Our young friends in the KOR invited us for a Christmas Eve feast in a cold but cheery apartment. There was a great deal to eat and drink, but I suddenly noticed with an inner qualm that everything—every loaf and sausage and cheese and bottle—was the last third or quarter of itself. It was clear that in the interests of hospitality, all the odds and ends and saved-up leftovers were being deployed. I was glad to be able to produce the parcel of blue jeans. And I don’t remember a gift ever going over so well. “Are you sure you can spare all of these?” we were asked, as if we were parting with a fortune. “On the black market, this can raise a huge amount for the committee.” There was also the eagerly discussed hope that KOR could start an underground publishing house, to print among other things the works of George Orwell. (This did later happen, with a samizdat imprint called NOWA.) Even so, and keen as I was on the latter idea especially, I urged them to keep back at least something of our gift for themselves. They remained self-denyingly serious, though I think it was decided that Barbara should have a pair of her very own, if only to show off a bit of style in the Stalinist wedding cake that was her office building. In later years, as the strikes burgeoned and spread and the Polish working class outlived both the Polish Communist Party and—as in Portugal—the attempt of that party to stay in power by using the army, I liked to imagine those blue jeans as having acted as one of the pebbles that began the historical avalanche.
My ability to carry my liquor was very useful on that trip, as it has been on several other voyages. The hearteningly jovial and inspiring evening ended with a drinking-bout challenge to me from a young comrade named Witold. Two lines of shot glasses were arranged down each side of the dining table, and filled to the brim with different flavors of Polish vodka, including my own then-favorite Zubrovka, tinted a pale-ish green by the buffalo grass that grows in the east of the country. Last man to the finish-line was a sissy. I do not actually remember whether I beat Witold or whether it was a dead heat, but I remember a rush of pride at his fraternal embrace, and also his exclaiming: “Christophe, tu es un vrai Polonais!” It was a title of honor.
This trip was also to yield me another of those life-altering aperçus. It came from Adam Michnik, one of the founders of the KOR and later one of the chief intellectuals of Solidarnosc and later still—and to this day—a leading figure in the academic and publishing life of his country. When I met him, he was already a veteran of numerous victimizations and imprisonments. His troubles had begun in 1966, when he was expelled from the university for organizing a seminar for Professor Leszek Kolakowski. Having a Jewish father but not a Jewish mother he could easily have “passed” but preferred to describe himself as a Pole of Jewish descent. He was then definitely of the secular Left, and had been impressed by the way that, in Franco Spain, “civil society” had been able to build up parallel institutions that could gradually and organically replace the deliquescent absolutist state. This was very much the model that many of Poland’s oppositionists were to follow. I mentioned to him at our first meeting that Jacek Kurón thought the next wave of protests wouldn’t be very “socialistic,” because the word had been so much discredited by Communist rule. Michnik wasn’t so sure. “After all, ‘freedom’ and ‘democracy’ are words that have been discredited by governments as well, but we do not abandon them for that reason. The real struggle for us is for the citizen to cease to be the property of the state.” I knew as I wrote it down and underlined it that that last sentence was a pregnant one, that its implications for all political positions were enormous and that in order to stay true to the principle—once again, the principle of consistent anti-totalitarianism—one might have to expose oneself to steadily mounting contradictions.
I was to see Adam Michnik on and off through the long transformation of Poland and watch him emerge as an honored historian and politician as well as the editor of perhaps the country’s most respected newspaper, Gazeta Wyborzka, which had begun life as an illegal strike-sheet. One of the juiciest pleasures of life is to be able to salute and embrace, as elected leaders and honored representatives, people whom you first met when they were on the run or in exile or (like Adam) in and out of jail. I was to have this experience again, and I hope to have it many more times in the future: it sometimes allows me to feel that life is full of point.
Argentina: Death and Disappearance (and an Infinite Library)
At a lunchtime reception for the diplomatic corps in Washington, given the day before the inauguration of Barack Obama as president, I was approached by a good-looking man who extended his hand. “We once met many years ago,” he said. “And you knew and befriended my father.” My mind emptied, as so often happens on such occasions. I had to inform him that he had the advantage of me. “My name is Hector Timerman. I am the ambassador of Argentina.”
