What We See 04: Sonnenallee Onwards

WHAT WE SEE is a new series of feuilletons to be published on Elsewhere, born out of a new project inspired by the work of the Austrian-Jewish writer Joseph Roth. On 11 March 2023, the first WHAT WE SEE event was held in Berlin, and the first four essays to be published were read by their writers at Lettretage, along with a discussion around Joseph Roth and his life and work.

Project Editors: Sanders Isaac Bernstein, Julia Bosson, Paul Scraton & Alexander Wells

By Tom Rollins:

“It’s a grotesque contradiction, a spring evening in this part of town whose grime and greasepaint don’t so much conceal its Levantine-working-class nature as emphasize it”––only it’s winter now, late cretaceous tail-end of it at least, never ends until it does, sudden and too late. 

And anyway, here and now, the contradictions are grotesque but related to different things, different people. 

*

Passing the old petrol station and the Damaskus Konditorei, a newspaperman trying to interview someone on the street about the ethno-political significance of fireworks and who exactly is it that actually runs these shawarma restaurants, I am distracted momentarily by a man in a tarboush, red-velvet and tassel-topped, who is pushing a trolley full of cardboard boxes along the pavement. It is distracting—an orientalist cartoon for the feuilleton emplotted onto a street named after the sun that somehow always feels cold as concrete. 

But despite others’ best attempts, nothing here takes precedence. This is a mid-morning corso of faces, snatches of conversation, wholesale delivery men forever moving boxes into shopfronts. 

As I keep walking, someone is shouting the prices of vegetables, first in Arabic and then in German. Two young lads, arms interlinked, greet an older man, surprised, with a familiarity that is years old, from another place. “Peace be upon you, uncle, how are your things? When did you arrive?” Theirs are warm, knowing smiles that acknowledge the distances required for this conversation to be happening here. 

*

A Syrian storyteller said recently that, here, “even a plate of hummus isn’t like the plate of hummus [one] knows from back home…a bag of za’atar isn’t either.” 

It is, at the same time that it isn’t. Community that is not quite community, common access. Tied together by a loose thread, a street. 

*

Oh by the way, the other day I was reading my copy of Roth while waiting for the M41 opposite Pannierstr. Roth was either in the middle of describing the city as framed by an apartment window-frame or the other way round. I forget. 

I was holding the book in my left hand, my peripheral vision looking down framed by dragon-skin cobblestones and a smashed bottle of Pilsner Urquell. I couldn’t concentrate. 

And then I heard an Irish guy on a date, waiting at the bus stop, saying, “Well yeah…so the reason it’s called Kreuzkölln is because it’s more like Kreuzberg than Neukölln, the restaurants are nicer, even though it’s still in Neukölln.” 

*

Off the bus, further south, the city’s dinosaur bones start to bear themselves, vertebrae-bumps of cast-iron and brickwork still traceable by hand and foot. 

Two bricks thick, the cobbled trace of the Berlin Wall darts off, crosses a road past a Lidl then takes in a really big breath. Shape-shifting through a 19th-century railway arch, it reappears on the other side, and casually walks off down the pavement. 

The Ringbahn passes overhead, and a new addition to the dual carriageway ringroad is being built underneath it. Somehow in between, an A-road leads south toward forgetful commuter towns. The canal is never far away.

Dumper trucks are shipping the sandy, loamy earth away from a construction site for the new road—how many more of them would it take to uncover all that has happened here?—digging beyond the wasteground shrubs, plastic bottles and crisp packets, past the concrete foundations of the Wall and through the underlying strata of abandoned wire-frame spectacles, rotting leather boots and saxophones, Prussian moustaches, novels about aristocratic romances frustrated in corsets and drawing-rooms.

This is what the graves of dinosaurs look like, the evidence of mass dying, bones on bones. 

***

Tom Rollins is a researcher and writer from the north of England, based in Berlin after several years in the Middle East. He's interested in place and displacement, political geography, walking, and Syria. 

What We See 03: Three Journeys

WHAT WE SEE is a new series of feuilletons to be published on Elsewhere, born out of a new project inspired by the work of the Austrian-Jewish writer Joseph Roth. On 11 March 2023, the first WHAT WE SEE event was held in Berlin, and the first four essays to be published were read by their writers at Lettretage, along with a discussion around Joseph Roth and his life and work.

Project Editors: Sanders Isaac Bernstein, Julia Bosson, Paul Scraton & Alexander Wells

By Kate McNaughton:

They are at once the arteries, the nerves, the bowels of a city: rumbling intestinally under streets and buildings, singing with electricity from their overhead lines, ferrying weary commuters and be-suitcased tourists, like so many nutrients, from one organ to another. Métro, tube, U-Bahn, subway, RER, underground, overground, S-Bahn: they have different names, different characters layered over their commonalities of wheels, tracks, sliding doors and beeps announcing departure. The hypertension of the Metropolitan and City line at rush hour, suits crushing in at Waterloo from their leafy suburbs, politely ignoring their unnatural proximity on their long one-stop journey to Bank; a more variegated crowding on the ligne quatre as it rattles through Barbès, the wretched of the Earth from the northern banlieue joining up with clean-cut cross-Channel commuters at Gare du Nord on their way to the centre of Paris.

And Berlin? Berlin is a city with low blood pressure, carriages half-empty most of the time, except on the U8 at 2 am, when its pulse is raised by the party moving between Wedding and Neukölln. Berlin is, perhaps, this:

Senefelder Platz to Leinestraße

I walk down the steps to the U2 at Senefelder Platz; just descended from the train that is now pulling out, a man is walking towards me. He is in his 60s, longish grey hair, sports a maroon velvet suit – and on his shoulder sits a magnificent parrot, its feathers an almost fluorescent pink. They are both proud, flamboyant – Prenzlauerberg is theirs, however many Bioläden and Montessori Kitas may have sprouted here over the past twenty years. I imagine them in the 1990s, the dash of their colour against crumbling grey walls, breaking open doors to empty flats, living free and extravagant in the newly-reunified city, as my train trundles off towards Rosa-Luxemburg-Platz – the U2 being a slow, digestive sort of a line.

