Posts Tagged ‘Chicago’

World travel, whisky & crime in the ‘roaring twenties’

Sunday, June 28th, 2009

Don’t Call Me A Crook! A Scotsman’s Tale of World Travel, Whisky and Crime by Bob Moore (Dissident Books, New York 2009) is apparently a reprint of a tome first published in 1935 by Hurst & Blackkett of London without the exclamation mark; and the variant subtitle My True Autobiography. When I first read the introduction to this ‘reprint’, I suspected Dissident Books CEO Nicholas Towasser was pulling my leg over the provenance of the text when he wrote: “There mustn’t have been many copies printed (of the original edition), because despite many Web searches, I’ve found no used book dealers selling it. In fact, I’ve located only five owners of the original Hurst & Blackett edition: the New York Public Library; the National Library of Scotland; Cambridge University; Random House (years ago Random House acquired a publisher named Hutchinson, who had earlier merged with Hurst & Blackett); and a woman in Essex, England.”

Towasser’s claims immediately sound suspicious to anyone familiar with the legal deposit system for books in the UK. British publishers are required by law to send free copies of their books to the five legal deposit libraries in the UK (supplying the national library in Dublin is currently optional but many publishers still send them complimentary tomes). Towasser mentions only two of the legal deposit libraries (Edinburgh and Cambridge), and it struck me as unlikely that more than half the legal deposit copies of a book like Moore’s would have disappeared from these orderly and well maintained institutions. My gut feeling was that if the book couldn’t be found in at least the majority of the legal deposit libraries, then the provenance Towasser provided for it in his introduction was at best dubious. I checked at the British Library and found they did in fact have a catalogue entry for the Hurst & Blackkett edition of Don’t Call Me A Crook. Of course, entries can be forged, and even whole books produced with fake publishing histories and then slipped into library collections. However, the most likely explanation seems to be that Towasser isn’t familiar with the UK legal deposit system and therefore didn’t think to check with the relevant libraries (which isn’t difficult, anyone with internet access can consult the British Library catalogue via its online service).

Likewise, when I checked online, I found an entry for the Hurst & Blackkett edition of Moore’s book on both amazon.com and amazon.co.uk, from which one can conclude that at least one used dealer has offered the book for sale via those sites. These amazon entries may have gone up after Towasser wrote his introduction, or he may have missed them. Since I found evidence of further copies and online sales in the first three places I looked, I didn’t pursue the matter. Regardless of whether Don’t Call Me A Crook was first published in 1935 or the ‘original’ edition was faked later (still possible but rather unlikely on the basis of what I’ve found), it is fairly safe to conclude there will probably be entries for further copies of the ’1935′ edition in the legal deposit libraries I haven’t checked, and that a search of online auction sites such as eBay may turn up further evidence of a used trade in the ’1935′ edition.

I’m a huge fan of literary fraud and I always appreciate a good leg-pull. I’d rather like Don’t Call Me A Crook to be con job involving a faked provenance; hi-jinx that would place it on the same level as ‘anti-literary greats’ such as the cod medieval works Thomas Chatterton attributed to Thomas Rowley, James Macpherson’s bogus cycle of Gaelic poetry credited to a non-existent ancient bard called Ossian, and Clifford Irving’s phony ‘autobiography’ of Howard Hughes.  For me, more recent incidents of literary fraud, including Laura Albert’s J. T. LeRoy hoax and James Frey passing off works of fiction as memoirs, are considerably less thrilling than chicanery that entails concocting more complex counterfeit attributions for pieces of writing. Sadly, despite Towasser raising my hopes with what I take to be honestly made but improbable claims in his introduction, it does rather look like Don’t Call Me A Crook was first published by Hurst & Blackkett in 1935.

Nonetheless, despite being published as a non-fiction ‘memoir’, Moore’s book resembles a picaresque novel and its literary origins can be traced back to Elizabethan works such as The Unfortunate Traveller by Thomas Nashe and Robert Greene’s cony-catching pamphlets. Moore tells us little about his childhood, his story really begins when he joins the British military underage in the hope of seeing action in World War I. He ended up greasing aeroplanes for the Royal Flying Corps at a base near Boulogne. Moore tells us that after the war he qualified as a mechanical engineer. From that point on he mostly worked on ships, but combined this activity with maintaining hotel lifts and other odd jobs. Moore criss-crossed the Atlantic, spending a lot of time in New York and Chicago, where he combined bouts of employment with opportunist thievery and con-artistry. When he comes into large amounts of money, he inevitably blows it on high-living (with women, boozing and gambling, being his favoured recreational divertissements).

