Friday, December 17, 2010

How Arthur Miller Found His 'View' By Nathan Ward, Wall Street Journal


Brando in "On the Waterfront"


How Arthur Miller Found His 'View' By Nathan Ward, Wall Street Journal
Wall Street Journal, January 27th, 2010

A biographical sketch of Arthur Miller's exploration of the Brooklyn waterfront which led to his writing The Hook which then became the "inspiration" for Bud Schulberg's screenplay for On the Waterfront directed by Elia Kazan.(Excerpted from original article.)

In many ways, it is Miller's best-observed work. Not only is the atmosphere based on his own dockside wanderings, but the play's scandalous crux—will Eddie, driven by his attraction to his own niece, do something disastrous?—turns out to be based on a true tale. It was shared with Miller by his friend Vincent "Jim" Longhi, who was then a Red Hook waterfront lawyer like Alfieri, the play's narrator that he inspired.
About a year after Miller's death in February 2005, and a few months before Longhi passed away, I happened to interview the lawyer about the old waterfront. Unlike his "portly" stage likeness Alfieri, Longhi was, at 90, a tall, trim and elegant man. Sitting in his Manhattan law office on lower Broadway, he recalled how his friend Miller, who lived in picturesque Brooklyn Heights in the late '40s, "often thought about that mysterious world of the Brooklyn Italian waterfront. . . . But he being an intellectual, who's gonna talk to him? Nobody." In his autobiography, "Timebends," Miller remembered wondering, on his daily walks, about "the sinister waterfront world of gangster-ridden unions, assassinations, beatings, bodies thrown into the lovely bay at night." But, he was forced to admit, "I could never penetrate the permanent reign of quiet terror on the waterfront hardly three blocks from my peaceful apartment."

That's where Longhi came in. They met during Longhi's 1946 antimob campaign for Congress in Brooklyn's 12th District. (Miller's first great success, "All My Sons," would open later that fall.) "How can I help?" Miller asked the young candidate. "Make a movie!" Longhi answered, and, working with the director Elia Kazan, they tried over the following months to make a waterfront film. Longhi told Miller tales of the criminal docks, and particularly of his great hero, the martyred rebel longshoreman Pete Panto. Miller remembered touring the homes of longshoremen, "tuning my ear to their fruity, mangled Sicilian-English bravura." When Longhi brought Miller down to Red Hook's Columbia Street to show him men lining up to be picked in the morning shape-up, the young playwright was thoroughly shocked. He saw men herded docilely together, "waiting for the hiring boss, on whose arrival they surged forward and formed in a semicircle to attract his pointing finger and the numbered brass checks that guaranteed a job for the day," Miller remembered. Reacting to another visit where men were "tearing at each other's hands" in "a frantic scramble" for the morning's last few work checks, "America, I thought, stopped at Columbia Street."

His script about Longhi's hero, Panto, was called "The Hook," and it might have been made by Columbia Pictures' Harry Cohn had it not been for some changes the studio requested that Miller found untenable. In 1950, reflecting the political climate of the time, Cohn had the screenplay reviewed by the FBI. The studio head offered to greenlight Miller's waterfront story as long as its controlling racketeers were recast as Communists. Miller refused and, according to Longhi, "threw the script into a trunk." (Kazan would soon find another docks project with writer Budd Schulberg—what later became "On the Waterfront." Many regard "A View From the Bridge" as Miller's personal answer to Kazan for his 1952 House Un-American Activities Committee testimony and for making a masterpiece without him.)

Miller first heard the story that became "A View From the Bridge" while on a trip with Longhi to Sicily in 1948. "Longhi mentioned a story . . . of a longshoreman who had ratted to the Immigration Bureau on two brothers," Miller wrote, "his own relatives, illegal immigrants who were living in his very home, in order to break an engagement between one of them and his niece." Longhi told me, "it happened to my client . . . who turned to me and said, 'I'm going to kill so-and-so,' and then it turned out that I figured he must be in love with the kid. And I told this story to Miller and he said, 'What an opera!'"

Read the rest of the article here
Mr. Ward is author of "Dark Harbor: The War for the New York Waterfront," to be published by Farrar, Straus and Giroux in June.

Brooklyn: The Brand By Steven Stern, New York Times, December 15th, 2010


Illustration by Bruce McCall
Brooklyn: The Brand By Steven Stern, New York Times, December 15th, 2010

By STEVEN STERN
Published: December 14, 2010

For a place selling beer and pulled pork sliders, the Brooklyneer has provoked a lot of controversy. This new bar is dedicated to all things Brooklyn, particularly, the menu declares, the borough’s “newly-emerging food artisans.” There are Brooklyn hot dogs and Brooklyn pickles and Brooklyn whiskey. You can order toast points spread with Boerum Hill-made ricotta and Carroll Gardens-jarred jam, slam oyster shooters with Greenpoint-brewed kombucha.

