slammer, and I would be editing—for weeks on end—the audio version of what I had written in the same little cell where I wrote it for weeks on end, I would hope, Señor, that you are—how you say?—loco.
No estás loco.
Copying the mail of chatter from states to the north and west of us, I doubt that anybody outside Victoria can really appreciate how dark the last two months have been for us—especially for those of us here in Melbourne.
We’re in a Stasi state: we’ve been jailed by our government for their incompetence during Lockdown #1.
When I announced the completion of Letter to My Niece to you in June, I said that I felt privileged to be a writer during the first lockdown, that the process of writing a book by hand for my little niece under such circumstances had felt like a reconnection with my ancient avocation: As the greatest minds have passed the lessons of their experience down to us by hand, their words surviving wars, pandemics and other catastrophes, so I was passing on a few sign posts gleaned from my own experience to the next generation.
But in Lockdown #2, there have been nights when I have sat in the little hotel room I am obliged by law not to leave and have literally cried at the unbelievable and escalating horror of Soviet-style repression I am ‘privileged’ to live through and bear witness to as a writer.
When I hear the horrendous tales of people’s despair in Melbourne during this second lockdown, I don’t feel privileged to be a writer, I feel fortunate.
I feel fortunate to have spent 37 years of life honing the mastercraft of focusing one’s mind and directing it, day after day, towards the realization of a distant goal: the translation of abstract thought into crystallized words on paper.
But for honing the mastercraft of focusing my mind and striving each day of this second incarceration to create—and re-create—the words I wrote three months ago in Letter to My Niece as an audiobook, I might easily be one of the heart-breaking number of people in Melbourne who, imprisoned by the Government, have ended their empty days in despair.
As I argued in this post, in understanding the situation here in Melbourne which precipitated a second lockdown, you cannot underestimate the rôle that boredom, that ennui, that a society of the spectacle suddenly relieved of all its levers of distraction played in metastasizing the discontent Melburnians feel with the Andrews Government.
A vacuum was created―and into lives and minds made suddenly empty, the Devil can find plenty of work to fill idle hands.
Fortunately, as a writer, I have work that occupies both mind and hands, and as much of an unendurable grind as I found it to edit 5 ½ hours of my own voice down to 67 minutes and 12 seconds, to turn up each day and winnow four more minutes of audio out of three hours’ work was as satisfying as that feeling a writer gets when the unenvisageable end of his book is finally glimmering on the horizon.
Don’t get me wrong: it wasn’t the pleasure of hearing my own voice for three hours a day that kept my bird up!
No, it was a repetition of the effect I had experienced in writing the words during Lockdown #1.
It happens very, very rarely, but occasionally I write words that move me to tears, and being as merciless a critic of my own work as I am, when that all too rare event happens, I know the words are good.
Getting no words of hope from the Premier, I got them from myself.
When I recorded the voice track at Bacchus, I wasn’t aiming for anything except to get through what I knew would be an all-day slog of reading as efficiently as possible.
But when, several weeks later, I began to assemble and edit the raw tracks on the timeline and cobble together ‘perfect takes’ of each sentence, much as, when writing my books, I edit my sentences down to their final, ‘perfect’ form, I was astonished to hear something in my voice I was too exhausted to notice as I was recording it.
As I edited the voice track, I was occasionally moved to tears to hear my message to my little niece delivered with an intensity, and a sincerity, and a sternness of conviction we don’t often hear from so-called ‘leaders’, and other public speakers, today.
There isn’t a parental—let alone a paternal—bone in my body, and yet I was surprised to hear an almost ‘fatherly’ tone of intense, stern conviction—as of a man setting forth an uncompromising vision with the rectitude of absolute candour—in my voice, a tone which I hardly recognized as my own.
In keeping with the bespoke æsthetic of Letter to My Niece, it was important to me that my little niece should not only be able to read my words to her in my own hand, but that she should be able to hear my voice speaking the message of hope I had written to her.
The number of times I’ve spoken to her on the telephone could be counted on less than five fingers, so she has no knowledge of who her uncle is, what kind of character that man has, or what he believes in. The audiobook, as a kind of ‘read-along’ accompaniment to the text, was intended to give her as bespoke a reading experience and as intimate an introduction to her uncle as it’s possible for so intimate a medium for communicating thought to give.
So, having got through the grind of editing the audiobook, I’m up to the design and layout phase of my Artisanal Desktop Publishing process. I hope to be able to post one more update on my progress, giving you a glimpse of what I envision for the handwritten manuscript in book form, before I officially release Letter to My Niece in the Dean Kyte Bookstore.
I can hardly wait to add a fresh product to the Bookstore, but as I tell my clients, the working of writing and publishing is ‘a work of many days’, and wait I must—at least for a few more days yet.