Then the finicky change at Alexanderplatz, leaving the wine-red shades of the U2 platform for the pale turquoise of the rest of the station, up and down countless short flights of stairs, along endless corridors cloyed with the scent of industrially-produced sandwiches – until I am on the grubby, nervy U8.

By the time I get off at Leinstraße, I am almost alone on the train, alone on the platform. There is one other person here, though, I realise as I walk towards the Okerstraße exit: a young man is defecating between two of the pillars that line the centre of the platform. I only catch a glimpse: an image in perfect profile of him crouching, his heroin thinness, the paleness of his exposed thighs and buttocks, the dark shape of the turd coming out of him at that very moment, silhouetted against the white tiles of the station. Then my eyes, having registered what they are seeing, avert.

Ringbahn

The Ringbahn, somewhere near Ostkreuz. It is over two years into the pandemic, and we are all well-versed in the requisite measures: FFP2 masks, ventilate wherever possible. Late August, and the weather is deranged: a fat-dropped rainstorm that belongs in the tropics, not here on the continental plain. A young man sits, unmasked, at the end of a long line of seats; the narrow window above him is tilted open, letting in a heavy spray of water which arcs above his head leaving him mostly untouched, but drenching the man – equally maskless – standing in front of him. The standing man reaches over the sitting one’s head, closes the window; the sitting man stands up, opens it again with aggressive finality. The standing man, who is dark-skinned – perhaps Indian, perhaps Pakistani – complains in English about how wet he is getting, closes the window again.

‘I don’t want your fucking Corona breath on me, man.’ The young man, who is white, reopens the window.

But the young man isn’t even wearing a mask?

‘I don’t want to wear a fucking mask. I don’t want your Covid.’

A handful of other passengers get involved: quite a few of them are also getting soaked. ‘Better to get wet than to get Covid,’ points out a woman in a perfectly-fitted FFP2 mask. The young man glowers. The air is sticky, quite possibly with Covid, also with humidity and resentment – it has been a difficult couple of years.

S75

How wonderfully it slices through the heart of the city: Ostbahnhof, Alex, Museumsinsel, over there, the Reichstag, down there, the Spree, and now the glass cathedral of Hauptbahnhof. It is Christmas Eve, and my travelling companions and I are off to have lunch in the Tiergarten, full of cheer and goodwill on this crisp, sunny day.

A trio of young men bursts into our carriage, one carrying a speaker, another a trumpet, all three wearing Father Christmas hats. They greet us all heartily, and launch into an upbeat jazz piece; the trumpetist is amazing, his body twisting, fingers flying over a perfect solo. We are charmed, filled with joy that this pleasant day has been given appropriate musical accompaniment; we donate generously.

When we get off at Tiergarten, the musician lads do too, emerging from further up the train. As we walk along the platform, towards them, one of my group says to me: ‘I’m pretty sure that was just playback.’ No longer performing, the young men’s bodies have slumped, lost their wiry exuberance; they slink past us like foxes. I think of the improbable perfection of the trumpet solo. ‘Yeah, it was definitely playback,’ my companion decides.

I notice, now, how waxy their skin is, how sunken their eyes – how grim and devoid of Yuletide spirit their expressions. I am dismayed not so much by our gullibility and the cheapness of their trick as by our naive assumption that they were sharing in our festive joy. I consider whether to let the moment be ruined, but decide, somewhat guiltily, not to.

The young men, a handful of our coins still jangling in their pockets, get onto another train, as we continue our journey on foot.

***

Kate McNaughton was born and raised in Paris by British parents, which left her culturally confused but usefully multilingual. She now lives in Berlin. Her debut novel HOW I LOSE YOU was published by Doubleday (UK) and Les Escales (France) in 2018. Her next novel will be coming out with Doubleday next year if she manages to get the manuscript to her editor on time.

What We See 02: A Meadow, A Park

Photo Vincent Mosch © ZLB

WHAT WE SEE is a new series of feuilletons to be published on Elsewhere, born out of a new project inspired by the work of the Austrian-Jewish writer Joseph Roth. On 11 March 2023, the first WHAT WE SEE event was held in Berlin, and the first four essays to be published were read by their writers at Lettretage, along with a discussion around Joseph Roth and his life and work.

Project Editors: Sanders Isaac Bernstein, Julia Bosson, Paul Scraton & Alexander Wells

By Daniel Perlman:

The Amerika-Gedenkbibliothek is open on Sundays. SoAGB the program is officially called. There are no librarians, they are forbidden to work on the sabbath, but as long as the library hosts events and activities the doors may remain open to the public.

The meadow in front of the library is a pleasant place to sit on Sundays and weekdays alike. Staff set up lawn chairs when the weather is fine, hauling them out of a blue storage container. The Frischluftbibliothek it is officially called. In the late afternoon, if you look up from your book, you might see a gray heron flying past Halleches Tor, over the Landwehrkanal.

There is a feather-filled stairwell in Hallesches Tor that leads to the U1/U3. The windows confuse the pigeons and they get trapped and some of them die.

A lanky, long-faced fellow in stiff dungarees visits the AGB nearly every summer’s day. He sits on the low stone wall that rings the meadow and releases his pets on the grass, two box turtles, then turns his back and smokes cigarettes. The turtles take off as soon as they touch ground, making a beeline for the east. Most are delighted by the reptiles, but some simply snort and get back to work, as if to reassure themselves that they have better things to do than look at turtles. By dint of some internal turtle timer the man always knows when they’ve strayed too far. He strides forth, snatches them up, and rubs their wagging heads on the way back to his seat. Then he puts them down again; the scene repeats. 

Sometimes the man trades out his turtles for a remote controlled car which he crashes at top speed into Doc Martens on the sidewalk. 

One Sunday at the Frischluftbibliothek a man with a ponytail and cut off sleeves crawls on the ground beside me. He wears a plastic bag over his hand and scours the earth with a diligence I find disquieting. For over thirty minutes he’s at it, picking up debris. At last he rises. He ties a belt around his waist, a red band around his head. Kung-fu masters are permitted to work on the sabbath, apparently. Two children appear, pushed forward by their parents. Punch! Kick! Roll!  One of the pupils promptly quits. The remaining child wavers. Now, kung-fu master, bring your training to bear! Your dignity hangs in the balance! He adjusts his headband, draws a deep breath. . .but his little apprentice defects. Berlin Berlin/Du heiße Braut, how can you be so cruel?

