by Olivia Laing
He’d had problems with speech from the start. Though passionately fond of gossip and drawn since childhood to dazzling talkers, he was in his own person frequently tongue-tied, especially in younger life, struggling with communication by way of both the spoken and the written word. ‘I only know one language,’ he once said, conveniently forgetting the Slovak he spoke with his family:
. . . and sometimes in the middle of a sentence I feel like a foreigner trying to talk it because I have word spasms where the parts of some words begin to sound peculiar to me and in the middle of saying the word I’ll think, ‘Oh, this can’t be right – this sounds very peculiar, I don’t know if I should try to finish up this word or try to make it into something else, because if it comes out good it’ll be right, but if it comes out bad it’ll sound retarded,’ and so in the middle of words that are over one syllable, I sometimes get confused and try to graft other words on top of them . . . I can hardly talk what I already talk.
Despite his own incapacity, Warhol was fascinated by how people talk to one another. ‘To me,’ he said, ‘good talkers are beautiful because good talk is what I love.’ His art exists in such a dazzling array of mediums, among them film, photography, painting, drawing and sculpture, that it’s easy to miss quite how much of it was devoted to human speech. During his career, Warhol made over 4,000 audio tapes. Some of these he stored away, but others were transcribed by assistants and published as books, including several memoirs, the gargantuan diaries and a novel. His taped works, both published and unpublished, investigate the alarmingness of language, its range and limits, just as his films explore the borders of the physical body, its boundaries and fleshy openings.
If becoming Warhol was an alchemical process, then the base metal was Andrej, later Andrew, Warhola, born amidst the smelting fires of Pittsburgh on 6 August 1928. He was the youngest of three sons of Andrej, sometimes spelled Ondrej, and Julia Warhola, Ruthenian emigrants from what was then the Austro-Hungarian Empire and is now Slovakia. This linguistic instability, this parade of changing names, is a staple of the immigrant experience, undermining from the very first the comforting notion that word and object are securely attached. I come from nowhere, Warhol once famously said, referring to poverty or Europe or the myth of self-creation, though perhaps also attesting to the linguistic rent from out of which he had emerged.
Andrej had been the first to arrive in America, settling at the beginning of the First World War in a Slovakian slum region of Pittsburgh and finding work as a coal miner. Julia followed in 1921. The next year, their son Pawel was born, anglicised to Paul. None of the family spoke English and Paul was bullied at school for his accent, his mangling of American diction. As a consequence he developed a speech impediment so severe that he cut class whenever he might have to talk in public; a phobia that eventually drove him to drop out of high school altogether (years later, in the diary he dictated each morning down the phone to his secretary Pat Hackett, Andy commented of Paul: ‘And my brother speaks better than I do, he always was a good talker’).
As for Julia, she never mastered the new language, speaking at home in Ruthenian, itself a blend of Slovak and Ukrainian mixed with Polish and German. In her own tongue she was a strikingly garrulous woman, a magnificent storyteller and ardent letter writer; a genius of communication transplanted to a country where she could not make herself understood beyond a few phrases of broken and garbled English.
Even as a little boy, Andy was notable for his skill at drawing and his painful shyness: a pale, slightly otherworldly child, who fantasised about renaming himself Andy Morningstar. He was passionately close to his mother, particularly when at the age of seven he contracted rheumatic fever, followed by St Vitus’s Dance, an alarming disorder characterised by involuntary movements of the limbs. Confined to bed for months, he inaugurated what might in retrospect be termed the first of his Factories, those hubs of production and sociability he would go on to establish in New York. He turned his room into an atelier of scrapbooking, collaging, drawing and colouring in, activities for which Julia served as both rapturous audience and studio assistant.
Sissy, momma’s boy, spoilt: this sort of withdrawal can leave a mark on a child, especially if they’re temperamentally unsuited to the society of their peers or do not conform to gender roles. It happened to a future friend, Tennessee Williams, who never quite refound his footing in the shifting, sometimes perilous hierarchy of school. As for Andy, though he always had female friends and was never actively bullied, he could not in fairness be described after his re-emergence from the sickroom as socially desirable, a popular presence in the hallways of Schenley High School.
