The Canvas

My most recent published review is of Benjamin Stein’s The Canvas and was published in The L Magazine. The review is posted here, but the full text is below.

When preparing this review, I didn’t find an abundance of information in English on Stein (hopefully that will change presently), but I did turn up an interesting video interview that the German TV station DW-TV ran with Stein, “Identity and Memory,” which refers to the young author as “the voice of a young self-confident generation of Jews in Germany.” (Early tidbit: Stein is not only an author, he’s also a “computer specialist and management consultant,” which I thought was an interesting day job that I wouldn’t have guessed from the novel’s content at all.)

***

“No one knows better than I that the boundary between reality and fiction in every story runs meanderingly through the middle of language, concealed and incomprehensible—and movable.”

This observation, made by one of The Canvas’ two increasingly unreliable narrators, is easily applied to the novel itself, a sophisticated Choose Your Own Adventure that’s not only a complex narrative but also a significant exploration of how form and structure irrevocably affect a story’s reception.

Delving into truth, memory, empathy, and self-making, Stein’s novel takes inspiration from the real-life scandal of Binjamin Wilkomirski, a Swiss man who notoriously penned a successful but falsified Holocaust memoir in the late 1990s. The Canvas is comprised of two stories: that of Jan Weschler, a Jewish publisher living in Munich, and of Amnon Zichroni, a dedicated scholar of the Talmud who can physically experience the memories of others. The tales literally begin opposite and upside down from one another—the book has two covers, and Jan and Amnon’s stories meet in the middle; a reader could start at either end of the book or alternate back and forth between the two. These narratives intersect abruptly and surprisingly; whose version of events you believe largely depends on whose you read first.

Stein immerses the reader in the lives and memories of both characters—in Jan Weschler’s East Berlin upbringing and eventual conversion to Orthodox Judaism; in Amnon Zichroni’s brush with secular literature as a child and his resultant move to Switzerland. Rather than providing any real sort of clarity, however, the intimacy provided by the first-person narration actually obscures the stories more; in particular, Weschler’s discovery that his life is not what he remembers is profoundly shocking not only to him but also to the all-too-trusting reader.

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