The problem with the Brooklyneer? It’s in Manhattan. This strikes some as a particularly cynical bit of appropriation: a grass-roots food scene turned into a theme-park facsimile, just a few subway stops away.
The New York food blogs started sniping months before the bar opened. Last month, it inspired a mock-indignant rant in The Daily News, which saw in the new place “the end of Brooklyn cool.”

“We all think it’s pretty hilarious, the amount of press it’s generating,” said Aron Watman, an owner of the Brooklyneer. Mr. Watman and his two partners, Billy Waite and Neena Dutta, claim their motives are pure: they are Brooklyn residents themselves, and merely wanted to share the food and drink they love with the rest of the city. A Brooklyneer, in their lexicon, is “someone who admires Brooklyn.”
Read the rest of the article here.

Wednesday, December 8, 2010

H. P. Lovecraft's 'The Horror at Red Hook' (1925) (Excerpt)


H. P. Lovecraft


Lovecraft and Sonia Greene

H.P. Lovecraft' sojourn in Brooklyn was not altogether a happy one. Brooklyn's polygot cauldron of humanity was almost too much for the author to bear while he lived in Brooklyn Heights at 169 Clinton Street away from his wife Sonia Greene. Lovecraft's delicate state of mind was all the more affected by his struggles as a writer in New York at the time.

Despite these pressures Lovecraft managed to write one of his greatest short stories 'The Horror at Red Hook' (1925), while living in Brooklyn. The story paints an exotic image of Brooklyn as peopled by strange admixtures of cultures beyond the pale of society and provides a vivid window into Brooklyn society of that time despite Lovecraft's rampant xenophobia.



H. P. Lovecraft's 'The Horror at Red Hook'
(1925) (Excerpt)


“ He had for some time been detailed to the Butler Street station in Brooklyn when the Red Hook matter came to his notice. Red Hook is a maze of hybrid squalor near the ancient waterfront opposite Governor’s Island, with dirty highways climbing the hill from the wharves to that higher ground where the decayed lengths of Clinton and Court Streets lead off toward the Borough Hall. Its houses are mostly of brick, dating from the first quarter to the middle of the nineteenth century, and some of the obscurer alleys and byways have that alluring antique flavour which conventional reading leads us to call “Dickensian”.

The population is a hopeless tangle and enigma; Syrian, Spanish, Italian, and negro elements impinging upon one another, and fragments of Scandinavian and American belts lying not far distant. It is a babel of sound and filth, and sends out strange cries to answer the lapping of oily waves at its grimy piers and the monstrous organ litanies of the harbour whistles. Here long ago a brighter picture dwelt, with clear-eyed mariners on the lower streets and homes of taste and substance where the larger houses line the hill. One can trace the relics of this former happiness in the trim shapes of the buildings, the occasional graceful churches, and the evidences of original art and background in bits of detail here and there—a worn flight of steps, a battered doorway, a wormy pair of decorative columns or pilasters, or a fragment of once green space with bent and rusted iron railing. The houses are generally in solid blocks, and now and then a many-windowed cupola arises to tell of days when the households of captains and ship-owners watched the sea.

From this tangle of material and spiritual putrescence the blasphemies of an hundred dialects assail the sky. Hordes of prowlers reel shouting and singing along the lanes and thoroughfares, occasional furtive hands suddenly extinguish lights and pull down curtains, and swarthy, sin-pitted faces disappear from windows when visitors pick their way through. Policemen despair of order or reform, and seek rather to erect barriers protecting the outside world from the contagion. The clang of the patrol is answered by a kind of spectral silence, and such prisoners as are taken are never communicative. Visible offences are as varied as the local dialects, and run the gamut from the smuggling of rum and prohibited aliens through diverse stages of lawlessness and obscure vice to murder and mutilation in their most abhorrent guises. That these visible affairs are not more frequent is not to the neighbourhood’s credit, unless the power of concealment be an art demanding credit. More people enter Red Hook than leave it—or at least, than leave it by the landward side—and those who are not loquacious are the likeliest to leave.

Malone found in this state of things a faint stench of secrets more terrible than any of the sins denounced by citizens and bemoaned by priests and philanthropists. He was conscious, as one who united imagination with scientific knowledge, that modern people under lawless conditions tend uncannily to repeat the darkest instinctive patterns of primitive half-ape savagery in their daily life and ritual observances; and he had often viewed with an anthropologist’s shudder the chanting, cursing processions of blear-eyed and pockmarked young men which wound their way along in the dark small hours of morning.