There was his appearance for a start: tiny and homely, with a bulbous nose and ashen hair. The illness had left his strikingly white skin covered in liver-coloured blotches, and as a teenager he suffered from the mortification of acne, earning him the nickname Spot. In addition to his physical awkwardness, he spoke English, his second language, with a heavy accent, which instantly marked him as coming from among the lowest of Pittsburgh’s immigrant working classes.
Can I just say alalalala? According to his biographer, Victor Bockris, Andy had trouble making himself understood right through his teens and into adulthood: saying ‘“ats” for “that is”, “jeetjet” for “did you eat yet?” and “yunz” for “all of you”’; what one of his teachers later described as ‘mutilations of the English language’. In fact, his grasp was so poor that even at art school he relied on friends to help him draft essays, assuming he’d even understood what the teachers had assigned.
It’s not easy to summon him, the Andy of the 1940s. He lingers at the threshold, slight in his creamy corduroy suit, standing with hands folded prayer-style against his cheek, a pose he’d copied from his idol Shirley Temple. Gay, of course, not that anyone had the terminology or sophistication to vocalise that then. The sort of boy who polarised opinion, with his confident, stylish drawings, his flamboyant outfits and awkward, uncomfortable air.
After graduation, he moved in the summer of 1949 to – where else? – New York, renting a slummy walk-up on St Mark’s Place, two blocks away from where I had my humiliating morning coffees. There he started, like Hopper before him, the arduous process of building a career as a commercial illustrator. The same rounds of magazine editors, dragging a portfolio, though in Raggedy Andy’s case it was a brown paper bag. The same grinding poverty, the same shame at its exposure. He remembered (or claimed he did; like many of Andy’s stories, this may actually have happened to a friend) watching in horror as a cockroach crawled out of his drawings as he displayed them to the white-gloved art director at Harper’s Bazaar.
Over the course of the 1950s he transformed himself by dogged networking and hard graft into one of the city’s best known and best paid commercial artists. In that same period, he established himself within the intersecting worlds of bohemian and gay society. You could see it as a decade of success, of rapid elevation, but it also involved repeated rejection on two fronts. What Warhol most wanted was to be accepted by the art world and to be desired by one of the beautiful boys on whom he developed serial crushes: a breed exemplified by the poised and wickedly glamorous Truman Capote. Adept despite his shyness at manoeuvring himself into social proximity, he was hampered by an absolute belief in his own physical abhorrence. ‘He had an enormous inferiority complex,’ one of these love objects, Charles Lisanby, later told Bockris. ‘He told me he was from another planet. He said he didn’t know how he got here. Andy wanted so much to be beautiful, but he wore that terrible wig which didn’t fit and only looked awful.’ As for Capote, he thought Warhol was ‘just a hopeless born loser, the loneliest, most friendless person I’d ever met in my life’.
Born loser or not, he did in the course of the 1950s have several relationships with men, though they had a tendency to fizzle out and were marked by his extreme unwillingness to show his body, preferring always to look than be seen. As for the art world, though he succeeded in having seve
ral shows, his drawings were dismissed as being too commercial, too campy, too weightless, too flimsy; too gay altogether for the homophobic, macho climate of the time. This was the age of abstract expressionism, dominated by Jackson Pollock and Willem de Kooning, in which the cardinal virtues were seriousness and feeling, the revealed layers behind the superficiality of the image. Beautiful drawings of golden shoes couldn’t be anything but a retrograde step, frivolous and trivial, though in fact they represented the first stage in Warhol’s assault on distinction itself, the opposition between depth and surface.