Have you checked out my Bookstore lately? It’s undergoing a renovation and revamp, and I’m very pleased with how it’s progressing.
I’ve also instituted a new ‘custom order’ service, so each product page has a contact form whereby you can inquire with me directly about bespoke orders.
If you have any special requests, such as that you would like me to write a specific, personalised message when I sign and dedicate the book to you, or if you would like to purchase a number of books as gifts and want me to take care of distribution on your behalf, you can drop me a line via these contact forms and I can negotiate a custom deal with you, bespoke to your needs.
You will find me very willing to accommodate you as best I can. Particularly if you know someone down here who could use the company of a good book, I’ll go out of my way to write an encouraging dedication and prepare a thoughtful package for them.
As Coronavirus restrictions ease, today on The Melbourne Flâneur, I get out and about for the first time in two months, taking a flânerie to Bacchus Marsh.
Don’t be deceived by the boggy name: Bacchus Marsh is actually quite a nice place to visit, particularly at the start of winter, when all the trees along Grant street, leading from the station to the township, set up an arcade of red and yellow leaves for you to amble under.
At Maddingley Park, I take a breather at the rotunda to share with you a sneak preview of the manuscript for my next book—a 31-page handwritten letter to my seven-year-old niece, which I wrote during lockdown.
As soon as things got too hairy on the streets, your Melbourne Flâneur, that aristocrat of the gutter, folded up pack, shack and stack and got his handmade Italian brogues parked in more private and stable accommodation than he is used to treating himself to.
For two months, I was sequestered in a West Melbourne hotel room, my world reduced to a single window looking out on a narrow sliver of upper King street. If I crowded into the left side of the window and craned my neck, I could entertain myself by trying to work out on what streets all the tall buildings in the Melbourne CBD were planted.
To say (as I do in the video) that I felt like I was in a ‘gilded prison’ is not to deprecate the kind folks at the Miami Hotel, who I’m very happy to recommend to any visitors to our fair city, but rather to suggest what a strange and vivid time it was to be a writer of a peripatetic persuasion, one who finds his home in the crowd.
In Australia, in the early days of the lockdown, we saw scenes of people returning from overseas being bundled and bullied into suites at Crown, on the government’s tab, and exercising, like les bons bourgeois that they are, their privilege to grouse on Instagram that their confinement in palatial conditions was not up to scratch.
These people enjoyed little sympathy from me. As a writer, the argument that such palatial prison conditions were doing a permanent injury to their mental health cut no ice. Rather, if the mental health of people forced to enjoy such self-isolation at Her Majesty’s expense deteriorates, it is evidence of how little developed are the mental resources of a chattering class to whom every ease and privilege is given in a society that clamours after more and more leisure aided and abetted by technology.
Harsh words, I’ll admit, but as a writer, I found my more modest confinement at the Miami a unique historical privilege which reconnected me with the ancient heritage of my craft and profession.
As soon as I was undercover, as those of you who followed my commentary on the Coronavirus crisis know, fearing the worst, I went straight to work and tried to scratch out every idea and cobble together every piece of research I could find in an effort to make good sense of what the continental was going on outside my little room.
For reasons of historical precedent I’ll explain, I felt—and feel—that the moral responsibility of the writer in a time of crisis is to throw the skills of his profession at the task of collective sensemaking.
And so, while my confrères at Crown faffed and fapped on Facebook and engaged in other acts of mental masturbation with their mobiles, I wrote.
And in fact, apart from penning six long articles on the Coronavirus (which, collectively, could constitute a book on their own), I wrote an entire book—five drafts in two months—for my little niece, attempting to explain the situation to her.
The fifth and final draft takes the form of a 31-page handwritten letter to my niece. It took 25 hours to write, and you can see in the video what the entire manuscript looks like. When spread out in three rows across a table capable of comfortably seating eight people, the manuscript is still wider than the tabletop.
It was an extraordinary experience to ‘write a book by hand’. I thought, when I sat down to handwrite the final draft, that it was simply going to be a ‘copy job’, that I was not going to add anything new or creative to what I had worked up in the previous four drafts.
But when I got in front of the first page of my personalised stationery, when I had my two Montblanc Noblesse fountain pens (one filled with Mystery Black, the other with Corn Poppy Red ink) primed, the experience of committing myself to the words I intended to publish felt like no other book I have written.
Suddenly, the page became a ‘stage’ for me. I was on the stage, and this was the performance. The four previous drafts were mere ‘rehearsals’ for the Big Night, and having learnt my ‘script’, I felt free to improvise upon it, to add and change things as I spontaneously wrote the message of hope and support I intended to communicate to my niece.
Sometimes my eyes even filled with tears as I wrote.