One saw groups of these youths incessantly; sometimes in leering vigils on street corners, sometimes in doorways playing eerily on cheap instruments of music, sometimes in stupefied dozes or indecent dialogues around cafeteria tables near Borough Hall, and sometimes in whispering converse around dingy taxicabs drawn up at the high stoops of crumbling and closely shuttered old houses. They chilled and fascinated him more than he dared confess to his associates on the force, for he seemed to see in them some monstrous thread of secret continuity; some fiendish, cryptical, and ancient pattern utterly beyond and below the sordid mass of facts and habits and haunts listed with such conscientious technical care by the police. They must be, he felt inwardly, the heirs of some shocking and primordial tradition; the sharers of debased and broken scraps from cults and ceremonies older than mankind. Their coherence and definiteness suggested it, and it shewed in the singular suspicion of order which lurked beneath their squalid disorder. He had not read in vain such treatises as Miss Murray’s Witch-Cult in Western Europe; and knew that up to recent years there had certainly survived among peasants and furtive folk a frightful and clandestine system of assemblies and orgies descended from dark religions antedating the Aryan world, and appearing in popular legends as Black Masses and Witches’ Sabbaths. That these hellish vestiges of old Turanian-Asiatic magic and fertility-cults were even now wholly dead he could not for a moment suppose, and he frequently wondered how much older and how much blacker than the very worst of the muttered tales some of them might really be.”
Read the rest of this story here.

Sources: Lovecraft's New York Circle edited by Mara Kirk Hart and S.T. Joshi

Tuesday, December 7, 2010

From Brooklyn’s Heights: An Early 19th-Century Artist and His Skyline View By Alexandra Peers June 15, 2010 |



View from Brooklyn Height (19th century) by J.W. Hill


From Brooklyn’s Heights: An Early 19th-Century Artist and His Skyline View
By Alexandra Peers for the New York Observer June 15, 2010


Who's the next hot young Brooklyn artist? How about collecting one of the first ones instead.
J. W. Hill arrived in America in 1819 at the age of 7 and learned much of his trade-engraving aquatints-at the Brooklyn studio of his father, British émigré artist John Hill
J.W.'s images, unlike Dad's, were of where he grew up, New York City and State. Turning into something of a Big Apple version of John James Audubon. Hill illustrated a sweeping tome on the zoology of New York State, among other natural history projects. And in 1837, he painted New York, from Brooklyn Heights, in a landscape that showed a couple and their young children gazing at the Manhattan skyline. From the family's spot at the apex of Furman Street, St. Paul's, Trinity Church, City Hall and the Fulton Fish Market are visible.

The image became famous and was eventually adapted by William James Bennett into a lithograph that was printed and widely distributed by the prolific publishing firm of Currier & Ives.
Read the rest of the article here

Wednesday, November 24, 2010

Mohawk Roots in Brooklyn - Reaghan Tarbell's "To Brooklyn and Back: A Mohawk Journey"


From Reaghan Tarbell's "To Brooklyn and Back: A Mohawk Journey" 1940's photo of Reaghan Tarbell's grandfather Wisa Diabo, Reaghan Tarbell's mother, aunts and uncle in Brooklyn's Prospect Park, 1040's. Photo credit: Reaghan Tarbell

Reaghan Tarbell's documentary film “To Brooklyn and Back: A Mohawk Journey" is an extraordinary personal family memoir and history about the Kahnawake Mohawk people who settled in Brooklyn. Many Mohawk men worked as steelworkers on New York skyscrapers while living in Brooklyn and helped build important New York landmarks such as the Verrazano-Narrows Bridge the Seagrams Building, and the Time & Life Building.

A common misconception is that the women simply followed their ironworker husbands to the city. The truth is many left the reserve by themselves to find work in Brooklyn, just like the Mohawk men. Reaghan's late grandmother, Ida Meloche, was one of them. At the age of 16, Ida moved to Brooklyn with her elderly mother in search for work and a "golden opportunity."

Reaghan’s film takes us on a journey back to the Kahnawake Mohawk Reserve near Montreal, Canada on the St. Lawrence River where Reaghan’s family members still live. Mohawk women and men in Kahnawake speak about the Quebec Bridge disaster that took place on August 29th, 1907 when thirty-three Mohawk steelworkers died when the bridge collapsed. An annual remembrance ceremony is held in the Kahnawake Reserve for the spirits of the men lost on that tragic day. We learn how this tragedy caused Mohawk men to spread out in the 1920's to find work elsewhere in faraway places including New York and Brooklyn.

The Mohawk steelworkers as most New Yorkers know are a legendary presence in urban folklore. Mohawk men worked alongside other Native Americans as steelworkers on New York City construction sites on many large-scale projects.

The words of Reaghan's extended Mohawk family on the Kahnawake Mohawk Reserve illuminate the complex difficulties that Mohawk women and children faced while adapting to life in downtown Brooklyn. The Brooklyn Mohawk neighborhood became know as Little Caughnawaga (a modification of Kahnawake.)