The loneliness of difference, the loneliness of undesirability, the loneliness of not being admitted into the magic circles of connection and acceptance – the social and professional groupings, the embracing arms. Another thing: he lived with his mother. In the summer of 1952 Julia had arrived in Manhattan (I’d like to say by ice cream van, but that was a previous visit). Andy had recently moved into his own apartment and she was anxious about his ability to care for himself. The two of them shared a bedroom, as they had when he was a sick little boy, sleeping on twin mattresses on the floor and re-establishing the old production-line of collaboration. Julia’s hand is everywhere in Warhol’s commercial work; in fact, her beautifully erratic lettering won several awards. Her housekeeping skills were less pronounced. Both that apartment and the larger one that followed quickly degenerated into a state of squalor: a smelly labyrinth filled with wobbling towers of paper, in which as many as twenty Siamese cats made their homes, all but one of them named Sam.
*
Enough. At the beginning of the 1960s, Warhol reinvented himself. Instead of whimsical drawings of shoes for fashion magazines and department store ad campaigns, he began to produce flat, commodified, eerily exact paintings of even more despicable objects, the kind of household goods everyone in America knew and handled daily. Starting with a series of Coke bottles, he progressed rapidly to Campbell’s soup cans, food stamps and dollar bills: things he literally harvested from his mother’s cupboards. Ugly things, unwanted things, things that couldn’t possibly belong in the sublime white chamber of the gallery.
He wasn’t quite the originator of what quickly became known as Pop Art, though he would soon be its most famous and charismatic proponent. Jasper Johns had produced his first encaustic, messy, painterly American flag in 1954, and they were exhibited at the Leo Castelli gallery in New York in 1958. Robert Rauschenberg, Robert Indiana and Jim Dine all had shows planned in the city by the end of 1960, and in 1961 Roy Lichtenstein, another Castelli artist, pushed even further in terms of both content and execution, ditching the human brushstrokes of abstract expressionism altogether to paint the first of his giant primary-coloured Mickey Mouses, Look Mickey, a cartoon lovingly replicated (though perhaps, considering the adjustments and clarifications that Lichtenstein made, a better word is purified) in oils, right down to the Ben-Day dots of the printing process, soon to become a signature of his style.
One talks about the shock of the new, but part of the reason Pop Art caused such enormous hostility, such a wringing of hands among artists, gallerists and critics alike, is that it looked on first glance like a category error, a painful collapse of the seemingly unquestionable boundary between high and low culture; good taste and bad. But the questions Warhol was asking with his new work run far deeper than any crude attempt at shock or defiance. He was painting things to which he was sentimentally attached, even loved; objects whose value derives not because they’re rare or individual but because they are reliably the same. As he put it later in his bewitchingly weird autobiography, The Philosophy of Andy Warhol, in the lovely Gertrude Steinish cadence at which he was so adept: ‘all the Cokes are the same and all the Cokes are good.’
Sameness, especially for the immigrant, the shy boy agonisingly aware of his failures to fit in, is a profoundly desirable state; an antidote against the pain of being singular, alone, all one, the medieval root from which the word lonely emerges. Difference opens the possibility of wounding; alikeness protects against the smarts and slights of rejection and dismissal. One dollar bill is not more attractive than another; drinking Coke puts the coal miner among the company of presidents and movie stars. It’s the same democratic inclusive impulse that made Warhol want to call Pop Art Common Art, or that had him declare: ‘If everybody’s not a beauty, then nobody is.’
Warhol emphasised the glamour of sameness as well as its potentially unnerving aspect by producing his common objects as multiples; a generative bombardment of repeating images in fluxing palettes. In 1962 he discovered the mechanical, wonderfully chancy process of silk-screening. Now he could dispense with hand-painted images altogether, transforming photographs by way of professionally produced stencils directly into prints. That summer, he filled the living room-cum-studio of his new house on Lexington Avenue with hundreds of Marilyns and Elvises, their faces rollered on to canvases covered in tonal splashes of pink and lavender, scarlet, fuchsia and pale green.
‘The reason I’m painting this way is that I want to be a machine, and I feel that whatever I do and do machine-like is what I want to do,’ he famously told Gene Swenson in an interview for Art News conducted the next year.
AW: I think everybody should be a machine. I think everybody should like everybody.
GS: Is that what Pop Art is all about?
