The Last Of The Video Stores

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Jennifer M. Wood is excited they still exist:

Hop the F train from Kim’s final location to Brooklyn and you’ll find Video Free Brooklyn, a tiny storefront touting the tagline that “Video stores didn’t die, they just had to evolve.” Originally opened in 2002, the space was taken over by the husband-and-wife team of Aaron Hillis and Jennifer Loeber in 2012. While the decision to purchase a video store at the height of streaming’s assault on the traditional rental industry seemed counterintuitive, Hillis calls it “a labor of love that, surprisingly, also made economic sense.” …

Though the store measures just 375 square feet, basement storage allows Hillis—a noted film critic in his own right—to keep approximately 10,000 discs on hand. But rather than compete against the same wide-release films and television series that one can watch with the click of a button and an $8.99 streaming subscription, Hillis is curating a library of hard-to-find fare. “After the floodgates of the Internet opened, we’re now drowning in content and especially mediocrity,” Hillis says. “Video Free Brooklyn’s model is almost a no-brainer: My inventory is heavily curated, but so is my staff, all of whom work in the film industry and have extensive, nerdy knowledge about cinema. Coming into the shop is about nostalgia, the joy of discovery, and getting catered recommendations from passionate cinephiles. It’s a hangout, like the record store in High Fidelity.”

How others are surviving:

[T]alk to any two independent video storeowners in the city and they’ll offer a variety of reasons for their success. The common denominator? A deep understanding of their neighborhoods and customers.

That insight is what has allowed Video Room, an Upper East Side mainstay and Manhattan’s first video store, to keep going for over 35 years, according to its manager, Howard Salen. He has worked there since 1986, and describes the store’s customers as “intelligent Manhattanites” who tend to be older. So they curate to just that: offering a wide array of foreign and classic films, as well as new releases by the Woody Allens and Wes Andersons of the film industry as opposed to the Michael Bays. They also have a secret weapon–a video transfer service. Customers bring in home videos of their families that were filmed on VHS and Video Room converts them to DVDs or other updated digital formats. For Video Room, appealing to a younger clientele is a lost cause. They see video stores as antiques. “Ten years ago they’re everywhere,” said Mr. Salen. “Now they’re from a time capsule.”

Will Malitek, who opened his Greenpoint video store Film Noir about ten years ago, would disagree. His business survives off young customers – those of the artsy Bedford Avenue scene. Mr. Malitek is the type of cinephile who thinks Japanese director Yasujirō Ozu is mainstream, and his collection mirrors that mindset. Though he has the occasional big film–a copy of Cowboys & Aliens, for example–he specializes in cult movies and obscure foreign films. He used to have a new releases section but got rid of it once Netflix arrived. But he doesn’t see Netflix or on-demand as huge competitors since most of the films he offers simply can’t be found elsewhere. “Even if you do find some of them, you’re not going to find all the extras and that’s what my customers want to see,” said Mr. Malitek.

(Photo by Wally Gobetz)

You’ve Got Mailer

William H. Pritchard offers the context for Selected Letters of Norman Mailer, a newly published volume of the writer’s correspondence that stretches to nearly 900 pages:

Mailer wrote some 45,000 letters, and this selection amounts to less than 2 percent of the whole. For comparative epistolary output from other 20th-century writers, Lennon notes that Willa Cather wrote 2,700, Elizabeth Bishop a few thousand, Hemingway 10,000. When Lennon began work on the project in 2002, he figured it would take a few years; he was soon overwhelmed. By way of accounting for such an extraordinary output, Gay Talese observes that no writer of Mailer’s generation was more accessible: He wrote, by a rough count, to 4,000 individuals, and his typical letter is long rather than short. If letters piled up while he was at work on a book (which was always), then he would answer them in gusts of whirlwind energy. It’s safe to guess that most of those who wrote to Mailer got back at least as much as they put out.

Richard Brody points to one of the persistent themes of Mailer’s letters – the way he measured himself “on the yardstick of the Great American Novel”:

He harbored the thought that his 1965 novel “An American Dream” was “probably the first novel to come along since ‘The Sun Also Rises’ which has anything really new in it.” In 1971, he wrote that “it’s necessary to reestablish the right of the novel to exist in these profoundly unnovelistic times”; that “in a sense one has to invent the idea of the novel all over again”; and that “anyway I’m sick to death of my special brand of journalism.” But he had to keep going, to support his family and to pay back taxes—and he also was uncertain about the novel as a genre, as he wrote, to [J. Michael] Lennon, in 1972:

I have come to a place where I think it is almost impossible to go on with a novel unless one can transcend the domination of actual events—invariably more extraordinary and interesting than fiction. So if this new novel is good enough, it may serve to underline how hard it is to write a novel today and how journalism when it becomes an existential species of non-fiction can generally be superior to the novel, superior even on metaphysical grounds—but this last I don’t dare go near.

The novel in question, which took Mailer ten years to write, was “Ancient Evenings.” In 1975, he wrote to the film director Peter Bogdanovich, “I am set to write the great American novel but keep finding ways to tackle myself on the two-yard line.”

And Dwight Garner notices a particularly compelling letter about the sources of certain writers’ greatness:

In a 1960 letter to Diana Trilling, he argued that many great writers are thus because of their built-in limitations, the way they are hobbled. “Faulkner writes his long sentence because he never really touches what he is about to say and so keeps chasing it; Hemingway writes short because he strangles in a dependent clause; Steinbeck digs into the earth because characters who hold martini glasses make him sweat; Proust spins his wrappings because” a gay man “gets slapped if he says what he thinks.”