If you know what a ‘Flaubertian’ writer I am, how much I bleed to get a single word onto the page that I am even provisionally satisfied with, you can imagine what an experience it is to write a book that is a ‘spontaneous performance’, where the words I ultimately committed myself to as the words I intended to say for all time to my niece about the Coronavirus, about the rôle of technology in human development, about the future of her generation, were as ‘humanly imperfect’ as only the words of a handwritten letter can be.
If you’re intrigued to know what I had to say to my niece, I give you a sample of the first few pages in the video above.
And it’s not simply the fact that the ‘spontaneity’ of a handwritten letter gives the book a sense of the ‘humanly imperfect’;—it’s in the fact of writing the text by hand itself.
It’s hard to remember, at our technological remove, that for most of human history, most writers have actually written—by hand. No typewriters, and certainly no computers. Truman Capote’s disparaging remark of Jack Kerouac—‘That’s not writing; that’s just typing’—could, regrettably, be applied to most so-called ‘writers’ of the 20th and 21st centuries.
This isn’t merely an élitist distinction. There’s a qualitatively different experience to writing a complex work by hand. The genius-level cognitive co-ordination of hand, eye and brain that James Joyce and Marcel Proust enjoyed would not have produced the greatest novels of the 20th century if these gents had been trained to peck out their thoughts—even at the touch-typist level of virtuosity—rather than guide a fountain pen fluidly across a page.
Moreover, I don’t think it’s coincidental that James Ellroy, who I regard as the greatest living writer, works a mano, has never used a computer, and reportedly doesn’t own a mobile phone. This is a man who eschews distraction and espouses deep focus. The density of his plotting and the inventiveness of his language are testaments to the profound cognitive relationship between writing by hand and the capacity to compass complexity through the abstract symbology of written language.
And though I often get compliments on my handwriting, when I look in awe at the handsome copperplate of some 18th- and 19th-century writers, so perfect-seeming and consistent as to appear to be machine-etched, I feel like the Queensland Modern Cursive of the words I have committed to the page for all time in this book are less ‘elegant’ than I should have liked my niece to read.
But, en revanche, writing a book where the final printed text will be ‘by my own hand’—in the most literal sense—gave me a feeling of reconnecting to the ancient art of my profession—dating back to those scribes whose elegant calligraphy has communicated such ancient books as Genji Monogatari down through ten centuries to us.
We’re too acclimatized to the profound revolution in writing which Gutenberg’s invention of movable type opened up for us nearly 600 years ago. We don’t remember that most books—the Bible or Les Très Riches Heures du duc de Berry—were handwritten, illuminated manuscripts. Our over-familiarity with type and font, the uniformity of letters and ‘standardization’ of print, has fundamentally changed the nature of what we mean, in the 21st century, by the word ‘writing’, forgetting that machine-printed words are not, as Truman Capote observed, writing at all (in the sense of creative human agency), but typing.
And so, although my handwriting in this book is less than consistent from first page to last, the letters being less ‘uniform’ and ‘standard’ than we are used to expect in a book made since Gutenberg’s time, I quite like the notion of having written a book for my niece which I hope will have the feel of an illuminated manuscript, like an ancient spiritual text, something that connects her, in this hour of crisis for humanity, with all the crises the generations of humanity have endured before her.
For it’s equally hard to remember, let alone imagine, in the 21st century, that most human beings have not known how to read or to write. The profession of ‘scribe’ has always been a noble one—at least until the failed experiment of universal education depreciated it.
If any subtle message might be shaken out of the long articles I wrote on the Coronavirus during lockdown, perhaps it is the conviction that, in the most educated era that humanity has never known, this unnecessary débâcle could—and should—have been avoided. That it wasn’t can be laid squarely at the feet of universal education, which has manifestly failed to realize its promise of making each successive generation more intelligent and engaged with the world than the last.
When you master written language, your capacity to verbally reason, to accurately perceive and interpret the pattern within chaotic events, is increased. If you can write, if you can corral your thoughts in words, you become profoundly dangerous.
Is it any wonder that writers are always the first folks to be housed in the hoosegow when some authoritarian jefe comes to power?
It’s for this reason that the art of the scribe was kept out of the paws of the plebs for so many centuries. To write—to really write—is to think, and I look with disgust—for my niece’s sake—upon a world where people are increasingly put through sixteen to twenty years of formal education and yet are still peasants in their thinking, giving no more evidence of being able to marshal and master their thoughts in a coherent, complex, logical argument than our magickal-thinking forebears.
As I say to my niece in the book, we are no more ‘advanced’ than our earliest ancestors. It is simply that we are habituated to more complicated conditions of life.
The lockdown was a period when it was easy—too easy—for people to succumb to boredom and ennui, to indulge digitally in the lassitude and laziness which is the Shadow of our speed-mad species. Prey to ‘the vultures of the mind’, undistracted by our manifold distractions, and oppressed by the very leisure that we clamour for, most people probably tried to drown themselves all the more in the delusive fakery and shallow abyss of screens during their ‘holiday from life’.