When the wind is right, as are the time and the day of the week, smoke wafts over the meadow. Its source is the park next door. Hundreds of people, friends and family, claim their spots and set up their grill kits. Chairs and fold-out tables, footballs and paddles, charcoal semaver, fleisch and sides. Not a kartoffel in sight. An unkempt man ambles from camp to camp, piling his plate high with kebabs and cutlets, gladly given. He is not partial to vegetables or rice and accepts them, if he must, with a look of undisguised disgust. 

I sit in this park on a bench and inch from one end to the other to keep in the oak tree’s shade. A panorama of joy around me. I fill up on it greedily.

One evening at Grillfläche Blücherplatz (for so it is officially called, after the Prussian General who sent Napoleon back to Paris from Waterloo) I see a woman walk down the path that bisects the park. Sinewy, tanned, wearing faded Camp David, she pauses to admire a plastic pink scooter and even takes a picture of it. I return to my book. Entschuldigung! Entschuldigung! A girl, no older than nine, runs down the woman who is absconding with scooter in hand. I settle in for a session of that favorite local pastime. Bystanding, it is officially called. 

The girl is slight, patient and polite, but it soon dawns on her that this is no innocent encounter. She puffs out her chest, pluck undaunted, and holds her ground against the stranger until, baby on hip, her mother arrives. Surely, now, the woman will relinquish her ill-gotten prize. But no. She takes out her phone. She displays the picture as evidence that the scooter is her’s by right. So brazen is the claim that mother and daughter are rendered momentarily speechless. But only momentarily. Two aunties arrive, crowding the would-be thief. Her plan was to sell the scooter, I think, but who’s to say there’s not a little one in her life in dire need of a gift? She releases the toy and flees.

The aggrieved return to their grillplatz, I to my reading. Not really of course. I continue to spy. I hear them tell their comrades what happened. The little girl chimes in from time to time, emphasizing certain details with wild gesticulations. But an even grander gesture is in order. The entire clan rises as one. Young and old, men and women, they take off marching through the smoke, hot on the trail of their antagonist. Somewhere, the ghost of General Gebhard Leberecht von Blücher tips them an approving nod.

Will they call the police if they catch her? Demand an apology? Cuss her out? It is a moot point of course, she is long gone. Sure enough, a minute later the group returns, foiled, triumphant. 

***

Daniel was born and raised in the USA. He earned his MFA in Fiction from New York University. Currently he lives in Reinickendorf where you'll find him shopping at Penny.

Passages: on the Rue des Thermopyles

“It was a beautiful street. The street of homeless cats, she often thought. She never came into it without seeing several of them, prowling, thin vagabonds, furtive, aloof, but strangely proud. Sympathetic creatures, after all.” – Jean Rhys, Quartet

By Anna Evans:

In the fourteenth arrondissement of Paris, starting from Metro Denfert-Rochereau. On the trail of passages and impasses, courtyards and gardens. With a scattering of notes and addresses to guide us through our route. Wide streets branch off in different directions from the centre, where the great lion looks out. We walk along the Avenue d’Orléans, renamed Avenue General Leclerc after the liberation of Paris. The old street name has been retained only crossed out. Strikethrough: a line drawn through, as though to keep the name still present. 

Along Rue Daguerre, past the pink house that was Agnes Varda’s, there are patterns of white cloud where the sun is starting to break through, to dazzle. The elegant white facades of the buildings appear lighter, so that the street seems to open to us, as we absorb the decorated iron balconies, shutters and flowers in window boxes, pavement cafés, and glimpses in shop windows. We like to spot the launderettes and tabacs, the neighbourhood shops and bakeries.

In Place Jacques Demy, in a square shaded by trees, we sit and drink coffee. In the park there are basketball courts and ping pong tables. An old merry go round and tables with chess squares painted over them, a few old books left there for the taking. The sun makes patterns through the trees.

In photographs taken along the way are glimpses in passing of buildings and streets. Compositions of a moment in time. Walking along the Rue des Plantes in search of an impasse. Impasses, the streets that come to a dead end, a cul-de-sac, that most evocative of Parisian place names: a passage with no way through. 

The Impasse du Moulin Vert. An enclosed passage, a cobbled street with the feel of a village. There are houses and buildings of different styles, statues and carvings, hidden entrances. Gates conceal gardens and terraces, trees growing tantalizingly across the walls. At the end of the passage, a courtyard with old style lamps and green shutters on the windows. There are pots of flowering plants, pink roses, geraniums, and begonias. An elegant pink and white building with iron balconies and ivy growing up its side. Shadows of trees make patterns on the walls.

The streets of this area, Pernety, have the feel of another time. Narrow streets and smaller houses, shutters and chimneys mingle with Haussmann-style facades. Enclosed gardens tucked away behind trees and railings, with enticing corners to sit and read among grass and sunlight, green and shaded. The village meets the city as people gather with friends or pause to eat their lunch, making use of the space, scattered sounds of music.

A mural with flowers and bold lettering along the wall, the words of Louise Michel, a revolutionary of the Paris Commune: La révolution sera la floraison de l’humanité comme l’amour est la floraison du coeur[1]. 

Turning the corner to find a passage, the Rue des Thermopyles, a narrow street paved with cobblestones that feels quiet and secluded. There are low-rise houses linked by leafy arches, blue shutters, and red flowering roses. Some of the buildings seem like artists’ studios, the sense of Montparnasse in another time. Climbing vines and wisteria grow across the passage and trail between the houses and branches cover windows. Window boxes and planters, pots of different shapes and sizes, imperfect, unexpected, like a story opening outwards.

On the corner is a yellow house with a black painted door, creepers grow across the building and pots of plants and flowers. We hear music, the sound of a piano through the open window and a voice singing, soaring like a moment in a film. Each day, a reel of moments. 

Looking back along the cobbled lane there is a sense of green everywhere, hushed voices from the shared garden. The shade of trees and dappled sunlight, rooftops, and blue sky. Each glimpse is like framing a different fall of shadow and sunlight and sometimes the street seems to lengthen depending on the angle I look, as figures emerge and fade into the space of the passage and around corners. I want to notice every detail, to know the story behind every door.