Mirroring Robert Greene’s real and ‘fictionalised’ life, Moore abandons his wife and child and adopts a sardonic attitude towards the world, which he combines with endless serious drinking. Imagine Celine if he’d had a working-class upbringing in Glasgow and no interest in literary posturing. That said, Moore’s anti-semitism and other bigotries are casual, and not ideologically motivated. Moore reflects the prejudices of his time and place without consciously embracing any overt political ideology; this contrasts sharply with the fascist stink that envelopes Celine’s writing. Perhaps Bukowski makes for a better comparison, except Moore is better than Bukowski.

Despite its casual racism, the Chinese setting of Moore’s ‘autobiography’ in its final section makes for very interesting reading. From Shanghai he travels up the Yangtze, where he battles river pirates. This part really rams home the parallels between Moore’s book and The Unfortunate Traveller, or the Life of Jack Wilton (1594) by Thomas Nashe. The narrator of the earlier work, Jack Wilton, relates his adventures as a page during the wars against the French, and subsequent travels in Italy where he serves the Earl of Surrey. Wilton witnesses numerous atrocities, he narrowly escapes both being hanged and cut-up alive as an exercise in anatomy. His tale climaxes by detailing the brutal revenge of one Italian against another. Wilton eventually escapes from the clutches of his foes and returns to England.

Moore’s tale very much mirrors The Unfortunate Traveller; his first ‘foreign’ experiences are in France, but he substitutes the ‘savagery’ of Nashe’s caricatured Italians for an equally stereotypical Orientalism. Moore describes various forms of Chinese ‘cruelty’, ranging from deliberately drawn out public executions down to unnecessarily vicious acts of banditry. He is nearly killed on a number of occasions, is kidnapped by pirates but eventually escapes and returns to Glasgow. Moore and/or his ‘editor’ (perhaps ghost-writer) Pat Spry need not have read Nashe’s text to have been influenced by it. The Unfortunate Traveller is a foundational work of modern English prose, its influence has been widely felt and its structure can be picked up from later tales it influenced.

To me it isn’t important how much of Moore’s book is true, it’s a fast and fun read. My guess is that the book is loosely based on fact but the adventures are exaggerated to maximise their impact. If you like over-cooked and not entirely reliable ‘memoirs’ such as Jungle West 11 by Majbritt Morrison, or even Mr Nice by Howard Marks, then you’ll love Don’t Call Me A Crook too!

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!

Another take on The Process Church of the Final Judgment

Sunday, May 31st, 2009

Love Sex Fear Death: The Inside Story of the Process Church of the Final Judgment by Timothy Wyllie (Feral House $24.99) provides a curious history of one of the minor cults that flourished on the fringes of the counterculture. That said, The Process has remained very visible to this day, thanks in part to claims it was the hidden ‘evil’ force behind both the Tate-LaBianca and the Son of Sam slayings. Wyllie insists that these claims, as well as salacious stories about Process founder Mary Ann MacLean having been married to American boxing champion Sugar Ray Robinson and playing a role in the Profumo Affair, are false. All the available evidence would suggest Wyllie is correct on these matters, and while this adds to the credibility of his tale, it will probably do little for the sales of his book.

The book is a personal account of Wyllie’s time with The Process and the story he tells is more convincing than the portraits of the group found in books such as The Ultimate Evil by Maury Terry and the first edition of The Family by Ed Saunders, but it is also far more banal. Therefore, if you want to read sensationalist and ultimately fictionalised accounts of Satanic killing sprees, you’ll have to look elsewhere. There is plenty of that online, and a web search will also locate many Process writings and graphics.

The history of The Process is essentially this: in 1963 two former Scientologists Mary Ann MacLean and Robert de Grimston established a therapy business in Wigmore Street, London. Mary Ann MacLean was a former prostitute who grew up in poverty in Glasgow, while Robert de Grimston was from an upper class family and had served as an officer in the British army before becoming an architecture student and then dropping out three years into these studies. Wyllie first met de Grimston in 1959 when they both enrolled on the architectural course at Regent Street Polytechnic (renamed Polytechnic of Central London in 1970, with a further name change to University of Westminster in 1992). In 1963 McLean and de Grimston began using Wyllie as a guinea pig to test and develop techniques they’d learnt as Scientologists, adapting them to their own purposes.

Wyllie’s circle of student friends provided the initial recruits to what was then called Compulsions Analysis. In Wyllie’s account, those involved with MacLean and de Grimson recognised a sense of spirituality in their activities and the name of the group was therefore changed to The Process in 1965. My own impression is there was nothing spiritual about MacLean and essentially she conned the group into becoming her disciples and funding the luxury life-style she and de Grimston craved. Even from Wyllie’s rather misty-eyed account, it is apparent MacLean was a hard-bitten hustler who’d mastered the con game when she was working as a high class London hooker throughout the 1950s and into the 1960s.