But—thank God—I am a writer, which means I was not wigged out at being locked in a hotel room with only my thoughts for company for two months. Like William Blake, through my self-isolation I had mental health and mental wealth to sustain me. Instead of seeking distraction, I was able to pour out the very resources of thought as ink onto paper.
Most writers, I realized as I stood at my window, looking, it seemed, at an invisible tempest swirling through the streets of Melbourne, have lived in times of profound chaos and unrest. The privilege of education, the noble calling of their profession, enjoins upon them the moral responsibility to be ‘a witness to chaos’.
Whether natural disasters have disrupted the times they live in, or whether their societies have undergone enormous upheavals due to war or political division, the writer is the ‘journalist’, the faithful witness and reporter on ‘what life was like’ at these moments of history.
If you can write, by which I mean, if you can really think; if you have mastered, through the long apprenticeship of education, the abstract symbology of written language to the point where you can make dexterous calculations in the algebra of verbal reasoning, you cannot stand idly by at these moments, but the capacity to think, to reason, to explore ideas through language, and ultimately to shed some clarity on chaos by writing down the formula, the pattern of order you perceive in the disorder swirling all around you, is a moral mission arising from the competency of your professional cognitive skills.
As I stood at the window of my cell, I felt connected, in some spiritual way, with some of the great writers of history whose lives have passed in the midst of chaos. Somehow their handwritten words have survived earthquakes, wars and plagues to guide humanity because some clarity in their delicate perceptions was worth preserving, despite the rending chaos which could easily have torn their words in shreds and scattered them to the winds.
Particularly, I felt a connection to that writer who is one of the most astute calculators of chaos in human affairs, il gran’ signor Machiavelli. Many a time I stood at my window in those two months, blind, like Mr. Kurtz, to what I was looking at as I meditated on the horror of our time and the fears I have for my little niece’s future, and I felt like the divine, diabolical Niccolò avidly surveying the carnage of Florence as it continually changed hands.
He, I knew, would have loved to have been alive in this moment of global upheaval and naked power grabs.
This is not a situation I would wish on my niece. But just as I feel privileged to have lived through such a crisis myself, I also think it’s a good thing for her to have experienced a world-historical event like a global pandemic so early in her life, and I hope the words I am going to give to her shortly will equally stand as an experiential guide for her going forward, something that will help to orient her as this event has done.
I am now at the design and layout stage, so the book will shortly be available for sale in the Dean Kyte Bookstore. If you would like to register your interest in purchasing a copy when it becomes available, you can do so by dropping me a line via the Contact form, and I’ll be sure to get in touch with you as soon as it is ready for release.
Today on The Melbourne Flâneur, I take a flânerie around Bendigo, pausing only in my perambulations to breathe some poetic airs upon your ears in beautiful Rosalind Park.
The good burghers of Bendigo named their green space after the heroine of As You Like It, but as you can see in the video, there is something otherworldly about this ‘emerald isle’ in the midst of the city, such that it reminds one of the enchanted island of The Tempest.
There’s always an erotic edge to my writing, and like a pendulum, I oscillate between the sublimely romantic and the frankly pornographic, so it should come as little surprise that I am such an admirer of Baudelaire, or that I have translated so many of his love poems.
Though I had some slight acquaintance with M. Baudelaire beforehand, it was as a flâneur in Paris—the city of flânerie, the city of Baudelaire—that I really got to know the divine, diabolical M’sieu.
As I perfected the art of wandering the streets of Paris, the Latinate rap of Baudelaire’s high-flown rendering of low-brow subjects was a constant cicerone in my ear, directing me towards the tawdry tableaux which Paris flashes like her undergarments at the voyaging connoisseur of voyeurship.
‘Parisian life is abundant in poetic and marvellous subjects,’ Baudelaire observed. ‘The marvellous envelopes us and suckles us like air, but we cannot see it.’
Certainly I feel the same way when I set up my camera to capture those little vignettes of Bendigo, shots of rien de tout, which bracket the video above. Statues, street art, architectural details, empty vistas:—Bendigo (which bores the Bendigoans) is fecund in that surreal quality of the marvellous, the poetry which hovers behind the banality of things much-seen.
Baudelaire’s ambition was to make the Parisian see this invisible air in which he ambulated, to turn the exquisite flâneur experience of the ephemeral into a flâneur poem. In the same way, if there is any ‘poetry’ in the shots of nothing I insist on boring you with in my videos, it is the poetry of the ‘boring’ urban life which Baudelaire, lover of novelty and ennui, both wanted to escape from and escape more fully to.