Cats emerge from behind windows, unobtrusively free, and stroll along the cobbled alleyway looking for a patch of sunlight to sprawl under. I think of the city as viewed by its cats, who prowl its spaces, its hidden courtyards, and enclosed places. For the cats there are escape routes in every dead end, and no forbidden entrances. 

We take our time, absorbing every angle, torn between the wish to linger here, and the draw of the blue sky ahead and what comes next; of what other hidden places we might find. The city becomes an endless series of movements, experienced in passing. A passage is made to be followed.

***

Notes: [1] The revolution will be the flowering of humanity as love is the flowering of the heart.

Anna Evans is a writer from Huddersfield who lives in Cambridge, with interests in place, memory, literature, migration, and travel. She enjoys writing about landscape – nature, cities, and all the places in-between. You can read more about Anna and her work on her website The Street Walks In. You can find more of Anna’s contributions to Elsewhere here.

Out of Place No.03: 'Missing Person' by Patrick Modiano

Out of Place is an irregular series about movement and place, and the novels that take us elsewhere, by regular contributor Anna Evans

‘To make a few faded words visible again.’ Memory and oblivion in Patrick Modiano’s Missing Person

The last rays of the sun linger on the façade and the glass-fronted doors of the garage, over there, on the other side of Rue de Rome, by the railway track.

From the window of an apartment, a man looks out across the city at night contemplating the rooftops, the façades of the buildings with windows lit up, a maze of staircases and elevators. In the distance, the city stretches out to streets, gardens, squares, and métro stations. To the bridges crossing the river, and lines of cars. The city is imagined as a dreamlike labyrinth, a network of chance meetings and encounters, of paths that cross, and lives that leave few traces. 

Published in 1978 and steeped in the shadows of Paris during the occupation, Missing Person evokes a city of mystery and ambiguity. Patrick Modiano creates a haunting and melancholy atmosphere of dreamlike uncertainty, from the first line of the book: ‘I am nothing. Nothing but a pale shape, silhouetted that evening against the café terrace, waiting for the rain to stop.’ 

Guy Roland is a detective on a quest into his own past, hoping to uncover the identity he lost during the occupation of Paris. In the years following 1945 he found himself ‘struck by amnesia and was groping about in a fog’. Following a thread of fragments of evidence, of names, addresses, and photographs, the book maps a trail of clues and a series of encounters. He begins to submerge himself in the past, hoping to be recognized, for his own memory to surface. Amidst a tangle of revelations, of possible directions and stories, of unreliable evidence, are the memories even real or are they imagined: ‘Is it really my life I’m tracking down? Or someone else’s into which I have somehow infiltrated myself?’

Modiano’s work is preoccupied by the ways in which the past lives on and shapes the city of the present. He was awarded the Nobel Prize for Literature in 2014, which cited ‘the art of memory with which he has evoked the most ungraspable human destinies and uncovered the life-world of the occupation’. Since the publication of his first novel in 1968, Modiano has felt compelled to keep returning to this period of history, to begin to unravel its secrets, and to piece together in fragments what it felt like to live in those years, the gaps in memory and silences about wartime France and the occupation.

Modiano borrows the framework of a detective thriller, but this is a detective story in which no resolution is possible, because the evidence is fragmentary and dependent on chance and memory. Perhaps there are no answers, only dead ends. The search for a lost past creates a sense of dislocation and doubt that it’s enigmatic narrator can be anything other than a missing person with no verifiable name or history: I am nothing. 

Missing Person describes a series of phantomlike encounters with people whose lives briefly intersected. There are meetings with people who fail to recognize him, and muffled conversations. His identity is obscured, obliterated by the distance of time, by the fading of memory. ‘There, under the embankment trees, I had the unpleasant sensation that I was dreaming. I had already lived my life and was just a ghost hovering in the tepid air of a Saturday evening. Why try to renew ties which had been broken and look for paths that had been blocked off long ago?’

It feels as if uncertainty is what defines Modiano’s writing, and his themes of loss and abandonment arise from the precarious circumstances of his upbringing which he has written about in his memoir Pedigree. Missing Person echoes some of these fragments, and there is a crossover of places and names. Modiano has written about his memories of walking the city from a young age, in areas of Paris such as Pigalle and Montmartre, and the influence of these first impressions on his subsequent writing: ‘It was there, on rue Fontaine, place Blanche, rue Frochot, that I first brushed against the mysteries of Paris and, without realizing it, began dreaming of a life for myself.’

Modiano’s cities are memoryscapes. In his Nobel acceptance speech, he spoke about the links between walking and exploring the city and imagination: ‘through the topography of a city, your whole life comes back in the form of successive layers, as if you could decipher the superimposed writings of a palimpsest.’ Modiano’s places tend to be spaces of transit, hotel rooms, cafes, rented apartments. He is drawn to explore the run down and haunting atmosphere of certain quarters of the city. They are ephemeral and intriguing locations that fill his books with an atmosphere of mystery and melancholy. In Missing Person, the narrative circles around the Rue de Rome in Batignolles and the train tracks, the site of a lost memory.

What is striking on reading Missing Person is the detailed geography of the city, and the number of references to street names and specific places. The city becomes a site of clues or signs to be followed like a trail. They provide something tangible. Signs that might point the way through the darkness of memory. ‘I use them to try to obtain reference points. Buildings bring back memories and the more precise the setting the better it suits my imagination.’

I couldn’t resist the urge to map this book, the specific locations contrast with the uncertainty and lack of solidity which are the overall effect of the book. For Modiano’s narrators, the city is a place of anonymity in which it is possible to merge with your surroundings. Mark Polizzotti describes how this effect of disorientation is created precisely by a ‘sense of tension arising from this almost hyperreal precision and the knowledge that, despite this, the places themselves keep eluding our grasp.’ 

