First published in 1979, The White Album records indelibly the upheavals and aftermaths of the 1960s. Examining key events, figures, and trends of the eraincluding Charles Manson, the Black Panthers, and the shopping mallthrough the lens of her own spiritual confusion, Joan Didion helped to define mass culture as we now understand it. Written with a commanding sureness of tone and linguistic precision, The White Album is a central text of American reportage and a classic of American autobiography.
About the Author
Joan Didion is highly regarded as a writer of both nonfiction and fiction and received the National Book Foundation's Medal for Distinguished Contribution to American Letters in 2007. Her books include The White Album, Play It As It Lays, and Slouching Towards Bethlehem. She lives in New York City.
Hometown:New York, New York
Date of Birth:December 5, 1934
Place of Birth:Sacramento, California
Education:B.A., University of California at Berkeley, 1956
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The White Album
We tell ourselves stories in order to live. The princess is caged in the consulate. The man with the candy will lead the children into the sea. The naked woman on the ledge outside the window on the sixteenth floor is a victim of accidie, or the naked woman is an exhibitionist, and it would be "interesting" to know which. We tell ourselves that it makes some difference whether the naked woman is about to commit a mortal sin or is about to register a political protest or is about to be, the Aristophanic view, snatched back to the human condition by the fireman in priest's clothing just visible in the window behind her, the one smiling at the telephoto lens. We look for the sermon in the suicide, for the social or moral lesson in the murder of five. We interpret what we see, select the most workable of the multiple choices. We live entirely, especially if we are writers, by the imposition of a narrative line upon disparate images, by the "ideas" with which we have learned to freeze the shifting phantasmagoria which is our actual experience.
Or at least we do for a while. I am talking here about a time when I began to doubt the premises of all the stories I had ever told myself, a common condition but one I found troubling. I suppose this period began around 1966 and continued until 1971. During those five years I appeared, on the face of it, a competent enough member of some community or another, a signer of contracts and Air Travel cards, a citizen: I wrote a couple of times a month for one magazine or another, published two books, worked on several motion pictures; participated in the paranoia of the time, in the raising of a small child, and in the entertainment of large numbers of people passing through my house; made gingham curtains for spare bedrooms, remembered to ask agents if any reduction of points would be pari passu with the financing studio, put lentils to soak on Saturday night for lentil soup on Sunday, made quarterly F.I.C.A. payments and renewed my driver's license on time, missing on the written examination only the question about the financial responsibility of California drivers. It was a time of my life when I was frequently "named." I was named godmother to children. I was named lecturer and panelist, colloquist and conferee. I was even named, in 1968, a Los Angeles Times "Woman of the Year," along with Mrs. Ronald Reagan, the Olympic swimmer Debbie Meyer, and ten other California women who seemed to keep in touch and do good works. I did no good works but I tried to keep in touch. I was responsible. I recognized my name when I saw it. Once in a while I even answered letters addressed to me, not exactly upon receipt but eventually, particularly if the letters had come from strangers. "During my absence from the country these past eighteen months," such replies would begin.
This was an adequate enough performance, as improvisations go. The only problem was that my entire education, everything I had ever been told or had told myself, insisted that the production was never meant to be improvised: I was supposed to have a script, and had mislaid it. I was supposed to hear cues, and no longer did. I was meant to know the plot, but all I knew was what I saw: flash pictures in variable sequence, images with no "meaning" beyond their temporary arrangement, not a movie but a cutting-room experience. In what would probably be the middle of my life I wanted still to believe in the narrative and in the narrative's intelligibility, but to know that one could change the sense with every cut was to begin to perceive the experience as rather more electrical than ethical.
During this period I spent what were for me the usual proportions of time in Los Angeles and New York and Sacramento. I spent what seemed to many people I knew an eccentric amount of time in Honolulu, the particular aspect of which lent me the illusion that I could any minute order from room service a revisionist theory of my own history, garnished with a vanda orchid. I watched Robert Kennedy's funeral on a verandah at the Royal Hawaiian Hotel in Honolulu, and also the first reports from My Lai. I reread all of George Orwell on the Royal Hawaiian Beach, and I also read, in the papers that came one day late from the mainland, the story of Betty Lansdown Fouquet, a 26-year-old woman with faded blond hair who put her five-year-old daughter out to die on the center divider of Interstate 5 some miles south of the last Bakersfield exit. The child, whose fingers had to be pried loose from the Cyclone fence when she was rescued twelve hours later by the California Highway Patrol, reported that she had run after the car carrying her mother and stepfather and brother and sister for "a long time." Certain of these images did not fit into any narrative I knew.