Flânerie is an ‘altered state’ which reveals the invisible poetry of the visible city. Baudelaire, as the père of flâneur philosophy, was an inveterate chasseur after artificially-induced altered states which liberated the surreal poetry that is the resident spirit of the banal.
He praised the state of drunkenness as the essence of the poetic experience, and wrote a scholarly treatise on the poetic effects produced by hashish. And of course, Baudelaire was an amateur of that other intoxicating, protean substance which produces a poetic effect on men: la femme.
As a flâneur, he was a Daygamer avant la lettre, as may be witnessed by his ode to an anonymous passer-by. It’s one of Baudelaire’s most delicate and evanescent love poems, ineffably romantic and yet unmarred by any effeminate sentimentality whatsoever.
In a handful of lines, Baudelaire perfectly conveys that ephemeral experience which all men of the city know:—the lightning-flash moment when you see a woman you desperately want to approach surge forward from out of the crowd; the single second in which you clearly see a whole parallel existence with her; and the second afterwards when, jostled on by the crowd, you decline to embrace the destiny with her which you so clearly previsioned:
A bright light… then the night! Fugitive beauty
In whose glance I have been suddenly reborn,
Will I never see you again in all eternity?
Elsewhere, very far from here! too late! perhaps even never!
For I know not where you fly, and you know not where I go,
O you who I might have loved, O you who knew it!
Translating Baudelaire is not easy. As Alan Ginsberg remarked, if you can’t read him in the original, you have to take the aggregate of all the translations in English to get a sense of what he is saying.
It’s not that Baudelaire’s French is particularly difficult, although he does some vexing things with tense that English is not supple enough to elegantly convey. It’s rather that the images he manages to paint by combining a lofty, distant tone with the startling incorporation of things deemed ‘unpoetic’ produces a remarkably lucid effect with remarkable compression.
As with Shakespeare, there’s quite an unusual ‘range’ in Baudelaire’s language. He’s equally at ease with the most recherché classical allusions as he is with the slangy argot of the Parisian gutter, and he demands not only a requisite range from his English translator but a sense of how to convey in modern English the quality of ‘shock’—and even of ‘offence’—produced by this admixture of tone.
Few translators who have ‘tried their hand’ at Baudelaire have a good sense of him, methinks, for with the grotesquerie of his subject matter, it is too easy to make a schlocky parody of Baudelaire in English.
One requires an exquisite sensibility for the sublime horror (or horrific sublimity) of everyday life to approach Baudelaire on his own terms of unquiet desperation with normal, bourgeois existence. In fine, one requires an ample dose of that quality which he himself defined (finding no better word for it in French) as good old-fashioned English ‘spleen’.
In Flowers Red and Black, the poem which most conveys this choking, stifling sense of sublime horror (or horrific sublimity) is “The Jewels”, my translation of “Les Bijoux”.
It’s the most sensual, erotic poem in the collection, and the one I am always asked to read at poetry gatherings because it’s almost like a short story: in the space of a few minutes, people feel as though they have been completely transported into the small, stuffy chamber, lit only by firelight, in which Baudelaire and his Creole mistress, Jeanne Duval, are engaged in foreplay.
The heady incense of the smoke, the play of weird lights rising from the fire, the music of Jeanne’s ‘chiming jewels’, and the way she undergoes a metamorphosis before the bard’s eyes, changing into a tiger, swan, slutty angel and classical catamite by turns, always gives people the hallucinatory sense, sans drugs, of the ‘altered state’ which Baudelaire experienced in sexual love.
And yet, because the banality of this everyday scene takes on a heightened potency and is attenuated to such an exquisite degree, there is a stifling, almost suffocating sense of sublimity into which an erotic horror enters, like the almost painful pleasure of the ‘petite mort’.
As romantic as his love poems are, there is nothing wilting and effeminate about Baudelaire, which is perhaps why women like this book. His voice is forceful and potent, and it seems to combine well with my own style as a writer, such that we make some ‘beautiful music’ together.
I’m thinking of publishing a second edition of Flowers Red and Black, revised and expanded, even including some of Baudelaire’s prose poems. But that project is some way in the future.
In the meantime, I have a very limited stock of the first edition on hand—about a vingtaine. It makes an original St. Valentine’s Day cadeau, and the dames do grok it. As I say in the video, I’ve been reliably informed (regrettably post facto) that ladies have regaled one another with my verses in bed.
I’ve also had a friend rip off my translation of “Les Bijoux” and try to pass it off as his own poem to placate a squeeze who wasn’t in the mood to be squeezed. (She saw through his play at once, which only served to further inspire her ire.)
This allows me to get in touch with you to arrange payment and delivery details. It also enables me to get some particulars from you so that I can write a thoughtful, personalised message on your behalf to the lucky person you want to give the book to.