While Process acolytes panhandled for money and lived in abject poverty, the group rented properties it could barely afford in an attempt to trick the outside world into believing they possessed wealth and power. De Grimston and MacLean were the only Process members to live in style. While de Grimston provided the theology, MacLean was the real power running this cynical money-grabbing hierarchy. Over the years the group expanded and at various times had chapters in Rome, Paris, New Orleans, San Francisco, Munich, Los Angeles, Amsterdam, New York, Boston, Chicago, Toronto and Miami. Chapters were sometimes moved from one city to another, and the membership never seems to have stretched beyond the very low hundreds, although The Process claimed to have tens of thousands of members.

Process theology was based on the unification of opposites, and a reading of the Bible that took Christ’s injunction to ‘love thy enemy’ to mean love Satan. Much of this gnostic garbage was confected in group sessions and then written up by de Grimston, and even Wyllie admits it didn’t read well on the printed page. After an Idris Shah book fell on his head in a Notting Hill bookshop, Wyllie convinced himself that de Grimston and MacLean were disguised Sufi masters, and like other members of the cult was also prone to viewing the latter as a human incarnation of the Goddess! The original core of The Process consisted chiefly of over-privileged and privately educated brats, and it seems to me that much remains to be written about how an upper-class upbringing renders individuals peculiarly susceptible to the brainwashing techniques of religious cults.

The Process fell apart when de Grimston and MacLean ended their marital relationship in 1974. De Grimston attempted to revitalise The Process without success. MacLean led the disciples who stuck with her into The Foundation, which adopted increasingly conventional Christian doctrines before reinventing itself as a secular animal charity called Best Friends. MacLean died in 2005, de Grimston is still alive.

Wyllie’s account of his 15 years with The Process is supplemented by the stories of various other members. The most shocking thing to come out of this is the criminal neglect of children whose parents belonged to the cult. The overall impression I’m left with is that life in The Process was very dull, and you had to be deluded to join it in the first place. The Process memoirs gathered together here also show that those conned by guru-figures are very slow to give up their illusions, and will often attempt to off-set the fact they were ripped-off with the desultory claim they enjoyed some kind of spiritual adventure in ‘the process’.

In addition to these memoirs, this book also contains a selection of unimpressive texts by de Grimston, and a very silly essay by Genesis P. Orridge about how he modelled Thee Temple Ov Psychic Youth on The Process. The image section in this tome is rather more interesting, since it illustrates the strong design sense and corporate-style marketing of The Process as a self-consciously totalitarian cult. From Wyllie’s account of the group it is clear why The Process chose to project itself as a totalitarian ‘elite’:

“Mary Ann (cult leader Mary Ann MacLean) never made any apologies, for instance, about having considerable sympathy and respect for the Nazi regime. Doubtless it suited her authoritarian personality. A story I have heard her relate more than once is of her as a small girl of nine or ten, who found herself leaving her physical body and being transported into Hitler’s bunker during World War II. There she would slip around the table in her astral form whispering into the generals’ ears. Whether she ever claimed to observe der Fuehrer’s legendary rages, I don’t recall, but if she had I can only imagine she would have egged him on in his carpet-biting frenzies.” (Page 56).

Elsewhere Wyllie recalls:

“Michael and I stopped in to visit George Lincoln Rockwell, the ‘American Nazi’, out of allegiance to Mary Ann’s interest in extreme ideologies…. Rockwell sat in the only armchair… He looked younger than I thought he was going to be, with a buzz-cut and a surprisingly open, pleasant, face, marred now by a fixed scowl that didn’t leave him while we were there… He had a military bearing but was clearly a frightened man… Later I found out that Lincoln Rockwell was killed in August of 1967 by a disgruntled ex-member of his party and only days after our visit. I should add that Michael is the scion of a wealthy Jewish family and I can only imagine that Mary Ann instructed him to visit Rockwell as a way of testing his mettle…” (Pages 80-81).

Elsewhere in his narrative Wyllie tells tales of counterculture figures like Timothy Leary, Abbie Hoffman and Simon Vinkenoog, assisting The Process. He also writes about a few of the celebrities the group attempted to shake down for donations; they range from Miles Davis to Salvador Dali. Sadly, he has nothing to say about Funkadelic frontman George Clinton, who okayed the reproduction of Process material on the art work to a couple of his albums. Mostly this is a book about the internal dynamics of The Process and as such it makes for curious but nonetheless extremely depressing reading; it appears that most of the ‘former’ cult members contributing to it are still deluded about their experiences years after the group broke up.

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!