Another flash cut:
"In June of this year patient experienced an attack of vertigo, nausea, and a feeling that she was going to pass out. A thorough medical evaluation elicited no positive findings and she was placed on Elavil, Mg 20, tid. ... The Rorschach record is interpreted as describing a personality in process of deterioration with abundant signs of failing defenses and increasing inability of the ego to mediate the world of reality and to cope with normal stress. ... Emotionally, patient has alienated herself almost entirely from the world of other human beings. Her fantasy life appears to have been virtually completely preempted by primitive, regressive libidinal preoccupations many of which are distorted and bizarre. ... In a technical sense basic affective controls appear to be intact but it is equally clear that they are insecurely and tenuously maintained for the present by a variety of defense mechanisms including intellectualization, obsessive-compulsive devices, projection, reaction-formation, and somatization, all of which now seem inadequate to their task of controlling or containing an underlying psychotic process and are therefore in process of failure. The content of patient's responses is highly unconventional and frequently bizarre, filled with sexual and anatomical preoccupations, and basic reality contact is obviously and seriously impaired at times. In quality and level of sophistication patient's responses are characteristic of those of individuals of high average or superior intelligence but she is now functioning intellectually in impaired fashion at barely average level. Patient's thematic productions on the Thematic Apperception Test emphasize her fundamentally pessimistic, fatalistic, and depressive view of the world around her. It is as though she feels deeply that all human effort is foredoomed to failure, a conviction which seems to push her further into a dependent, passive withdrawal. In her view she lives in a world of people moved by strange, conflicted, poorly comprehended, and, above all, devious motivations which commit them inevitably to conflict and failure ..."
The patient to whom this psychiatric report refers is me. The tests mentioned — the Rorschach, the Thematic Apperception Test, the Sentence Completion Test and the Minnesota Multiphasic Personality Index — were administered privately, in the outpatient psychiatric clinic at St. John's Hospital in Santa Monica, in the summer of 1968, shortly after I suffered the "attack of vertigo and nausea" mentioned in the first sentence and shortly before I was named a Los Angeles Times "Woman of the Year." By way of comment I offer only that an attack of vertigo and nausea does not now seem to me an inappropriate response to the summer of 1968.
In the years I am talking about I was living in a large house in a part of Hollywood that had once been expensive and was now described by one of my acquaintances as a "senseless-killing neighborhood." This house on Franklin Avenue was rented, and paint peeled inside and out, and pipes broke and window sashes crumbled and the tennis court had not been rolled since 1933, but the rooms were many and high-ceilinged and, during the five years that I lived there, even the rather sinistral inertia of the neighborhood tended to suggest that I should live in the house indefinitely.
In fact I could not, because the owners were waiting only for a zoning change to tear the house down and build a high-rise apartment building, and for that matter it was precisely this anticipation of imminent but not exactly immediate destruction that lent the neighborhood its particular character. The house across the street had been built for one of the Talmadge sisters, had been the Japanese consulate in 1941, and was now, although boarded up, occupied by a number of unrelated adults who seemed to constitute some kind of therapy group. The house next door was owned by Synanon. I recall looking at a house around the corner with a rental sign on it: this house had once been the Canadian consulate, had 28 large rooms and two refrigerated fur closets, and could be rented, in the spirit of the neighborhood, only on a month-to-month basis, unfurnished. Since the inclination to rent an unfurnished 28-room house for a month or two is a distinctly special one, the neighborhood was peopled mainly by rock-and-roll bands, therapy groups, very old women wheeled down the street by practical nurses in soiled uniforms, and by my husband, my daughter and me.
Q. And what else happened, if anything. ...
A. He said that he thought that I could be a star, like, you know, a young Burt Lancaster, you know, that kind of stuff.
Q. Did he mention any particular name?
A. Yes, sir.
Q. What name did he mention?
A. He mentioned a lot of names. He said Burt Lancaster. He said Clint Eastwood. He said Fess Parker. He mentioned a lot of names. ...
Q. Did you talk after you ate?
A. While we were eating, after we ate. Mr. Novarro told our fortunes with some cards and he read our palms.
Q. Did he tell you you were going to have a lot of good luck or bad luck or what happened?
A. He wasn't a good palm reader.
These are excerpts from the testimony of Paul Robert Ferguson and Thomas Scott Ferguson, brothers, ages 22 and 17 respectively, during their trial for the murder of Ramon Novarro, age 69, at his house in Laurel Canyon, not too far from my house in Hollywood, on the night of October 30, 1968. I followed this trial quite closely, clipping reports from the newspapers and later borrowing a transcript from one of the defense attorneys. The younger of the brothers, "Tommy Scott" Ferguson, whose girl friend testified that she had stopped being in love with him "about two weeks after Grand Jury," said that he had been unaware of Mr. Novarro's career as a silent film actor until he was shown, at some point during the night of the murder, a photograph of his host as Ben-Hur. The older brother, Paul Ferguson, who began working carnivals when he was 12 and described himself at 22 as having had "a fast life and a good one," gave the jury, upon request, his definition of a hustler: "A hustler is someone who can talk — not just to men, to women, too. Who can cook. Can keep company. Wash a car. Lots of things make up a hustler. There are a lot of lonely people in this town, man." During the course of the trial each of the brothers accused the other of the murder. Both were convicted. I read the transcript several times, trying to bring the picture into some focus which did not suggest that I lived, as my psychiatric report had put it, "in a world of people moved by strange, conflicted, poorly comprehended and, above all, devious motivations"; I never met the Ferguson brothers. I did meet one of the principals in another Los Angeles County murder trial during those years: Linda Kasabian, star witness for the prosecution in what was commonly known as the Manson Trial. I once asked Linda what she thought about the apparently chance sequence of events which had brought her first to the Spahn Movie Ranch and then to the Sybil Brand Institute for Women on charges, later dropped, of murdering Sharon Tate Polanski, Abigail Folger, Jay Sebring, Voytek Frykowski, Steven Parent, and Rosemary and Leno LaBianca. "Everything was to teach me something," Linda said. Linda did not believe that chance was without pattern. Linda operated on what I later recognized as dice theory, and so, during the years I am talking about, did I.