The Cuyler Presbyterian Church on Pacific Street held services in the Mohawk language led by Rev. Dr. David Munroe Cory who learned the Mohawk language. There was an exclusively Mohawk bar called the Wigwam at 75 Nevins Street, which was also like a community information center where Mohawk men could get leads on jobs, pick up mail and catch rides back to Kahnawake.

Most Mohawk families eventually moved back to the Kahnawake Reserve over the years preferring to live amongst their own people and to have their children retain their cultural roots.

Sources: New York Times article An Indian Community Flourished and Faded In a Section of Brooklyn
Published: December 28, 1996

Sunday, November 7, 2010

The Brooklyn Accent; Fugehdaboudit by Burkhard Bilger, excerpted from: " Brooklyn, A State of Mind" by Michael W. Robbins and Wendy Palitz

The Brooklyn Accent
Fugehdaboudit!

By Burkhard Bilger



Excerpted from Brooklyn, A State of Mind by Michael W. Robbins and Wendy Palitz
Copyright © 2001 by Michael W. Robbins and Wendy Palitz
Used by permission of Workman Publishing Co., Inc., New York
All Rights Reserved

The Brooklyn Accent
Fugehdaboudit!

By Burkhard Bilger

That cramped space, and the mass of immigrants within it, has turned New York into a linguistic witch’s cauldron. In the late 1600s, Dutch and Belgian settlers, forced to speak their conquerors’ English, probably gave Brooklynese its “muddas and faddas,” “deses and doses” - though some language experts attribute the d/th swap to the Germans and Irish. After the Revolutionary War, Yankees who relocated from New England encouraged Brooklynites to drop the “r’s” from the ends of words, yielding nuggets like “watuh” and “drivuh.” Then in the 1850s Irish immigrants continued the vendetta against “th” sounds. In their mouths, “think” became “tink” and “thumb” became “tumb.” Over time, the “oi” sound in the middle of words became similarly endangered, giving us “liar” for “lawyer.”

Finally, Southern settlers gathered up all those orphaned “oi’s” and found new homes form them in words like “noive” (nerve) and “woim” (worm.

A GLOSSARY OF BROOKLYNESE - Excerpted from Brooklyn, A State of Mind by Michael W. Robbins and Wendy Palitz



Brooklyn, A State of Mind by Michael W. Robbins and Wendy Palitz

Excerpted from Brooklyn, A State of Mind by Michael W. Robbins and Wendy Palitz
Copyright © 2001 by Michael W. Robbins and Wendy Palitz
Used by permission of Workman Publishing Co., Inc., New York
All Rights Reserved


A GLOSSARY OF BROOKLYNESE


Brooklyn has always been a borough of immigrants and for immigrants the “th” sound in English is a bitch. As a vocal noise,"th" is practically unique to the ancient Anglo-Saxon language, in which it had its very own letter of the alphabet, known as the “thorn.” The French, for example, when attempting to pronounce this sound make do with “z.” (“Is zat so?”) But in Brooklyn the letter “th” at the end of a word (as an ultimate fricative consonant) are invariably pronounced like a “t”:

bath = bat
both = boat
Smith = Smit
with = wit
tooth = toot
truth – troot

When the letter “th” come at beginning of a word., Brooklynites sometimes pronounce them as “t”…

three = tree
third= toid
thrill = trill
thing = ting
throw = tro
but more often they were a “d.”
that = dat
them = dem
there = dere
this = dis
those = dose
they = dey

Sometimes in ethnic Brooklyn pronunciation of the short “o” is “hypercorrected” into a cross between a drawl and a whine:

coffee = cwafee
dog = doowaahg
God = Gwoddd
or,
walk = wooawk
talk = tooawk

The letter “r” is seldom pronounce anywhere in the Northeast, from New Hampshuh to Hahvud to New Yawk. In Brooklyn, “more” is “moowuh,” “door” is “doowuh,” and “her” is “huh.” “Brooklyn” itself comes out (something like) “Bwookn,” while “Canarsie” is “Cnawsee.” Furthermore, the vowel sound that precedes the unpronounced “r” sound is pronounced “oi.”:

Bensonhurst = Bensonhoist
bird = boid
first = foist
girl = goil
heard = hoid
murder = moiduh
nerve = noive
perfect = poifect
world = woild
certain = soitun

No one really knows is so in The American Language, H.L. Mencken attributes it to the influence of Yiddish. Anyway, and perversely enough, in Brooklyn the “oi” sound itself is pronounce “er”:

boil = berl
Greenpoint = Greenpernt
noise = nerse
oil = erl
oyster = erstuh

Thus, when Dodger knuckleballer Hoyt Wilhelm dropped to his knees after being stuck by a line drive, the Ebbets Field crowd gasped as one, “Hert’s hoit!” - Sean Kelly