In Missing Person, the reader is led along a trail of papers, lists and fragments - postcards, letters, files and memos, newspaper articles, and old photos. Tracing backwards into the distant past, these artefacts begin to feel like evidence – the only proof the past was not a dream, a denial that lives could disappear and leave no traces. In the office of the detective agency, there are dark wooden shelves lined with street-and-trade directories: ‘these directories and year-books constituted the most valuable and moving library you could imagine, as their pages listed people, things, vanished worlds, to which they alone bore witness.’ 

In his Nobel speech, Modiano describes writing his first books, and looking at old Parisian telephone directories, their names, addresses, phone numbers and imagining the lives of those inside: ‘I had the feeling as I turned the pages that I was looking at an X-ray of the city – a submerged city like Atlantis – and breathing in the scent of time.’

Modiano’s work is interested in the way memories can arrive unexpectedly, and their connection to place. In the book, the narrator begins to walk the streets, attempting to retrace his steps and to piece together flashes of memory, like the traces of a dream on waking up: ‘I was like a water-diviner watching for the slightest movement of his pendulum. At the top of each street I would stop, hoping that the trees, the buildings, would make me suddenly remember.’

In his writing, Modiano explores the idea that places hold traces of the lives of those who have passed through, and that certain areas of the city retain a mystery and strangeness. The novelist becomes a seismograph, ‘standing by to pick up barely perceptible movements.’ The city is a site of memory, a layered surface that merges with the present and retains traces of the past; a haunting that can be detected in vibrations or waves within the spaces of the city itself: ‘I believe that the entrance-halls of buildings still retain the echo of footsteps of those who used to cross them and who have since vanished.’ Certain streets create a particular affect, as though they are weighted with the past. There is a feeling of peril in certain locations, as if some areas of the map are charged with meaning or tension and shape the present city. 

Missing Person is saturated with the oppressive atmosphere of the occupation. The darkness of the blackout and the silence of the curfews creates ‘a city which seemed to be absent from itself’. It is a place of transitory encounters, false papers, and random police checks, where on the surface life continued but in which ‘adults and children could disappear without a trace from one moment to the next.’ 

There is a sense of menace and fear to the city that pervades the novel, a feeling of suffocation, of the net closing around you. The city feels haunted and uncanny, as if it carries the weight of the past alongside it. ‘He remembered that tiny snowflakes – almost raindrops – were swirling outside the window. And this snow, the night outside, the bareness of the room, made him feel he was suffocating. Was it still possible to get away, even with money?’

The atmosphere feels shrouded in mystery and shadow, as though the encounters take place in a dream, half glimpsed and uncertain. It is as if the past city emerges through the fog, and Modiano uses imagery to create an atmosphere of fragility and a lack of solidity: ‘Everything about us was deserted, frozen. Even the Eiffel Tower, which I could make out on the other side of the Seine, the Eiffel Tower generally so reassuring, looked like a hulk of oxidized scrap-iron.’

In this city, Modiano places shadowy figures of uncertain identity, ‘the strange people who discussed their affairs in low voices’. His characters drift through an untethered existence, plagued by doubts or a sense of guilt and unease about the events of the past. They are stateless and exiled emigres of indeterminate nationality: ‘They spring out of nothing one fine day and return there, having sparkled a little. Beauty queens. Gigolos. Butterflies. Most of them, even when alive, had no more substance than steam which will never condense.’

The act of vanishing is one of the central metaphors of the book, and Modiano’s work is full of characters who go missing. The occupation is portrayed as a time of disappearances, and the threat of obliteration feels present. Retracing his footsteps to Megève, the whiteness of the snow-covered landscape is like the amnesia that grips him. He finds himself surrounded by snow which seems to suggest invisibility: ‘All around me there was nothing but whiteness.’

In his Nobel speech, Modiano spoke of memory as engaged in ‘a constant struggle against amnesia and oblivion. This layer, this mass of oblivion that obscures everything, means we can only pick up fragments of the past, disconnected traces, fleeting and almost ungraspable human destinies.’ 

Modiano’s work has been guided by this prevailing interest in the silences and omissions of memory, an attempt ‘to shine a light into the darkness’ and to trace what is left of the disappeared, of those who left few traces. ‘Yet it has to be the vocation of the novelist when faced with this large blank page of oblivion, to make a few faded words visible again, like lost icebergs adrift on the surface of the ocean.’

***

Anna Evans is a writer from Huddersfield who lives in Cambridge, with interests in place, memory, literature, migration, and travel. She enjoys writing about landscape – nature, cities, and all the places in-between. You can read more about Anna and her work on her website The Street Walks In. You can find more of Anna’s contributions to Elsewhere here.

Strange City: The Umarells of Bologna

Umarells by Wittylama is licensed under CC BY-SA 4.0

By Dan Carney:

One of the more eye-catching new words in last year’s edition of the popular Zingarelli Italian language dictionary was umarell. The definition accompanying this rather unItalian-sounding term read: “Pensioner who wanders, mostly with their hands behind their backs, at work sites, checking, asking questions, giving suggestions or criticizing the activities that take place there.” Although this might seem too specific to suggest particularly common usage, those from the Emilia-Romagna capital Bologna, where these elderly self-appointed foremen are a common sight, could be forgiven for wondering why formal recognition had taken so long. 

The term, which derives from the regional dialect words for “little man” - omarello or ometto - was first coined back in 2005 by Bolognese blogger Danilo Massotti, when he started cataloguing online the many umarells he came across throughout the city. The concept resonated. Before long, people were sending Masotti pictures of umarells they had spotted. Bolognese construction workers, on completion of works, began putting notices up at the sites giving the location of the next project. Smartphone apps giving these details also started to appear. 

The fame and popularity of the umarells has continued to rise, with the concept now well known throughout Italy, and their commercial and cultural presence has increased accordingly. The highest profile tie-in came in 2016, when Burger King recruited five for a video campaign to promote their new Italian branches. Franco (78), Clemente (69), Salvator (70), Ugo (73), and Adriano (81) became site foremen for a day, with surveyors to log their recommendations. The advert went viral. The Milanese company TheFabLab have also issued an umarell desktop action figure, cast in the familiar hands-behind-back pose, designed to watch over you as you work. Last year, a board game, La Giornata dell’Umarell (“the daily routine of the umarell”), was launched. Massotti, the originator, has published a number of umarell-themed books.