In my above album of things that seem to make life pointful and worthwhile, and that even occasionally suggest, in Dr. King’s phrase as often cited by President Obama, that there could be a long arc in the moral universe that slowly, eventually bends toward justice, this would constitute an exceptional entry. It was also something more than a nudge to my memory. There was a time when the name of Jacobo Timerman, the kidnapped and tortured editor of the newspaper La Opinion in Buenos Aires, was a talismanic one. The mere mention of it was enough to elicit moans of obscene pleasure from every fascist south of the Rio Grande: finally in Argentina there was a strict “New Order” that would stamp hard upon the international Communist-Jewish collusion. A little later, the mention of Timerman’s case was enough to derail the nomination of Ronald Reagan’s first nominee as undersecretary for human rights; a man who didn’t seem to have grasped the point that neo-Nazism was a problem for American values. And Timerman’s memoir, Prisoner without a Name, Cell without a Number, was the book above all that clothed in living, hurting flesh the necessarily abstract idea of the desaparecido: the disappeared one or, to invest it with the more sinister and grisly past participle with which it came into the world, the one who has been “disappeared.” In the nuances of that past participle, many, many people vanished into a void that is still unimaginable. It became one of the keywords, along with escuadrone de la muerte or “death squads,” of another arc, this time of radical evil, that spanned a whole subcontinent. Do you know why General Jorge Rafael Videla of Argentina was eventually sentenced? Well, do you? Because he sold the children of the tortured rape victims who were held in his private prison. I could italicize every second word in that last sentence without making it any more heart-stopping. And this subhuman character was boasted of, as a personal friend and genial host, even after he had been removed from the office he had defiled, by none other than Henry Kissinger. So there was an almost hygienic effect in meeting, in a new Washington, as an envoy of an elected government, the son of the brave man who had both survived and exposed the Videla tyranny.
I had four ambitions when I disembarked in the extravagantly lovely city of Buenos Aires in December of 1977. The first was to see if I could discover what had happened to Jacobo Timerman. The second was to interview the president, who was then General Videla. The third was to see the pampas, and the fourth was to meet my literary hero Jorge Luis Borges. I failed—though not completely—with the first. And I succeeded with the other three, though not in quite the ways I had anticipated.
Clichés, as the late William Safire was fond of saying, should be avoided like the plague, yet one stale journalistic standby—the “pall of fear” hanging over the city—seemed to be warranted. People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla in Perón’s old pink presidential palace at the Casa Rosada, I went to deliver some letters from Amnesty International to a local human rights group, and also to check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of
their missing loved ones in the Plaza Mayo. (“Todo mi familia!” as one elderly lady kept telling me imploringly, as she flourished their photographs. “Todo mi familia!”) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people “disappeared” all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces.
Escorted into Videla’s presence, I justified my politeness and formality by telling myself that I wasn’t there to make points but to elicit facts. I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that “terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.” I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. “We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.” Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. (I was later to find that I was being followed around the city, which caused me many a fearful moment.) In response to a follow-up question, Videla crassly denied—“rotondamente”: “roundly” denied—holding Jacobo Timerman “as either a journalist or a Jew.” While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors:
Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space.
Punctuated by thrusts of the cattle prod, it wasn’t difficult to determine the direction that such a clerical-fascist interrogation was taking. And Senorita Grumberg, too, was a Jew. We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as “evidence” by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!