Plus, I will flourish the magic wand of my Montblanc Noblesse over the flyleaf and affix my personal seal in wax to it, so your first edition will be doubly exclusive.
They say that every person has a book in her—a painful state of affairs which, if you happen to be a writer, often feels like nursing a mental gallstone.
I’m working on my sixth book, and believe me, the process of writing and self-publishing your own books does not getting any easier after the first one. It doesn’t get any easier after the fifth, even.
But, as I say in today’s video, what sustains you through the years is the knowledge that, if you persevere, a day will come when you can literally hold your thoughts in your hands.
There’s a certain magic—which I can only equate with holding your newborn child—in the sensation of being able to weigh your words in your hands when you at last see your thoughts, the lightest and most ethereal of things, crystallized in a beautifully bound book.
I’m dreaming of that day with my next book, my sixth mental child, but maybe you are dreaming of experiencing the soul-deep satisfaction of giving birth to your first one.
You’re nursing the book within yourself and you would like to get it out. Maybe you even write in secret, but you dare not knight yourself with the holy title of ‘writer’. For you, writing is a hobby, and you feel shy about even sharing the fact that you are ‘writing a book’ with family and friends:—for everyone knows how hard it is to write a book, and you know that, behind their polite smiles of encouragement, your nearest and dearest are doubtful of your staying power.
As I say in the video above, writing and publishing a book is like ‘climbing a mental Everest’, and most of the time that you are climbing it, you still feel as though you are pottering around base camp.
The writing life is more than simply putting words on a page—and what if the words you do manage to put down are no good?
Probably the better part of writing is not writing at all but dealing with rejection—the rejection we make of our own bad writing; the slighting sneers with which our grand ambitions to write a book are greeted by family and friends; the politely deprecating rejection slips which dismiss our entire efforts.
Paradoxically, writing is a rather introverted activity, and yet it is one of the most self-exposing activities an introvert can perform—and therefore one of the most fraught with potential rejection.
But despite its introverted nature, there’s a certain ‘performative’ aspect to writing. Indeed, being a published ‘author’ is the performative side of a writer’s life.
Your book is the stage upon which you enact all the parts, so it’s perfectly reasonable that you should feel a little ‘stage fright’ when you turn up to the blank page. If you’re feeling ‘writer’s block’, it’s simply the writer’s stage fright, the dread of giving a bad performance.
Fortunately, self-publishing allows you the greatest latitude to control your stage and your performance. In the video I state my earnest belief, which has attended me since my earliest days as a writer, to wit:—that the book (to borrow Richard Wagner’s term) should be the ‘Gesamtkunstwerk’—‘the total work of art’ of its author.
To continue the Wagner analogy, self-publishing allows you the scope to make your book your Bayreuth—not just a stage, but a whole theatre devoted to you, one in which you can control every aspect of the production.
But the problem with having such scope for total control is that most writers don’t have the requisite skills to handle it well. Despite its venerability, the printed book is still the most technically complex analogue knowledge technology humanity has ever produced. As any writer who sets sail on the hazardous seas of self-publishing for the first time will attest, the number of things you have to consider, the number of choices you have to make when publishing your own book is intimidating.
There’s the editing and revising and proofreading, the layout and formatting of the text and illustrations, graphic design and typesetting. Dealing with the vexing issue of the cover alone will take you almost as long as writing the book—and is just as important as the words behind it.
Indeed, the two categories of problem which the virgin authorpreneur typically faces may be filed under two heads: ‘words’ and ‘images’.
It would seem in life that one is either more orientated towards words or towards images, but rarely are the two combined. Yet the ability to think about a book visually, in terms of its graphic and material design, is key to the successful communication of its ostensible content—your writing—to the reader.
As I explain in this video, I’ve been making books since I was a little boy. It’s what I always wanted to do, so it’s perhaps natural that I should be able to think in both dimensions. And certainly sharing your work in a supportive environment with an editor who is not just a fellow writer, but is someone who understands the total process of self-publishing your book thanks to long experience of his own, gives you confidence that all aspects of your performance will ultimately do you justice.
I’ve been to the summit of that mental Everest five times now, and I’m slogging my way up the slope for a sixth pass. As a genuine introvert and someone with a reputation for being a ‘perfectionist’ when it comes to grinding out diamond-cut words, what I find the most ‘performative’ aspect of being a writer is releasing my inner Flaubert momentarily, swallowing my stage fright and allowing you to see inside my Artisanal Desktop Publishing process in some of my videos.
In Brisbane and at Docklands I shared with you a couple of excerpts from my current work in progress, words which are less than perfect by comparison to future versions of same I may share with you in revised drafts. But I think it’s interesting as a document, particularly in the video format, to see how those impalpable and ethereal things, words, evolve into a plastic object you can hold and weigh in your hand. I plan to bring you a third instalment shortly, exposing yet another sin-tillating aspect of the erotic (mis)adventure I’ve been tantalizing you with.