Umarells have also found themselves honoured in popular culture. In May 2020 the prominent Milanese singer Fabio Concato released ‘L’Umarell’, a song in which he describes an encounter with one during the COVID pandemic. Neopolitan film director Adam Selo is currently developing ‘Umarells’, a full-length to be shot on location in the city, in which the umarells rescue the city’s construction projects after workers go on strike.  

The most concrete commemoration came in 2018, when a square on the outskirts of Bologna was renamed in their honour. Speaking at the inauguration of La piazzetta degli umarells, city councilor Matteo Lepore told Italian daily la Repubblica: “It is a way of saying thank you to the many people who every day commit themselves free of charge for the common good.” Elsewhere, in Pescara, a real-estate company has installed umarell-friendly viewing windows in the fences around their sites.

Emilia-Romagna’s most famous umarell is Franco Bonini, who in 2015 was the recipient of a specially created ‘Umarell of the year’ award for his dedicated observation of a shipyard construction site in the comune of San Lazzaro di Savenna, a few miles from central Bologna. He is still recognized due to the TV and newspaper appearances arising from his victory. The title also came with the prize of a day as honorary site director, conferred by the town’s deputy mayor and the site’s project manager. 

Bonini’s temporary promotion isn’t the only example of umarells being given direct involvement in the construction process. In 2015, the coastal municipality of Riccione budgeted €11k to pay retirees to observe sites, monitoring delivery of materials to prevent theft. This year, Uniamo Riccione, a centre-left political association in the town, have launched an Operation Umarell recruitment drive in conjunction with mayor Daniela Angelini. The advert, a stirring call to arms for community-minded retirees, read:

“Are you over 60/65 years old? Do you love your city, your neighbourhood, your avenue, your house, your building? Do you want a better future for your children, grandchildren, family, for yourself and for your community? Do you want to become an “attentive observer” of everything that happens and help solve it? There is a sidewalk to be fixed, an architectural barrier to be removed, a family to help, a tree to protect, children to accompany to school, shopping for those who cannot move. If all this and much more is part of your wishes, you are the GRANDFATHER or GRANDMA for us!”

Those who signed up were given a direct line to both Angelini’s team and the town’s police in order to report issues, as well as a badge to signify their status as one with whom concerns could be raised. The scheme is ongoing.  

A cynical interpretation of the umarells’ rise may be that it simply represents a marketing opportunity, a chance to drum up cash or attention, or – in the case of the Riccione initiatives - a neat way of getting around municipal funding gaps. But the fact that they continue to resonate, over fifteen years after their identification, might also stem from Italians’ inclusive and respectful attitudes towards older people. Italian life expectancy – and the proportion of the population over 65 - is among the highest in the world, with the elderly more visible, and integral to the family unit, than in most other developed countries. The celebration and inclusion of Umarells may, in part at least, be a result of this. 

Nevertheless, some of the connotations are undoubtedly negative. Massotti’s initial characterisation - old men with nothing to do who get kicked out of the house early by their wives - feels slightly derisory, although he has always emphasized the term is meant to be ironic and affectionate, rather than pejorative. The word has also become an everyday Italian expression for those who stand on the sidelines offering advice but never getting involved, a kind of Mediterranean analogue to Harry Enfield’s meddlesome and judgmental “you don’t want to do it like that” character. In 2021 Lepore, so approving when helping to inaugurate the umarell square but now running his (ultimately successful) Bologna mayoral campaign, stated in an interview that his political approach was proactive, rather than that of the umarell. Everyone knew what he meant.  

Overall, however, the umarell phenomenon has brought about more good than harm. As well as enabling the celebration and inclusion of the elderly, their ongoing popularity may also signify that they offer a still-living folk memory, a familiar Italian archetype that provides something reassuring: seniority, experience, and a prioritization of communal benefit over corner cutting and profit. This may be particularly pertinent given current economic and cultural uncertainties, with many feeling unable to trust that those in charge of infrastructure have their best interests at heart. 

This may, of course, be over-analyzing what is simply a funny observation of a universally recognizable subgroup of the Italian populace. But whatever the deeper reasons for the ongoing popularity of umarells, it is clear that they have something to offer beyond unsolicited sideline advice and a neat line in anoraks. 

***

Dan Carney is a writer, musician, and lecturer from northeast London. He has released two albums as Astronauts via the Lo Recordings label, and also works as a composer/producer of music for TV and film. His work has been heard on a range of television networks, including BBC, ITV, Channel 4, HBO, Sky, and Discovery. He has also worked in academic psychological research, and has authored articles on subjects such as cognitive processing in genetic syndromes and special skills in autism. His other interests include walking, hanging around in cafes, and spending far too much time thinking about Tottenham Hotspur.

Canal

By Rachel Sloan:

2000

The first time I find the canal, it’s an accident.


It’s January, I’m twenty, I’ve been in London only a few weeks. I’ve never been abroad before and everything dazzles me. But I spent last night in a crush of bodies in some West End club and this morning I’m desperate for quiet and space, so Regent’s Park it is.

Restless, I stride past the places I already know well and head north – in search of what, I don’t exactly know. I know Primrose Hill lies beyond, but before I reach it, I glimpse a snaking line of trees. Patches of water flash between the gaps. There’s a path and I follow it down and then everything changes.

The canal unspools in both directions. To my right, a long green ribbon of water and the peaks of Lord Snowdon’s aviary. To my left, a string of weeping willows, bare branches bowed toward the water like a group of mourning fair-haired giants; an enormous double-decker scarlet barge that looks like leftover opera scenery; a low bridge through which the canal bends away sharply and disappears. I turn left.

I pass gardens that spill down to the water’s edge, arbours laced in barky coils of wisteria, warehouses with windowpanes punched out like black eyes, thickets of trees and brambles wedged against brick walls. The silence is near total, the clangour of traffic sinking away into leaf mould and water. Crumpled lager cans and eviscerated crisp packets drift together in makeshift islands but when I stare down into the water I catch flashes of silver and gold tipped with red: roach, maybe bream. I round another bend and catch a heron picking its way through fallen twigs, its neck unreal, its eyes locking for an instant with mine.