Many governments employ torture but this was the first time that the element of Saturnalia and pornography in the process had been made so clear to me. If you care to imagine what any inadequate or cruel man might do, given unlimited power over a woman, then anything that you can bring yourself to suspect was what became routine in ESMA, the Navy Mechanics School that became the headquarters of the business. I talked to Dr. Emilio Mignone, a distinguished physician whose daughter Monica had disappeared into the precincts of that hellish place. What do you find to say to a doctor and a humanitarian who has been gutted by the image of a starving rat being introduced to his daughter’s genitalia? Like hell itself the school was endorsed and blessed by priests, in case any stray consciences needed to be stilled. The Catholic chaplain of ESMA, Father Christian von Wernich, was three decades later convicted of direct complicity in murder, torture, and abduction. The Papal Nuncio, later to become Cardinal Pio Laghi, was the sleek tennis partner of Admiral Emilio Massera, the supervising member of the Argentine Navy’s whole sadistic enterprise. Here’s Timerman again, on the details and elaborations of his own electric-shock torture:
Now they’re really amused, and burst into laughter. Someone tries a variation while still clapping hands: “Clipped prick… clipped prick.” Whereupon they begin alternating while clapping their hands: “Jew… Clipped prick… Jew… Clipped prick.” It seems they’re no longer angry, merely having a good time. I keep bouncing in the chair and moaning as the electric shocks penetrate…
And here he is again, on a truly ingenious element of the inferno, when suspects are brought in and tortured en famille and where:
The entire affective world, constructed over the years with utmost difficulty, collapses with a kick in the father’s genitals, a smack on the mother’s face, an obscene insult to the sister, or the sexual violation of a daughter. Suddenly an entire culture based on familial love, devotion, the capacity for mutual sacrifice collapses. Nothing is possible in such a universe, and that is precisely what the torturers know… From my cell, I’d hear the whispered voices of children trying to learn what was happening to their parents, and I’d witness the efforts of daughters to win over a guard, to arouse a feeling of tenderness in him, to incite the hope of some lovely future relationship between them in order to learn what was happening to her mother, to get an orange sent to her, to get permission for her to go to the bathroom.
I borrow Jacobo’s words here because they are crystalline authentic and because my own would be no good: Flaubert was right when he said that our use of language is like a cracked kettle on which we bang out tunes for bears to dance to, while all the time we need to move the very stars to pity.
For all its outwardly easy Latin charm, Buenos Aires was making me feel sick and upset, so I did take that trip to the great plains where the gaucho epics had been written, and I did manage to eat a couple of the famous asados: the Argentine barbecue fiesta (once summarized by Martin Amis’s John Self as “a sort of triple mixed grill swaddled in steaks”) with its slavish propitiation of the sizzling gods of cholesterol. Yet even this was spoiled for me: my hosts did their own slaughtering and the smell of drying blood from the abattoir became too much for some reason (I actually went “off” steak for a good few years after this trip). Then from the intrepid Robert Cox of the Buenos Aires Herald I learned another jaunty fascist colloquialism: before the South Atlantic dumping method was adopted, the secret cremation of maimed and tortured bodies at the Navy School had been called an asado. In my youth I was quite often accused, and perhaps not unfairly, of being too politicized and of trying to import politics into all discussions. I would reply that it wasn’t my fault if politics kept on invading the private sphere and, in the case of Argentina at any rate, I think I was right. The miasma of the dictatorship pervaded absolutely everything, not excluding the aperitifs and the main course.
It even made its sickening way into the bookish, secluded atmosphere of Apartment 6B on Calle Maipu 994, just off the Plaza San Martin, where lived Jorge Luis Borges. I was extremely shy of approaching my hero but he, as I found out, was sorely in need of company. By then almost completely blind, he was claustrated and even a little confused and this may help explain the rather shocking attitude that he took to the blunt trauma that was being inflicted in the streets and squares around him. “This was my country and it might be yet,” he intoned to me when the topic first came up, as it had to: “But something came between it and the sun.” This couplet
he claimed (I have never been able to locate it) was from Edmund Blunden, whose gnarled hand I had been so excited to shake all those years ago, but it was not the Videla junta that Borges meant by the allusion. It was the pre-existing rule of Juan Perón, which he felt had depraved and corrupted Argentine society. I didn’t disagree with this at all—and Perón had victimized Borges’s mother and sister as well as having Borges himself fired from his job at the National Library—but it was nonetheless sad to hear the old man saying that he heartily preferred the new uniformed regime, as being one of “gentlemen” as opposed to “pimps.” This was a touch like listening to Evelyn Waugh at his most liverish and bufferish. (It was also partly redeemed by a piece of learned philology or etymology concerning the Buenos Aires dockside slang for pimp: canfinflero. “A canfinfla, you see,” said Borges with perfect composure, “is a pussy or more exactly a cunt. So a canfinflero is a trafficker in cunt: in Anglo-Saxon we might say a ‘cunter.’ ” Had not the very tango itself been evolved in a brothel in 1880? Borges could talk indefinitely about this sort of thing, perhaps in revenge for having had an oversolicitous mother who tyrannized him all his life.)
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