What do you think? Do you find it hard to share what you are working on? Do you feel as though you will never get to the summit? Or are you looking forward expectantly to the day when you can finally hold your thoughts in your hand?
I look forward to hearing how you’re going with your own writing in the comments below.
Do you crave the personal, intimate experience of curling up with a good book? How much does the tactility of a book, the pleasure you get from turning its pages, wafting their peculiar perfume, add to the intimacy of hearing its author’s voice whispering in your ear?
How much more connected do you feel to the author when you see his signature on the flyleaf and a personalised message to you in his handwriting? This book—your personal copy—has passed directly from his hands to yours.
Suppose you knew, moreover, that, in addition to all this, not just the words you are savouring, but the very book you are holding—right down to the choice of the fonts, format and layout—was the effort of one mind and one pair of hands:—How much more intimate and authentic would the experience of enjoying that book be?
Well, when you purchase a book by Dean Kyte, you experience this additional frisson—the delicious knowledge that you are purchasing an ‘artisanal book’ directly from its author, one that comes with an implicit guarantee of ‘artistic authenticity’.
As a writer, my approach has always been to work by hand: as I explain in the video above, I not only write my books by hand, but in my Artisanal Desktop Publishing service, I transform the self-publishing process into a handcrafted one—the craft of making books.
It’s as close as you can get to owning a ‘bespoke’ book, since I do all the work by hand, and there is only one imagination, one pair of eyes, and one pair of hands doing all the work associated with writing, illustrating, designing and publishing the book you hold in yours.
When something is ‘bespoke’, it’s made for one person alone. Our richest reading experiences feel like this:—it’s as though the writer is crafting a bespoke experience for you alone, fashioning a rich article which clothes your vision to such an extent that when you look up from the page, for a moment you seem to see the world within yourself draped over the world without.
Why is the artisanal approach so important for me as a writer? Books have always been luxury items. For centuries, bookcraft was artisanal production, whether the book was a Medieval manuscript illuminated by monks or a Japanese scroll calligraphed by a scholar.
Writers are the noblest mastercraftsmen in that they fashion two objects simultaneously: an abstract æsthetic object, such as a novel or a poem, which also has a tangible, æsthetically pleasing form which human beings have enjoyed for centuries. Books are perfectly designed to hold words the way a vase holds water.
If you’re a Melbourne writer who wants to know how to publish your own book in an æsthetically pleasing way, I can give you the benefit of my experience, bespoke to your needs, with my Artisanal Desktop Publishing service.
And if you’re a reader anywhere who wants to experience just how intimate the relationship between an author and a reader can be, I invite you to browse my Bookstore or check out my profile on Blurb.
At this stage, I am approximately 60 per cent of the way through the second draft of the book—which is where the ‘real writing’ occurs. I don’t write so much as rewrite.
I use a lot of metaphors to describe my approach to writing. Sometimes I think of it as ‘architectural’, other times as ‘musical’, or even ‘painterly’. But oftentimes when I think about my process of writing and publishing a book, I compare it to ‘sculpting’.
As demonstrated in the video above, ultimately I am writing thought. The action of the scene is simple enough: walking downhill at night. The thoughts that take place on that flânerie, however, are not simple to describe or make intelligible to the reader.
Michelangelo (some of whose sonnets I have translated), said that ‘every block of stone has a statue inside itself’, and that ‘to free the captive / Is all the hand which obeys the intellect may do.’
It is as though I am ‘hewing’ my thoughts out of a block of dense fog in my mind, and it takes several passes with the chisel and the file over successive drafts to sculpt those thoughts into their final, perfect form in words.
If you work from a plan or outline for your book (and you always should), this is like a sculptor’s maquette: it is a skeletal, bare bones structure which represents all the parts of your book and their relations to each other.
Writing your first draft is like modelling in clay: it’s a time to get your hands dirty and play. I always write the first draft by hand because it allows me to explore the lineaments of my thought, probing and shaping its first vague outlines.
The second draft, as I said, is where the ‘real writing’ takes place. It is the longest and most difficult part of the process because you have to ‘carve out’ what is vague and implicit in the first draft.
The second draft is about maximal amplification and clarification, so I rewrite my entire book, carving out every detail that I passed over lightly and summarily in the first draft until I’m satisfied that my thought is fully explicated.
In the extract I share with you in the video above, this is the point you find me at with regards to that walk downhill: all the implicit thoughts in back of that simple action are now explicit.
It’s perfectly acceptable to ‘overwrite’ in your second draft: as Michelangelo said, sculpture is the art of subtraction, of ‘taking away’—but you can’t take away words you haven’t written to begin with.