I grew up thinking that the world was parcelled into boxes marked City, Suburb, Nature. As I walk I feel those tidy divisions blowing apart. In their wake is something rich and strange. Something that just yesterday I would have laughed off as an oxymoron. 

Urban nature.

I don’t yet have the vocabulary to get to grips with this new kind of nature, just a bone-deep feeling of belonging, despite this being a place I’ve only known for weeks, unlike the place I was born and where I lived for eighteen years. What I find at the canal isn’t the Romantic landscapes of Keats and Wordsworth that I spend my days dissecting in cramped seminar rooms.

One day, browsing a bookshop table piled with contemporary poetry, I stumble upon Tobias Hill. The Regent’s Canal runs through his poems like a mud-flecked golden thread. Here is someone who understands this place that exists within London and yet is not fully of it, that ticks along on its own parallel time, someone who can feel and give form to what the canal does to sound and light. He writes of air ‘pressed / into white slabs of mist’, of a dying eel entangled in a sunken shopping trolley, of canal-side magnolia blossoms glowing like lightbulbs and blackbirds whose pollen-filled mouths ‘burn with it / like fuse wires’.

When I leave London at the end of my semester abroad, Hill’s books are in my suitcase. I cling to them over the next fifteen months as I half-heartedly try to fit myself back into the contours of a life and a country in which I no longer feel I belong, as I plot my return. When I move back to begin a postgraduate degree, they, too, retrace their journey across the Atlantic. The canal is just as I’d left it; walking the towpath is a homecoming. But Hill has stopped writing poetry. He’s turned to novels, and although I try to love them I somehow can’t. As the years pass I dip into his poems now and then and I can still sense a kindred spirit – a ghost, growing ever fainter.

Only fourteen years later, chancing across a newspaper interview, do I learn that Hill and I have something else in common besides our love for the canal: he, too, is Jewish. And only some years after that will I realise how rare the two of us are, writing about nature, urban or otherwise.

2014

I’ve been walking the Regent’s Canal for years by now, in sun, fog, veils of rain. I’ve kayaked it too, clambering from my boat glazed in duckweed. I know it – or so I think – like the back of my hand.

One Saturday in November I visit the London Canal Museum and I discover how little I really know. In the grand scheme of things, the Regent’s Canal is a bauble, a plaything beside the mighty Grand Union Canal. I’ve always been vaguely aware of its existence without having any notion of its course; now I learn that two of its arms link the Regent’s Canal to the Thames in a series of snaky, unruly bends just over 20 miles long. I need no further urging. The next morning I’m on the towpath at Paddington Basin, walking to the Thames by the longest possible route.

The Grand Union has none of the tame prettiness of the western reaches of the Regent’s. At first it’s tough, gritty, obviously industrial. It curls past windswept tower blocks, empty warehouses. Islands of rubbish outnumber waterbirds. There are regular signposts for walkers but no other accoutrements of leisured walking: no waterside pubs, no enticements to linger. London seems, resolutely, to turn its back on the canal.

And then, imperceptibly, the canal grows wilder. To my right stretches the majestic mossy ruin of Kensal Green cemetery; seen from the canal you’d never guess it was still in use, the tombstones crumbling under skeins of ivy and bramble. To my left is a gargantuan Tube depot, an unravelling braid of steel in a sea of gravel, crosshatched by wires.

A few miles on, a mobile drift of snow carpets the towpath and I blink in disbelief. The snow resolves itself into the largest flock of mute swans I’ve ever seen. I edge toward them cautiously – no cygnets in evidence, but I know how quickly swans can shift from regal aloofness to hissing and snapping. They show no inclination to move out of my way. If I try to go round them I’ll end up either in the canal or snagged in brambles. Holding my breath, I wade through a sea of swans and everything changes again. The canal spills out into fields punctuated by scrub, thickets of hawthorn, banks of water-loving willow and alder that gradually condense into low-lying woodland. According to the map I’m still in London. But I know by now that maps can be right and wrong at the same time.

By four o’clock the shadows are fading. The edges of the clouds glow pink. Despite my woollen gloves, my fingers ache. I’m hollow with hunger; there are no blackberries to scrump now, just last summer’s wizened black buttons. I curse my poor planning. How could I have thought I could cover 20 miles in a day in November? Admitting defeat, I turn off the canal path to the nearest Tube station.

Greenford is on the branch of the Central Line that goes to Ruislip, the one that I’ve never had any reason to take. I almost lose my way in the cookie-cutter drabness of the streets. There’s a Polish delicatessen across from the station but fantasies of sinking my teeth into a hunk of poppyseed roll or a slab of apple pie are instantly dashed by the CLOSED sign on the door.

The platform at Greenford is above ground. At the top of the stairs, I find myself standing under a vault of flame and pearl, mackerel clouds stained rose-gold drifting away from the setting sun. Despite cold and hunger part of me wants to stay here until the last light fades, but the temptation of the warm interior of the train is too much. As the doors slide shut behind me, I remember a snippet of wall text from the Canal Museum. I didn’t think to note down its author, but this wise person observed that the joining of the Regent’s Canal and the Grand Union Canal, and their links to the Thames, effectively turn London into an island. An island within an island.

With one last glance at the blazing sky, I let the train carry me inland, away from the canal and into the heart of the Island London that I have made my home.

***

Rachel Sloan an art historian, curator and writer. Born and raised in the suburbs of Chicago, she has called the UK – first London, now Kent – home for most of her adult life. Her short fiction and creative nonfiction have appeared in Moxy, Stonecrop Review, STORGY, and Canopy: an anthology of writing for the Urban Tree Festival (2021). Her short stories have been Highly Commended in the 2020 Bridport Prize, runner-up in the 2021 Urban Tree Festival writing competition and longlisted (twice) in the 2021 Mslexia Short Story Competition. She was also longlisted for the 2021 Nan Shepherd Prize; 'Canal' is an excerpt from her longlisted book proposal, a nature memoir entitled Taking Root.