It will perhaps suggest the mood of those years if I tell you that during them I could not visit my mother-in-law without averting my eyes from a framed verse, a "house blessing," which hung in a hallway of her house in West Hartford, Connecticut.
God bless the corners of this house,
This verse had on me the effect of a physical chill, so insistently did it seem the kind of "ironic" detail the reporters would seize upon, the morning the bodies were found. In my neighborhood in California we did not bless the door that opened wide to stranger as to kin. Paul and Tommy Scott Ferguson were the strangers at Ramon Novarro's door, up on Laurel Canyon. Charles Manson was the stranger at Rosemary and Leno LaBianca's door, over in Los Feliz. Some strangers at the door knocked, and invented a reason to come inside: a call, say, to the Triple A, about a car not in evidence. Others just opened the door and walked in, and I would come across them in the entrance hall. I recall asking one such stranger what he wanted. We looked at each other for what seemed a long time, and then he saw my husband on the stair landing. "Chicken Delight," he said finally, but we had ordered no Chicken Delight, nor was he carrying any. I took the license number of his panel truck. It seems to me now that during those years I was always writing down the license numbers of panel trucks, panel trucks circling the block, panel trucks parked across the street, panel trucks idling at the intersection. I put these license numbers in a dressing-table drawer where they could be found by the police when the time came.
That the time would come I never doubted, at least not in the inaccessible places of the mind where I seemed more and more to be living. So many encounters in those years were devoid of any logic save that of the dreamwork. In the big house on Franklin Avenue many people seemed to come and go without relation to what I did. I knew where the sheets and towels were kept but I did not always know who was sleeping in every bed. I had the keys but not the key. I remember taking a 25-mg. Compazine one Easter Sunday and making a large and elaborate lunch for a number of people, many of whom were still around on Monday. I remember walking barefoot all day on the worn hardwood floors of that house and I remember "Do You Wanna Dance" on the record player, "Do You Wanna Dance" and "Visions of Johanna" and a song called "Midnight Confessions." I remember a babysitter telling me that she saw death in my aura. I remember chatting with her about reasons why this might be so, paying her, opening all the French windows and going to sleep in the living room.
It was hard to surprise me in those years. It was hard to even get my attention. I was absorbed in my intellectualization, my obsessive-compulsive devices, my projection, my reaction-formation, my somatization, and in the transcript of the Ferguson trial. A musician I had met a few years before called from a Ramada Inn in Tuscaloosa to tell me how to save myself through Scientology. I had met him once in my life, had talked to him for maybe half an hour about brown rice and the charts, and now he was telling me from Alabama about E-meters, and how I might become a Clear. I received a telephone call from a stranger in Montreal who seemed to want to enlist me in a narcotics operation. "Is it cool to talk on this telephone?" he asked several times. "Big Brother isn't listening?"
I said that I doubted it, although increasingly I did not.
"Because what we're talking about, basically, is applying the Zen philosophy to money and business, dig? And if I say we are going to finance the underground, and if I mention major money, you know what I'm talking about because you know what's going down, right?" Maybe he was not talking about narcotics. Maybe he was talking about turning a profit on M-l rifles: I had stopped looking for the logic in such calls. Someone with whom I had gone to school in Sacramento and had last seen in 1952 turned up at my house in Hollywood in 1968 in the guise of a private detective from West Covina, one of very few licensed women private detectives in the State of California. "They call us Dickless Tracys," she said, idly but definitely fanning out the day's mail on the hall table. "I have a lot of very close friends in law enforcement," she said then. "You might want to meet them." We exchanged promises to keep in touch but never met again: a not atypical encounter of the period. The Sixties were over before it occurred to me that this visit might have been less than entirely social.
Excerpted from "The White Album"
Copyright © 1979 Joan Didion.
Excerpted by permission of OPEN ROAD INTEGRATED MEDIA.
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Table of Contents
I. THE WHITE ALBUM
The White Album
II. CALIFORNIA REPUBLIC
James Pike, American
Notes Toward a Dreampolitik
The Women's Movement
In the Islands
On the Road
On the Mall
At the Dam
V. ON THE MORNING AFTER THE SIXTIES
On the Morning After the Sixties
Quiet Days in Malibu
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