The third draft is about subtracting the inessential, and if you are writing a book for the first time, this is the point where you may consider engaging a professional editor to help you decide what to take away.
All editors have different methodologies, but as you might imagine, with my Artisanal Desktop Publishing service, I tend to regard your words as though they formed an object in space, something I can see ‘in the round’, like a sculpture, and I’m very good at discerning what is inessential and what is core to the structure of your book.
If you enjoy this video and would to see more ‘episodes’ in the future, as I update you on the progress of my next book, taking you inside my Artisanal Desktop Publishing process, I’d appreciate it if you like the video on Vimeo or leave an encouraging comment. You can also share your own steps to writing a book with me in the comments below.
I want to thank all my friends who have accepted the invitation to follow my adventures on The Melbourne Flâneur vlog. As I commence my enterprise, offering a bespoke, artisanal approach to document preparation, it means a lot to me to have your support.
It’s also an honour and responsibility to produce online content for an audience who has committed to watch it.
In thinking about how to produce online content that is meaningful, engaging and valuable without bombarding or overwhelming you, I was influenced by Jasmine B. Ulmer’s article, “Writing Slow Ontology” (2017).
In the spirit of the ‘Slow’ movement (as in Slow Food, Slow Cities, etc.), I want to propose a ‘Slow’ approach to producing online content, one that does not bombard you with volume or overwhelm you with fast pace, one that is, as Ulmer says, ‘not unproductive’ but ‘differently productive’.
As opposed to the consumptive and disposable model of online content production that predominates, I won’t spam your inbox with clickbait. You won’t hear from me often, but I hope that when you do receive notification of a new post, you will look forward to the content I offer.
To my mind, online video should open a space in which to breathe for the viewer, not fill a hole hungry to consume. In line with the bespoke, artisanal value promise of my enterprise, I want whatever leaves my hand to be the best that I can make it.
I called my vlog The Melbourne Flâneur because I wanted to bring a more ‘pedestrian’ pace to producing online content, introducing Paul Schrader’s notion of the transcendental style in film to online video.
In the video above, you’ll notice my love of ‘leveraging boredom’—holding on shots of ‘nothing’ at the beginning and end, moments of ‘ventilation’ which encourage you to pause, breathe and observe with me in my flânerie.
The fast-paced, high-volume approach to content generation is opposed to the bespoke æsthetic of the handcrafted, artisanal products and services I promote. To write and publish even a slender volume like Brazen Gifts for Gold took more than a year of my life.
Writing is a true ‘manual labour’, but, as Ulmer observes, it is also a labour of time and being in which we don’t just ‘do’ writing but ‘live’ writing. To be a writer is to live an artisanal lifestyle.
Value emerges from this condition of artisanship: all the being and ‘life/time’ of the writer is imbued in the bespoke, handcrafted book, not merely in the words he sweats over to make perfect, but in the total ‘livery’ of his libello.
Likewise, in the video content I offer you on this vlog, in which places are allowed to be and breathe, I hope you enjoy a vicarious oasis of valuable respite from the overwhelming pace of our amped-up existence.
How does a ‘Slow’ approach to creating online content resonate with you? Do you agree that we could benefit from a more thoughtful, deliberative pace to online video production? I’m interested to hear your thoughts in the comments below.
Melbourne transforms itself into a foreign wonderland at night. Armed with my Pentax K1000, I venture forth after-hours to capture ‘a Brassaï moment’—the moment when Highlander lane, between Flinders street and Flinders lane, reminds me of the square Caulaincourt in Paris—the setting of my first book, Orpheid: L’Arrivée (2012).
As a writer, I move from obscurity to clarity. For me, writing is a flânerie through the chiaroscuro of consciousness and unconsciousness. I enjoy the frisson of venturing into dark places which are foreign to me—like alighting from a taxi in a cosmopolitan European locale late at night, not sure where you are, barely speaking the language, some menacing silhouettes in the milieu to greet you.
Before I was ever a Melbourne Flâneur, I was a flâneur in Paris, the Mecca of flânerie. In L’Arrivée I wrote about my experience of feeling both fearful and fearless, arriving alone, late at night, in a small Parisian square in Montmartre. Despite barely speaking the language, I had a strange sprezzatura, a strange confidence in myself—in my mission and message as an artist—going forward.
Do you speak the language of the land? If you are a writer in French, Italian or Spanish, can you make the obscurity of your message clear to readers in English, combining the formal and the vernacular with the bravura of the native-speaker?
With my Bespoke Document Tailoring service, I can help you translate the complexity of your experience into words which allow you to feel heard and understood by your readers.
To explore how I can help you communicate your message with a bespoke approach which complements your literary voice in your native tongue perfectly, go to my Contact form to arrange a discreet and private measure with me.