Walking cities with my mother

By Anandi Mishra:

Earlier this year during the covid-19 lockdowns in Delhi, I realised how much I had always loved walking not knowing why so. Flipping through old photo albums, I found photographs of myself walking in various cities. A friend or a boyfriend, always someone clicking me from the back, as the city spread itself out before me. Consuming walking nostalgia from the pre-covid era, reading different kinds of writing about walking, listening to podcasts about it, eventually I started dreaming about it. In one of those dreams, an ancient, grainy visual played. A memory from my childhood returned. My mother walking five or six steps ahead of me, as we both made our way to the nearby market in my hometown in north India, Kanpur. Watching her walk, always trying to keep pace with her, I had memorised the vision – always her walking, walking ahead, walking to or from, and me trying to follow, match her stride. That’s when I remembered how she was the one who had taught me mapping places on foot, implicitly, all throughout my childhood. 

As a working woman in the 80s and 90s of north India, my mother defied several social odds. She was married, had two kids, an extended set of in-laws to take care of and an entire household to run, yet she chose to work. In addition to that, bereft of any personal vehicles, and due to the general plight of public transport in Kanpur, she walked to most places. So much so that walking became an extension of her personality. As I started going to school, she took me along, to accompany her on most such walks.

In those times (as now) to most people, walking was the very antithesis of existing in a city as a woman. It meant a certain slowing down, attentive step by step discursive engagement with the immediate surroundings that we were meant to avoid altogether in the first place. While on such walks, several times, men shouted at us telling us to hop on their cars or bikes, or to talk to them – but my mother carried on unperturbed, too consumed in the pleasures of her walk to respond to anything.

My predominant memory of walking with my mum when I was little is how fast she walked. Walking with her, I too quickly learned to look both ways and to run across the street, pace myself out of a thick crowd and never get lost.

This was in the decades before we knew of the concept of the flaneur or flaneuse. Now as I try to recall those formative experiences of walking, Walter Benjamin’s writing comes to mind. “The street becomes a dwelling for the flâneur; he is as much at home among the facades of houses as a citizen is in his four walls…. The walls are the desk against which he presses his notebooks; news-stands are his libraries and the terraces of cafés are the balconies from which he looks down on his household after his work is done.” If not in the same length, breadth or depth, but my experience of consuming the city was somewhat the same. 

*

As we entered the twenty first century, the danger of getting lost and disconnected in technology loomed large. People fretted on the urban dweller’s dependence upon it and that it would mean an erosion or indefinite derailment of contact with others and nature. We were afraid that humans would be another notch removed from consciousness as the individual will no longer touch or be touched by what once was most natural. These fears eluded me, as I continued walking even into my late twenties. 

I experienced a strange joy in being alone on the streets of various cities, at odd hours, walking with my phone in hand. I used the phone to record what I saw around. I wrote, took photographs and videos. It was not as though I was lost, but as if I was losing myself to the city.

Benjamin writes about this: “Not to find one’s way in a city may well be uninteresting and banal. It requires ignorance – nothing more. But to lose oneself in a city – as one loses oneself in a forest – that calls for quite a different schooling. Then signboards and street names, passers-by, roofs, kiosks, or bars must speak to the wanderer like a cracking twig under his feet in the forest…”

This was similar to the meandering walks my mother took in her days. She would walk from

her office to the bookstore, to the temple and nearby sweet shop in the vicinity. Ambling, she would take in the surroundings, nod and wave and say hello to her friends and acquaintances who ran several of the businesses, who she had made friends with over the years. While accompanying her I had learnt these primal pleasures of walking, measuring a city up and down by putting one foot in front of the other.

To be able to call a place my own she taught me, required that we first stray into unfamiliar streets, at strange hours. The shock of the new, she said, will be disruptive at first, but it will also break the insulating, silken lining of culture and grooming, allowing me to sink my teeth into a new way of exploring a place. 

In walking thus so, we were able to transcend the immediate relationship of mother and daughter, and model a companionship as co-walkers. In pacing the city of my birth up and down, one foot before the other, my mother set an example for me before any of the modern day flâneuses, implicitly giving me permission to navigate my (or any) city on my own terms and make a place my own. Her constant insistence on walking, became a part of my body, culture and daily routine the way, as Garnette Cadogan writes in his seminal essay “Walking While Black”, “home became home”.

When I learned of the word “flânerie” it gave meaning and shape to my ways of reading the city by walking on foot. The Berlin flaneur Franz Hessel while writing about flânerie and flaneurs had said that they perceive passersby, streets, and fleeting impressions as the transitory signs of modernity. The more I read the more I unearthed the connections between flânerie and being a woman, and how female flânerie is a means of asserting female subjectivity in the public realm. 

In her book Flâneuse: Women Walk the City in Paris, New York, Tokyo, Venice and London Lauren Elkin elaborates on that: “Why do I walk? I walk because I like it. I like the rhythm of it, my shadow always a little ahead of me on the pavement. I like being able to stop when I like, to lean against a building and make a note in my journal, or read an email, or send a text message, and for the world to stop while I do it. Walking, paradoxically, allows for the possibility of stillness. Walking is mapping with your feet. It helps you piece a city together, connecting up neighbourhoods that might otherwise have remained discrete entities, different planets bound to each other, sustained yet remote.” 

That my hometown barely had any “walking infrastructure” did not deter my mother. In the remove of her strolls, she found solace. In sauntering, strolling, wandering, promenading, she created her own time. And I imbibed these learnings from here. To not rush through a walk as a commuter, or as a morning passenger running behind their bus.

In that way, all cities were immensely walkable. I loved pacing up and down the various soulless parts of towns, observing what was happening. Dull sidewalks were akin to the stage of a theatre. I saw people going about their odd jobs, sketchy businesses, small works, toiling away idiosyncratically. Watching people navigate through traffic, and other humans became my way of spending idle time. I invested hours in walking the sidewalks in big cities to get a broader view of how people live on the roadside, how the city is stitched together, the history and the present colliding at all times. On a drab day, walking through the melee of people that were always thronging the streets became my way of knowing my place in the world. And in the lockdown it felt poetically justified to remember that I had learnt it all from my mother.

***

Anandi Mishra is a Delhi-based writer and research communicator who has worked as a reporter for The Times of India and The Hindu. Her writing has been published by or is forthcoming in the Harvard Review, The Atlantic, Virginia Quarterly Review, Popula, LA Review of Books, and elsewhere. She tweets at @anandi010.