AW: Yes. It’s liking things.
GS: And liking things is like being a machine?
AW: Yes, because you do the same thing every time. You do it over and over again.
GS: And you approve of that?
AW: Yes.
To like: to feel attraction. To be like: to be similar or indistinguishable, of a common origin or ilk. I think everybody should like everybody: the lonely wish lurking at the heart of this profusion of likeable like objects, each one desirable, each one desirably the same.
The desire to transform himself into a machine didn’t end with the production of art. At around the time that he was painting the first Coke bottles, Warhol also redesigned his own image, converting himself into a product. In the 1950s, he’d shuttled between Raggedy Andy and a more dandyish uniform of Brooks Brothers suits and expensive, often identical shirts. Now he codified and refined his appearance; playing not, as is customary, to his strengths, but rather emphasising the elements of himself about which he felt most self-conscious or insecure. He didn’t surrender his own individuality, or try to make himself appear more ordinary. Instead, he consciously developed himself as a replicable entity, exaggerating his physical appearance to create an automaton or simulacrum that he could both shelter behind and send out into the world at large.
Rejected by the galleries for being too camp, too gay, he intensified his swishy way of moving, his mobile wrists and light, bouncing walk. He set his wigs a little askew, to emphasise their presence, and exaggerated his awkward way of talking, speaking in a mumble if he spoke at all. According to the critic John Richardson: ‘He made a virtue of his vulnerability, and forestalled or neutralized any possible taunts. Nobody could ever “send him up”. He had already done so himself.’ Forestalling criticism is something we all do in small ways, but the commitment and thoroughness of Warhol’s intensification of his flaws is very rare, attesting both to his courage and his extreme fear of rejection.
The new Andy was immediately recognisable; a caricature that could be cloned at will. In fact, in 1967 he did just that, secretly sending the actor Alan Midgette out in Warhol drag to do a university lecture tour on his behalf. Dressed in a leather jacket, albino wig and Wayfarers and mumbling through his talks, Midgette did not arouse suspicion until he got lazy and stopped applying Andy’s signature pancake layer of pallid foundation.
Multiple Andys, like the multiple silk-printed Marilyns and Elvises, raise questions about originals and originality, about the duplicatory process by which celebrity arises. But the desire to turn oneself into a multiple or machine is also a desire to be liberated from human feeling, human need, which is to say the need to b
e cherished or loved. ‘Machines have less problems. I’d like to be a machine, wouldn’t you?’ he told Time in 1963.
Warhol’s mature work, in all its many mediums, from the screen-printed divas to the magically random and quixotic movies, is in perpetual flight from emotion and earnestness; arises, in fact, out of a desire to undermine, undo, do over plodding notions of authenticity and honesty and personal expression. Affectlessness is as much a part of the Warhol look, the gestalt, as the physical props he employed to play himself. In all the eleven years and 806 pages of his vast diaries, the response to scenes of emotion or distress is almost invariably it was so abstract or I was so embarrassed.
How did this come about? How did Raggedy Andy with his weeping needs become transformed into the anaesthetised high priest of Pop? Becoming a machine also meant having relationships with machines, using physical devices as a way of filling the uncomfortable, sometimes unbearable space between self and world. Warhol could not have achieved his blankness, his enviable detachment, without the use of these charismatic substitutes for human intimacy and love.
In The Philosophy of Andy Warhol, he explains in very precise terms how technology liberated him from the burden of needing other people. At the start of this laconic, light-footed and remarkably funny book (which opens with the unnerving declaration: ‘B is anybody who helps me kill time. B is anybody and I’m nobody. B and I’), Warhol revisits his early life, recalling the babushkas and Hershey bars, the un-cut-out cut-out dolls stuffed under his pillow. He wasn’t amazingly popular, he says, and though he did have some nice friends, he wasn’t especially close to anyone. ‘I guess I wanted to be,’ he adds sadly, ‘because when I would see the kids telling one another their problems, I felt left out. No one confided in me – I wasn’t the type they wanted to confide in, I guess.’