Read one of the letters in the volume, from Mailer to Henry Miller, here.

Vandalism As Literature

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Emily Gowers is captivated by Kristina Milnor’s Graffiti and the Literary Landscape in Roman Pompeii:

Milnor reads the graffiti as carefully as any literary text, picking out clever manipulations of lines from Ovid and Virgil and the rhymes hidden in abbreviations that speak of subtle play on the aural and read experience of words. She also takes account of the original location of graffiti, which was often placed so as to initiate a dialogue with adjacent visual images. Along with crudity, she finds delicate sequences of erotic poems and even – wishful thinking, perhaps – Rome’s only personal declaration of lesbian desire. Her project fits well with other recent explorations of the fuzzy areas at the margins of canonical Latin literature: paratexts, pseudepigrapha (fakes ascribed to famous authors) and centos. In her view, one reason graffiti should intrigue us is because it shows how permeable the borders were between elite and popular culture. Street songs influenced higher genres; conversely, letter-writing etiquette and the metrical conventions of epic, drama and elegy were widely known among ordinary scribblers.

(Photo of Pompeiian graffiti via Wikimedia Commons)

A Story About Surviving Death Row

Damien Echols, who received three death sentences as part of the West Memphis Three, shares his struggle to have a life after being tortured  and almost killed – for a crime he didn’t commit:

Echols’ memoir about his experience is here. Previous live storytelling on the Dish here. Learn more about The Moth here.

A Short Story For Saturday

This week’s short story, Kafka’s “The Bridge,” is very short indeed – but that just means you should read it more than once, really pondering what the strange tale might mean. Here’s how it begins:

I was stiff and cold, I was a bridge, I lay over a ravine. My toes on one side, my fingers clutching the other, I had clamped myself fast into the crumbling clay. The tails of my coat fluttered at my sides. Far below brawled the icy trout stream. No tourist strayed to this impassable height, the bridge was not yet traced on any map. So I lay and waited; I could only wait. Without falling, no bridge, once spanned, can cease to be a bridge.

Read the rest here. The story also can be found in Franz Kafka: The Complete Stories. Check out all our previous SSFSs here.

The View From Your Window Contest

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You have until noon on Tuesday to guess it. City and/or state first, then country. Please put the location in the subject heading, along with any description within the email. If no one guesses the exact location, proximity counts.  Be sure to email entries to contest@andrewsullivan.com. Winner gets a free The View From Your Window book, a new Dish mug,  or two free gift subscriptions to the Dish. Have at it.

Last week’s contest results are here. Browse a gallery of all our previous contests here.

In Defense Of Confessional Poetry

Nadia Colburn makes the case:

The themes of the domestic, of sexuality, and of mental health are labeled “confessional,” perhaps, because they are considered “not quite honorable.” After all, one goes to Catholic confession to confess one’s “sins.” But I fear that sometimes the threat of the term “confessional” prevents people from staying on the path of their own truths, a path of self discovery and ultimately potentially of a spiritual awakening that asks us to move beyond these notions of “manliness” or womanliness, or other categories. After all, the “confessional” is a religious practice that assumes that in expressing one’s problems, one can ultimately let them go and move beyond them to get closer to God.

In a recent piece called “Confessional Writing Is Not Self-indulgent,” the essayist Leslie Jamison discusses the ways in which personal writing connects people through self-recognition. Even beyond that, though, removing masks is an important task of poetry, and of all writing, because it is often exactly through revealing the personal that we are able to transcend the rigid boundaries of self and the categories around it, and to connect with others outside ourselves, both on a political and a spiritual level. Those themes that are considered “personal” are important to us all — not only in our private lives — but also in our public, communal lives. And the people who write about them, even in our age of Oprah, continue to be pioneers.

Face Of The Day

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Lori Dorn captions:

Artist Phil Ferguson aka Chili Philly has combined his love for food, particularly for burgers and breakfast, with his incredible talent for crocheting and translated it into amusing and amazing headwear. Chili Philly describes himself as “Boy, living in Melbourne, making burgers and crocheting”. The full line of Chili Philly’s hats can be found via his Instagram and Facebook pages.

Putting A Novelist In Your Novel

Joanna Scutts ponders the rise of fiction based on the lives of writers :

If the biographer won’t speculate exactly how it felt to have sex with F. Scott Fitzgerald, fiction writers are happy to step in and describe it. In the past few years, a flood of what amounts to biographical fan fiction has swept conventional literary biography out of the way. The success of Nancy Horan’s 2007 novel Loving Frank, about the private life of the architect Frank Lloyd Wright, followed by Paula McLain’s 2011 hit The Paris Wife, told from the point of view of Ernest Hemingway’s first wife, has made publishers eager for stories that draw heavily on biography but wriggle out of its ethical constraints. Zelda FitzgeraldAnne Morrow Lindbergh, all the other Hemingway wives, all Wright’s other women, Sigmund Freud’s lover Minna Bernays—these real women have no defense against being shoehorned into romances that presume to tell us what we secretly want to know about famous people. This month sees the publication of Vanessa and Her Sister, a novel constructed as the fictional diary of Vanessa Bell, née Stephen, Virginia Woolf’s sister. In her author’s note, novelist Priya Parmar regrets that she almost has too much truth to work with: “It is not easy to fictionalize the Bloomsbury Group, as their lives are so well documented.”

They therefore leave little space for “invention,” which perhaps invites the question as to what invention gains, beyond allowing a character to voice thoughts like “Who knew I would like sex as much as I do?” As Parmar also tells us, Vanessa Bell never kept a diary in which she recorded a liking for sex or anything else. Is there something in that silence we ought to respect?